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 Sree Lalita Mahatripurasundaryai Nama:

WbMTHH
Sree Lalita Sahasranamam
(With meanings and commentaries in English)

With Transliteration of Samskrit verses/names

a lucid English rendering and commentaries)

A translation of the book written in Tamil by

Sree. S. Gaqapatisubramaoian and Sree M. Sundararaman
mainly based on “Soubhagya Bhaskaram” the commentary in
Samskrit by Sree Bhaskararaya.

Translated into English by

Ramamurthy N

CBH PUBLICATIONS

k
 CONTENTS
1. Foreword - 1 1-4
2. Foreword - 2
3. Dedication - to this English Edition 5
4. Preface to English Edition 7
5. Introduction to English Edition 9
6. Dedication - in the Tamil Edition 12
7. Publisher's note in the Tamil Edition 15
8. Foreword to the Tamil Edition 17
9. Preface to the Tamil Edition 24
10. Sreevidya 35
11. ("Sir") Sree Chidananda Nada 72
12. Preface by Sree Chiddnandandthar to the book written
by Sree G.X/.Garjesaiyer's Tamil commentary 81
13. Biography of Sree Bhaskararaya 90
14. The authors of the Tamil Edition 101
15. Paribhasha verses 103
16. Poorva Bhaga 149
17. Section 1 - Sree Lalita Sahasranama Japa Vidhanam -
Method of meditation 168
18. Section 2 to 11 -1000 names of Sree Lalita
English meanings - 10 Kolas 179-662
Section 2 - Tapinee Kala names 1-100 179
Section 3 - Dhoomrika names kala 101-200 228
Section 4 - Mareechi kala names 201-300 275
Section 5 - Jvaalinee kala names 301-400 320
Section 6 - Ruchi kal nmes 401-500 378
Section 7- Sushumnee kala nmes 501-500 423
Section 8 - Bogta kla names 601-700 457
Section 9 - Viswa kala - names 701-800 492
Section 10 - Bodhini kala names 801-900 552
Section 11 - Dharinee kala names 901-1000 609
19. Section 12 - Uttara Bhaga: - Phalasruti 663
20. Appendixl - Lalita Sahsranama stotram in Samskrit text 695
21. Appendix2 - Thousand names in alphabetical order 713
22. Appendix 3 - Some key Samskrit words explained in English 748
23. Appendix 4 - Bibliography 752
 Sttrifeldr Sree Lalita Sahasranamam

P.M. Venkatasubramanian, 1A/3, Third Main Road,

Chairman, Vijay Nagar, Velacherry,
M/s Royal Sundaram Alliance Chennai - 600 042.
Insurance Company Limited,Chennai. 15th September 2009
(Retired Managing Director of GIC of India)

FOREWORD

The author is a perfect example of the good old saying 'Where

there is a will, there is a way'. Even most of the profound literary
scholars would have demurred at the thought of undertaking the hercu­
lean task of translating the ever increasing popular Tamil edition of
Lalita Sahsranamam to English. But the author has taken this as an
opportunity and a Deveene blessing and has managed to complete it
almost with perfection. His qualities are comparable to that of Arjuna's
dedication, Yudhish{ra's righteousness, Veda Vyasa's knowledge and
Hanuman's mighty power. Rightfully he is named after the legendary
god Ram himself.

The author with all his capabilities, devotion and the divine
blessings of Sree Mata, managed to complete the translation within 9
months. He has used modern day tools like laptop and internet for
extensive research in an effort to reproduce the Tamil version and at
the same time retain its originality and flavour.

The Hindu religious philosophy is so vast and contains so many

masterpieces and treatises where each one is a deep ocean in itself. But
there are many linkages between these gems of literary and divine mas­
terpieces. In this work the authors of the original and translated ver­
sions have tried to provide some sneak preview into these linkages so
that the readers, if not able to understand it fully, at least would be able
to appreciate the essence.

As Lord iree Kri^hrja himself said in Sreemad Bhagavad Gita, it

takes several births before one is born as a human being by virtue of his
past deeds, which brings him closer to God. As human beings, so
blessed we are that we are one step closer to Devine which we can

1
 sfh-ifrldi TTgiMiHH Sree Lalita Sahasranamam

attain if we whole heartedly devote ourselves to God during our life

time.
By giving way to transient pleasures knowingly or unknowingly,
we however move farther from God and salvation. It is therefore imper­
ative upon every one of us to purify ourselves and for this, as men­
tioned in Lalita Sahsranama'itsetf, there is no better way than uttering
the divine names of Sree Lalita. It would even be more potent and
effective, if we understand and import behind these divine names of
Sree Lalita while chanting. It is towards this end that the author has
made an effort to bring this rare work of art, where literature and di­
vinity confluence and has translated into various languages from the
Language of Gods, themselves - Samskrit.

He had steadfastly worked on this spread over the past 9

months - not only translating the Tamil version into English but also
finding out equivalent English words wherever Samskrit words
themselves were used in the original Tamil version. I am quite confident
that this work is going to benefit a larger audience with different
religious background through the medium of English and not being
confined to Hindus only as the great work of Lalita Sahasranamam is
meant to be for the welfare of the universal family (Vasudeva
Kudumbam) as per the great Hindu tradition) III

Sree Matre Namah

P.M.VENKATASUBRAMANIAN

2
 sfrdfcldr UgUHIW Sree Lalita Sahasranamam

I DIVERSITY OF \I/\I)RAS
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X « V Ml1' • III X I '-III 01.5

!»'■ s'i «IKI U»»n • li x*...

S’u<n i »m. Ki ««■
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FOREWORD

There are various Sahasranaama hymns about each of the

Hindu Gods. Among them only two Sahasranaamas on Vifrju and
Lalitaa, are very famous. Vi^rju Sahasranaama forms part of
Mahaabhaarata and it was told by Bheeshma to Yudhishtira and others.

Lalitaa Sahasranaama forms part of the Brahmaarjda Puraana

and it was told by Sree Hayagreeva to Sage Agastya. In this hymn itself,
it has been stressed more than once that it is a very secret one and
should not be told to ineligible persons. Hence this is not very popular
like Vi$gu Sahasranaama among the common people. However, it is
well known to those who follow Saakta principles and Devee
worshippers.

Sree Adi Sankara first wrote commentary in Samskrit to Vi$rju

Sahasranaama. Sree Bhaaskararaaya wrote the commentary in
Samskrit to Lalitaa Sahasranaama. These commentaries are not just
meanings, but research theses on those hymns.

I went through the commendable work done by Sree

Ramamurthy on Sree Lalitaa Sahasranaama with its English rendering.
The specialty of this laudable work is a complete rendering into English
of the Tamil work of Sree. S. Garjapatisubramaoian and Sree M.
Sundararaman. This Tamil work was in turn based on the famous
book"Soubhdgya Bhaskaram", the commentary on Sree Lalitaa Sahasra­
naama in Samskrit by Sree Bhdskararaya.

3
 frldI Sree Lalita Sahasranamam

The introduction and study part of the present work is unique

and gives more details about the work and its implied meanings - not
usually found in other publications. It is aimed at common audience and
not necessarily scholarly readers.

Every name in this Sahasranaama isloaded with a lot of inner

mantras. These cryptic inner meanings are explained in detail with
comparison to other Puraanas, Upanishads, Sree Bhagavad Geeta, etc.

The Phalasruti part of this Sahasranaama explains in detail

about various results or fruits that can be reaped by chanting these
names. But if they are chanted, after understanding the inner meanings
of them, definitely more benefits can be reaped. It is generally enjoined
in the Upanishads that the performance of a brahmavidyaa or any other
vidyaa is better done when performed after knowing its meaning as in
"yo naachiketam agnim chinuyaat ya evam veda", etc.

This book helps the readers, to clearly understand the mean­

ings, traditions / methods of performing worship, etc., in simple English.
It also elaborates the details about Devee worship, Sreechakra,
Sreevidyaa, etc. Especially the Paribhaasha verses are astonishing ones-
the way they explain the unique method of splitting the verses into
names.

I understand, Sree Ramamurthy conceptualised this initiative in

December 2008 and has completed the mammoth task in a matter
around 9 months. It is not only translating from Tamil to English, but
from Samskrit to English, since most of the Samskrit words are used, as
they are, in Tamil.

May Sree Devee shower Her blessings on him.

Dr. SINIRUDDHA DASH

Professor and Head
Department of Samskrit
University of Madras,Chennai
♦ ♦♦

4
 sftafeicii Sree Lalita Sahasranamam

sfr:
DEDICATION
(to this English Edition)

Sreedevee's blessings can be the only factor instrumental in

reproducing the book in its current form.

However, there have been many worldly supports in this cause

and I take this opportunity in conveying my heartiest appreciations to
them.

The 1000 divine names of Lalita start with Sree Mata (mother of
universe) and the point where my journey of life started is at my mother
Smt. Alankaravalli. Hence it would be apt to thank her for giving me the
most important resource required in this cause - a healthy body and a
clear conscience. She suffered a lot in her life in upbringing us and
though she is not physically present with us now, she continues to live
within our hearts, through all our actions and continue to shower her
blessings. It is her dedication and hard work which forms the foundation
of our core values and it is because of her that we stand at where we
are at present. I dedicate this cause and as a result this book to her.

Fittingly one of the two authors of the Tamil edition freeman. S.

Gaqapatisubramaqian is my maternal uncle (younger brother of my
mother). I got inspired in Vedas in general and Samskrit in particular
from him and he is a sort of manaseeka guru for me like Dronacharya to
Ekalavya. He was never short of ideas and it was his vision and dream
to bring this book in English. Though he is also physically not available
now to see this book in English, I am confident that his blessings are
another source for me to complete this task. I dedicate this book to him
also.

freeman S. Srinivasan, a cousin of freeman. S. Gaqapatn

subramaqian, conceptualised this task of translating into English.
However, on account of various reasons he could not pursue. But he
gave his full support in all possible ways to me especially in printing and
bringing out this book in this form. My hearty thanks to him.

5
 Sree Lalita Sahasranamam

My hearty thanks to Mr. M. Easwaran of CBH Publications. He

has value added to the contents of the book, not taking this work as
mere publishing, but going through the entire book and making
necessary corrections and suggestions for corrections, etc. This has
improved the book a lot in its present form. The author is so happy that
the role of publishing this book has landed in the right hands of
Mr. M. Easwaran.

My sincere thanks to Smt. Neeta Agrawal,who has beautifully

designed the cover, which has come out in a nice way as it is in your
hands.

I just cannot move out by saying thanks to Mr. P.M. Venkata-

subramanian and Dr. Sinirudha Dash who have written the forewords
nice words about me. 1 hope I am worthy of them.

I am thankful to Smt.M.Girija, Proprietor, CBH Publication for taking

up the publication of this book, and releasing the book in the shortest time
possible.

As always, my family has been very supportive and helpful,

without whom this cause would not have been successful. My family
members helped me a lot in reviewing and reducing the mistakes. I pray
to Sree Lalita for their well being and continued support in future
endeavours.

RAMAMURTHY. N

6
 Sree Lalita Sahasranamam

PREFACE TO ENGLISH EDITION

"Avanarulaleye Avan Tai Vanangi” - to worship his feet with his

own blessings is a famous Tamil saying.

I am elated for the simple reason that the whole journey of

writing this book was completed within 9 months from the time the
idea was firmed up. But the fact is that we are all just a medium for
Her, it was Her wish and thus it was destined to happen. It was She
who has done it and She has used me as a tool.

The original Tamil edrJun written by learned scholars, Sree

S.Gaqapati Subramaqian and Sree M. Sundararaman of Gnana Bhaskara
Sangam, at the behest of their Guru (Sreemati Prakaasambaa Sametha
Sree Chidananda Natha) was first published in the year 2000. Since then
it continued to have increasing popularity among the Tamil-knowing
public especially those who have passion towards religion. But all its
way through there were repeated requests to the author/ publishers
from several quarters that the Tamil edition be translated into English
for the benefit of the larger audience in mind. This formed the crux of
this enthralling journey.

There were so many roadblocks to overcome on the way

someof which are worth mentioning for the reason that these could
provide an insight and also a motivating factor for many a people who
have passion to indulge in similar activities but are still thinking where
or how to start.

A lot many Samskrit words are used in Tamil as they are. In

most of the sentences only the verb was in Tamil otherwise the subject,
predicate and adjectives were all Samskrit words. Hence it ended up
translating the words to English not only from Tamil but also from
Samskrit. This was the biggest challenge. It is always difficult to translate
the divine Samskrit language to convey the exact sense because of the
fact that English is not exhaustive as Samskrit, whereas Samskrit is com-

7
 Sree Lalita Sahasranamam

plex. As Mathew Arnold explained about the difficulties in translating

the Bible from Hebrew to English, here also some of the expressions and
phrases are notoriously untranslatable. In most cases, English is found
wanting for communicating exactly some of the expressions or feelings,
but similar limitations in Samskrit is a lot lesser. For instance there are
no words/phrases communicating the exact meaning of the word
Dharma. Hence a lot of search, research is required to convey the true
sense for some of the words.

Using tools like computers for directly translating instead of

hand writing has helped in more ways than one. It has done a little part
towards saving the Mother Nature by saving huge amount of paper
work. Also the process of reviewing was much easier and so did the
proof reading and subsequent corrections. Any number of such reviews
and corrections were easily possible.

I believe that justice has been done to whatever little possible

work I have done and I do hope that the original book has been trans­
lated without losing its flavour.

I have tried to maintain simple and easily understandable

English throughout this edition keeping in mind an average reader.
Hence I request the readers to take cognizance of any good messages
conveyed rather the language used for it. Also I request them to notify
of any mistakes so that it could be corrected in future editions.

Of course, to read this book, the readers may have to have a

little knowledge of Samskrit, which could not be avoided entirely. But
the effort required for learning and understanding it is miniscule when
compared to the virtues we are getting out of it. So let us all put that
small effort and seek Her blessings.

Om Tat Sat

♦♦♦

8
 sftdfocfT Sree Lalita Sahasranamam

INTRODUCTION TO ENGLISH EDITION

Of all the means of realising God, the easiest is chanting the

name with fervor-
Ramakri$hrja Paramahamsa.

Lalita Sahasranama is a unique hymn in that Sreedevee who is

extolled is not a sectarian deity, but the universal spirit who is the
ultimate guiding principle of this universe. All the names are mellifluous
and if chanted with an understanding of their meanings, they enable the
devotees to attain remarkable peace and bliss. Sage Pathanjali says, Tat
Japatas Tatartta Bhavanam — the name of a God has to be told after
understanding the meaning and enjoying the same. A CD player plays
the chant perfectly, but it will continue to remain as CD player and will
never become divinised. Only a person who chants with faith knowing
its meaning and focusing the awareness makes progress.^ree
Bhaskararaya's commentary helps the devotees to have an insight into
the deep significance of each name.

There are many books which provide meanings for Lalita

Sahasranama in English. Then what is the specialty of this book? This is
not just another book. In this page I try to explain in a nutshell, how
different this book is and the research which has gone into this book.

Sree Bhaskararaya was the first to write the bhasyam (commen­

taries in Samskrit) for Lalita Sahasranama. The magnum opus of the
Tamil book was primarily based on this commentary, which has now
been translated into English verbatim.

The best feature of this book is that every name is compared

with the corresponding meanings/ analogies in 20+ Upanishads, various
mantras, Brahmasutram, Devee Bhagavatam, Maha Shodanyasam,
Nitya Shodoshikarnavam, different Sutras, Shivaand other Puranas,
Soundaryalaharee, Sree Durgasaptasatee, Sree Lalita Trisatee, Sree
Lalitopakhyanam, Sree Varivasya Rahasyam, Sreemad Bhagavad Geeta,

9
 di Sree Lalita Sahasranamam

Sreevidyasaparyapaddhati, Sruti and Smrutis, Vi$hrju Sahasranama and

what not.

Just to mention the references, it has taken more than half the
page. Hence to compare every name with these is more than enough
proof to understand the effort that has gone into.

For instance 712th name EE has explanations/references running

for 5 pages and the irony is that this is the smallest name and has got
the longest explanation. The inner cryptic meanings, interpretations,
etc., are also explained in detail. This stands as a testimony to the effort
that has been put into bringing the best possible correct and truthful
information.

In addition to the commentaries for the 1000 names, the Tamil

book has lot of information, must know details for every pious indivi­
dual. Hence I have chosen to translate and provide here the entire intro­
duction part including the publisher's note, preface, etc., of the Tamil
edition.

Every one of the thousand names has got loaded with so much
of mantras and inner meanings. The forty verses called Paribhasha
stotras is a self-contained research paper on Lalita Sahasranama. It is
perfect allegory. At the outset the surface meaning of these verses is as
praising and bowing Sreedevee. But the deep meaning is that, it explains
the structure of all the thousand names - how many names contain
how many letters, the following names start with which letter, the
starting letter of every hundredth name, etc. It is a delight to read these
40 verses. However, it is very difficult to understand by oneself, without
the detailed interpretations/ explanations given in this book. This is
because the numerals are denoted by Samskrit letters and in cryptic
method.

Every human being must recite the Lalita Sahasranama, failing

which he has not attained the fruit of his/ her birth. This has been men­
tioned in Lalita Sahasranama itself. I have made an effort to understand

10
 sftafridl Sree Lalita Sahasranamam

this so that people can appreciate it further and get the blessings of
Sreedevee.

Conventions - All the words in Samskrit when transliterated in

English have been written in italic form. While transliterating the
Samskrit words into English, most of the international convention of dia­
critical marking has been followed, but not in its entirety.For example -
Kri$na has continued to be written as Krishna - for easy reading. 'A' has
been used wherever 'aa' pronounciation is required. But 'ee' has been
used in the place of T. The important reason for the same is that the
author does not intend scholarly readers but expects a very common
audience for this book. However most of the internationally accepted
markings have been used. The diacritical marks used in this book and
the corresponding pronounciations are as below:

a as in August or author
d as in do or industry
e as in seen, or been
0 as in Kannan
? as in push
s as in Shankar or Shyamala
as in tea

Sreedevee wherever mentioned implies Sree Lalita. Also it is

mentioned in bold letters as She, Her, etc., to indicate Sree Lalita. The
entirelOOO names have been listed in the alphabetical order in
Appendix 1. TheSamskrit words which cannot be translated directly into
English as a single word, have been explained in Appendix 2.

The names are written in Devanagari also to make the reading

easy for those who can read Samskrit.

The Lalita Sahasranamam slokas or verses have been given in

Annexure 1 to this book for completeness taking a minor deviation from
the Tamil book.
Om
***

11
 dinH Sree Lalita Sahasranamam

DEDICATION
(as given in the Tamil Edition)

Most of our life has been spent in worldly affairs like family and
profession. An iota of virtue in the previous births has led to some devo­
tion to Gods, able to reach some good teachers in this line, got initiated
in mantras and could involve ourselves in chanting and other actions.
But still we are not yet relieved from worldly affairs.

In these circumstances, a good friend of ours and also known to

our teacher Sree K. Sundararaman (retired from a high post from M/s
Chemplast) suggested that he wanted to read the commentary of Sree
Bhaskararaya for Sree Lalita Sahasranama alongwith some of his
friends. We informed him that the book with Tamil meanings published
by Kumbakonam Sree Gaqesa iyer would be of much help in this regard.
However, we are not getting that book for years.

We felt that if that book is printed again it would be of great

help to the devotees of Sree Lalita. But we could not find out from
whom we have to get permission, where are they, etc., to re-publish it.
We dropped this idea, since publishing without proper approval will be
against ethics and also will be illegal.

Hence, Sree K. Sundararaman, requested our teachers to bring

out a fresh Tamil translation that would be suitable for the current day
worldly men. He requested, "Your society, coming in the race of Sree
Chidananda Natha and not interested in fame or glory and really
involved in the service of Sreedevee, has to do it". Our teachers also
accepted this request and decided that this has to be done as a mark of
respect to Sree Chidananda Natha and entrusted the task to us.

Though we wanted to do this task, which would satisfy our

teachers, we hesitated that we do not have adequate knowledge and
capacity to own this responsibility. Out teachers have ordered that "you
two have to do this by any means". How can we disobey our teachers?
In addition to that order, to encourage us they blessed that "there were
a lot of great learned in our guru paramapara (lineage of teacherss)

12
 Sree Lalita Sahasranamam

They would show us a good path for us, who are following a good tradi­
tion. They would support us with adequate knowledge and capacity.
They would also bless us with good messages to come to our mind".

With the strength of their blessings as the only support and as

per their orders, we started this task on 09th May 1997. By October 1998
(sarath Navarathri) period, the task has almost been completed. In the
meantime on account of our ill health and on account of our family and
professional chores, we could not complete it in a full-fledged way.
Whenever our mind and body became tired, our teachers encouraged
us and got this task completed. Even after completion of writing, the
printing took some time. This work also got completed in July 1999
(during Vdrahi Navarathri) period.

To write this Tamil meaning, the works of Sree Gaqesa iyer, Sree
Radha Kri^hrja Sdstrigal and the English translation of Sree Ananda
Krifhrja Sdstrigal were all of much help. Our sincere thanks to them.

■ When there is a lot of crowd, the father used to lift his child
above his head to show any function; the child will also be very happy
thinking that he has seen the function, which has not been seen by
others. We are also in the state of that child. With the blessings of our
lineage of teachers, wcf could fathom the depth (gambheera) of the
commentary o.f Sree Bhaskararaya. (Isn't he the son of Sree
Gambheeraraya?)
Sir Isac Newton, a famous scientist from west, also has con­
veyed almost a similar message. "If I have seen further than others, it is
because I have stood on the shoulders of giants".
This Tamil commentary has been written with the unlimited
compassion of Sreedevee. As per the route shown by Sree Adi Sankara,
we offer back Her own words;

Pradeepa Jvdldbhir Divasakara Neerajanavidhi:

Sudhasootesh Chandropala Jalalavairarghya Rachana I
Svakeeyairambhobhi: Salila Nidhishouhityakararjam *
Tvadeeyabhir Vagbhistava Janani Vacham Stutiriyam II
(Soundaryalaharee -100)

13
 WFWT Sree Lalita Sahasranamam

Even if there are any mistakes, we seek the blessings of

Sreedevee, with the help of Kalidasa;

Amba Staveshu Tava Tavadakartrukani Kuntee Bhavanti

Vachasamapi Kumpha Nani I
Dimpasya me Stutirasavasamanjasapi Vatsalya Nighna
Hrdayam bhavateem Dhinotu II
(Amba Stavam)
Again we follow Kalidasa;

Vidhe Vedye Vidye Vividhasamaye Veda Kulike

Vichitre Vishvadye Vinayasulabhe Veda Janani I
Shivajne Sulasthe Shivapadavadanye Shivanidhe
Shive Matar Mahyam Tvayi vitara Bhaktim Nirupamam II
(Sakala Jananee Stavam)

With utmost care, we have tried to avoid the printing and word
mistakes. However, in such a voluminous book some mistakes could
have crept in. According our previous generation people's sayings;

Gachchata: Skhalanam Kapi Bhavatyeva Pramadata: I

Hasanti Durjanastatra Samadadhati Sajjana: II

Those good people who read this book are requested to take
only the good things, like a Swan bird, and ignore the flaws.

With a prayer to our teachers and to Sreedevee to bless us with

the eternal devotion, we dedicate, with regards, this book in Tamil to
our lineage of teachers and to Sreedevee, who is in the form of spiritual
teachers.

Ashrayeham Guruvaran Prakasha-chid-guhanandan I

Atma-prakasha-vimala-shdnta-poorrjan Devyabhedan II

Chennai S. Garjapatisubramarjian
28th July 1999 M. Sundararaman
(Gnana Bhaskarasangam)

14
 sfrctfcidi TTKTFWT Sree Lalita Sahasranamam

PUBLISHER'S NOTE
(as given in the Tamil Edition)

The book called Sree Lalita Sahasranamam is a treasurehouse,

which contains within itself, whatever tatva relating to Zreedevee, in
sacred writings, scriptures, Vedas and Upanishads. It is like ocean of
milk containing nine gems. No other hymn can be equated to this hymn.

Though the Supreme Being is frozen in many a form, worship­

ping it in the form of mother is the best and easy too. For everyone at
all times, chanting of Sree Lalita Sahasranamam is the best and great
tool to reach salvation. The great person called Sree Bhaskararaya, who
was an ardent worshipper and great learned man, has written the
commentary for Sree Lalita Sahasranamam in Samskrit, titled
Soubhdgya Bhdskaram. Ouf teachers have given us an opportunity to
publish this book in Tamil based on this book. We submit our grateful
regards in their feet.

Sree Gaqapatisubramaqian and Sree Sundararaman have their

profession as Accountants and have an indepth knowledge of Samskrit,
great worshippers of Sreedevee, devotion to gods and teachers, but so
simple to look at. They, according to our requests, most obedient to as a
mother and giving respect to our words, have taken the task of writing
this book as a sincere one, and have brought out most of the rare
matters, which were not been published so far. Especially they have
completed this rare task with so much of hard work, amidst their busy­
schedules.

This book has come out successfully, after a series of tasks like,
purchase of papers, proof correction, incorporating beautiful pictures
on the cover page through computers, compiling and quoting various
evidences for the secret statements mentioned in the names, not only
making it as a combination of words but also making it as interesting as
possible to all types of readers to enjoy depending on their capacity and
to fulfill their wishes.

15
 TT^rTTATT Sree Lalita Sahasranamam

The authors, in spite of their ill health, considering the task on

hand as God,, have completed it in a fantastic manner. We seek to
Sreedevee, who is in the form of Gurumarjdala, to provide all her bless­
ings like long and healthy and fulfillment of all the eight types of desires
to these two authors.

Amidst busy work schedule, Brahmasree Kota G Venkateshvara

Sdstrigal has set apart his valuable time for writing the Foreword for this
book with so much of poetic taste. Our hearty and sincere thanks to
him. He has also helped in another way to the authors, in this regard. He
gave a discourse on Soubhagya Bhaskaram every Sunday for five years
in our society. This has kindled the interest on us, with the blessings of
our teachers.

Our unlimited thanks are due to Associated Printers who have

brought out this book in a great grand manner at a very less cost. Our
thanks are due to Sree V Hariharan, promoter of Adview Crafts, for
artistically and beautifully designing the pictures on the cover and other
pages.

The commentary on Sree Lalita Sahasranamam has come in

search of your house. The objective of publishing this book is to propa­
gate devotion on God and teachers among all. We request our teachers,
(ho always bless us in a subtle form, to make this goal fulfilled. We
equest all the readers to read this book and become eligible for the
limitless compassion of Sree Rajarajeshwaree. We seek Sree Lalita, to
bestow her blessings, matured knowledge and great wealth to all those
who have worked hard to bring out this book successfully.

15th October 1999 Sree Chitanandanatapadarenu

Sreema ti Rdjammed

♦ **

16
 td 6Hi H H- Sree Lalita Sahasranamam

FOREWORD
(as given in the Tamil edition)

The learned have said

'Mokshaika Hetu Vidya Sreevidyaiva Na Samshaya:'

The wants of human beings are many. The most common

among them is about salvation. Salvation means, getting rid of all the
sorrows, suffering presently and moving to the stage of Supreme Bliss.
This has been clearly mentioned in Vedas. The evidences like
Svetasvatara Upanishad (11-3,8) that self realisation is an important tool
to this; Gnanadeva Tu Kaivalyam Tameva Viditva Ati Mrutymeti. Still it is
very difficult for everyone to get that self realisation. That can be
reached only by getting the Vedanta books like Upanishads, Sreemad
Bhagavad Geeta, Sutras of Vyasa, and their commentaries, etc., hearing
them read by teachers, thinking about them and meditating on them.
Further maturity, determination, control of organs, control of mind,
passion, peace, patience and interest on salvation are all very impor­
tant. Getting eligible for this from and out of normal family life is very
difficult.

For this purpose only, Vedas have prescribed the truces of wor­
ship (upasana) and devotion for the medium level people. Because of
this worship the mind becomes focused, get drenched in the benign
look of good teachers, get the opportunity to hear Vedantas in this birth
itself and be useful to get salvation. It will not be a great loss for them,
even if they do not get self realisation in this birth itself. Because, after
death, they reach the world of Brahma called Sreepuram. There they
get taught the self tatva by Sanaka and other sages and reach soul
salvation early. Hence they do not have re-birth again and enjoy the
supreme form. This is the important usage of worship path. For those
who do not follow this path, Vedas have prescribed the path of actions.
That is, actions like - Sandhyavandanam, chanting of mantras (japa),
homa (conducting sacrificial fires), doing poojas, Agnihotram,
Chaturmasya, Darsa, Vajapeyam, Ashvamedham, etc. Sastra says that
for those who do these actions without specific interest on the results,

17
 TTWHUPT Sree Lalita Sahasranamam

but still do them only for satiating the Supreme Being, get their mind
purified and enter into the worship path or the knowledge path, which
is above it.
Tametam Vedanuvachanenena... Vivitishanti.
Brahadararjyaka Upanishad (44-22)

Vedas mention such worship in many ways. They are, Prateeka

worship, Sampat worship and Ahom Graham, etc. In the section of Veda
called Ararjyakam the methods of such worship have been clearly men­
tioned, the rules prescribed, the regulations to be followed, etc. They
are mentioned in Upanishads also then and there.

Our ancestors and sages have all in general followed the

worship path only. It was easy for them to follow the worship path
because they have learnt the Vedas and have understood the meanings
also. The worship method started to fade away on account of passage
of time and since most of the people did not understand the meaning of
Vedas. At this stage, the great incarnation Sree Adi Sankara wanted to
clearly show this path and have identified and evolved six important
worshipping methods. That is why he got the title as Shanmatha
Pratishtapanacharyar (establisher of six religions). Like him some more
great people have also explained the worshipping methods. However,
only the methods established by Sree Adi Sankara prevail in this world.
Those six methods are; Ganapatyam, Koumaram, Souram, Saivam,
Vaishnavam andSaktam.

For each of these the Sutras, commentaries, worshipping

methods, etc., have been prescribed. The great persons like Sree
Bhaskararaya, who came after Sree Adi Sankara have expanded these
pethods as easily understandable by all and followed the traditions.

The six methods mentioned above are all of equal status. How­
ever, worshipping of Sreedevee has been considered as a great one and
has been followed by many people right from early days. For Sree Adi
Sankara also, internally liked path is worshipping of Sreedevee only.
That is the reason, he has specifically mentioned in his commentaries on
Sree Bhagavad Geeta as; ShaktiShaktimatoh abeda: This is clearly

18
 eficifelrrr U^UHIW Sree Lalita Sahasranamam

mentioned in the 14th chapter. Hence let us see some nuances about
worshipping Sreedevee.

We read about worshipping Sreedevee in Veda and others. Rig

Veda (5-47-4) says; Chatvara Em Pipratikshemayanta: The verses begin­
ning with Emanukam in Yajur Veda describe about Sreechakra and
Kundalinee and other energies in our body. Many Upanishads forming
part of Atharvana Veda like Tripuropanishad, Devee Upanishad,
Tripuratapinee Upanishad, Pavanopanishad and Bahvrucha Upanishad
explain worshipping Sreedevee. The books called tantras are in the form
of discussions between Paramashiva and Sreedevee. They form the
basis for this worship. There are 64 in number and the important among
them are - Tantra Raja Tantram and Svatantra Tantram. These are
must read books for all the worshippers.

Sutras: The Sutras which form the basis for Sreevidya are all
done by Parasurama. Hence they are called Parasurama Kalpasutras. It
has 10 sections. The second section describes about worshipping
Garjapati and all the other describe about worshipping Sreedevee. One
famous Meemasaka called Rameshwara Soori has written commentary
for this in a convincing and clear way. His most liked disciple is our Sree
Bhaskararaya.

Puranas: Sree Vyasa has clearly shown in his purarjas about the
greatness of worshipping Sreedevee. Particular mention has to be made
about Sreedevee Bhagavatam, Brahmanda Purdrjam, Markarjdeya
Purarjam, Skanda Puragam and Padma Puragam. The famous Durga
Saptashatee is a subset of Markagdeya Purarjam. The hymn Sree Lalita
Sahasranama forms part of Brahmanda Puraga. Lalitopakhyana
explains in detail about the plays of Sreedevee like destruction of
Bhandasura.

Stotras: There are many versesdescribing the methods and

greatness of worshipping Sreedevee. Important among them are;
Sreeshubakotaya Stuti, Shakti Mahimna Stotra authored by sage
Doorvasa, Durgachandra Kala Stotra, Soundaryalaharee authored by

19
 4rl£-UTnT^ Sree Lalita Sahasranamam

Sree Adi Sankara, Panchadasee Stotra and Tripurasundaree Manasika

Pooja.

The greatest among the worshippers of Sreevidya, is Sree

Parameshvara himself. Next in the order is Sree Hayagreeva, Agastya,
Lopamudra, Indra, Kubera, Sun, Cupid, Kalidasa, etc. It is understood
that Sree Lalita Sahasranama hymn was told to sage Agastya by Sree
Hayagreeva. Parasurama and other incarnations also are worshippers
of Sreedevee. In that process this worship goes on and on in the form of
the teacher-disciple race from deities, to Siddhas, to sages, and to
human beings. An important person in this race is Sree Bhaskarardya,
who lived in 1690 -1785 C.E. He is such a great man, that he has written
many books like Varivasya Rahasyam, Setubandham, Soubhagya
Bhaskaram (commentaries for Sree Lalita Sahasranama hymn) and
Drusabhaskaram. He followed the path of Vedas. However, he per­
formed various sacrifices and worshipping of Sreedevee without fail and
showed this path to his disciples. In the same manner, Avalananda
Natha alias Arthor Avalon, a Westerner, has published a number of
scholarly treatise and helped this world. Thus, this worship has spread
throughout the country. In the last century a great person called Sree
Chitananda Natha got initiated into this worship from Sree Guhananda
Nathar in Allahabad (who has sacrificed everything including his dress)
for many years, practiced it, got the experience and initiated it to many
of his disciples. Many of his disciples are spread across the country. He
has translated lot of books, which are the roots for Sreevidya in Tamil.
They are Varivasya Rahasyam, Kamakala Vilasam, Shakti Mahimna
Storam, commentaries for Trishatee, Subramanya Tatva and
Nityahnikam.

A great worK done by him is the worshipping procedure called

Sreevidya Saparya Paddhati. This has been formulated in an excellent
manner based on the treatise called Nityotsavam by Umananda Natha,
Varivasya Prakasam and Rahasya Varivasyai by Sree Bhaskarardya,
Parasurama Kalpasutra and Paramananda Tantra. There is no doubt
that the worshipping method followed by all in India as well as abroad is
this method only. He approached many learned people, compiled vari­
ous matters and made clear very subtle nuances. He himself has given

20
 ^ftcifrldr $ree Lalita Sahasranamam

discourse on this. In the same way, he made my teacher (Atma Vidyd

Bhoosharjam Vidydvaridhi Sastraratnakaram) Brahmasree Injikollai
Jagateeshwara Sastrigal to give discourse in Tamil on the books called
Sree Lalita Sahasranama, Setubandam, Kamakala Vilasam and
Variyasya Rahasyam, and helped the then living disciples. These books
are very difficult and can be understood only by those who have solid
indepth knowledge on 3 or 4 sastras. Many books have subsequently
been published on the methods of’worship and Nityahnikam. However,
it is surprising that, there is no value addition by adding something new
or making the method easier.

There are four important methods in this worship of Sreevidyd

viz., Samayachdra, Vamachara, Dakshirjachara and Koulachara. Out of
these Samayachdra and Dakshirjachdra are based on Veda path. What­
ever be the method, everyone can get Sreedevee's blessings, by
following what was instructed by the teacher.

Eligible candidates for worshipping Sreedevee: Only men or

couples are eligible to do many rites or rituals mentioned in Veda.
Ladies have become ineligible to do them. According to the saying; Na
Gayatrya: Paro Mantra:, only males are eligible to chant the
Gayatreemantra itself and the same is the case with other mantras also.
The only route to reach the Dharma for those not belonging to the
three castes is to serve all others. Hence the route of action (karma
marga) has become unapproacheable for many. On the contrary
worshipping Sreevidyd has become a method that can be easily
followed by all at all times.

Sree Kri$hrja said in Sreemad Bhagavad Geeta (9-32); Striyo

Vashya: Tat Soodra: Tepi Yanti Pardmgatim. Accordingly this method
can be followed by all.

This method can be followed easily by children, youth, elderly

people, those who are with family, widows or widowers.

Equanimity: Equanimity is the first prerequisite that is needed

for the worshippers of Sreevidya. This . advice is the best in

21
 sftafridi <4$ {JHAH Sree Lalita Sahasranamam

Traipurasiddhantam rules, even before initiating the mantras. One

should have a feeling that the method followed by him in worshipping
Sreedevee is the best. At the same time he should not denounce the
other methods or deities. The living beings in the world follow the
methods of their own liking, which in turn are the results of actions
done in previous births and according to their mental maturity.
However, everyone should one day or other may come to worship
Sreedevee. Hence it is a crime to denounce other worshippers.

In the same manner, all the 64 arts are games of Sreedevee

only. All those arts are forms of Sreedevee only. (235th) Chatu-
shshash{iyupacaradhya and (236th) Chatushshashfikaldmayee are Her
names. Hence the other arts like music, dance, drawing, etc., cannot be
rediculed. In addition to understanding devotion to teachers, the wor­
shippers of Sreevidya have to understand one other important matter -
that is self realisation. The author of the Sutra, Parasurama, has clearly
mentioned this. Hence each one has to do the hearing, chanting and
meditation as much as possible. Lack of interest is not in order in the
path of knowledge.

Sree Lalita Sahasranama is the one which has to be chant by

worshippers of Sreedevee. A number of commentaries/ translations
have been written for this. Some of the important ones are;

1. Sree Soubhagya Bhaskaram by Sree Bhaskararaya.

2. Jayamangala by BhattaNarayarja
3. Parimalam by Simamputla Ramamurthy Sastry
4. The Ocean of Tranquility by C. K. Jaisimha Rao

Even out of these the first one is incomparable. We read lot of

translations for this book. The important one among them is the Tamil
meaning by Sree G.V.Garjesaiyer. In the same way, Sree S V
Radhakri§hr)a Sastry also has clearly translated in Tamil. Still lots of
issues, mentioned by Sree Bhaskararaya in Samskrit in secret way, have
not been cleared. They are to be obtained through teachers or those
learned in sastras and great worshippers, who have experienced it. The
1000 names in this hymn are like 1000 mantras, k message, conveyed

22
 Sree Lalita Sahasranamam

PREFACE
(As in the Tamil edition)

I - Some important aspects of this book:

1. This section lists down briefly the various aspects of Sree Lalita
Sahasranamam and especially in this publication. The aim of it is to give
a high level idea of the specialties of this book, for the first time readers;
through this they should get an interest in their mind in reading this
book. Though these specialties have been elaborated in the concerned
places, at the cost of duplication some of them are being mentioned
here as reiteration.

2. This Sree Lalita Sahasranamam, as indicated by the name, is a

hymn mentioning 1000 names of Sreedevee. According to our tradition,
for each of the deities we worship, we have 100, 300 and 1000 names
listed down. These are used to chant as well as doing archana to the
respective deities. It is a speciality of our religion to have 1000 names to
worship, Sreedevee, who is the earlier most Shakti without any form.
The fundamental message within this is that the entire universe origi­
nated from sound. That sound is in the form of letters. Hence any sound
or letter either directly or symbolically indicates the supreme being -
hence limitless hymns. LIFCO themselves have published 1000 names
about at least 35 deities. These are all taken from various purarjas.
SreeVifhrju Sahasranama is taken from Mahabharata as told by
Bheeshma. Sree Lalita Sahasranamam is taken from BrahmandaPurarja.
In this series, the trishatee (300 names) on Parameshwara alone is
taken from Vedas in the form Rudranamakam. Sree Garjapati
Sahasranama is seen in Vinayaka Purarja. It is conveyed by Sree
Garjapati himself. Sree Parameshwara, when he started for killing the
demon Tripura, he forgot to worship Sree Garjapati and hence he lost
the battle. Hence, as suggested by Narada, he worshiped Sree Garjapati
and again ventured for the battle. At that time the 1000 names on
Garjapati, was conveyed by Garjapati himself to Shiva. The hidden
meaning of this is the direct explanation of the statement in Tamil that.
"Avanaruldleye Avan Tai Vanangi” - to worship his feet with his own

24
 sfanPraT free Lalita Sahasranamam

blessings. In the same manner, this Lalita Sahasranamam also was

communicated by eight Vdgdevees with the own orders of Sreedevee
only. They are; Vasinee, Kameshvaree, Moodhinee, Vimala, Arago,
Jayinee, Sarveshvaree and Koulinee - the secret yoginees residing in the
seventh hall of Sreechakra. Sreedevee, herself says about them in the
first part of this hymn as "on account of my blessings, you have great
capacity of speech. Further you have been appointed to provide the
capability of speech to my devotees. You always think of my names".
Hence compile a hymn symbolically with my names, so that my
devotees can pray and get my blessings.

3. The supreme being, which do not have any form has been given
names to -

• Worship with thousands of names.

• Imagine hand, feet and other organs and give oblations to it.
• Describe it as having various characters and indicate them with
the concerned names to bow it.
• Assume that it has done various actions and communicate those
actions through different stories and worship with names con­
cerning to those stories.

In this the number 1000 is not just a measurement, but to indicate it

is infinite.

4. In the later part it has been mentioned that there are crores of
1000 names about ireedevee. They are Ganga, Gayatree, Shyamala,
Lakshmee, Kali, Bala, Lalita, Rajarajeshvaree, Saraswatee and Bhavani.
This Lalita Sahasranama hymn is the greatest among all of them.

5. Let us consider the important reason for this. In official matters,

if we need to get some work done, don't we praise that concerned
officer? The one issue in this regard is that there do not exist a single
official who can solve all our problems. Further our request or praising is
not concerning that official - it is just because he has the capacity to
solve our problem. Hence the respect and devotion is to the capacity of
that official only. This is what we accept as worshiping the

25
 6ftcifrRr Sree Lalita Sahasranamam

Sha/rt7$(energies). This method is worshipping the capacity with each of

the deities, by separating the capacity from the deity. Hence each name
consist these shaktis. In some of the names this has been explicitly men­
tioned. However, in most of the names it is mentioned through secret
root letters (beejaksharas), mantras or cryptic sounds. This is individual
specialty of this hymn. That is the reason why it is enough if one chants
this hymn. There is nothing else needed for the development of human
beings. This has been repeatedly mentioned in the results part of this
hymn.

6. The greatness of Samskrit language is mentioned in the name

itself (Samskritam - done in a perfect way). Each word has lots of
meanings. In the same manner splitting of each word differently will
provide different meanings. This makes different people split the words
differently and convey different meanings. Though it can be taken that
this does not affect heavily, this hymn exactly has 1000 names - not
even a single more or less. Hence if splitting of words is not done
properly and the names read individually, then count of 1000 may
change. That is the reason, to split the words properly, Salakshara
Sutras were first formulated. Because this is not available now
Paribhasha Marjdalam, with 40 verses, was written by the teacher of
the author of this book. All these have been explained in this book.

7. In the same manner, there are 51 letters in Samskrit - out of

which the specific 19 letters have been left out and the remaining 32
letters only have been used to begin the 1000 names in this hymn. This
and number of names beginning with each of the letters have all been
zalculated. The 25th name Shuddhavidyankurakara dvijapakti-
dwayojjwala seems to explain the reason why only these 32 letters have
been used.

8. Further each of the verse in the Paribhasha Maijdalam is about

ireedevee and indicates the beginning letters of the names and the
number of letters in each name as well.

9. Further the beginning letters of each of the hundredth name

(101st, 201st, ...) has also been mentioned in one of these verses. All

26
 TTKTHRR Sree Lalita Sahasranamam

these convey the message that the splitting of words has to be done
very carefully. So much care has been taken that even if a small mistake
happens, it may affect greatly. This much care is needed because this
hymn forms part of Brahmanda Purarja as a continuous verse and since
the written format was not earlier available it was passed on by word of
mouth to the disciples by the teachers.

10. One other specialty of this hymn is that the main part of 182.5
verses, we cannot read any fillers or any word which does not have any
meaning. That is, there are no filler words or meaningless words like
Cha, Vai, Tu, Hi, Eva, etc.

11. There is no repetition of names. If such duph’cation is seen, by

properly splitting the names those names can be considered as a new
one. Hence there is no flaw of such duplication of names.

12. As mentioned earlier, each of the names contain mantras, only

if this hymn is learnt through a proper teacher its complete meaning can
be understood and enjoyed. That is the reason, the secret meanings and
mantras are not explained explicitly in this book.

13. One other surprising aspect is seen in many names. If 3 or 4

names are contained in a half verse, individual meanings can be taken
for them. If those 3 or 4 names are read in a combined manner, even
then we get a complete meaningful sentence. For instance;

SudhasagaramadhyasthaKamaksheeKamadayinee
(61s1, 62nd and 63rd names)
61 - One who dwells in the midst of the ocean of the nectar.
62 - One who has beautiful eyes.
63- One who fulfills all the desires.

When these names are read in a combined manner it gives the

meaning that She, who has beautiful eyes and by residing in the midst
of the ocean of nectar, fulfills all the desires of Her devotees.

ii. Gayatree vyahruti: Sandhya dvijavrundaniShevita

420 - One who is in the form of Gayatree.

27
 Sree Lalita Sahasranamam

421 - One who is in the form of invocations.

422 - One who is in the form of twilight.
423 - One who is well worshipped by the groups of twice born.
When these names are read in a combined manner it gives the
meaning that She, in the formof Gaya tree, is worshipped in the twilight,
with invocations like Bhoo:, Bhuva: and Suva:, by the groups of twice
born.
Kleemkaree Kevala Guhya Kaivalyapadadayinee
iii.
622 - One who is the personification of the letter Kleem.
623 - One who is the Absolute devoid of all attributes.
624 - One who is the most secret.
625 - One who bestower of the solitary abode.
When these names are read in a combined manner it gives the
meaning that Sreedevee, in the form of the Kleem root letter, as an
individual who is devoid of all attributes, if worshiped in secret form
bestows the salvation.
Thus these are some of the combination of names.

14. Thus Sreedevee, having ordered the Vagdevees to compose

such a hymn, was once seated in her palace throne. At that time, in
order to worship Sreedevee, crores of Brahmas with their consorts
Brahmanis, Narayarjas with Lakshmees, Rudras with Gowrees, Shaktis
like Mantrigee and Dandinee, Devas, Manava, Siddhas and countless
groups of shaktis had visited the hall. They all took their seats after
having a sight of Sreedevee. Then, Sreedevee, by her benign look itself
ordered Vagdevees to read the hymn composed by them. Immediately
they got up and with bowed hands started to praise Sreedevee with this
hymn. When this hymn was exhibited, Sreedevee and everyone assem-
)led there got very much satisfied. Sreedevee ordered those assembled
there, that they have to chant this hymn in order to satisfy Her. Hence
from that day onwards, all the Devas including Brahma, Vifhrju, Rudra,
and all started reading this hymn with devotion. In the first part, which
describe this, the verbs (describing the order of Sreedevee and all others
started reading this hymn) are used in the present tense. This means
that the order the reading the hymn happen even today continuously.

15. It has been reiterated in more than once, in the beginning as

well as at the end that this hymn is very secret and has to be learnt

28
 SlTcifeidi Sree Lalita Sahasranamam

through proper teacher. Isn't that Sree Hayagreeva, has not told this to
Agastya easily? How many questions and replies for this purpose were
discussed? Then only Sree Hayagreeva told this to Agastya. This itself is
enough to convey the greatness of this hymn.

16. The last part explains the various results/ fruits that can be
reaped and also the methods of chanting this hymn. The method of
chanting this hymn, specifically to get a particular wish satiated, is also
mentioned. Further it has been mentioned that the worshipper has to
chant it as a daily chore, without any specific wish. The interesting fruit
of this hymn is that it acts as expiation for all kinds sins done. But, if a
flaw is found in doing one particular action that also needs expiation.
Thus, if this hymn is chanted as expiation for other sins and a flaw is
found during that chanting, which can be the expiation for this? The
chanting of this hymn acts as expiation for various sins including the
flaws that happen during the chanting of itself. This is the specialty of
this hymn. That is to clear off all dirt we use in water - however to clear
the dirt in the water also, we use water.

17. Among all the worships of Shaktis, Sree Lalita is predominantly

main. With Her order only we got this hymn. According to various
puraqas, different form of Devees have different places - for instance,
Kancheepuram for Kamakshee, Madurai for Meenakshee, Kasi for
Visalakshee, etc. But, there is a doubt that Sree Lalita, who is above all
these forms of Devees, does not seem to have a dedicated place for Her.
Surprisingly we got the answer to this question, by the time we finished
writing this book. After getting Sree Lalita Sahasranama and Sree Lalita
Trishatee told by Sree Hayagreeva, Agastya got excited and asked
"Where I can have sight of Sree Lalita”? Sree Hayagreeva replied to this
question that there is a temple for Sree Lalita at the holy place called
Thirumeeyachoor, wherein Arurjan (chariot driver of Sun) and Sun wor­
shipped her. If you go there you can be fortunate to have a darshan of
Sree Lalita. Accordingly, Agastya visited Thirumeeyachoor and had wor­
shipped Mikurd Arugeshvara and Lalita with this hymn and got satisfied,
says the history of Thirumeeyachoor. This village called Thirumeeya­
choor is at a distance of one kilometre from Peralam, in Nannilam Taluk,
Tiruvaroor District. This very old temple is being renovated (excerpts are

29
 sftcifridi Sree Lalita Sahasranamam

available from the magazine called Sree Amman Darisanam, May 1998
edition).

18. The meaning of the 927th name, Stotrapriya, is that Sreedevee is

interested in getting praised. While explaining this name Sree
Bhaskararaya gives many a meaning to the word Stora. They are given
in six types - bowing, blessing, telling a story, describing the greatness,
felicitating and praying. Sree Bhaskararaya himself has quoted instances
for each of the varieties:

Trijagadvandya (627) - bowing

Svastimatee (448) -blessing
Mithydjagadadhishfhdnd(735) - telling a story
Bhagdasurendranirmuktashastrapratyastravarshirjee (79)
describing the greatness
Ichchashaktijnashaktikriyashaktisvaroopiqee (658)
- felicitating
Samrajyadayinee (692) - praying

We wanted to classify all the 1000 names in the above six types.
But being afraid of the volume of the book, we did not attempt it.

In addition, some of the specific specialties of the individual

names are explained then and there. We request that this secret hymn
with such greatness be read thinking on the meanings by all by properly
learning it and be eligible for the blessings of Sree Lalita.

II. Some of the specialties of this publication:

1. In the previous part we saw some of the specialties of this

hymn. Further, we indicate some of the specialties of this publication.
Ordinarily the speakers used to mention one thing - "those who talked
before me have explained everything in this regard. What is there more
for me to convey?" We thought such a statement is appropriate for this
book also. We started this task, with a hesitation that what is that diffe­
rently we can write, after the great learned like Sree Bhaskararaya has
explained and further so many worshippers have written with their
blessings? When the task progressed by compiling the essences from all

30
 3ftdf?ldr Sree Lalita Sahasranamam

the other books and whatever intuited to our small knowledge with the
blessings of our teachers, this publication has shaped - as evidenced by
Sree Adi Sankara in his Subramarjia Bhujanga verses;
Chiteka Shatasya Hruti Tyotate Me
Mukannissarante Kirachchapichitram.

2. An important aspect of this book is that it has to be read repea­

tedly, think aloud in the mind and enjoy the reading. To enable this, this
book has been written in a smooth and easy flow and easily under­
standable even by laymen, and in the Tamil which is acceptable to this
generation of people. Isn't that the people who wrote this are lay men?

3. It is very difficult to understand the Paribhasha Marjdalam,

which is written to split the verses and get the 1000 names properly.
Further, though the earlier verses Salakshara Sutras are not available at
present, the available one or two Sutras have been explained in simple
language in this book - this is a new aspect. Such an elaborate
discussion is just to describe how carefully our ancestors have accessed
in the matter of splitting these names from the verses.

4. Two sections describing the philosophy of Sreevidya and the

method of worship have been added, to enable those who want to
progress in the path of worship by having this book as a support. In
addition, the unison of worshipping of Sreevidya and Vedanta.

5. As far as possible the concerned quotes from various other

books have given in an elaborate manner. Also the root of it is also
quoted to enable further reading in detail.

6. Importantly it is a very difficult task to completely to adopt and

comprehend Soubhagya Bhaskaram of Sree Bhdskararaya. Because
there is no other book, which was not handled by him for his commen­
taries. Further in most of the places he has cryptically indicated the
meanings. It is very difficult to identify and explain it. Still, an attempt
has been made to give a clue of it for those who read this book. We
have not explained which were not understood by us and which are
secret. To our best we have given it not Deviating from the commen-

31
 hsh-iihh £ree Lalita Sahasranamam

taries of Sree Bhaskararaya. In some of the places, some more stuff has
been added.

7. To explain easily some of the matters have been given in table

format.

8. Not to be difficult for reading and also not to be a strain for

eyes, effort has been taken in composing and printing.

9. Further where the Samskrit letters are written in Tamil, it has

subscripted as 2 or 3 or 4, to avoid mistakes in pronunciations.

10. It has been an attempt first of its kind to provide the drawn
paintings as below:
11. Sree Hayagreeva advising Agastya - to explain the origin of this
hymn
12. Vasinee and other seven Vagdevees in front of Sree
Lalitamahatripurasundaree in Her assembly hall as an exhibition
of the first time composing this hymn.

13. We hope that this book with such specialties will be useful for
the devotees.

***

32
 Sree Lalita Sahasranamam

Sree Vidya

1. Some of the important aspects of Sreevidya have been compiled

in this section, based on various books on Sreedevee. We hope this will
be helpful to more clearly understand the meaning of this
Sahasranama.

{.Happiness is the one everyone wants:

2. Everyone in this world wants only happiness. This is called

purusharttam. The happiness is of two types. One is self imagined.
Hence it is perishable. This is indicated by the name kamam (wish). This
is unreal. The other one is salvation, which is eternal and indestructible.

Both these are reached through Dharma. But Dharma is

reached through economic (artha) means viz., wealth.

In general all these four, that is, Dharma, economic wealth, wish
and salvation, are in a combined form called as purusharthas.

To enjoy the eternal salvation, Paramashiva has prescribed

various vidyas - Veda; sdstra, smruti, purarjas, epics, etc. These depend
on various differences in human beings and the purity of their minds.
Hence they are all means of getting correct knowledge only. There are
no inter-se gradations among them. The followers of one method
should not denounce the other. But at the same time, we read that in
asastra praising a presiding deity and denounce other deities. The inhe­
rent truth in this is to bring interest and confidence to those who follow
that sdstra. Denouncing of other sastras is not to degrade or ridicule
them. But, the intention is, that those who are not competent should
not enter into it.

This is what is advised in Koulopanishad as; Lokan Na Nindyat, in

Parasurama Kalpasutra as; Sarva Darshana Aninda and in Sreemad
Bhagavad Geeta as; Na Buddhibedam Janayet.

33
 sftafricii Sree Lalita Sahasranamam

The salvation is to recognise by experience that the soul that is

imagined as 'self is actually the form of eternal supreme being only and
the body and the universe are all perishable. This truth has been hidden
by ignorance (illusion). Vedas, etc., help in re-recognising the truth and
to identify the real form.

II. The form of Supreme Being:

3. Veda itself could not define the form of the Supreme Being.
They only give a negative description that "this is not supreme Being,
and that is not, etc.Veda says that the Supreme Being is beyond the
realm of mind and speech; Yato Vacho Nivartthante Aprapya Manasa
Saha. In reality, Veda says, that realizing the union of the soul with
Supreme Being, which is without any qualities, or any flaws or any form,
is called salvation. The great statements like Tatvamasi also advise the
same. To realise this many vidyas (Maduvidya, Bhooma Vidya, etc.)
without any qualities, have been advised by Vedas. But only some
people can follow this.

We worship, with devotion, the supreme being, which is not a

male or female or neutral and does not have any attributes, by assigning
a form to it. We also assign some attributes to that form. Hence this is
called Sagurjopasana (worshipping with attributes). The name and form
are created according to the will and pleasure of the individuals based
on the maturity of their minds.

Sree Adi Sankara established six religions, by streamlining and

systemising the existing practices of worshipping with attributes and
removing any flaws in them. One among them is Sreevidya.

Since the supreme being is without any attributes, or flaws and

the supreme spirit is the source of all sensations with periodic cessation
activities, there is no thought of 'self for it. It is a witness to all without
any limitations or attachments. The feeling of 'l-ness'occurs to it only
through energy. In that case it acquires attributes and flaws. Kamakala
Vildsam says that Paramashiva who is without any limitations and is in
the form of knowledge, acquires the feeling when sees in a mirror on

34
 Sfrdfodl Sree Lalita Sahasranamam

account his reflection he gets the feel of 'l-ness' when looking into the
mirror of reasoning.

Sastras say that this form of Paramashiva, without any limita­

tions and full of knowledge, is called Kameshwara and the reflected
form seen in the mirror is called Kameshwaree or Lalita.

Since it is the '\-ness'(Ahanta) of Parameshwara as a combined

form of souls, it is called Parahanta. Because of this Parahanta only
Parameshwara gets the feekof the need for creation; Sa Ikshata Bahu
Syam Prajayeya.

Hence Sreedevee is the cause of creation of this world. Since

Paramashiva gets such quality of actions called as Dharmas, he is called
as Dharmee. Those Dharmas are called as Tripurasundaree, Shakti and
Devee. Though addressed through different names both are one and the
same. The unified form of both is called the supreme being. Hence
when Sreedevee is addressed as supreme being, Her form is called as
the Prakasha Vimarsha (manifest and unmanifest) and Samarasya
(equal without any superior or inferior).

III. Mother and God:

4. Veda advises as; Matru Devo Bhava - the mother has to be seen
as God. By reversing this, we see the God as mother in Sreevidya. We
move closely and friendly with mother. We can be affectionate to her.
The affection of mother over her children is the greatest. She does not
mind the mistakes done by children, forgives them and do lot of help.

5. Thus worshipping the God in the form of a woman is also in

practiced in other countries. The researchers say that such worship was
in vogue in Egypt and other countries in ancient days. In Rome in
Europe, before the Christianity was spread, worshipping Devee was in
practice. She has been described as having sandal jewels in forehead,
wearing garlands and with long hair. She says about herself as below;
"I am she that is the mother of all things
Mistress and governess of all elements

35
 sftaiPldl Sree Lalita Sahasranamam

The initial progeny of the worlds

The chief of the powers divine,
The Queen of Heaven; the principal of the
Gods celestial, the light of the Goddesses...

My name, my divinity is adored throughout the world, in diverse

manners, in variable customs and in many names, for the Phrygians call
me the mother of the Gods; the Athenians Minerva; the Empyreans
Venus; the Canadians Diana; the Sicilians Droserpina; the Eleusians
Ceres; some Juno, others Bellona, other Hecate; and principally the
Ethiopians who are excellent in all kinds of Ancient doctrines, and by
their proper ceremonies accustomed to worship me Queen Isis".

It seems the tribal people called Koul in Britain and ancient

people in France were worshippers of Devee. It seems, by the triangles
drawn by them and mapping the Sun, Moon and fire to those triangles,
Jews were involved in worshipping Devee.

It is also seen that such worship in vogue in China and Japan.

(Reference - the foreword in English, written by Sree

K.M.Panickar for the book titled Sreevidyd Mantra Bhdsyam by
Brahmasree Perunkulam Veerardgava Sdstry).

IV. Ancient and praised by Vedas:

6. The worshipping method is very ancient. There are evidences

for this in Vedas and puragas. For instance, these are about Sreedevee -
Sree Sooktam, Durga Sooktam, Sundaree Tapinee Upanishad,
Pavanopanishad, Ratre Sooktam, Devee Sooktam, Devee Upanishad,
Tripuropanishad, Bahvroshopanishad, Koulopanishad, Guhyopanishad,
Mahopanishad, Sarasvatee Rahasyopanishad, Soubhagya Lakshmy-
upanishad andSreechakra Upanishad.

In Sree Rudram, we read as;

Yd Te Rudra Shiva Tanoos Shiva Vishvdhabeshajee I
Shiva Rudrasya Beshjee Taya No Mrutfa Jeevase II

36
 free Lalita Sahasrandmam

In Purusha Sooktam, we read as;

Hreeshcha Te Lakshmeeshcha Patnyou

Kenopanishad says that Uma Devee came in person to advise

Indra.

The Kamakala Beeja, 'Em', which is very important in worship of

Devee has been mentioned in Srutis. For instance;

Ya: Praneeti ya Em Shrunoti Yateem Shrunotyalakam Shrunoti

Ya Em Chakara na So Asya Veda Chatvdra Em Piprati
Kshemayanta:

So many learned and elders have followed this method of wor­

ship. The notable among them are; Vashisfar, Sanakar, Sanatanar,
Sanatkumarar, Sukhar, Durvasar, Agastyar, his wife Lopamudra,
Kalidasar, Gowdopadar and Sree Adi Sankara.

V. Books about Sakta:

In addition to Vedas, mention has been made in many purarjas

also about worshipping Devee. Most important among them are -
Devee Bhagavatam, Brahmarjda Purarjam, Markarjdeya Purdgam,
Skandam (Soota Samhita part), etc.

The principles and methods of worshipping have been men­

tioned in many a tantra. The goal of this worship is to make the wor­
shipper feel through experience the Vedanta statement that self and
the supreme being are one and the same. Everyone can experience this
only by his own efforts. Hence the practicing methods have been
explained in these tantra books. There are some contradicting views
between them. However, since they have a single goal, they have to be
taken as correct and the method which is best suitable for the indivi­
duals should be followed.
These tantras, are mainly in the form of dialogue between
Parameshwara and Parameshwaree. Their names may change like
Bhairava, Bhairavee, etc.

37
 ^fhnfridi ’iiHH Sree Lalita Sahasranamam

In addition, some learned people, have compiled the practices

during their time, and published books about it.

Some important books on iakta explaining about the Sreedevee

worship are:

• Tantra Raja Tantram,

• Vamkeshwara Tantram (a part of which is NityaShodashikarnavam),
• Rudraydmalam, Kularnavam, Gnanarnavam Tattatreya Samhita,
Sharada Tilakam
• Prapancha Saram (written by Sree Adi Sankara),
• Paramdnanda Tantram,
• Kalidasa's ChitkagarjaChandrikaand Panchastavam (a group five small
verses),
• Durvasd'sShakti Mahimna Stotram and Lalita Stavaratnam (also called
as Aryatvichati),
• Parasurama Kalpasutra, Tripura Rahasyam,
• Sree Vidya RatnaSutras by SreeGoudapata
• Soundaryalaharee written by Sree Adi Sankara and its various
commentaries
• Varivasya Rahasyam by Sree Bhaskararaya
• Kdmakala Vilasam
• Various books written by Sir John Woodroffe (Arthur Avalon) - parti­
cularly - Shakti and Saktha, The Serpent Power and The Garland of
Letters.
• Sree Vidyarnava Tantram
• Books written by Sree Chiddnanda Natha - the list is given in his bio­
graphy section.
• Tirumantiram by Tirumoolar, Some songs by Marjickavachagar, Some
songs by various Siddhas.

VI. Who is eligible for this worship? Who can take it?

7. Anybody who has ardent wish to reach the salvation is eligible

for this worship. No bar on sex, caste, etc. The eligibility is based on
good conduct, devotion, passion, control of organs, purity (both of mind
and body), faithfulness and devotion towards the teacher.

38
 tistjMiHH Sree Lalita Sahasranamam

We often experience that though we have heard of the Vedanta

principles many a time, that do not stick to our mind permanently. This
worship will be of utmost help for those who are in this stage. We can
consider them as the fittest.

Most people do this worship with the temporary goal in mind

like (childbirth, curing of diseases, etc.) and not the eternal knowledge
or salvation in mind. They would get the results they wanted. In due
course they themselves would get interest in knowledge and salvation.

VII. The method of worship has to be learnt only through a teacher.

8. Whatever be the intellect, it will give its fruits only if it is

obtained through an appropriate teacher. It is not correct to think that
we can get the knowledge through reading from the books. Such an
intellect got only through the books will not give fruits on the other
hand may land up in some side effects.

The importance of a teacher has been stressed in Vedas,

Smrutis and Tantra Sastras.

Mainly, tantras do not cover about this worship - many impor­

tant principles, methods and mantras. Further, more than the methods
mentioned in tantras, the method traditionally followed by the lineage
of teachers is better placed. If there is a controversy between sastra and
tradition, only the tradition prevails. Traditions are to be learnt through
a proper teacher.

Those who are interested should reach to an appropriate

teacher and request him to initiate. One important caution has to be
noted in this regard.

The relationship of teacher-disciple is .the best. The disciple

surrenders to the teacher and request to bring him up. Hence before
finalising one person as a teacher, the disciple has to completely
understand about the teacher. It is a general rule that once finalised, he
cannot change the teacher. Nowadays, we hear that, the teachers

39
 tHStjHlHH Sree Lolita Sahasranamam

demand a lump sum as a fee to initiate any mantras. It does not seem
to be a new matter. Rameshwarar, who wrote the commentaries for
Parasurama Kalpa Sutra, has quoted the below one even at his time;

Guravo Bahava: Santi Shishya Vittapaharaka: I

Durlabhoyam Gurur Devee Shishya Santapaharaka: II

Deveel There are many teachers who appropriate the wealth of

the disciples. It is very rare to see the teachers who remove the suffer­
ings or sorrows of the disciples.

However, this caution has to be carefully followed. That is one

has to decide on a teacher, with good qualities. Sastras have in detail
explained the characters of a good teacher. The important ones among
them are - peaceful, pure, one who perform his actions properly, one
who has knowledge of sastras, one who has control of his organs, one
who has good mind, one who does not have ego, one who has compas­
sion, one who hails from a good teacher-disciple race, one who is not
greedy, one who is capable of clarifying the doubts of his disciples, and
one who has passion towards development of the religion.

It is very rare to have one person who has all these qualities.
One who has most of these qualities can be considered.

The teacher also tests the disciple, decides on his qualification

and advise and initiate accordingly.

The duties of a disciple are - have full faith on the teacher, do

service as for as possible, act according to his advises and chant the
mantras taught by him.

VIII. This Sahasranamam can be chanted only those who got

initiated.
9. The first part of this hymn (44th verse) says that this hymn has to
’ be sung for satiating Sreedevee after doing archana for the Sreechakra
and chanting panchadasheemantra. In the next verse She says, "even if
archana is not done for me and even if my mantra is not chanted, this

40
 sftcifctai Sree Lalita Sahasranamam

hymn has to be sung for my satisfaction" — it has to be taken that, this

has been mentioned to reiterate the importance of this hymn. This has
further been made clear in the last part (verses 5 and 6). Accordingly,
after taking bath in the morning, finishing the oblations like
Sandhyavandanam (both vaidheeka and tantreeka), etc., according to
the individual's tradition, the prayer room has to be entered and wor­
ship to the Sree Chakra has to be done first. The mantra has to be
chanted for 100 or 300 or 1000 times. And then only this secret hymn
has to be read.

In the same last part (verses 81, 82 and 83), it has been men­
tioned that this hymn should not be told to those who do not have
Sreevidya mantra. If this rule is violated, yoginess get angry and may
land up in ill effects.

Hence, those who want to chant this hymn with devotion have
to reach an appropriate teacher, get initiated and then only this has to
be chant. What to do till such time? The reply is available in the same
part (verses 48 and 49) - this hymn has to be written in a book and that
book has to be worshiped.

One need to have the faith that Sreedevee herself will lead to a
proper teacher. She herself has the names Gurupria, Gurumoorthi: and
Gurumarjdolaroopigee.

IX. Sreechakram and Meru:

10. A deity can be worshipped on an idol or picture. This is the

physical form of that deity.

In a metal sheet if some lines are drawn according to the pre­

scribed rules that is called yantra. This is the subtle form of the deity.

It is habit to wear this yantra as a casket.

The combination of some sounds is called mantra. This is still

subtle form of the deity than yantra. All the 51 verses of

41
 3ftaf?idi uwlW Sree Lalita Sahasranamam

Kandaranuboothi, talk about various yantras. Similarly each of the verse

of Soundaryalaharee has one yantra corresponding to it. The yantras
relating to other deities are also in vogue.

An important yantra relating to Sreedevee is Sreechakra. It can

be noted that only this chakra has a prefix Sree.

Sreechakra has four upward triangles, five downward triangles

and a bindu in the centre. This yantra has Lotus with eight or sixteen
petals, three girdles and three border lines. (In some schools it is two
border lines. Sree Bhaskararaya says that, in his book called Setu
Bandam, both the versions are evidenced). In the Sreechakra in vogue in
South India the gates of the border lines will be open.

Looking at this Sreechakra in a different dimension, we see

Bindu, eight triangles, two polygons of ten corners each, polygon of 14
corners, eight petals, sixteen petals and three border lines. Thus we get
nine halls (Avaranams). (It is not the practice to treat girdles as
Avaranam).

The upward triangles are treated as pertaining to Shiva and the

five downward triangles pertaining to Shakti. The same Sreechakra is
rotated 180 degrees, making the Shiva triangles downward then it is
called Shivachakram.

If this Sreechakra is made as a three dimensional figure (with

length, breadth and height), then it is called Meru. This Meru is of three
types, depending on the imagination of the worshippers.

If it is imagined as unified with 16 nitya Devees it is called Meru

>rastaram, when unified with 51 letters it is Kailasa Prastaram and
when unified with Vagdevees it is Bhooprastaram.

We saw that there are nine Avaranams in Sreechakra.

Avaranam means curtain or fence or compound or fort.

42
 Sree Lalita Sahasranamam

There is a separate worshipping method for Sreechakra. The

deities, Siddhis and Chakreshwaree in each of the Avaranas have to be
worshipped. By getting their permission, we have to move to the next
Avarana.

The method of starting from the border lines and ending with
Bindu is called destructive (laya) method. On the other hand starting
from the Bindu and ending with border lines is called creative method.
Mostly only the laya method is in practice.

Special tatvas (philosophies) for each of the Avarana of

Sreechakra have been mentioned in tantra sastras. Sree Chidananda
Natha has explained this in detail in his book called Saparya Padhati
Vasanai. For the fear of volume, the explanation has not been discussed
here. However, a list prepared by htmself detailing the qualities of each
of Avaranas has been given here.

W. Further the main emotions and the taste as described in the

book called Kamakala Vilasam and in 51st verse of Soundaryalaharee .
are added in the list. Given in the next page.

Avaranam Tatva Prevailing Sentiments Main Emotion

1._______ Earth_________ Rathi_____________ Love________
2. _______ Moon________ Happiness__________ Heroic______
3. ______ Eight forms Sorrow____________ Compassion
4. _______ Mahamaya Fear______________ Fearful______
5. _______ Ten incarnations Disgust____________ Disgust______
6. _______ Vaishvanaran Furious____________ Furious______
7. _______ Nature________ Comedy___________ Comedy_____
8. _______ Three qualities Surprise___________ Wonder_____
9. Brahmam ____
___________ Equality Peace
X. Different stages in Sreevidya:

13. There are different stages in Sreevidya. The important ones are
Balai, Panchadashee and Shodashee. Imagining Sreedevee as nine years
old girl and is the worship of Bala Tripurasundaree. The mantras per­
taining to this get expanded a little and reach the other two stages.

43
 Sree Lalita Sahasranamam

There are 12 types of Panchadashee mantras. The mantra origi­

nated from each sage is one Panchadashee. The sages of the 12
mantras are: Manu, Moon, Kubera, Lopamudra, Cupid, Agastya, Fire,
Sun, Indra, Skanda, Shiva and Krodha Bhattaroka (Durvasa).

Further it seems, there are mantras pertaining to

Nandikeshwar, Hari and Yama.

The most famous among the Panchadashee mantras are the

Kadhividya originated by Cupid (starting with the letter ka) and
Hadividya originated by Lopamudra (starting with the letter ha). Even
among these two, only the Kadhividya is in practice. It is said that this is
the greatest. The reason for such a conclusion is Lalita Trishatee is
based on Kddhividyai and only the Kadhividya has been merged with
other beejas in MahdShodasee mantra. Further in the first part of this
hymn (verse 17) it has been mentioned as; Sreevidyaiva Tu Mantranam
Tatra Kadhir Yata Para.

Sree Bhaskarardya mentions 14 different meanings for the

Kadhividya. (His book called Varivasya Rahasyam may be referred). In
recent times, Sree Veeraraghava Sastrigal from Kerala has given 80
different meanings. It has been told this has got the approval of Sree
Abhinava Nrsimha Bharatee swamijee of Srungeri Sharada Pee{a. (The
book called Sreevidya Mantra Bhashyam written by Sree Veeraraghava
Sastrigal, published by Vavilla Ramaswamy Sastrulu at Chennai in
1960).

Devee upanishad has cryptically been described in Kadhividya,

Charjdi Navdksharee mantra and Bhuveshwaree mantra.

XI. Different forms of ireedevee:

14. There are many forms for Sreedevee. She has a name also as
Bahuroopa. It is said that She has many 1000 names.

It is told that for administering this universe while imagining

doing different tasks, She is told to take different forms. Further depen-

44
 rftafridi TT^RrnTT Sree Lalita Sahasranamam

ding on different places the forms also change. Again various people
worship imagining Sreedevee with different colours, depending on the
wish they want to get fulfilled.

In a famous way, She is worshipped as Devee, Mahotripura

sundaree, Rojarajeshwaree, Kdmeshwaree, Lalita, Kamakshee,
Bhuvaneshwaree and Kalee. In general there is a feeling that Kalee has a
fierce form. The pictures also describe her in such a form. The. picture
poses are - naked, with garland of skulls and killing a demon with a
trident. All the forms of Sreedevee are with compassion. By destroying
the evil habits of the demons, She shows good path to him also.
Saptashatee also says; Chitte Krupa Samara Nishturatd Cha Drushta. We
worship the demon Mahishan also, who was killed by Sreedevee, in the
Chatjdika Paramesvaree Avarga Pooja.

In Skanda also it has been mentioned that Soorapadman, after

he is killed, he becomes a peacock and made the vehicle of Lord
Muruga.

XII. Different methods of worship.

15. Worshipping of Sreevidya is mainly of two paths - Samaya and

Koula. The Samaya path has tow sub-divisions - Dakshirja and Vdma.
Within each sub-division there are three methods viz., Bdhya (without
tools) and Antara (worshipping without any tools) Pardpara Pooja (both
the methods mixed).

Only the Bdhya method is used in Koula path. Even in principles,

the Koula and Samaya paths differ. The principle of Samaya path is that
in the SahasraraKamala, the Kundalinee energy merges with Shiva and
the supreme bliss is enjoyed through the nectar rain falling from it.
Koula path is of two types viz., Poorva (East) and Uttara (West).
According to this path the principle is that the triangle in the Sahasrara
is the dwelling place of Sreedevee. The opinion of the followers of East
Koula path is that the salvation is awakening of the Kundalinee. They
perform the Bdhya worship in yantras. The worshipping practice of the
followers of West Koula path physically includes worldly happiness like

45
 Sree Lalita Sahasranamam

alcohol, fish, meat and ladies. The tantras explaining this method
mention that the worshipper has to imagine himself as Kameshwara
and his consort as Kameshwaree. It has to be imagined that the
Supreme Bliss comes out through their union. It can be thought that this
method makes the addicts of alcohol, etc., as offering them to Eshwar
and consume the same with the mind treating them as prasadam. The
real meaning is that, in due course of time, the worshippers get their
mind changed and will reduce the consumption and as time passes may
drop the habit itself once and for all. The addicts who follow this
method say that this method is correct when looked at in a psycho­
logical way. But they fall below the expectations. Instead of improving
themselves, they reach the state of unrecoverable sorrow state. This is
equal to walking on the sharp edge of a knife. It is so fearful similar to
embracing the neck of a tiger or having a snake around one's neck.

Krupana Tarakomanat Vyagrakantavalambanat I

Bujangataranannoonam Asakyam Kulavarttanam II

Those who follow Koula path should have special qualities. The
ordinary people without those qualities cannot follow this path. If they
still try to follow they may land up in some ill effects. Considering the
Koula path only, it has been said about worshipping Sreedevee is; Tarala
Kararjanamasulabha.

In this method, since there are methods against the righteous­

ness, demeanor and sacred rules, some humility for Sreevidya itself.

This method can be successfully followed only by those, who

have worshipped the other deities with the concerned methods, one
who has matured inner-self and who has controlled his five senses.

Sreelakshmeedara, in his commentary for the 41st verse of

Soundaryalaharee have mentioned some other methods followed by
Koulas and says, "There are lot of things to be mentioned here. But
since they are all against Vedas, I have left them. Some of the methods
have been indicated here just to give an impression. The idea behind it
is to prevent people from following the Koula path.

46
 $ftcHf?raT TTF^nPTT Sree Lalita Sahasranamam

The Samaya path is so soft. The importance is given to

righteousness, demeanor and sacred rules. In this method the worship
starts with the feeling that self is the soul and Sreedevee, different from
self is the supreme being. That is, in the beginning there is a duality
thinking that self and the worshipped deity are different. By performing
worship many a time, chanting the mantras and by reading or hearing
the scriptures relating to Shakti, little by little this duality mind set is
changed to non-duality mind.

Only the Samaya method is appropriate for most of the people.

That too, those who are somewhat lower grade according to mental
status, physically use the alcohol, fish and meat. Instead of these three
some soft representatives have to be used.

The five things whose beginning letters are 'Ma' are called as
Pancha Makaram. The real philosophy behind this is as follows;

Sreedevee has one name as Panchatanmatrasayaka (11th

name). The five arrows are the essence of sound, touch, form, taste and
smell. The Sdkta tantras mention this as kula things. Kula means
mooladhara and other five bases. In all these six bases, these five
elements are there respectively - earth, water, fire, air and ether. The
mind to understand the panchatanmatras is also another kula thing.
These are all symptoms of the supreme being in the form bliss.

Only these kula things were mentioned above, for the lower
grade people, as alcohol, etc., by the tantras. These tantras are not
recognised by the knowledge kanda.

If observed keenly, it can be understood that this worship itself

is like a sacrifice. The five makaras are the oblations in the sacrificial
fire. The higher grade people have to be identified as below;

Alcohol - the fire tatva - the Brahmatmaikya Akantjakara Vruddhi - the

fall that spreads from Sahasrahara.

47
 sftrifrldi Sree Lalita Sahasrandmam

Fish - the water tatva - that controls and makes the outward looking
organs to revert and look inwardly.

Meat - the earth tatva - cuts with the knife of maturity, the animal
form controlled by the righteousness and the wickedness. This makes
the self form integrated with the supreme being.

Hand Signs- the air tatva - to flame all the bad habits in the fire called
Brahma Vidya.

Union - the ether tatva - the unison of Shiva and Shakti. Those who
want to know more about pancha makara can read Sree Chiddnanda
Natha's book called Saparya Pattadi Vasanai, or Kularnava Tantrai or Sir
John Woodroffe (Arthur Avalon)'s Shakti and Saktha).

There are two types in Samaya path viz., right and left. These
depend on the individual's mind set. This has been explained in the
, 912th name Savyapasavyamargastha.

It has been told that in both these methods the method of wor­
shipping is of three types. Worshipping with tools like flower, fruits and
other things -Apara (Bahya) method is used when the worshipper does
not have any knowledge of non-duality. Fit for medium grade people.

Entirely not having the duality mind is called Para worship.

Assuming all the actions done as worship is called Para method. This is
the greatest one. Fit for higher grade worshippers.

Parapara method is to convert the duality mind set to non­

duality through practice. Fit for medium grade worshippers. By starting
with Apara method, the complete meaning has to be reminded in every
stage of worship. Little by little the non-duality mind has to be reached.
Later the stage of doing Para worship also has to be reached.

48
 sfrdfSdl Sree Lalita Sahasranamam

XIII. Sreevidya is very secret:

16. Tantras say that Sreevidya has to be worshipped by keeping it

as a most secret, since it is so great and it gives the salvation, which is
the ultimate wish of human kind. Other Vidyas are like bitches, who are
visible to all, but Sreevidya is like a family lady who is visible only to
husband who has a right over her.

Parasurama Kalpa Sutra says;

Veshashya Iva Prakatta: Vedadi Vidyd:
Sarveshu Darshneshu Gupteyam Vidya II
Kuldrnava Tantra says;
Anyastu Sakala Vidya: Prakata Ganika Iva I
lyam Tu Shambhavee Vidya Gupta Kulavadhooriva II

Hence it is mentioned that, this Sreevidya has to be protected as

very secret. If it anyone tells this to ineligible people, he will fall into
hell. Hence it has been prescribed that the worshipper of Sreevidya has
to hide his worship from others;

Koulopanishad says;
Anta: Shakta: Bahi: Shaiva: Loke Vaishnava: II
Kalee Vilasa Tantra says;
Anta: Shakta: Bahi: Shaiva: SabhayamVaishnava Made: I
Nanamoorttidara: Koula: Vichararjti Maheetale II

The intrinsic message is that worshipping Shakti should be

known only to inner self mind. In practice, the kumkum as a prasadam
of Sreedevee, should be worn in between the eye brows and also should
be hidden by other Saiva symbols like Viboothi, etc. The hand signs of
Sreevidya should not be shown in public and also one should not adver­
tise that he is a worshipper of Sreevidya.

Since Sreedevee and Vifhrju are one and the same, talking about
the greatness of Vi$hrju is equal to talking about the greatness of.
Sreedevee.

49
 Sree Lalita Sahasranamam

XIV. The results of worshipping:

17. Sreedevee is in the form of guileless compassion. She bestows

compassion without expecting anything in return. She is the mother of
all the worlds. Hence however we, being Her children, worship her.She
accepts it and bestow her blessings with compassion. Only the devotion
and passion are important. She does not expect much of actions. (But,
they help us in focusing the minds). She does not even expect us to
understand the inner meanings of the actions. (However, if we know
them it would fetch us the result early. Hence, in the next sections, we
discuss about creation - seven creations and half creation).

Sreemad Bhagavad Geeta (IX - 26) also advises us;

Patram Pushpam Phalam Toyam Yo Me Bhaktya Proyochchati I
Tadaham Bhaktyupahrutamashnami Prayatatmano: II

Worship of Sreedevee can also be carried out without straining

the body. The body is called as a temple (Deho Devalaya Prakto).
Further Sreedevee, is being worshipped in the form of bliss and as a liker
of eroticism - as Lalitambikai. NityaShodashikarnavom says that the
worshipper has to decorate himself beautifully and perform wor­
shipping with a smile in his face.

Similarly, for those who worship with a feeling of surrendering

to Her, She bestows both the enjoyment as well as salvation.

Mangala Raja Stavam in Rudrayamala says;

Yatrasti Bhogo Na Cha Tatra Moksha: I
Yatrasti Moksha Na Cha Tatra Bhoga: k
Sreesundaree Sataka Punkavanam I
Bhogashcha Mokshashcha Karasta Eva II

989th name Vajnchitarthapradayinee says that She bestows

what is sought for. But, Sree Adi Sankara says one step further in his
Soundaryalaharee (4th verse) that She bestows more than what is
sought for; Datum Phalamapi Cha Vanchasamadhikam. She only saves

50
 sfivifodr WTHTW Sree Lalita Sahasranamam

from all dangers. Elders say that "What is to be done while in crisis? Just
think about the feet of Sreedevee. What will do that type of thinking? It
makes even Brahma and others as servants";

Apati Kim Kararjeeyam Smararjeeyam Chararjayugakamampaya

Tat Smaranam Kimkurute Brahmhadeenapi Kinkaree Kurute II

In Saptashatee also we read as;

Durge Smrutd Harasi Beetimashesha Janto: I
Svastai: Smruta Matimateeva Shubham Dadasi II
Daridriya Dukkha Bhaya Harirjee Ka Tvadanya I
Sarvopakara Karanaya Sadardra Chitta II

Again in 12th chapter of Saptashatee, Greedevee has promised to

save from all dangers.

We ail continue to do one or other mistake. While enquiring

about the expiation, it is understood that thinking of the feet of
Sreedevee is the only way out. 743rd name Papararjyadavanala also
conveys the same message.

BrahmandaPurarja says;
Krutasyakilasya Papasya Gnanatognanatopiva I
Prayashchittam Param Proktam Parashakte: Padasmruti: II

It is enough if we worship Sreedevee after surrendering with her

and with determined and focused mind, and with devotion. We need
not ask anything. She herself will bestow us what is good for us includ­
ing the four types of wishes.

XV. The knowledge of creation, which will help in dissolution:

18. The goal Of a good worshipper is to be happy with the under­

standing that he is not different from the Supreme Being by his own
experience.

51
 5ree Lalita Sahasranamam

If it is understood that how we and the universe originated, it

would be easy to retrace in the same path to reach the Supreme Being.
Hence it is necessary to know the creation of this universe.

Vedas say the creation of this universe as below.

Itreya Upanishad (1-1-1) says - there was only one soul in the
beginning. Nothing else was there. It wanted to create the worlds - it
created;
Atma Va Itameka EEvdkra Aseen Nanyat Kinchanamishat I
Sa Eekshata Lokannu Sruja Iti Sa Iman Lokanasrujata II

Taitreeya Upanishad (1-2-6) says - That supreme being, from

which the ether and other things originated, desired to expand very
much and grow (as world with name and form). It did penance with this
desire and spread the light of knowledge. By doing that penance it
created all the things whatever is available now;
Sokdmayata I Bahusyam Prajayeyeti I SaTapo'tapyata I
Sa Tapas Taptvd I Idam Sarvamasrujata II

Chandogya Upanishad (VI-2-3) says - It created the light by

saying "I will become many and grow in a huge way". According to the
saying "I will become many", the Sat in the form of that light created
water;
Tataikshata Bahu Syam Prajayeyeti Tattejosrujata Tattejo
Ikshata Bahu Syam Prajayeyeti Tadapo'srujata II

Brahadararjya Upanishad (1-4-3) says - That Virat Purush did not

enjoy the wealth individually. Hence, since it cannot enjoy the wealth
alone, wanted a second. That Viraf Purush became male and female
and became a form of tight embracing. Later split his form into two.
From that originated the male and females;

Savainaiva Reme Tasmatekkee Na Ramate Sa Tviteeamacchat

Sahaitdvanasa Streepumamsou Samparishvaktou
Sa Imamevatmanam Tveta' Patayat Tata:
Patishcha Patneechapavatam II

52
 TTK’STTTW Sree Lalita Sahasranamam

Taitreeya Upanishad (111-10-6) says - I am the only who origi­

nated before this world, which is so beautiful and structured. I am prior
to Devas. I am neutral of the eternal post;

Ahamasmi Pratamaja Rudasya I

Poorvam Devebhyo Amrutasya Na Pa FII

Murjdako Upanishad (1-1-8) says - By the penance (of know­

ledge), the Brahmam (with the goal of creation) grows. From this origi­
nated the un-manifested food. From this originated the Hirarjyagarbha
in the form of breath, mind, the five elements which seem to be truth,
the worlds (actions) and from actions the results (liked as nectar);

Tapasa Seeyate Brahma Tato'nnamabijayate I

Annat Prano Mana: Satyam Loka: Karmasuchamrutam II

XVI. Creation of this universe - as told by Tantra sastras:

19. The same message is described in tantra sastras with poetic

taste. This is described in two dimensions viz., seven and half.

The Brahmam, which is without origin and eternal, shines in two

ways viz., with and without qualities. This is called as chit (pure con­
sciousness). It has unlimited powers. It contained within itself the things
which can originate at any point of time. (That is, they later originated
from it). The natural quality of it is to show itself.
From its form with attributes (called as SatChitAnandam - Exis­
tence, knowledge and bliss absolute) the energy originated. From the
energy originated the sound and from sound the mahabindu (the great
point).

A movement happened in the mahabindu and very subtle sound

waves (called as matrukas) originated. When a stone is thrown in a tank,
water waves are created and hit each other. In the same manner, due to
these sound waves the mahabindu was split into three (bindu, natham

53
 Sree Lalita Sahasranamam

and beejam [seed] - this ndtham is different from the one mentioned
earlier).

From the matrukas, originated the sound what we hear (letters,

words and sentences). Tantrasastras mention that Bindu is Shiva, the
beeja is Shakti and Ndtha is the union of Shiva-shakti. This Shiva-shakti-
tatva does not come apart even during the time of dissolution. Natham
is called as Sat (existence) (this is explained as Satakya = SatAkyaYata:).
Sreevidyatantras say that these Bindu, Beejam and Natham are men­
tioned respectively as Prakasha, Vimarsha and Misra (bright, dark and
soothing). These are also called as Sukla, Rakta and Misra (Mahabindu is
called as fourth Nirvana feet). These three, in a combined manner, are
called as three bindus. Tantra sastras mention these three in various
ways like. Moon, fire and Sun or Ichcha, Gnana and Kriya or Varna,
Jyeshtaand Roudhree or Brahma, Vi^hrju and Rudra.

These three bindus are imagined as three vertices of a triangle.

The desire, knowledge and action of the Brahmamwith attributes create
this universe. In the commentaries of tantra sastra, Sun is called as
Kaman (Cupid) and Moon and fire jointly called as kala (art). Hence the
combined form is called Kamakala. This triangle is also called as
Kamakala.

It is told that the universe originated from Kamakala. From

Shiva-ShaRtitatvas originated the other 34 tatvas (detailed later). Hence
the tantra sastras say that the universe, in the form of 36 tatvas, origi­
nated only from the Kamakala.

We saw that according to Vedantas, the supreme being got the

idea creation - that word creation is indicated as Ekshanam (a look),
Kamam (desires), tapas (penance) and Vichikeersha. This Ekshanam and
Kamam have another name as ShantaShakti. This ShantaShakti (energy)
is the combined form of Ichcha, Gnana and Kriya energies. The action of
Ichcha, Gnana and Kriya energies is this universe. This universe is in the
form of 36 tatvas right from Shiva till earth, as mentioned in the Sakta
(Kashmeera) and Saivasastras.

54
 <4^4=4 Sree Lalita Sahasranamam

A Tatva has many roles for the enjoying souls, the enjoyed
objects, the enjoyment, the causes of enjoyment and the feel of enjoy­
ment, till dissolution.

Soota Samhita says;

A Pralayam Yattishtati Sarveshdm Bhoga Tayi Bhootanam I

Tat Tatvamiti Proktam Na Shareera Kafati Tatvamata: II

Some sastras say the number of tatvas is 36, some other say
that they are 24 and still some other classify differently. As per the
Sakta tantras, we consider it as 36 for our discussion purposes.

These 36 tatvas are majorly classified as Atma, Vidya and Shiva.

The Shivatatva is of the form of ParaShiva. The thought (or

desire) of creation in ParaShiva is Shakti Tatva. The knowledge in the
form of ego as 'self, the feeling that 'everything is my form' in the
SatChitAnanda form are called Sadashiva Tatva. The knowledge with
name and form is called Eshwara Tatva. Shuddha Vidyd is the know­
ledge that there is no difference between the souls and the universe.

These five tatvas in a combined manner is called Shiva Tatva or

Shuddha Tatva. Also called as manufactured dirt and indicate the causal
body. It is worth noting that the Shiva Tatva is animate. It has to be
keenly noted that each of these five tatvas is contained in the previous
one. In the same manner the tatvas that are going to be discussed later,
one is contained in the previous one.

The purusha tatva is completely describing pure consciousness,

bliss, desire, knowledge and action.

Kula tatva is reducing the energy of doing all actions.

Avidyd tatva is reducing the energy of knowledge.

55
 Sftvifrldl Sree Lalita Sahasranamam

The tatva called Raga is reducing the energy of desire in the

form of eternal satisfaction.

Kala tatva is reducing the energy of eternity in the form of pure

consciousness.

Maya tatva is that gives an illusion that there is mutual differ­

ence between the universe and the soul.

These seven tatvas in a combined form is said as Vidya tatva.

They indicate the subtle body called as deceitful dirt. Since this is with
self desires, it contains both the brightness (and mobility) that is
reflected in this and the immobility that is to be discussed later as
Ashuddha tatva. Since it contains shuddha and ashuddha tatvas, Vidya
tatva is also called shuddhashuddha tatva.

The purusha with consciousness is the soul. He is the doer and

the beneficiary. The self form does not do anything and also does not
enjoy anything. Only the illusion makes such a form the status of action
and enjoyment. Hence it has to be kept in mind this is only an
imagination.

Only the Ekshanam (a look), Kamam (desires) and Vichikeersha

mentioned in Vedas are the 12 tatvas mentioned above in different
names.

The state of supreme being ready to exhibit itself is called the

prakruti (nature) tatva. It equally has the three qualities viz., satva, rajas
and tamas. From this originates the Ahankara (ego) tatva with predomi­
nant raja quality. The soul enjoys this universe only through this.

Bhuddhi (intellect) tatva with predominant satva quality origi­

nates. Manas (mind) tatva with predominant tamas quality originates.

The Ahankara, Bhuddhi and Manas tatvas in a combined form is

called inner-self (antakkararjam). To feel and enjoy these, further 20
tatvas originate in an orderly form. In short these are said to be - five

56
 sftafrldl TT^FTTW Sree Lalita Sahasranamam

organs of knowledge (eyes, ears, nose, tongue and skin), five organs of
action (tongue that speaks, hands, legs, anus and the genital organs)
five self-characteristics (sound, touch, form taste and fragrance) and
five primary elements (ether, air, fire, water and earth).

That 24 tatvas beginning from prakruti (nature) till earth, in a

combined form is called as Atm a tatva. This is also called atomic dirt.
This indicates the physical body.These are tools for enjoyment. These, in
a combined manner are called as Ashuddha tatva. These are static in
nature.

The ego, manufactured and deceitful dirt hide the ParaShiva.

The Shiva with these curtains like bodies is the soul; one without these
curtains is Paramoshivo. The below verse in Tamil, of the learned make
us easily understand how the three dirt hides the ParaShiva;

Maratthai Maraittatu Mamata Yanai

Maratthil Maraintatu Mamata Yanai
Paratthai Maraittatu Par Mudal Bhootam
Paratthil Maraintatu Par Mudal Bhootam

Splitting of Mahabindu into three (bindu, natham and beejam)

in a metamorphic way mentioned as Kameshwaran and Kameshwaree
in Saktasastras.

XVII. Kundalinee energy:

20. There is a saying that what is available in the universe is also

available in the body. The supreme being, which is omnipresent is also
available in our body. Tantra sastras say that, in this, the Shiva part is in
the Sahasraram and the Shakti part is in the Mooladharam as a snake
wound into 3.5 rounds, sleeping with its head inside the cavity. The
principle of this sostra is that this Kundalinee can be awakened and
merged with Shiva in the Sahasraram. If this is done, we can enjoy the
supreme bliss by the nectar that flows and wets all the nadis (pulse).
This is a common principle across some other sastras also. Yoga sastras
mention the physical methods of awakening the sleeping Kundalinee.

57
 Sree Lalita Sahasranamam

But, this is a dangerous one. If not'done properly, it may have lot of side
effects. Hence, the elders have advised that only the method of devo­
tion is suitable to most of us (even if it is a little belated). (The book
Deivathin Kural, 6th Volume may be referred).

Kundalinee energy is called as a subtle form of Sreedevee.

Those who want to know in detail about Kundalinee may refer

to the book called The Serpent Power by Sir John Woodroffe.XVIII. Non­
duality and SreevidydSastra-

(This part is a gist of pages 685 to 689 from the book called Deivathin
Kural, 6th Volume).

21. Both have a common goal. That is, to be happy by getting the
knowledge "I am the Brahmam" by experience, is the goal.

Though there is an agreement with the end status, there is

some difference about creation. It has been said that non-dual Vedanta
is unreal and Sreevidya is transformation or evolution argument. Unreal
means showing what is non-existent as existent and what is existent as
non-existent. A rope being seen as a snake is unreal. Rope is real and
the snake is a lie. There is nothing like two as rope and snake. The true
rope seems to be a snake in the unreal sense. This is only for an
instance. In the same fashion, the principle of the non-duality is that the
real supreme being seems to be soul or universe.

Disorder means the brightness due to reflection. Sun reflecting

in water is transformation. In the same way, the principle of Sakta is
that the uncontrolled Shivashakti is reflecting under control and seem
to be soul and universe. The bright Shiva reflects in the genius Shakti
and being shown as soul and universe.

One matter being changed to another is called evolution. The

revolution argument says, for example milk getting converted into curd,
in the same way the souls becoming the universe.

58
 TT^HTrnr Sree Lalita Sahasranamam

There is perennial argument between the followers of non-

duality, transformation and evolution principles. Milk can become curd,
but curd cannot become milk again. According to this the souls cannot
again become supreme being. The important criticism of the followers
of evolution principle is that this argument cannot be accepted.

We are not entering into this argument.

22. According to transformation principles, it is the act of illusion to -

show the non-existent as existent and vice versa. The illusion is without
origin. It is told that it cannot be identified as such. The non-dual
Vedantaadvlses that only if illusion is removed, the knowledge of
Brahmam can be attained.

SreeKanchiKamakofi Paramacharya has told that -Sakta sastras

say that only the chit (pure consciousness) plays by reflecting in dif­
ferent forms. They also say that by living in this same world, by having
the external things in this world itself as tools we have to reach and
merge with the true and eternal Brahmam.

Non-duality says that duality is the act of illusion. Sakta says

that duality is also created by Sreedevee, who is the Brahma Shakti. By
worshipping to Parashaktiand doing achievements according to
Sreevidya sastras, the bondage with the illusion can be removed.
Sreevidya sastras advise that by crossing the illusion, by integrating with
the base energy (adhara shakti) and further integrating with the base
peace (adhara shantam) with which the adhara shakti has merged -
and in this route we can get integrated with the non-duality.

Only the Brahmam seems to be the soul by illusion: The non-

duality sastras say that by following the path of knowledge and remov­
ing the illusion, the soul becomes the Brahmam. It has been clearly
accepted in Saktas especially by Srevidya tantras that basically the soul
and Shiva are one and the same and again at the salvation they become
one. Duality, special non-duality, Saiva Siddhanta, Shiva non-duality and
Kashmir Saivam - in this order - started against non-duality and little by
little come closer to it and the last one Kashmir Saivam becomes almost

59
 Sree Lalita Sahasranamam

closest. Further non-duality - i.e. integration of the soul and the

Brahmam, is mentioned only in Sakta. The difference between these
two is only in the creation of non-duality and not in salvation (The book
Deivathin Kural, 6th Volume).

On account of these reasons this Lalita Sahasranama has been

mentioned as greater than other Sahasranamas, because it explains the
principles of Sakta.

Note: Sree Bhaskararaya himself has indicated in the below men­

tioned places about the evolution argument;

a) Commentaries for 735th name Mithyajagadadhishfhana.

b) Commentaries for the 3rd verse of Varivasya Rahasryam.
c) Explanation for 5th verse, 4th chapter of NityaShodashikar-
navam; Tasyam Parinatayam Tu Na Kashchit Para Ishyate.

It can be noted that Sree Adi Sankara also in his commentaries

for Brahma Sutra (11-1-14) mentions that Sreevyasa himself during the
course of his actions encourage the evolution argument. The readers
who want more details can read the original books.

XIX. NityaDevees:

23. Worshipping of NityaDevees is an important part of Sreevidya

method. Sreedevee has taken the forms of the fifteen Nitya Devees.
Further, it is the practice to mention that She herself is the sixteenth
NityaDevee.
Tantra Raja Tantra explains in detail about Tithi NityaDevees.
It has been told that Tithi NityaDevees have connection to the
subtle sound called matruka. They are (alongwith 36 tatvas) the form of
time. They are the vowels. They are the universe.

Other sastra books have mentioned them as having connection

with the five base elements (ether, air, etc.), they are the letters of
Sreevidyamantra and alternate names for the nights of bright lunar
fortnight (Darsha, Drushta, etc.) as mentioned in Vedas.

60
 sftafcidl Sree Lalita Sahasranamam

The meditation verses and worshipping methods of each of the

NityaDevees have been mentioned in Tantra Raja Tantra. Depending
upon the requested desires the meditation verses and the description of
forms of Devees may change.

XX. The glory of Parashakti:

24. We saw the thought of Brahmam for creation as Shakti

(energy). From this is it clear that Shiva and Shakti are unified, equal
status and equally treated. Even then the part of activities of the world
depends on Shakti. In the same way the capacity of giving results for
worships (with desire) lies with Shakti.

Hence, those who want easy and fast results worship the female
i.e. Shakti part of the supreme being. Such worship prevails for a long
time. Sastras have decided that Gayatree Devee is in the form of the
supreme being and worshipping her by those who have been done with
Upanayanam, is the same as worshipping the supreme being. Hence, it
has been told that all the twice-born are Saktas only and not Saivas or
Vaishnavas since they worship Gayatree, who is the earliest Devee and
mother of Vedas;

Sarve Dvija: Shakta: Prokta: Na Shaiva Na Cha Vaishnava: I

AdiDeveemupasante Gayatreem Vedamataram II

XXL The differences between Shiva, Shakti and Vifhrju:

25. We know from various evidences that there is no difference

between Shiva and Shakti. It can be reminded that Shakti is the thought
for creation of Shiva.

In the same manner different evidences have advised that there

is no difference between Shakti and Vi$hrju. These are as below;

61
 ^ftafcldl TTFETTRK Sree Lalita Sahasranamam

The supreme being, in the form of pure intellect has split into
two due to illusion as righteousness (dharmam) and the person who’has
the righteousness (dharmee). Paramashiva himself is dharmee.
Dharmam has again been split into two - one male and the other
female forms. The male form protects, in the form of Vishnu, the
universe. The female form is the consort of Shiva. All these three forms
put together is the broad Brahmam. Thus says the Saiva (Sreekanta)
religion. This has been explained by Sree Appayya Deekshitar in his book
called Ratna Trdya Pareeksha. He has well established this in his own
commentary through various quotes and evidences. Some of the
important verses from that book (Mysore publications);

Nityam Nirdosha Gantam Niratisaya Sukam Brahma Chaitanyamekam

Dharma Dharmeeti Bhetatvayamayati Cha Prutakbhooya Mayavachena I
Dharmas Tatranubhooti: Sakala Vishayirjee Sarvakaryanukoala
Shaktichchechati Roopa Bhavati Gugagaqachchdchrayastveka Eva II
Kartrutvam Tasya Dharmee Kalayati Jagatam Panchake Srushji Poorve
Dharma: Pumroopamaptva Sakala Jagatupatanapavam Piparti I
Streeroopam Prapya Divya Bhavati Cha MahisheeSvachrayasyatikartu:
Proktou Dharmaprapetavapi Nikamavatam Dharmivat Brahmakotee II

Sree Bhaskararaya has quoted this in many a place.

Even in this Sahasranama, Sreedevee has been addressed as

Nardyaijee, Govindaroopigee, Vi§hrjuroopirjee, Vai$hrjavee, Mukunda,
etc. Again, since the supreme being is the root cause of both of them,
they have been treated as brother and sister and Sreedevee has been
addressed as Padmanabha Sahodaree (it can be reminded that they
lave been mentioned as brother and sister in the Pratanika Rahasya,
A/hich is read as part of Saptashatee).

Further, many names of Sree Vi$hrju Sahasranama are compa­

rable with that of the names in this Sahasranama. As far as possible this
has been mentioned in this book.Thus the indifference between Shiva,
Shakti and Vi$hrju has been established.

62
 sftrifrldl Sree Lalita Sahasranamam

But, in the last part of this hymn, it has been mentioned that there
is no other mantra equal to Sreemantraraja or there is no other deity
equal to Sree Lalita or there is no other Sahasrandma equal to this one.
Further, the name of Shiva is greater than Vi$hrju Sahasranama and a
single name from this hymn is greater than Shiva Sahasranama. The
details are given in the concerned verses. Let us see some important
reasons here;

a) We call the supreme being with the thought of creation as Shakti.

Hence Sreedevee is nearer to the supreme being than any other
deities (it has to be construed that the duality principle is considered
here, since this is based on many deities). The learned have shown to
us that more than other practices like duality and special-non­
duality, the Sreevidya tradition is close to the non-duality principle
(paragraph 22 may be referred).
b) The combined energy form of all the deities is Sreedevee.
c) The method of worship, the philosophy and principles about the
presiding deity has been explained in this hymn. This has not been
done in any other sahasranamas. These policies and principles are
the guide to get the knowledge of the supreme being.
d) This is the only Sahasranama that has been composed by the order
of the concerned presiding deity by Vagdevees with Her own
blessings. It has to be noted that though Garjesa Sahasrandma has
been told by Mahagagapati himself, the above mentioned
specialties do not exist in it.

XXVI. The signets in worshipping Sreevidya:

26. The mudra, signet, is one of the five important parts of

Sreevidya. By combining the fingers and showing it in a particular form
is called signet. Each signet, cryptically, indicates a message or an
emotion. We all know that such signets are already shown during
dancing. Those who know the signet can understand the message
conveyed by it.

The origin of the word mudra (signet) can be explained in two

different ways. One explanation is mudam rati - i.e. giving happiness.

63
 sftcHfcIdl Sree Lalita Sahasranamam

This happiness is for both - one who shows the signet and to whom it is
shown.
The second explanation is Modanat, Dravanat - i.e. it is called
as mudra since it makes the person to whom it is shown as happy and it
drives away the sins of the person who shows it. The meaning of the
word Dravanat has been given as that it drives away the universe from
the mind of the worshipper - i.e. the mind set of duality.

There are signets relating to the concerned presiding deity and

satisfying that deity in worships of all the deities. Some signets are
common to all the deities - for example joining both the palms to bow.
It is known to all of us that lots of signets are used in martial arts like
goongfu, karate, etc.

There are many signets in worshipping Sreevidya also. It is the

practice to show the deer sign when chanting the guru patuka (chappals
of teacher) mantras and immediately followed by the signs of sumukha
(good face), suvruddha (good development), mudgara and chaturasra
(fourth) and with the yoni sign to pray the teacher and Gagapati respec­
tively in the left and righ* shoulders.

There are signs to be shown in Navavarga worship during

Avahanam, Nyasa, Patrasadanam and Nivedanam. The 122nd name
Shambhavee is not accounted here since its fundamental meaning is
consort of Shambu. Further Shambhavee signet has been mentioned in
yoga sastra and not in this method of worshipping. There are names in
this sahasranama with two names of signets.

In 979th name Gnanamudra has been mentioned. This is also

called as chinmudra. It is to show the round symbol by joining the
thumb and the forefinger of the right hand. Paramashiva, in the form of
Dakshigamoorthi by keeping silent teaches the unison of Brahmam-sou\
to Sanaka and other sages, through this signet, (Sree Adi Sankara's
DakshigamoorthiAshfakam may be referred).

In 982nd name Yonimudra has been mentioned. The teacher has

to be bowed with this signet. In Navavarga worship also at the end of

64
 sfivifrldr Sree La Iita Sahasrandmam

every Avarrja, Sreedevee has to be bowed with this signet. This signet
also indicates the unison of Brahmam-sou\.

Ten signets, in a combined form, have been mentioned in 977th

name Dashamudrasamaradhya. It is easy to know these signets by
seeing them in person when somebody shows it. These are shown in
Navavarrja worship.

Each signet has to be shown by using all the fingers of both the
hands and having them jointly in equal position. It has been mentioned
that the five fingers of each hand indicates the five primary elements
(earth, etc.), the right side and the right hand indicate the bright Shiva
form and the left side and the left hand indicate the immaculate Shakti
form. (It can be reminded that the left of the Ardhanaree is female
form). While showing the signets by joining the hands, the unified form
of Shiva and Shakti has to be imagined and the signets indicate the crea­
tion and other actions. It has been told that if the signets are shown
properly the deities get satisfied else they get angry.

However, these signets are not to be shown in public places as

seen by lay men. It can be reminded that more than once it has been
stressed that Sreevidya worship has to be kept secret. These signets can
• be shown only during worship times.

Further those who aim at salvation these signets should be

shown through mental desire and others can show them through hands.
The below statement is seen in Parasuramakalpa Sutra, annexure 2
(1979 publication page 611);
Manasaroopa Sankalpa Mudra Moksharthinam Vidu: I
Itaresham Tu Sarvesham Hastabhyam Shasyate Budhai: II
Out of these, while establishing Sreedevee during Navavarrja
worship in yantra (either in Sreechakra or Meru) the signet called
Trikhanda is shown. The worshippers of Shodasee, while performing
worship to Bindu after the ninth Avarrja show this signet. This can be
taken as the combined form of all the signets. It can be noted that
Sreedevee is called as Trikharjdeshee in the 983rd name.

65
 Sree Lalita Sohasranamam

iree Chidanandanathar has mentioned in brief based on the

Deepika commentaries of Amrutdnanda yogi for Yogineehrudayam (the
latter part of NityaShodashikarnovam).

Avarana _____ Signet______ ____________ Philosophy (totvo)

1. Sarvasamkshobhiqi Indicates the creation of the entire universe
by the illusion of the static energy imagined
from the pure conscious energy._______

£
Sarvavidravinee Indicates the status of the universe (the status
enjoyed by the five knowledge organs).
Sarvakarshinee Indicates the state of the mind with the
knowledge (after the above enjoyment) in a
subtle form (i.e. the remembering of the
enjoyments).__________________ _________ [
4. Sarvavashankaree Indicates the matters that would be enjoyed ,
I i by mind and the organs as well. The happi­
j
I ness and the sorrows of the enjoyer - i.e. the
bliss status of the enjoyer (including the
sorrows).____________________________ j
5. Sarvonmadhinee I Indicating the careless state of the mind after
the understanding that the worldly affairs
would not provide eternal happiness, under­
stand the flaws in them and the state of hav­
ing an aversion to the experience of the
universe - i.e. the state of determination in
the mind.
6. Sarva Mahankusha Even after having the determination, because
of its previous experience the mind may turn
out to the outward enjoyments. This indicates
the focusing of the mind, at that time, and
making it looking inwardly, i.e. Meditating
upon the self realization.
i

7. Sarvakhesaree Indicates the expansion of the mind that

would involve in the broad supreme being, i.e.
it can also be construed as remembering the
great statements. (Sree Bhaskararaya says in •
his commentary that this can happen only
through compassion of the teacher and by
learning the tantras, aimed at); Sa Cha

66
 sfiHfrRT Sree Lalita Sahasranamam

Avarana Signet '________ Philosophy (tatva)________

GurudayalakshyaTantradhyayana Janya.______
8. Sarvabeejam The self form is the only cause of the
universe. Hence it indicates that only the soul
is the dwelling place and the brightness for
< the entire universe, i.e. it indicates
i
nitityasana._______________________________
9. Sarvayoni Indicates the union of the soul with the
brahmam. i.e. the state of savikalpa samadhi
(the initial temporary state of the spiritual ,
state of consciousness)._____________________
10. Sarvatrikhanda Indicate the salvation state of the soul.

By showing these signets the presiding deities in the concerned

Avaranas, the head of chakras, Siddhis and the mudraDevees get satis­
fied. They permit to move ahead to next Avaranas. (i.e. they provide the
mind set to move ahead).

27. This preface has become lengthier part of this Lalita

Sahasranama, which explains the relationship between Sreevidya and
the knowledge of Brahmam, by including various matters that are
necessary for worshipping Sreevidya, the relevant meanings and philo­
sophies, etc., with the concerned evidences. We believe that by reading
this, the readers will become more knowledgeable and then when they
read this Sahasranama it will be convenient for them.

XXII. The philosophy of free Lalitopakhyana.

28. The gist of a story in Lalitopakyana, a part of BrahmandaPurarja,

has been mentioned from 64th name Devarshigarjasanghata
stooyamanatma -vaibhavatiW 84th name Haranetragni Sandagdha
Kdmasanjeevanoushadhi:. We give below in a nutshell what was told by
ireechidanandanatha about the demons, Bald, Shyamala, Varahi and
other Shaktis, the inherent meaning of all these, etc.

29. This miraculous explanation would be interesting for the

readers.

67
 sftriRldi Sree Lolita Sahasranamam

Indra is a soul with pure inner-self, with ingenuity.

Cupid, who was burnt by Paramashiva was passionate towards
the tools of enjoyments like flowers, sandal, ladies, etc.
Bhantfasura is the form an impure soul with all the flaws. He
was pride with ego in the form of beeja, eroticism, talking in air without
experience, performing worship just to attract others as an outside
drama. The pride is mentioned in Samskrit as Dambhan. If the letters in
the word Dambhan is transposed we get the word Bhandan.
Vishangais interested in sound, touching, etc.
Vishukran is the opposite state of shukra, the knowledge of
lustre. It is the state of sorrow alongwith the idiotic thoughts.

The 30 sons of (starting from Chaturbahu till Upamayan) are the

thoughts like ego, illusion, action, etc.

The 8 ministers of Bharjda (Indrachatru, Vidyunmali, and others)

are the form of desire, anger, stinginess, greed, delusion, envy,
enchantment and harmful.

The army of Bharjda is a group of duality, a tool for the thought

of soul (and hence an obstruction to the knowledge of Brahmam).
Vighnayantra is a group that obstructs obtention of knowledge of non­
duality. (These were destroyed by Garjapati. That is the reason, it is
told, that the mantra of SreeGarjapati has to be initiated in worshipping
of Sreevidya).

The city of Soonyaka is ignorance. Chitagni Kunda is the tool

that destroys the ignorance and its actions; Sreelalitai Aham Pata
Lakshyarttha Roopa Atmagnanam.^he Sreechakraraja chariot is the
universe, body or the pure innerself.

The energies of Sreechakra are capable of destroying the igno­

rance of non-duality.

The details of self improvement Shaktis of Sreelalitdmba are:

68
 sftafcidl Sree Lalita Sahasranamam

No. Name of the The organ or part of Tatva (philosophy)

energy Lalita from which it or-
ginated
L Parambal Heart______________ The meaning of non-duality
Shyamalai Intellect____________ Expansion of mind________
3. Varahi______ Ego________________ Eternity_________________
Vigneshwaran Smile_______________ Happiness_______________
5. Shadamnaya Mooladhara and the six Six knowledge groups like
I Devatas_____ chakras_____________ self independence, etc.
6. Palai Games The starting state of non
idol thinking._____________
7. Sampatkaree Goad_______________ Yoga______________ ____
8. Ashvdroodhai Noose______________ Control of internal organs.
9. Nakulee____ Palate______________ Hearing_________________ ■
10. Rashmimala From Mooladhara till The base of the knowledge
Devatas Brahmarandiram in the matters like sound,
touch, happiness, sorrow,
etc.

The summary of this story is that SreelalitaDevee destroyed

Bharjda and his army (the thought of non soul and ignorance) with all
Her shaktis. The philosophy of the battle between Sreedevee and
Bharjda is the eternity -with the character of the soul is grown, by
destroying the thought of non soul and ignorance.
All the bows aimed by Bharjda are the form of ignorance. The
bows returned by Greedevee are all in the form of knowledge that will
cure ignorance.

In gist, the battle between Sreedevee and Bharjda is between

soul and self knowledge.

Further, the posterior form of Greedevee was mentioned by

killing of Bharjdasura. Again such a battle is happening everyday within
every soul. Once the soul part called Bharjda is destroyed the complete
form of £ree LalitaDevee is being unified with Shiva form. Such a great
philosophy is explained in this story in a cryptic manner.
The same message was conveyed in the name Charjdo
murjdasuranishoodinee. Charjda and Murjda indicate the happiness and

69
 Sree Lalita Sahasranamam

sorrow created by the desires and aversion. Only after removal of these
the other bad qualities can be removed. The below verses in Greemad
Bhagavad Geetaalso explain the necessity of removing the desires and
aversion;

Apooryamagamachalapratish^am Samudramapa: Pravishanti Yatvat I

Tatvatkama Yam Pravishanti Sarve Sa Shantimapnoti Np Kamakamee 1111-70
Kama Esha Krodha Esha Rajogugasamudbhava: I
Mahashano Mahapapma Viddhyenamiha Vairirjam 11111-37
Veetaragabhayakrodha Manmaya Mamupashritcr. I
Bahavo GnanatapasaBhoota Madbhavamagata: IIIV-10
Adveshja Sarvabhootanam Maitra: Karurja Eva Cha 1
Nirmamo Nirahankara: Samadir.khasukha: Kshamee II
Santush^a: Satatam Yogee Yatatma Drudanishchaya: I
Mayyarpitamanobuddhiryo MadbhaktaiSa Me Priya: IIXII-13 & 14

That is the reason, it seems this name has originated, though

there were Raktabeejan, Nisumban and Sumban who are above Charjdo
and Magda, the destruction of them are considered less than that of
Chagda and Mugda.

Navavarrja Table

Akr Prakr BeeJ Chakar Head of Yogi Deities Sidd Signet State of
utl utl am a Chakra nls hl mind

1 Bqo Am Lam Trailok Tripura Prak Arjima Anl Sarva Awak

pur Am earth ya ata and ma Samksh en
am Sou: Mohan other - oblnee
a 10
Brahmee
and <u
other - 8
Sarvasa
£o
mkshobi &
nee and
<D
other -
5
10
2 16 Im Sam Sarvas Trlpuresh Gupt Kamakar Lag Sarva Drea
pet Kleem Moo ha ee a shinee him Vidravi m
als Sou: n Parlpo and d nee
oraka other 16

70
 Sree Lalita Sahasranamam

N Akr Prakr BeeJ Chakar Head of Yogi Deities Sldd

o utl utl am a Chakra nls Id

3 8 Hree Ham Sarva Trlpuras Gupt Ananko Mali -----4-

S'jrvbk
r

pet m Shiva Sam undaree adar Kusumda Im6

als Kleem Kshobh a nd other
Sou: ana 8

4 14 Haim Em Sarva Trlpurav Sam Sarva Sor/'j

angl Hklee Kam Soubha asinee prat Sankhobl a <rV
es m akala gya aya nee and knftte i-e*
Hsou: Dayak other 14
a

5 Out Hsaim Aem Sarvart Trlpurd^r Kulot Sarva Vait

er Hskle Vifhr) ha ee teer Siddhipra va rr.^d.',e
10 em u Sadhak na ta and e
angl Hssou a other 10
es

6 Inee Hree Ram Sarva Tripuram Nika Sarvagna Prak Scr^s- ■^srr
rlO
angl
es
m
Kleem
Blem
fire Raksha
kara
alinee rpa and
other 10
amy
a
Gh&dtZi
shd
I
F =
TO’.’

snne
s
7 8
angl
Hree
m
Kam
Kam
Sarvar
ago
Tripurasl
ddha
Raha
sya
Vashinee
and
Bhu
ddhi
Scr,G
Kescree
■3 ar
es Sreem eshw Hara other 8 nunc
Sou: ara 3S

8 Tria Hsral Nada Sarvasi Tripuram Atira Weapons Ichc Sarvcb

ngle m m ddhi ba hasy -4 ha eejc ?aa,
Hsklre Trish Prada a Mahaka Asams
em akti mesh war j hakn -
Hsrou ee and i .NiUty
other -4 , asana
m

71
 Sree Lalita Sahasranamam

Sree Gurubhvo Nama:

("Sir") Sree Chidananda Nadar

Sreenatimindi Subramagia Iyer, whose Deeksha name is Sree

Chidananda Nadar, incarnated in this century (20th century) to advise
the greatness, worshipping methodologies, and philosophies for the
Tamil speaking people.

Aiming that the devotees of Sreedevee, who read this book,

should know something about the great services rendered by him to
Sreevidya, this part has been included.

There is a small and beautiful village called Seppittankulam,

around 24 miles south and 10 miles west of Tavalagiri hills, which is also
called as while hills. Some centuries before, some Vaidheekha families,
settled here from Seven Godavari delta, as a race were called Natimindi.
A great person called Narasayya was born in this race in Gowdinya
gotra. He belonged to Andhra Venki Naddu - son of the couple $ree
Venkatarayalayya and Sreemati Kanakammal. He had Vaidheeka as
profession. He was very much devoted to Lord Muruga of Tirutani. He
was wedded to Ammayi Ammal daughter of Sree Kuppayya of
Pudupalayam Magadamedu.

Once, Sree Narasayya was suffering from heavy stomach ache.

On account of severe pain, he went to Nedunkunran with thought of
suicide. Enroute, Lord Muruga disguised as an elderly person gave a
lerbal medicine for the body sufferings and shadakshara mantra for the
ivorldly sufferings. Muruga tested Sree Narasayyam many ways.
Ammayi Ammal also expired. Even amidst various sufferings and tests
he did not leave his devotion to lord Muruga. After some time iree
Narasayya married Kamakshee, the third daughter of Sree Kuppayya.

The couple Sree Narasayya and Kamakshee was blessed first

with a daughter followed by a son. The son Subramaqian born on 01-11-
1882 was later shone as £ree Chiddnandar.
Sree Narasayya himself taught Vedas for this child. For general
studies, he also admitted him in a school. Subramarjian tearnt every-

72
 tistiiiHH Sree Lalita Sahasranamam

5 thing in a formal way. At the age of 16, he was wedded to Sreemati

’’ ''isalakshi, a relation through his mother, belonging to Pazhavantangal
* f Chennai. They started their life at Kancheepuram. Subramarjian lived
si there alongwith his two younger brothers Venkataraman and Kuppu-
i' samy. Out of his passion towards learning English, he also learned it.

Sree Narasayya expired in 1901. Since he had to support the

> entire family, he went through the teacher's training in 1904 and
1 became a teacher of a corporation school in 1905. From 1913 onwards,
H he became the headmaster of the Corporation Model School in
Vallabha Agraharam, Triplicane, Chennai. After serving for 25 years he
retired from that job in 1937. He learnt painting while he was in the
Teacher Training, by the encouragement of its head Rev. Father
Mathew. He also became expert in Tamil literature by the fortunate
meeting with Venpapuli T. S. VelusamyPillai (all these helped him later).
It helped in painting the picture of Sree Guhananda.

As per the wish of his mother, he travelled to North in 1911. On

account of child birth, he could take his wife. He stayed with Bairava
I Sastry at Tarakanch Shiva Mutt at Allahabad. It was a holy time of
I Mahodaya coupled with Kumba Mela. He went to take bath in Triveni
!■ Sangama all along meeting various yogis and sadhus. There he saw a
great person with so much of lustre. At once, getting excited, he bowed
to him and requested to save from the worldly affairs. That great person
also thought a while. It seems, he, who knows all the three times,
wanted to propagate the greatness of Sreedevee again accordingly to
the present times, through this bowing South Indian. He ordered him to
meet him again after 2 days on the Mahodaya day at Sun rise. On
Monday morning in 1911, full Moon day, that great person with
deeksha name as Guhananda Nada initiated Sree Subramanya Iyer. He
bathed him, advised Maha sentence, Hamsa mantra and
SreevidyaShodasee mantras. He also advised the lineage of teachers,
traditional methods, padukamantra and gave him the name Chidananda
Nada.

Sree Chidananda Nada returned to the place where he was

staying and explained everything to his mother. He also invited Sree

I 73
 sfrrlfadF Sree Lalita Sahasranamam

Guhananda Nada for the pooja performed at the residence of

SreeSastry. SreeChidananda Nada stayed with his teacher for 27 days
from the very next day, and learnt some important secrets of
Sh/vavidya, Subramarjia Tatva, subtle points of non-duality principle and
other advises. He used to take food only after feeding his teacher and
mother. At this juncture Sree Guhananda advised Shakti Panchaksharee
and Subramarjia mantra to Kamakshee Ammal also.

Sree Guhananda Nada got ready to go to Badrikashramam for

Shivaratri. He ordered his disciple to return to South India and chant
Soota Samhita, Maha Vakya Ratnavali, etc., secretly for 12 years. He
blessed him that everything would be fine and you will get the self reali­
zation. He also blessed that his subtle form can be seen in the Muruga
idol at Tirutani on the full Moon day during January - February (even
nowdays this can be seen).

As per the orders of his teacher, SreeChidananda Nada secretly

worshipped for 12 years. He got the complete understanding of
Vedantas from Kallidaikuruchi Rajanga Swami. Vallimalai
[reekumaratuluvamar Tirupugazh Society compiled all his Tamil writings
Ind published as Tirutanigai Prapanta Tirattu. Further his book called
KandaPuraga Sankraham was also published in 1925. In this
bookSreeChidananda Nada has included, Nirguga Subramagian
Ashtotrasata Namavali written by his teacher SreeAtmananda Natha.
This society conferred the title Arutkavi to him in 1933 in
Tiruvattesvarar temple.

SreeChidananda Nada heard about Sree Seshadri Swamy of

Tiruvagoamalai and was very much interested to meet with him. This
got satisfied in the month on 20th May 1920. He could meet and bow to
him by around 9:00 p.m. at Kampattinaiyanar temple, Sree Seshadri
Swamy ordered him to come around 3:00 a.m. SreeChidananda Nada
was keeping awake and waiting. Exactly at 3:00 a.m., Sree Seshadri
Swamy arrived, SreeChidananda Nada bowed him and he gave darshan
with red colour body. SreeChidananda Nada was standing almost
unconscious and Sree Seshadri Swamy started talking to him with com­
passion - "look at me deeply. Got it? No doubt? This is the same thing

74
 U^UHIW Sree Lalita Sahasranamam

what you have. Protect what is given to you". Immediately iree Swamy
left that place.
After this incident, SreeChidananda Nada met with Ramana
Maharishi, who is called as Junior Seshadri and discussed about Vedanta
for quite a long time.

After secret worship for 12 years in the year 1924 during

Sharada Navaratri time on a full Moon day he performed Sreevidya
Navavarrja worship on a Sreechakra in the Kamakshee temple at
Kancheepuram. This worship was some reason obstructed.
SreeChidananda Nada continued it on every full Moon day for 20 years,
as per the orders of GreeKanchiKamakofi Paramacharya. Till date this
worship is being pursued by disciple race of him.

Some 70-80 years ago, on account of improper worship of

Sreevidya by some people, it earned a bad name. On account this many
a person hesitated to start this worship. At this juncture,
ireeChidananda Nada established the proper worship of Sreevidya, by
clearly explaining its specialties and showing evidences from Veda and
purarjas. He initiated 1000s of disciples based on their capacity. He
made 100s of people as heads of mutts and ordered to perform
Navavarrja worship.

Since he was a teacher in a school, students used to call him

with respect as "Sir". The disciples who were initiated by him also
started to call him as "Sir". Even when they talk about him among them­
selves, he was addressed as "Sir". It has become a practice. Among
those who were made as heads of mutts by him, there were some
ladies (suvasinis). Sree Chidananda Nada was the cause of them doing
the Navavarrja worship in public.

In those days during worship of Titi Nitya, only males were

deified as Titi NityaDevees. He changed this practice and made initiated
ladies (suvasinis) only to be deified as Titi NityaDevees.
He also defined an abridged method of Bindu offerings and
learning the same.

75
 Sree Lalita Sahasranamam

He established Sree Brahma Vidya Vfmarsini Sabha (society) to

research and to teach the secrets of Sreevidya. This society met every
week and did research about various books. Many Sastra experts in
Chennai participated in these meetings.

As a result of this research many books were published. Some of

them are:

1. Sreevidya Saparya Pattadi: This clearly explains the method of Navavanja

worhship. This was compiled based on many books on tantra. Right from
the day this book was published, only this method is being followed in
Sankara Mutts and other religious people. If we look at the other books
published in recent times, these are all based on this book only. Some
nyasas and verses are suffixed or prefixed in them. Some other books are
published in Tamil for those who do not know Samskrit.
2. Sreevidya Saparya Vasanai: This explains the inner philosophies of each
stage of Navavarrja worship. This explains how this worship helps in
getting the experience of non-duality. This clearly evidences that
Sreevidya and the non-duality principle established by Sree Adi Sankara
are one and the same. This book was published in English and Tamil.
Na^araja Iyer, who was secretary of this society has noted down the
points of discussions. Those points helped in release of this book. For this
service, the entire Sreevidya society has to have gratitude to him.
3. Guru Tatva Vimarsam: This book explains the extreme philosophies of
teacher. This was based on Veda and GuruGeeta. This clarifies the beeja
letters of Guru Patukamantra.
4. Sree Nagara Vimarsam: This book was Tamil translation of Lolita
Stavaratnam and Arya Tvishatee by sage Durvasa. It explains various
inherent meanings.
5. Shakti Mahimna Stotram: This book is also a Tamil translation of a book
written by sage Durvasa. It mentions various inherent meanings.
6. Varivasya Rahasyam: This is Tamil translation of a book written by Sree
Bhaskara Raya in the same name. It is based on the commentaries
written by him.
7. Sreevidya Nityahnikam: This is a single window compilation of various
actions, chantings, meditations and readings that are to be followed by
worshippers of Sreevidya. The 15 katkamalamantras were first published
in this book.
8. Sreelalitopakyana Vimarsam: This is the Lalitopakyanam from
BrahmandaPuraga.

76
 sftdRdr Sree Lalita Sahasranamam

9. Ajapd Kalpam: A guide explaining the Ajapa chanting.

10. ManEshwa Panchakam: Tamil translation of Maneshwa Panchakam
written by Sree Adi Sankara.
11. LalitaTrishatee Bhasyam: Tamil meanings based on the commentaries of
Sree Adi Sankara.
12. Sree Subramagia Tatvam: This book explains various secret philosophies
learnt from Sree Guhananda when he stayed with him.
SreeChidananda Nada, dedicated this book in the feet of Sree
Guhananda, and changed the name of the society also to Sree Guhananda
Brahma Vidya Vimarshinee Magdolee. In due course the name has
become Guhananda Magdolee.
13. Kamakala Vilasam: This book is the Tamil meaning based on meaning
written by Sree Nadanananda Natha for the book written in Samskrit by
SreePugyanandandtha of Kashmir. Various subtle points about Sreevidya
have been explained in this. This is an important book in Kadhividya
tradition. This Tamil meaning was published during the 60th birthday
occasion of "Sir". During that occasion, SreeKanchiKamakod
Paramacharya conferred him with the title Abhinava Bhaskarar.
$reevatsa Somadeva Sarma, who wrote preface to this book, has
astonished whether Sree Adi Sankara and Sree Bhaskara Raya have
together incarnated as Sree Chidananda Nada. In the greeting message
sent by Sree Vishuddananda Teerta Swamy of Sringeri Mutt also has
mentioned Sree Chidananda as Nava Bhaskarar.
14. SreevidydGeeta: This is the Tamil meaning of Tripura Rahasyam, which is
part of gnana (knowledge) Kanda .

In addition to the above, Sree Chidananda has written some other

books also. Some noteworthy among them are:

Gnana Prakasana - this is a Vedanta drama.

Kamalambika Mahatmiyam — this is a book about Sreedevee in Tiruvarur.
Some subtle philosophies from Devee Mahatmiyam (Saptashatee) and
Navavarga Keertanas of Sree Muthuswamy Deekshitar, have been clearly
explained in this book.
Kamalalaya Kshetra Tatvam - This book is ■ based on Muchukuntfa
Sahasrananama and various other ancient books. This clearly explains the
philosophy of the form of Sree Thiagaraja in this holy place. It advises that
the heart of Sree Thiagaraja is the location of Bindu. It also clearly advises
that the name Veedhi Vidangan indicates Hamsa Mantra.

77
 Sftafrldi Sree Lalita Sahasranamam

• Sree Panchanata Kshetra Tatvam - This book advises that Tiruvaiyar, which
is the holy place of five rivers, is the master place of the physical universe
and the mental place in the form of order of the subtle body.
• Chidambara Rahasyamum Nafarajan Tatvamum
• Arya Chataka meaning of Mooka Panchasati - (included in the publication
of Kamakofi Gocha Stanam).
• The preface written to the book Lalitopakyanam by Sreevatsa Somadeva
Sarma. The inner meaning of the battle with Bhandasura has been
explained in this book.
• The preface given to the LalitaSahasranamam of Kumbakonam Sree
Garjesaiyer. This has been published as it is.
• Different verses and poems written in Tamil and Samskrit.

In 1946 he inaugurated the form of his teacher seen in Sree

Muruga idol at Tirutani to be seen by public, during the new Moon day
(the anniversary day of his initiation). Deifying of pots, worshipping of
teacher groups, Charjdi sacrificial fire, etc., will begin even on the
previous day at the Soora Chetty choultry in the bottom of the hill. This
festivity is still being performed by the disciples of "Sir".

There is a worship of Garjapati in the form of Uchchishta Garjapati.

There is a special and secret sahasranama for this worship. By tradition
this is being advised only to the eligible disciples. Many subtle things
about Sreevidya have been mentioned in this. Sree Chidananda Nada
did know this secret sahasranama also. He chant this in front of the
head of Sringeri mutt Sree Sachitananda Sivabhinava Nrsimha Bharatee
Swamy as per his order and got some of the mistakes in his under­
standing and some of the doubts clarified. At that juncture swamy
discoursed the meaning of the last 2 names for nearly 30 minutes.

One of the main services done by Sree Chidananda Nada to

Sreevidya is discoursing the commentary of Sree Lalita Sahasranama by
Sree Bhaskararaya in Tamil.

Sree Chidananda Nada had established Sreechakra or Meru in

some of the Siddhas and great peoples'samadhis and performed
Navdvarrja worship.

78
 Sree Lalita Sahasranamam

In 1955 he started a periodical by name Sreevidya. It was planned

that this issue should be available with the worshippers of Sreevidya
every year in each of the 4 navarathris. It had many great articles that
are useful to the worshippers. On account of his ill-health and due to
shortage of money (since the subscribers were not prompt), he could
release 8 issues only. When the material for the ninth issue was ready,
he expired. Some of his disciples released the 9th issue. But this was not
continued further.

He left his physical body on sixth day of Sharada Navarathri Sep­

tember 1957 (on the day of Maha Vajresvari Nityd). At that time
SreeKanchiKamakofi Paramachdrya was performing his daily chore
worship camping at Samskrit College, Mylapore, Chennai. He just
stopped it for a minute and then continued it. The people around were
rumbling and thought that whether they have done any mistake or did
not gather any item for the worship, etc. At the end of the worship
Paramachdrya explained "at that time a worshipper was welcomed at
Maiji Dveepa and I was enjoying it". This was mentioned to us by a close
associate of Paramachdrya. He has also tied us that his name should not
be revealed.

Though Sree Chiddnanda Nada was in the family life he lived like an
ascetic. Even during ill-health he worked hard for Sreevidya.

He taught important books to his disciples. He participated on

time, even in those days when the transport facilities were not this high,
for the poojas performed at the house of his disciples.

His character can be described in multiple dimensions as - gigantic

form, had eyes and face with lustre, peaceful, an example of simplicity,
full of compassion, one who corrects the mistakes firmly, with mercy,
one who is interested in the religious growth of his disciples, faithful,
dedicated himself and hardworking for Sreevidya, unattached, greatly
devoted to teachers, had deep knowledge of Sreevidya and Vedanta
and at the same time prompt in doing the vaidheeka ordained actions,
one who has the capacity to see his deity of interest in all the things

79
 sftcitridi Sree Lalita Sahasranamam

seen and read and one who has the broad mentality of utilising his
intellect to be useful to all.
Sree Chidananda Nada continue to be in Sreepura and guide us
all. Let us bow his feet and reach salvation.

80
 sfhdfcldl Sree Lalita Sahasranamam

Preface by Chidananda Nathar to

Sree Lalita Sahasranamm by Sree G. V. Garjesaiyer*

(.History of the book:

Sree Lalita Sahasranama is in the form of dialogue between
Sree Hayagreeva and Sage Agastya, as part of Lalitopakhyana in Uttara
Kanda ofSremad BrahmandaPurarja.

Sree Lalitopakhyana has many divisions like MantraKhanda,

Nyasa Khanda, PoojoKhanda, PurashchararjaKhanda, Homa Khanda,
Rahasya Khandaand Stotra Kanda. In these, Shyamala and Varahi
Sahasranamas, Panchameestavardja and other stotras and this Lalita
Sahasranama form part of Stotra Kanda.

This was compiled by Vagdevees like Vasinee, Kameshvaree and

others as per the orders of Sreedevee for the benefit of the devotees.
The Sdstras have confirmed that if this hymn is read by the devotees
after understanding the meaning and if Sreedevee is prayed and
meditated upon, She gets much satisfied.

BrahmandaPurarja is the last among the 18 great purarjas. The

author Vedavyasa has well included the matters relating to all the
mantras and the form of Brahmavidya.

II. The philosophy of purarjas:

Purarjas originated to explain the nuances in Vedas to those

who are not permitted to learn them and to explain the subtle points in
Vedas through detailed descriptions. Hence Purarjas are called as sub­
Vedas. Vedas have been majorly classified into three kandas (divisions)
viz., Karma (action), Upasana (worship) and Gnana (knowledge). The
sub-Vedos of Karma Kanda are Dharma Sastra and Smrutis. The Purarjas
are the sub-Vedas of Upasana and Gnana Kandas. Hence the gist of
Purarjas is only the form of Brahmam and nothing else.

*this text has been included here as given in the tamil Sree Lalita
Sahasranamm by Sree G. V. Garjesaiyer as it was felt relevant here

81
 sfirlfrldi Sree Lalita Sahasranamam

Since this Lalita Sahasranama is also like a Purarja, its summary

should also be the form of Brahmam only. The tool for a worshipper to
understand the Brahmam not differently from him is Brahmavidya or
Sreevidya.Lalita in the form of Sreevidya is also addressed as Lalitamba,
Tripurasundaree, Parai, Parapattarikai, Parahanta, Chitshakti, Samvit,
etc., all conveying one and the same meaning. A detailed description of
Sreevidyd has been made in this book. It is necessary for the readers to
read it leisurely.

III. Lalita Sahasranama resembles Vedas:

It was earlier mentioned that this Lalita Sahasranama was

composed by Vasinee and other Vagdevees. These Vagdevees are only
the speech form of Sreedevee. Sreedevee's sublimeforms are
Pashyantee, Madyamai andVaikharees. As per the Veda statement
Yasya Vishvasitam Veda:,Vedas are the breath of Parameshwaran. The
inhale and exhale breathes are due to the movement of oxygen.

Pashyantee, Madyamai andVaikharees speeches also related to

breathe only. Though inhale and exhale are caused by the same move­
ment of oxygen, there is some mutual difference in them: hence this
Sahasranama (composed by Vagdevees explaining the glory of
Sreedevee) and the Vedas (which are the inhale and exhale of
Parameshwara) are equal: there is no difference between them. Vedas
shine with anterior and posterior theories. In the same manner this
Sahasranama also shine with anterior - form of verses with attributes
and posterior - form of verses without qualities, theories.

There is a formula defined for the Veda statements and sen­

tences. In the same way there is an old formula called Salakshara Sutras
for this Sahasranama also. The great man who wrote this formula is not
known. We don't think that anybody would object for the thought that
this could have been written by Vagdevees themselves.

IV. The format of this Sahasranama:

82
 Sree Lalita Sahasranamam

These Salakshara Sutras are 24 in number. Some of these men­

tion that the 1000 names of this Sahasranama begin with such-and-such
letters. All the names in this hymn begin only with 32 letters. This can be
seen from the list of names given as an appendix to this book. As per
the evidence of Soota Samhita it can be understood that all the 1000
names begin only with one of the 32 letters;

Dvattrimshadbhedabhinna Cha Ya Tam Vande Varapradam I

Akaradikshakarantai Varijairratyanta Nirmalai: I
Asheshashabdairya Bhati Tamamodapradam Numa: II

The Sutra also measures and conveys the number of names

beginning with each of the letters.

The Paribasha Sutras - 40 in number - are in the form of

description of Salakshara Sutras, whose origin is not known. These were
composed by Sree Nrusimhananda Yajvava. He is the teacher of Sree
Pasurananda Nada alias Bhdskaramaki, who wrote commentary for this
Sahasranama. Some differences are found from the names currently
being used and that are mentioned in the Sutras. The Sutras confirm
that the names beginning with A are 10 in number, Ja - 19, Sha - 59 and
Sa - 122. However, in practice the names beginning with A are 11 (one
more) in number and Ja - 18 (one less). Hence it leads to the presump­
tion that a name that was starting with Ja has changed to being with A.
The (46th) name Sinjjanamarjimamjeeramafjditasreepadambuja has
been included under Sa (Si) in the Sutras. But it seems that it has to be
included under Sha (Shi) serial. Further according to first verse of the
SutrasTrigurjai: - three names starting with the word Gurja - Gurjateeta,
Gurjanidhi.andGurjapriya. But there is no name as Gurjapriya. Instead
we have a name as Gurupriya. This is one difference. We find very little
differences like this - Sree Bhaskara Raya himself has mentioned at the
end of his commentaries that it is not a very big fault to have such
minor differences.

These 1000 names are like mantras. Hence the Sutras define the
number of letters in each of the mantras. In addition to such definition
it also explains the serial in which those mantras occur. Hence it is quiet

83
 sftdfridl Sree Lalita Sohasranamam

impossible to modify the serial in which the names occur, or to insert a

new name or to delete an existing name or even to modify an existing
name.

The names which are in the form of mantras give the desired
results to those who chant with devotion. This has been explicitly
mentioned in the last part of the hymn.

The complete hymn of 1000 names is in the form of a garland of

mantras. All the four castes are eligible to read this.

The meanings of these 1000 names are in a continuous form

explaining the characters of the form of Brahmam. This cannot be over
sighted by those who subtly do research on this hymn.

The character of the Brahmam has been mentioned in Brahma

Sutra called as Sareeraka Meemamsa as Janmadyasya Yata: for those
who has thirst to know the Brahmam. Again in Upanishads, the same is
mentioned as Tajjaldnitishanta Upaseeta. Purarjas are the meaning
form of Upanishads, which are themselvesBrahmcr Kandas. It has
already been mentioned that this Sahasranamd is a gist of all purarjas.
The first three names of this Sahasrandmaexpla'ins that Sreedevee
(Chitshakti) only is the cause of the creation, protection and destruction
of this universe. They are respectively - Shreematd, Shreemahardjnee
and Shreematsimhasaneshwaree. From the fourth name onwards till
999th name the fourth and fifth actions of Sreedevee viz., screaming
from the impacts of material pleasure & displeasure (Tirodhdna) and
blessings (Anugraha) are mentioned. The soul gets the bondage and
salvation through Tirodhdna and Anugraha. Hence the tools for the
.removal of bondage and to seek the bliss, are described in detail in this
hymn. The last name Lalitambika describes the knowledge and realisa­
tion experience. This can be well read from Sreelalitanubhooti
Prakararja of the book called Svanubhooti Rasayana written by Sreemad
Paramahamsa Kotakanallur Sundara Swami. In the meantime, some
research on the names Chidagnikurjdasambhoota (4th) till
Shivashaktyaikyaroopirjee (999th) has been summarised in the below
table:

84
 Sree Lalita Sahasranamam

No. Serial Nos The subject dealt with

of the
names
1. 4 and 5 Form of brightness_________________________________ __
2. 6 ________ Form of reflection____________________________________
3. 7 to 51 Gross form__________________________________________
4. 52 to 54 Dwelling place of Sreedevee.___________________________
5. 55 to 63 Sreepuram, the city of Sreedevee._______________________
6. 64 to 84 The actions of Sreedevee after being originated from
Chidagni. Lot of secret glories of ^reedeveehave been
described.___________________________________________
7. 85 to 87 Subtle mantra form___________________________________
8. 88 and 89 Subtle kamakala form_________________________________
9. 90 to 112 Subtle kundalinee form________________________________
10. 113 to 131 Tools to reach Sreedevee, who is in 5 different forms as -
physical, sublime, subtle, minute and cosmic._____________
11. 132 to 134 Free from affectations_________________________________
12. 135 Criticism of scientific school of religion___________________
13. 136 Criticism of logical school of religion with evidences_______
14. 137 Criticism of vacuum profounder school of religion_________
15. 138 Criticism of logical school of religion_____________________
16. 139 Criticism of those who argue that Brahmam is with organs.
17. 141 Criticism of those who argue that Brahmam is with
characters.__________________________________________
18. 147 Criticism of Carvaka theories___________________________
19. 151 Criticism of duality theory______________ _______________
20. 153 to 256 The characters of the exceptional face of Sreedevee_______
21. 257 to 274 The form of Sreedevee as a savior of the souls suffering
from five types of sorrows and the savior of five types of
Brahmams. _______________________________________
22. 275 to 999 Description of the mental, daily chores, the inner and very
inherent meanings of mantrasastra, yoga sdstra, non­
duality sdstra, tantra sdstra, devotion sdstra, etc.

If the continuity of the 1000 names right from the beginning till
the end is keenly observed, it can be seen that it is arranged in very
much similar to the four divisions Brahma Sutra viz., samanvaya (inte­
gration of the diverse texts into a homogeneous total picture), avirodha

85
 ^ftcifcldi Sree Lolita Sahasranamam

(removing all possible objections and internal contradictions), Sadhana

(the worshipping methods) and Phala (the results).

No. Serial Nos The subject dealt with

of the i
names • ______ f

1. Ito 3 Neutral character________________________ ______ •

2. 4 to 131 Samonvaya (confirming that everything is in the form of
chitshakti)___________________________________ ____
3. 132 to 256 Avirodha (nullifying the criticism of all the other schools)
4. 257 to 274 Tool for self enquiry and realisation_______________ ____
5. 275 to 999 Doing mental realisation through various evidences of
sastras and other tools_______________________
6. 1000 Results of the form of knowledge of self realisation

1. The names relating to non-duality sastra: Ameya, Aja, Atmavidya,

Ekakinee, Antarmukha Samaradhya, Kevala, Koofastha, Gugateeta,
Chinmayee, Chiti:, Chidekarasaroopigee, Chichchakti:, Chetana-
roopa, Jndnavigrahd, Tatpadalakshyartha, Tat, Tvam, Ayee, Dvaita-
varjita, Deshakalaparichchinna, Niradhara, Naishkarmya,
Brahmatmaikyasvaroopigee, Brahmaroopa, Para, Bhoomaroopa,
Mohanashinee, Mithyajagadadhishthana, Muktida, Muktinilaya,
Vedavedya, Vyapinee, Shiva, Srutiseemanta sindoorikruta
padabjadhoolika, Shivamkaree, Sarasvatee, Satyananda
svaroopigee, Sacchidanandaroopigee, Sarvopanishadudghushfa,
etc.
2. The names relating to mantrasastra and Sreevidya: Akula,
Adishakti:,lchchashakti Gndnashakti KriyashaktiSvaroopigee, E,
Uma, Odydnapeefhanilaya, Kadambavanavasinee, Kamakshee,
Kirichakrarathdroodhadagdonathapuraskruta,
Kam esh waram ukhaloka Kaipi taSreegag esh vara,
Karamgulinakhotpannanarayagadashakruti:, and Kameshwarastra
nirdagdttasabhagdd Surashoonyaka.These names are related to
Lalitopdkhyanam and Devee Bhagavatam - Gurumagdala Roopigee,
Gurupriya, Manuvidya, Chandravidya, Chitkala, Jnanamudra,
Jnanajneyasvaroopigee, Tatvasana, Trikogantaradeepika,
Trikhandeshee, Trikogaga, Panchapretasanaseena, Panchakrutya
parayana, Pratipanmukhya Ragantatithimagdalapoojita,

86
 sftdfadl Sree Lalita Sahasranamam

Pashahasta, Panchasankyopacharirjee,
Panchasankyopachariijee, Bisatantutaneeyasee,
Bindumarjdala Vasinee,
Vdsinee, • Balipriya, Bindutarparjasantushfa,
Bhagamalinee, Mahatantra, Mahdmantra, Mahayantra,
Mahayagakramdradhya, Merunilaya, Mantrasara, Rahastarparja
tarpita, Vimarsharoopirjee, Veeramata, Sreevidya, Sree
shodashakshareevidya, Sreechakra-rajanilayd, Sarvamantra
swroopirji and Samarasyapardyarja.

This Sahasranamo gives room and supports all the extreme religions
like Samaya, Koula and Mishra.

This includes the names like (a) Samayacaratatpard and

Samayantastha which talk about religions and (b) Koulamarga-
tatparasevita, Kuleshvaree, Kulasanketapalinee and Kulamrutaikarasika
which talk about Koula religion.

3. Some names relating to yoga: Mooladharaikanilaya,

Brahmagranthivibhedinee, 101st to 110th names, Vishuddhichakra
Nilaya (475) onwards 62 names, Yoginee, Yogadd, Yogya and
Yogananda relate to Yoginee nyasa method. The above 101 name
Maijipoorantaruditd relates to Samaya religion and explains the
usage of purity. The format of Kugdolinee and piercing through the
knots are described in this name. The yoga has been explained both
through religion and koula.

4. The names relating to bhakti (devotion) sastra viz., upasanakando

of Vedas: Bhaktigamya, Bhaktivashya, Bhaktasoubhagyadarirjee ,
Bhaktipriya, Kshipraprasadiqee, Bhaktachittakekighanaghana,
Ndmapdrayarjapreetd, Lopamudrarchita, Dhyanagamya, Varada
and Kamapoojita.

5. The names relating to karma (action) Kanda ofVedas: Krutajna,

Shishfeshfd, Shishfapoojitd, Svaha, Svadha, Shubhakaree,
Samrdjyadayinee, Deekshita, Yajnaroopa, Yajnapriya, Yajnakartree,
Yajamanasvaroopirjee, Dharmadhara andVarqashramavidhayinee.

87
 ^ftdfrldi <45^1*4*1; $ree Lalita Sahasranamam

Thus when deeply read, it is very clear that there is nothing in this
world which is not talked about in this Sahasranama.

6. Furthermore, there are some names which are the essence of the
meanings of all the sastras - Vishvaroopa, Pashupdshavimochanee,
Para, Moolaprakruti:,Parakgsha, Parapard, Savyapasavya
Margastha and Bisatantutaneeyasee. Its greatness will be very clear
while reading the commentaries.

Brahmam has been mentioned as a shakti in this hymn. Only

this is being described as various names like Brahma Shakti, Atma
Shaktiand Chitshakti. However, it is nameless: and hence formless.
Those who want to know more about Chitshakti can refer the Sreevidya
section in this book.

The chitshakti described in this hymn has no Linga and hence it

is flawless. This chitshakti cannot be explained through speech; hence
Sreedevee has been mentioned in masculine, feminine and neutral
genders.

Among all the Sahasranamas those relating to Devee are great.

Among them the greater ones are ten in number viz., Ganga, Gayatree,
Shyamala, Lakshmee, Kali, Bala, Lalita, Rajarajeshvaree, Saraswatee and
Bhavdni. This Lalita Sahasranama is the greatest among all of them.

These have been mentioned in the first section itself in detail.

May be referred, if necessary.

V. The commentaries for this Sahasranama:

1. Vimarsananteeyam - This was written by Vimarsananda Nada,

disciple of Sreemad Vimalananda Nada. So far this has not gone for
printing. The manuscript was found in Kancheepuram and it is avail­
able in the library at Adyar.
2. The commentary of Sreevidyararjya Swamy. It is available in the
library at Jammu in Kashmir.

88
 TRTSFnW Sree Lalita Sahasranamam

3. Another one written by one of the Sanakaracharyas in the race of

Sree Adi Sankara.
4. One written by Sreebhasurdnanda. This is the one greatly used in
the present days. Many a scholar has accepted that there is no
other commentary equal to this.
The biography of Sree Bhaskararaya, his living time, his religious
philosophies, other books written by him, the temples consecrated by
him, etc., have been detailed in the section called "Bhaskara and his
glory". This may be referred.

VI. The author of translation of the commentary in Tamil for this

Sahasranama:

Sreeman G.V.Garjesaiyer B.A., B.L., helped the Tamil speaking

world by translating the commentary of Sree Bhaskarardyo for this
hymn in Samskrit. His translation was such that it did notDeviate from
the original in any account, and also had relevant quotes from
Vedantas, Logic sastra, Agamas, Purdrjas, Sutras, etc.

It seems he had high knowledge in Vedanta sastra and

Sreevidyasastra. The flow of his Tamil translation was so clear and easily
understood by everyone.Since he was an expert in English also he learnt
the book Arthur Avalon written by Sir John Woodroffe and other books.
It seems he belongs to the race of Tiruvaiyar Sreevidya.

He has also written a great Tamil meaning for the commentary

of Lakshmeedhara for Soundaryalaharee written by Sree Adi Sankara.

Further he has written explanations in Tamil for the Satakas

(100 verses) written by the ancient great poet Mookakavi -
Aryasatakam and Kafakshasatakam. All the books written by him were
published by Sreejanartaria Printing Works Limited, Kumbakonam. I owe
him a lot and convey my sincere thanks for making me write a preface
for his commentary for this hymn.

Even though I am in no way eligible to write the preface for the

great book (meaning in Tamil) written by freeman Iyer, a great scholar

89
 sftaRldi Sree Lalita Sahasranamam

BIOGRAPHY OF $REE BHASKARA RAYA

1. Many years back the book called Soubhagya Bhaskaram, commen­

tary on Lalita Sahasranama was published 2 or 3 times. The bio­
graphy of Sree Bhaskara Rayawas not written in detail in this book.
It was mentioned that he was born in either in Sankvee or Peet city
in Maharashtra and he lived as leprosy patient or as a beggar and
nothing else is known about him. Lot of incidents in the biography
of Sree Bhaskara Raya were first published in the preface of the
book called Varivasya Rahasyam published by Sree Brahmavidya
Vimarisinee Sabha, Chennai established by Sree Chidanandanatha,
our teacher, Sree Bhaskara Raya has specifically mentioned the
completion dates of his books Soubhagya Bhaskaram and Setu
Bandam in those books themselves. In the commentary of
Sahasranama it is mentioned as Motachchaya Mitayam. If this is
converted to numbers we get during Oct-Nov of 1785 C.E., ninth day
of bright lunar fortnight, Wednesday. In the same manner in his
books called Setu Bandam, which is the description of
NityaShodashikarnavam, it is mentioned as Shake Sharmachape -
i.e. the book was completed on the holy Shivarathri day of 1733 C.E.
The Vikrama calendar is mentioned in one book and the Salivahana
Sahaptam was mentioned in the other. This indicates the difference
in place of publishing. Soubhagya Bhaskaram was written in
Banaras, where in Vikrama era is being followed (even today),
whereas Setu Bandam was written in Goa also called as Sree
Saptakoteeshvaram. It seems Salivahana era is in vogue in this area.
Hence it could have been mentioned in the book. Salivahana era is
134 years less than Vikrama era. From these 2 evidences we can
consider the period of Sree Bhaskara Raya as the early part of 18th
century C.E. In addition his disciple Jagannatha Pagdit (Umananda
Nada after initiation) has explained a method of worship, with the
permission of his teacher, in a book called Nityotsavam. He himself
has mentioned the completion date of this book as Rasarnvakarveta
Miteshu. This means 4876 kali years - i.e. 1775 C.E. This also in a
way helps to decide the period of Sree Bhaskara Raya. In addition in
his book called Guptavati, a description of Charjdi Saptavatee, he

90
I

SREE BHASKARA RAYAR

——
 aftdfdar $ree Lalita Sahasranamam

has mentioned it as Sadhuchchaya Parimitaprmodavarshe

Chidambare Tanutat. That means this book has been written in the
place called Chidambaram in the year 1740 C.E. In the same
manner, in another book written by himself called Drusha
Bhaskaram we read that it has been written in 1708 C.E. From all
these it can be derived that he has written 4 books between 1708
and 1740. In the year 1775 the book called Nityotsavam was
completed by his disciple. From all these it can be calculated that his
period is between 1690 and 1785. His biography has been written
by Sree Umanandanada in an epic poetry form titled £ree Bhaskara
Vilasa Kavyam. There is no mention about years in this book.
Further even there is some difference in the names of the Tamil
years as Keelaka, Promoda, Kalayukti, etc. Calculating backwards
from the Tamil year Vegudanya (corresponding to the then current
year 1998 C.E.), 1758 C.E. can correspond to Tamil year Vegudanya.
The year of completion of the Sahasranama was 1729 (Tamil year •
Kalayukti). But calculating backwards from 1758 (Vegudanya) ‘
1729 will correspond to Tamil year Saddraga. In this way we find
some differences in the names of the years. However, the count is
correct - the reason for the same is not known. The below details
are taken from the book called Sree Bhaskara Vilasa Kavyam.

2. Sree Bhaskara Raya was belonging to Viswamitra Gotra (race).

Dukadeva son of Ekanada was born in this race. His son was Yamaji
Pagdit. Sree Gambiraraya was born to him and his wife
Chandramamba. There race is Bhagavata race. Still he learnt the
complete Agama sastra from his uncle Agamacharya Narayaga who
was belonging to the race Sreevatsa Gotra. He was living in
Beejapur city itself. Once the king of Vijayanagara asked him to give
a discourse on Mahabharata in his assembly. Having been happy
and excited with his scholarly speech ability, he conferred him a title
as Bharati for his entire race. He has translated the Mahabharata
into the Parsi language. Gambiraraya has written the Vi$hgu
Sahasranama in a verse format as Padyaprasoonanjali. He has
detailed the story of his race in it. Once Gambiraraya visited the city
called Baga (later called as Hyderabad) alongwith his wife. There
only Sree Bhaskararaya incarnated as an early morning Sun for this

•91 i

I
i
 THTTHTATT Sree Lalita Sahasranamam

couple Gambirardyaand Konamamba. Even at the early childhood

he got initiated with the mantra called Vagdevata from his father
and he got the knowledge of even tough books and sastras, as a
surprise to everyone. Later Gambiraraya moved to Banaras as holy
visit with his family. There itself, he performed Upanayana to his
son in a great grand manner. Later he made his son as a disciple to
Sree Narasimhayajva in the nearby village called Lokapalli near the
town called Narayarjapet. In a short duration Sree Bhaskara Raya
has well learnt all the Vidyas. Later he got initiated in the Sreevidya
worship through a teacher called Shivadatta Shukla (called as
Prasantanada after initiation) in Gujarat. With the permission of his
teacher, he started to go around Bharath to spread the matters
relating to mantra-sastra. Later he learnt Gowda Tarka (logic) sastra
from Sree Gangadaravajapeyee and became expert in it. Since
learning Atharvana was diminishing, he himself learnt it and taught
to others also to publicise it. The learned readers might remember
that recently SreeKanchiKamakoti Paramacharya sent one Punddit
to Gujarat and asked him to learn Atharvana from the only surviving
teacher there and asked him to spread it in Tamilnadu. What a
wonder - how these two great men had unique thought in support­
ing Vedas?

3. Sree Bhaskararaya later married a girl called Anandee and initiated

her also. Her initiation name was PadmavatiammaL Once when he
visited Gujarat, there he won the debate with a great scholar in
Vallabha tradition. Further he also won in a debate with a Madhwa
saint while returning. Thorough this he married a lady called
Parvatee, who was a relative of this saint in his previous ashrama.
Later he went to Banaras with his 2 wives and did a Somayaga. Then
he lived in Banaras itself for some time.

4. By hearsay some interesting incidents have been heard to have

occurred in his life during his stay at Banaras. During his time, it is
usual for the Vaidheekas to make fun and find fault in worshipping
paths. Some scholars thought that Sree Bhaskararaya belonged to
rightist path and has to be criticized and hence waiting for the
suitable opportunity. Having known this, Sree Bhaskararaya circu-

92
 sfhdQnir TT^Hnnr Sree Lalita Sahasranamam

lated a notice that he was planning to do a sacrifice and whoever

wants to debate with him can come and attend. Some scholars
accepted this challenge and visited the place of yaga (fire sacrifice)
alongwith Sree Paramahamsa Kunkumananda nada, a great scholar
living in Banaras. Sree Bhaskararaya welcomed everyone and
offered hospitality to all of them in a proper way. They all were
stunned by the ability, debating capability and knowledge in
mantra-sdstra of Sree Bhaskararaya. They asked various questions
to him, but he replied all of them with ease. Later those scholars
asked him whether he can tell the names, origin and history of the
64 crores of Yoginee Devees mentioned in the 237th name
Mahdchatushshashfikoli Yogineegarjasevita. Immediately Sree
Bhaskararaya without any hesitation said "Ok I will start telling -
note down" - and after meditating upon Sreedevee, started as a
flow of water opened from a dam to tell about the yogineeDevees.
Those scholars became tired of writing the name and other details.
Kunkumananda told them that not to think of that person as an
ordinary human being. He is a great devotee who has got the
blessings of Sreedevee. She herself sat on his shoulders and replied
your questions. Hence you people cannot win him. By saying he
spread the holy water in their eyes and asked them to see. They
also became fortunate to have a look at Sreedevee. They all bowed
to Sree Bhaskararaya and sought his pardon.

5. Kunkumananda mentioned here was a great knowledgeable person

who had self realisation. When white viboothi is spread on his body
it became red kumkum and this name to him.

6. Tanaji Jadav was the knight to the king Sahu who was the grandson
of Sivaji at Maharashtra. His son Chandrasena Jadav was the king of
Palakee in Karnataka. He was a disciple of Sree Bhaskararaya with
great respect and devotion. He has no children and hence he was
very much worried. He came to see Sree Bhaskararaya, who visited
near his place. He bowed him and conveyed his worry. Sree
Bhaskararaya blessed him and said he would soon get a male baby
and gave him prasadam. After the return of Chandrasena to his
kingdom, as per the blessings of his teacher, his wife got pregnant.

93
 sfhdfrldl Sree Lalita Sahasranamam

In the meantime Narayarja Devar, a worshipper, visited his Palki

town. He is also a disciple of Sree Bhaskararaya. With the usage of
Sree Bhaskararaya's initiation itself, he got the high capability of
speech. Not knowing these details, Chandrasena went and bowed
him alongwith his wife. He asked him about the sex of the baby in
the womb of his wife. He, by reflex, said that it would be a female
child. Chandrasena was taken aback and he said "my teacher Sree
Bhaskararaya said it would be male baby and you are saying this
way". By hearing this Narayarja Devar got wild and said to Chandra­
sena "Idiot, you are testing my teacher's words with me and have
done disrespect. You have to suffer the fruits of it. You will get a
baby who will be neither a male nor a female". By saying this, he
started from that place after bowing to his teacher again and again
through his mind. Chandrasena also felt that this situation has
arisen on account of his own foolishness and returned to his place.
After some time he got a eunuch baby. After some years Sree
Bhaskararaya happened to visit that place. Chandrasena bowed his
teacher alongwith his wife and child. By seeing the child with
eunuch characters he asked Chandrasena about the incident. He
bowed him, narrated the story of the curse of Narayarja Devar and
said it all due to his sin. After hearing the story, though it was due
the foolishness of Chandrasena, Sree Bhaskararaya thinking that his
words should not go wrong, he took the child alongwith him with
the intention of making him a male. He built an Ashram in the Coast
of nearby Krishna River. He stayed and performed a vow called
Trusargyapradanam aiming at Sun for the baby sake. Daily he used
to come to the river, bowed to Sun and gave argya to him and
prayed for manliness of the child called Ramachandra Jadav. After
this worship he had to walk a long distance to his ashram in the hot
Sun. On account of this his disciples were very anxious and gave an
idea to their teacher that they can build the Ashram near the river.
Hearing this the teacher said, why can't we bring the river near the
Ashram? The disciples hearing this thought "the learned can do this
also just by thought". The next day Sree Bhaskararaya meditated
upon Sun just at the entrance of his Ashram itself. "I began your
prayer in the Kri§hrja River, for the manliness of this Ramachandra
Jatav. To help this you have to make the river flow near this

94
 sfrcifrldr Sree Lalita Sahasranamam

ashram". Sun replied to this "Oh! Great worshipper, every object

created by Brahma has some controls. Don't you know that they
cannotDeviate from those controls? If you want to make this child a
male, you should have asked it directly to me. Why are you asking
me to divert the path of the river, etc.? Immediately Sree Bhaskara
replied with anger that "Do you think I am a beggar? This child
should get manliness through praying to you and worshipping
Drusabhaskara. This will spread the greatness of worshipping Sun to
this world. A person worth to be a God has the capacity to do a task
or not to do or to do it in a modified manner. If you can't do this,
leave it. I will get it done through any means". At once Sun blessed
that "till the end of your life River Kri^hqa will flow through near
your ashram". Thus Drusabhaskara worship was completed in a
grand manner and Ramachandra Jatav became a complete man. As
evidence to this - in the place called Munimedu there are two paths
of Kri§hrja River - current one and the previous one. Further, Sree
Bhaskara has written a book called Drusabhaskaram explaining this
method of worshipping Sun.

7. 754th name in this Sahasranama is Aparna. This has been explained

as "by worshipping which God the debts are cleared,She is called
Aparna". As a background to this, a hearsay story is being told -
Once Sree Bhaskararaya owed some money to a person. Since he
could not repay it on time, the debtor abused him. Sree
Bhaskararaya regretted a lot and wrote a meaning to this name as
Apgatam Runam Yasya: Sa Aparna. Further Sree Bhaskararaya in his
own book called Deveestavam he has written the below verse - this
has been mentioned by himself while commenting the 754th name;

Rugamishfama Datvaiva Tvannama Japato Mama I

Shive Kathamaparrjeti Roodhirbharayate Na Te II

That is, lam regularly worshipping you. How can you have the name
Aparna, without clearing my debt? It is said that, after this
Sreedevee herself went in disguise as Sree Bhaskararaya's wife and
repaid the money to the debtor. There is no evidence other than
the above verse for this story. It seems to be a real life one.

95
 «6i*4h Sree Lalita Sahasranamam

8. Later Bhaskararaya came to Tanjore as per invitation of the king

coming in the race of Bosale. He was given a village to live as gift by
the king. At that time Gangadhara Vajpeyee, who was his teacher
for logic sastra, was living in Tiruvalankadu, Kumbakonam, the
South of Cauvery River. Having heard this Sree Bhaskararaya estab­
lished a village called Bhaskararajapuram on the other side Cauvery
and started living there. Another hearsay story - Sree Bhaskararaya
imagined a Muslim lady belonging to Andhra as Sreedevee and did
worship on her. For this purpose he brought her to his Pooja room
with his yoga skills and would send her back to her place after the
worship.

9. After some time, he came to a place called Madyarjunam, a village

in Tiruvidaimarudhoor and started living at Mahadana Street there.
During that time, in the evenings, he used to sit in the front
verandah of his house resting on the wall and placing his legs raised
on a pillar. Daily, a saint from the nearby Veppatoor village used to
go via that street to the Mahalinga Swamy temple at Tiruvidai-
marudoor. Everybody in the street used to respect him by standing
up when he passes by. But Sree Bhaskararaya ignored this saint. On
account of this that saint got an enmity on him. Once during pra-
dosham, incidentally, they both happened to meet. At that time the
saint started to talk ill of Sree Bhaskararaya in front of the entire
public. But, Sree Bhaskararaya said to the saint that if he bowed him
like other grahastas, then the head of the saint would have been
broken into pieces and he did not bow him just to protect the saint
only. To prove this, Sree Bhaskararaya kept the darjda (a stick that is
usually carried by a saint) and kamarjdala (a water jug) of the saint
in a corner and bowed them. They both broke into pieces. Seeing
this, the saint understood the greatness of Sree Bhaskararaya and
sought pardon with him. From this incident, when the saint crosses
his road Sree Bhaskararaya used to go inside his house, not to dis­
respect him. The reason for such greatness to Sree Bhaskararaya is
due to Mahashodanyasa performed by him on a daily basis. The
philosophy is that those people who perform Nyasa regularly take
the form of ArdhanareEshwara.

96
 sfiVifeTaT WOW Sree Lalita Sahasranamam

10. Sree Bhaskararaya has written in total 42 books covering various

subjects like Meemamsai, Vedantam, Nyasam, Mantrasastram, etc.
That has been given in a list separately. He constructed many a
temple and arranged for regular worship and other religious activi­
ties. Those temples are;

(i) Sree Chakreshwara temple at Banaras.

(ii) Sree Panduranga Swamy temple at Moolahrata.
(iii) Sree Gambeeranataswamy temple at Kokanam.
(iv) Sree Vajreshwara temple at RamEshwaram.
(v) SreeChandralamaba Devee temple at Samnadi. This is the family
deity of Sree Bhaskararaya and also it is said that this temple is in the
form of Sreechakra.
(vi) Sree Kaholeshvara temple at Kerala.
(vii) After his period his first wife Padmavatee constructed Sree
Bhaskareshvarar temple in Bhaskararajapuram near the Cauvery
River.

11. It is understood that this great person called Sree Bhaskararaya

Deekshita Bharatee left this world and reached Sreepuram at the
age of 95. From his writings it is very clear that he had high regards
on Sree Adi Sankara and Sreemad Appaiia Deekshita. Sree
Umanandanada, the primary disciple of Sree Bhaskararaya, in his
book called Sree Bhaskara Vilasa Kavya mentions as below;

Yasyadrushto Nasti Bhumagdalamsho Yasya Daso Vityate Na Ksheteshwal

Yasyasadya Nasti Vidya Kimanyair Yasyakara: Sa Parashaktireva II

There is no place in this world not seen by him, no king who has not
become disciple of him and no vidyd not known to him - he is the
form of Parashakti.

12. In the biography of Sree Adi Sankara, there used to be a hearsay

story stating the reason for him not writing the commentary for
Lalita Sahasranama, but writing only for Vifhtju Sahasranama. With
the intention of writing commentary, he asked a small girl to bring
the Sahasranama book (in general and not specifying). She brought
Vi^hiyu Sahasranama book and this happened twice or thrice. With

97
 sftaifeldl Sree Lalita Sahasranamam

this Sree Adi Sankara thought that this is the intention of Sreedevee
and wrote commentary only for Vi^hrju Sahasrandma. Due to this
reason, Sreedevee wanted to have a good commentary for
HerSahasranama by a great person and hence made Sree
Bhaskararaya to originate and write this commentary. Having got
this great good luck (Soubhagyam) to write this commentary, he
titled the book as Soubhagya Bhaskaram.

13. There are differences of opinion about the religion of Sree

Bhaskararaya;

(i) In Vedanta: Does he belong to Vivartta or Parindma (dimension)

group? The reason for this doubt is that in the explanation for
the 3rd verse, first part of Varivasya Rahasya he himself has
mentioned that the tantrikas (following the tantras) criticises
the Vivartta argument of Vedantees (who is skilled in Vedantas)
and supports Parindma argument. In this regard Sree
Chidananda Nada has written a detailed description that it is
very clear that Sree Bhaskararaya supports the non-duality
principle of Sree Adi Sankara and it is not fitting that that he
supports any other philosophy.
(ii) Worshipping method: There was a wrong opinion that he was
following rightist (vama) method. He has just explained the
rightist method in his Setu Bandam and other books. This could
have lead to this conclusion. In reality he followed only the
leftist (Savya) method.
(iii) He has followed the below verse written by Appaiyya Deekshi-
tar in his book called Ratnatrya Pareeksha in his life and spread
the same.

Nityam Nirdoshagandham Niratishayasukham Brahma Chaitanyamekam I

Dharmo Dharmeetibhe Dadvaya Miti Pruthagbhooya Maydvachena II

The pure consciousness in form of bliss, which is eternal, does not

even have an iota of ignorance, does not have anything else as
equal or greater, is the Brahmam. Only that is being seen as
Dharmam (righteousness) and Dharmee.

I
98
 Sftclfrldr Sree Lalita Sahasranamam

th
14. One other interesting matter - in the meaning for the 13 ' name
Champakashoka Punnaga Sougandhikalasatkacha, the word
Sougandhi denotes one flower or good fragrance of all the flowers.
Based on this meaning we can find the solution for the question in
Tiruvilayadal Purarja - whether the hair of the ladies has fragrance
on its own or on account the flowers adoring the hair. In the
dispute, in this regard, between Sree Parameshwara and a devotee
called Nakkeera, Nakkeera was burnt. He boldly told Parameshwara
that even when you show your third eye, the fault is fault only and
hence he was burnt. This story was mentioned by Tetiyoor
BrahmaSree Sastrigal in his meaning for Soundaryalaharee. The
below verse from Halasya Mahatmiya says that on account of this
debate, he had to take one more birth before attaining salvation;

Ambaparadhato Muktim Nakkeero Naiva Gachchati I

Ambaparadhato Bhooya: Muktimapa Dhvijottama: II
The author conveys two evidences through this verse. First - in the
43rd verse of Soundaryalaharee,Dhunotu Dhvantam, Sree Adi
Sankara conveys through the word Sahajam that the fragrance of
the hair of Sreedevee is very natural. This clearly indicates that Sree
Adi Sankara is the incarnation of Sree Parameshwara. The second -
in the 13th name Sree Bhaskararaya says that the fragrance is due to
the flowered adoring Sreedevee's hair. This indicates that he is the
incarnation of Nakkeera.
List of books written by Sree Bhaskararaya

? No. Subject _____________ Book

I. Vedantam 1. Charjda Bhaskaram
2. Neelachala Sapetika
II. Meemamsa 3. Vada Goutoohalam
4. Pattachandrodayam
III. Vyakararjam 5. Rasikaranjanee______
IV. Nyasam 6. Nyaya Mandanam
V. Chandas 7. Chandobhaskram
8. Chandasgoustupam
9. Vruddachandrodayam
10. Varddikarajam
11. Choteevruddhi

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 rftafcldl Sree Lalita Sahasranamam

No. Subject Book

VI. Kdvyam (poetry) 12. Chandrasala
13. Maturamlam
14. Bhaskarasubhashitam_______________
VII. Vaidheekam 15. Vaidheekakosam_________________
VIII. Smruti 16. Smruti Tatvam
17. Sahasrabojanakanteeka
18. Sanguchakrangagaprayachittam
19. Ekadashee Nirnayam
20. Pradosha Nirnayam
21. Drushabhaskaram
22. Kuntabhdskara_________________ ____
IX. Stora 23. Shivastavam
24. Deveestavam
25. Shivadarjdokam
26. Shivdshtotarashandma Stotra
_____Vyakyanam_______________ _________
X. Mantrasastra 27. Gadyotam (Garjapati Sahasranama
Bhashyam)
28. Chandralambamdhatmyateekai
29. Nathanavaratnamala Manjusha
30. Pavanopanishad Bhashyam Prayogam
31. Sreesookta Bhashyam
32. Koulopanishad Bhashyam
33. Tripuropanishad Bhashyam
34. Sree Lalita Sahasranama Bhashyam
(Soubhagya Bhaskaram)
35. Soubhagyachandrodayam (Soubhagya
Ratndkara Bhashyam)
36. Varivasya Rahasyam
37. Tripurasundaree Bhahya Varivasya
Rahasyam
38. Sree Ratndlokam (Parasurama Kalpa
Sutra Bhashyam)
39. Guptavatee (Devee Mahatmya
Saptashatee Bhashyam)
40. Shataslokee
41. Mala Mantroddharam (relating to
Katkamala)
42. Setu Bandam

100
 sftdfadT WUW Sree Lalita Sahasranamam

AUTHORS OF THE TAMIL EDITION

A brief about the publishers and the authors of the original

Tamil edition in their words follows:

The lineage of teachers of the authors of the Tamil Edition:

The beginning of any worship is searching and reaching a

teacher. Getting initiated in the mantras, with his blessings is called
worship. One more important matter is to know the lineage of teachers.
The philosophy of teacher has been mentioned in 725th name
Dakshirjdmoortiroopirjee of this Sahasranama. One sense of this is that
ireedevee herself is in the form of a teacher. The other sense is that She
is the first teacher and we are all the disciple/ lineage of teachers of
Hers follows till our teacher. Hence every disciple should know about at
least three generations - his teacher (guru), teacher's teacher (parama
guru) and his teacher (parameshti guru). There are separate paduka
mantras for each of them. Further it would be great if one can know
upto seven generations. Our teacher only showed us our lineage of
teachers. That is:

Poonjanandandtha
Santhdnandandtha
Vimalanandandtha
Prakasdnandandtha
Atmanandanatha
Guhanandanatha
Chitdnandandtha
Prakasdnandandtha alongwith his consort Sreeprakashaba

We bow to them all and dedicate this book, which is being

published by their blessings, in their feet.

Om Sarvachaitanya Roopam Tamatyam Deveemcha Deemahi I

Buddhim Yd Na: Prachodayat II

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 TTKTHWT Sree Lalita Sahasranamam

About us:
Sree Adi Sankara's words - Satsangatve Nissangatvam.Nissan-
gatvam - for this status of without any association, Satsangatvam -
association with good people is the only route. It is the first step to
eradicate association with bad things or people. Aiming this, some of
the like-minded people joined together and formed an association
called Gnana Bhaskara Sangam. This is a kind informal group without
minding about any legal formalities, without any income & expenditure
accounts, president, secretary, etc. This had the residence of our
teacher as its headquarters. It involved in some of benevolent activities
for the past 15 years. Worships were performed during monthly and
annual parva days. As a part of it learning about the books relating to
Sreedevee on Sundays was one of the activities. In this regard
BrahmaSree Goda G Venkatesa Sastri conducted discourse based on the
book called Soubhagya Bhaskaram, written by Sree Bhaskararayaon
Lalita Sahasranama. This book is the result of the enjoyment of this
discourse.

We pray that this Sangam to grow more and more and involve
itself in charitable activities. Let our teachers' and Sree Lalita
Mahdtripurasundaree's blessings be showered on all, in this regard.

Vande Gurupatatvantvam AvanmanasaGocharam I

Raktashukala Prapamishram Atarkyam Traipuram Maha: II

♦ **

102
<

Sri. S. Ganapathi Subramanian

and Sri. M. Sundararaman
Authors of the Tamil Edition
 iree Lalita Sahasranamam
i
I

Paribhasha Verses detailing the sequence of

Names in Sree Lalita Sahasranama Stotra

1. ireegambheeravipachchita: Piturabhoodya: Konamambodare

Vidydshtadasakasyamarmabhidya:£reenrusimhadguro:l
Yachcha SreeShivadatta Suklachararjai.Poorrjabhishiktobhavat
Sa Tretd Tripura Trayeeti Manute Tameva Nathatrayeem II

a. Sree Bhaskararaya, who had Sreegambheeraraya as father and

Konamambha as mother, $ree Nrsimhanatha as teacher
through whom he has learnt the secret of 18 vidyas and got
complete initiation through SreeShivadatta Shukla. He imagined
three nddas as Tretagnis, Tripuras and Trayees.
b. Sree Bhaskararaya introduces himself in this first verse by men­
tioning lineage of his teachers. He bows to his birth teacher
(father) was Sreegambheeraraya, education teacher was Sree
Nrusimhanandanatha and initiation teacher was Sree
Shivadatta Shukla.
c. The word Trayee has lot of meanings - three agnis viz.,
Garhapatyam, Ahavaneeyam and Dakshinagni. Trayee also •• i
means three Vedas - Rig, Yajus and Sama. Tripura is explained
in 626th name.

2. Gurucharaqasandtho Bhasuranandandtho
Vivrutim Atirahasydm Veeravrundair Namasyam I
Rasayati Lalitaya: Namasahasrikaya:
Gurukrutaparibhasha: Savivrunvan Ashesha: II

a. Paribasha verses were written by his teacher Sree

Nfsimhanandandtha, who was • blessed by his teacher
Bhasuranandandtho. Sree Bhaskararaya, blessed by his teacher,
explains in detail these verses, which are very secret and greatly
worshipped by the group of devotees with respect. i
i
b. Bhasuranandandtho is the initiation name of l>ree
Bhaskararaya.
c. This Lalita Sahasranama has three great qualities. This exactly
has 1000 names. One name is mentioned only once and there is
i

103
 Sftafridl M 6i hSree Lalita Sahasranamam

no duplication. Further there are no fillers like Cha, Tu, Hi, Eva,
etc. The names, beginning from Shreematd and ending with
Lalitambika, are contained in 182.5 verses. Identifying the indi­
vidual names by splitting the verses is very difficult. That too it
should be identified satisfying the above qualities. To help in
this regard there were 74 verses called Salakshara Sutras.
Unfortunately, these verses excepting 3 or 4, are not available
now. Hence they are not known to anybody. Even if known,
understanding the same is very difficult. For instance 2 Sutras
and their description are given at the end of this section. Since
these verses are lost, Sree Nfsimhanandanatha has composed
40 verses as an enabler to split the names. These are being
explained here.

3. Ashfabhir Vdnmayanam Adhipatibhiramoghoktibhir Devtdbhi:

Matrajnaptabhir Agriyam Yadarasi Lalita Divya Namnam Sahasram I
Yadbrahmarjeeramesa Prabhruti Divishadam Vismaya Dhanadaksham
Tatraikasyapi Namna: Kathamiva Vivrutim Madrusha: Kartumeeshte II

a. This Sahasranama was composed by eight Vagdevees, who are

head of speech, as per the orders of Sreedevee. This hymn gave
surprise to all devas like Brahmani (Saraswatee), Vi^hrju, etc.
For such a great hymn, how can a person like me write descrip­
tion even to a single name?

4. Tathapi Sreematra Daharakuhare Sootrdharaya

Samadishta Vasam Adhipatishu Kapyanyatamika\
Madeedya Sreenathatrayacharaqa Nirrjejana Jalai:
Pavitre Jihvagre Nafud Mamata Sa Mama Mata II

a. Still one of the Vagdevees (who were ordered through heart by

Sreedevee, who controls everything and everybody) is dancing
on the tip of my tongue, which was holified by the water which
vtfas cleaned the holy feet of my worshippable teachers. I look at
her as my egoistic form.
b. This verse indicates the modest simplicity of the author. The
flow is also so smooth.

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 free Lalita Sahasranamam

c. This can be compared to what was mentioned by Sree Adi

Sankara in the beginning of Subramarjia Bujanga Stotra; Cgudeja
Shadasya Hrudi Dyotate.Me Mukhannis Sarante Girachchapi Chitram.

5. Aprasa: Kamaroopat Druhirjasootanadaplavitat Aprateeso

Gandharat Sindhusardradraghuvararasaritat A cha Setoravacha: I
Akedarat Udeechee: Tuhinagahanata: Santi Vidvatsamaja:
Ye Ye Tan Esha Yatna: Sukhayatu Samajan Gachchamatkarttumeeshte II

a. Let this trial of mine make all the scholars (worshippers), right
from Kamaroopa in the shore of Brahmaputra at the East
(Assam) till Gandhara, which is green by the flow of river Sindu
at the West and from Setu that was glorified by the holy feet of
$ree Ramachandra at the South till Sreeketar engulfed by ice at
the North, happy. Why should we unnecessarily try to please
the people other than the worshippers?
b. He plays with the two words Samaja: and Samaja: The former
indicates the group of scholars and the later indicates herb of
animals. He indicates that those who are not worshippers are
equal to animals.
c. Sree Bhaskararaya has mentioned this verse in the introduction
of most of his books.
d. These five verses are bowing and explaining the glory. The
Paribhasha verses follow.

I. Tripuram Kulanitdhimeede Arurjashriyam Kamaraja Viddhangeem I

Trigurjair Devoir Ninutdmekantam Bindugam Maharambham II

The meaning of this verse can be had in two ways. One relating
to Sreedevee and the other the method of splitting the names.

Tripu ram Three types of Puram - three poopurams in

Sreechakra
Triangle, three letters (bala), three groups in
Panchadashaksharee, threeforms of KundaVmee
Triputee Gnana, Gnanatru and Gneyam (the knowledge,
the object of knowledge and the knower)

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 $ree Lolita Sahasrandmam

_______ She is in all these triad forms.

Kulanidhim Kulam relates to a caste. Nidhi is wealth.
Janameeti Tamevabantamanubatyetat Samastam
Jagat
Right from Paramashiva till the teacher the kulam
(caste) is of two types - one by birth and the
other by knowledge.
Kulam - following the ordained actions as per
___________ tradition__________
Arurjashriyam one who is red in colour______ _____________ _
Kamaraja One who is physically unified with Kameshwaran
Viddhangeem
Trighurjai Devoir One who is worshipped by Devas with three
Ninutdm______ qualities (Brahma, Vi$hrju and Shiva)
Ekantdm One who is alone in secret
Important deity
The brahmam without any quality is called Ekd or
Mukhya or Kevalo
A+I=E
Akara: - Shiva:, Ikara: - Cupid and hence E -
Shivakama
Kantam - consort
Ekantam - Shivakamasundaree ______'
Bindugam One who dwells in the Bindu,
Sarvanandamayachakra at the centre of the
Sreechakra_______________________________
Maharambham One from whom this great universe originated

ii. I bow to Her who is:

• Of the form of anything and everything indicated by the word

triad.
• The wealth of kulam, which has many a meaning such as caste,
knowledge triputee, tradition, base chakra, etc.
• Red in colour and physically unified with Kameshwara.
• Always worshipped by Brahma, Vi$hrju and Shiva, who
predominantly have the three qualities satva, rajas and tamas.
• Shivakamasundaree from whom the entire universe originated.

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 free Lalita Sahasranamam

iv. Second meaning is a guide to split the names. There is a method

to indicate the numbers by letters in Samskrit. This was founded
by sage Vararuchi and it is called Kafapayadi.
FT TsT TT V
ka kha ££ gha gna
1 2 3 4 5
V 15 FT F
ca ch a jo jha jna
6 7 8 9 0
z Z Z XT

jo fha do dha no
1 2 3 4 5
T 21 21 F
ta tha da dha na
6 7 8 9 0
IF F "F F
po pha ba bha ma
1 2 3 4 5
T
ya ra la va
1 2 3 4
TT
sha sha sa ha
5 6 7 8

Further all the vowels represent number zero.

The numbers corresponding to each of the letters are to be

mapped, as per the above table and to be read right to left (in a trans­
posed manner). Also the half letters are not taken into account.

Similarly there is also another method of representing numbers

in Samskrit. It is called Bhoota Sankhya (Cryptic Method). For example
the word Rishi will represent the number 7 (since there are seven sages
- saptarishi). Similar cryptic numbers can be seen then and there we

107
 sftafrldi $ree Lalitd Sahasranamam

come across them. Still some names do not follow any of these
methods. They are split according to some special rules.

Two of the special rules have to be specifically mentioned -

each line, that is half of the verse - has 16 letters. The numbers have to
be determined as per Kafapayadi or cryptic methods and have to be
subtracted from 16 and the remaining numbers have to be determined
to the Paribhasha verses. For this letter Kafapayddi rule should not be
applied. For instance the 10th verse contains the word Tanubhedot. The
letter Ta in this word indicates a name 6 letters, nubhe - a name with 10
letters, do - a name with 8 letters and't' also indicates a name with 8
letters. (According to the rules of Kafapayadi half letters like't' are not
accounted for. However, as an exception, here it is considered to
indicate a name with 8 letters.)

The second is - As per the above first special rule, if a number is

mapped to a letter, wherever that letter occurs the same number has to
be considered - not under Kafapayadi method. For instance, in the 11th
verse the letter mru is mapped to number 5, as per the first special rule.
Later in verses 12,14,16 and 19 also mru is mapped only to number 5.

When the letters in the words of these verses and the above
said cryptic words, are mapped to letters we get the number of names
beginning with a particular letter. Tripuram- pu = 1 and ra = 2 - when
transposed we get 21 - that is the number of names beginning with the
letter tri is 21. Kulanidhim - nidhi is navanidhi - that is, it indicates the
number 9 - the number of names beginning with the letter kula is 9. In
the word Arurjashriyam, Aruqa(means Sun) indicates the number .12
(Suns) - that is the number of names beginning with the letter shri is 12.
In the word Kamaraja, rq/nindicates the number 16 (once upon a time
there were 16 emperors) - that is the number of names beginning with
the letter kamais 16. In the word Viddhangeem, dha= 9, gee = 3 and
hence dhangee indicates the number 39 (after transposing) - that is the
number of names beginning with the letter IZ/is 39. The word Trigurjai
indicates the number of names beginning with Gurjals 3. Gurjateeta,
GuganidhitandGugapriya. But there is no name as Gurjapriya. Instead
we have a name as Gurupriya.Ninutam - nu = 0, ta = 6 and hence the

1
108
 sftafrldT Sree Lalita Sahasranamam

number of names beginning with Ni is 60. Ekantam - the number of

names beginning with the letter ta is only one (eka). Bindugam - ga = 3-
the number of names beginning with bindu is 3. Maharambham - ra =
2, bha = 4, - the number of names beginning with maha is 42. Thus this
verse splits and gives 206 names as:

Beginning with Number of names

Tri ________ 21
_____ Kula_____ ________ 9______
_____ Shri_____ ________ 12
________ 16
Kama____
______ W______ ________ 39
_____ Gurja_____ ________ 3______
______ Ni ________ 60
______ Ta ________ 1______
____ Bindu____ _______ 3______
____ Maha____ ________ 42
Total 206

Note: i. We have the name Gurupriya only instead ofGurjapriya.

ii. It is not clear why these 206 names are separately mentioned
when the below verses explain all the 1000 names.

II. Lalita Nama Sahasre Chalarnasutranuyayina: I

Paribhdsha Bhashyante Samkshepat Koulika Pramodaya II

i. The cryptic meanings based on the Salakshara Sutra of this

Sahasranama have been briefly described for the benefit of the
worshippers of ^reevidya.

III. Panchashadeka Adoou Namasu Sardhadvyacheetisatam I

Shadaseeti: Sadhante Sarve Vimshatisatatrayam Sloka: II
i. The first part of the hymn contains 51 verses, the chapter
containing the names has 182.5 verses, the last part contains
86.5 names and on the whole there 320 verses.
IV. Dasabhoo.sardhanrupala Adhyushtam Sardhanavashadadhyushtam I
Munisuta Hayambashvambashvokti: Dhyana Mekena II

109
 SftdPldi Sree Lalita Sahasranamam

i. The number of verses said by each person has been mentioned

in the second half of this verse and the name of the persons are
mentioned in the first half of the verse.
The number of verses told by ' Sage Agastya 10
Soota 1
Hayagreevo 16.5
Devee 3.5
Ashva 9.5
Devee 6
Hayagreeva 3.5
In addition there is one meditation verse. In practice there ar&
three more meditation verses, but those have not been-
mentioned in these verses.

V. Akshusardchchoravarrjan Tata: Samanantimou Kasayo: I

Athamadhyanyanstapayo: Dveteeyamantye Tyajennavamam II

Now it starts to talk about the beginning letters of the names.

Akshu______ in the vowels starting from a____________________ ’

Charat_____ excepting five letters a, a, e, ee and u_______________
Charavargan following five letters oo, ru, roo, lu and loo_______ ___
Tata: in the remaining 6 letters ee, i, o, ou, am and a: the
three even letters /, ou and a: *___________________
Kasayo: among the consonants, in the ka and cha families
Antyou the last two letters gha, gna, jha and jna combined
four letters______________________________________
Ata:_______ next in the ta family___________________________ ___
Madhydydn excepting the middle letter da the remaining four
letters__________________________________________
Tapayo: in the ta and pa families__________________________
Dveteeyom excepting the second letters tha and pha
Antye_____ in the last ya and other letters________________
Navamam excepting the ninth letter /a (o5)
Tyajet not to be considered

ii. Removing the above 19 letters, the entire 1000 names begin
with the remaining 32 letters only. The reason for Vagdevees
not considering these 19 letters is not known. •

110
 rftafridl $ree Lalita Sahasranamam

iii. This has been mentioned in Suta Samhita as Dvadrimsat

Betabinna Ya Tam Vandeham Paratparam.
VI. Ittham Sishtanushtu Bvargarabdheshu Namasoo Tu Sankhya: I
Arvanata Tridvishvekadvi Chatu: Kanjapanavaradheera: II

VII. Kim Dhoopa Dvistambhachalabhayamamse Padevara: Sanga: I

Prakata Gaya Jala Vatee Dhusi Dharme Ma Khakholka Jeeka Dhee: II

The mathematics of the names beginning with these 32 letters is

being mentioned here.

The verse Beginning letter Number of names

Arva _______ A ______ 40
Nata _______ A ______ 10
Tri _______ E _______ 3*
Dve — _______ EE _______ 2 *
Ishu _______ U _______ 5*
Eka EE _______ 1 *
Dve _______ O _______ 2*
Chatu: ______ Am_____ _______4*
Kanja ______ Ka ______ 81
Pana Kha _______ 1_____
Vara ______ Ga ______ 24_____
Dheera: ______ Ca_____ ______ 29
Kim Cha _______ 1_____
Dhoopa ______ Ja_____ ______ 19 I
Dvi ______ Da _______ 2
Stambha _____Ta ______ 46 i
!
Chala ______ 37
Da_____ i
Bhaya ______ Dha ______ 14
Mamse ______ Na ______ 75
Pade ______ Pa_____ ______ 81
Vara: ______ Ba ______ 24
Sanga: ______ Bha ______ 37
Prakata ______ Ma_____ 112______
Gaya _______Ya ______ 13
Jala ______ Ra ______ 38
Vatee ______ La_____ ______ 14_____
Dhusi Va 79

Ill
I
i
 sfhrfrTHT TTWHPnr Sree Lalita Sahasranamam

The verse Beginning letter Number of names

Dharma ______ Sha______ ________ 59
Ma ______ $ha______ _________ 5
Khakholka _______ Sa_______ 122_______
Teeka _______ Ha_______ ________ 11
Dhee: ______ Ksha______ _________ 9
Total 1000

* The numbers marked as * are explicitly mentioned say using cryptic

method. Ishu indicates the famous five arrows in the hands of cupid.
The other numbers are as per Kafapayadi method of Vararuchi.
ii. These 1000 names beginning with 32 letters can be split in one other
way also. In Navdvanja worship, it is imagined that these 8 Vagdevees
are dwelling in the seventh hall. In that context the 51 matruka letters
are distributed to all these 8 Vagdevees. It is as below:

Vagdevee Matruka letters The first letter Number of names

of the names beginning with
the letters of
Vagdevees
Vasinee 16 - A, A, E, EE, U, 8 - A, A, E, EE, 68
U, Ru, Roo, Lu, Loo, U, EE, O, Am,
E, I, 0, Ou, Am, A:
Kdmeshvaree 5 - Ka, Kha, Ga, 3 - Ka, Ga, Gha 106
Gha, Gna__________
Moodhinee 5 - Ca, Cha, Ja, Jha, 3 - Ca, Cha, Ja 48
Jna_______________
Vimala 5 - Ta, Tha, Da, Dha, 1-Ta 2
Na________________
Arurja 5 - Ta, Tha, Da, Dha, 4 - Ta, Da, Dha, 172
Na________________ Na___________
Jayinee 5 - Pa, Pha, Ba, Bha, 4 - Pa, Ba, Bha, 254
Ma_______________ Ma__________
Sarvesh varee 4 - Ya, Ra, La, Va 4 - Ya, Ra, La, 144
Va___________
Koulinee 6 - Sha, $ha, Sa, Ha, 6 - Sha, $ha, 206
(.a, Ksha___________ Sa, Ha, Ksha
Total 51 32 1000

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 <46<4dlHH Sree Lalita Sahasranamam

Due to the compound of the seed letters, it is apt to map these eight types
of names to eight Vagdevees.

VIII. Ittham Namasahasram Sadhakalokopakarakam Vihitam I

Gugagagasadbhavavasritya Brahmarjo'mbayd: II

Thus this Sahasranama has been told explaining the characters and the forms
of existence and non-existence of Sreedevee, as a very big help supporting the
world of worshippers.

In Samskrit language there are presiding deities attached to each of

the letters starting from 'A'. They are SIDevees -Amrutd, Akarshirjee,
Indrarji till Kshamavati. The worshippers of theseDevees are men­
tioned in this verse as Sadhakaloka. Hence just by pronouncing the
letters lot of accomplishments can be achieved. Each name not only
describes Sreedevee, but also chants theDevee concerned to the
beginning letter of that name.
ii. The forms of these 51Devees have been drawn in the roof of the
upper hall of the Harasiddanatambika temple at Ujjain. Ujjain is one of
the 51 pee{as mentioned by the name Pajnchashatpeetharoopigee.
iii. This verse says that Sreedevee is the Brahmam. In that, only in the
Sagurjabrahma state has form and qualities. This indicates those
qualities and the forms of existence and non-existence of Sreedevee.
iv. In general the words are interpreted on account of 4 reasons viz.,
character, action, caste and tradition. All the names are interpreted
based on these reasons only.
v. It has been mentioned in many a place, that since all the sounds indi­
cate Sreedevee, the countless benefit can be reaped by chanting the
names individually are in a combined manner as a garland of mantras.
vi. Some names have the power of granting some special results. Those
intending on these results can chant them in an ardent manner. For
instance, Annada, Vasuda, etc.
vii. In the explanation to this paribhasha verse, Sree Bhaskararaya has
mentioned lot of rare things. All those things have not been dealt with
here.
IX. Mantradyo Jayati Guqee Navachararjastrimshadardhabha: I
Ekardhatraya Deho Bhoomada Hareeta Shabdapallecha: II
i

In the forthcoming verses, the letters of each of the names are being !
mentioned.

113
 sficifrldi $ree Lalita Sahasrandmam

ii. This verse prays to the teacher and as well explains the splitting relat­
ing to the first 63 names.
iii. Mantradya: - the teacher, who is the root cause of all the mantras.
Jayati — shines in an excellent manner.
iv. Guqee - in reality the Brahmam is without any qualities, but it is
meant here as with attributes since it is in the form of various
mantras. The statement worshipping the teacher
Vidyavatarasamsidyai Sveekrutanekavigraha may be compared.
v. Navacharaqa - new, novel and reddish-white feet of the teacher. Or if
the word charaqa can be taken to mean chakras, this can be inter­
preted as to indicate nine chakras - from Trilokya Mohanam till
Sarvanandamaya Chakra. The teacher is integrated with and nothing
different from all these chakras.
vi. Trimshadardhabha: - half of 30, i.e. 15. It indicates the Sreevidya called
as Panchadasakshari. The teacher is integrated with and nothing
different from this mantra.
vii. Eka: - the remaining one, i.e. the teacher is the brahmam.
viii. Ardhatrayadeha: - the form of Kundalinee within 3.5 rounds - the
teacher has it.
ix. Bhoomadaharee — one who removes the ego, which is so big like the
earth. Or Bhooma means bliss. He who gives it.
x. Itashabdapallecha: - bda means entangled lock of hair - Shiva is with
that and hence called as Shabda. Enabler to reach his feet.
Shabdapalla: - one who has reached the feet of Shiva and has become
Eshwar. That is, the teacher is integrated and not different from
Eshwar, who can be attained through devotion with Shiva.
xi. Now let us see the names indicated by these words:
a. Mantradya: - Praqava mantra (Om) is the one to be chant in the
beginning of all the mantras. Hence Praqava has been indicated
by the word Mantradya:. Each name of this Sahasranama has to
be chant by prefixing and suffixing Om to it. It is being described
that otherwise the mantra will spill over. Each name has to be
packed in between two Oms.
b. Guqee - Ga = 3, qa = 5 - the first name (Shreemata) has 3 letters
and the second (Shreemaharanjee) has 5 letters.
In the same manner Navacharaqa: - 9 names as quarter of a
verse - that is, 9 names containing 8 letters each.
Trimsadardhabha: - 30 names in the form of half verses - that is,
30 names containing 16 letters each.

114
 <4$« HIH4 free Lalita Sahasranamam

Bha: - next name is 4 lettered.

Eka: - one name contains the remaining 12 letters.
Ardhatraya - three half verse names, that is 3 names containing
16 letters each.
De - one name with 8 letters.
Ho - one name with 8 letters.
Bhoo: - next is one name with 4 letters.
Ma - one name with 5 letters.
Da - one name with 8 letters.
Ha - one name with 8 letters.
Ree - one name with 2 letters.
Ta - one name with 6 letters.
Shabdapad - 7 names with quarter of the verse viz., 8 letters.
Le - one name with 3 letters.
Cha: - one name with 5 letters.
Thus 63 names starting from Shreemata till Kamadayinee have
been accounted here.

Gu 3 Shreemata (1)_________________________________
tyee _5 Shreemaharanjee ______________________________
Navacharaga: 9 Shreematsimhasaneshwaree,
X Chidagnikurjdosambhoota, Devakaryasamudyuta,
8 Udyadbhanusahasrabha, Caturbahusamanvita,
Ragasvaroopapashadhya, Krodhakardngkushojvala,
Manorupekshukodarjdd, Panjchatanmatrasayaka
Trimsadardhabha 30 Nijdrunaprabhdpooramajjadbrahmarjdamagdald,
X Champakashokapunndgasougandhikalasatkacha,
16 Kuruvindamaqishreneekanatkoteeramarjditd,
Ashjameechandra Vibhrajadalikasthala Shobhitd,
Mukhachandrakalanngkabhamruganabhivisheshak
o,
i
Vadanasmaramdngalyagruhatoranachillika,
Vaktralakshmee
Pareevahachalanmeenabhalochana,
Navachampakapushpabhanasadarjdavirajita,
Tarakantitiraskari Nasabhararjabhasura,
Kadambamamjareekluptakarnapooramanohara,
Tajangkayugaleebhootatapanodupamarjdald,
Padmaragashiladarshaparibhavikapolabhooh,
Navavidrumabimba Shreenyakkaridashanaccada
| Shuddhavidydngkurdkdradvijapaktidwayojjwala,

115
 Sftafridi £ree Lalita Sahasranamam

Karpooraveetikamodasamakarshidigantara,
NijasallapamadhuryavinirbhartSitakacchapee,
Mandasmitaprabhdpooramajjatkdmeshamanasa,
Anakalitasadrushyachibukashreevirajita,
Kdmeshabaddhamangalyasootrashobhitakandhara,
Kanakangadakeyoorakamaneeyabhujanvita,
Ratnagrajveyachintakalolamuktaphaldnvita,
Kameshvarapremaratnamaqiprathipaqastanee,
Nabhyalavalaromalilataphalakuchadvayee,
Lakshyaromalatddhdratdsamunneyamadhyama,
Stanabharadalanmadhyapatfabandhavalitraya,
Aruqarunakousumbhavastrabhasvatkateetatee,
Ratnakimkinikaramyarashanadamabhooshita,
Kameshanjatasoubhagyamardavorudvayanvitd,
Manikyamukufakdrajanudvayavirajita,
Indragopaparikshiptasmaratoonabhajanghikd
Bha; 4 Goodhagulpha ________________________________
Eka: 12 Koormaprushthajayishnuprapadanvita___________
Ardhatraya 3X Nakhadeedhitisamchannanamajjana Tamogurja,
16 Padadvayaprabhajalaparakrutasaroruha,
SinjanamaqimamjeeramarjditaSreepadambuja

De 8 Maraleemandagamona
Ho 8 Mahalavarjyashevadhi:
Bhoo: 4 Sarvaruna________________
Ma 5 Anavadyangee____________
Da 8 Sarvabhararjabhooshita
Ha 8 Shivakameshvarangkastha
Ree 2 Shiva____________________
' Ta 6 Svadheenavallabha_______
Shabdapad 7X Sumerumadhyasrunggastha
8 Sreemannagaranayika
Chintamaqigruhantastha
PanjchaBrahmasanasthita
Mahapadmataveesamstha
Kadambavanavasinee
Sudhasagaramadhyastha
Le 3 Kamakshee______________
Cha: 5 Kamadayinee (63)

116
 sffafeidi free Lalitd Sahasranamam

X. Ardhachaturvimshati Tanu Bhedodbhava Gurjagarjo Dashapat I

Dambhavaha Gomeda Bhaveha Chaturguga Gurjair Ganga II

The 64 names from 64 till 127 are being dealt with in this verse -

Ardhachaturvimshati 24 x 16 Devarshigarjasanghata Stooyamanatma

Vaibhava (64)
to
ShaktikootaikatapannakatyadhobhdgadhdriQee
Ta 6 Moolamantratmika_________________________
Nubhe 10 Moolakootatrayakalebara ___________________ i

Do 8 Kulamrutaikarasika____________________■
D 8 Kulasanketapalinee (special rule)_____________
Bha 4 Kulangana__________________________ J_____
Va 4 Kulantastha________________________________
Gu 3 Koulinee___________________________________
Na 5 Kulayoginee_______________________________
Ga 3 Akula_____________________________________
No 5 Samayantastha_____________________________
Dashapat 10x8 From Samayacaratatpara till
Tadillatasamaruchi:_________________________
Da 8 Shafchakroparisamsthita____________________
Bha 4 Mahashakti:_______________________________
Va 4 Kundalinee_________________________________
Ha 8 Bisatantutaneeyasee________________________
Go 3 Bhavanee__________________________________
Me 5 Bhavanagamya_____________________________
Da 8 Bhavarabyakutarika_________________________
Bha 4 Bhadrapriya________________________________
Ve 4 Bhadramoortti:_____________________________
Ha 8 Bhaktasoubhagyadarinee____________________
Chatur: 4x4 Bhaktipriya, Bhaktigamya, Bhaktivashya,
Bhayapaha________________________________
Gu x 3 Shambhavee______________________________
Na 5 Sharadaradhya_____________________________
Gu 3 Sharvanee_________________________________
Nai: 5^ Sharmadayinee_____________________________
Ga 2 Shankaree_________________________________
Nga 3 Shreekaree (127) ________

117
 $ree Lalita Sahasranamam

XL Raja Chaturbalendro Bhootva Baliragamandvdash I

Gurja Gaga Gougyam Gaga Gomarge Marge Mrugega Bhavet II

The 46 names from 128 to 173 are listed below:

Rd 2 __ Sddhvee (128)_________________________________
Ja 8__ Sharacchandranibhanana ____________________ __
Chatur: 4x4 Sh'atodaree, Shdntimatee, Nirddhdra, Niranjand
Ba 3 __ Nirlepd_______________________________________
Le 3 Nirmala_____________ _________________________
Ndro 2 __ Nitya_________________________________________
Bhoo 4 Nirdkara______________________________________
Tva 4 Nirakula______________________________________
Ba 3 Nirguga______________________________________
Li 3 __ Nishkala ____________________________________
Rd 2 Shanta_____________________________________
Ga 3 Nishkama____________________________________
Man 5__ Nirupaplava__________________________________
Dvi 2x4 Nityamuktd, Nirvikara, Nishprapanjcha, Nirdshraya
Dasha 10x4 Nityashuddhd, Nityabuddha, Niravadyd, Nirantara,
Nishkaraga, Nishkalanka, Nirupadhi:, Nireeshvard
Gu 3 Neeraga_________________________
Na 5 Rdgamathanee________________________________
Ga 3 Nirmada___________________
Na 5 Madanashinee_______________________
Gau 3 Nishcinta_____________________________________
Nyam 5 Nirahankara (special rule)______________________
Ga 3 Nirmoha_____________
Na 5 Mohanashinee
Go 3 Nirmama_____________________________
Ma 5 Mamatahantree_______________
Rge 3 Nishpapa_______ _____________________
Ma 5 Papanashinee _________________
Rge 3 Nishkrodha________ __________________________
Mru 5 Krodhashamanee (special rule)_________________
Ge 3 Nirlobha
• Na 5 Lobhanashinee__________________________
Bha 4 Ni:samshayd______ •____________________
Vet 4 Samshayaghnee (173) . .

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 sftafricii $ree Lalita Sahasranamam

XII. Guga Bhuvi Gomruga Srunge Moolamaga Bhogagouravabhave I

Sthoorjanga Mahdnto Dvirbhava Dooshita Vakchatur Vibhajoshtou II

The 49 names from 174 to 222 are listed below:

Gu 3 Nirbhava (174)______________
Na 5 Bhavanashinee______________
Bhu 4 Nirvikalpa__________________
Vi 4 Nirabadha__________________
Go 3 Nirbheda___________________
Mru 5 Bhedanashinee (special rule 2)
Ga 3 Nirnasha___________________
Sru 5 Mrutyumathanee (special rule)
Nge 3 Nishkriya___________________
Moo 5 Nishparigraha_______________
La 3 Nistula_____________________
Ma 5 Neelachikura________________
Gha 4 Nirapaya___________________
Bho 4 Niratyaya___________________
Ga 3 Durlabha___________________
Gou 3 Durgama___________________
Ra 2 Durga______________________
Va 4 Du:hhahantree______________
Bha 4 Sukhaprada_________________
Ve 4 Dushfadoora________________
Sthoo 7 Duracharashamanee _________
Na 5 Doshavarjita_________________
Nga 3 Sarvanja____________________
Ma 5 Sandrakaruqa_______________
Ha 8 Samanadhika Varjita__________
Nto 6 Sarvashaktimayee____________ I
Dvi 5x2 Sarvamangala, Sadgatiprada
Bha 4 Sarveshvaree________________
Va 4 Sarvamayee_________________
Dhoo 8 Sarvamantraswroopirji________
Shi 6 Sarvayan tratmika____________
Ta 6 Sarvatantraroopa_____________
Vak 4 Manonmanee

119 i
i
 Sree Lalita Sahasrandmam

Chatur: 4x4 Maheshvaree, Mahadevee,

Mahalakshmee, Mrutfapriya
Vi 4 Maharoopa________________
Bha 4 Mahapoojya_______
Jo 8 Mahapatakanashinee,
Ashfou 4x8 Mahamayd, Mahasatva,
Mahashakti:, Maharati:,
Mahabhoga, Mohaishvarya,
Mahaveeryo, Mahabala (222)

XIII. BhuviHi Chatur Dehardham Chatushpadardham Bhovedavibhou

Padatrayaguijado Dvir Gourjarho Dvir Vibhagasharaveera:

The 40 names from 223 to 262 are listed below:

Bhu________ 4 Mahabuddhi: (223)

Vi__________ 4 Mahdsiddhi: ___________________________
Hi__________ 8 Mahayogesvareshvaree
Chatur______ 4x4 Mahatantra, Mahamantra, Mahayantra, Mahasana
De 8 Mahayagakramayadhya
Ha_________ 8 Mahabhairavapoojita________________________
Ardham 16 Maheshvaramahakalpamahatandavasakshinee
Chatushpada 4x8 Mahakameshamahishi, Mahatripurasundaree,
Catushshashjiyupacarddhyd, Catushshashfikaldmayee
Ardham 16 Mahacatushshashfikojiyogineeganasevitd
Bha______ 4 Manuvidya___________
Ve_______ • 4 Candravidya
Da 8 Candramarjdolcimadhyaga
Vi_______ 4 Caruroopa
Bhou 4 Caruhasa____________
Padatraya 3x8 Carucandrakaladhara, Caracarajagannatha,
Cakrarajanike tana
Gu 3 Parvatee_____
tja 5 Padmanayana_____
Do 8 Pddmaragasamoprabhd
Dvi: 2x8 Panchapretasanaseena, Panchabrahmasvaroopirjee
Gou 3 Cinmayee
bjd 5 Paramananda__________
Rho 8 Vinjanaghanaroopirjee
Dvir 2x8 Dhyanadhyatrughyeyaroopa, Dharmadharmavivarjita

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 ^ftnfrldi ^ree Lalita Sahasranamam

Vi £ Vishvaroopa
Bha £ Jagg rinee
Ga £ Svapantee
Sha 5 Taijasatmika
Ra 2 Supta______
Vee £ Pranjatmika
Ra: 2 Turya (262)

XIV. Divi Bharata Bhuvitadaghamrudujamgamabhovadartdhadiva I

Vak Chaturangridvayardha Tatphala Moolam Tadeva Vadabalam II

The 40 names from 263 to 302 are listed below:

Di 8 Sarvavasthavivarjitd (263)___________________
Vi 4 Srushfikartree______________________________
Bha 4 Brahmaroopa______________________________
Ra 2 Goptree_____________________
Ta 6 Govindaroopigee___________________________
Bhu 4 Samharinee________________________________
Vi 4 Rudraroopa________________________________
Ta 6 Tirodhanakaree____________________________
Da 3 Ishvaree_________________ _________________
Gha 4 Sadashiva_________________________________
Mru 5 Anugrahada (special rule 2)__________________
Du 8 Panchakrutyaparayana______________________
Jam 8 Bhanumagdalamadhyastha__________________
Ga 3 Bhairavee__________________________________
Ma 5 Bhagamalinee______________________________
Bho 4 Padmasana________________________________
Va 4 Bhagavatee________________________________
Da 8 Padmanabhasahodaree______________________
(A)rtdha 16 Unmeshanimishotpannavipannabhuvandvalee
Di 8 Sahasrasheershavadana_____________________
Va 4 Sahasrakshee________
Vak 4 Sahasrapat________________________________
Chaturangri 4x8 Abrahmakeejajananee, Vargashramavidhayinee,
Nijdnjaroopanigama, Pugyapugyaphlaprada
Dvayardha 2x16 Srutiseemantasindoorikrutapadabjadhoolika,
Sakalagamasamdohashaktisamputamouktika
Tat 6 Purusharthaprada

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 Sree Lalitd Sahasranamam

Pha 2^ Poorga______________
La 3^ Bhoginee____________
Moo £ Bhuvaneshvaree_____
Lam 3^ Ambika_____________
Ta 16 Anadinidhand_______
De 8^ Haribrahmendrasevitd
Va 4 Ndrayagee__________
Va 4_ Natharoopa_________
Da 8 Namaroopavivarjitd
Ba 3 Hreemkaree_________
Lam 3 Hreematee (302)

XV. Rajatarekhita Lingaraharattair Dvir Vibhooratou Reta: I

Halamadabhuvirakto Gugadambhovaji Geergam Dvi: II

The 38 names from 303 to 340 are listed below:

Rd 2 Hrudya (303)________
Ja 8 Heyopadeyavarjita
Ta 6 Rajarajarchita_______
Re 2 Ranjee______________
Khi 2 Ramya_____________
Ta 6 Rajeevalochand______
Li 3 Ranjanee *__________
Ngai 3 Ramanee___________
Ra 2 Rasya______________
Ha 8 Ranatkingkinimekhala
Ra 2 Rama______________
Ttair 6 Rakenduvadana_____
Dvir 2x4 Ratiroopa, Ratipriya
Vi 4 Rakshakaree________
Bhoo 4 Rakshasaghnee______
Ra 2 •Rama _________
Tou 6 Ramanalampata
Re 2 Kamya_____________
Ta: 6 Kamakalaroopa _____
Ha 8 Kadambakusumapriya
La 3 Kalyanee___________
Ma 5 Jagateekanda_______
Da 8 Karugarasa Sdgard

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 sfhdfoar ^UHIAK $ree LalitaSahasranamam

Bhu 4 Kalavatee_______________
Vi 4 Kaldldpa________________
Ra 2 Kdntd___________________
Kto 6 Kadambareepriya_________
Gu 3 Varada__________________
ya 5 Vamanayand_____________
Da 8 Varunee Madavihvald_____
Mbho 4 Vishvadhika______________
Va 4 Vedavedya_______________
Ji 8 Vindhydchalanivasinee
Geer 3 Vidhatree________________
yam 5 Vedajananee_____________
Dvi: 2x4 Vifhrjumdyd, Vilasinee (340)
XVI. Mrugajo Dvirbala: Khe Jeevabham Panchapadardham I
Guga Bhoovaratejordham RatigurjaleshodahedgorjamDuritam II

The 38 names from 341 to 378 are listed below:

Mru 5 Kshetrasvaroopa (341)__________________________

Ga 3 Kshetreshee_______________________
Jo_____ 8 Kshetrakshetranjapalinee_______________________
Dvi: 2x8 Kshayavruddhivinirmukta, Kshetrapdlasamarchita
Ba 3 Vijaya______________________________________
La: 3 Vimala________________________________________
Khe 2 Vandyd_______________________________________
Jee 8 Vanddrujanavotsald_________________________'
Va 4 Vdgvddinee___________________________________
Bham 4 Vamakeshee___________________________________
Panchapada' 5x8 Vahnimagdolavdsinee, Bhoktimatkalpalatikd,
Pashupashavimochanee, Samhrutdsheshapasharjda,
Saddchdrapravarttika________________ •__________
Ardham 16 Tdpatraydgnisantaptasamdhlddanachandrikd______
Gu 3 Tarunee_______________________________________
ya 5 Tapasarddhya__________________________________
Bhoo 4 Tanumadhya_________________ _________
Va 4 Tamopaha_____________________________________
Ra 2 Chiti:__________________________________________
Te 6 Tatpadalakshyarthd_____________ ._______________
Jo 8 Chidekarasaroopirjee____________________________
Rdham 16 Svdtmdnandalavee Bhootabrahmadyananda Santati:

123
 ^ftrifrldl 44 q 44 d I *4 H Sree Lalita Sahasranamom

Ra 2 Para___________________
Ti £ Pratyakchiteeroopa ______
Gu 2 Pashyantee_____________
ya 2 Paradevata_____________
Le 2 Madhyama_____________
Sho 2 Vaikhareeroopo _________
Da 2 Bhakta Manasahamsika
He 2 Kameshvaraprarjanddee
Dga
yam
Du
Ri
2
2
2
2
Krutanja_______________
Kamapoojita____________
Shrungararasasampoorqa
Jaya___________________
3-I
Tam 6 Jalandharasthita (378) H
:vn. Dvedve Chedvedve Bhavadohada Bhuvilesha Sheela Jalamohai: I
Dvyardhachaturbhavaga: Smo Bhuvi Jalashobha Bhagola: Khe II

The 44 names from 379 to 422 are listed below:

Dve 2x8 Odyonapeethanilayd (379), Bindumagdolavdsinee I

Dve 2x8 Rahoyagakrmaradhya, Rahastarparjatarpita
Che 6 Sadya: Prasadinee______________________ _____ 4
Dve 2x5 Vishvasakshinee^S^ _________________
Dve 2x8 Shadanggadevatayukta, Shadguqyaporipoorita
Bha 4 Nityaklinna_________________________________ _
Va 4 |
Nirupama__________________________________
Do 8 Nirvanasukhadayinee _________________________
Ha 8 Nityashodashikaroopa________________________
Da 8 Shreekanthardhashareerinee__________________
Bhu 4 Prabhavatee________________________________
Vi 4 Prabharoopa________________________________
Le 3 Prasiddha _________________________________ I
Sha 5 Parameshvaree______________________________
Shee 5 Moolaprakruti:______________________________
La __ 3 Avyaktd___________________________________
Ja _ 2_ Vyaktavyaktasvaroopirjee_____________________
La 3 Vyapinee___________
Mo __ 5_ Vividhakara_________________________________
Hai: 8 Vidhya Vidhyasvaroopigee

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 Sree Lalita Sahasranamam

Dvyardha 2x16 Mahakameshanayanakumudahladakou Mudee,

Bhaktahardatamobhedabhanumadbhanusantatii
Chatur 4x4 Shivodootee, Shivaradhya, Shivamoortti: Shivamkaree
Bha 4 Shivapriya_____________
Va 4 Shivapara_____
Gai 3 Shishfeshta_____________________________________
Smo 5 Shishtapoojita___________________________________
Bhu 4 Aprameya__________________________________
Vi 4 Svaprakasha___________________________________
Ja 8 Manovachamagochara___________________________
La 3 Chichchakti:_____________________________________
Sho 5 Chetanaroopa___________________________________.
Bha 4 Jadashakti:______________________________________
Bha 4 Jadatmika______________________________________
Go 3 Gayatree_____________________________________
Lai _jL_ Vyahrutii_____ __________________________________
Khe 2 Sandhya(422)

III. Divi Koofairudite Dve Dvir Dvir Geerrja Vibhatinadee I

Chatvaro Roodhaphalam Shambhurbhojo Balee Raja II

The 36 names from 423 to 458 are listed below:

Di 8 Dvijavrundanishevita (423)_________________________
Vi 4 Tatvasana___________________________________
Koo 1 Tat_____________________________________________
Tai 1 Tvam _________________________________________
Ru 2 Aye ________________________________________
Di 8 Panjchakoshantarasthita __________________________
Te 6 Nisseemamahima________________________________
Dve 2x5 Nityayouvana, Madashalinee_______________________
Dvir 2x8 Madaghoorgitaraktakshee, Madapd{alagar]dabhooi
Dvir 2x8 Chandana Drava Digdhanggee, Champeyokusumapriya
Gee 3 Kushala_________________________________________
Rrja 5 Komalakard______________________________________
Vi 4 Kurukulld________________________________________
Bha 4 Kuleshvaree______________________________________
Ti 6 Kulakugddlaya___________________________________
Na 10 Koulamargatatparasevita

125
 sflcdPldi uguHIUH Sree Lalita Sahasranamam

Dee 8 Kumdraganandthambd_____
Chatvaro 4x2 Tushjii, Push#:, Matii, Dhruti:
Roo 2 Shanti:____________________
Ph a 4 Svastimatee_______________
Pha 2 Kan tii_____________________
Lam 3 Nandinee_________________
Sham 5 Vighnanashinee____________
Bhur 4 Tejovatee____________ '
Bho 4 Trinayana_________________
Jo 8 Lolaksheekamaroopigee
Ba 3 Matinee___________________
Lee 3 Hamsinee_________________
Rd 2 Mata_____________________
Ja 8 Malaydchalavdsinee (458)

XIX. Galaphapha Shobhavega: Shambhorvede Chaturhoma: I

Bhoordvistadrajako Modangarja Vasato Natihrut II

The 35 names from 459 to 493 are listed below:

Ga 3__ Sumukhee (459)____________________________________

La 3__ Nalinee___________________________________________
Pha 2 __ Subhroo:________________________________________
Pha 3 __ Shobhana (special rule)______________________________
I Sho 5__ Suranayika________________________________________
Bha 4 __ Kdlakarjthee_______________________________________
Ve 4 Kantimatee______________________________________
Gai 3 Kshobhiqee________________________________________
Sham 5 Sookshmaroopiqee_________________________________
Bhor 4 Vajreshvaree______ ___________________________
Ve 4 Vamadevee_______________________________________
De 8 Vayo'vasthdvivarjitd________________________________
Chatur 4x4 Siddheshvaree, Siddhavidya,Siddhamdta, Yashasvinee
Ho 8 Vishuddhichakra Nilaya_____________________________
Ma: 5 Araktavarqa__________________________________ _
Bhoor 4 Trilochana____________________________
Dvi 2x8 Khatvanggadipraharand, Vadanaikasamanvitd_________
Stad 6 Payasannapriya

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 ’ilHH Sree Lalita Sahasranamam

Rd 2 Tvakstha___________________
Ja 8 Pashulokabhayangkaree_____
Eko 11 Amrutadimahashaktisamvrutd
Mo 5 Dakineesh varee____________
Da 8 Anahatabjanilaya i

Nga 3 Shydmabha________________
iya 5 Vadanadvaya_______________
Va 4 Damshfrojvald______________
Sa 7 Akshamaladidhara__________
To 6 Rudhirasamsthita___________ i

Na 10 Kdlaratryddishaktyoughavruta
Ti 6 Snigdoudana Priya___________
Hrut 8 Mahaveerendravoradd (493)

XX. Panchapadee: Bhavichatushpadee Dvicharageeva Shambhorvak I

Chaturanghree Vashe Panchanghri Bhavedvaikam Chatuspadam Cha Mama II

The 39 names from 494 to 532 are listed below:

Panchapadee: 5x8 Rakigyombasvaroopigee (4B4),Magipoordbjanilayd,

Vadanatrayasamyuta, Vajradikdyudhopetd,
Ddmaryddibhiravrutd____________________________
Bha 4 Raktavarga_____________________________________
Vi 4 Mdmsanishfa___________________________________
Chatushpadee 4x8 Gudannapreetamanasa, Samastabhaktasukhada,
Ldkinyambasvaroopigee, Svddhish{dndmbujagatd
Dvicharagee 2x8 Chaturvaktramanohard, Shooladhyayudha Sampanna
Va 4 Peefavargd_____________________________________
Sham 5 Atigarvita______________________________________
Bhor 4 Medonishtha___________________________________
Vak 4 Madhupreeta___________________________________
Chaturanghree 4x8 Bandhinyadisamanvita, Dadhyannasaktahrudaya,
Kakineeroopadharinee, Mooladharambujaroodha
Va 4 Panchavaktra___________________________________
She 5 Asthisamsthita__________________________________
Panchanghri 5x8 Angkushadipraharana, Varadadinishevita,
Mudgoudanasaktachitta, Sakinyambasvaroopigee,
Anjachakrabjanilaya_____________________________
Bha 4 Shuklavarga____________________________________
Ve 4 Shadanana
i

I
I
127 (
 ^frcifridi $ree Lalita Sahasranamam

Dva 4 Majjasamstha_____________________________
Ikam 12 Hamsavateemukhyashaktisamanvita_________ 1
Chatuspadam 4x8 Haridrannaikarasika, Hakineeroopadharinee, I
Sahasradalapadmastha, Sarvavarrjopashobhita
Cha 6 Sarvayudhadhara__________________________ -1
Ma £ Shuklasamsthita___________________________
Ma 5 Sarvatomukhee (532)

KXI. Hedara: Phalarekharambha Vivade Tamomshosti I

Khedo Dehe Bheeshmo Deve Vatryanghrilinkgapha Le II

The 32 names from 533 to 564 are listed below:

He___ £ Sarvoudanapreetachittd (533)

Da___ £ Yakinyambasvaroopigee
Ra: £ Svaha_____________________
Pha £ Svadha_______________
La £ Amati:________________ ____
Re___ £ Medha_________________
Kha £ Sruti: _________________
Ra___ £ Smruti: _______________
Mbha 4 Anuttama_________________
Vi___ _4 Pugyakeertti:______________
Va___ _4 Purjyalabhyd_______________
De £ Purjyashravanakeerttana
Ta___ £ Pulomajarchita_____________
Mom £ Bandhamochanee__________
Sho £ Bandhuralaka______________
Sti £ Vimarsharoopiqee__________
Khe £ Vidhya____________________
Do £ Viyadadijagatprasoo:_______
De £ Sarvavyadhiprashamanee
He £ Sarvamrutyunivarinee_______
Bhee _4 Agragarjya________________
Shmo £ Achintyaroopa_____________
De £ Kalikalmashanashinee_______
Ve__ _4 Katyayanee________________
Va 4 Kalahantree

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 Sree Lalita Sahasranamam

Tryanghri 3x8 Kamalaksha Nishevita, Tamboolapooritamukhee

Dadimeekusumaprabha
U___ 3 Mrugdkshee________________________________
Nkga 3 Mohinee___________________________________
Pha 2 Mukhya____________________________________
Le 3 Mrudanee (564)

(XII. Shambhorbhalema Jjajjeevabheedachchare Triyanghri: I

Bhavadrudha Bhagdo Magdo Gougardham Bhooshilashadhe II

The 31 names from 565 to 595 are listed below:

Sham 5 Mitraroopigee (565)____________________

Bhor_____ 4 Nityatrupta____________________________
Bha 4 Bhaktanidhi:___________________________
Le_______ 3 Niyantree_____________________________
Ma 5 Nikhilesvaree__________________________
Jjo_______ 8 Maitryadivasanalabhya _________________
Jjee______ 8 Mahapralayasakshinee__________________
Va_______ 4 Parashakti:____________________________
Bhee 4 Paranishtha___________________________
Da_______ 8 Pranjanaghanaroopigee_________________
Chcha 6 Mddhveepanalasa______________________
Re_______ 2 Matta________________________________
Triyanghri: 3x8 Matrukavargaroopigee, Mahakailasanilaya
Mrundlamrududorlata __________________
Bha 4 Mahaneeya____________________________
Va____ 4 Dayamoorti:___________________________
Dru 8 Mahasamrajyashalinee__________________
Dha 4 Atmavidya_____________________________
Bhan 4 Mahavidya____________________________
Do____ 3 Shreevidya_____________________________
Ma 5 Kamasevita____________________________
Ndo 8 Shreeshodashakshareevidya______________
Gou 3 Trikoofa_____ _________________________
tya 5 Kamakofika____________________________
Ardham 16 Kajdkshakingkaree Bhootakamalai fisevita
Bhoo 4 Shira:sthita
Shi 5 Chandranibha

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 Sree Lolita Sahasranamam

La 3 Bhalastha________
Sha 6 lndradhanu:Prabha
Dhe 4 Hrudayastha (595)

<111. Bhedabhuvi Triyanghri Bhuvo Gugagagajardham Vibhejerdham I

Bhargo Rogegaiko Moolaguror Dagdamugdashila II

The 35 names from 596 to 630 are listed below:

Bhe______ 4 Raviprakhya (596) 1

Da______ 8 Trikonantaradeepika
Bhu_____ 4 Dakshayanee______________
Vi_______ 4 Daityahantree_______ ________________________
Triyanghri 3x8 Dakshayanjavinashinee, Darandolitadeerghakshee,
Darahasojjavalanmukhee
Bhu 4 Gurumoorti:
Vo 4 Guganidhi:
Gu 3 Gomata__________
ya 5 Guhajanmabhoo:
Ga 3 Deveshee_________
ya 5 Dagdaneetistha
Ja_____ 8 Dahardkasharoopigee
Ardham 16 Pratipanmukhyarakdntatithimagdalapoojita
Vi_____ 4 Kalatmika
Bhe 4 Kola noth a__________________
Ja_____ 8 Kavyalapavinodinee______
Ardham 16 Sachamararamavaneesavyadakshigasevita
Bha 4 Adishakti:
Rgo 3 Ameya__________________
Ro 2 Atma
Ge 3 Parama___________
ya 5 Pavanakruti:
Iko 11 Anekako^ibrahmagdajananee
Moo 5 Divyavigraha______________
La 3 Kleemkaree ___________
Gu 3 Kevala
Ror 2 ' Guhya________ ___________
I Da 8 Kaivalyapadadayinee

130
 rfl’nPtdi ^ree Lalita Sahasranamam

Hda 3 Tripura_________
Mu 5 Trijagadvandya
Hda 3 Trimoortti:______
Shi 5 Tridasheshvaree
La 3 Tryaksharee (630)

XIV. Marjdiracharatam Vibhava: Shaivo Margo Mahan Hito'nuguga: I

Gouqeeleelardree Bhdvdrdhavibheda Bhavedeva II

The 35 names from 631 to 665 are listed below:

Ma £ Divyagandhadhya (631)__________________
Ndi 3 Sindooratilakanjchitd____________________
Ra 2 Uma___________________________________
Cha 6 Shailendratanayd_______________________
Ra 2 Gouree
Tam ~6 Gandharvasevita________________________
Vi 4 Vishvagarbha___________________________
Bha 4 Svarrjagarbha__________________________
Va: £ Avarada_______________________________
Shai £ Vdgadheeshvaree_______________________
Vo 4 Dhyanagamya
Ma 5 Aparicchedyd___________________________
Rgo 3 Njanada_______________________________
Ma 5 Njanavigraha___________________________
Han 8 Sarvavedantasamvedyd__________________
Hi 8 Satydnandasvaroopigee__________________
To 6 Lopdmudrdrchitd________________________
Anu 10 LeeldkluptaBrahmar]darnar]dala(speti^ rule)
Gu 3 Adrushya_______________________________
Ha 5 Drushyarahita__________________________
Gou 3 Vinjatree_______________________________
Hee 5 Vedyavarjita

Lee 2 Yoginee
Lar 2 Yogadd
Dree 2 Yogya______
Bha 4 Yogananda
Va 4 Yugamdhard

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Ardha 16 Ichchashaktinjanashaktikriyashaktisvaroopirjee
Vi___ _£ Sarvadhara_______________________
Bhe 4 Supratishjha _____________________________
Da _ 8_ Sadasadroopadhdrinee_____________________
Bha 4 Ashfamoortti:_______________________
Ve___ 4 Ajaje tree____________
De___ 8 Lokayatravidhayinee_____________________
Va 4 Ekakinee (665)

XV. Bhoogeerrjabalakhedalambarambhavibhorvaded Bhavam I

Hastee Dvirvaikam Va Bhajate Vatoolamanda Mrugan II

The 34 names from 666 to 699 are listed below:

Bhoo 4 Bhoomaroopa (666)_______

Geer 2 Nirdvaita____________
qa _5 Dvaitavarjita__________
Ba 2 Annada_______________
La 3 Vasuda
Khe 2 Vruddha_________________
Da 8^ Brahmatmaikyasvaroopirjee
Lam 2 Bruhatee_______
Ba__ 2 Brdhmanee______________
Ram 2 Brdhmee_____________
Bha 4 Brahmananda
Vi___ 4 Balipriya__________
Bhor 4 Bhasharoopa_______
Va__ 4 Bruhatsend________
De__ 8 Bhavabhavavivarjitd
Dbha 4 Sukharadhya________________
Vam 4 Shubhakaree_________________
Ha__ 8 Shobhana Sulabha Gati: _________
Stee 6 Rajarajeshvaree_______________
Dvir 2x Rajyadayinee, Rajyavallabha (special rule 10 letters as 2
5 names) ___________
Va____ 4 Rajatkrupa_____
(E)Kam 12 Rajapeethaniveshitanijashrita
Va 4 Rajyalakshmee:

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Bha 4_ Koshanatha__________
Ja_ 8 Chaturangabaleshvaree
Te 6_ Samrajyaddyinee______
Va £ Satyasandha_________
Too £ Sagaramekhala_______
La 2 Deekshita____________
Ma 2 Daityashamanee______
Nda 8^ Sarvalokavashankaree
Mru 5^ Sarvdrtthadatree______
Gan 3 Savitree (699)

XVI. Dehaguqdd Bhavaleshad Dvisteroopam Divabhoori I

Varigaqe Bhavi Gurjastripada Latabhava Javavada: II

The 36 names from 700 to 735 are listed below:

De 8 Sachchidanandaroopirjee (700)__________
Ha 8 Deshakalaparichchinna________________
Gu 3 Sarvagd______________________________
Wad 5^ Sarvamohinee________________________
Bha 4 Sarasvatee
Va 4 Shastramayee
Le 3 Guhamba
Shad 5 Guhyaroopigee
Dvi 2x8 Sarvopddhivinirmukta, Sadashivapativrata
Ste 6 Sampradayesh varee
Roo 2 Sadhu
Pam 1 1
Di 8 Gurumarjdalaroopigee
Va 4 Kulotteerna
Bhoo 4 Bhagaradhya
~Ri 2 Maya
Va ~4 Madhumatee
~Ri 2 Mahee
~Ga 3 Garjambd
/ye 5 Guhyakaradhya

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Bha 4 Komalangee
~Vi 4 Gurupriya
Gu 3 Sva tantra
TJVs 5 Sarvatantreshee
Tripada 3x8 Dakshirjamoortiroopirjee, Sanakddi
Samaradhya, Shivanjnanapradayinee
La 3 Chitkala
~Td~ Anandakalika
Bha Premaroopa
Va ? Priyamkaree
Ja K Namapardyarjapreeta >
Va~ 7 Nandividya
Vd~ 7 Nafeshvaree
~Dd\
Mithyajagadadhishthana (735)

/II. Goutshaive Virate Chaturanghritanurdvichchaturbalam Netu: I

Dvirme Ganga Mata Rajachchaturbhavajalamadad Bhavai: II

The 43 names from 736 to 778 are listed below:

Gau:_______ 3 Muktida (736) ____________

Shai________ 5 Muktiroopirjee
Ve_________ 4 Lasyapriya
Vi__________ 4 Layakaree_______________
Ra 2
~Te 6 Rambhddi Vandita
Chaturanghri 4x8 Bhavadavasudhavrushfi:, Papararjyadavanala,
Dourbhagyatoolavatoola, Jaradhvdntaraviprabha
Ta 6 Bhagyabdhichandrikd
Nur 10 Bhaktachittakeki Ghana Ghana
~Dvi 2x8 Rogaparvatadambholi:, Mrutyudarugutharika
Chchatur 4x4 Maheshvaree, Mahakalee, Mahagrasa, Mahashana
Ba 3 Aparna
Lam 3 Charjtfikd
~Ne 10 Charjdamuqdasuranishoodinee

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Tu: 6 Ksharakshara tm ika

~Dvir 2x5 Sarvalokeshee, Vishvadharinee
~Me~ 5 Trivargadhatree
Ga~ 3 Subhaga
Nga 3 Tryambakd
~Md~ 5 Trigurjatmikd
~Td~ 6 Svargapavargada
Ra 2 Shuddha
Ja 8 Japapushpa Nibhakruti:
Chchatur 4x4 Ojovatee, Dyutidhara, Yanjyaroopa, Priyavrata
~Bhd 4 Durarddhya
Va 4 Duradharsha
Ja 8 Pataleekusumapriya
La 3 Mahatee
Ma 5 Merunilaya
Da 8 Mandarakusumaphya
Dbha 4 Veeraradhyd
Vai: 4 Viradroopa (778)

VIII. Gurjabhave Geerrje Dvichchaturhru Dam Vibhugurje Bhavanga Makhe I

Varagurja Chaturvibhajam Khala Mada Bhavdntaranga Khilavaibhava: II

The 48 names from 779 to 826 are listed below:

Gu_____ 3 Viraja (779)______________________________________

tya____ 5 Vishvatomukhee__________________________________
Bhd 4 Pratyagroopa____________________________________
Ve_____ 4 Pardkasha__________________________________
Geer 3 Praqada______________________
ye_____ 5 Praqaroopigee___________________________________
Dvi 2x8 Martanda Bhairavaradhya, Mantrineenyastardjyadhoo:
Chchatur 4x4 Tripureshee, Jayatsena, Nistraiguqya, Parapara_______
Hru 8 Satyanjandnandaroopd____________________________
Dam 8 Samarasyapardyand______________________________
Vi.______ 4 Kapardinee______________________________________ i
Bhu 4 Kaldmala
I

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Gu 3 Kamadhuk__________________________________
ye____ 5 Kamaroopirjee______________________________
Bha . 4 Kaldnidhi:__________________________________
Va____ 4 Kavyakala__________________________________
Nga 3 Rasanja ________________________________
Ma 5 Rasashevadhi:_______________________________
Khe 2 Pushed___________
Va___ 4 Puratana_________________________________
Ra____ 2 Poojya ____________________________________
Gu 3 Pushkara___________________________________
ya 5 Pushkarekshana_____________________________
Chatur 4x4 Paramjyoti:, Parandhdma, Paramanu:, Pardtpara
Vi____ 4 Pashahastd_______________________________
Bha 4 Poshahantree________________
Jam 8 Paramantravibhedinee_______________________
Kha 2 Moorta________ ____________________________
La 3 Amoortd_______________________________
Ma 5 Anityatrupta________________________________
Da 8 Munimdnasa Hamsika________________________
Bha 4 Satyavratd______
Va___ 4 Satya roopd_____ ___________________________
Nta 6 Sarvantaryaminee____________ ______________
Ra 2 Sa tee________________
Nga 3 Brahmarjee________
Khi 2 Brahma_______________ _____________________
La 3 Jananee________ ____ ______________
Vai 4 Bahu roopd__________
Bha 4 Budharchita___________ _____________________
Va: 4 Prasavitree (826)

<IX. Gurugeerrje Vibhajachaturgugadango Mruduchaturmatamshardham I

Dvirguqaguijitam Likhitam Chatu: Khacharata Dahedruchim Roshat II

The 49 names from 827 to 875 are listed below:

Gu 3 Prachagtjd (827)
Ru 2 Anjd__________
Geer 3 Pratishfha_____
ye 5 Prakatakruti:

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 sftafridl Sree Lalita Sahasranamam

1
Vi_____ 4 Praneshvaree__________________________________
Bha 4 Prarjadatree___________
Ja_____ 8 Panjchashatpeetharoopipee______________________
Chatur 4x4 Vishrungkhala, Viviktastha, Veeramata, Viyatprasoo:
Gu 3 Mukundd_______________
Ija 5 Muktinilaya_____________
Da____ 8 Moolavigraharoopirjee ___________________
Ngo 3 Bhavanja____________ _________________________
Mru 5 Bhavarogaghnee_______________________________
Du____ 8 Bhavachakrapravartinee _________________________
Chatur 4x4 Chanda sara, Shdstrasara, Mantrasara, Talodaree
Ma 5 Udarakeerti: _________________________________
Tam 6 Uddhama Vaibhava_____________________________
Sha 5 Varrjaroopirjee_________________________________
Ardham 16 Janma Mrutyajara Taptajana Vishrantidayinee_____
Dvir • 2x8 Sarvopanishadudghushfd, Shdntyateetakalatmika
Gu 3 Gambheera____________________________________
Ija____ 5 Gaganantastha_________________________________
Gu 3 Garvita______________________________________
W___ 5 Ganalolupa____________________________________
Tam 6 Kalpanarahita________________ ,_________________
Li______ 3 Kashfha
Likhi: According to this one name with 3 letters and another with 2 letters. But
Kashfha, with 2 letters comes first and Akanta, the name with 3 letters follows.
The reason for the same is not known.
Khi 2 Akanta_______.__________________________
Tam 6 Kantardhavigraha_________
Chatu: 4x8 Karyakaraqanirmukta, Kamakelitarangita,
Kanatkanakatatangka, Leela Vigrahadharinee
Kha 2 Aja_______________________ _____________
Cha Kshayavinirmukta________________________
Ra _2 Mugdha ______________________ ____
Ta 6 Kshipraprasadinee________________________
Da _8 Antarmukhasamaradhya__________________
He 8 Bahirmukhasudurlabha____________________
Dru 2 Trayee_____________________________
Chim 6 Trivarganilaya___________________________
Ro 2 Tristha__________________________________
Shat 6 Tripuramalinee (875)

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XXX. ChaturardhabhavoDevo Vadanvibhe Dam Vibhaga Margerja I

Gourjatarangamati: Khalu Shambhorvadam Charatryanghri: II
The 38 names from 876 to 913 are listed below:

Chatur 4x4 Niramaya (876), Niralamba, Svatmarama, Sudhasruti:

Ardha 16 Samsara Pangka Nirmagna Samuddhararja Parrfita
Bha_____ 4 Yanjayapriya________________________________ _____
Vo_______ 4 Yanja Kartree________________ .__________________
De_______ 8 Yajamanasvaroopigee___________________________
Vo_______ 4 Dharmadhara________________________________ __
Va_______ 4 Dhanadhyaksha_________________________________
Dan_____ 8 Dhanadhanya Vivardhinee________________________
Vi_______ 4 Viprapriya______________________________________
Bhe______ 4 Vipraroopa__________________________________ .
Dam_____ 8 Vishvabhramanakarinee__________________________
Vi_______ 4 Vishvagrasa___________________________________ _
Bha______ 4 Vidrumabha__________________________________
Ga_______ 3 Vai^hgavee_____________________________________
Mar_____ 5 Vifhguroopigee__________________________________
Ge_______ 3 Ayoni:_________________________________________
tya_____ 5 Yoninilaya_____________ ________________________
Gou_____ 3 Koofastha_____ _________________________________
tya_____ 5 Kularoopigee________
Ta_______ 6 Veeragosh{heepriya_____________________________
Ra_______ 2 Veera__________________
Nga_____ 3 Naishkarmya_________________________________
Ma______ 5 Natharoopigee______________________________
77:_______ 6 . Vinjanakalana__________________________________
Kha 2 Kalya
Lu_______ 3 Vidagdha
Sham 5 Baindavasana_________
Bhor 4 Tatvadhika
Va 4 Tatvamayee __________
Dam 8 Tatvamarthasvaroopigee______________
Cha_____ 6 Sdmaganapriya ____________________
Ra______ 2 Somya(Soumya)_______________
Tryanghri: 3x8 Sadashivakufumbinee, Savyapasavyamargastha,
Sarvapadvininarinee (913) '

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XXXI. Khecharatd Dvirbhavada Dehe Chaika BhavedDevee I

Bhaghaqe Chaturguqa Bhoorbhavabhalashatena Gomeda II
The 37 names from 914 to 950 are listed below:

Khe 2 Svastha (914)____________________________

Cha 6 Svabhdvamadhura_______________________
Ra ‘ 2 Dheera_________________________________
Ta 6 Dheerasamarchita ________________________
Dvir 2x8 Chaitanyarghyasamaradhya,
Chaitanyakusumapriya ____________________
Bha 4 Sadodita________________________________
Va 4 Sadatushfa______________________________
Da 8 Tarunddityapatala________________________
De 8 DakshiqaDakshiqaradhyd__________________
He 8 Darasmeramukhambuja___________________
Cha 6 Koulinee Kevala_______ •__________________
Ika 11 Anarghyakaivalyapadadayinee_____________
Bha 4 Stotrapriya______________________________
Ve 4 Stutimatee______________________________
Dde 8 Srutisamstutavaibhava____________________
Vee 4 Manasvinee______________________________
Bha 4 Manavatee______________________________
Gha 3 Maheshee______________ ■_________________
tye 5 Manggalakruti:___________________________
Chatur 4x4 Vishvamata, Jagaddhatree, Vishalakshee, Viraginee
Gu 3 Pragalbha_______________________________
tya 5 Paramodara_____________________________
Bhoor 4 Paramodd_______________________________
Bha 4 Manomayee_____________________________
Va 4 Vyomakeshee____________________________
Bha 4 Vimanastha______________________________
La 3 Vajrinee_________________________________
Sha 5 Vdmakeshvaree___________________________
Te 6 Panjchayanjapriya________________________
Na 10 Panjchapretamanjchadhishayinee___________
Go 3 Panjchamee______________________________
Me 5 Panjchabhooteshee________________________
~Dd 8 Panjchasangyopacharinee (950)

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<XII. Guija Garjaravim Khagesham Chaturharantam Chaturdrudha Modam I

Gurja
Gurji Hrudi Vibhajabhavad Guruvargam Cha Navachararjam Gadamtamiti II

The 50 names from 951 to 1000 are listed below:

Gu____ 3 Shashvotee (951)

ya___ 5 Shashvataishvarya
Go____ 3 Sharmada_________
ya 5 Shambhumohinee
Ra 2 Dhara_____________
Vim 4 Dharasuta_______
Kha —1
2 Ph anya_____ _________________
Ge 3 Dharminee ______
Sham 5 Dharmavardhinee
Chatur 4x4 Lokateeta, Gurjateeta, Sarvateeta,
Shamatmika ______________________
Ha____ 8 Bandhookakusumoprakhya________________
Ra 2 Bala____________________________________
Ntam 6 Leelavinodinee
Chatur 4x4 Sumangalee, Sukhakaree, Suveshadhya,
Suvasinee______________
Dru 8^ -
Suvasinyarchanapreeta
Ph a
Mo
_4
5
___________
Ashobhana
Shuddhamanasa
1
In the name Ashobhana, since the letter A is a hidden one, for the sake of tune,
it is treated as a three letter name, Shuddhamanasa, has 5 letters and hence
considered as 8 letter name.________
Dru is considered
Dam 8 Bindutarparjasantushta____________________
Gu 3 Poorvaja______
5 Tripurambika___________
Hru 8 Dashamudrasamdrodhya__________________
Di 8 Tripurashreevashankaree__________________
Vi 4 Njanamudrd___________
Bha 4 Njdnagamya___________
Ja 8 Njananjeyasvaroopiijee___________
Bha 4 Yonimudrd________
Va 4 Trikharjdeshee___________
Dgu 3 Trigurja______
Ru 2 Amba_______
Var 4 Trikorjagd
•«fc.

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Gam_________ 3 Anagha____________
Cha__________ 6 Adbhutacharitra_________
Navachararjam 9x8 Vdnjchitarthapradayinee,
Abhyasatishayanjata,
Shadadhvateetaroopirjee,
Avyajakarurjamoorti:,
Anjan adh van ta deepika,
Abalagopavidita,
Sarvanullangghyashasana,
Shreechakrarajanilaya,
Shreematripurasundaree
Ga 3 Shreeshiva______________
Dam 8 Shivashaktyaikyaroopirjee
Tam 6 SreeLalitambika (1000)

i. The letter Ta indicates 6 letters. The name Lalitambika has only 5 letters
and hence Sree or Om is prefixed to it.
ii. Iti - being the last letter of this verse conveys that - thus the 1000 names
are completed.
iii. As mentioned earlier, each verse can also be interpreted as a stotra
praising the God. The first verse was interpreted in two ways - bowing to
Sreedevee, and explaining the number of letters. In the same manner this
verse, in addition to the above numbers for the names, is also being meant
as a prayer, (Sree Bhaskararaya has'not given meaning for other verses as
a stotra and has mentioned three reasons for the same - 1. The book will
become a very big volume, 2. any learned person can do it, and 3. not
much of use).
iv. Gurjagagaravim - equivalent to Sun with a group of characters,
Khagesham - Head of Devas
Chaturharantam - remover of four types of sorrows or four types of births
Chaturdrudha Modam - bestows four types of happiness
Gugi Hrudi - in the heart with good quality
Iti - in the form of these 1000 names
Gadamtam - clearly communicated
Bhavad-to start with Paramashiva
Gttruvargam - the lineage of teachers till our teacher
Vibhaja - bow, or meditate upon, or chant.
v. This P.aribhasha verse describing the last 50 names, is in such a way that
beginning with Sreenathatigurutrayeem and ending with
Vandegurormagtfalam explain the entire hymn itself.

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 sfh’tfrlcii Sree Lalita Sahasrandmam

vi. This prayer to the teachers is also mentioned;

Sadashivasamarambam Bagavad Padamadyamam I
Admadacharya Paryantam Vande Guruparamparam II
vii. It is said that in all these names the meanings of maha statements are
hidden. To construe a meaning of a maha statement, it should have a noun
and verb. But, these names are only nouns. Hence it needs a verb. Then
only the knowledge can be obtained. Khatyayana tantra says;
Astibavanteepara: Prathama Purushe Aprayujyamnopyasti. Following this
rule it has to be interpreted that there is the auspicious Sreematd
(Sreemata Asti). The other names are also to be considered in the same
fashion.

XIII. Sreemagisadreemvividhagudadaram Deshaichcha Pushfa Nadapyam I

Namasu Shatakarambha Na Stobho Napi Shabdapunarukti: II

This verse indicates the first letter of every 100th name details given in
the table below. Further there is absolutely no filler like or
meaningless words like Cha, Vai, Tu, Hi, Eva, etc. There is also no
duplication of names.

1 Sree Sreemata______________
101 Magi Magipoorantarudita _____
201 Sad Sadgatiprada___________
301 Hreem Hreemkaree___________
401 Vividha Vividhakara____________
501 Guda Gudannapreetamanasa
601 Param Darandolitadeerghakshee
701 Desh Deshakalaparichchinna
801 Pushfa Push{a________________
901 Natha Natharoopigee

ii. Out of these 10 words Sree is the first letter of 12 names. However it is
apt for the first name Sreemata in this context. Similarly there are 2
names beginning with Magi, two with Hree (301 and 302), but it is
only 301 with Hreem. Starting with Da there are 3 names (601, 602
and 924), there is only one with Daram.
iii. The beginning letters of 100th names are mentioned in Lalitopakydna
also. However, the 701st, 801st and 901st names differ. This difference
could be due to some other way of splitting the verses. Sree
Bhaskararaya's commentaries are based on these Paribhasha verses

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only. He has indicated the other ways of splitting the names as

Suvachan (good statement).
iv. There are more than one name with the same meanings. They cannot
be treated as duplication. There is no duplication of names per se.

XXXIV. Mativaradakanta Davakaratohena Raktavarqatou I

Akarasya Kvachana Tudapayor Togena Bhetayen Nama II

The duplication is avoided by prefixing A to Mati Varodaand

Kanta, prefixing A to Raktavarqa and in other places by prefixing
suffixing other words/ letters.
ii. Mati Voradaand Kantaare seen in two places and hence, in the
second time, they are read as Amati Avoradaand Akanta.
iii. Similarly Raktavarqa is read as Araktavarqa in the second time.
iv. Moortta, Moortta and Anityatrupta will be read as Amoortta and
Anityatrupta.
v. The name Shobhana is read Ashobhana in the second place.
vi. The names Shobhana Sulabha Gati:,Koulinee Kevolaand Ajajetree
are to be treated as combined words.

XXXV. Sadhvee Tatvamayeeti Dvedha Tredha Budobidyat I

Hamsavatee Chanarghyetyardhantadeka Namaiva II

i. The name Sadhvee has to be split into two as Sadhu and E.

Similarly Tatvamayee as three Tat, Tvam and Ayee. Both
Hamsavateemukhyashaktisamanvita and
Anargakaivalyopadadayinee are long and single names. There is
no need to mention about them for duplication, but for stressing
the correct way of splitting they have been mentioned.
ii. In the case of duplicate names, whether the first one or
second one have to be prefixed or suffixed is based on Salaks1
Sutras.

XXXVI. Shaktirnishfa Dhama Jyoti: Parapoo rvakam Dvipadam I

Shobhana Sulabha Sutistripadaika Padani Sheshaqi II

i. The four names Shakti:,Nishtd, Dhama and Jyoti: are of two words
each by prefixing para to them. Para Shakti:,Para Nishtha,Param
Dhama and Param Jyoti:. The name Shobhana Sulabha Gati: is a
name with 3 words. All the other names are made of single word.

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XXXVII. Nidhiratmd Dambho/i: Shavdhiriti Nama Bumlingam I

Tatbrahma Dhama Sadhujyoti: Kleebhe 'Vyayam Svadhasvaha II

i. The four Gur)anidhi\,Atmd, Rogaparvatadambholi: and

Mahalavaqyashevadhi: are all masculine names. The five Tat,
Brahma, Parandhama, Sadhu and Pamjyoti are neutral gender.
Svadha and Svaha are genderless. All the other remaining names
are feminine gender.
ii. These differences in genders are necessary in using these names
while worshipping. For instance the masculine name Gurjanidhi: is
to be used as Guqanidhaye Namahaand Atma as Atmane
Namaha, etc. They are to be used with masculine case endings. In
the same manner no case endings would be used for the gender­
less Svadha and Svaha names. They are used as they are -
SvadhaNamaha and Svaha Namaha. If some other meaning is
interpreted for these two names they can be considered as
feminine and used as SvadhayaiNamaha and Svahayai Namaha.
Though this is perfectly correct as per grammar, they are against
these Paribhasha verses.
<XXVIII. Avimshatita: Sdrdhdn Nanaphalasadhanatvokti: I
Tasya Krmasho Vivruti: Shatchatvarimshata Shlokai: II

Henceforth the last part of the hymn is being described. The

results or fruits, in general that can be obtained by chanting this
hymn are being explained in the first 20.5 verses. Further 46
verses explain the method of chanting this hymn focusing on a
particular desire.
ii. Karma Meemamsasastra says that a result called Apoorvam
(rare), not known so far, can be obtained by doing the actions
(karmas). Whoever does any action expecting any particular
desire would get it - that is this apoorva. In this manner singing of
Lalita Sahasranama acts like this apoorva.
iii. A special result which the actions do not have can be said as the
devotion to Sreedevee.

XXXIX. Namasraqavashyakatokti: Sardhatrayodashshlokai: I

Upsamharcr. Sardhai: Panchabhirekena Sootokti: II

i. The necessity of singing this hymn has been explained in 13.5

verses and the following 5.5 verses explain the last part called

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 sftHfcTHT $ree Lalita Sahasranamam

Upasamharam. Thus on the whole 85.5 verses were told by Lord

Hayagreeva. The last one verse was told by sage Soota.
ii. The last 5.5 verses beginning with Iti Tey Kathitam Stotram
Rahasyam Kumbha Sambhavaform the closing remarks.

XL. Iti Paribhashamarjdalamuditam Narasihma Yajva na Vidusha I

Satsampratdyagamakam Shivabhaktanandanayb Shivam II

Thus this Paribhashamagdolom was written by the great scholar

Narasimha Yajva to provide auspicious to the devotees of
Kameshwara and Kameshwaree and also to join them in a good
tradition.
ii. The word marjdalam indicates these Paribhasha verses.
iii. Vidusha indicates the greatness of Sree Narasimhmananda Natha.
iv. Shivam indicates auspiciousness. These verses end with an auspi­
cious word.

Sree Bhaskararaya explained these 40 verses, which described the Salakshara

Sutras. He ends his commentaries with the below 5 verses.

1. Sreevishwamitravamshya: Shivajanaparo Bharatee Somapheetee

Kashyam Gambheeraraho Pudhamarjirabhavad Bhaskaras Tasya Soonu: I
Motachchayamitayam Sharadi Sharadrutavashvine Kalayukte
Shukle Soumye Navamyamatanuta Lalitanama Sahasrabhashyam II

There lived a great scholar by name Gambheeraraja in Banaras, who

originated in the Vishwamitra race (gotra), who involved himself
always in the worship of Shiva, who was adorned with Bharatee as
title and also who performed Soma sacrifice. His son called Bhaskara
wrote the commentary for Lalita Sahasranama on the ninth day of
bright lunar fortnight, during Oct-Nov period of 1728 C.E. If the word
Motachchayam is converted into numbers using the Kafapayadi
method we get 1785 (Vikrama era based year). We saw that this is the
method which was used to describe the numbers in these verses.
ii. This book was written around 280 years back.

2. Srutismrutinyayapuragasutra KoshagamaSreeguru Sampratayat I

Nishchitya Nimadya Krtapi feeka Shotyaiva Sadbhir Mayi Hardvadbhi: II

I. Following the tradition recommended by Sruti Smruti Nyaya Puraqa

Sutra Kosha Agama and Sreeguru and as a gist of all these, this

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 Sftcifacii Sree Lalitd Sahasrandmam

commentary has been written. Still this is fit for testing and correction
by the great scholars who have compassion on me.
ii. This verse shows the humility of Sree Bhaskararaya- so simple to that
extent that he seeks compassion of the great people for correction of
mistakes.

3. Pramoto Me 'Vashyam Bhavati Matimandyadalasata:

Padarthanyayanamapi Duravagahatva Niyamat I
Param Tvanta: Santa: Sadaya Hradayd Ndmamahima
Pyabhoorvastasmdnme Na Khalu Khalapapobhayabhayam II

There could definitely be some mistakes (in the book) on account of

my lack of knowledge, carelessness and since it was difficult to
understand the meaning of the words. The elders who notice this have
compassion on me (hence they would forgive my mistakes). The
greatness of the names is so wonderful and powerful. Hence, I do not
have the fear that on account of the mistakes I would get the sin or
flaw.
ii. The professed modesty and the confidence on the greatness of the
names are seen in this verse.

4. Amba Tvatpadayo: Samarpitamidam Bhashyam Tvaya Karitam

Tvannamarthavikasakam Tava Made Bhooyadatha Tvdm Bhajan I
Yonainatparshee Layenna Cha Patedya: Pustakasyapi Va
Sangrdham Na Karoti Tasya Lalite Mdbhood Bhavatydm Mati: II

Oh mother! This commentary was made to be written by you through

me. This brings out the philosophies in the names and offered back to
your feet. Let this please you. Oh Sree LalitaDevee! The people who
worship and do not read this or consider this book or even do not
have a copy of this may not focus on the devotion on you.
ii. Signed - Tvateeyapir Vagpir Tava Janani Vacham Stutiriyam
(Soundaryalaharee).

5. Namaikam Mamanayannamasaharambudhe: Param Param I

Jalabindhurbhavajaladher Yesham Te MeJayanti Guru Charaga: II

i. The great feet of my teacher, whose one single name brought me to

the other shore of this ocean called Sahasranam and a drop of water
from whose feet made me cross this ocean of worldly affairs, shines in
a great way.

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 sftcifclrii $ree Lalita Sahasranamam

Note: Two instances are given to understand the quality of Salokshara Sutras -
in this context the sutras can be taken as formulae.

First one - the formula Badarj comes after the 108th name. To describe this
formula there is another formula viz., Putorj. According to this Badarj
becomes Dabada. That is, the letter ba is packed with da on both sides. As
per third formula Pheepatprudavai, if bru comes after the letter pheepa,
they become da. On the contrary the letter da becomes threefold phee, pa
and bru. Based on the other usage yiyutsdi, if e and u are joined it becomes
a. Or a can be split into e and u. Now Pheepatprudavai becomes 7 letters
pheepru pipapru peepru.

i.e. badarj fisty-putor) — dabada(S^s).

da fS) - pheepapru
peepru (41^), pipu (41^)z proo f^), peeproo (4)^).

In these the consonants indicate the beginning letter of the names and the
total number of letters in that name. Again the vowels indicate the number
of names. Through this formula 9 names are accounted.

Letter _______ Consonant_______ ______________ Vowel__________

Phee 2 names beginning with ee = 4 -109 - Mahasaktii and
pha____________________ 110 - Kundalinee________________
Proo 1 name beginning with pa roo = 8 - 111 - Bisatantutaneeyasee
family.__________________
I
Pi 1 name beginning with pa e = 3 -112 -Bhavanee
family.__________________
Pu 1 name beginning with pa u = 5-113 - Bhavanagamya
family.__________________
Proo 1 name beginning with pa roo = 8 - 114 - Bhavararjyakuharika
family.__________________
Phee 2 names beginning with pa ee = 4 -115 - Bhadrapriya and
family.__________________ 116 - Bhadramoortti:
Pru 1 name beginning with pa roo = 8 117
family. Bhaktasoubhagyadarinee

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 sftafclcii £ree Lalita Sahasranamam

ii. Second instance:

Iroo ya yoo tha too khroo ree droo ki ko ree yroo phee
As mentioned in the previous formula, here also the consonant indicates
the number of the name and the vowel indicates the number of letters in
that name.

Letter ______ Consonant______ _______________ Vowel_______________

Iroo- la = 3, 3 names with 8 roo = 8, 911 - Sadashivakufumbinee
letters 912 - Savyapasavyamargastha
913 r Sarvapadvininarinee__________ __
ya ya = 1 a = 2 - 914 - Svasth a_______________ __
yoo yg = 1 oo = 6 - 915 - Svabhavamadhura______
Tha tha = 2 d = 2 - 916 -Dheera _____________ _
too to = 1 oo = 6 - 917 - Dheerasamarchita_______
khroo kh =2 • roo = 8
918 - Chaitanyarghyasamaradhya
919 - Chaitanyakusumapriya__________ _
Ree ra = 2 ee = 4 - 920 - Sadodita
921 -Sadatushfa___________________ _
droo da = 3, roo = 8 - 922 - Tarunadityapatala
923 - DakshirjaDakshirjaradhya
924 - Darasmeramukhambuja_________
ki ka = 1, e = 3 - 925 - Koulinee________________
ko ka = 1, o = 13 - 926 - Kevalanarghya kaivalya
padadayinee________________________
According to Paribhasha verses this name has been split into two_____________
Ree ra = 2, ee = 4 - 927 - Stotrapriya
928 -Stutimatee___________________
Yroo ya = 1, roo = 8 - 929 - Srutisamstutavaibhava
phee pha = 2 ee = 4 - 930 - Manasvinee
931 -Manavatee

Thus this verse accounts for 21 names.

iii. Now it would have been very clear to all that what would be the position if
there are no paribhasha verses.

*♦»

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 sftafrldl Sree Lalita Sahasranamam

Sree Lalita Sahasranamam

3^ *JnT: Poorva Bhaaa: (Beginning part)

Sree Gurubvo Nama:

Sree Lalita Mahathripurasundarvai Nama:

Section 1: TapineeKala

1. Sage Agastya says;

Ashvanana Mahabuddhe Sarvashastravisharada I
Kathitam Lalitadevya: Charitam Paramatbhutam rf: 1

2. Sage Agastya says to Sree Hayagreeva: "Oh horse faced! Oh

great intellect and learned in ail scriptures! The wonderful and surpris­
ing story of Sree LalitaDevee was told by you.

3. These Lalita Sahasranama (hymns) verses find a place in the

J
Brahmagda Puraga in the form of a conversation between Sree Haya­
greeva and Agastya. This (above number 1) is the first verse of that con­
versation.

Agastya's birth;

There are several stories about Agastya in our puragas. The word
Agastya means, one who made the mountain stay stable. One story
i
relates to Sree Agastya stabilising the Vindhya Mountain, which was
going on growing in height. Moreover, it has been stated that Mitra and
Varuga, the two Vedic gods were so bewitched by the beauty of the
heavenly damsel Oorvashi that their semen spilled and a part of it fell in
a pot (kumbha) and Agastya born out of it. Hence he is variously called
as Kumbhajanma, Ghadodbhava, Kumbhayoni, Kalasodbhava, etc. His
height was only that of a thumb, but there was none equal to him in
knowledge and power of penance. He was foremost amongst the wor­
shippers of Sreevidya. Among the worshippers of Sreedevee, 12 are
prominently mentioned. They are; Manu, Moon, Kubera, Lopamudra,
Cupid, Agastya, Fire, Sun, Indra, Skanda, Shiva and Krodha Bhaftaraka.

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 Sftafrldl Sree Lalita Sahasranamam

4. Agastya addresses Hayagreeva as Ashvanana. Both words mean

horse faced. Hayagreeva is Lord Vifhrju himself. The story how he
acquired horse face has been mentioned in Vedas and PUrarjas. This
finds a place in the Madhuvidya of Brahadararjya Upanishad in the
Shukla Yajur Veda. A sage called Tatyannatarvarja teaches Madhuvidya
to Indra. After this Indra ordered the sage that he should not teach this
to anyone else and if he breaches this condition his head would be
chopped off. Ashwini Devas requested Tatyannatarvarja to teach them
Madhuvidya. The sage told them about the order of Indra. Ashwini
Devas told him that they would replace his human head with that of a
horse and he can teach them with the horse's head (Hayagreeva).
Accordingly, the sage taught them the Madhuvidya. Immediately Indra
cut off his head (horse's head). Ashwini Devas replaced the original
human head on the sage's body. Thus Madhuvidya was taught by Haya­
greeva. This Vidya contains the word "Prayafeernuvacha”. The secret is
letter *E' in this is the Kamakala Beeja (seed), which is the prarjava of
Sree Vidya. By this Vedic episode, Hayagreeva is established as the
authority of this mantra. Consequently the Veda authority for Sree
Vidya is also established.

Tameekaroksharatdharam Saratsaram Paratparam I

Pranamami Mahadeveem Parama Nandaroopirjeem II

This verse also indicates this Beeja letter. However, there seems to be
no relationship between the Hayagreeva mentioned in the Vedas and
the Hayagreeva, an aspect of Vi^hrju, who taught Sree Lalita
Sahasranama.

In the Purarjas, the story of Hayagreeva is narrated in the first

Skantfa of Sreedevee Bhagavatam. Once upon a time, a’fter accom­
plishing great tasks like protection of sacrifices, Sree Vi^hrju was tired
and went to sleep keeping his strung bow as a head rest. At that time,
the Devas led by Brahma had to wake up Vi^hrju. They sought the help
of Vamri (a sought of termite) for this purpose. In return the Vamris
demanded a share in the sacrificial offerings due to the Devas. The
Devas agreed to this demand and the termite cut the string of the bow.
/The impact of this was so severe that the bow sprang back with tre-

150
 Sree Lalita Sahasranamam

mendous force and cut off Vi$hgu's head and threw it to a long distance.
Even after vigorous search, the Devas could not find the head. They
prayed to Sreedevee. She asked them to fetch a horse's head and fix it
to the body of Vifhrju. Thus he got the name Hayagreeva. Lord
Hayagreeva was directly taught by Sreedevee about all the mantras
relating to SreeVidya and he became an authority on all aspects of
SreeVidya. Both in Sreevidya and Vaishnava traditions, he is considered
as the foundation of all knowledge. He is the teacher of Agastya. That is
why Agastya calls him "great intellect" and "expert in all Sastras" and
not just by way of respect. In the daily Sandhyavandhanamantra, in the
Punarmarjanamantra beginning with Dadhigrdvnno, the words
“Jishnorashvasya Vafina:", denotes Hayagreeva.

5. "Oh! Expert in all Sastras, great intellectual, Hayagreeva' You

have told me the wonderful story of SreeLalita Devee". Paramadbhuta
also means 'very great', or 'unheard of or 'uncomparable'. The word
Lalita is derived from 'Lalanam', that is one who is always engaged in
playing games, - one who plays with all creatures with motherly affec­
tion.

6. Poorvam Pradhurbhavo Matastata: Pattabhishechanam I

Bhandasuravadhachchaiva Vistarena Tvayodita: II 2

The story of Sreedevee's appearance earlier, Her coronation and Her

killing of Bhandasura was extensively narrated by you. Seven types of
strings of events are indicated by the word 'charita'. Prathurbha means
appearance. It does not mean that She appeared at a particular time
and was non-existent before. She had always existed and appeared in a
particular form for a specific purpose. Saptashatee also says; Utpanneti
Tatha Lake Sa Nityapyabhidheeyate.

7. Varrjitam Sreepuranchapi Mahavibhava Vistaram I

Sreematpanchadashaksharya MahimaVarijitastatha II 3

Poda Nyasadayo Nyasa Nyasakhande Sameerita: I

Antaryamakrmashchaiva Bahiryagakrmastatha II 4

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 Sree Lalita Sahasranamam

Mahayagakramashchapi Poojakhande Prakeertita: I

Purashcharaijakhande Tu JapaLaksharjameeritam II 5

Homakhande Tvaya Prokto Homadravyavidhikrama: I

i Chakrardjasya Vidhyaya: Sreedevya Deshikatmano: II 6

Rahasyakhande Tadatmyam Parasparamudeeritam I

Stotrakhande Bahuvidha: Stutaya: Parikeeritita: II 7

8. ireedevee's residence, ireepura, was described with all its glory

and-grandeur and the greatness of iree Panchadasaksharee mantra as
well. In the chapter on Nyasa (assignment of the various parts of the
body to different deities), the sixteen Nyasas were detailed. In the
chapter on Pooja (method of worship), Antaryagakrama (mental and
internal worshipping method), Bahiryagakrama (external worshipping
method) and Mahayagakrama (a special procedure in Sree Vidya tradi­
tion) were all described. In the chapter on Purashchararja (the rites to
be performed for completion of the process of initiation of a mantra)
and the procedure for doing a japa (chanting of a mantra) were
explained. In the chapter on Homa (sacrificial fire) the procedure to be
followed and the materials to be used were detailed. In the chapter
called Rahasya (secret) Kanda the mutual integrity (non-differentiation)
between self, Sree Chakra, SreeVidya, Sreedevee and the teacher was
explained. In the Stotra Kanda chapter many hymns were stated.

9. In these six verses, whatever has been explained by Sree Haya-

greeva to Agastya has been catalogued;

I. Sreedevee's residence: This is called Sreepuram. It is Puram (city),

because it has as its characteristic properties (Dharma) both active
worldly actions (Pravritti) as well as abstention from actions (Nivrutti).
It is ireepuram because it is greater than all other cities. It is believed
to be situated in three different places. One outside the universe, with
twenty five peripheries and extending over many square yojanas (a
measure of length). The second on top of Mount Meru. The third in the
midst of the ocean of milk. Each of them has six gardens and nine peri­
pheries. The details of these are listed in the names 55 to 61 of this
Sahasranama.

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 tick’ll**Sree Lalita Sahasranamam

ii. Sreemad Panchadasaksharee: This means, Panchadasakshareemantra

with the beeja letter Sree prefixed. Panchadasaksharee may be either
kadi Vidya (the mantra beginning with the syllable ka) or hadi Vidya
(the mantra beginning with the syllable ha). In some schools it is consi­
dered that prefixing the beeja letter Sree is in accordance with the
vedic text; Chatvara Em Pipratikshemayanta:. According to other
schools consider it as - if Sree is prefixed to the fifteen letters, it
becomes Shodasaksharee (sixteen letters). Without giving room for
such difference of opinion Sreemad should be interpreted to mean
great or auspicious and not the beeja letter Sree.
iii. Nyasa Kanda: In the next part called Nyasa Kando, different nydsas are
described. Nyasa means assignment of the various parts of the body to
different deities. By doing so, the whole body becomes the form of
Sreedevee. Shodanyasa is of two kinds - laghu (simple) and maha
(great). In the laghunydsa, Sreedevee is assigned to different parts of
the body in different forms viz., Gagesha, planets, stars, yoginis, con­
stellations and Peetas. Similarly in the maha pattern, the six different
forms are universe, earth, form, mantra, deity and letters - these are
the Mahashoda Nyasas. Besides chakra nyasa was also described.
iv. Pooia Kanda: In the next part called Pooja Kanda, three types of proce­
dures for worship were mentioned viz., Antaryaga, Bahiryaga and
Mahayaga. Antaryaga is the method by which Sreedevee is wor­
shipped mentally in the Adhards without any material. Bahiryaga is the
method of worship starting from setting up of the materials till the
recitation of concluding verses. Mahayaga is the enlarged form of
Bahiryaga with the addition of eight types of worship (ashtaga).
V. Homa Kanda: In this chapter, the procedures for conducting sacrificial
rites (using fire) and the materials to be used are described.
vi. PurascharanaKanda: In this chapter, the method of doing meditation/
chanting and the process of completion of initiation and making the
mantras effective are described. The process of completion of the initi­
ation consists of five steps viz.,
a. After the teacher instructs the disciple about the mantra, the
disciple should chant the mantra as many lakhs (hundred thousand)
of times as the number of syllables in the mantra.
b. One tenth of the number of times the mantra is chant as

153
 sftrifvlril nih\ Sree Lalita Sahasrandmam

homa(offering in the sacrificial fire).

c. One tenth of the number of times the offerings are made in the
homa — so many number of Brahmins are to be fed.
d. One tenth of the number Brahmins are fed, is the number of times
for which the Tarparja (presenting liberations of water) is to be
offered.
e. One tenth of the number of Tarparjas made is the number of times
for which the Marjana (sprinkling of holy water with the blade of
Kusa grass).
The mantra becomes effective after performing Puraschararja with the
teacher's blessings.
vii. Rahasva Kanda: The mutual identify (status of non-differentiation)
between self, Sree Chakra, mantra, iree Vidya, Sreedevee and the
teacher is explained.
viii. Stotra Kanda: Many hymns like Panchamee Stavarajam are stated.

10. Mantrnjeedandineedevyo'. ProkteNamasahasrakam I

Na Tu Sreelalitadevya: Proktam Namasaharakam II 8

The sahasranamams (thousand names) of Mantrirjee and Qandinee

were told by you, but not that of Lalita yet.

11. Empress LalitaDevee has two ministers - Mantrirjee and

Dandinee. They are known in the tantra texts as Rajashyamala and
Varahee. The sahasranamams of these two were told by you, but not
that of Lalita Devee. The use of the word 'tu' indicates that what ought
to have been told has not been told.

12. Mantrirjee has got another name as Rajashyamala. She has the
following sixteen names: Sangeeta Yoginee, Shyama, Shyamala,
Mantranayika, Mantrirjee, Sachivesanee, Pradhaneshee, Sukhapriya,
Veenavatee, Vainikeecha, Mudrirjee, Priyakapriya, Neepapriya,
Katampeshee, Kadambavanavasinee and Sadamada.
13. QandineeDevee, also called as Varahi, is the commander-in-
chief of Raja Rajeshwari. She has twelve other names: Panchamee,
Darjdanatha, Sankeeta, Varahee, Pothrirjee, Shiva, Varttalee, Mahasena,
Agnachakreshwaree, and Arighnee.

154
 sftei (?) d I u d i d H $ree Lalita Sahasranamam

14. These two Devees are considered next Sreedevee and in the
.order of worship also they are worshipped after Her.

15. Although Sree Hayagreeva has told so many things to Agastya,

the latter through the power of his penance, realised the existence of
the most sacred Sahasranama of SreeLalita and asked Sree Hayagreeva,
why he has not been taught the same so far.

16. Tatra Me Samshayo Jato Hayagreeva Dayanidhe I

Kim Va Tvaya Vismrutam Tajgnatva Va Samupekshitam II 9

Mama Va Yogyata Nasti Srotum Namasahasrakam I

Kimartham Bhavata Noktam Tatra Me Karagam Vada II 10

17. Oh Hayagreeval Treasure of kindness! I have a doubt. Have you

forgot to teach that Sahasranama to me? Or did you consider that it
was not necessary and hence you were careless? Or am I not competent
to receive instructions of this Sahasranama? Kindly tell me the reason
for not teaching me this Sahasranama.

18. Agastya suggests three reasons for not teaching the Lalita
Sahasranama to him. Forgetting is one reason. However, as Sree
Hayagreeva is all-knowing, this possibility is ruled out and he goes to
the next reason - negligence or indifference. For a worthy and great
disciple like Agastya, this possibility is also ruled out bySree Hayagreeva,
who is a treasure-house of kindness. The third reason suggested is his
own incompetency to receive the instructions. Just the way the Sun
makes the Lotus bed blossom with his rays, the teacher makes his dis­
ciple's knowledge blossom and makes him a worthy disciple, by his
grace and kindness. Hence the reason of incompetency also does not fit
in. Therefore Agastya asks Sree Hayagreeva himself to tell the reason.

19. Soota said: '

According to our Puragas, all of which were narrated by Soota to
Saunaka and other sages assembled at Naimisaragya (Naimisa forest) at
the time of Satrayaga.BrahmandaPuraga is also one such and hence the
statement. "Soothe further said":

155
 sftafricii Sree Lalita Sahasranamam

20. Iti Prushto Hayagreeva Munina Kumbhajanmana I

Prhrushto Vachanam Praha Tapasam Kumbhasambhavam II 11

Thus asked by Agastya, Sree Hayagreeva was pleased and replied. Sree
Hayagreevawasvery happy as Agastya asked him about the
Sahasranama, It has been mentioned in Mahabharata as follows;

Naprushta: Kasyachit Broopiyat Iti Veddnushasanam I

Aprushtastasyatat Brooyat Yasyanechchetparabavam II

That is, you should not tell anything to a disciple without being asked,
but you can tell them to a disciple, who is sincere and interested, even if
he is not competent. If a student is qualified and interested, the teacher
should teach him, even if it does not occur to the student to ask the
question or is not competent to raise the question. In the case of
Agastya, $ree Hayagreeva was pleased and is keen to teach him. In this
connection, it is worth recalling the story in Mahabharata about Vi^hgu
Sahasranama. Yudhistira asked six questions and Vi$hrju Sahasranama
was given as a reply by Bheeshma.

21. The word Tapasam indicates Agastya's competence, which he

has acquired by performing various penances and getting rid of all sins
and is filled with the desire to acquire knowledge. By calling him
Kumbhasambhava, the story of Agastya's birth is recalled and another
qualification is also indicated that his expertise in Kumbhaka, the
process of breath control while doing Pranayama.

22. Sree Hayagreeva said:

Lopamudrapate-agastya Savadhanamana: Shrunu I
Namnam Sahasram Yannoktam Kararjam Tadvadami Te II 12

Oh husband of Lopamudra I listen to me attentively. I will tell you the

reason why I have not told you the Sahasranama so far.

23. Agastya's wife Lopamudra is one of the twelve most important

worshippers of Sreedevee. She is considered as a sage, who discovered
the Hadi version of the Panchadassksharee mantra. Sreedevee’s affec-

156
 Sffelfrldl £ree Lalita Sahasranamam

tion towards Lopamudra is stated in the preface of Trishatee also.

Agastya's competence is increased just because he is the husband of
Lopamudra. "You have given three reasons. I shall add a fourth one,
please listen".

24. Rahasyamiti Matvaham Noktavamste Na Chanyatha I

Punashcha Pruchchate Bhaktya Tasmattatte Vamamyaham II 13

I have not told you as this is very secretive and not for any other
reasons. However, since you are asking again and again out of devotion,
I shall tell you.

25. Brooyachchishyaya Bhaktaya Rahasyamapi Deshika: I

Bhavata Na Pradeyam Syadabhaktaya Kadachana II 14

Na Jhataya Na Dushtaya Navishvasaya Hahimchit II 15

A teacher can teach a devoted student even if it is secret. Therefore,

this should never be taught by you to someone, who is not devoted. Nor
to a deceitful, wicked or non-believer. The use of the singular word
student (shishyaya) denotes that the teacher and student should be
alone at the time of giving instructions and that no instruction should be
given in front of others, even to one's own disciples. The use of the
phrase Shishyaya Bhaktaya indicates that instruction can be given only
to a devoted student. By way of explanation of the term Abhaktaya,
Sree Hayagreeva adopts the words from Vedas like Sataya, Dushtaya
and Avisvasaya.

Vidya Ha Vai Brahmanam Ajagama, Gopaya Ma Chavatishte Ahamasme I

Assoyakaya Anrujave-yathdya Namabrooya Veeryavteesyam II

Vidya (the knowledge of Vedas) approached the Brahmin and requested

him saying "keep me secret and protect me. I shall be a treasure and
can give you anything. Do not give me (do not teach Vedas) to any jeal­
ous, untruthful or insincere person. Only then only I can keep my
potency".

157
 Sree Lalita Sahasranamam

-ZB. Sree Matrubhaktiyuttaya Sreevidyarajqvedine I

Upasakaya Shuddhaya Deyam Namasahasrakam II 16

This Sahasranama can be told only to a worshipper of Sreedevee, who is

properly initiated by a teacher with Panchadasaksharee mantra, who is
pure and is devoted to Sreedevee.

In the previous verse, it was explained as to whom this should not be

told. Here the person to whom this can be told is being described. He
should be one with unstinted devotion towards Sreedevee. He should
be a sincere worshipper who should have been initiated by a teacher
with the Panchadasaksharee mantra. He should be pure without any
bad qualities. The need for so many restrictions is explained in the
following verses.

27. Yani Namasahasrani Sadhya: Siddhipradani Vai I

Tantreshu Lalita Deveeyasteshu Mukhyamidam Mune II 17

The tantra sastras list the Sahasranamams which give immediate fruits,
out of which this Sahasranama of Lalita is the foremost. Oh sage
Agastyal In the later phalasruti (fruits/ benefits derived by chanting this
Sahasranama) part of this hymn, it has been stated that there are one
crore Sahasrandmas attributed to Sreedevee. Ten out of these are very
important viz., Gan, Ga, Syd, La, Ka, Ba, La, Rd, Sa and Bha.These
denote Ganga, Gayatree, Shyamala, Lakshmee, Kalee, Bala, Lalita,
Rajarajeshwaree, Saraswatee and Bhavanee. The most superior among
them is Lalita.

28. Sreevidyaiva Tu Mantranam Tatra Kadirthatha Para I

Puraijam Sreepuramiva Shakteenam Lalita Yatha II 18

freevidyopasakanam Cha Yatha Deva: Para: Shiva: I

Tatha Namasahasreshu Parametatprakeertitam II 19

Just as Sreevidya is the prime among all the mantras, Kadividya among
other Sreevidyamantras, Sreepuram (Sreedevee's abode) among all
cities, SreeLalita Devee among all Shaktis, Shiva among all worshippers
of ireevidya, so is this Lalita Sahasranamam among all Sahasranamams.

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 sftcifrHi Sree Lalita Sahasranamam

29. Yathasya Patanaddhevee Preeyate Lalitambika I

Anyanamasahasrasya Padanna Preyate Tatha I
Sreematu: Preeyate Tasmadanisham Keertayedidam II 20

Sreedevee does not get pleased with any other Sahasranama, as much
as She does with this one. Therefore this Sahasranama should always
be sung to please Her. Two types have been indicated here, namely
papanam (reading) and keertanam (singing). Sreedevee is pleased either
by verbal utterance or meditation. The word Anisam should be
interpreted to mean "so long as one is alive".

30. Bilavapatraishchakraraje Yorchayellalitambikam I

Padmairva Tulaseepushpairebhirnamasahasrakahl I 21

Sadhya: Prasadam Kurute Tasya Simhasaneshvaree II 22

If the Sree Chakra is worshipped with this Sahasranama using lotus

flower or basil leaves or crataaeva (religiosa) leaves, $ree
Simhasaneshwaree bestows her grace immediately. The previous verses
talk about recitation and the forthcoming ones talk about worshipping
and archana (bowing with the names).* The use of basil leaves or
crataeva (religiosa) leaves is generally prohibited in Sree Chakra
worship, but Lalita Sahasranama is an exception/

. 31. Chakradhirajamabhyarchya Japtva panchadashakshareem I

Japante Keertayennityamidam Namasaharakam II 23

Daily after worshipping Sree Chakra and chanting Panchadasaksharee

mantra, this Sahasranama should be recited.

32. Japapoojadhyashaktaschetpatennamasahasrakam I
Sangarchane Sangajape Yatphalam Tadavdpnuyat II 24

Eyen.if one is unable to perform chanting of mantra (japa) or doing

ppoja, full 'benefits of pooja, aradhana or japa can be derived by the
recitation of this Sahasranama. Only in case of disability to perform
pooja; etc., the recitation of Sahasranama as a substitute is prescribed,

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 $ree Lalita Sahasranamam

not in case of laziness or carelessness. Pooja also includes nyasa.

33. Upasane Stuteeranya: Patedabhyudayo Hi Sa: I
Idam Ndma Sahasram Tu Keertayennityakarmavat II 25

In the worship of Sreedevee, many other prayer verses may also be

recited, as a daily ritual. Recital of other prayers increases the benefits
of worship. But non-recital will not reduce its merit. The use of the term
nityakarmavat indicates that the recital of this Sahasranama is like
Sandhyavandanam, non-performance of which would be a sin. In the
worship of Sreedevee, Sree Chakra Pooja, Sreevidya japa and recital of
Sahasranama are the three important components. Performance of
archana (with flowers or Vermillion) with this Sahasranama or Trishatee
(three hundred names) can be done if time permits and may be dis­
pensed with if there is no time. But the recital of this Sahasranama
verses is mandatory and therefore it is treated as a nityakarma (daily
routine).

34. Chakrarajarchanam Devya Japo Namnam Cha Keertanam I

Bhaktasya Krutyametavadanyadabhyudayam Vidu: II 26

Sreedevee’s Sree Chakra Pooja, Japa and recital of this Sahasranama

need to be performed. Others will confer additional benefits.

35. Bhaktasyavashyakamidam Namasahasrakeertanam I

Tatrahetum Pravakshyami Shrunu Tvam Kumbhasambhava II 27

The recital of this Sahasranama is essential for all devotees. I will tell
you the reason Oh Agastyal

36. The term avashyaka indicates that it is more important than

meditation or pooja. Their benefits will also be derived by this recita­
tion. The reasons are elaborated by Sree Hayagreeva.

37. PuraSreeLalita Devee Bhaktanam Hitakamyaya I

Vagdeveevashineemukhya: Samahuyetamabraveet II 28

Once upon a time Sreedevee, desirous of bestowing grace on her devo­

tees, called Vasinee and other Vagdevees and told them as: There are

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 sftaifridi Sree Lalita Sahasranamam

eight Vagdevees viz., Vasinee, Kameshvaree, Moodhinee, Vimala, Arurja,

Jayinee, Sarveshvaree and Koulinee. Although ^reedevee is devoid of all
desires (all desires having been fulfilled), the desire to confer benefits to
devotees is still there.

38. Vagdevya Vashinyadhya: Shrunudvam Vachanam Mamai

Oh Vasinee and other Vagdeveesl Listen to my words. (Greedevee her­

self explains in the next verse about how they acquired their verbal
competence).

39. Bhavatyo Matprasadena Prollasadvagvibhootaya: I

Madbhaktanam Vagvibhootipradane Viniyojita: II 29

All eight of you have acquired this verbal competence with my blessings.
You have been nominated by me to bestow the same verbal compe­
tence to my devotees. Among Sreedevee's team of servants, Nakkuli
and Vageesvaree also possess verbal competence, but they have not
been empowered to transmit the same to the devotees.

40. Machchakrasya Rahasyagna Mama Namaparayana: I

Mama Stotra Vidhanaya Tasmadagnapayami Va: II 30

In order to emphasise the earlier statement, Sreedevee reiterates the

reasons for asking to Vagdevees to compose a new verse. "You know
the secrets of my Sree Chakra and always recite my name with
sincerity. Hence I order you to compose a new hymn about me".

41. The details of Sree Chakra are stated in different parts of Veda
like Arurjopanishad, Guhyopanishad, Tripuropanishad, Sree Chakropani-
shad, etc. Sreedevee's command to Vagdevees is to make these as a
subject matter of a string of names for the convenience of devotes.
Moreover it is Sreedevee's desire to make these things known even to
those who are not competent to learn Vedas. Hence this new hymn.

42. Five reasons have been quoted as to why only the Vagdevees
can compose such a great hymn;

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 Sree Lalita Sahasranamam

43.
a. Vasinee and other Vagdevees are masters of word power.
b. Their great word power was obtained .due to the blessings of
Sreedevee.
c. They were nominated by Sreedevee to bestow this mastery over
their words on Her devotees.
d. They were fully conversant with the secrets of Sree Chakra .
e. They were always immersed in the names of Sreedevee, which
’ themselves are the embodiment of Sreedevee's mantras.

44. Kurudhvamankitam Stotram Mama Namasahasrakai: I

Yena Bhaktar. Stutaya Me Sadhya*. Preeti: Para Bhavet II 31

Compose a hymn by the recital of which, I will be pleased, consisting of

one thousand names, which will be the embodiment of my own self.
Sreedevee’s commandment to Vasinees and others Were:

• The hymn you compose should have my name as its insignia.

• It should consist of one thousand names.
• The recital of this hymn by my devotees should give me com­
plete satisfaction.

The last name of this hymn Lalitambika, is its insignia. Although there
are one thousand names in this hymn itself, Lalita is the greatest of
them all and an extraordinary one. Every name individually is beautiful
and meaningful and makes both the reciter and the listener happy,
because Sreedevee herself is immensely pleased by its recital.

45. Sree Hayagreeva said;£ree Hayagreeva continues after complet­

ing ^reedevee's utterances:

/tyagyaptastato Devya: SreedevyaLalitambaya I

Rahasyairnamabhirdivyaishchakru: Stotramanuttamam II 32

So ordered by Sreedevee, the Vagdevees composed a great hymn

consisting of divine and secret hymns. Since it contains secrets about
Sree Chakra andinherent meanings of mantras, the term Rahasyair:

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 Sree Lolita Sahasrandmam

Namabhi: was used. /

46. Rahasyanamasahasramiti Tadvisrutam Param I 33

Therefore this hymn became famous as the thousand secret names.

47. Tata: Kadachitsadasi Sthitva Simhasane-ambika I

Svasevavasaram Pradatsan/esham Kumbhasambhava II 34

Oh Agastyal Thereafter once Sreedevee was sitting on Her throne in the

hall and gave an opportunity to Her devotees to have a sight (darshan)
of Her. Since Sreedevee was an empress, She sits on the throne and
looks after administrative matters and many people came to seek
Herdarshan (just see her).
i

48. Sevarthamagatastatra Brahmanibrahmakotaya: I

Lakshmeenarayarjanam Cha Kotaya: Samupagata: I
Gowreekofisametanam Rudranamapi Kotaya: II 35

In order to have just a look at Sreedevee, crores of Brahmas with their

consorts Brahmanis, Nardyarjas with Lakshmees and. Rudras with
Gowrees had visited the hall.

49. Brahma - Vedas, Anati - one who - makes them vibrate.

Brahma's consort Brahmani or Anayati - Brahmani is one who enables
Brahma to survive (Saraswatee). Crores of such Brahmas with
Saraswatees, Nardyarjas with Lakshmees and Rudras with Gowrees had
visited. The purpose of assembling such a large gathering was to spread
Sree Lalita Sahasranama simultaneously in the entire universe.

50. Mantriqeedandineemukhya: Sevartham Yassamagata: I

Shakthayo Vividhakarastasam Samkhya Na Vidyate II 36

Numerous Shaktis (Devees) assuming various forms like Mantrirjee

(minister), Qandinee (commander) and others had come to see Her.
They were countless in number, because the number of universes is
countless and the Shaktis in each of the universe is too countless.

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 $ree Lalita Sahasranamam

51. Divyougha Manavoughashcha Siddhoughashcha Samagata: I

Tatra SreeLalita Devee Sarvesham Darshanam Dadou II 37

Hordes of divinities (divyanghas) who dwell in heaven, humans who

have accumulated good deeds (Mdnavanghas) and Yogis had all assem­
bled there, Sreedevee gave darshan (opportunity to have a look at Her)
to all of them. Divya, Manava and Siddha respectively mean people who
dwell in heaven, earth and those who have achieved mystic powers. The
word Ogha means a horde and also those who have been duly initiated
as per tradition. It indicates the lineage of teacherss. Under the Kadi
tradition, Divya Ongha refers to the seven paramagurus (chief teachers)
led by Paraprakasanandanatha, Manava Ongha refers to the eight
parapara teachers led by GagananandaNathar and the Siddha Ongha
refers to the four teachers led by Bhoganandandtha. These teacher
traditions and lineages are to be learnt from the appropriate teachers
following the prescribed processes.

52. Teshu Drushtopavishteshu Sve Sve Sthane Yathakramam I

After having the darshan of Sreedevee, these crores of devotees occu­

pied their respective seats, which were prescribed like a protocol for
seating in government assembly and armed forces hierarchy.

53. Tata: SreeLalita DeveeKafakshakshepachodita: II 38

Utthaya Vashineemukhya Baddhanjaliputastada I
Astuvannamasahasrai: Svakrutailalitamblkam II 39

"here, signaled by a glace from Sreedevee, Vasinee and other Vagdevees

stood up and sang the hymn (this sahasranama) composed by them
with folded hands.

54. Srutva Stavam Prasannabhoollalita Parameshvaree I

Te Sarve Vismayam Jagmurye Tatra Sadasi Sthita: II 40

Sree Lalita Parameshwaree was immensely pleased on hearing the

hymn. All those assembled in the hall were awestruck on seeing this.

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 ’llSree Lalita Sahasranamam

55. The reasons for happiness and wonder are:

In this hymn, words, their meanings, phraseology and idioms are all
beautifully mixed. There is a -not a single defect. There are no filler
words like cha, vai, tu, hi, eva, etc. There are exactly one thousand
names and there is no duplication of a word or a name. In the 927th
name, Storapriya, six characteristics of good hymn are described. All
those six characteristics are found in this hymn is a reason for happiness
and awe.

56. Tata: Provacha Lalita SadasyandevataGarjan I

Mamagnayaiva Vagdevyashchakru: Stotramanuttamam II 41

Ankitam Namabhirdivyairmama Preetividayakai: I 42

At that time Sree Lalita informed the assembled groups of divinities that
the Vagdevees had composed this unequalled hymn without a parallel
incorporating Hernames andgiving Her full satisfaction, only at Her
command and hence it is no wonder that they are so.

57. Tatpatadhvam Sada Yooyam Stotram Matpreetivruddhaye I

Pravartayadhvam Bhakteshu Mama Namasahasrakam II 43

Therefore you will recite this hymn for my pleasure, and spread the
same among devotees.

Recital of this Sahasranama pleases Sreedevee and spreading this

among devotees is an important part of Sree Vidya tradition and hence
it should be a continuous process.

58. Idam Namasahasram me Yo Bhakta: Padate Sakrut I

Sa Me Priyatamo Gyeyastasmai Kaman Dadamyaham II 44

A devotee who recites this Sahasranama even once becomes my

beloved, and I will fulfill all his desires. Prayatamo means the most liked.
Sakrut here means once and Asakrut means many times.

59. Sreechakre Mam Samabhyarchya Japtva Panchadashakshareeml

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 sftafcidi tn6«ih^ree i-olita Sahasrandmam

Pashchannamasaharam Me Keertayenmama Tushfaye II 45

After worshipping me in the Sree Chakra and meditating free
Panchadasa-ksharee, this Sahasranama should be recited for my plea­
sure. What has been stated earlier that this is like a daily ritual is reite­
rated here.

60. Mamarchayatu Va Ma Vavidyam Japatu Va Na Va I

Keertayennamasahasramidam Matpreetaye Sada II 46

Even if Sree Chakra worship and meditation of Sreevidya is not done,

recite this Sahasranama for my pleasure. This is an elaboration of what
was already stated in verses 24 and 25. This recital is not for getting any
desire fulfilled, but is a mandatory daily ritual to be performed without
any specific desire. By implication, it means that the devotee will
achieve salvation by the recital, and also will get his desires fulfilled
without asking for.

61. Matpreetya Sakalankamanllabhate Natra Samshaya: I

Tasmannamasaharam Me Keertayadhvam Sadadarat II 47

Because of my satisfaction on hearing the recitation of this

Sahasranama, the devotee gets all his wishes fulfilled. There is no doubt
about it. Therefore recite this Sahasranama of mine with sincerity and
devotion.

62. iree Hayagreeva said: After stating what Sreedevee said above,
iree Hayagreeva continues:

Iti Sreelaliteshani Shasti Devansahanugan II

Thus Sreedevee, ordered the assembled deities with their entourage.

Lalita + Esanee = Lalithesanee. She is the empress of the entire universe
and hence commands - Shasti. The use of the present tense
'commands' instead of the past tense indicates that Her command
extends not only to the deities assembled there but also to the future
generations.
63. Tadagyaya Tadarabhya BrahamaVifhrjumahesvara: I
Shaktayo Mantrirjeemukhya Idam Namasaharakam II 48

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 free Lalita Sahasranamam

Patanti Bhaktya Satatam Lalitapandushfaye I 49

From that time onwards Brahma, Vi$hrju, Maheshvara, Mantrirjee and
other deities started reciting this Sahasranama for the pleasure of $ree
Lalita. Here again the present tense patanti (recite) is being used.

64. Tasmadavashyam Bhaktena Keertaneyamidam Mune II

Hence, Oh Agastyal Every devotee must recite this Sahasranama.

65. Avashyakatve Hetuste Maya Prokto Muneeshvara I

Idaneem Namasahasram Vakshyami Shraddhaya Shrunu II 50

I have told you the necessity and the reason for reciting this
Sahasranama. Now, Oh Agastyal I shall recite that Sahasranama - listen
with sincerity.

66. Before starting recitation of this Sahasranama of great virtue,

Sree Hayagreeva by way of a preface, narrated the story of its composi­
tion and the reason therefore and then proceeds to recite the hymn.

Thus ends the prelude (poorva bhaga) in the form of a conversation

between sage Agastya and Sree Hayagreeva forming part of the i

Brahmantfa Purarja.

The recital of the Sahasranama should be commenced only after recit­

ing the above prelude.

Since this is a meditatidn of a mantra, if should be done in the tradition­

ally prescribed method. This method or procedure is explained in the
following paragraphs.

Thus ends the first Kala, called Tapinee.

**♦

167 .
 sftafadi Sree Lalita Sahasranamam

SECTION 1A
Sree lalita sahasranama japa vidhanam
(Method of meditation)

Nyasa - Assignment of the various parts of the body to different deities and
corresponding gesticulations.

1. Asya Sree Lalita Sahasranama Stotra MalaMantrasya

Vasinyadi Vagdevata Rshaya: I A'nushfupdChanda: I
Sree Lalita Maha Tripurasundaree Devata I
Om Im Beejam, Om Sou: Shakti: Om Kleem Keelakam
Sree Lalita Maha Tripurasundaree Prasada Siddhyartte
Sahasranama Parayane Viniyoga:

2. For this great Lalita Sahasranamamantra (a garland of letters)

Vasinee and other eight Vagdevees are the sages (the sage who first
initiated the mantra). The metre is Anushtup. (every verse has 32
syllables). The presiding deity is Sree Lalita Maha-tripurasundaree.

3. Sages are those who first discovered any mantra. Hence before
commencing the meditation or recitation of that mantra, by way of
obeisance to that sage, who gave us that mantra, we touch our head
with our right hand uttering his name. Next, by way of paying respect to
the metre in which the mantra is set, we symbolically touch our lips
with the right hand - only symbolic because, physical contact with the
lips will make the hand impure. Next we touch our heart to pay respect
to the presiding deity of the mantra.

4. Theo the three areas of the mantra viz., beejam, Shakti and
keelakam, are indicated. The mantras include, within self, everything
seen in this world .like the seeds of a banyan tree. Hence the first part is
beejam (seed). This seed or the potency contained in the seed is called
shakti (energy), the second part. The third one Keelakam means a nail
or peg. It makes the energy of the mantras to concentrate in one place
instead of unnecessarily getting wasted everywhere. In practice, any
mantra is split into three - the first one is called beejam, the third -
• i j

168
 $ree Lalita Sahasranamam

keelakam and the second shakti. The worshipper has to imagine that
these three parts are stabilised in those specific organs of the body by
touching the corresponding organs. This is called Beejanyasam,
Shaktinyasam and Keelakanyasam.

5. For Lalita Sahasranama, these three - i.e. Beeja, Shakti and

Keelaka are indicated in different methods as explained below;

a. The 15 letters of Panchadasakshari mantra is split into three groups viz.,

Vagbhava, Kamaraja and Shakti. Imagining these three groups as Beeja,
Shakti and Keelaka is one method. To protect its secrecy the mantra cannot
be explicitly mentioned here.
b. The next method is splitting the mantra into 5, 6 and 4 letters and using the
same explicitly as Beeja, Shakti and Keelaka.
c. Imagining the three letters of Balamantra as Beeja, Shakti and Keelaka indivi­
dually.
d. ^ree Bhaskara Rayasays that the first letters of the three groups viz., Ka, Ha
and Sa of Panchadasdkshareemantra can be treated as Beeja, Shakti and
Keelaka.

6. Since this is nyasam, any of the above four methods should be

followed as initiated by the teacher. There are different ways in which
the organs of the body are to be touched;

a. Beeja - naval button, Shakti - the secret organ and Keelakam - the feet.
b. Beeja - right shulder, Shakti - left shoulder and Keelakam - the secret organ
c. Beeja - the secret organ, Shakti - the feet and Keelakam - the naval.

Traditionally whatever is taught by the teacher has to be followed.

7. The aim, goal or purpose of the recital follows next. This is

called as viniyoga nyasa. By touching all the organs with the right hand.
It is believed that ^reedevee will accept the recital and will bless the
recitor with what is sought for. If any particular wish or requirement is
aimed at, that will be fulfilled with her blessings. Thus viniyoga is done.

8. Some notably worthy points about what we discussed above;

a.Vasinee and other Vagdevees are those who did this hymn. Hence, it

169
 Sree Lalita Sahasranamam

was mentioned that they are treated as the sages of this

Sahasranama and they are worshipped by touching the head. This is a
common rule for chanting of any mantra. The concerned sage of the
relevant mantra has to be thought of. In addition there is a special
reason in the case of this Sahasranama.Sree Adi Sankara, in his
Soundaryalaharee (17th verse) mentions that whenever Sree Lalita is
thought of, it should be alongwith Vasinee and-other Vagdevees;
Savithreebhirvacham Chashimarjishilabhangaruchibhir
Vashinyadhyabhistvam Saha Janani Samchintayati Ya: I
b. These eight Vagdevees are worshipped in the eighth hall of Sree
Chakra- called Sarvarokahara Chakra; their names are - Vasinee,
Kameshvaree, Moodhinee, Vimala, Arurjd, Jayinee, Sarveshvaree and
Koulinee.
c. These eight Devees are being worshipped in one other method also.
To worship in the four places alongwith Bhuvaneshwaree, the mother
of the world - the first four in the triangle and the bindu and the
second four in the eight corners, internal ten corners and the external
ten corners.
d. lt was earlier mentioned that the metre of this hymn has to be wor­
shipped as Anushtup. According to mantrasastra,

The mantra having one letter is called as - Pindam

Two letters Karthree
Three to ten letters Beejam
Ten to twenty letters Mantra
More than twenty letters Maidmantra

In this Sahasranama, each of the verses contains 32 letters - i.e. each

quarter verse has 8 letters and this metre is called Anushfup. Hence we
call this as Anushtupmetre. If the entire Sahasranama is considered, it
can be treated as Malamantra.

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 ’iiHH Sree Lalita Sahasranamam

Karashadanganyasas (six nyasas in hands)

9. The karanyasam (nyasa of hands) is being done, to sanctify the

hands and the fingers, which do many pure and impure actions and
hence are not clean. As mentioned earlier the mantra to be chant has to
be split into six or three parts. With that respectively, the thumbs, fore­
fingers, middle-fingers, ring-fingers, little-fingers and the palm and its
back are to be cleaned by touching them with the each part of six parts
.or twice the three parts of the mantra. This is called karanyasam.

Nyasas of Six organs

10. Like karanyasa the mantra has to be split into six or three parts.
The organs where the nyasa has to be done are heart, head, the hair
knot at the back of the head, kavacha (shield), eyes and astro. The
below table details these;

The organ to be touched The offering The Finger(s) to

mantra hand to be used
be used
Heart Hrudayaya Right Ring,
Nama: middle and
. fore-fingers
Head Sirase Svaha Right Middle and
ring fingers
The hair knot at the back of Shikayai Vashat Right Thumb
the head or its place, if it is
not there.______________
Shoulders - both right and Kavachayahoom Both the All the five
left hands at fingers
a time
Two eyes and the middle of Netratrayaya Right Ring,
the eye brows Voushat middle and
fore-fingers
(at a time
to be
touched)
i

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 free Lalita Sahasronamam

j The organ to be The offering The Finger(s) to

touched mantra hand to be used
be used
Left Palm Astrayapat Right Middle and
fore-fingers
Around the Bhoo: Right By /
head from right Bhuva:Suva: knuckling
to left middle and
fore-
fingers. J

11. The goal of these nyasas:

Heart - the place where the presiding deity has to be focused. Hence
this place has to be sanctified and bowed.
Head - the important place of the body where the intellect originates.
Shika -when the kundalinee energy traverses to and fro Mooladhara till
Sahasrara, it dwells in this place.
Kavacha - a shield to keep off the evil energies without the affecting the
worshiper.
Eyes -to purify the eyes, which have to identify the deity. (It is assumed
that all of us have three eyes - the third one being hidden between the
eye-brows).
Astrayapat - Like Kavacha, to keep off the evil energies around the head
-the vyahruti mantraBhoo: Bhuva: Suva: is used to bind all the direc­
tions.

If this nyasa is done in a concentrated manner before start of the

chanting, it is definite that the body of the worshipper itself become the
form of energy.

***

172,
 3ftaf?ldi TTFSHTmT Sree Lalita Sahasranamam

Meditation Verses

12: Sindoorarunavigraham Trinayanam Marjikya Moulispurat

Taranayakasekaram Smitamukheem Apeenavakshoruham I
Panibhyamalipoorgaratnachashakamraktotpalam Vibhrateem
Soumyam Ratna Gadastta Rakta Chararjam Dhyayet Param Ambikam II

13. The meaning of the meditation verse is:( meditate upon

ireedevee, who is called as Para:

One whose form is in crimson colour like Sindoora

One who has three eyes
One who wears the shining Moon as a jewel in her crown which is
studded with rubies
One who shines with a smiling face
One who is with big breasts
One who has in her one hand a cup studded with precious stones
filled with honey (which is being surrounded by bees) and in the
other hand a red lotus flower
One whose red feet are kept on a pot studded with precious stones
and
Who is so sweet to look at

14. The aim of meditation is:

The universal absolute, which does not have any form has to imagined
with a form to be kept in mind to facilitate worshipping frequently.
Vicheksheqa Kruhyote - Since the worshipped deity is imagined in the
mind with some identification characters it is called as Vigraham (idol).

• The word Sindoora means, the red kumkum that ladies wear on the
forehead and at starting place of hair in the forehead. The red
colour of Sreedevee is compared to this. Or since the red is repeated
(sindoora and arurja) it can be construed thatHer form is in dark
red.

15. She is three eyed. According to our tradition, forms of almost all
deities are indicated with three eyes. The reason for this is - the words

173,
 sftafrldl £ree Lalita Sahasranamam

deva or devata originate from the root verb Div. The meaning of this
word is "to shine'. That is, self illuminating form. To indicate this, the
three shining bodies of the world are compared viz.. Sun, Moon and fire
- these three form the three eyes.

16. Taranayakan means the head of all stars viz., the Moon. She
wears the Moon in her crown in the head.

18. Smita Mukheem - one who has a smiling face. This is an impor­
tant characteristic. Sreedevee is an integrated form of all the beauties.
There is nothing else more beautiful than Her. This is indicated by 48th -
Mahalavagyashevadhi: and other names also. That is Sreedevee’s form
is full of beauty. In the same way, She is the supreme absolute
(brahmam) and hence in the form full of bliss. That is the form full of
bliss and beauty. How is this possible? Beauty relates to body whereas
bliss relates to mind. When the mind is full of bliss, it vents through the
face as a smile. The worshipper is shown a little of beauty and bliss.
Sreedevee's smile is mentioned in many places in this hymn itself. In
' Navavarrja Pooja also, in the 64 offerings - bath, silk attire,
jewels,flowers, etc., are offered one by one to Sreedevee and the 54th
offering is Anantollasa Vilasa Hasam Kalpayami - i.e. Sreedevee is
pleased with our offerings and seated in the lap of Sree Maheshwara
with an attractive and mild smile in her face, to make us happy.

19. In describing the form of Sreedevee, it has been mentioned that

She has only two hands. In other meditation verses and in the names it
has been mentioned that.She has four hands and the weapons in the
hands are also detailed. Why this distinction? In Sreemad Bhagavod
Geeta, SreeKrifhrja showed his huge form (vishva roopa) to Arjuna.
Arjuna was scared on seeing this and requested Kri^hrja to hide the
huge form and be in the normal form;

Kireetinam Katinam Chakrahastam Ichchami Tvam Trashfu Maham Tataiva I

Tenaiva Roopeqa Chaturbujena Sahasru Baho Bhavavishva Moorttee II

Accordingly SreeKri§hrja first appeared with four hands. Imme-

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 $ftrif?ldl Sree Lalita Sahasranamam

diately he becomes two-handed, like an ordinary man (like all of us).

Arjuna being scared of the huge form, after seeing the four-handed
form also requested$reeKri§hija to show the pleasing human form. That
is, instead of un-humanly form, the human form like us is considered to
be befitting one for worshipping. This meditation verse indicates
Sreedevee as pleasing (soumyam) - the form which is so sweet for the
mind and make us to look at Heragain when once seen.

20. AH means honey, beetle or alcohol. The precious cup in the

hands of Sreedevee is filled with honey and hence surrounded by
beetles. In some of the secret worships alcohol is also being used. But
this method is not recommended. Hence it is apt that we consider the
meaning as honey and/or beetle.

21. In another hand She has red Lily or Water Lily or Lotus flower.

22. Since it has been mentioned as Ratna Ghata - a pot filled with
nine types of wealth (nine gems) and She has Her feet on it.
23. Raktachararjam - Sreedevee's feet are red in colour - could be
due to the decoration with red cotton paste or mehandi or henna.

24. Param Ambikam - The word parai means greater than every­
thing else - nothing else is greater -Sreedevee is such an Ambika.

25. As per Brahmagda Purarja there is only one meditation verse

for this hymn, Sree Narasimhmanadar, in his paribhasha verses, men­
tions as; Dyanam Ekena. However three more verses are in vogue.

26. In this single verse there are six words indicating the red colour:
Sindoorarurja Vigraham, Marjikya Mouli, Ratnachashakam,
Raktotpalam, Ratna Gafastta and Rakta Chararjam. In the case of
Sreedevee everything is red. Pavanopanishad says; Louhitya Metasya
Savasyavimarsha:.

27. Now let us consider the remaining three meditation verses.

Second verse:

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 sftcifcldl Sree Lalita Sahasranamam

Aruijam Karurjatarangitaksheem Dhrutapashankushapushpabanachapam I

Arjimatibhiravrutam Mayookhairahamityeva Vibhavaye Bhavaneem II

I meditate upon Bhavanee in my mind:

• Who is red in colour

• Who has compassion moving like waves in the eyes
• Who carries Pasa (Noose), Ankusa (goad), sugarcane bow and
flower arrows in hand and
• Who is surrounded by Arjima and other shaktis.

28. Third verse:

Dhyayeet Padmasanasttham Vikasitavatfanam Padmapatrayataksheem

Hemabham Peetavastram Karakalitalasaddhemapadmam Varangeem I
Sarvalankarayuktam Satatamabhayadam Bhaktanamram Bhavaneem
Sreevidyam Shantamoorttim Sakalasuranutam Sarvasampatpradatreem II

I meditate upon Sreedevee:

• Who is seated on a Lotus flower
• Who shines with a bright face
• Who has long eyes like the petals of a Lotus flower
• Whose form is gold in colour
• Who wears yellow silk cloth
• Who has a golden lotus in her hand
• Whose form is so beautiful
• Who always blesses the fearless
• Who blesses by lowering her head to hear the issues of the
devotees
• Who is the consort of Bhavan
• Who is in the form of Sreevidyamantra
• Whose form is so peaceful
• Who is worshipped by all the Devas and
• Who bestows all the wealth

29. Fourth verse:

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 sflHfrTHT TJFUHPnT Sree Lalita Sahasranamam

Sakunkumavilepaqamalikachumbikastoorikam
Samandahasitekshanam Sacharachapapashankusham I
Asheshajanamohineemarurjamalyabhooyambaram
Japakusumabhasuram Japavidhou Smaredambikam II
In thought of my mind, during chanting of mantra, upon Ambika:

• Who has applied a gel made of European saffron

• Who is decorated by a musk dot, made from musk deer, on her
forehead
• Who has smiling eyes
• Who carries Pasa (Noose), Ankusa (goad), bow and arrows in hand
• Who attracts all human being towards her
• Who is adorned with red coloured garland and jewels and
• Whose lustre shines like the hibiscus flower

This fourth verse is found in Sree Adi Sankara's hymn called Tripurasun-
daree Ashfakam.

30. Thus the form of Sreedevee has to be strongly imagined in the

mind during chanting. Before that five offerings have to be made to the
form imagined in the mind. These offerings are only imaginative in .
mind. The 64 offerings and/ or 16 offerings are two types of worship to ■
be done directly. The same is abridged into 5 and done as a sample.
Everything used during worship is made with one of^the basic five
elements. Indicating the same:

• The fragrant sandal is for Sreedevee who is in the form earth tatva.
• The flower given by ether is for Sreedevee who is in the form of
ether.
• The fragrant.smoke is for free'devee who-is in the form of air.
• The light is for Sreedevee who is in the form of fire.
• The food is for Sreedevee who is in the form of water.

Sreedevee herself and the things used in her worship are all related to
the five basic elements. While (mentally) doing this worship, the beejas
of the five basic elements viz., Lam, Ham, Yam, Ram and Vam are to be
prefixed.

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 Sree Lalita Sahasranamam

31. The method of worship and the nyasas mentioned might have
given an idea. However, this has to be followed as taught by the
teacher.
32. At the end of the chanting the same has to be submitted to
ireedevee by • keeping her form in mind, after again doing
Karashadanganyasas, reading the meditation verses and doing the five
pooja as above. Since the presiding deity is a lady, the submission has to
be done in the left hand. We did the prayers to the directions from right
to left at the beginning of the chanting. Now it has to be undone from
left to right as direction vimocham.

33. When archana is done with the names mentioned here Nama:
(I bow) has to be suffixed and the prarjava mantra (Om) has to be used
as a prefix and a suffix as well. For instance the first name has to be
sued as Om Sreematre Nama: Om.

♦ ♦♦

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 sftdfeidi Sree Lalitd Sahasrandmam

Section 2: TaoineeKala

1. ireemata -
i. The supreme mother
When we are in deep trouble, the first word uttered by us involunta­
rily is Ma. Human beings are afflicted by three kinds of 7apcrs(difficul-
ties), which cannot be solved by the mother in her human form. The
possession of the piower to resolve these difficulties makes Her the
"Superior Mother". Worshipping Her, who has given birth to the
whole world, will prevent birth again in this world from the mother's
womb. (353rd name can be compared). The best of love is mother's
affection. Hence to contemplate and worship Her as the mother will
give us proximity to Her.
ii. Sree means Lakshmee (goddess of wealth). Hence Sreemdta
meansLakshmee's mother, ^reealso means Saraswathi (goddess of
learning). She is mother of both Lakshmee and Saraswathi.
iii. Ma means 'to measure'. Sreemata therefore means that She is capa­
ble of measuring wealth. One that measures is superior to the one
that is measured. Ma also be interpreted to mean one who 'distri­
butes' or 'classifies'. She is the one who classified the Vedas. From this
angle, Sreedevee can also be indicated as Brahma and/ or Vyasa.
"Richo Yajumshi Samani Sahi Srihi Amrta Saddm” - when interpreted
in the manner this name is masculine.
iv. ^reemeans venom. One who held the venom in her throat (Mathi).
Lord Parameshward is cal I edSrikan ta because he retained the
Halahdla venom in his throat. The feminine form which is part of Him
is also called by this same name.
v. The prefix $ree is used to refer respectable men or objects - for
instance^ree Chakra ,SreeVidya, SreeSailam, etc. Thus She is aptly
called as Sreemata, as she is the mother of the whole world.
Moreover, the word ^reeis itself auspicious. Is it not, hence appro­
priate to commence this series of thousand names with Sree?
vi. This hymn of thousand names was first recited by the eight
Vagdevata's led by Vasini. They appeared from the word power of
Sreedevee herself. They were ordained to perform this holy task of
reciting this hymn at her behest. They, in turn, selected and dedicated
these thousand names out of millions of powerful names, and, by way

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 Sree Lalita Sahasranamam

.of reminiscing the mother's boundless love and compassion bestowed

on them, start this series with the name Sreemata (Mother).
vii. Merging the three letters of Bala Mantra to the six consonants ha, sa,
ka, la, ra and ta, we derive a three-part Mantra, which is indicated as
Matha. This is contained in this name. This secret Mantra has to be
learnt through an appropriate teacher, in a proper way.
viii. There is a poem (Sloka) called "Mata Kundalini Kriya Madhumathee"
In the book "Laghustuthi" written by a great Devee Upasakar,
“LaghuBhattarakar". The word /Mata mentioned here also has a
special cryptic meaning. This name is an indication of that special
meaning.
ix. Mother here also indicates that She has given birth to the entire
universe. It indicates one of the three main functions of the Supreme
Being viz. creation. Vedas also reflect the same sense in Yathoo
Valmani BhoothanTJayanthee.
2. Sreemaharajnee
(i) The great empress (that is the protector of the whole world); the
second of the three functions of the Supreme Beingviz. Protection is
indicated in this place. The Vedas state the same thought as Yena
Jatanee Jeevantee.
(ii) Three secret syllables of SreeVidyaare hidden in this name. They are
to be learnt through an appropriate teacher, in a proper way.
(iii) Any king's wife is called queen. A queen is called as Rajnee in
Samskrit. The wife of an emperor is Empress - Sreemaharajnee. It is
not that ^reedeveeishonoured because Herconsort is an emperor.
She on her own carries out the function of governance and hence
She is Maharajnee.
3. Sreematsimhasaneshwari -
(i) She controls and rules the world seated on a great grand throne.
(ii) The seat of a king is a throne - Simhasana. The seat of kings is
designed as if the ruler is seated on a lion, because the lionis the
king of animals.’By virtue of Herposition as a controller and ruler of
World Empire, She is the lord of Simhasan, symbolises the wealth
(Lakshmee) of the empire of the Universe and seated in this throne.
(iii) She herself rides on a lion and uses it as a seat. It also means that
She is Simhavahinee - one who rides on a lion. According to
DeveePurarjam, the demon Mahishan was killed by ^reedeveeriding

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 sftdfrldi Sree Lalitd Sahasranamam

on a lion.She thus acquired the names of Mahishagni (killer of

Mahishan) and Simhasaneshwari.
(iv) The word Simha is derived from the verb Himsa.Simhd is the cor­
rupted form of Himsa.Thus Himsasaneshwarivneans, one who has
the powerto destroy the whole world — the third function of the
Supreme Being, viz. to destroy, is indicated here. The Vedas refer to
this as Yathprayanthyapi Samvisanthi.
(v) The previous name was Sreemaharajnee - the empress; it is there­
fore appropriate that she is seated on a Simhasana and is called
Sreematsimhasaneshwaree.
(vi) At the end of the Devee Navavarrja Pooja, a throne (Simhasana)
with five steps is contemplated on the Bindu. Five forms of
ireedeveeare imagined on each of these five steps 'in the four
directions north-west, north-east, south-west, and south-east and in
the centre. This worship is called Pancha PanchikaAn the first step
are seated the five Lakshmees viz. SreeVidyd Lakshmee, Lakshmee-
Lakshmee, Mahalakshmee-Lakshmee, Trisakthi Lakshmee, and
Sarvasamrajya Lakshmee. Since the throne on which Sreedevee is
seated has these five Lakshmees, She is referred to as
Sreematsimhasaneshwari.
(vii) There are also Mantras which carry the name Simhasana. These are
to becontemplated on the four sides and in the centre of the Bindu
. as described below:
• Three in the East viz. Bald, Chaitanya, Bhairavi and Sampathprada
Bhairavi.
• Five in the South viz. Kameshwari, Rakthanetrd, Shatkuta Bhairavi,
Aghora Bhairavi and Sampathprada Bhairavi.
• Seven in the West viz. Sanjeevani, Mrithyunjayd, Amruta Sanjeevani
Bhairavi, Vajreshwari, Tripura Bhairavi, Bhayaharini, and
Sampathprada Bhairavi
• Four in the North viz. DamarEshwari, Bhayadwamsini Bhairavi,
Aghora Bhairavi and Sampathprada Bhairavi.
• Five in the Centre viz. Prathama Sundaree, Dwitheeya Sundaree,
Tritheeya Sundaree, Chaturtha Sundaree and Panchama Sundaree.

The Mantras of these 24 Devatas are called Simhasana Mantras.

Sreedevee is the lord (Eshwari) of these Mantras.

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 sJWridi Sree Lalita Sahasranamam

Thus, by the first three names, the three functions of creation, protec­
tion and destruction are indicated. Sreedevee has the name
Panchakrityaparayana (274thname) - one who carries out five functions.
The remaining two functions viz. Thirodhana and Anugrahd willbe dealt
with later.
4. Chidagnikurjtfasambhoota-^ I
(i) One, who emerged from the sacrificial fire of knowledge.
(ii) The word Chit means flawless Brahmam. It is called Chidagni as it is
the enemy of the darkness of ignorance. Sreedevee emerged from
the fire of Chit that is knowledge. In other words, Sreedevee's real
form emerges from the sacrificial fire of knowledge for the purpose
of annihilating ignorance.
(iii) That knowledge as fire is mentioned in several places in Vedic and
other spiritual literatures. For instanced ndnag ni: Sarvakarmani
Bhasmasat kurutee tatha (SreemadBhagavat GeetalV-37).
(iv) The legend of Bhandosurd occurs in the same Brahmanda Purana
where this Sahasrandmam\s also recited. Indraand other Devas
performed a sacrifice to propitiate Sreedevee'\n order to destroy
Bhandasura, who was harassing them. The sacrificial fire raised by
them was called Chidagnikuqda.Once the Devas started offering
organs of their own bodies in the sacrificial fire, Sreedevee emerged
from that pit (Kunda).The illusory T related to the physical and
causal bodies, which are the root cause of self-esteem and arrog­
ance (the false notions of T) was thrown into the fire by the Devas
and Sreedevee, who is the real T emerged.
(v) There is one method of worship of Sreedevee called Rahooyaga. The
fire of knowledge, which burns on its own without any fuel, is
enhanced by adding the fuel of Vasanas .
Attributes arising out of previous thoughts and actions and when
the fire is aglow, all the good deeds, sins, thoughts, actions and
duties are offered therein and the soul assumes the form of pure
light, which is Sreedevee. (Refer 381st name
Rahoydgakramaradyd). Antar nirantara nirindana medamanee
moohandhakara paribandhini samvidagnow - this is the
Mantrachant and the special argya is poured in the Samayika pooja
after Tatvasodanam. This is the meaning of this name.

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 Sficifacii Sree Lalita Sahasranamam

5. Devakaryasamudyata-^Qn 1yu d r
(i) One, who came forward to service Devas.
(ii) Why should^reedevee, who is of eternal existence incarnate or take
a particular form? The purpose is to help the Devas achieve their
objectives.
Devanam Karyasidhyartham Avirbhavati Sa Yada
Utpanneetitada Lookee Sa Nithyapyabhidheeyathee(Saptashatee)
The objective of the Devas is to annihilate the demons like Bhandasura,
Mahishasura, etc. Although She is eternal, She takes an incarnation
every time to remove the grievances of the Devas.
(iii) Demons like Bhandasura are monsters bound by ignorance. Actions
arising out of ignorance with selfish goals, take the form of Devils.
Sreedevee takes different incarnations to release the Devas from
the bondage of ignorance so that they can carry out their respective
divine functions. The 4thand 5thnames describe Sreedevee's Chit
(Prakasa)form. The description of the Vimarsa form follows.
6. Udyadbhanusahasrabha-<M
(i) Her lustre is equal to thousands of rising Suns. The word Sahasram
also means infinite.
(ii) Herlustre is equal to infinite (thousands) rays of rising Suns.
(iii) The word Sahasram can be attributed to "Sun" or its "rays'. In that
case Her splendor can be equated to countless (thousands) number
of rising Suns or countless number of rays of a rising Sun.
(iv) The word Abha can be interpreted as "lustre" or "colour". Sreedevee
is famous both for her lustre as well as her Crimson colour. In the
morning, the rising Sun graciously reduces his intensity of the heat
emanating from his light, just for us to see his cherry coloured rays.
Similarly Sreedevee is also of Crimson colour. (This colour itself is
called Arurja colour, one of the names of the Sun himself.
(v) Every mood or character has a colour. The colour of kindness or
graciousness is Crimson.
(vi) In most of the places the Supreme Being is referred to as a column
of light in scriptures:
a. Na Tatra SuryooBhati Na Chandra Tarakam
b. Jyootirmayam (Sakthi Mahimna Stooram)
c. Jyotirmayee (Lag hastutT)
d. Many a place in Bhagavat Geeta

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 sfkifridi Sree Lolita Sahasranamam

e. Vidyutdhamasamaprabham (Dyana Sloka ofSapta SathT)

The Prakasa and Vimarsa forms Sreedevee have been described so far.
The forthcoming names seek to detail three more forms viz. the Stula,
Sukshma and Param forms. The Stula form is the one with human physi­
cal organs like hands, feet, etc. The Sukshma is in the form of Mantras.
The Param is in the form of Vasands. The Stula form is taken up first.
7. Chaturbahusamanvita
(i) One with four hands.
(ii) Sreedevee has four hands - two from each shoulder in front and
back. The Four hands only have been indicated in the forms usually
contemplated duringmeditation. Hands come first and foremost
whenever we try to concentrate on the form mentioned in the
Dhyana Sloka (meditation verse).
(iii) The four Devees who are the commandants of Sreedevee's army viz.
Ashwaruda, Sampatkaree, Mantrinee and Vardhee, may be deemed
to be the four hands of Sreedevee.
(iv) The Mantas pertaining to the above four Devees are indicated by
this name.
(v) The Dhyana verseof this Sahasranamam mentions only two hands
for Sreedevee. Preceding part may be referred for the meaning of
the Dhyana Sloka (meditation verse).
Mention was made about the four hands and followed by the weapons carried
in these four hands.
8. Ragasvarpopapashatfhya -tui^^UMi^ii^l
U) One who carries the weapon of desire in the form of a noose.
(ii) A noose is a rope thrown to tie and drag something. Sreedevee is
holding both the ends of the noose in one hand. It is in the Stula
form in her rear left arm. The presiding deity is Ashwaruda.
(iii) Raga and Anuraga are the two features of mind - wish and desire.
This is the Vasana form of the weapon noose. This form has the
twin opposite characters viz. love and hatred. Vasana is the effect of
the deeds of previous births of Jeeva.ln the hands of Sreedevee
these take the form of Iccha SaktTand Gnana SaktT.
(iv) The noose helps us to round up and drag a distant object to oneself.
We will be able to do this only if both the ends of the noose are
under our control. Sreedevee holds both the ends of the noose in

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 sftafridi TT^FTTW Sree Lalita Sahasranamam

her hand. This indicates that "our wishes will get fulfilled automati­
cally by Her grace.
9. Krodhakarangkushojvala -Oil<icdl
(i) Her lustre is enhanced by holding the goad symbolising anger.
(ii) Goad is a pointed weapon used by a mahout to control an elephant.
It has a sharp edge. Elephant is one of the biggest and strongest
among all animals. It is extremely difficult to control a rogue ele­
phant. Goad is the only weapon which can control it. In the hands of
Sreedevee it is in a Stula form.
(iii) Its Vasana form is anger. If the mind is not able to'get what it wants
or does not derive the satisfaction expected out of it the mental
reaction is anger. It is symbolised by the lustrous goad worn by
Sreedevee.
(iv) Krodhakarangkushamcan be interpreted in two ways - (1) Goad in
the form of anger or (2)Anger and Afcara(knowledge). How is Akara
interpreted as knowledge? When we see an object through our
eyes, our mind recognises and takes the 'form7 (photo print) of that
object - that is AkaraAt we see a book, our mind recognises the
form of the book and becomes that form (Akara) itself. Then only
we understand that what we see is a book or have the knowledge
that it is a book. Recognition of all the objects by the mind taking
the form (Akara) of that object. Hence the word Akara gives the
meaning as knowledge.
(v) Anger is a state of mind arising out of the knowledge of an object,
^reedeveeadorns the goad that controls anger. Knowledge about an
object is destroyed in order to annihilate anger.
(vi) A weapon will act as intended by the person who takes aim. Here
these weapons will act as per the wish of Sreedevee. For
worshippers of Sreedevee, She will make the 'desire7 and 'hatred7
act according to the wishes of the devotees and ultimately raise
them to Her level.
10. Manoroopekshukodaijtfa
(i) She dons a bow made of sugarcane - the physical form of 'mind7.
(ii) Sreedevee has in her left forearm a bow made of sugarcane. Its sym-'
bolic form is the mind. Its presiding deity is MantrinT.
(iii) The action of the mind executed through the five organs is to take
the form of the object seen and realise that "I see the object77, "This

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 Sree Lolita Sahasranamam

can give me pleasure", "I desire to get this object", "This gives me
sorrow and hence I should avoid it" and the like. This is called
Sankalpa.
At the same time the thought "Is this object suitable for me or not",
"Should I try to get it or not", and the like are called Vikalpa. The
action of the mind is of these two types. This mind takes the form of
sugarcane bow in the hands of ireedevee.
(iv) In general a bow is made up of completely dry bamboo slats and is
capable of being bent and unbent. Sugarcane is full of moisture;
Sugarcane bow is a weapon, though it is sweet; again it is sweet,
though it is a weapon. It shows that Sreedevee's mind is full of
benignity. Is it not Her mind full of sweetness and graciousness?
11. Panchatanmatrasayaka-^ d -h i a <41 q q, i
(i) One who has five characteristics as arrows.
(ii) In her physical form, Sreedevee has five flowers as arrows in her
right forearm viz. Lotus, Red Lotus,. Red Lily, Red Jasmine and
Mango flower. The characteristics of these arrows are the effect
they make on the objects attacked by them viz. to induce happiness,
to give taste, to enthrall, to dry out and to kill. The presiding deity of
these arrows is Varahi also known as Darjdanatha.
(iii)The secret form of these arrows is the five self-characteristics
(Tanmatras). These characteristics are the unique features of the
five elements, which constitute the physical earth.

Elements (Bhutas) Self-Characteristics (Tanmatras)

Space(Akasa) Sound (Shabda)_____________
Wind/ Air (Vayu) Sense of touch (Sparse)_______
Fire (Agni)_____ Form/ Colour (Rupa)_________
Water (Jala) Taste (Rasa)._______________
Earth (Prithvi) Odour(Gandha)

These characteristics stand alone only in the very intricate and atomic
state of the elements. The Universe, we perceive is the composite form
of these elements and hence each element cannot be perceived sepa­
rately.

Before the evolution of the universe, from the Absolute

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 Sree Lalita Sahasranamam

(MulaprakritT), i.e. when matter and energy are in a state ofindistin-

guishable union, the elements could be identified by their individual
characteristics-space by sound, air by sense of touch and so on. In this
state these are called Tanmdtras.
(iv) The arrows hit their targets and give their desired effect, as
intended by the person who aims them. A sincere devotee targeted
by Sreedevee's arrow will experience the good and pleasurable
effects of these characteristics. If the devotee is insincere (bad in
intention), the arrows also will give only undesirable effects such as
agitation or disturbance, maddening or intoxication, etc.
(v) These arrows have three forms in three different states - in the
physical (Stula) state, they take the form of flowers; in the secret
(Sukshma) state, they are Mantras; and in the Vasand state they
take the form of Para, a form of sound.
(vi) Sreedevee also has weapons - Sugarcane as bow and flowers as
arrow, like Cupid (Manmatha). Hence She is called as Lalita or
Kameshwari.ks the emotion of love (Sringara rasa) is important to
Her, She is endowed with beautiful things as weapons.
(vii) The presiding deity of sugarcane bow is Mantrini representing the
power of intellect (Buddhi Sakti) and the presiding deity of arrows is
Darjdanatha - commander-in-chief representing the physical power.
The Vag Devees symbolically emphasise that intellect and power
should act in unison.
(viii) Mantras of the weapons described are encompassed in these
names 8 to 11. These are so secret that they should be learntthrough
a proper teacher.
12. Nijarugaprabhapooramajjadbrahmarjtfamarjtfald
R'JlItJUiy SINS ell
(i) One who immerses the zones of galaxy by the flow of her lustre.
(ii) Our Earth, space and the stellar zone constitute one galaxy
(Brahmandam). Universe (Brahmandamagdalam) consists of
millions of such galaxies.^reedevee sinks this entire universe in Her
red lustre. Again the red lustre alone shines immersing them all.
(iii) The physical form of Sreedevee's red lustre is described in the
ensuing names. This description starts from Her hair and ends in
Her feet.
13. Champakashokapunndgasougandhikalasatkacha-

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 Sree Lalita Sahasranamam

iq chilli <4^x||
(i) One who has beautiful hair studded with Magnolia, Asoka, Rhizo-
; phora mucronata (Punnaga) and Red Lotus flowers.
(ii) It is Sreedevee's hair bedecked, with flowers, which emerges first
out of the sacrificial fire; hence the description of the Sreedevee's
physical form commences with the hair.
(iii) The first part of Hermantra is equated with Her face. Hence the
description starts with the hair, (for instance85thname -Sreemad
Vagbhava Koofaikaswarupa Mukapankaja)
14. Kuruvindamarjishreerjeekanatkofeeramarjdita

(i) Kuruvindamaiji is the precious stone Ruby. Sreedevee's crown is

studded with a string of Rubies. -
(ii) Adorning of rubies will result in fulfillment of desires. Attachment
will be created to good things; desire, affection, welfare and devo­
tion to SreeVifhrju also.
(iii) Sreedevee's crown is of Koteera model. This is a particular design,
which does not hide beauty of the hair as well as the flowers
adorned. The crowns worn by men will hide the hair and is called
Makuta, Mukufaor Kireefa.
(iv) The red rubies match the red lustre of Sreedevee's body.
(v) Meditation of Sreedevee's face with the crown will increase the
devotion.
15. Ashfameechandra Vibhrajadalikasthala Shobhita-
3^41x1^ ftyIchcl ^ilf^ldl
(i) One whose forehead shines like the Moon on the eighth day of
lunar half month.
(ii) Of the fifteen phases of the moon, on the eighth day of bright lunar
half month the eighth phase will be seen. Or reduced upto eight
phases on the eighth day of the lunar dark half month and moon
will be visible as a semicircle. In the emerging form of Sreedevee
from the sacrificial fire, the crown, hair and flowers come out one
after the other and the forehead emerges as an inverted semicircle
resembling the eighth day moon, with flawless cool light.
(iii) This can be compared to 46lhverse of Soundaryalahareestarting
withLalatam Lavarjyadvithi Vimalamabhati.

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 sftaifcidi Sree Lolita Sahasranamam

16. Mukhachandrakalangkabhamruganabhiviseshaka-

(i) The bindi (musk dot) on the forehead of Sreedevee resembles the
black spot on the surface of the Moon and it further beautifies the
face.
(ii) It is a literary tradition to consider the black spot on the moon as a
stain on the life of the Moon god. The Moon is sometimes described
as Mruganka, as the stain looks like a deer and as Sasanka as the
stain also looks like a rabbit. When Sreedevee’s forehead is
described as a semicircular Moon (crescent), there is no stain, but
the musk spot beautifies the face.
17. Vadonasmaramangalyagruhatoragachillika-

(i) One whose eyebrows look like festoons in front of Cupid's house
which is Sreedevee's face.
(ii) The roof at the entrance of the houses will be constructed in a
raised manner so that the house is not affected by rain or Sunshine.
This is called festoon, Sreedevee's face is so beautiful as to infatuate
SreeKameshwara.Hence Cupid uses this face as an office for his
auspicious activities. The eyebrows look like beautiful festoons in
front of this house (office).
18. VaktralakshmeePareevahachalanmeenabhalochana-
3^01^41 qfl-qci-41 d I'Helldi
(i) One whose eyes look like fish swimming in the stream of beauty of
Sreedevee's face.
(ii) The beauty of Sreedevee's face undergoes momentary changes and
this continuous change looks like a steady and slow stream. The
motion of Sreedevee’s two eyes is compared to the fast movement
offish in this stream, which increases its beauty.
(iii) Fish are not mammals but lay eggs. It is believed that fish nurse
their offspring just by affectionate looks. Similarly, Sreedevee’s eyes,
which are compared to fish swimming in the stream of beauty
uplifts Her devotees just by a gracious look. She is therefore called
Meenakshi, here referred to as Meenabhalochana.

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19. Navachampakapushpabhanasadarj^avirajita-

(i) One whose nose is like a fresh Champaka flower.

(ii) Nava can be interpreted as 'new7 or 'partly blossomed'. A partly
blossomedChampaka bud generates a pleasant aroma.
20. Tarakantitiraskari Nasabhararjabhasura

(i) One whose nose ring challenges the lustre of the stars.
(ii) Tara can also be interpreted to mean the two Devees - Mpngala and
Sukla or the Devata - Taraka.
(iii) ^reedevee's nose rings are made of Ruby and Pearl.
21. Kadambamanjareekluptakarrjapooramanohara

(i) One who wears a bunch of Kadamba flowers in Her ears and steals
the heart with Her beauty.
(ii) Wearing a bunch of flowers in the earlobes increases the beauty.
Kadamba flower is suitable for such adornment.
(iii) A garden of Kadamba trees is situated outside the Chintamaqi
Graha, the abode of Sreedevee, in Sreepura. Sreedevee wears the
flowers plucked from those trees to adorn Her ear.
22. Tafankayugaleebhootatapanodupamaq^ala

(i) One who wears the Sun and Moon as two large earrings.
(ii) Onq type of ornament worn by ladies in their ears is called Tdfanka
(palm-leaf). The Sun and the Moon take the form of theseTafanka s
to beautifySreedevee's face.
(iii) The Sun and the Moon have the fortune to become Sreedevee's
eyes, earrings and Her breasts.
(iv) Tafanka is considered to be an auspicious ornament for
Sumangalis(M\es living with their husbands). SreeAdi Sankara, in
h\sSoundaryalaharee, describes with awe that SreeParameshwara
could survive, even after consuming the Halahala (poison), only by
the power of Sreedevee's Tafankas (28thverse of Soundaryalaharee).

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 sftafridi Sree Lalita Sahasranamam

23. Padmaragashiladarshaparibhavikapolabhoo:-

(i) One whose cheeks are most wonderful than a glass made of
Podmaraga(Sapphire).
(ii) Sreedevee's cheeks are smooth and reflect like a mirror. Since it also
seems to be red on account of Her complexion, the cheeks seem to
be superior to a glass made of Sapphire.
24. Navavidrumabimba Shreenyakkaridashanacchada-

(i) One whose (gorgeous) lips challenge the lustre of fresh Corals and
the Bimba fruit (a fruit of a creeper, which when ripe is Red).
(ii) Sreedevee's lips are Red in colour, by nature. Coral and the Bimba
fruit are the two usually referred to for comparing lustrous Red
objects, Sreedevee's Rosy lips surpassthese two objects.
(iii) RadanacChada is another version and the meaning is the same.
25. Shuddhavidyangkurakaradvijapanktidwayoojjwala-

(i) One whoserows of teeth shine like sprouts of Shuddha Vidya.

(ii) The word Dvijd means twice born. This term is used to describe
three different things:
a. Brahmin - First birth from the mother and the second when the
Upanayanam is performed (when the sacred thread is first worn)
b. Birds - First birth as egg and the second when the chick comes out
of the egg
c. Tooth - First as milk teeth and second when the tooth sprouts in
place of fallen teeth.
(iii) Shuddha Vidya refers to the superior ShodasaksharT Mantra. It con­
sists of 16 letters or beejas. Beejas also mean seeds. The teeth look
like the two sprouts from the seeds - the upper and lower rows.
(iv) Dattatreya Samhita and other texts state that Shuddha Vidya is the
same as ^reeV'/dya.Hence the 16 letters of Shodasi Vidya are hidden
in this name.
(v) Brahmins learn and propagate Vedas. Hence they are called
Vidyankuras that is sprout of Vidya.Sreedevee's two rows of teeth
are compared to two rows of Brahmins, the sprout of Vidya.
(vi) In the Tantra text 32 types of initiations are mentioned - starting

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 . Sree Lalita Sahasranamam

from Shuddha Vidya, Bala, Dwadasartha, Matangin and ending with

Anutthara.These 32 types form the two rows of teeth of Sreedevee
- anothennterpretation of this name.
(vii)lt is indicated only the Dvijas(Brahmins) purified by these 32 initia­
tions Can reach Sreedevee's feet.
(viii) Sreedevee's Triakshari Mantra is also called as Shuddha Vidya. One
becomes eligible for the .32 initiations (Deekshas) only after he is
inducted into Triakshari. Shuddha Vidya is the base for the two rows
of teeth which sprout from Shuddha Vidya.
(ix) In the Paribhasha Slookas in the Nama Vibhaga part of this book, it
is stated that the 1000 names begin only with 32 letters out of 51
letters in the Samskrit alphabet, omitting 19 letters. It is also indi­
cated that entire Sahasranama Stoora is structured on these 32
letters.
26. Karpooraveefikamodasamakarshidigantara-
WHICH
(i) One who attracts the four directions towards Her by the pleasant
aroma of the betel (tamboola) emanating from Herlotus like mouth,
or one who spreads that aroma in all directions.
Veetika is a small pack (folded inside a betel leaf) with proper
mixture of aromatic spices such as camphor, cardamom, cloves,
musk, saffron, nutmeg, betelnut, lime, etc. The aroma emanating
from Sreedevee's mouth when She chews the Veetika spreads in all
directions. It is symbolically described as if the directions compete
with each other in surrounding Sreedevee to have a scent of this
aroma. D/krefers to the four directions and Digambarais the inter­
vening space between the four directions such as Southeast,
Southwest, etc.
(ii) In the latter part of this Stotra, there is another name
Tamboolapooritamukhi (559th name), which describes Sreedevee
chewing betel leaves.
(iii) Thename Samakarshadigantara is also mentioned as
Samakarshidigantara in some editions. There is no difference in
meaning between these two versions.
(iv) The 14th name in SreeLalita TrishatT, namely,
Karpooraveefisaurabhya Kallolitakagupthata also states the same
idea, Sree Adi Sankara in his commentary has stated that the whole

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 $ree Lalita Sahasranamam

world is drenched with this aroma emanating from Sreedevee's

mouth and Sreedevee is thus Maharajabhogavathi (one who enjoys
the comforts of an empress).
(v) It is told that there were legendary poets, who were Upasakas of
Sreedevee, viz. Kalidasa and Mooka Kavi, got their excellent capacity
to write poems by consuming the juice of Sreedevee's tamboola.
(vi) It is implied that the Dikpalas - the regents of the eight cardinal
points - encircle Sreedevee to offer their prayers.
27. Nijasallapamadhuryavinirbhartsitakacchapee-

(i) One whose sweet voice humbles the Veena (a string instrument)
called Kacchapi in the hands of SreeSaraswathi (goddess of learn­
ing).
(ii) Kacchapi is the name of SreeSaraswathi's Veena: Normally, in anf
string instrument like Veena, only the musical notes will be hea/d
and not the lyrics of a song. But since SreeSaraswathi is the embo­
diment of sound and music, the musical notes as well as the words
in the lyrics are heard from her Veena. However, the words would
not be explicit, but resemble the utterances of parrot and infants.
Sreedevee's voice is so sweet, that it wins over the sweetness of
SreeSaraswathi's Veena
(iii) There is one verse in Soundaryalaharee(66th verse beginning with
Vipanchya Gayanthi). It is stated that when SreeSaraswathi played
her Veena in the presence of Sreedevee, She admired its sweetness
and uttered the word 'awesome'. On hearing this SreeSaraswathi
was ashamed by the sweetness of Sreedevee's voice whiph sur­
passed the sound of her Veena and kept it inside its cover.
28. Mandasmitaprabhapooramajjatkameshamanasa-

(i) One who overwhelms SreeKameshwara's mind in the inundate of

Her smile.
(ii) Smita means smile - without the teeth being visible. Especially
Mandasmita means a very soft smile.
(iii) Majjat means sinking. SreeKameshwara does not want to copne out
of the flood of light that is Sreedevee's smile. At the sarne time
Hedoes not want to miss the opportunity of enjoying the beauty of

193
 the other parts; hence the use of the expression 'sinking'.
(iv) In Kamakala, Kama means bindu. Kala means Sun, Moon and fire.
Bindu denotes ahankara.Kama and kala denote Kamakala.
Kameshwara means both RajarajEshwara and the embodiment of
Kamakala.
(v) When Sreedevee emerged out of the fire of knowledge
(Chidagnikurjda), before crowning Heras empress, the question
arose as who can be made as Her consort. The only eligible candi­
date was SreeKameshwara. But the Devas were perplexed as His
• physical appearance -with knotted locks, covered with an elephant
skin or wearing nothing at all, with snakes as jewels and with ash
smeared all over the body - was in no way a match to Her bewitch­
ing beauty. Immediately SreeParameshwara took a beautiful form
of Kameshwara. Sreedevee swung a garland declaring that he on
whose neck the garland falls would be Her consort; it fell on
SreeKameshwara's neck and brought forth a smile in Sreedevee's
lips. SreeKameshwara was drowned in the beauty of Her smile. This
is narrated jn SreeLalithopakhyana.
29. Anakalitasadrushyachibukashreevirajita-

(i) One who shines by virtue of the incomparable beauty of Her chin.
(ii) Even the Vagdevatas (the goddess of words) could not find similes
to describe the beauty of Her chin.
(iii) ifeeAdi $ankaraa\so opines the same, in hisSoundaryalaharee, as
Kathankaram Bhruma; tavasubukam oupamya rahitam (67thverse/
(iv) Chubuka or Chibuka mean the same.
v) The 85th name Sreemadvagbhava Koofaika Swrupa Mukha Pankaja,
states the part of Sreedevee’s body above the neck denotes the first
part of ireeVidya Panchadasakshareemantra viz. Vagbhavakoota.The
description of this part of the body starts from the 13th name,
Champakashokapunnaga-sougandhikalasatkacha and ends here.
30. . Kameshabaddhamangalyasootrashobhitakandhara-

(i) One whose neck is so beautiful by the auspicious string tied by

SreeKameshwaro at the time of wedding.
(ii) Sreedevee is a Nitya Sumangali, who'is always a Sumangali, wearing

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 Sree Lalita Sahasranamam

the mangala Sutra. Although She emerged out of Chidagni Kuntfa,

already wearing the mangala Sutra, the Devas wanted to see the
wedding ceremony of the Holy couple and made Him tie the string
again on Sreedevee.
(iii) Sree Parameshwara acquired the name Kamari after he reduced
Cupid to ashes. Yet on seeing Sreedevee, it appears that He gave life
to Cupid and subjected Himself as the aim for the arrows by Cupid
so that love would arise in Himupon^reedevee, that too through the
grace ofireedevee. (84th name - Haranetragni Sandagdha Kama
sanjTvanoushadhi may be compared). Hence He becomes the lord of
Cupid - Kameesan.
(iv) Induced by His desire to marry Sreedevee, Eshwara made friendship
with Cupid and was worshipped by him as "Thou art my Lord".
(v) This mangala Sutratled by Kameesha showered blessings to the
entire world. The first such beneficial^ of this shower was Rathi-
Manmatha (Cupid) couple and that too for the upliftment of the
whole world.
31. KanakangadakeyurakamanTyabhujanvit

(i) One whose shoulders are adorned by golden shoulder bangles.

(ii) Angada and Keyura are the two ornaments worn the hands. Keyura
is for beautification whereas Angdcla acts as a shield for shoulders
and arms of warriors. As Sreedevee is a queen, She wears both the
ornaments.
32. Ratnagraiveyachintakalolamuktaphalanvita-

(i) One who wears a necklace with a pendant studded with gemstones
and garland of Pearls.
(ii) Griva means neck. Graiveya means the pendant in the necklace
- which adorns the neck and the string of Pearls aligning the necklace.
(iii) The necklace, the pendant and the sting of pearls represent the
three types qf devotees. Some will be chanting the names of
Sreedevee (doing Japa), but their minds will be wandering some­
where else. Their thoughts of Sreedevee stop with the neck. They
'j are Graiveya 'Chintakas, limiting their thought of Sreedevee above
the neck.They hang and swing from the necklace of Sreedevee,

195
 Sree Lalita Sahasranamam

hence they are called Loolas. For some others, the thoughts and
actions will be oscillating between Sreedevee and other extraneous
thoughts, like a pendant hanging from the necklace. The third'type
is the Muktas - the detached. They have got rid of their extraneous
thoughts and action and think of Sreedevee only. Thus, this name
classifies the devotees into three types.
(iv) The fruits of actions of these three types of devotees are also differ^
ent. For the Graiveya Chintaka and Loola the benefits are few - A-
phala. For the MuktasA-phalam - full benefits. Two meanings are
indicated for A-phalo - few and full. For those who just utter the
names (of Sreedevee) without concentration of mind, the benefits
are few. For those whose minds oscillate between material things
(Loolas) the benefits are still less. Those whose mind, word and
action act in unison derive full benefits. All the three types of devo­
tees are blessed with the gems like benefits they deserve.
33. Kameeshvarapreemaratnamarjiprathiparjastanee -

(i) One who offers Her breasts as price (or in exchange) for the gem of
love of SreeKameshwara.
(ii) ireedeveehas purchased SreeKameshwara's invaluable love for Her,
with her breasts.
(iii) ireedeveehas offeredtwice the price or price like (two jewels of
breasts) for a single jewel of SreeKameshwara's love. (Refer -
Adverse of Soundaryalaharee- Phalamapicha Vanchasamadhikam)
34. Nabhyalavalaromalilataphalakuchadvayee -

(i) ^reedevee's two breasts are like fruits in a creeper (line of hair)
climbing from the trench (the naval).
(ii) Thedeep naval is like a trench. The narrow line of hair grown
upwards from the naval is like a creeper. The two breasts appear as
if they are hanging from the creeper (an excellent metaphor).
(iii) Inverse of Soundaryalahareemay be referred;Stanamukula
Romavalilata.
35. Lakshyaromalatadharatasamunneyamadhyama-

(i) One for whom,the existence of a. waist base for the climbing

196
 Sree Lalita Sahasranamam

creeper of line of hair is to be presumed.

(ii) The creeper of hair line mentioned in tfib previous name is visible.
But the base where the root of the creeper is located is not to be
seen. The existence of a limb as waist is to be presumed.
(iii) As per Samudrika Sastra, the waist of upper classes of women will
be so small as to be presumed as non-existent.

36. Stanabharadalanmadhyapatfabandhavalitraya-

(i) One whose three folds in the abdominal area appear to be three
bandages worn on the waist to prevent it from breaking due to the
weight of the breasts.
(ii) Samudrika Sastra specifies that higher class men and women will
have three lines (folds) on their forehead, neck and abdomen. They
are signs of extremely good fortune.
(iii) Refer - 80thverse of Soundaryalaharee Thridhanaddham
Deveethrivalee lavaleevalleebhiriva.
37. Arurjarurjakousumbhavastrabhasvatkafeetatee -

(i) One whose waist shines with the crimson silk worn on it.
(ii) The dual expression Aruija-Arurja means dark red or Crimson.
(iii) TheRed here is like that of Arurja, the charioteer of the Sun God,
who rises before Sun rises.
(iv) Kausumbha Vastra means Red silk cloth. The juice of Kausumbhc
herb is used to dye cloths in Red; hence Kausumbha Vastra.
(v) Sreedevee has worn Kausumbha Vastra on Her waist.
/i) It appears as thoughArurjaVagdevee's name is indirectly stated here.
38. Ratnakinkirjikaramyarashanadamabhooshita-

(i) One who wears a girdle string (Meekala Sutra) lined with tinkling
gems.
(ii) The golden girdle string is line with small tinkle bells. The small
gems inside the bells make a soft pleasant sound.
(iii) The part of Sreedevee's body below the neck and above the thigh
represents the central portion of Pancha Dasaksharee Mantra con­
sisting of six letters. These are indirectly stated from 30th till 38th

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 Sree Lalita Sahasranamam

names,
39. Knmpshnnvatasoubhagyamqrdavorudvayanvita-

(i) One who has two beautiful and soft thighs known only to
ireeKameshwara.
(ii) The softness and the smoothness of Her thighs are known only to
SreeKameshwara.
(iii) Soubhagya here means exquisiteness or beauty.
40. Marjikyamukufakarajanudvayavirajita

(i) One whose knees resemble hard, Red caps made of rubies.
(ii) The knees are so Red and seem to be like a hard cap.
(iii) The softness of the thighs mentioned in the previous name is con­
trasted with the hardness of the knees.
(iv) The reason for hardness of Sreedevee’s knees is stated in the
82ndverse of Soundaryalaharee.
(v) Mukufa and Makufa - both have the same meaning.
41. Indragopaparikshiptasmaratoorjabhajanghika -

(i) One whose shank resembles Cupid's quiver surrounded by fireflies.

. (ii) A quiver is a case for carrying arrows, carried by the warriors, with a
broad mouth and tapered at the bottom.
(iii) The two shanks bf ireedevee are firm and reddish. This resembles
Cupid's-tjiliver surrounded by insects sparkling at night. The bright-
nprf of the ankles is enhanced by the sparkling insects.The reddish
legs are glowing naturally, feut-as a metaphor this is compared to
J ih&I«flies.shining inthe night.
(iv) SreeAdi Sagkara says in 83rdverse of Soundaryalaharee, that Cupid,
who was burnt down by Lord Shiva was waiting for an opportunity
to seek revenge on Hjm, and when He was attracted by Sreedevee’s
beauty, Cupid made Sreedevee’s shanks his quiver and Her toes his
arrows;
Parajethum RudhramdhvigugaCharagarbhau Girisute
Nishangou Janghete Vishama Vichikho Badhamakrta
42. Goodhagulpha -
(i) One whose shanks are covered by firm muscles.

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 Sree Lalita Sahasranamam

(ii) Gulphd refers to the calf muscles above the ankles; it means firm
and beautiful ankles.
43. Koormaprushfhajayishrjuprapadanvita

(i) One whose foot resembles a turtle's back.

(ii) The back of the feet of higher class women would be pyramid like.
In the absence of any other suitable comparison, turtle's back
(though of an inferior class) is used as a simile.
(iii) The 88thverse of Soundaryalaharee also explicitly states that this
simile is not the most appropriate one;
Padam Tekeertteenam Prapadam Apadam Devee Vipadam
Ktham Neetam Sadbhi: Katina Khamateekarppara Tulam
44. NakhadeedhitisanchannanamajjanaTamoguga-
dnlyull
(i) One who removes the darkness of ignorance of those who prostate
(Tamo Gurja) before Her by the lustre of Her toe nails.
(ii) When Brahma, Vi^hrju and other Devas prostate before Sreedevee's
feet, the lustre of their crown face fhe lustre of Sreedevee's toe
nails, and unable to stand, their brightness go back inside them and
remove the darkness of ignorance.
(iii) Or, just by contact, the lustre of the toe nairs<removes the darkn
of ignorance.
(iv) Not only for the Devas, but also for all those Who, wo
Sreedevee, the same benefit i.e. the removal of ignorance
obtained..
45. Padadvayaprabhajalaparakrutasaroruha

(i) One who won over the lotus flower by the lustre of Her two feet.
(ii) Generally, it is a literary tradition to take the lotus flower for
comparison with the face, feet and eyes of beautiful men and
women. Lustre, softness, beautiful structure and a lovely appear­
ance are the special features of a lotus. In the case of ^reedevee's
feet, there is one more special characteristic. Lotus will blossom and
shrivel on the same day, whereas Sreedevee's feet remain perma­
nently lustrous, and thus they win over lotus.

199
46. . Sinjanamarjimanjeeramaqd^aireepadambuja-

(i) One whose Lotus feet are decorated with anklets with tinkling bells.
(ii) The anklets worn on Sreedevee's feet have bells fixed with gems.
They make a sweet and soft jingle while oscillating. They add ^reeto
Her lotus feet, (^reeis one word which cannot be translated into any
other language, to bring forth its entire meaning). Broadly it means
"all that is good".
(iii) Chinjana is another expression in some texts. The meaning is the
same.
47. Maraleemandagamana - ♦HlofintviH’il
(i) One whose gait is slow and beautiful like a female swan.
(ii) The gait of a swan is always soft and beautiful. The gait of a female
swan is all the more graceful. Hence the female swan is compared.
(iii) Everyonestands spellbound by the beauty of Sreedevee coming out
of the sacrificial fire.
(iv) The same idea is expressed in Soundaryalahareeand Mooka
Panchasati. The swans in freedevee's palace try to learn and copy
the gait of ireedevee. The soft sound of Sreedevee's anklets seem to
teach lessons to the swans.
Refer: Padanyasa Krida Parichoya Mivanabdhu Manasa:
Skhalantaste Khelam Bhavanaka/ahamsa Na Jahati
Athastheesham Shikshadm Subhagamaqi Manjira Rarjita-
Chaladachakshanam Chararjakamalam Charucharitee
(91^verse of Soundaryalaharee]
MardlinamYamobhyasanakalana Moolaguravee
(Mookapanchasati - Padaravinda Satakam - 3)
(v) That part of Sreedevee's body below the waist represents the
Shaktikuta of Sreedevee's Mantra consisting of four syllables.
48. Mahalavarjyashevadhi: -
(i) She is a repository or container of all beauty.
(ii) Sreedevee's divine beauty is unparalleled. Her face is described as a
container gathering all the beauty. The below 12th verse of
Soundaryalahareemay also be referred.
Tvadiyam Soundaryam Tuhinagirikanyee Tulayitum
Kaveendra: Kalpante Kathamapi Virinchi-Prabhrutaya:

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Sree Lalita Sahasranamam

49. Sarvarurja -
(i) Her body, garments, jewels, flower and lustre are all Red.
(ii) It was not just becauseShe emerged from the sacrificial fire, but it
was natural to Her.
(iii) Lauhityametasya Sarvasya Vimarsah - Pavanopanishad(29) may
also be referred.
(iv) This name occurs as the 138th name in Lalita Trishati . In his
commentary, SreeAdi Sankara quotes the Vedic text Asau
Yastamroo Arurjah.
50. Anavadyangee -
(i) One who has a flawless body structure.
(ii) Her flawless body looked at from foot to head or from head to foot
bestows bliss on those who are blessed to have a vision.
51. Sarvabharagabhooshita -
(i) One who is adorned with all ornaments.
(ii) The jewels worn by Sreedevee (from the Choodamagi worn on the
head to the toe ring) are described in the KalpaSutra, Kalika Purarja,
etc. For one who has a flawless body structure as stated in the
previous name, all the jewels try to add to Her beauty, but fail in
their attempts. On the other hand, the elegance of the jewels is
enhanced by their presence on Sreedevee's body. (The list of jewels
is given under the 235th name Chatushshashti Upacharadya).
(iii) Completely decorated with all the ornaments. It can also be inte
preted to mean that Sreedevee is the one who endows the status»
ornaments on the jewels worn by Her.
(iv) The same name occurs as the 140th one in Lalita Trishati
asSarvabhararjabhooshita or Sarvabhoosharjabhooshita.
(v) After describing the physical form of Sreedevee from head to foot,
the Sahasranama proceeds to describe Sreedevee's dwelling place.
52. Shivakameshvarangkastha - Riqc^l^
(i) One who sits on the left lap of Her consort SreeShivakameeshwara.
(ii) Kama means a beautiful person. Siva means the auspicious one.
ISwara is the one who controls (rules over) the actions of others
according to his wish. Hence Shivakameeshwara.
(iii) Kameeshwara is one who is capable of taking any form of his
choice. It also means that he is more handsome than Kama (the God

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 $ree Lalita Sahasranamam

of love) - Cupid, hence Kameefhwara.

(iv) According to Sruti (Vedas), Pragnana is Kameeshwara.
(v) Brihadaraqya Upanishad (1-4-17) states that the Ishwara who
wished to create the world was called Kama. (Atmaivedamagra
Asiteekaeeva Sookamayata)
(vi) The term Shivakameeshwara has not been used in the sense
Sadarana Rudra or Manmatha.What is referred to here is the
Icchashaktiof the Supreme Being.
(vii) ^reedevee is Shivakameeshwari, as She sits on the left lap of
Shivakameeshwara. Al I the explanations given above are equally
applicable to Her.
53. Shiva
(i) Shiva's consort, and hence Shiva - inseparable from Shiva.
(ii) Embodiment of auspiciousness, bestower of auspiciousness - The
Icchashaktiof the Supreme Being -Liberation personified.
(iii) Everything ultimately rests with Sreedevee. Hence Shiva.
(iv) Parameeshwara has eight forms, viz. Earth, Water, Fire, Wind,
Space, Sun, Moon and Jeeva.Sh/va in the form wind is called Tsana.
Hisconsort is Shiva.
(v) The statement in the Vedas - Yathee Rudra Sivathanoohmay be
referred.
54. Svadheenavallabha
(i) One who has a loving and amenable consort.
(ii) Shiva's sakthi (energy) is Devee. Energy is a characteristic feature,
which cannot exist on its own, but always exists with matter. Thus it
means that Sakthi lives with Shiva and is obedient to Her. But in
factSh/va is controlled by Sakthi and always seeks Her help in all his
actions.
(iii) The Inverse of Soundaryalaharee - Shivasakthya Yukta Yadibhavati
Saktahprabhavitum Nacheedevam Devo Na Kahlu Kusataspagditu
mapi may be referred.
(iv) In practice, if anybody is idle he is referred as Shivanee.
(v) One by whose grace women got their husbands. Sukanya wed
Chyavana, SachiDevee wed Indra and Rukmagi wed Kri$hga by
worshipping Sreedevee and by her blessings.
(vi) Although Sheis independent and not under the control of
Parameeshwara, Sheis his beloved. SwadhTna - independent;

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 sftcifridl Sree Lalita Sahasranamam

Vallabha - beloved.
(vii)When l/agDeveesstarted to explain the dwelling of Sreedevee, they
first talk about the lap of Sh/voand then continue to describe other
dwellings.
55. Sumerumadhyasrungastha -
(i) One who dwells in the central peak of mount Meru.
(ii) Sumeru is a golden mountain which supports the Earth as its base.
There are three peaks located triangularly in the centre of the
mountain, and there is another fourth and higher peak at the centre
of the triangle. The Sreenagaram where Sreedevee dwells is in this
fourth peak.. These details are beautifully described in
Lalitastavaraja written by sage Durvasa.
56. Sreemannagaranayika - hth4miRq>I
(i) The head of (nayika) Sreenagaram.
(ii) Sreenagaram is always known as Sreemad Lakshmee Vidya
Nagaram and Sreedevee is its head of state.
(iii) This city (nagara) is said to be in two locations; one is as stated in
Lalitastavaraja. The other is the centre of Sudhasamudra as told in
Rudryamala.
(iv) Sreemannagaram may also be understood to mean Sree Chakra m
and hence Sree Chakra nayika. This has also been stated in Goutfapa
Sutras.
57. Chintamagigruhantastha -
(i) One who dwells in a house constructed of Chintamagi.
(ii) Chintamagiis a gem stone which bestows all the desires of the mine
Chintamagigraha isa palace built with Ch intomagigems. She dwells
in it.
(iii) The syllables in Sreedevee's mantra are also capable of bestowing
what the mind desires and hence referred to as Chintamagi.
SreedeveedweUs in those syllables (Bljaksharas).
58. Panchabrahmasanasthita -
(i) One who sits on a seat made of five Brahmams.
(ii) Sreedevee sits, besides Kameeshwara, on a seat (cot) whose four
legs are Brahma, Vifhgu, Rudra&Tsana, and the sitting plank is
■SadaSiva. When Parabrahmam desires to evolve this world, these
five Brahmams help to materialise this desire by carrying out the

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 Sree Lalita Sahasranamam

five functions of creation (Srishti), sustenance (Sthithi), destruction

(Samhara), screaming from the impacts of material pleasure & dis­
pleasure (Tirodhana) and blessings (Anugraha) to bring about the
changes. These Brahmams respectively are the legs on Southeast,
Southwest, Northwest and Northeast directions and the sitting
plank.
(iii) Since all the five are constantly in meditation, with their eyes
closed, contemplating on Sreedevee, they are called
Panchabrahmams.S\nce all these five emerge from and ultimately
converge in the same Parabrahmam, they are also referred to as
Brahmams. Sometimes^reedeveeabsorbs in herself the energies of
these five Brahmams like creation, etc. In those situations these five
Brahmams are called Panchapretas. Consequently,^reedeveeis
referred to as Panchapretasanaseena (249th name) and Pancha-
pretamanjadhisayini (947th name).
(iv) The reason for these Brahmams being the- legs of the cot is their
desire to be of faithful service to Sreedevee in close proximity.
59. Mahapadmafaveesamstha -
(i) One who lives in a big Lotus jungle. This jungle is in the centre of
Chintamarjigraha.
(ii) One who lives in the Brahmarandhra,*below the skull, in a Lotus
with thousand (countless) petals.
(iii) Mahapadma is a superior species of elephants. The forest, inha­
bited by such elephants is Gajaranya, also known as Tiruvanaika (a
temple near Tiruchirappalli, in Tamilnadu). The presiding deity of
this temple is SreeAkilandeswari).
60. Kadambavanavasinee
(i) One who lives in Kadambawoods.
(ii) Chintamagigraha is a palace, of gems surrounded by a jungle of
Kadamba trees. Sreedevee dwells in this jungle.
(iii) Sreepura is surrounded by 25 walls made -of metals and gems
representing 25 concepts (Tatvas). The Kadamba jungle is located
between the gold and silver walls.
(iv) Madurai (a holy city in Tamilnadu) Is also known as Kadambavana.
Sreedevee is the presiding deity here with the name Meenakshee.

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 sftafrldl $ree Lalita Sahasranamam

61. Sudhasagaramadhyastha-
(i) One who lives in the centre of the ocean of nectar.
(ii) The location of this ocean of nectar is given differently in various
sources. According to Rudryamala, the Chintamagigraha is located
in this ocean.
(iii) The Vedas say Yoovaitham Brahmagoovedam Amrithenavratam %
Purim (City surrounded by nectar) -Aruga Prasnd - 27.116.
(iv) The Bindusthana in the Chandramagdala, in the Lotus with thou­
sand petals, below our skull is referred to as Sudhasindhu (Ocean of
nectar).
(v) According to Chandogya Upanishad, this ocean is located in the city
of Aparajita, which can be reached by worshipping a god with
attributes (Sagugopasana). Aparajita for Sreedevee worshippers is
like Kailas for Shiva worshippers and SreeVaikugtam for Vishgu's
worshippers. There are two tanks in this city called Aram and Nyam,
which are referred to as Sudha Sagara.
(vi) In the commentary on the Brahma Sutra,Anavrttih Sabdah (IV - 4-
22), these oceans of nectar are referred to.
(vii) The 8thverse of Soundaryalaharee, starting with Sudhasindhoora
madhya, also talks of Sudha Sagara.
62. Kamak^nee- chiHiyjfr
(i) One with beautiful eyes.
(ii) One who has (beloved) Kameshwara as her eyes.
(iii)One who bestows all desires of Her devotees by Her eyes.
(iv) One who has Saraswathi (Ka) and Lakshmee (Ma) as Her eyes.
(v) Kancheepuram is one of the 51 Sakthi Pitams, where Sreedevee's
waist (the place where the waist band, Kanchi, is worn) fell. Brahma
performed a sacrifice in this place seeking the powers of creation.
ireedevee was called Kamakshee as she fulfilled Brahma's desires.
(vi) Kama (Cupid) was destroyed by Paramashiva's third eye and
restored to life by Sreedevee's vision. Hence Kamakshee.
63. Kamadayinee- cb i h c;i R 41 I

(i) One who fulfills Her devotees desires.

(ii) Dayini - one who gives to Her devotees, Kama - Kameshwara, that
is, one who leads Her devotees to Kameshwara and become one
with Him.

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 sficiPicii $ree Lalita Sahasranamam

(iii) Kamada means Shiva - that is one who destroyed Cupid. Ayini
means auspiciously united. Kdmadayini means, one who is auspi­
ciously united with the destroyer of Kama.
(iv) Hereditary property is called Dayam. Sreedevee has Kama as
Dayam. Her association with Kama is timeless.
(v) 989thna me-Vanchitharthapradiyinis nd Trishati 43rdname
Tpsithdrthapradiyinivnay be referred.
(vi) Names 61, 62 and 63 were separately considered above. Even if
read together, it forms a complete sentence i.e. Sudhasagara
madhyastha KamaksheeKamadayinee- Kamakshee, dwelling in the
centre of the ocean of nectar, bestows all that the devotees desire.
64. Devarshigarjasanghatastooyamanatmavaibhava-

(i) One whom groups of devas and rishis (gods and sages) pray to, and
celebrate.
(ii) Vibhu means omnipresent. Vaibhava is omnipresence. Sreedevee is
omnipresent so that She can bestow Her devotees' desires every­
where and immediately.
(iii) Sanghatasthooyamana means, one whom groups of devas and
sagespray to. Sanghata also means variously. Devas and sages pray
to Her in various forms.
(iv) Sanghata also means a kind of hell. Devas and sages pray to
Sreedevee to get released from this hell.
(v) If interpreted as Samyak-ghata means totally, annihilated. The
annihilation of Bhantfasura to be referred to in the next name is
indicated here.
(vi) One to whom Devas (Brahma and others), sages (Vasishta and
others), Devarishis (Narada and others) and Gagas (Aditya and
others) pray.
(vii) Atma is the dynamic form of Sreedevee - omnipresent, omnipotent,
love in all forms (Sat, chit and ananda - that is existence, knowledge
and bliss). It is in this form to whom groups of devas and sages pray.
This Atma is the undivided form of Sreedevee. Refer: Sadananda
poorrja: Svatmaiva Paradevata Lalita (Bhavanopanishad - .28). In
this name ^reedevee's (as Atma) omnipresence, omnipotence and
boundless energy are indicated.

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 sflcitrldi Sree Lalita Sahasranamam

65. Bhandasuravadhodyuktashaktisenasamanvita-
dl-HH^dl
(i) One who is leading an army of Shakt is intent on destroying the
demon called Bhanda.
(ii) The objective of devas referred to earlier (in name 5) - that is
destruction ofBhandasura,.\s indicated here. She stands prepared to
achieve that objective with an army of Shaktis in different forms
created by Her.
(iii) One with whom the several form of Shakti is an integral part.
(iv) One who has the power or is capable of destroying ego of which
Bhandasura is embodied.
(v) When Manmatha (Cupid) was reduced to ashes by the fire of
Shiva's third eye, Lord Garjapathy collected the ashes and made a
male figure out of them. It came alive, did penance and obtained
many boons from Shiva. Brahma acclaimed this achievement saying
Bhand, Bhand (good, good) and hence he got the name Bhandasura.
His cruel (demonist) character was the result of his emergence from
the ashes arising out of the fire of anger of Shiva. Sreedevee came
with the army of Shaktis to destroy him.
(vi) Bhanda was bound by his own ignorance, and lived with the thought
that sensual pleasures are supreme (Asushu Mamthee Asurah). He
was ignorant of his Atmaswarupa (soul). It was necessary to destroy
his cruel (demonistic) character. What was needed was, effort
(Udyama)-, when effort was mobilised, the power required to
destroy this cruel character would be generate'cT to help him. The
powder of soul (atma), hidden in a state of ignorance, when emerges
by a process of knowledge, evolves as various forms of Shakti. The
real concept (tatvdrtha) is that, the power of soul, hitherto hidden
from Jeeva by ignorance, comes out as powerful Shaktis when effort
is made to achieve self realisation.
I
(vii) Goudapada Sutr.a(16) states Bhandasura Hananartham Eeka Eeva
Aneeka.
66. Sampatkareesamaroodhasindhuravrajasevita-

(i) One who is worshipped by the elephant brigade commanded by

Sampatkari.

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 uwihh £ree Lalita Sahasranamam

(ii) Sampatkari is the commander of ^reedevee'selephant

Mgade.Sindhura means an elephant. This commander is mounted
on an elephant called Ranakoolahala. She emerged out of the -
elephant goad in the hands of Sreedevee and commanded the
elephant brigade of thousands of elephants.
(iii) Sampatkari Vidyais a powerful mantra. It finds a place in the Swa­
tantra Tantra and consists of three syllables (beejaksharas).
(iv) The mental state which is full oT the wealth pleasure is called*
Sampatkari. This mental state is founded on the objects of senses
like sound. These objects are equated with elephants. Hence
Sreedevee is said to be worshipped by Sampatkari elephant.
(v) The knowledge which enables one to identify the knower, the
knowledge and the object of knowledge separately £nd their corre­
lation is known as Sampatkari.
67. Ashvaroo^hadhishfitashvakotikotibhiravruta -
3T%ll4e\<3 R.R <|c[di
(i) One who is surrounded by crores of horses commanded by
Ashvaroodha.
(ii) The commander ofSreedevee's horse brigade is Ashvaroodha, who
emerged out of Sreedevee's noose and is mounted always on a
horse called Aparajita.
(iii) The five sources of knowledge are equated to horses on which is
mounted the mind. Hence the mind is Ashvaroodha. It is only
through the senses (instruments of knowledge and action) that the
mind carries out its activities of resolution and implementation.
ireeDevee is surrounded by horses symbolising senses controlled by
the mind. She is the master and controller of the senses.
Durga Saptashatee (5.77)may be referred;
Indriyagam Adhishtatri Bhutanam Chakilishuya
Bhuteshu Satatam Tasyai Vyaptyai Devyai Namoo Nama:
(iv) Ashvaroodha Devee's Mantra consists of 13 syllables.
68. Chakrarajaratharoodhasarvayudhaparishkruta

(i) One who is mounted on the iree Chakra chariot surrounded by all
kinds of weapons.
(ii) $ree Chakra is considered as the king of all Chakras (Yantras of gods)

208
 Sftrifritii TT^Ffnnr Sree Lalita Sahasranamam

and hence is called Sree Chakraraja. Sreedevee is always present in

this, and this is also the chariot of Sreedevee. The nine avararjas of
Sree Chakra are the nine tiers of the chariot. The area of Sree
Chakra is 4 yojanas and the height 10 yojanas.
(iii) The Sarvanandamaya Chakra in the centre of the Sree Chakra
shines as the flag on the top of the chariot. It is called Anandadwaja
(flag of bliss).
(iv) The four weapons of Sreedevee, namely, Pasa (Noose),
Ankusa(goad), sugarcane bow and flower arrows mount the chariot
before Sreedevee enters and take their positions around Her seat,
assuming the form of Shaktis. Similarly all the other weapons also
mounted the chariot assuming their respective forms of Shaktis.
Normally a soldier mounts the chariot carrying all the weapons, but
here the weapons assume the forms of Shaktis and mount the
chariot on their own (that is the meaning of the word arootfha).
(v) These weapons are the means for achieving self realisation.
(vi) The chakraraja chariot has the six wheels as the base, or the means
for controlling or breaking through the six chakras take the form of
the weapons (meaning - suddha Vidya - Sreedevee is adorned by
these weapons.
69. Geyachakraratharoodhamantrirjeeparisevita
Adi
(i) One who is worshipped by Mantrini Devee who rides the Geya
Chakra.
(ii) Shyamala is a Shakti created by Sreedevee out of her sugarcane bow
||
as an embodiment of mind energy. Her complexion is that of rain­ i
cloud, and her knowledge of music is profound. She has a Veena in
one hand and a parrot in another. She is capable of bestowing on
her devotees, sweet voice, knowledge of music and power to attract
the mind. She has taken charge of administrative functions of
Sreedevee's kingdom. [Refer 786th name - Mantrineeyastha
Rajyadhooh].
(iii) \r\Sreedevee's army, Mantrinee occupies a position next to Her. In
statecraft, the king/ queen may have to have consultations on many
matters without other's knowledge. This process is known
mantralochana.Just as mantras are said to be secret, matters in
statecraft are also referred to by the same name. One who renders

209
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 Sree Lolita Sahasranamam

such advise is called Mantree/ Mantrinee.

(iv) The name of her chariot is Geyachakra. Geya means famous. It has
seven tiers. When it moves, the sound it makes is like musical notes,
and that is another reason, why it is called Geya (musical) chariot.
Yoginis occupy the seven tiers of this chariot.
(v) Geya - important; Chakraratha - Devee mounted on a circular
chariot; aroodha - one who contemplates on; Mantrini - one who is
worshiped by those initiated into the mantra.
(vi) The concept, of contemplating Sreedevee and self as one and the
same, is explained in the tantraraja. This has to be learnt only
through a proper teacher
(vii) Mantrinee was once born as the daughter of sage Matanga and was
thus known as Matangee. Typical of women living in jungles, she
wears earrings made of palm leaf, and headgear made of wild
flowers. The very sound of the Veena in her hands killed her
enemies. The parrot in her hand was Veda personified. Dhanurveda,
which is a part of the Vedas, was made into bow (called Chitrajeeva)
and arrows and given to Sreedevee. The Veena and the parrot in the
hands of Shyamala became the Shaktis known as Yantrini and
Tantrinee.
(viii) If Xhemantras are contemplated with controlled mind and clear
intellect, they convert the mind into Sreedevee’s form. This is
mantrasiddhi (fruition of the power of mantra). One who attains
that status is Mantree.
70. Kirichakraratharoorjhadarjdanathapuraskruta -

(i) One who is piloted by Darjdanatha riding the chariot called

Kirichakra.
(ii) Kiri (kiti) means a Varaha (Boar). Darjdanatha's chariot is in the
shape of a Boar.
(iii) Darjdanatha is also known as Varahi. She was created by Sreedevee
from her five arrows. She is the commander-in-chief of Sreedevee’s
army. Head of Darjdanatha army - knight. She carries a weapon
called Dandayutha in her hand. She has a very strong physique like a
wild boar and hence Varahi.
(iv) She is shrewd enough to act as per Sreedevee’s will and hence
known as Sankeeta.

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 Sree Lalita Sahasranamam

(v) Agnachakreshwari - one who is responsible for carrying our

Sreedevee's orders.
(vi) One who resides in the Agnachakraln the human body.
(vii) The Kirichakra has five tiers, which are occupied by Yoginis.
(viii) Kiri also means the cycle of creation, sustenance and destruction;
Dagdanatha is mounted on the chariot symbolising this cycle. Even
then Darjdanatha - Apuraskrita - one who does not come under the
control of Yama (Lord of death). The purport of this is that Yama will
not approach those who concentrate on Sreedevee in their mind.
71. Jwalamalinikakshiptavahniprakaramadhyaga -

(i) One who dwells in the centre of the fort of fire built by Jwalamalini.
(ii) In the Sree Chakra , there are fifteen Nitya Devees seated, five each
on the three sides of the triangle around the Bindhu. They are
immortal and symbolising the time. They are respectively,
Kameshwari, Bhagamalini, Nityaklinna, Bherunda, Vahnivasini,
MahavajrEshwari, Shivaduti, Twarita, Kulasundaree, Nithya,
Neelapathaka, Vijaya, Sarvamangala, Jwalamalini and Chitra. In the
centre ireedeveeHerself occupies the Bindusthana as the
16thMaha nitya. In the bright half of the lunar month (Suklapaksha),
they are worshipped starting from Kameshwari and ending with
Chitra, and in the dark half of the lunar month (Kri$hrjapaksha)
starting from Chitra and ending with Kameshwari, in the reverse
order. Jwalamalini is worshipped on the fourteenth day of bright
half and on the second day of the dark half.
(iii) According to Lalithopakyana, in the course of the battle with
Bhandasurd, in order to protect the army, Sreedevee instructed
Jwalamalini to build a fort of fire with 100 yojana area and 30
yojana height, in the centre of which She staged with Her army.
(iv) Jwalamalini represents the five triangles of Shakti and Vahniprakara
represents the four triangles of Shiva (in the form of fire); Akshipta- I
integral, that is all the nine triangles are integrated in the centre of
which (Bindusthana) is Sreedevee.
(v) As mentioned in the previous name, although She is the cause of
three functions viz. creation, sustenance and destruction, She is not
affected or does not undergo any change on account these acts. She
is surrounded by Jwalamalas (sparks of fire) and yet remains

211
 unaffected.
72. Bhandasainyavadhodyuktashaktivikramaharshita -

(i) One who is pleased with the valour of the Shaktis, engaged in
destroying Bhanda's army.
(ii) Sreedevee created an army of Shaktis out of her own self to destroy
Bhanda's army and She was pleased when Her army achieved that
objective.
(iii) Bhandasura did not realise his self due to his ignorance. He had
created his army out of his own mental aberrations, which was the
result of his mental differentiation. To counter this Sreedevee
herself took various forms of Shaktis and destroyed that ignorance.
She was pleased with the gradual destruction of ignorance and
emergence of knowledge.
73. Nityaparakramafopanireeksharjasamutsuka -

(i) One who was enthused by the Nitya Devee's celebrating the
invasion of the enemy's army.
(ii) Bhandasura sent his 15 generals to the war. The 15 Nityas of
Sreedevee's army faced and won over those generals.
iii) Once in the course of the battle with Bhandasura, two of his
generals Damanaka and Chitragupta surrounded the
SreeChakraraja chariot and started waging a war by unfair means;
at that time the 15 Thithinityas proved their prowess by destroying
them in front erf Sreedevee, much to Her delight.
(iv) Because of their permanence (immortality), the Atma Shaktis (the
soul) are called Nityas. Parakramatopa - growing due to inward self
realisation. One who is pleased with that.A person attains external
bliss when the immortal soul power wins over the demonic forces,
which raise their head from time to time within the mind.
74. Bhandaputravadhodyuktabalavikramanandita -

(i) One who was pleased with .the valour of Bala, who ventured to
destroy Bhanda's sons.
(ii) When Bhanda saw the destruction of his soldiers, he sent his 30
sons, starting from Chaturbahu ending with Upmaya, etc., to

212
 Sree Lalita Sahasranamam

continue the battle. They were killed by Bala Tirupurasundaree,

SreeDevee's daughter. Bald was a child who was always 9 years old.
She wore an armour which emerged our of Sreedevee’s armour, and
fought with Bhanda's sons riding a small chariot called Karniratha.
ireedevee was delighted with Bala’s fighting skills.
(iii) ireedevee's mantra is Panchadasakshari. It consists of three groups
of 5, 6 and 4 syllables. These groups are respectively called
Vakbhavam, Kamarajam and Shakti. The Bala mantra has three
syllables viz., Im, Kleem and Sowh. Each one of these syllables
belongs to each one of the above groups. The three groups of
Panchadasakshari andthree syllablesof Bala mantra are in no way
different in fame or energy. Hence Bala mantra is called as Laghu
SreeVidya. Before SreeVidydDeeksha is initiated on any one, Bala
mantra is first taught.
(iv) There are three types of sins viz. arrogance, illusion and ignorance.
These sins tie the soul to this world (by repeated birth) (names 133
to 135). Each of these sins seen through each of the 10 organs in the
body is indicated as 30 sons Bhantja. Bala Mantra destroys these.
75. Mantrirjyambdvirachitavishangavadhatoshita -

(i) One who was pleased by the killing of the demon Vishangan by
MantrineeDevee (Shydmala).
(ii) The demon Bhandan did penance to Lord Rtidra and got the power
to create demons as per his will. Accordingly he created the demon
called Visukran from his right shoulder and the demon called
Vishangan from his left shoulder. He treated both of them as his
brothers. He appointed Vishangan as his minister and Visukran as
his commander-in-chief. Shyamala, the Mantrini Devee, killed
Vishangan. Sreedevee was pleased by seeing this.
(iii) Shangam means interest. *V7 means, wrongful. Hence Vishangan
means wrongful attraction. That is, indulging into wrongful acts by
the organs. Mantrini in the form Mantra Sakthi of Sreedevee
destroyed this wrongful attraction.
76. Vishukraprdgahararjavdraheeveeryananditd-
i
i

(i)' One who was pleased by the prowess of Varahi while killing the

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 sftalrldi $ree Lalita Sahasranamam

demon Visukran.
ii) Visukran was the commander-in-chief of Bhantfan. Varahi, the
commander-in-chief of Sreedevee killed him. Sreedevee was happy
to see this.
iii) Vi - hostile. Sukram - light or strength. Hence Visukran means one
who spends all his energy against the Atma Shakti. Or: Vi - excess,
Suk - sorrow, Ra - one who brings. That is one who brings excess
sorrow. He was killed by Varahi, the Kriya Shakti of Sreedevee.
(iv) In Lalithopakyana, it is mentioned as Varahi killed Vishangan and
Mantrini killed Visukran. However, the version given in Lalita
Sahasranamam seems to be appropriate.
(v) Sreedeveein the form of Bala Devee destroys the three sins and
makes the Atma Tatva to glow. Be our side in the form of Mantrini,
helps focus the oscillating mind and soul. In the form of Darjdonatho
make the soul dedicated to LordEshwara and gives energy to do all
the karmas (routines) with determination. It is worth noting that
these three names, mantras, their meanings and structure, are all
easily understandable.
77. Kameshwaramukhalokakalpitasreegaijeshvara

(i) One who created SreeGarjeshwara just by looking at the face of

SreeKameshwara.
(ii) By seeing the destruction of his army, Bhandan ordered Visukran to
set the Vighnayantram. Made by illusion of demons, this yantram
was kept in the midst of the army of Sreedevee. On account of this,
the army of ireedevee was affected by the following eight feelings -
laziness, disinterest in fighting, an inferiority complex that we
cannot do it, fatigue, feeling sleepy, unconsciousness, lack of moti­
vation like cowards and loss of self respect. Mantrinee complained
to Sreedevee about this. She just made a glimpse at
SreeKameshwara, who was seated by Her side. The two sights
merged with smile and affection. Resultantly SreeGarjapathy
emerged with elephant face hugging Siddha Lakshmee called
Vallabha. He had in his ten hands - pomegranate, mace, sugarcane
bow, spear, wheel (chakram), conch, noose, Lily flower, paddy crops
and one of his own tusks. In his eleventhhand, the trunk, he carried
a sacred pot (kalasam) made of gems.

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 Sree Lalita Sahasranamam

(iii) There are obstacles like lazyness in functioning of the intellect. The.
yoga energy is the only tool that can enable remove such obstacles
and make the mind focus on required things. Sree Garjesha is the
god who provides such energy. Hence he is treated as provider of
clear mind by removing all obstacles. The word ko/p/toindicates the
beauty of the Garjesha incarnation.
(iv) Kameshwara is the form of Shiva without any qualities. Its
mukhaloka - by reaching that experience, kalpita - created,
Sreegarjeshvara - She is with that Eshvara alongwith Puryashfaka.
(v) Puryashfaka is the control of the below and reaching the status of
Eshvara:
a) Five sense organs
b) Five organs for actions
c) Mind, intellect, egoism and concentration,
d) Five breaths
e) Five basic elements
f) Desires
g) Actions
h) Ignorance.
78. Mahagageshanirbhinnavighnayantrapraharshita-

(i) One who rejoiced when Maha Garjesha destroyed the magical
Devices called Vighnayantra.
(ii) It is nice to understand the meanings combining the names 77 and
78.
79. Bhandasurendranirmuktashastrapratyastravarshirjee-

(i) One who directs counter missiles to destroy the armaments of

Bhantfasuran.
(ii) The weapons used in the war are of two types -
Armaments - that are held in the hand like sword, mace,
spear, etc. They are used to fight with the nearby enemies.
Missiles - which are aimed at enemies in a distance.
(iii) Bhantfosuraattacks Sreedevee, near him, with his armaments.
However, Sreedeveeat the same time counters his attacks with
missiles from a distance.
(iv) If anyone thinks that Sreedevee is near him or attracted towards

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 sfirifridl- Sree' Lalita Sahasranamam

him, for him Shewill be in a very long distance. One who longs fpr
Her, feeling Her at a distance, She will emerge yery close by. She
plays this game for Bhanda.
(v) The thoughts of God will destroy, from a distance itself, the
demonic character of ignorance which attacks the self character.
80. Karangulinakhotpannanarayarjadashakruti: -
CM 71 fa:
(i) One who is alongwith the 10 forms of SreeNarayarja who emerged
from the 10 fingers.
(ii) Bhandasuran created with his missile called Sarvasurasthram, the
demons Somakan, Ravanan and Hiranyakshan. They started to fight
with ireedevee. In a second, She made the ten forms of
SreeNarayarjan emerge from Her 10 finger nails. Each of them
fought with each of the demons respectively and killed them.
(iii) The word Narayarja will indicate both Jeevan and Eshwaran. The
word Dashakruti means the muscles (dasa) of Jeevan and the work
(kruti) of Eshwaran. This has to be added relevant to the meaning of
the word Narayarja. There are five states of the Jeeva -
a wa ke n (Jagra th), d ream (5wapna), deep s\eep(Sushupti), swoon
(Thureeyam) and transcendental (Thureeyatheetham). There are
five works of Narayarja - creation (Srishti), sustenance (Sthithi),
destruction (Samhara), screaming from the impacts of material
pleasure & displeasure (Tirodhana) and blessings (Aqugraha). She
does all these through Her ten finger nails without any effort.
81. Mahapashupatastragninirdhagdhasurasainika-

(i) One who burned to death the army of the demons with the fire of
the missile called Mahapasupatham.
(ii) The missile Pasupatham\tse\f is capable of burning the entire world.
The presiding God of this is Paramashiva called Pasupathi. (In
Mahabharatha, Arjuna fought with lord Paramashiva and got this
missile). Pasupathi is a form of all the three Gurjas (characters). The
missile Mahapasupatham is more powerful than Pasupatham. The
presiding god of this is Sadashivan, who is beyond the three charac­
ters. The army of Bhandan was burnt by the missile Maha
pasupatham.

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 Sree Lalita Sahasranamam

(iii) The missile Mahapasupatham through the astonishment of prac­

tice, the Advaitagrows more and more by. The fire from these
missiles burns the army of demons ignorance.
(iv) The difference between Eshwaran and Sadashivan is explained in
names 271 and 272.
(v) The mantra for Pdsupatham has 6 letters.* The mantra for
Mahapasupatham is different from this.

82. Kameshwarastranirdagdhasabhaijtfasurashoonyaka-

(i) One who burnt Bhandasura and his city Sunyaka using the flames
from the missile Kameshwara.
(ii) Bhandasura built Sonitha and Sunyaka exclusively for his capital
cities.The missile MahaKameshwarais still powerful than
Mahapasupatham. This missile completely cleared Bhandasura and
his two cities. Soonyam means 'Nil'. Typical of the name, the city
has become 'Nil'.
(iii) Sonitha means blood. The blood is the one which strengthens
arrogance in human mind. Because it was as red as blood, it was
called Sonitha. Sunyaka - zero. It is an illusion that there is some­
thing available. In this battle the remainders were Bhanda and his
two cities. They were also made to ashes without even a symptom
by Kameshastra.
(iv) The names so far explained how the Jeeva matures to liberation to
reach liberation (moksha). This name explains that nothing remains
- only the sunya remains.
(v) Kameshwara is the form of Atma - self. Atmana kamdya sarvam
priyam bhavathi - that means - likes everything and liked by every­
thing and hence the Chit Atma is Kameshwara. Bhandasura has
mental differentiation and hence has Dwaita in his mind. This
mental aberration has been burnt in the chit blaze of Kameshwara.
Hence Jeeva has merged with chitatma - self. The balance is only a
'null' - The form of Chinmaya.
83. Bramopendramahendradidevasamstutavaibhava-

(i) One who has the pride of being praised by Brahma, Vi$hrju, Indra

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 sftcifricii Sree Lalita Sahasranamam

and other Devos.

(ii) The mother of Indra is Athithi. Ndrayarja was born as Vamana to
Athithi and hence becomes younger brother of Indra. Hence he
attains the.name - Upendra. (57th name of Vifhrju Sahasranamam,
may be referred).
(iii) The festival of inwardly looking and recognising Her by Brahma and
devas is called Vibhutvam - i.e. Sarvatmathvam. One who was
praised by recognising the feeling of omnipotence.
(iv) All the names so far explained the purpose and completion of emer­
gence of Sreedevee to complete the deva's wishes.
84. Haranetragnisandagdhakamasanjeevanoushadhi: -

(i) One who gave the herb - Sanjeevi that revived Cupid's life after he
was burnt by flame from the eyes of Haran.
(ii) Sanjeevini is a herb. It has the capacity to revive a dead person.
Jeevathu is another name for this.
(iii) It is stated in the story that after killing of Bhantfasura, Sreedevee
revived the life of Cupid as per the requests of all the Devas starting
from Brahma.
(iv) A child punished by the father goes to the mother for support. In
the same fashion, Cupid, who was burnt by the father Paramashiva,
got back his life from mother Sreedevee.
(v) As per the saying Harourushtegurusthratha Gurouruchenakacchana
- When Harams angry the teacher will support, but when the
teacher himself is angry there is no one to support. The word Guru
instead of teacher, can mean Sreedevee. (Refer 603rd name Guru
Moorthy).
(vi) The word Hara means plucking of self embodiment - guiding to do
this - netha - i.e. AVidya or cause as ignorance - Since it is pervaded
in all places like a fire, it is called as Haranethragni. By this igno­
rance,
Samdakta - completely burnt out,
Kama - by the feeling of the soul in form of Kameshwara
Sam ~ utterly: i.e. by completely destroying all the root cause,
ignorance
Jeeva - a herb to reach the reality of God
She is the herb to make the ignorant reach the reality of God by

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 sftrifcifii <4$iMR Sree Lalita Sahasranampm

destroying all the root causes. It is mentioned that by praying to

Sreedevee in the form of Vidhya, the ignorance is removed, one can
reach the actual and real self and the liberation.
(yu) Haran, who does the job of destruction is Virakthar — does not have
interest or feeling in any of the worldly affairs. Hence he burnt
Cupid (attachment). Ereedevee attracted the same Haran towards
Her and made Him, Eshwaran for Cupid also - Kameshwaran. The
eyes of Haran were filled with anger. When Kameshwaran's sight
merged with that of Kameshwari, it became the herb to give rebirth
to Cupid.
(viii)The Brahmam, which got the power from Haran, destroyed the
whole world. Eshwaran made this as raw material and merged again
with Brahmam. Again, Sreedevee, by the sight of Kameshwaran
resolved to create the world. She became a Brahmam called
Sadashivan and started to create the world. She is the one who
desired to recreate the world (names 264 to 274 may be referred).
(ix) Going ahead the subtle form of Ereedevee is described. That is in
three forms viz., subtle, subtler and subtlest: Panchadasee
Vidyaswaroopa — subtlest; Kamakalakshararoopa — subtler:
kundalineeroopa — subtle. Out of these, first, subtle is explained in
the next 3 names.
85. Sreemadvagbhavakootaikasvaroopamukhapankaja -

(i) One who is the Vagbhava group (having 5 syllables), which is the
first group in Panchadashi, as Her lotus face.
(ii) SreeVidya mantra has 15 syllables. It is in 3 groups. The first group
called Vagbhaya has 5 syllables.
(iii) The Vagbhava group has the specialty of providing the knowledge
and hence it is prefixed with Ereemad.
(iv) Ereedevee, when emerged from the sacrificial fire, the first sighted
was Her face. Most of the organs used by the human mind to go out
are all in the face. This group, with 5 syllables, forms the facein
ireedevee's figure, in the form of mantra, with the speech as the
main one.
86. Karjthadha-.katiparyantamadhyakootasvaroopirjee-

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 rftafcidi Sree Lalita Sahasranamam

(i) One who shines with Kamaraja group (Kuta) as middle region below
the neck and upto the waist.
(ii) The second part of Panchadashi is called Madhya Kuta or Kamaraja
Koota. This has six syllables.
(iii) In the figure of Sreedevee, in the form Mantra, the central portion is
below the neck and above the hip. The wishes and desires are
expressed through this part of the body. Hence this is in the form
Icchashakti.
87. Shaktikootaikatapannakafyadhobhagadharirjee-

(i) One who has the part beneath the waist as Shaktikuta.
(ii) The third part of Panchadashi has four syllables. This constitutes the
part beneath the hip of Sreedevee in the form of mantra. Kriya
Shakti, the energy for creation, comes out of the lower part of the
body. The third part of the mantra is also called as Shaktikuta. This
kutais in the form Kriya Shakti.
(iii) In Panchadashimantra:
• Vagbhava group is for learning all the areas.
• Kamarajagroup in the form of Icchashakti is for getting
knowledge - for providing anything sought for.
• The third one Shaktikuta provides all energies like creation,
etc. This is in the form of Kriya Shakti.
,iv) These have been described in detail in the books,
Varivasyarahasyam, ShaktiMahimna Stotram, etc.
88. Moolamantratmika -
(i) One who Herself is the moola mantra.
(ii) The meaning of the word mantra is "protects by repetition or
expressing meekness".
(iii) The most important among the mantras is Panchadashakshari. One
who is Itself. The philosophy is that there is no difference between
the mantras and the reigning deities. If anyone differentiates them
then he is a sinner.
(iv) The meaning of the word moola is 'cause*. Sreedevee is the first
cause for creation of this world. She Herself is in the form of Her
own mantra.
(v) The root cause of the human purpose is Sreedevee. One who medi-

220
i
 ^ftnleidi Sree Lalita Sahasranamam

(vi) The word moola represents Em - Kamakala, which is the primary

root of Panchadashakshariitsetf. One who is in this form is
Kamakaldsvaroopirjee (322nd name - Kamakalaroopamay be
referred).
(vii) The inherent meanings of the syllable Kamakala has to be learnt
through a proper teacher.
89. Moolakoofatrayakalebara -
(i) One who has Her body (in the subtle form) identical to the moola-
mantra itself with all its three groups or combination of letters.
(ii) One who has the syllables of the three groups respectively 5, 6 and
4 as Her body.
(iii) One who has the subtle Kamakala, which is the root of these, as Her
body.
(iv) Kamakala has one Bindhu at the top, two in the centre and a
triangle at the bottom. Similar is Her body profile.
90. Kulamrutaikarasika -
(i) One who revelsonly in kulamrutham - the nectar flowing from the
Sahasrara'.
(ii) So far Sreedevee’s gross and subtle forms were described. Now the
subtle form of energy called Kundalinee in every human being is
being discussed. The sushumna nadi runs from the bottom of the
butt, till inner part of the skull through the centre of the body along
the back bone. In this, the Kundalinee energy sleeps at the bottom
tip, in the form of a snake woven itself in three and half rounds
keeping its head in the centre downwards. If this Kundalinee energ
can be awakened by practicing Yoga, it passes through sushumnc
nadi and reaches the inner part of the skull. When this energy bangs
With the Akula Chakra called Sahasrarapadmam, the energy depo­
I
sited there, melts like butter, seeps, slips down and flows through­
out the body as nectar. The nectar thus flows, is called kuldmrutha.
Sreedevee whoops it up in this juice. I
(iii) (10th verse of Soundaryalaharee);
SudhadharasarahChararjaugalantar Vigalitai:
Prapancham Sinchantee Punarapi Rasamnayamahasa:
Awapya Svam Bhoomim Bhujaganibha Madhushtavalayam
Svamathmanam Kruthva Svapishi Kulkunde Kuharini
I
The shower of nectar, which flows from between two feet, wets all the

221 I

I
 Sree Lalita Sahasranamam

natjis in the human body (made of five primary elements). From the
Moon, which beams nectar • like rays, you return to
Mooladharam,yournatural dwelling place. You are sleeping there, which
has a small hole, as a wound snake.
(iv) We are able to get only a drop of this kulamrutham. On the other
hand, a yogi enjoys drenching in the rain of this nectar.
(v) Mooladharam is the place of abode for PrlthviTatvam.
Ku - The earth - One who is enchanted in that Tatva
Kulam-The six kulachakras which go around
When the complete energy comes out of this, kulamrutham flows. Sheis
passionate in spreading this nectar and making the yog/sextremely
happy. Hence Kulamrutaikarasika.
91. Kulasanketapalinee -
(i) One who guards the esoteric doctrine of the Koulas.
(ii) The energy called Koula is kept in a secret place in the body. That
energy is sleeping. To awaken the same,-raise it upwards and make
the Kulamrutm flowalong the natfis of the body, is beyond our
knowledge. Why is this energy sleeping without being useful? How
to awaken it? How does this awakened Kundalinee gives various
powers (siddis)! All these questions have been answered in a cryptic
manner in Tantrasastras. It is explained in a ciphered way so that
whoever has the capability can only understand this. The knowledge
about Koula (kundalinee) is also called Koula. Its secret language is
cryptic. Kulasanketapalinee protects it so that the ineligible cannot
understand it.
(iii) The cryptic language detailing about kundalineeis only known to Her
and Her devotees. Hence Kulasanketapalinee.
(iv) Sastras mention Acharam also as kulam. These Acharams are
cryptic - secrets. Sreedevee protects them.
(v) There are three cryptic ways in the pooja (upasana) of Sreedevee -
' cryptic chakras, cryptic mantras and cryptic pooja.
92. Kulanganci-
(i) One who belongs to chaste family (kula).
(ii) A lady in a chaste family well protects the pride and secrets of the
family. She is kulasthri. She is a pathivrathai, bpm in a chaste family
■ and married to a chaste family.
(iii) A kulasthri (pathivrathai) is normally not visible to others. Similarly

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 Sree Lalita Sahasranamam

Sreedevee hides herself by the veil of aVidya (lack of knowledge).

(iv) ireevidya, the pooja (upasana) of Sreedevee is a top secret. It has
been told that this should not reveal to others in general. Hence the
name Kulangana.
Anyastu SakalaVidya: Prakata Kanika lva\
lyamtu Sambavee Vidya Gupta Kulavaduriva\](Kularnavam)
Veshyaiva Prakata: Vedadhi Vidya:l
Sarveshudarsaneshu Gupteyam Vidyall(Kalpa Sutram)
(v) Sreevidya is protected as a secret. However, for those it was
initiated in a proper way and who follow it, it is a known one and
not a secret. A pathivrathai lady, though will not be seen by others,
she moves closely with the near ones.
93. Kulantastha - $ nit*IT
(i) One who resides within kula.
(ii) The word kula means a tracheotomy in mathru (an instrument),
mana (intellect), and meya (the thing which is measured). Out of
this She is in the form of mana - i.e. in the form of an intellect.
(iii) She is who can be known through the kulaTantras, which explains
the method of praying, method of yogas, and the secrets and things
understood from the books explaining all these.
(iv) In all good families, two things would be well known - one the
family and the family tree and She dwells as shakti in such
familiesfound in every house,street,village or nations.
(v) The Shushmnanadns also known as kula and she resides in this.
Kundalineetravels only in this nadi.
94. Koulinee -
(i) The united form of Shiva and Shakti is called Koulinee.
(ii) Kula means Shakti and Akula is Shiva and the unity is Koulam. She is
in that form.
(iii) Dualistic - same article split into two and show up and the relation­
ship between the two, which has to be perceived, isthe knowledge
of KoulaOne who has that knowledge is Koulinee
(iv) Independently personifying the Shiva Chakras and the Shaktichakras
independently and identifying Shiva and Shakti together and at the
same individually is called Koulasariyai. One who ha$ that is called
Koulinee.
(v) Feeling the Kundalinee, through yoga's, in the form of Shivashakti in

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 Sree Lalita Sahasranamam

the Kulachakras and Akulachakras is called Koulayoga. One who has

that is called Koulinee.
(vi) The Kulashakti is always adynamic one and the Akula alias Shiva-
shakti is astatic one. If the unification of Shiva and Shakti has to
happen, then dynamic one has to reach the static one and embrace.
This union is called Koulam. One who is connected to this is called
Koulinee.
(vii) One of the Vagdevees (who recited* this LalitaSahasronamam) is
also known as Kowlini.
(viii) In the external worship of Sree Chakra there are three aspects of
worship viz. -- the Upasaka, Devee and devotion. This worship
method is also known as Kowlam. Since She is being worshipped in
this method is called Koulinee.
95. Kulayoginee - 5 dq) Pl41
(i) She is known as Kulayoginee connected with Kula worship.
(ii) The word Kula has various meaning as explained in previous names.
She has connection or relationship with each of those meanings and
hence Kulayoginee.
(iii) She is the Shakti connected with each of six chakras starting from
Mooladharam.
(iv) The conjugation of the Akula and Kula through yoga is called Kula-
yoga. She can be reached through this and hence Kulayoginee.
(v) It is She who paves ways and procedures of contemplating
Sreedevee in Sree Chakra form.
(vi) She who blesses the boon to be born in a superior family.
96. Akula -
(i) Kula also means parents, family etc., and Sreedevee is beyond all
these.
(ii) Akula also means the Sahasrara Lotus at the top of the
Sushumnanadi. She resides there.
(iii) Akulachara Is beyond kulachara, which is commonly known as
Samyachara. She is in the form of Samyachqro also.
(iv) Kula means the birth place, parents, family tree, etc. Since She is
beyond birth, She has no kula and hence Akula.
97. Samayantastha - TWIFvFOT
(i) One who is in the analogous forms of Shiva and Shakti.

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 $ftaf?ldl Sree Lalita Sahasranamam

(ii) Samaya is commonly explained as offering worship inwardly and

jointly to Shiva and Shakti in the ether of the.heart. Outwardly wor­
shipping a chakra is called Kula. Worshipping a chakra internaJly
through meditation is called Samaya. That worship is unanimously
accepted by all as the supreme. Samaya has been explained in the
five books written by Vashishfa, Suka,Sanaka, Sanandana and
Sanatkumara.She dwells in this type of Samaya.
(iii) Both and Shakti are akin and equal. Hence Shiva is called as
Samaya: and Shakti is called as Samaya.
This type of analogous is of five types.
Adishtana Samaya - Equal footing in the worship done to Chakra, etc.
Anushtana Samaya - Equality in all activities like creation, etc.
Avastana Samaya - Equality in actions like dance, etc.
Nama Samaya - Equality in names for instanceSh/va-5/vd
Bhairava -Bhairavi
Roopa Samaya - Equality in reality like both or crimson colour, etc.
The word Astha means Swaroopa - form of the figures.
(iv) The below five similarities in the form of Shiva and Shakti in the six
chakras can be perceived as:____________________________________
Location Form/ Activity Name Action
Shape
Ajna Luminous Liberation Paran - Divine Bliss
Para_____
Vishuddhi Colour of Creation of Shivan - Removal of
Spatika ether_____ Siva______ darkness
Anahat White Creation of Hamsa - Spreading
Colour air_______ Hamsi the stunts
Maqipoora Lightening Creation of Taditwan - Reducing the
water Tadivathi yearnings
Swadhistana Fire Creation of Mahan - Burning the
fire______ Mahati world______
Mooladhara Red Parents of Samayan - Dance
________________________ the world Samaya.
(v) Comprehending and understanding these five similarities and also I
not finding any disparity between Shiva and Shakti, worshipping
i
them through medication is the Samaya method. i
98. Samayacharatatpara - ttHqixiHcicMU
(i) One who is interested in Samayachara.

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 Sree Lalita Sahasranamam

(ii) The samaya method is an internal worshipping format. Once

initiated, with the blessings of the teacher, through Shatvidoikya
nusanthanam and Chaturvidaikya Anusanthanam get Pavana
Tartyam on a Mahanavami day and get the Mahaveda sacrament
(Samskaram) done.After all these, the aspirant worships
Sreedeveevn the following method. Sreedevee, who is sleeping alone
in the Mooladharam, awakes up, dresses Herself in Her secluded
place of Swadishtanam, She comes out of Marjipoorakam, as a
gorgeous lady to beseen by everybody. There the aspirant gives
Her,47 types of upacharams starting from Padyam and ending with
Bhoosharja Dharagam. She accepts them all and sits in a chair,
made of gems, alongwith her group (parivaram). From there She
moves on to Anahatam and accepts the prayers upto Tamboola
Dharanam (chewing of betel leaves). After accepting Arati at
Vishuddi, She accepts Neerajanam and other upacharams at Ajna.
At the end of all these She enters the Sahasrara Lotus. After staying
happily alongwith Shiva behind a screen, She leaves Shiva and
returns to Mooladhara to .hide again. In this way ,through
imagination, enjoying the game of the grace (Chitshakti) is called
Samayacharam. By alchemy copper becomes gold. In a similar
fashion the aspirant becomes Sreedevee Herself by continuous
perception.
(iii) Without any of the tools used in BahyaPooja, the aspirant imagines
the Sree Chakra in mind, going forward experience the union of
Shiva and Shakti and through this he also experiences the union of
teacher, mantra, ireedevee, Sree Chakra and self. The chakras
starting from Mooladharam and ending with Sahasraram are
imagined as the Avaranams. The Kundalinee\s imagined as
ireeDevee with the three groups’of Panchadashee, respectively
from Her face till bottom. With this imagination he can reach the
Ikyanusanthanam called Samaya. Sreedevee fascinated in this type
of Samayacharam.
99. Mooladharaikanilaya -
(i) One whose main residence is Mooladharam.
(ii) The backbone of the body is called MeruDharjdam. The nadi called
Sushumna runs inside this. The bottom most part of this is the butt.
In the midst of this, the Linga stays in a place-called Mooladharam.

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 sfleiPldi <4$^-iihh Sree Lalita Sahasranamam

Next the chakra called Swadhishfanam, which resides in the root

location of the Lingo. Third Marjipoorakam is at lower abdomen,
Anahatam at the chest area, Vishuddhi in the neck and Ajna, the
sixth one, in between two eye brows. Above all these six is the
SahasraraChakra. Conventionally these are all called as Lotus
(Padmam). Out of these six, respectively a pair of chakras is called
as Kandam. These are called Agni (fire), Soorya (Sun) and Chandra
(Moon) Kansas. Above and below each of the Kandas there are two
knots (Granthis).
(iii) Out of these, Mooladhara Lotus has four petals.Kundalinee always
sleeps, keeping it head downwards, in the bindhu called
Kulakurjdam, in a karnika in this chakra. Hence it is said as:
ireedevee, in the form of Kundalinee, has Mooladhara as Her main
dwelling.
(iv) It is called Mooladhara, since it is the base for Kundalinee and also
the root of Sushumna.
100. Brahmagranthivibhedinee - a
(i) One who pierces through the above said BrahmaGranthi.
(ii) As explained in the previous name description, the Kandam for the
first two chakras is called Agni (fire) Kandam. This has Srushfi (crea­
tion) chakras as the dwelling of Brahma whose role is the creation.
(iii) In the religion of Samoya, these six chakras are supposed as Sree
Chakra . The Srushfichakra has three Avaranos as Chaturasrom,
Shodasadalam and Ashtadalam.
(iv) The knot orGranthi is a small hole like between two chakras. The
Kundalinee, starts from Mooladhara to enter Swadhishfana and
again from there to enter Marjipooraka, has to pierce and travel
through these holes like knots only. The first knot is called Brahma­
Granthi in the place of Brahma. (The verb Granth means shortening
a long one. A book is called a Grantham since a long subject is li;
shortened and given in it. If that is still tightened, it is called Sutra -
a stiffened book). if
i
(v) These knots help the Kundalinee energy with a grip so that it does
not fall down when it climbs up and to get momentum to move
upwards as well.
(vi) Once the BrahmaGranthi is drilled and gone forward, the aspirant is
released from the smell of creation.

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 Sree Lolita Sahasranamam

Section 3: Dhoomrika (Dhoomra) Kala

101. Maqipoorantarudita
(i) The lotus with ten petals near the belly button is called
Maijipooram.This is also named as SthithiChakra, place of Vifhrju
and SooryaKandam. The kundalinee energy pierces the knots
(BrahmaGranthi) in Mooladharam and Swadhishfanam and rises in
Magipooram. There She accepts 47 upacharams from Padhyam till
offering of jewels (98thname may be referred). (235th name-
Chatu:shashtyupacharadhya talks about 64 upacharams).
SreeDevee is decorated with various gems (Magis) and hence
Magipoorakam. Since Sreedevee rises here She gets the name
Magipoora-Antar-Udita.
(ii) As discussed above, imagining that the Sushumnanadihas relation­
ship between musical sounds and the syllables of SreeVidya and
chanting the mantra, is called nadivishuam (VarivasyaRahasyam 1-
45, 46).
102. Vifhrjugranthivibhedinee -
(i) The kundalinee energy coming out of Marjipoorakam, while reach­
ing AnahataChakrafromVishuddiChakra, pierces a very narrow path
called Vi^hguGranthi (a kind of knot) in between them.Sheconducts
the aspirantsfrom the sorrow calledSth/th/.
103 Agyachakrantaralastha -
(i) AgyaChakra reposes between the two eye brows, in the
Sushumnanadiw'fth two petals. It is the place of the teacher who
gives orders (Agya): He nee Agya Chakra. On accountof practice done
so far, the mind is controlled a little (A also means very little) and
knowledge is acquired, this is called AgyaChakra.
104. Rudragranthivibhedinee -
(i) The knot (small hole) between Vishuddi and Agya and again
between Agya and Sahasraram are called Rudra Granthi. Sreedevee
pierces this knot and passes through. She conducts the aspirant
from the ocean of bondage.
Though it was mentioned in the previous name that Sreedevee stays in
Agya chakra, the Kundalinee energy can reach the Agya chakra from
Mooladhara only after differentiating the chakras and piercing through

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 Sree Lalita Sahasranamam

the Rudra knot.

(ii) Even in ireeVidyamantra there are four groups - Agni (fire), Soorya
(Sun), Soma (God of speech) and Chandra (Moon). Between two
groups there are knots called Hreem. These three knots are respec­
tively called Brahma, Vifhiju and RudraGranthi. Sreedevee pierces
these knots and moves into them. For this reason also RudraGran-
thivibhedinee.
(iii) Actually, out of the six explanations given in ThaiteeryaSamhita for
the PanchadashiMantra, the Koulikartham is described in the six
names from 99 - Mooladhdraikanilayd till this name -
Rudragranthivibhedinee. There itself it is mentioned as:
Mooladharadikam Chakrashatkam Kulamithi Smruthaml
Granthithrayam Tatra Devee Chakra Tritaya GarbhitamU
Pruthvyapya Chakratvitayam Brahma Granthipadoditam I
Vahni Sooryamayam Chakratvayam Tejomayam Mahat II
VifhquGranthi Padenoktam Taijasam Sarvasiddhidam I
RudraGranthipadhenoktam Mangalayatanam Mahath II
This has been described in the NityaShodasikarnavom, Koulikartham -
7thUllasam, 17.5 verses (from 50.5 to 68). SreeBhaskararayar also has i
explained the same in his Varivasya Rahasyam, second part, verses 30
to 49.
The abundant meaning of Koulikarthamls Sreedevee, Mantra, Sree
Chakra, the teacher and the self. The integration of these five is that
there is that there is no difference between them.
This has been explained based on the famous verse:
Gagesagraha Nakshatra Yoginee Rasi Roopineeml
Deveem Mantramayeem Nowmi Matrukam Peefaroopirjeem II
This verse followed by 11 versesis found in TantraRajam, Nitya
Shodashikarnavam and other main Sakta Tantras. Since they include the
^oktaprinciples they are read also at the end of Navavarrja Pooja. The
yoginees mentioned in this verse have been explained later in the
names from 475 - Vishudhichakrajanilaya to 534 -
Yakinyambaswaroopirjee.
105. Sahasrarambujarootfha - TT^nn^Tn^T I
(i) One who stays in a Lotus with 1000 petals below the skull. (She was
made to reach this place from Mooladhara, crossing all the chakras i
and piercing through the knots.

!
229 ii
Ii
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 Sree Lalitd Sahasranamam

(ii) This is the place of Sadashivan .,Out of the 16 phases of the Moon,
15 will be either waxing or waning. Only one is permanent. Hence it
is called Suda or Sadakya phase. The Lotus in the Sahasraram has
this 16th phase. The occupation of Sadashivan viz. favouring
emerges here. (Refer names . 272 and 273 also -
SadashivaAnugratha).
(iii) Assuming there are 1000 petals, in the MatrukaNyasam, renuncia­
tion is done for 50 syllables, at the rate of one syllable for 20 petals.
(iv) We can also consider 1000 as infinite or countless. Some school
interprets this as Sreedevee sitting on the lap of Kameshwara with
infinite number of divine powers.
(v) The 240th name Chandramaijdala Madhyaga is also to be correlated
here.
106. Sudhasarabhivarshiqee - ^lURif^HRuft
(i) Sreedevee, seated in the centre of Sahasrara Lotus, pelts the nectar
to all the nadis as rainfall from ChandraMarjdal. Reaching this nectar
flow and enjoying the indescribable bliss is the sole purpose of this
upasana.
It is mentioned in Vedas:
Amrutasya Dhara Bhahudha Dhohamanam\
Charagam No Loke Sudhithan DhadhatuW
(ii) SreeAdi Sagkara, in h\sSoundaryalahareelOthVerse mentions;
Sudhadharasarai:Charagayugalantar Vigalitai: Prabancham
Sinchantee.
(iii) It is understood that this name is Sudhadharabhivarshinee by some
schools.
107. Tadillatasamaruchi: -
(i) In some schools this name is mentioned as Tafillatasamaruchi.
SreeBhaskararaya mentions as Tadillatasamaruchi. The meaning is
one and the same.
(ii) Sreedevee glitters like a lightning.Veda also mentions this as
Vidyullekeva Bhasvara.
108. Shafchakroparisamsthita -
(i) • One who is well settled in the Sahasraram - above Mooladharam,
Swadhishfanam, Magipootakam, Anahatam, Vishuddhi and Agna-
chakros - as mentioned earlier.

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 Sree Lalita Sahasranamam

109. Mahasakti: -
(i) The word Maha has two meaning - festival or splendour.4scr/rt/
means immense joy.
(ii) One who is fond of festival (the union of Shiva and Shakti). This has
been clearly explained in the Averse of Soundaryalaharee:
Maheem Mooladhare Kamapi Marjipoore Hutavaham
Sthitam Svadhishfane Hrudhi Marutamakashamuparil
Manopi Bhrumadye Sakalamapi Bhitva Kulapatham
Sahasrare Padme Saha Rahasi Patya ViharaseW
(iii) The same description is made by Sree Adi Sankara in his Chintamarji
Stavam; Varane Pumsa Sankamya Sankamya Rasam Prasoothe.
(iv) One who is very much interested in celebrating offering of prayers
as a festival.
(v) The word Mahat means - so huge expanding to all the directions.
Her greatness is spread in all directions.
(vi) Her unison is spread in all the places and is visible even in an atom.
110. Kundalinee -
(i) One who is in the form of Kundalinee energy.
(ii) She is in the form of a snake coiled in 3.5 rounds.
(iii) The three rounds respectively represent the letters A, Uu and Ma. The half
round is the half scale. That implies Kundalinee corresponds to Om - the
Praijavamantra.
(iv) She is breathing like the snake sleeping in Mooladhara. The breath of this
Kundalinee, the energy of the soul, is the vital life (praijan). One can hear
the sound of this breath by completely closing the ears. If it is not heard, it
is told that death is nearing.
(v) The form of Kundalinee is explained in detail in thelOthverse of
Soundaryalaharee;
Sudhadharasaraishcharaqayugalantarvigalitai:
Prapancham Sjnchantee Punarapi Rasdmnaya Mahasa:\
‘ Avapya Sivdm Bhoomim Bhujaganibha Madhyushtavalayam
Svamathmanam Kruthvd Svapishi Kulakuqde KuhariniW
(vi) The method of awakening the sleeping Kundalinee energy and tak­
ing it to Brahmarandhramhas been described in the Yoga Sastra. If

The Kundalinee energy wakes up, reaches the Brahmarandhram and

rains the nectar in the nadis by - ardent devotion, the results of i

adoration, and the blessings of the teacher in addition to the

231
i
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 sftci&cti <46*4’tl*W Sree Lolita Sahasranamam

Hafayoga methods. In the present days for laymen like us, only the
first' method is best suitable -SreeKanchiKamakot'i
Paromacharyahas incantated. (The book Deivathin Kural,. 6
Volume, Pages 783 to 793). Again the 912th name
Savyapasavyamargastha can be reminded.
(vii)The main theme of the songs sung by Siddhas is to awaken the
Kuntfalinee energy and to bring it to the Brahmarandhram. The
same is the main object of the famous song “Adu Pambe" and the
gestures made during the dance for this song.
(viii) Choodalai Upakhyanam in Yoga Vashitam advises as to: As the smell
in a flower is recognised, the mind called Puryashfakam can also
realise the Kuntfalinee, which is available inside the self.
(ix) The Vagbhava Beeja is also called as Kundalinee. Hence it can also
be interpreted as She is in the form of Vagbhava Beeja.
(x) The 440th name Kulakugdalaya can also be referred.
(xi) Sree Adi Sankara in his commentary of Vi$hgu Sahasranamam for
the 907th name -Kundalee mentions;
a. Vifhgu is in the form of Adi Sesha - a snake.
b. Vifhrju wears the earrings similar to the Sun's galaxy.
c. Samkya and Yoga are the two earrings in the form of fish.
di) It is told that the entire Vinayagar Agoval written by Aouvaiyar in
Tamil talks about Kundalinee.
(xiii) It is mentioned in MahashotfaNyasam (Devatanyasam) that She.was
worshipped by thousand crores Bhairava lineage.
111. - Bisatantutaneeyasee - d41 <4<41
(i) One who is as fine as the fiber of a lotus stalk.
(ii) It is mentioned in the Veda also as Neevarashuka Vatthanvee
Peetha Bhasvastyanoopama-(Purusha Sooktam).
(iii) Startingfrom 90thname (Kulamrutaikarasika) tillnow the subtle
Kuntjalinee form of Sreedevee as was described. These have been
very clearly explained in Vamakeshwara Tantra.
Bhujangakara Roopena Mooladharam Samasritha —-
— Sa Cha Avastha Para Geya Saiva Nirvruthi Kardgam
(iv) SreeLakshmeedharar interprets Ima Nugam Bhuvana Seshwatema,
27th chapter of Aruga Prasnam as the form of Sree Chakra.
SreeBhaskaraRayar also seconds it in his commentary. He also
quotes the name Arugopdnisht Geetha in Shyamala Sahasranamam.

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 sftHfrTtff Sree Lalita Sahasranamam

The gist of the meaning "in the form of Sree Chakra " is;
All the Devas, including Indra, advise us all to follow the Sree Chakra
Vidyaand pray to Sreedevee to bless with all the wealth and rain the
nectar in all our 72000 pulses. Bless us with the liberation to the
body, soul and universe. Let us permanently focus on the form of
Sreedevee.

The 360 rays rising from ^reedeveeformed bodies in the form of 360
days. Mother- The knowledge about you should not leave me.
Those who adore Bharathi - i.e. Saraswotee - SreeVidya - don't
sleep. They wake up early in the morning, Illuminate the fire in the
Swadhistanam; meditate Shiva with Sreedevee in the Sahasrara.
Derive happiness from the nectar that flows from the lotus feet of
Shiva. Wearing the best attire in the young age by adoring
Sreedevee become the best among the born. A valiant, who has
control over the organs and who mentally adore the devatas only
can reach this stage.

Worship Sreedevee in the Sree Chakra with eight chakras and nine
holes. Those who are unlucky cannot reach the immortal SreeVidyc
■city, the place where the earth tatwa dissolutes (Mooladharam) anc
the corresponding deity is Kumarf. She rises from sleep at
Mooladharam and gigantically shouts in a louder voice. She, as a
young girl, reachesVifhqu Granthi andscreams to pierce it (only
yogis can hear this sound). Third, as a pativrotha, reaches
SreeKameshwora in Brahmarandhram. She multiplies the nectar
there. All these are possible by the fire in the Swadhistanam. Thus
speak the Brusni sages among themselves.

One other interpretation is - the Kundalinee when started from

Mooladharam makes sound like a child and hence Kumari - a small
girl.
(v) Sree Bhaskorarayar quotes from SanatkumarTantram, Sukasamhitai
and VashishfaTantram that the same meaning has been
explained.In the phalasruti (result/ effect) part of LalitaTrishati
also;
Achruta Sa Srutasasscha Yajvonoo Yepyayajvana:\

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I
Wdfrkcii Sree Lalita Sahasranamam

Swaryantho Napeshante Indrmagnim ChayeviduiW

Sikata Iva Samyanthi Rasmibhi: SamoodeeritarA
Asmallokadamushmacchetyaha Chararjyaka SruthitW
Sree Chidananda Nathar explains the meaning of the above as:
If it is taken.that the following people also have rights to do $ree ChaKra
Vidya pooja;
v • One whose mind is filled with sins and dirt
• One with immaculate'interest
• One who has wealth, knowledge, ability and the right to do
sacrificial rites
• One who absolutely does not have the right to do sacrificial rites
then it is inferred that everybody has the right.
Those who adore SreeVidya do not even care the enjoyment of heaven,
on account of their non-differentating capability.
Those who worship:
• The deities of the directions starting from Indra,
• Other devas
• The philosophies (tatwas) starting from the Earth and ending
with Sadash/vathinking that they are disintegrated
Treating them higher than Sreedevee, they become minute than sand,
would be bound by the noose of Yama and suffer the sorrows both in
this life and post life - saysAruqasruthi.
112. Bhavanee -
(i) The word Bhava has three meanings - Lord Mahadeva, the human
life cycle and Cupid. She giyes life (Anayathee) to all these three and
hence Bhavanee.
(ii) Since LordParamashiva creates all the living things his name is
Bhava. His consort is Bhavanee.
(iii) Out of the eight forms of LordParamashiva, the form of water is
called Bhava. His consort is Bhavanee. One who gives life to the
living form of water is Bhavanee. (Tayonmruda Jeevase - Sree Rudra
verse has to be reminded).
(iv) The name of Sreedevee in Sthaneshwara Shetra is Bhavanee.
(v) In the 22n,iverse of Soundaryalaharee, assuming two usages for the
word Bhavanee the grace ofireedevee is explained. The word
Bhavanee is used as an exclamation and as a predicate.
A devotee thinks to address Sreedevee as Bhavaneeland ask Her - why

234

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 Sree Lalita Sahasranamam

can't you pass your graceful sight on the slave like me? In this regard
the devotee just starts with the two words "Bhavanee You" - Instantly
Sreedevee takes the request as "I have to become you". She provides
the salvation,which is rare even for the Devas including Brahma also.
Thus goes the verse:
Bhavani Tvam Dase Mayi Vitara Drushtim Sakarurjam
Iti Sthothum Vanchan Kathayati Bhavani Tvamiti Ya: I
Tadaiva Tvam Tasmai Dishasi Nijasasyujya Padaveem
Mukunda Brahmendrasputa Makuta Neerajitapadam II
(vi) Mahashodanyasam (Prapanchanyasam) says that She is in the form
destruction of the Universe.
113. Bhavanagamya -
(i) One who can be realised through devoted meditaion.
(ii) Thus the five forms viz. physical, gross, subtle, subtler and subtlest,
of Sreedeveewere described and now the ideas to reach them are
being mentioned.
(iii) The method of adoration through meditation is explained in
Pavanopanishad. SreeBhoskaraRaya himself has written a method
to use this.
(iv) The 870th name - Antharmukhasamaradhya can be referred.
I
(v) As per the saying Yadbhavam Tadbhavati - we become that which­
ever was incessantly thought of. A worm becoming a grub is being i

taken as an instance in this regard.

(vi) Meditation is of two types -One is about the word and the other is
about the meaning. Relating to the word - is the one - To worship
the words i.e. sounds, (it has to be taken as holi religious words or
sounds) as taught by the teacher and as per his wish. In his book
Meemamsa Vada Koutoohalam, Sree Baskara Rayar writes that he
has described it only by the wish of Lord Sshwara.
(vii) iree Bhaskarardya says that he has described (in the above said
Meemamsa Vada Koutoohalam) that the meditation relating to
meaning (meditation tending towards action Pra vrttiroopa) a nd the
sensuous form are co-related.
(viii) Two opposite meanings can be given - She is unreachable by all
these by splitting Bhava + Agamya or She is reachable by splitting as
Bhavan + Agamya.
(ix) It can also be interpreted as meditation with word is Saguga

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 Sree Lalita Sahasranamam

Upasana (meditation imagining some form). In due course when it

i
i becomes meditation with meaning, it becomes Nirgurja
Updsand(meditation on the formless and attribute-less).
(x) Inaddition, by interpreting the word Bhavana as attaining salvation
through religious rites (karma marga), the meaning is conveyed as
before by splitting as AgamyaorAgamya.Another meaning is that
She is not attainable through religious rites (karma marga); One
other meaning is She is attainable by untainted mind got through
religious rites (karma friarga).
(xi) Or - (Bhavana) Meditationis of three types. It is mentioned in the
KoormaPuraga as;
Brahmi, Maheshwaree Chaiva Tataivakshara Bhavanai
Tisrastu Bhavana Rudra Vartante Satatam Dvija:\\
l.e. Brahmi, Mahesvari and Aksara type of meditations are always with
Lord Rudra.
(xii) In other place:
Trividham Bhavanam Procyamanam Nibodhamel
Eta Madvishya Tatra DweteeyavyaktasamsrayaW
Antya Tu Saguga Brahmi Vigjyeya TrigugatriDhdW
This was taught by Sree Bhagavan to Indradyumnan during his Matsya
(fish) incarnation, 3ree Baskara Raya opines that since this has been
clearly explained by Appayya Dikshitar in his Ratna Traya Pareeksha, it
can be referred there itself.
Sreemathkoormena Yatyasramaratavishaya Bhavanokta Triteeya
Divya Sthanapradatree Sagugavishayinee SankaralambhanaSal
Ye Tvanyee Bhavanee Te Sarasijanayaneena Dishaktya Sayukte
Prapinyou Te Tu Tasya: Kramika Balayute Boutikam SankhyamapteW
$ree Appayya Dikshitar in his Ratna Traya Pariksha has himself given the
meaning for the above verse quoting proofs from Koorma Puraga;
First - The formless meditation is possible only for those who adore
Sreedevee on a daily basis. He explains this based on the preachings of
the sage Swetashvatara and keeping the Upanishad saying in mind.
Second - Meditating the chit energy of Lord Parameshwara.
Third - Saguga Upasana - meditation imagining some form or other.

(xiii) Or - there are three states of meditation namely sakala (with form),
• sakala-nishkala (full manifestation) and niskala (formless and undif­
ferentiated). It has been described in Nityashodasikarnavam, after

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 sftafrldl <46iSree Lalita Sahasrandmam

explaining the meaning of Sree Chakra Pooja - One who has the
capability to feel Macrocosm (Brahmandam) and Microcosm
(Pindandam) as an integrated one can only imagine the three
chakras in the body.
114. Bhavaragyakufharika -
(i) One who is like an axe for clearing the jungle of transmigratory exis­
tence (the ocean of Samsara).
(ii) The forest is dense with trees which grow again and again. Similarly
this life cycle (Samsara Ocean) also, makes repeated birth again and
again on account of cravings on various external objects in this
world. The forest will be destroyed only when all the trees are cut.
In the same way only if the desires on the worldly matters are
destructed the Samsara forest will be shattered. She is mentioned
to.be the axe to cut the trees.
(iii) It has to be understood that once we get the knowledge of
ireedevee the bonding to this world will be cut.
115. Bhadrapriya -
(i) One who is fond of everything auspicious.
(ii) Sheis too fond of offering all the auspicious things to Her devotees.
(iii) A kind of species in elephants is called Bhadram. She has affection
to that species of elephants.
116. Bhadramoorti:-
(i) One who has an auspicious form.
(ii) Brahma Tanmangalam Vidu: - Brahmam is the only one that is
auspicious, says Vi$hrjuPurarja.
(iii) In the initial part of Vi^hguSahasrandmam, it is mentioned as
Mangalanam'cha mangalam. Sree Adi Sankara, in his commentary-
Mangalam means felicity, its tool and to instruct the same;
something above auspicious and #hence Mangalanam cha
mangalam.
(iv) 200th name Sarvamangala and 932 nd name Mangalakruti: can be
referred.
117. Bhaktasoubhagyadayinee - tn) H <4 R 41
(i) One who grants all round advancement to Her devotees.
(ii) In the Agni Puraqa the word Bhaga has been given various
meanings like - wealth, desire, praising stories, vigor, preparation,

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Sree Lolita Sahasranamam

illumination, pride, etc. Since She holds all these, She has a name
Subhaga (name 761). Her nature is prosperity (Soubhagyam).
(iii) Also exemplary and fortune are other meanings. The one,who con­
templates all these, is Soubhagyam. One who grants prosperity
(Soubhagyam) to Her devotees.
(iv) Again, as per Agni Puragam, since these eight things are used in
• auspicious occasions - Sugar Cane, Peepul tree, sprouted cumin,
coriander, cow's milk (including its variations as curd, butter, ghee,
etc.), things that are in yellow colour, flowers and salt, these are
called Soubhagyashtakam (eight auspicious things). It can also be
understood as She offers all these to Her devotees.
(v) iree Adi Sankara, ih his commentary to Vi$hguSahasranamam, for
the 559th name Bhagavan, he quotes the verse with the meaning
below and says that one who has all these is called Bhagavan:
Bhaga means complete wealth, charity, glory, richness, relinguish-
ment, and liberation from all the bondage. It is appropriate to mean
that She provides all these to the devotees.
From name 1Q9-Mahasakti:,n\ne names were explained by the
Salakshara SutraBadag. This has been described in detail in the part
about Paribhasha verses.
118. Bhaktipriya -
(i) One who fond of devotion.^reedevee loves the adoration with devo­
tion.
(ii) Worship is of two kinds, primary (mukhya) and secondary (gauna);
primary devotion is a particular mental modification called 'longing'
direction towards Isvara. This type of mental status is called
Anuraga - says SandilyaSutra - Sa Pranuraktireeshvare.
(iii) It is as below in Naradha Bhakti Sutra; It (worship) is the sincere
affection on lord. (These are the symptoms for this - without pride
and selfishness, there is no room for any other thought in the mind
and the status of completely forgotten self). That is worship;
• Upon reaching which the man gets the nectar form, becomes
accomplished, becoming immortal and a contended person.
• Upon reaching which the man does not have desires, does not
regret, does not have aversion, (by having affection on external
objects) long the happiness and does not have interest.
• Upon realising it, he feels as if he has consumed alcohol,

2^8
 iree Lalita Sahasranamam

• becomes somatic and feels pleased on his own self.

(iv) iree Adi iankarain his Shivanandalahari (verse 61) explains the
characteristics of devotion;
Ankolam Nijabeeja Santatirayaskantopalam Soochika
Sadhvee Naijavibhum Lata Kshitiruham Sindhu Saridvallabhaml
Prapnoteeha Yathatathapasupatee: padharavindhadhvyam
Chetovruttiroopeetya Tishtati Sada Sa BhaktirityuchyateW
The below noted are naturally attracted and reaches the other one. In
the same way, if mind can reach the lord that is devotion:
Seeds of Azhinchil(A\ang\um decapitalum) tree to the parent tree
A needle to a magnet.
A loyal wife to her husband.
A climber to a tree/ stick.
A river to the ocean.
(v) iree Adi iankara'in his Viveka Chooddmarji (verses 32, 33);
Moksha Kararja Sdmagriyam Bhaktireva Gareeyaseel
Svasvaroopanusandanam Bhaktiretyabhidheeyatel
I
Svatma Tatvanusandhanam Bhaktirityapare Jagu:\\ I
Devotion is the most important tool to instill knowledge, which is a
media to attain liberation. To contemplate the form of Brahmam in the
self, in an uninterrupted manner, is called devotion. It is mentioned in
some schools that realisation of identifying the individual soul with
Brahmam is called devotion. (There is a subtle difference in these two. I*
is explained that the latter one is a little inferior since, it shows th
difference (between the soul and the universal absolute) every now and
then.
• (vi) The secondary devotion is in the form of services to Lord. This origi­ I!I
nates from the root word bhaj. This has been treated differently in
different books - Eight types in GarudaPurarja, Nine types in Vifhrju
Bhagavatam and ten types in Brahannaradeeyam. The famous
verse in Vi$hgu Bhagavatam goes; .
Sravagam Keerthanam Vishno: Smaranam Padasevanaml
Archanam Vandanam Dhasyam Sakyam AthmagiveedhanamW
In ireemad Bhagavat Geeta also it is seen in various places as a testi­
mony of the Lord's interest in devotion;
Madbhakta Yanthi Mamapi . (7.23)
Patram Pushpam Phalam Toyam Yo Me Bhaktya Prayacchati\

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 Sree Lalita Sahasranamam

Tadaham Bhatyupahrutamasname Prayatatmana:\\ (9.26)

Ye Bhajanti Tu Mam Bhaktya Mayi Te Teshu Capyahaml 1(9.29)
119. Bhaktigamya -
(i) Three interpretations can be made for this name. By true devotion
Shewill be present, can be attained and can be recognised.
(ii) In the Veda:
Paranchikhani Vyatrunat Swayambhoo:
Tasmat Paranpashyati Nantaratman\
Kaschiddheera: Pratyagatmanamaikshadavruita Chakshu:
AmrutatvamichchanW
The self-existent (Swayambhoo:) constraints the senses. They turn to
external objects; therefore man sees the external objects, not the inter­
nal self; but'the wise, with eyeaverted, and desirous of immor-tality,
behold the inner self.
(iii) The Veda also says, the Yogins see the eternal Lord. In the Yoga
Sutra, Raja Marthanda interprets Pranidhana (in
Eshwarapranidhanatva) as devotion.
(iv) In the Brahma Sutra also (111-2-24) Api Sampradhane Pratyaksha-
numanabhyam (In the state of the entire universe being receded
and the soul is in the form, which cannot ordinarily be perceived,
can be comprehended by the Yogis through devotion/ meditation.
To be seen like this, to focus on the soul etc., are evidenced through
Vedas (Sree Adi Sankara's commentaries). Even in the unper-
ceivable nature, the Brahmam can be comprehended through devo­
tion.
(v) In Sreemad Bhagavat Geeta also it has been stressed that it can be
reached only through devotion (11 - 54):
Bhaktya Tvananyaya Shakya Ahamevam Vidhorjuna I
Gyatum Drashfum Cha Tatvena Praveshtum Cha Parantapa II
The word Praveshtum here means liberation in the form of Brahmam.
Hence in this name we can mean Gamya as "She can be reached."
(vi) In Chanthogya Upanishad (II 23.2) - Brahmasamasttho
Amrutatvameti - One who stays in»the Brahmam is immortal. In this
context the word 'stays' means devotion.
(vii) lt is the apt meaning for the word 'stay7, since it has been men­
tioned in Sandilya Sutra as Tatsamsttasyam Rutatvopadesat (I - 4)
and in Brahma Sutra as Tannishtasya Brahmopadesat (I -1 - 7).

240
 sftcifrldi free Lalita Sahasranamam

(viii) In NityaTantra also, after describing the nature of devotion, it is

mentioned that all the worldly substances can be obtained through
this. There itself it is mentioned that the people who are without
devotion would suffer both in this world and the celestial worlds.
(ix) Or - devotion also a meaning of characteristic features, (^ree
Bhaskara Rayar quotes this as used in Jaimini Sutra). In this regard,
it can be interpreted as, even though She is actually invisible, Her
form can be recognised through Hercharacteristic features. The
words truth and knowledge mean divine bliss. But they explain only
the characteristic features and not the actual form. (Yato Vache
Nivarthanthe - cannot be explained). Hence the 72nd name in
Trishati -Laksharjagamya.
(x) For the 192nd name in Trishati - Labdhabhaktisulabha - free Adi
fankarahas given two interpretations:
a. She can be easily identified by those knowledgeable people who
have realised Brahmam through devotion.
b. She will be present to those who have ardent devotion on Her
without any thought of anything else.
120. Bhaktivashya -
(i) One who can be won through true devotion - Paradeenai.
(ii) The statement "God will yield to devotion" has ample proof throuj
the story of: Kagrjappa* Nayanar, Druva, Gajendra Moksh
Prahlada, Sabari Moksha and Kuchela Upakyana.
(iii) free Adi fankarain his Shivanandalahari (verse 63) mentions about
Karjijappa Nayanar:
Margavartita Paduka Pasupate: Angasya Koorchchayate
Gandooshamboo Nishechanam Puraripo: Divyabhishekayate I
Kinchit Bhakshitamamseshu Kabalam Navyopaharayate II .
Bhakti: Kim Na Karootyaho Vanacharo Bhaktavatamsayate II
(iv) Without devotion, also with an inimical mind Cupid aimed an arrow
of flowers on Parameshwara and was burnt into ashes by him.
(v) The below verse lists down that God will bless those who has true
devotion, without even minding the ills in him:
Vyathasya Acharagam Dhruyasyachavaya: Vidya Gajendrasyaka
Gajati: Vidurasya Yadavapate: Ugrasya Kim Pourusham
Gupjaya:Kameeyaroopam Adhikamkim Tatsudamnb Dhanam
Bhaktya Tushyati Kevalam l\latu Kunai: Bhaktipria: Kesava:
i

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 sftafcidi $ree Lolita Sahasranamam

(vi) It can be feminded of the guarantee given by Sreemad Bhagavat

Geeta (9 - 31) viz. Name Bhakta: Pranasyati. Again
LovdSreeKrishrjasays:
Ananyas Chintayanto Mam Ye Jana: Paryupasatel
Tesham Nityabhiyuktanam Yogakshemam Vahdmyaham\\(9- 23)
Yo Mam Pashyati Sarvathra Sarvamca Mayi Pashyatee\
. Tasyaham Na Pranashyami Sa Ca Me Na Pranashyati\\(6 - 30)
For the 192nd name in Trishati - Labdhabhaktisulabha - Sree Adi
^ankara'scommentary may be referred. In brief this was given at the
end of the previous name.
121 Bhayapaha - ^qm^i
(i) One who dispels all fears.
(ii) Drives away all the fears from water and earth. Hence Bhayapaha.
(iii) Veda says Anandam Brahmarjo Vidwan Na Bhibheti Kutaschana -
One who has reached eternal bliss knows no fear.
(iv) In the Vayu Purarja also it is mentioned that when frightened the
very thought of Sreedeveealleviates all fears.
Aranye Prantare Vdpi Jale Vapi Sthalapival
Vyaghra Kumbheera Chorebhyo Bhayastane Visheshata:\\
Adhishvapi Cha Sarveshu Devee Namani KeertayethW
(v) The same has also been mentioned in the 12th chapter of
Saptashatee;
Yuddheshu Charitam Yanme Dushfadaitya Nibarhanaml
Tasminchrute Vairikrutam Bhayam Pumsam NajayateW
Aranye Prantare Vapi Davagniparivarita: I
Dasyubhirva Vruta: Soonye Gruheeto Vapi Satrubhi:\\
Simhavyaghranuyato Va Vane Va Vanahstibhi:\
Ragna Kruddhena Chak Gyapto Vadhyo BandhagatopivaW
Aghoornito Va Vatena Sthita: Pote Maharnavel
Patatsu Chapi Shastreshu Sangrame BhrushadaruneW
Sarvabhadhasu Ghorasu Vedanabhyarditopi Vai
Smaran Mamtaccharitam Naro Muchyeta SankatatW
Mama Prabhavat Simhadya Dasyavo Vairinastathal
Dooradeva Palayante Smratascharitam MamaW
(vi) Sree Durvasar in his Shakti Mahimna Stotram (55lhverse) mentions
this as Praseeda Paradevate Mama Hrudi Prabhutam Bhayam
Vidhayaraya.

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 Sree Lalita Sahasranamam

(vii)^ree Adi Sankarain his Shivanandalahari (4th verse) mentions as;

Twadanya: Panibhya Mabhayavarado DaivatagarjaA
Tvameka Naivasi Prakatita VarabheetyabhinayaW
Bhayat Tratum Phalamapi Ca Vanchasamadhikaml
Sharanye Lokanam Tava Hi Caranaveva NipunouW
(viii) Veda says TveeteeyadhvaiBhayam (BrahdararjyakaUpanishad 1.4.2)
-there is nothing else other than Sreedevee and hence no fear; i.e.
Sreedevee blesses the knowledge of Brahmom that all is one and
there is no second.
(ix) From Sree Adi Sankara's commentary for VifhrjuSahasranamam
a. 935th name - Bhayapaha: — One who relieves the fear of cycle
of birth and death.
b. 834th name - Bhayanashana: - He destroys the fear for those
who do follow the convention of caste and ashramas.
(x) Parasara mentions in VifhrjuPurarjam (3.8.9);
Varrjasramacharavata Purushena Para: Pumanl
Vifhrjuraradhyate Pantha Nanyas Tattoshakaraka:\\
In Sreemad Ramayana -
Sakrudeva Prapannaya Tavasmeetica Yachatel
Abhayam Sarva Bhootebhyo Datamyetatvratam MamaW
Again in DurgaSoptashatee (Chapter XI) -
Saranagata Deenarttaparitrana Parayanel
Sarvasyarttihare DeveeNarayarji NamostuteW
122 Shambhavee -
(i) Consort of Shambu. (In his commentary to Vi$hguSahasranamam
for 38th name -Sree Adi Sankara says - One who gives comfort to
the devotees is Shambu).
(ii) Mother of devotees of Lord Shiva. The below verses from
Soundaryalaharee can be reminded;
Shareerardham Shambhoraparamapi Shanke Hrutamabhoot(23)
Shareeram Tvam Shambho:(34)
ShiVayuvathi Bhavena Bibhrushe(35)
Shivam Seve Deveemapi Shivasamana Vyvasitam(37)
(iii) Shambavee Devee is mentioned in SreeVidyaratna Sutras of
SreeGowdapadar. This has been described in detail in the
commentary as; Nobleness of mind (Satva Guga form), white in
colour, consort of Rudra, creator of uttaramnaya mantras in the

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 Sftafcldi TT^UHTmT Sree Lolita Sahasranamam

form of Sama Veda, etc.

(iv) During festival days like Navarathri, during Navavarrja Pooja and at
the end of Charjdi Homa, worship is done on Sumongali (auspicious
ladies with husband), young girls (kanya) and young boys (brohma-
chari). 971st name Suvasinarchana Preeta can be referred.
Worship is done on a girl child of 8 years old, who is called naming as
Shambhavee. Worshipping girls (kanya) is described in detail in the 26
chapter, third Skanda of DeveeBhagavatam. Worship is done on girl
’children of ages 2 to 10. The name and the results of worshipping of
each age of girls are explained here.
The list goes:______________________________________ ____ _____________
Age Name __________________ Results of pooja________________
2 Kumari Removal of sorrows and poverty, destruction of enemies,
enhancement of wealth and strength, long life__________
3 Trimurthy Long life, enhancement of wealth and grains, long lineage
of the family______________________________
4 Kalyani Education, Success, Statehood, Welfare
£ Rohinee Free from diseases____________________________ _
Kalika Free from enemies____________________________ ______
7 Charjdika Prosperity and wealth_______________________________
8 Shambavee Attracted by the rulers, removal of sorrows and poverty,
success in wars.________________________
9 Durga Free from cruel enemies, success in all vehement
deeds,andgoodness in other world also.____________
10 Subhadra To get all that is wanted
The verse to be used while worshipping Shambhavee;
Akararjdnat Samutpatthiryanmayai: Parikeertita\
Yasyastam Sukhadam Deveem Shambhaveem PoojayamyahamW
Similarly different verses are available for different names of the girls.
Different verses are used to worship the girl at the end of Chagdi Homa.
The verse to worship Shambhavee here is;
Sadanandakareem Shantam Sarvadeva Namaskrutami
Sarvabhootatmikam Lakshmeem Shambhaveem PoojayamyahamW
It has to be understood that Shambhavee is described here.
(v) There.is a symbol by name Shambhavee in Yoga Sastra. That is -
Seeing outwardly the void without even twinkling the eyes and
seeing the innerself. She is in the form of this symbol.
Anthar Lakshyam Bahirdrushti: Nimeshonmesha Varjital

244
 Sree Lalita Sahasranamam

Esha Sd Shambhavee Mudrd Sarvatantreshu GopitdW

(vi) Or - The teacher teaches the mantras to the student after initiation.
Initiation has been explained in ParamanandaTantra and Kularnava
as;
Deeyate Shivasayujyam Sheeyate Pashabandhanaml
Ato Deeksheti kathita
Initiation is given in many a type. Main three types are explained in
Parasuramakalpa Sutra(22);
Dheekshas Tisra:Shaktee shambhavee Mantree Chetil
Tatra Shaktee Shakti Pravechanat Shambhavee
Charaga Vinyasat Mantree Mantropatishtya
Sarvascha Kuryat Man tri
In this commentary, Shambhavee initiation is described such that the
teacher imagines the Kdmeshwari and Kameshwara in the form of
Rakta-sukla feet, on the students head.
(vii) ln Mahashoda Nyasa (Prapancha Nyasa), it has been said that She is
in the form of day time.
(viii) It can also be taken as Shambhavee Vidya as mentioned in
Bahuvruchopanishad.
(ix) It can also be taken as pellucid as explained in 14th verse of
Soundaryalaharee.
(x) It can also be taken as ShuddagnanataShambhavee Vidya in
Rashmimala, which is being by devotees during their daily
meditation. Parashambhava and Parashambhavee mantras in
Uttardmnayamantra can also be referred.
123 Sharadaradhya -
(i) One who eligible to be adored by Shdrada.Shdrac1
meansSaraswatee (consort of Lord Brahma) or Vag Deve
beginning from Vasinee.
(ii) She is fit to be worshipped during autumn season. The period from
mid-April to mid-June is called spring season (Vasantha Rutu). The
period from mid-October to mid-December is called autumn season
(Sharat Rutu). The nine days (Navardtri) worship of Sreedevee
during these two seasons is called Vasantha Navardtri and Sharada
Navarathri. These two are most apt for adoring Sreedevee.
Rudrayamalam suggests worshiping Rakta Dandika during Vasantha
Navarathri. The devotees know that this season is a period of Rama

245
 SttcHfrldl Sree Lalita Sahasranamam

Navami and Rakta Dandika is Sita herself. In addition, Sreedevee’s

main devatasare Manthrini (Shydmala) and Qantfinee
(Mahavarahee). They are to be specially adored during mid-January
to mid-February and mid-July mid-August periods respectively.
This reminds the verse in Saptashatee (12th Chapter) - Sharatkale
Mahapooja Kriyate Ya Cha Varshakee.
(iii) Sharada means Visharadas - that is learned people. In particular
those who have attained the abode called Saleenam. She is fit to be
adored by these.
(iv) By splitting the name as Sharada + Aradhya, it can be meant as -
One who has the name as Sharada and worthy of worshiping. The
Prapancha Nyasa in MahaShodanyasa describes Sharada as
Avasthachatushfayaroopa - four states viz. awaken (Jagrath), dream
(Swapna), deep sleep (Sushupti) andswoon (Thureeyam).
The below verse in KdlikaPurarja says that She was awakened by Devas
during autumn season.
Shratkale Pura Yasmannavamyam Botidhasurai: I
Sharada Sa Samakhyata Peefe Lake Chanamata: II
The monastery(Peefa) is also called as Sharada.The Sharada monastery
at Sringeri in Karnataka state of India is very famous.
(v) As per the dictionary called Anekartta Dwani Manjari - 'A' implies
Vi^hrju and 'A' implies Brahma. It has to be taken thatShe was
adored by both.
124 Sharvaijee -
(i) Consort of Lord Paramashiva.
(ii) One of the eight forms of Lord Paramashiva is earth. His consort is
Sukesee. Their son is Angaraka (Mars). It can be seen:
In Ling a Purarja , ■
Charachardnam Bhootanam Dhata Visvambharatmaka:\
Sarva Ityucyate Deva: Sarva Sastrantha Paragai:\
Visvambharatmanstasya Sarvasya Parameshtina:\
Sukesee Kathyate Patnee tanujongaraka: Smruta:\\
n Vayu Purarja
Sarvasya Ya Truteeya tu name Bhoomitanu: Smruta\
Patnee Tasya Sukeseeti Putraschangarako Mata:\\
(iii) Sree Adi Sankara in his commentary of Vi$hrju Sahasranamam for
the 26th name - Sharva: writes that he destroys all the living beings

246
 f?ldI 6 -w 1 4 Sree Lalita Sahasranamam

during the great dissolution of the universe (Pralaya period). In this

it can be taken as the consort of Sharva.
(iv) In Mahashoda Nyasa (Prabancha Nyasa), it has been said that She is
in the form of zodiac sign.
125 Sharmadayinee -
(i) Bestower of happiness.
(ii) It is said as SharmaGyataSukanicha in Agni Puragam. Here the word
Sharma implies happiness. She is in the habit/ practice/ nature of
giving happiness. Hence Sharmadayinee.
(iii) In the DeveeBhagavatam also it is mentioned; Sukham Dadati
Bhaktebhyastenaisha sharmadayinee. These are also to be referred
- 192nd name Sukaprada, 953rd name Sharmada and 968th name
Sukakaree.
126 Shankaree -
(i) Consort of Lord Shankara.
(ii) Sham (bliss): Who gives this is Lord Shankara.
(iii) Or Sham (propitious-ness). One who has this in his hands is Lord
Shankara. His form of energy is Shankaree.
(iv) In KalikaPuraga:
Pratisargadimadhyantamaham Shambhum Nirakulam\
Stree Roopenanuyasyami Prapya Dakshadaham TanumW
Tatastu Vi^hgumayam Mam Yoganidram Jaganmayeem\
Shankareeti Stuvishyanti Rudraheeti Divougasa:\\
(v) In the first chapter of Saptashatee it is mentioned thatBrahma
praised Yoga Nidra and again in the last chapter it is cited thatDevas
praised Vifhgu Maya.
(vi) In Mahashotfa Nyasa (Prapancha Nyasa), it has been said that She is
in the form of night time.
127 Sreekaree -
(i) One who gives prosperity.
(ii) For the word Sree many a meaning can be taken as; prosperity,
wealth, goddess Lakshmee, auspiciousness, splendour, exultation,
beauty, lustre, etc.
(iii) In Vi^hguSahasranama we have a name Sreekara: (611th name).
Sree Adi San/carainterprets this as - one who gives affluence to the
devotees.

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 Sree Lalita Sahasranamam

The feminine of Sreekara: is Sreekaree.

Since Sreedevee and Lord Vi^hrju are inseparable the name Sreekaree is
apt for Sreedevee.
Similarly the following names can be referred - Govindaroopiijee (267),
Narayarjee (298), Mukunda (838), Vai^hrjavee (892) and
Vifhijuroopirjee (893).
The ardent devotees of Sreedeveedo sanka/pa(declaration of intention
to do a poo/a)describe the time, besides describing usual five elements
time as per the normal almanac (star of the day [nakshatra], day [vara]
and thithi [counting from previous new or full moon day], yoga and
kararja), also adopt DeveemanaAshtangamethod (during any sankalpa
it is a custom to describe the place, the time and the intention). Eight
elements of time as per Sreedevee's measurements are as follows;
1. TatvaYuga
2. TatvaVarsha (year - total 36 years)
3. Kala Masa (months - total 16 months)
4. Tatva Dina (day - total 36 days)
5. Dina Nitya (total 15)
6. Thithi Nitya (total 15)
7. Vasara (total 9)
8. Udhaya Ghatika (total six)
In Samskrit the numbers are represented by letters through
Katapayadhi method. In this, if the first letters of the day and the
Udhaya Katika are the same, it is called a Parva dayor Sreekaree. The
specialty of these parva days has been explained in the 19thU//asa of
Paramananda Tantra. Sree Maheshwarananda Nathar in his commen­
tary for Rudra Mayalam shows the 5 similarities.
The names V7ma/a(347th) and Mohinee (562nd) also explain about Parva
days. (In the 732nd name Namaparayaga Preetdalso, the details about
Ashtanga can be seen).
128 Sadhvee
(i) One who is paragon of virtue (the names 709
Sadashivapathivratha and 820 Sathee can also be referred.)
(ii) The pride of loyalty to her consortby Sreedevee is specially men­
tioned. When Daksha, father of Sreedevee (in one of Her incarna­
tions) despised Herconsort, Lord Shiva, She could not tolerate it and
left Her body. She took another incarnation as daughter of

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 Sree Lalita Sahasranamam

Himavan, did penance and got Lord ParamEshwara's hand. This is a

famous story known to all. There are other places too where
Sreedevee did penance and married Lord ParamEshwara (for
instance Mylapore in Chennai, India).
(iii) In Devee Bagavata it is mentioned as - Sadhveetyananya Samanya
Pativratyena Keeyase. : .
It is specifically mentioned that Sreedevee did not marry anybody else
anytime (any of the incarnations also). It is the practice of poets to call
as Lakshmeepathi - who has wealth and Vakpathi- the learned one, etc.
Hence, Lakshmee and Saraswatee may not qualify to be called as
pathivratha. Sree Adi Sankara, in h\sSoundaryalaharee96th verse
describes that since Sreedevee has never had a consort other than Lord
Parameshwara, Herpathivrathya is much special than anybody else's.
Kalathram Vaidhathram Katikati Bhajante Na Kavaya:
Sriyo Devya: Ko Va Na Bhavati Pati: Kairapi Dhanai:\
Mahadevam Hitva Tava Sati Sateeno-Macharame
Kuchabhya-Masanga: Kuravaka-taro-rapyasulabha:\l
129 Sharacchandranibhanana -
(i) One whose face shines like the putumnal moon, gives pleasure to
those who see Her.
130 Shatodaree -
(i) One who has a slender waist.
(ii) Daughter of Himavan (king of mount Himalayas) with hundreds of
caves.
(iii) Shatam means slim. She has that type of waist. It is mentioned in
the SamudrikaSastra (explaining the body shapes) that ladies who
have slim waists are beautiful.847th name Talodaree may be
referred.
It is mentioned in the Gnanarnava Tantra (16th section) of pooja method
as defined by Sree Chitananda Nathar (one of the teachers in the
teacher lineage of the authors of the original book in Tamil which is
translated here), in the verse to deify Sreedevee; Alakshyamathyamam
Nimnanabhim Catodareem Param. Similarly in Sree DeekshitaKs Avaran
(shelter) Keertanas (songs in classical music) the names Sakambari and
Satodari are used at the beginning and at the end.
131. Shantimatee - JI

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 sftcif?ldi $ree Lalita Sahasranamam

(i) One who has controlled mind.

(ii) One who does not have any vehemence on devotees.
(iii) The below names can be referred - 141 Shanta, 447 Shanti and 963
Shomatmika.
132. Niradhara -
(i) One who starts rises from Mooladhara.
(ii) One who has no support other than Herself, (since She herself is the
support for all).
(iii) This indicates the Niradhara (without any support like image,
etc.)pooja. From this name upto 187th name (Niratyoya),
Sreedevee's Nirgurja (without any qualities) form and the results of
meditating the same has been explained.
(iv) Adharo can be taken as Mooladhara from where She rises upwards.
(v) Tatrapi Sa Niradhara Yuyudhe tenochontika(DurgaSaptashatee -
10-23). When Sreedevee was fighting with Sumbhosuran, She was
standing in the sky without any support.
(vi) Sabhagava: Kosmin Pratishtita Iti Sve Mahimna Iti Hovaca
(Chandokya Upanishad VII-24-1). It is replied for the question
"Where is that Brohmam stationed?" as; it is conspicuous without
any support other than self.
There are two kinds of worshipping Sreedevee as external (Bahyam) and
internal (Antaram). And again the external has two divisions, Vedic and
Tantric. The internal method is also of two kinds with support (Sadhara)
and without support (Niradhara).
The Sadhara worship is to worship mental images in the form of
mantras as taught by a teacher.
TheMrodharaworship is by pure intellect - focusing the mind on
Sreedevee's image obtained by knowledge. In reality, pure intellect
means nothing else, but the supreme Sreedevee. Hence for the destruc­
tion of samsara, one should worship the Sreedevee, the very self, the
witness, free from the glamour of the manifold universe. By one's own
direct experience of Moheshwaree as the self,
She should be worshipped with much reverence, this is the worship
which leads to salvation.
As an evidence for this, the verses in the 5th chapter - MahatrnyaKantfa
ofSootha Samhitai can be considered.
133. Niranjana - R<^HI

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 Sree Lalita Sahasrandmam

(i) One who is free from any stain.

(ii) Anjana means black collyrium used for eyes. Though it is used for
beautification, still it is a stain,. In this context Anjana implies ignor­
ance or illusion. The knowledge disappears due to ignorance (owing
to its quality of darkness in mind). It has to be construed
that^reedevee has no relevance to ignorance or illusion.
(iii) There are three kinds of ignorant souls (pasus):
a. TheVijnandkevala, he who sees the self in the non-self and has
arrogance as the only impurity;
b. The Pralayakevala, he who has theimpurity of karma, which is
unperceivable and which gives him new births; he also has the
impurity mentioned in 'a' above.
c. The sakala, he who has the impurity of the illusion (maya). He
has the idea of duality in all matters. He also has the impurities
mentioned in 'b' above.
Sree Bhaskararayar himself explains all these, in his Sethu Bandam
(explanation to VI-27 in Nityashotasikarnava). There he has also men­
tions to refer his explanation to 354th name Pasupachavimochanee.
(iv) Sreedevee has no impurities of sakala and hence Niranjana.
Swetasvataraupanishat (VI-19) indicates Brahmam as Niravatyam
Niranjanam.
(v) One who is - Ni (more) - Ranjanam (happiness/ delight)
134. Nirlepa - RcTm
(i) One who is free from affectations (on account of results of actions
[karma]).
(ii) The form of Sreedevee is knowledge. Hence she does not have any
connection to the actions.
In Sreemad Bhagavat Geeta also we read Namam Karmani Limpanti
(IV-14).
When one get to the knowledge of Brahmam i.e. Sreedevee - he is free
from impurities. This is also mentioned in Lipyate Na Sa Papena
Padmapatramivambasa.(V-10) Further it is mentioned in Yagna
Vaibhava Kantfa ofSootha Samhita as;
Karmabhi: Sakalarapi Lipyate Brahmavpravarsya Na Sarvathal
Padma Patramivatbhirago Parabrahmavitpravarasyatu VaibhavamW
(iii) Sreedevee is free from the impurity called Pralayakevala.
(iv) By meditating Sreedevee one becomes free from impurities of

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 HOW Sree Lalita Sohasranamam

actions.
135. Nirmala - fa 4 rtf
(i) One who is free from all impurities.
(ii) She does not have the impurity of arrogance. Hence She does not
have the impurity called Vijnanakevala.
(iii) She is free from the impurity of Tamo character.
(iv) She does not have the impurity ofuneducation.Liberation is the aim
of the soul. Through this name and Nityamukta( 147th name) the
liberated form of the soul is indicated.
(v) By meditating this name one can be free from the impurity of arrog­
ance.
(vi) The 347th name Vimala can be referred.
136. Nitya - facTT
(i) One who is eternal.Same intention has been indicated later in 951st
name Shaswotee.We read Avinanashi Va Areyamatma (IV-5-14) in
Brahdaragya Upanishad.
(ii) This soul is eternal. Hence the argument of Kshanigavigyana that
the world vanishes every second is not valid.
(iii) Fifteen tithi NityaDevees are being mentioned in the method of
worshipping SreeVidya.Sreedevee herself is the 16'hMahd Nitya. The
names of these 15 Nitya Devees have been mentioned in
TaritraSastras. The era of these Nitya Devees is mentioned in Vedas
as Darsa and Drushta. This name indicates that Sreedevee is beyond
any era.The details of these can be got in 391st name
NityaShodasikaroopo and 610th name Pratipanmukyarakanta Tithi
Magdala Poojita.
(iv) Some of the names of Nitya Devees have been mentioned in this
Sahasranama-,
No of Phase of Phase of Name of Nitya Devee
the waxing waning
Name moon moon
71 14 2 Jwalamalin i___________
136 10 6 Nitya (the current name)
200 13 3 Sarvamangala________
277 2 14 Bhagamalinee_________
346 10 6 Vijaya_______________
352 5 11 Vahnivasinee

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 rfterfcHT Sree Lalita Sahasranamam

No of Phase of Phase of Name of Nitya Devee

the waxing waning
Name moon moon
(VahnimaijtJalavasinee)
388 2 13 Nityaklinna_________
405 7_ 9 Shivadootee_________
468 6 10 Vajreshvaree

(v) Earlier in 73rd name it was mentioned that Sreedevee was delighted
seeing the 15 Nitya Devees staging the war with the 15 knights of
Bhandasura. This has the name of a Nitya Devee as foremost.
(vi) The meditation mantras and poojas of these 15 Nitya Devees have
been described in Tantra Raja Tantra. Depending on the expected
results (Kamya phalan) the meditation will vary. By meditating
Nityaone can be free from ruins.
137. Nirakara -
(i) One who is not limited to and by any form.
There is some specialty in everything we see. The various forms of
Sreedevee seen by us are illusions. Her real form is formless. The sense
of this name is; since She is omnipresent there is no form relating to
characters.
(ii) With this the Modyom/kdstheory/philosophy of science is nullified
here.
138. Nirakula - ell
(i) One who is never agitated. ’
(ii) Even though She has connection with ignoranceShe is never
agitated.
(iii) She is in a distance from those who are agitated in their mind. i.e.
She cannot be reached by those type of people. This implies that
She can be reached only by those who has unambiguous know­
ledge.
(iv) Akula is a vacuum state. She is not like this and is omnipresent.
With this the vacuum argument of profounders is nullified.
(v) 178th name - Nirabddha can be referred.
139. Nirgurja - Fbjw
(i) One who is beyond the three characters - Gurjas.
(ii) The opinion of the tarka (logic) school is rejected here.

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 Sree Lalita Sahasranamam

(iii) In Swetasvatara Upanishad (VI-11) we read Sakshee Cheta Kevalo

Nirgugasca - Witness, the philosopher, one who is uncontaminated
and who is free from characters.This has been explained in Matsya
and Padma puranas. The traits of Devasare their identities; charac­
ters are related to bodies. Since Sreedevee is in the form of Chit, She
has no characters neither identity.

Yaduktam Ca MayaDeveeLaksharjair Varjitetical

Srunu Tasyapi Vakyasya Samyagartham ViChararjatW
Laksharjam Deva Kotyanka: Sareeraikasrayo Kuna:\
lyam tu NirgurjaDevee Naiva Lakshayitum KshamaW
(iv) SreeAdi Sankaraa\so in his commentary for Vi^hrju Sahasranama -
840th name Nirgurja: quotes the same verse from Vedas and gives •
the same meaning.
140. Nishkala - R^beil
(i) One who is partless (organless) unitary whole.
(ii) This declines the school of thought that Brahmam has organs.
(iii) In BrahmaSutra - AmshaAthikaran - 11-3-43;
Amsho Nana Vyapadesat AnyathaApi
Dasha Kitavadhitvam Atheeyate Eke
It is mentioned as since some differences are located the human soul is
a part of universal absolute (param porul or Brahmam). In Sreemad
Bhagavat Geeta also it is seen as MamaivamshoJeevaloke - the eternal
soul in this world is a part of Myself.ln reality the form of soul is nothing
different from Eshwar. However, on account of delimitations caused by
ignorance during worldly actions, some differences are interpreted
between the soul and Eshwar. This is not true. A small fire of spark is
part of the whole fire. Similarly the soul is part of Eshwar. Again by the
delimitation of pot, the ether is seen as Akasam and Gudakasam.
Similarly, by the delimitations of the mind, the form of Eshwar is split
into soul and Eshwar. Like many a Moon is seen reflecting in various
water vessels, the soul is also seen as many, since the minds are many.
With the knowledge of Brahmam once the ignorance is removed the
delimiters also get removed and hence the soul is not seen separately.
SreeAdi Sankarahas also concluded that Brahma form only will be
visible.
(iv) The same meaning is stressed in this name. Or meditating Brahmam

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 Sree Lolita Sahasranamam

without any characters is Nishkala. He has evidenced it through the

below verse of Vighnana Bhairava Battarakar;
Dhyanam Ya Nishkala Chinta Niradhara Nirasrayai
Na Tu Dhyanam Shareerasya Mukha StadhikalpanaW
141. Shanta -
(i) One who is tranquil.
(ii) The verses NishkalamNishkriyamShantam can be read from
SvetasvataraUpanishad (VI-19). (Without organs, actionless,
soothful, ...). She is Shantimatee (131st name), Shanti (447th name)
and Shamatmika (963rd name).
(iii) Or, it can also be understoodas; it is the letter to which the letter
'Sha'follows.ln the order of Samskrit alphabets, the letter previous
to 'Sha'is 'Va'. This is considered as the seed of nectar (Amruta
Beejam). Hence She is in the form of seed of nectar.
(iv) Or, this can be taken as Ashanta.The prefix 'A' is understood. Asha
means directions. That implies She is spread in all directions. This
nullifies the theory of Digambaras that universal absolute is limited.
142. Nishkama -hi
(i) One who is without any desires.
(ii) As per the Veda verses; Satyakama Satya Sankalpa; this nullifies the
school - the wish and thought of the Universal Absolute is eternal.
Avaptakhila Kamdyastrushna Kim Vishaya Bhavet - the verses can be
vread in Devee Bhagavatam; once all the desires are fulfilled there is
nothing to wish.
It can be read in BrahadararjyaUpanishad (11-3-6); Nethi, Nethi - No no.
There itself it can be read; Poorqamada: Poorqamidam. Other verses
from Veda about the characters are all about delimiters.
143. Nirupaplava -A M a i
(i) One who is free from destructions.
(ii)Upaplavam means destruction.She is free from this.
The same meaning is conveyed in 180th name Nirnasha.
(iii)
(iv)Or, if it is split as Nir, Upa, Plava - it can understood as She creates
the nectar shower in the body. 106th name
Sudhasarabhivarshineeand 111th name Bisatantutaneeyasee can be
referred.
(v) The verse from Arurjopanishad

255
 PKUHTTT Sree Lolita Sohasronamam

AplavasvaPraplavasvaAndeebhavajamamuhoo
can be referred. The gist of this verse about Sreedevee has beer
explained in llllh name.
144. Nityamukta - RrM^jbl
(i) One who is ever free from worldly bonds.
(ii) Since Her devotees are bonded to this world,She has got this name.
(iii) She is in the form of liberation, typically as per the character ot
Nityamuktas.
145. Nirvikara
(i) One who is not subject to any change.
(ii) The soul and nature are-xthe two originless truths accepted in
SankhyaSiddantha. Out of these the soul is intellect. It is different
from body, organs and mind. It lives as witness to the changes in the
world and but does not change itself.
Nature is the root for the world. This is originless, eternal matter and
..ever changing. This has the three characters goodness (satva), passion
(rajas) and ignorance (tamas).
The world is created by the unison of the soul and the earth. Buddhi
(intellect) is the next direct evolute from mahat (intelligence) followed
byahankara (ego). This is followed by sense organs, organs for actions,
mind, five basic elements and five primary elements. As per the Sankhyo
Philosophy (enumeration or analysis of the Universe) there are 24 prin­
ciples of creation, starting from nature. The soul is the 25thone.
"hese philosophies are divided into four parts - that are:
1. Only causes.
2. Only effects.
3. Causes for some and effects for some other.
4. Neither as cause nor as an effect.
Out of these the basic entity (Moola Prakruti), also the foremost one, is
always a cause. These are described in Sarikhya Tatva Karikai and its
commentarySankhyo Tatva Koumudee. In Sankhya Tatva Karikai, it
isvery clear that the basic entity is a cause.
Moolaprakrutiravikrutir Mahadadya: Prakrutivikrutaya: Saptal
Shodashakastu Vikaro Naprakrutirnavikruti: Purusha:\\
Sree Adi Sankara, in his commentaries for the Brahma Sutra also men­
tions about this.
The seven - Intelligence, ego and 5 basic elements are both cause and

256
 SUcifrldl <-i$ih h £ree Lalita Sahasranamam

effects. Five sense organs, 5 organs of action, mind and 5 primary

elements are effects. The soul is with neither cause nor effect.
(iii) She has been described in this name as not subject to 23 types of
changes.
(iv) As per ireeVidyaSastra, SreedeveeHerself is the universal absolute.
Hence the Sankhyaphilosophers do not accept that nature (either
primary or unmanifest) is matter. However, they accept these 25
principles, with a littleDeviation in the meaning of soul. In Sree
Vidyd 11 more principles are added totaling to 36 as in Saiva philos­
ophy of Kashmer.
146. Nishprapajncha
(i) One who is beyond all the controls.
(ii) The word Prapancha has three meanings; to unite (Sanchaya:), to
extend (vistara:) and to expand (pratarana:).
(iii) Since She is complete in Herself and omnipresent, She is beyond all
these three controls of universe.
(iv) One thing expanding to many is Prapancha. Contraction and expan­
sion are the characters of changing things. The worldly character is
not seen in Sreedevee, who is unchanging.
(v) Or, it can be understood as; She from whom the universe starting
from the earth, manifested - since Mandukya Upanishad (7th verse)
says Prapanchopashamam Shivamadhvaitam Chaturtam Manyante.
147. Nirashraya - ftlTWir
(i) One who is not dependent on anything or anyone.
(ii)Everything depends on Her; but She does not depend on anything.
With this Sarvarkar's philosophy is ruled out.
(iii)
(iv)In the 8th chapter of ChandogyaUpanishad, it is described as
Virochanan misunderstood the advise of Prajapathi as the body is
Brahmam.
(Q) 132nd name Niradhara can be compared.
148. Nityashuddha - Acq^«&l
(i) One who is eternally pure.
(ii) She is beyond any impurity in all the three times (tenses); hence this
name.
(iii) Veda says; Asparshascha Mahan Shuci: - She does not touch any­
thing, elder to all and always pure.

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 6iHh Sree Lalita Sahasranamam

(iv) Another verse of Veda says; Atyanta Malino Deho Dehee Chatyanta
Nirmala: - The body is untidy, but the person inside is clean.
149. Nityabuddha -
(i) One who is always knowledgeable and wise.
(ii) She is in the form of Chit and hence always knowledgeable.
(iii) BrahdaragyakaUpanishad (IV-3-30); Na Hi Vigyaturvigyater Viparilo
Povidyate-The knowledge is inseparable from the wise.
(iv) Or, the two devatae worshipped in Jajn religion are Sreedevee her­
self. It is told in 148th and 149thnames that, with Her blessings the
two Jains, Suddhar and Bhuddar, attained eternity.
. (v) In Navavargapooja, after mayachakrapooja, it is the practice to
worship Her as the goddess of 6 religions; Buddhism/ Jain religion,
Vaidheeka religion worshipping Gayatri, Saiva religion worshipping
Shiva, Soura religion worshipping Sun, Vaishnava religion worship-
pi ngVi$hgu, and Sakta religion worshipping Shakti.
150. Niravadya -
(i) One who is flawless/ blemishless.
(ii) Avadya means not to be revealed; that means flaw or deficiency.
These types of flaws are induced only due to ignorance. Sreedevee,
who is in the form of knowledge, is beyond all these defaces.
(iii) Veda says NiravadyamNiranjanam (SwetasvataraUpanishad VI.19) -
defectless and pure.
(iv) Or, Avadyais the name of one of the hells. Koorma Puraga says that
one who is always (day and night) in the thought of Sreedevee does
not go to the hell called Avadya.
Tasmadaharnisham Deveem Samsmaretpurushoyadi\
Na Yatyavadhyam Narakam Samksheegasheshapataka:\\
Lingo Puraga says;
Mayantaschaiva GhoradyaAshfavimsati Kotaya:\
Narakagamavadhyanam Pashyante Tasoo Papina:\\
Anasharita BhavanEshwam Shankaram NeelalohitamW
One who does not worship the consort of Sreedevee, who has blue
neck, will be burnt in the hells called Gora onwards till Maya.
The devotees of Sreedevee are protected and liberated from these hells.
Hence Niravadya.
(v) Kurai Onrum lllada Seergovinda -Thiruppavai by AndaI can be com­
pared.

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 rftaPldl Sree Lolita Sahasranamam

151. Nirantara - RVxUr

(i) One who is without any division (gaps).
(ii) The word Antara has many a meaning like - gap, extent, end, attire,
death and difference.
(iii) TaitireeyaUpanishadad\/\ses (11-7-1); Ya Ethasminnudaramantaram
Kurute Thatasya Bhayam Bhavati - One gets scared if he sees even
an iota of difference.
(iv) By this name, the thought of the school, which sees three types of
differences (Sahateeya, Vijateeya and Svagata) in Brahmam, is
nullified.
152. Nishkararja -R*hi<uil
(i) One who is without cause.
(ii) SreedeveeHerself is the root cause of everything. Hence She has no
cause for Herself.
(iii) In Swetashvatara Upanishad (VI-9) it is mentioned as; Sakararjam
Karanadhipadhipo Na Chasya Kashchijjanita Na Chadhipa: - He is
the cause and chief of heads of all the causes. Nobody created Him.
He does not have a chief or head.
(iv) Or, five things are used in the Navavarga Pooja. The first one is
honey, which gives pleasure. (The actual meanings of these 5 things
have been explained elsewhere). In the terminology for this
method, this has three meanings as; cause, source and root.
(v) When Sreedevee is installed in Sree Chakra the verse read is;
Mahdpadma Vanantasthe Karaganandavigrahe. She is complete of
this causal thing and hence She is associated with the pleasure
caused by this.
153. Nishkalanka - R^td’cbi
(i) One who is not connected with any stain (the result of sin).
(ii) Sin cannot near ireedevee and hence Nishkalanka.
(iii) IshavasyaUpanishad (8th verse) reads as; Shuddamapapavidtam -
pure anduntouched by sins.
154. Nirupadhi: - :
(i) One who has no limitations.
(ii) Upa - near; Adhi - gives (one's own characters). When a hibiscus
flower is brought near a Linga idol made of crystal, the idol looks
like red. This is an instance for limitation.

259
 sfbrtfrldl Sree Lalita Sahasranamam

(iii) Similarly the ignorance creating differentiation in the mind is also

limitation.
(iv) Sreedevee is in the forrp of pure Chaitanya. Hence She does not
have any limitations due to ignorance. Hence Nirupadhi.
(v) Or, Upadhi is of two types - complete and partly. She does not have
both these limitations. 708th name Sarvopadhivinirmukta can be
referred.

155. Nireeshvara
(i) One who has no superior or protector.
(ii) She is the head of everything. Hence there is no superior to Her.
(iii) Meemamsa and Sdnkhya are two philosophies. Sankhyd has further
sub philosophies as with-Eshwor and without. The former is non­
dual (Advaitam) and the later is atheism. She belongs to both.
156. Neeraga
(i) One who has no desires.
th
(ii) This is again repeated in 937th name Viraginee.
(iii) From this name onwards till 187th name Niratyaya, it proceeds to
reject the theory that, the differences in the four types of mind viz.
mind, intellect, volition and ego belong to the self (soul). Further to
teach that renunciation is the means of overcoming the six impedi­
ments; desire, wrath, covetousness, bewilderment, pride and envy.
(iv) One, who (by mistake) believes that these enemies are the charac­
ters of the soul, travels in the way shown by them and get
destroyed. But, they never go along with the soul. One, who under­
stands that these are the actions of the mind, controls them or to
turn aside or to be unrelated with them, gets pride.
(v) Because She has obtained all her desires, She is Neeraga.
(vi) ShandilyaSutra mentions as; Dvesha Pratipaksha Bhavadrasa
Shabdacca Raga - since without hatred and since it is mentioned as
essence (fervent longing is called Raga). Since, Sreedevee is beyond
all these and She has no object for' longing and henceShe is
Neeraga.
(vii) Neera - water and Aga - immobile, mountain, Sreedeveels in both
these forms and hence Neeraga.
157. Ragamathanee -

260
 Sree Lalita Sahasranamam

(i) One who churns and completely removes all the desires (longings of
Her devotees - Ragas) and gives zeal to them.
(ii) During churning, all other similar things in that object come out;
then they can be separated easily - as butter is taken from curd. It
has to be taken as; Shechurns the mind of the devotees and takes
out all the serious desires.
(iii) It is mentioned in Yoga Sutra (11-3) as;Ragadveshapinivesha: Klesha:
Raga as mentioned in this name is - Desire, aversion and ardent
attachment.
158. Nirmada - R4<^l
(i) One who is without pride. ,
(ii) Pride is - to think that one has something which is not with others
or has succeeded in doing something which others could not and
propagate the same.
(iii) When Sreedevee is not seen by others the question of pride does
notarise.
(iv) 508th name is Atigarvita. When contemplating the Brahmam, Veda
mentions contradicting characters. Smaller than the smallest, bigger
than the biggest - Anoraneeydn Mahato Maheeyan. Hence there is
no controversy between this name - without pride and 508th name
with high pride.
159. Madanashinee
(i) One who destroys all pride.
(ii) By splitting as; Madanam (the flower of thorn apple) + Ashnati (one
who eats it) - it is interpreted as - One who is interested in eating
the flower of thorn apple.
(iii) The flower of thorn apple is very much liked by LordParameshwara.
It is said that he wears it in his head. Also, it is said that it is used to
make gold (alchemy). ’
(iv) It is apt that the flower of thorn apple is liked by Sreedevee also
since it is liked by Parameshwara. (It has to be considered that there
is no difference between them and they are one and the same).
(v) It also implies that - like an ordinary metal is being converted to
gold, an ordinary devotee is taken to a great position.
(vi) Maheshastvam Dhatte Shirasi Rasarajasya Jayinee/ Vishitdhis Tvat
Sangat Kanakmayam Ett Tribhuvanam.
(vii) lt is also interpreted as - Madana means acute anxiety; She removes

261
 Sree Lalita Sahasranamam

it (eats it out).
160. Nishchinta -
(i) One who is free from all anxieties.
(ii) In general - Chinta means recollection of earlier thoughts; in particu­
lar recollection ofpainful topics is Chinta or anxiety.
(iii) Chinta Chitasamanoya Chinta Vai Bindunadhikd Chita Dahati
Nirjeevam Chinta Dahati Jeevitam - Anxiety should be known as
(resembling) afuneral pile, the only difference is that additional 'n'
sound (additional dot when written in Samskrit) vnchinta, but as the
pile (chita) burns the corpse, so anxiety burns theliving man.
(iv) According to the dictionary called Visva, chinta means get cheated,
to cheat, deceit, gambling, fraud and delusion. In this sense also
Shedoes not have any delusion and hence Nishcinta.
161. Nirahankara -
(i) One who is without any ego.
(ii) Ego is of three kinds; Vaikhareeka, Taijasa and Bhutadi, according to
satva, rajas, and tamas characters, respectively. 397th name
Moolaprakruti can be referred.
(iii) Earlier in 139th name - Nirgurja, it was mentioned that She is
beyond the three characters viz. satva, rajas, and tamas. Accor­
dingly She does not have the ego relating to those characters also.
Hence Nirahankara.
162. /V/rmoha-RhTsi
(i) One who is free from bewilderment (fascination or perplexity).
(ii) Bewilderment is indication of confusion of thought or distraction of
the mind. It infers the wavering of mind or illusioning one to the
other. She is beyond all these.
163. Mohanashinee - nil’llRi41
(i) One who dispels all illusions.
(ii) By imparting the idea of unity to her devotees She destroys
bewilderment.
(iii) The Veda - IshavasyaUpanishad 7th verse; Tatra Ko Moha: Ka: Shoka
Ekatvamanu Pashyata:-"to him, who perceives unity,what
bewilderment and what sorrow can there be?"
164. Nirmama -
(i) One who has no self conceit.

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 Sree Lalita Sahasranamom

(ii) Self interest necessarily implies separating things as "this is mine".

Since She is everything there is no room for such a thought and
hence no question of conceit.
165. Mamatahantree —HHdiS’-JI
(i) One who destroys the above said self conceit.
(ii) We could relate this to the request of Vaisya in the 13th chapter of
Durga Saptashatee. It has to be noted that Vaisya has a special
adjective here as Pragya: - Sopi Vasyas Tato Gnanam Vavre
Nivinamanasa: Mametyahamiti Pragya: Sanka Vishyuti Karakam.
166. Nishpapa -
(i) One who is without any sin.
(ii) Any sin or virtue is created only deeds -primarily due to desires on
actions. Earlier it was explained in 156th name Neeragathat Sheis
without any desires. No actions for Her. Resultantly no sin or virtue
also.
(iii) In Sreemad Bhagavat Geeta (IV-14) we see as:/Va Mam
KarmdniLimpanti Na Me Karmaphale Spruha.
167. Papanashinee — mim 4)
(i) One who destroys the sins of devotees.
(ii) By the repetition of Her mantra, etc, She destroys the sins
ofdevotees.
(iii) In Veda(ChandogyaUpanishad\\/-24-3) it is mentioned as; Yateshika
Toolamagnou Pradooyataiva Mevasya Papmana: Pradooyante - Like
the point of areed in the fire, so all the sins are burnt up.
(iv) In the Vashisfa Smruti;
Vidya Tapobhyam Samyaktam Brdhmanam Japa Naityakaml
SadapiPapa KarmanamenoNa PradhiyujyateW
Japinam Hominam Chaiva Dhyayinam Teerthavasinaml
Na Samvasanti Papani Ye Cha Snatd: Shirovratai:\\
If aperson is always devoted to learning, penance and continually
repeating mantras, even if he is always committingsinful actions, he is
not afflicted thereby. Sin never touches those who repeatthe mantras
or offer oblations, or meditate, or makepilgrimages, or who perform
sirovrata (the rite of carrying thefire on the head).
(v) The PadmaPurarja, in its Pushara Kanda says - The mass of sins
though asgreat as mount Meru is instantly destroyed by worship-

<
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 THjTFTTW Sree Lalita Sahasranamam

pingKatyayanee.He, who is devoted to Goddess Durga, is not

stained even by committing heinous crimes, in the manner as the
lotus leaf is notaffected by water;
Meru Parvata Matropi Rashi: Papasya Karmaga: I
Katyayaneem Samasadya Nashyati Kshagamatrata: II
Durgarchanaroto Nityam Mahapataka Sambhavai: I
Doshair Na Lipyate Veera Padmapatramivambhasa II
(vi) In DeveeBhagavatam also same effect is spoken.
Chitva Bhitva Ca Bhootani Hatva Sarvamidam Jagatl
Pranamya ShirasaDeveem Na Sa Papair VilipyateW
Sarvavastagato Vdpi Yuktova Sarvapatakai:\
Durgam Drushitva Nara: Poota: Praydti Paramam PadamW
(vii) Again in BrahmagdaPuraga;
Vargasrama Viheenanam Papishtanam Nrunamapil
Yadroopa Dhyana Matrena Dushkrutam SukrutayateW
The sinful actions of those who are devoid of Varga andAshrama and
the wretchedalso, by mere meditation on Devee, becomevirtuous.
These names are worth referring here: 555 - Kalikalmasha Nashinee,
743 - Paparagyadavanala and 860 -Akanta.
It is mentioned in the Phalasruti (results/ effects) part of this
Sahasranama itself as;
Rahasya Namasahasre Namaikamapi Ya: Patetl
Tasya Papani Nashyanti Mahantyapi Na Samshaya:\\
Nityakarmananushtanat Nishiddha Karanatapil
Yatpapam Jayate Pumsam Tatsarva Nashyati DrutamW
Bahoonatra Kimuktena Sharunutvam Kalaseesootal
Atraika Namno YaShakti: Patakanqm NivartneW
Tannivartyamagham Kartum Nalam Lokds ChatudashaW
Yastyaktava Namsahasram Papahanima Bheepsatil
Sa Hi Sheeta Nivrutyartham Himashailam NishevateW
(viii) iree Adi Sankara in his commentary of Vi^hguSahasranamam for
the 924th name - Dushkrutihasays - He destroys the bad act of sin or
one who does sinful acts.
992nd name - Papanashana: - he destroys the sins in bunches, of those
people, who sings hymns in praise of him, or worship him or meditate
upon him or just remember him.
(ix) Sree Adi Sankara for his commentary of Vi^hguSahasranamam for

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 di4H Sree Lalita Sahasranamam

the 992ndname, he quotes from Vrittashatapa;

Pakshopavasadyatpapam Purushasya Pranashyatil
Pranaydmshatenavai Tatpapam Nashyate NrunamW
Pranayama Sahasrena Yatpapam Nashyate Nrunaml
Kshanamatrerja Tatpapam Harerdhyanat PranashyatiW
(x) Sree Adi ^anknra'scommentary for LalitaTrishati 31st name - Ena:
KoofaVinashinee and 112th name - HatyatiPapashamanee, can be
referred.
168. Nishkrodha -
(i) One who is without anger.
(ii) She has no hatred on anyone;She does not get angry also.
(iii) In Sreemad Bhagavat Geeta (IX-29) we read; Na Me Dveshyosti
Napriya:\\
(iv) To protect the devotees, Lord destroys the wicked. Still He does not
get angrywith the wicked people. The below verses from
DurgaSaptashatee (2nd story, 4th chapter) clearly mentions;
destruction of wicked and looking with anger are done at them with
sympathy on them, just to correct and liberate them.
EEbhirhatairjagadupaiti Sukam Tathate
KurvantuNama Narakdya ChirayaPapaml
Sangramamrutyumadhigamya Divam Prayantu
Matveti Noonamahitanvinihomsi Develi
Drushtvaiva Kim Na Bhavateeprakaroti
Bhasmasarvasuranarishuyat Prahinodhi Shastraml
Lokan Prayanturipavopihishastra
Pootd Ittam Matirbhavati Teshva Hiteshu SadhveeW
Turvrutta Vruttashamanam TavaDevee Sheelam
Roopam Tataitdavichintyamatulya Manyai:\
Veeryam Cha Hantru HrutaDeveevaparakramanam
Vairishvapi Prakatitaiva Dayatvayetthamll
Kenopama Bhavatu Tesya Parakramasya
Roopam Cha Shatrbhyakaryatiharikutral '
Chitte Krupa Samaranishturata Ca Drushta
Tvayyeva Deveevarote BhuvanatratepiW
169. Krodhashamanee
(i) One who destroys the tendency to get angry.
(ii) Every human has six internal enemies - lust, anger, stinginess,
libidinous,recklessness and amusement.She suppresses the anger of

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 Sree Lalita Sahasranamam

the devotees and destroys the lust in them.

(iii) Sage Apastambaexplains the cruelty of the anger as;
Krodha Yukto Yadyajati Yajjuhoti YadarsatH
Sa Tasya Harate Sarvamamkumbho YathodakamW
He, who sacrifices, offer obligations, or worships with anger, is deprived
of all benefits therefrom like water in a vessel of unbaked clay.
(iv) In Sreemad Bhagavat Geeta (11-62/63) and again in 111-37 the result
of anger is explained;
Dhyayato Vishayanpumsa: Sangasteshupajayatel
Sangat Samjayate Kama: KamatkrodhobhijayateW
Krodhadbhavati Sammoha: Sammohatsmrutivibhrama:\
Smrutibhramshaddhinasho Buddhinashatpranashyatil I
Kama Esha Krodha Esha Rajokunasamudbhava:\
Mahashano Mahapapma Viddhy Enamiha VairinamW
(v) In Arga/averses read as part of DurgaSaptashatee also, the below
verse is prayed for 18 times; Roopam Dehi Jayam Dehi Yasho Dehi
Dvisho Jahi - Here Dvisho Jahi means, to destroy the enemies lust
and anger.
170. Nirlobha - RciT^I
(i) One who is free from any greed.
(ii) Because She is exceedingly liberal.
171. Lobhanashinee -
(i) One who destroys greed.
(ii) Since, greed destroys all other good qualities, it is important that it
has to be destroyed first. Sreedevee destroys the greed in the minds
of the devotees.
72. Nissamshaya -
(i) One who is without doubt.
173. Samshayaghnee
(i) One who destroys doubt.
(ii) It is easy to combine these two names and read. Sreedevee is in the
form of a teacher - 603rd name Gurumuoorthi: can be referred. A
devotee has to enhance an integrated thought process with him,
the mantras, the goddess, the yantra relating to the concerned
goddess and the teacher. This is called five types of Integrated
Anusanthanam. Veda (Muqdaka Upanishad- 1-2-12) says

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6ftaf?irii Sree Lalita Sahasranamam

SrotriyamBrahmaqishtam.
(iii) In TantraRajaTantra also (1-18);
Asamshaya: Samshayaccinnarapekshogururmata:
Asamshayastatvapodhe Tacchaktipratipadanatl
Nairapakshyamavictecchdgurutvamhitavdtina\\
(iv) A teacher himself should be beyond having doubts. He needs to
completely teach the philosophies and clear all the doubts of the
students. He should not be expecting wealth and even should not
even have interest in it.
(v) Since Sreedevee is in the form of a teacher, She has all those
qualities. She does not have doubts and she clears all the doubts.
(vi) Mug<jakaUpanishad(\\-2-8) says; Bhidyate Hrudayagranthi:
Chdyante Sarva Samshaya - all doubts are removed.
174. Nirbhava
(i) One who is without origin.
(ii) . In Sreemad Bhagavat Geeta (XI11-12) Andtdimati ParamBhrahma -
The Supreme Brahmam is without origin. 136th name Nitya and
866th name Aja can be referred.
175. Bhavanashinee -
(i) One who destroys worldly bondage.
(ii) The Shaktirahasya says, "In the ninth day of the bright lunar half
month, accordingto the rule, as to him who anoints Charjtjika with
ghee, hear the resultof that action; he is raised out of the ocean of
samsara and shines inthe Durgaloka, together with the preceding
ten and also succeeding tengenerations;
Navamyam Shuklapakshaetu Vidhivaccharjdikam Nrupal
Grutena Snapatedhyastu Tasya Purjya Phalam SrunuW
Dashapoorvan Dashaparanatmanam Ca Visheshata:\
Bhavarnavdt Samuddhrutya Durgg Lake MaheeyateW
The KoormaPurarja also speaks the same effect as;
Saishatdtree Vdhatree Cha Paramanandamicchatam |
Samsara Tapagnikilannihanteeshvara SamgjyaW
Similarly in DeveeBhagavatam;
Aham Vai Matparan Bhaktan Ishvaram Yogama Shritan\
Samsara Sagaradasmdduddharam YachirenatuW
(iii) Or, according to the BrhajjabalaUpanishad(no 26)Bhavanashinee is
the name ofa river.^ree Bhaskara Raya says She is in the form of

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this river. (At present this Upanishad is not available).

176. Nirvikalpa -
(i) One who is without the notion of covering by mere words without
the corresponding objects.
(ii) The Yogasutra [1.9] says; Shabda Matranupatee Vastu Vastu
Shoonyo Vikalpa:.Vikalpa^ancy) is a notionconveyed by mere
words, but of which there is no object corresponding to reality. For
instance: horns of rabbit, horns of horse, etc. That, which is not real,
which is created in the mind. This name advises that - Sreedevee is
in the form of unconditioned eternal knowledge.
(iii) Or, Nirvikalpa, in the last mental modification, (last stage
ofmeditation), there are no specific distinctions (vikalpa).
(iv) Or vi - opposed; kalpa - theory. There is no theory opposed to
^reedeveebecause everything is inseparable from her, i.e.Sreedevee
is devoid of all separateness. The BrahmaSutra(\11-2-14) says,
Aroopavat Eva Hi Tatpradhanatvat - For Brahmam is merely devoid
of form, on account of this beingthe main purport of Scripture".
(v) The very meaning of Veda is to explain that the Brahmam has no
characters like form, etc.
(vi) Everything is integrated with Sreedevee and hence there is no
object separate fromHer.
177. /V/rabadha
(i) One who has undisturbed mind.
(ii) The mind is disturbed by (mis) seeing the shell as silver. This distur­
bance is removed once the illusion vanishes. There is no object
other than Sreedevee. Hence She does not have any such distur­
bance in mind.
178. Nirbheda
(i) One who is without any difference.
(ii) She does not have anything, which will create a difference in mind.
Hence Nirbheda.
(iii) The Koorma Purarja says;
Tvam Hi Ya Paramashakti: Ananta Parameshtinee\
Sarvabhedavinirmukta SarvaBhedavinashineeW
In the same book in yet another place;
ShaktiShaktimatorbhedam Vadantyapara Mardhata:\

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Abhedam Chanupashyanti Yoginas Tatva Chintaka:\l

Thou art the supreme Sha/ct/,infinite,supreme ruler, devoid of all
differences and the destroyer of alldifferences.
Some ignorant people say that, there is adifference between Shakti and
the possessor of it (Shiva), but thoseYogins who meditate on reality
recognize non-separateness.
179. Bhedanashinee -
(i) One who destroysthefeeling of difference.
(ii) She causes the destruction of the feeling of difference, by creating
the knowledgeof philosophy (tatva).

180. Nirnasha - Retail

(i) One who is eternal/ imperishable/ endless.
(ii) Nasha- end, destruction.She is without this.
(iii) The Veda(Taitiriyopanishad III) says; Satyam Gnanam Anantam
Brahma-Brahmam is Truth, Knowledge andlnfinity.
181. Mrutyumathanee
(i) One who saves the devotees from death.
(ii) Like Lord Parameshwara saved his devotee Markaqdeya
from/ama, Sreedevee also saves her devotees from death.
(iii) Death is for the body and not for the soul. She makes her devotees
realise this philosophy. Like the curd is churned to get butter, She
churns the fear of death and creates the knowledge of philosophy
and removes the fear.
(iv) The TraipuroUpanishad (No 82) says;
Ata Kasmaduchyate Mamrutadityamrutatvam
Prapnoteetyakshyatvam Prapnoti Svayam Rudro Bhavati
From mortality he obtains immortality, he attains imperishable state;
attains the eternal existence; and he himself becomes Rudra.
(v) The devotee becomes Herself by imagination and hence undes-
tructable.
182. Nishkriya -
(i) One who is without any action to do.
(ii) Actions are of two types - ordained and prohibited. She is with
neithertypes of actions.
(iii) In ChandogyaUpanishpd VI11-12-1); Ashareeram Vava SantamNa

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 tftalcirii free Lalita Sahasranamam

Priyapriye Sprushata: - Only who has no body isunaffected bylikes

and dislikes.
(iv) Or without doing anything and without any actions,She becomes
the actor.
(v) For instance as told in VisnuPurarja; just as afragrantobject, by its
very presence distracts the mind, sodoes Lord Parameshwara in the
creation of the universe.
Yatha Sannidhi Matrena Gandha: Kshobhaya Jayatel
Manasa Nopakartrutvattathaspp Parameshwara:\\
183. Nishparigraha -
(i) One who does not acquire or accept anything as gifts.
(ii) According to the dictionary called Medinee, parigraha means atten­
dants,wife,gifts and root. She is none of these.Sreedevee creates the
whole universe, protects and destroys it. She does not get anything
as gift. Hence Nishparigraha.
(iii) She does not have any origin and hence also Nishparigraha.
184. Nistula - fatten
(i) One who is incomparable/ unequal/ peerless.
(ii) There is nothing to compare with Her and hence Nistula. We cannot
weigh Her comparing with anything else.Hetu Drushtanta Varjitam-
without cause or comparison (TripuraUpanish'ad 82).
(iii) This reminds verses 26-27 of 110th chapter in Yuddha Kanda of
SreemadRamayana-,
Gaganam Gaganakaram Sagara: Sagaropamal
Ramaravanayoryuddham RamaravayorivaW
(iv) 389th name Niroopama can be referred.
185. Neelachikura -
(i) One who has shining and beautiful black (blue)hair.f Vagdevees were
explaining the formless Sreedevee by these names. In the midst the
black hair could have been seen as a lightning and hence this name
suddenly).
186. Nirapaya -
(i) One who is imperishable.Means of danger being completely
destroyed.
187. Niratyaya - R q I
(i) One who is without transgression.

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 rfteifSdl Sree Lalita Sahasranamam

(ii) As per Wshvadictionary, atyaya means transgression, punishment,

obstruction,fault and emaciation.
(iii) Sreedevee has created many a limit to all those who do the three
jobs (creation, protection and destruction) and for this universe.
She seems to be bound by those limits and cannot cross those
limits. She sets an example to others by not crossing the limits set
by Her.
188. Durlabha
(i) One who is difficult to attain (even to yoginsj.The text now sets
forth Her qualified form (sagurja).

189. Durgama - ^4hi

(i) One who is hard to approach.
(ii) It is not easy for the yogins also to approach her by doing achieve­
ments. Hence Durgama. Her devotion method has to be followed
with concentration and control like walking on the edge of a knife.
(iii) Or, if it is split as Adurgama;
a. One meaning is - one who is easily approachable.
b. The other meaning is - one who killed the demon called
Durgaman.
190. Durga
(i) One who is with the name Durga.
(ii) As mentioned in the previous name She is Durga since she killed the
demon called Durgaman. In DeveeSaptashatee (11th chapter) and in
the LaksmeeTantra of the Pancharatra;
Tatraiva Cha Vadhishyami Durgamakhyam Mahasuraml
BheemaDeveeti Vikhyatam Tan Me Nam BhavishyatiW
I am going to kill the demon named Durgaman, hence my nameshall be
Bheema.
(iii) The same is mentioned in KasiKanda also. Or this is the goddess
who resides in the place caWedSannati on the bank of the river,
Bheemarathi.
(iv) Or, Durgaprotected Indra and other devas from the mental fear and
war, from Subalan and others.
(v) Or, as per DeveeBhagavatam, Durga is, as solicited by king Subahu,
established herself under this name at Benaras.

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 ■H<.43hihH Sree La 11 to Sahasranamam

(vi) Or, 122nd name Shambhavee can be referred - a nineyear old girl is
called Durga.
According to Devee Bhagavatam(\\\-26) the meditation verse for this girl
is:
Durgat Trayati Bhaktam Ya Sada Durgarti Nashineel
Durgjeya Sarva Devanam Tam Durgam PoojayamyahamW
(vii)The verse read for a 9 year girl during KanyaPooja in CharjdiHomam
is;
Durgame Dustare Karye Bhavatu: Khavinashineeml
Poojayami Sa Bhaktya Durgam Dirgarti NashineemW
(viii) It is read in Durga Sooktam as; Durgam Deveem Sharanamaham
Prapadye.
(ix) In Prapancha Nydsa of Mahashoda Nyasa,She is said to be in the
form of Kashfha.
191. Dukkhahantree
(i) .One who is the destroyer of sorrows.
(ii) She removes the sorrow, pain caused by wordly affairs.
(iii) The Gautam as utra(\-22) says; Tadatyarta Vomoko Pavarka: - Salva­
tion is the complete release from that pain.
(iv) In Uedaalso; Dukkhenatyanta Vimuktas Charati - He lives completely
free from pain.
192. Sukhaprada
(i) One whobestows happiness.
(ii) It is not enough if sorrow is removed, happiness is also needed. This
name indicates that She is the giver of happiness. Depending on the
individual mind set, the happiness is provided in this world or in the
next world or in both.
(iii) In Veda - Taitireeya Upanishad (11-7); Rasa: Hyevayam
Labdhvanandee Bhavati - only after obtaining the essencedoes one
become blissful.
(iv) This has been explained in detail in thePadmaPuraqa,
PushkaraKanda, last six chapters.
Yatrasti Bhogo Na Ca Tatra Moksha: Yatrasti Moksho Na Ca Tatra Bhoga:\
Sundaree Sadhaka Pungavanam Bhogashca Mokshashca Karastha Eval I
When there is enjoyment there is no liberation or vice versa. It is men­
tioned that the ardent devotees of Sreedevee get both.
The names 125 - Sharmadayinee, 953 - Sharmada and 968 -

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 Sree Lalita Sahasranamam

Shukhakaree also explain the same effect.

193. Dushfadoora -ge^il
(i) One.who is unattainable by wickedpeople.
(ii) For the faulty people She is at a distance and hence not reachable.
(iii) In Devee Bhagavatam also it is mentioned as; She is unreachable for
those who argue illogically/ sophistically; Nabhajanti
KudarkagyaDeveem Vishveshvareem Shivam.
194. Duracharashamanee -h41
(i) One who puts an end to evil customs.
(ii) Evil customs are contrary to the scriptures.
(iii) Later in the results/ effects part of this Sahasranama it is said as;
She quickly destroys all the sins of mencommitted by neglecting the
daily rites and observing the prohibitedones.
195. Doshavarjita - <1 q pf d I
(i) One who is free from all faults.
(ii) A fault is something which spoils the mind, talking and acting in a
way, which reflects the feelings of longings and aversion. Since She
is free from longings_and aversion, She is faultless.
196. Sarvagna -
(i) One who is omniscient.
(ii) Murjdako Upanishad (1-1-9) says; Ya: Sarvagna: Sarva Vid-one who
perceives all and knows all.
(iii) In DeveePurarjam it is said as; Sarvagna Sarva Vetrutvat - As she
knows everything she is called omniscient.
197. Sandrakaruga - <4I^4j6U|[
(i) One who shows intense compassion.
198. Samanadhikavarjita - <HHMif^cbqr4dl
(i) One who neither has equal nor a superior.
(ii) We read in Svetaswatara Upanishad(V\-B); Na Tat Samas
Capyadhikas Ca Drushyate - No one is seen equal or superior tohim.
199. Sarvashaktimayee - *-iJQifcb*4'4T
(i) One who has all the divine powers (omnipotent).
(ii) By the saying; UlagamBrahmamayam, it can be perceived as there
is no difference between the world and the Brahmam. The article
Maya indicates in-differentiation. Similarly this name indicates

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Sreedevee is not different from the shakties called Pdlai and Pakalai.
(iii) In Bahuvrushopanishad also it is mentioned that Sreedevee is called
by various names as in the below verse;
SaishaShodaseeSreevidya Pancathashaksharee
Sree Mahatripurasundaree Balambiketi Bagaleti Va
Matangeeti Svayamvarakalyaneeti Bhuvaneshwareeti
Camufjdati Candeti Varaheeti Tiraskarirjeeti
Rdjamatangeeti Vasukashyamaleti Va Laghu Syamaleti
Va Ashvaroodheti Va PratyankiraDhoomavatee
Savitree Gayatree Sarasvatee Brahmananda Kaleti
(iv) Or, She is in the form of energy Samooha. The energies of all the
Devas are felicities of Sreedevee only and only with Her blessings
Devas have acquired the energies.
(v) Sarva may mean infinite.
200. Sarvamangala - <h4h’4Hi
(i) One who is the source of all that is auspicious.She is the root of all
those.
(ii) DeveePurarjasays;
Sarvani Hrudayasthani Mangalani Shubhanical
EEpsitani Dadatheeti Tena Sa SarvamangalaW
Shobhanani Ca Sreshtani YaDevee Dadate Harel
Bhaktanamartiharanee Teneyam SarvamangalaW
(iii) Or, Sarvamangala is a Thiti Nitya Devee. Hence it can be inferred
that this name indicates the Pranava(ln the mantra of
Sarvamangala) sound (Om).
(iv) It is mentioned as Thiti Roopa in Prapancha Nyasa of MahaShodd
Nydsa.
(v) The 124th name of LalitaTrishati - Sarvamangala - Sreedevee is the
Chit energy nothing different from Brahmam.She gives all good
fortune to those who satisfy Her through meditation, praising
through songs and worshipping through poojas (even if they are
stupid).
(vi) This can be compared with Mangalanam Mangalam in Vifhrju
Sahasranama, first part.

Thus ends the third Kala, called Dhoomrika.

***

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 Sree Lalitd Sahasranamam

Section 4: Mareechi Kata

201. Sadgatiprada -
(i) One who leads along the path of salvation.
(ii) The word sadgat/means all stages from heaven to moksha as per
our wish. She who gives various stages of liberation as per eligibility
(iii) Gati - goal. Heaven and moksa are attainable goals by two ways.
Sreedevee guides to reach the goals easily.
(iv) Gat/-wisdom; Sreedevee gives good knowledge.
(v) Gati - way to reach; Sreedevee enlightens good path.
(vi) Sat- eternal absolute. Sreedevee provides the path to reach it (path
to knowledge).
(v\'\)Satgati means the path followed by good people. Sreedevee enables
us to reach the good place.
(viii) Sat - She is the Sat. Gati - the goal to reach is also Herself. I.e. She
is the path and the goal.
(ix) Sree Adi Sankara, in his commentary for LalitoTrishatee 229th name
Sadgatidayinee, says - She destroys the ignorance and gives self
illuminating bliss.
(x) Sree Adi Sankara, in his commentary for Vi$hrjuSahasranamam,
699th name Sadgati: says;
a. She who can be reached by those who understands that the Brahmam
is the truth.
b. She has elegant, best Gati - knowledge.
If we take the previous meaning it can be taken as She gives herself
(Brahmam itself).
202. Sarveshvaree -
(i) One who is the mistress of the whole universe.
(ii) Because Sheleads all into the right path, She is Sarveshvaree.
(iii) There is no place where the control of Sreedevee is obstructed.
Hence She is the Eshvari of all.
(iv) One among the eight Vagdevees.
203. Sarvamayee -
(i) One who is omnipresent and omnipotent.
(ii) She is in the form of all things.
(iii) This universe has within it, thirty-six tatvas - the universal absolute

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and the incarnations.

a. This universe that is 24 self tatvas (Athma tatvas) or statictatvas
(jada tatvas);
i. Five basic elements,
ii. Five self-characteristics (Tanmatras) - subtle mediums of
the sensations,
iii. Five sense organs,
iv. Five organs for actions,
v. Ego, mind, intellect, nature
b. Seven vidya(or maya)tatvas - the soul, the system that controls
it to make it a slave for Shiva, fate, smell, art, eduction and
ignorance.
c. Five Shivatatvas viz.;
i. The knowledge of SuddhaVidya which clearly explains that
Parabrahmam and the world are one and the same.
ii. Eshwar disintegrated from Brahmam and showing himself
as this world.
iii. Sadasiva who got the knowledge that this world and its root
cause is self.
iv. Shokt/(which seems to be disintegrated from Brahmam to
create this world).
v. Shiva, who has that Shakti inside himself.
Worshipping Sreedevee in the form of above 36 tatvas is called
tatvatva. This is one of the six methods to reach Her.
204. Sarvamantrasvaroopirjee -
(i) One who is in the form (very essence) of all mantras.
(ii) It is said that there are seven crores (70 millions) of mantras. She is
in the form of all these mantras. Or Her form itself is these mantras.
(iii) She is in the form of mantras in the method of worshipping called
'Mantratva, one of the six Atvas.
205. Sarvayantratmika -
(i) One who is in the form of all the yantras.
(ii) Yantras are in the form lines which have in themselves, the
concerned presiding deities.
206. Sarvatantraroopa -
(i) One who is the spirit of all Tantras in her form.

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 -H$<54HiHSree Lalita Sahasranamam

(ii) Since all the Tantras indicate ^reedeveeHerself and prove Her, She
is in the form of all Tantras.
Bahudapyagamair Bhinna: Panthana: Siddhihetava:\
Tvayyeva Nipatantyete Srotasvinya IvarnaveW
(iii) The literature Kamika describes each of Tantras to the organs of Her body:
1 Kamika - the lotus feet
2 Yogaja - ankles
3&4 Karana and Prasta - the right and left toes
5 Ajita - the knees
6 Deepta — the thighs
7 Amsumat - back
8 Suprabheda - navel
9 Vijaya - stomach
10 Nisvasa - heart
11 Svayambhuva - the bosom
12 Anala - the three eyes
13 Viragama - throat
14 Ruru - ears
15 Makuta - crown
16 Vipula (Vimala?) - arms
17 Candrajnana - chest
18 Bimba - face
19 Prodgita - tongue
20 Lalita - cheeks
21 Siddha - forehead
22 Samtana - earrings
23 Kira n a - jewels
24 Vatu la - garments
Thus She has all the agamas or Tantras in her body.
(There are some differences between what is said above and what is
told in ShivaAgamas. Four of the Saiva Agamas are not mentioned here;
Sarvokta, Parameshwara, Chintya and Sookshma. Again the Agama
called Prasrut as mentioned above does find a place in ShivaAgama as
Sahasra).
207. Manonmanee -
(i) One who is in the form of Manonmarji- transcendent conscious­
ness.
(ii) There are nine places from Agnachakra (in the centre between the
eyebrows), till the Brahmarandhra;Bindu, Rothinee, Natha,

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 sficifritii Bo^nrtnT £ree Lolita Sahasranamam

Nathanta, Shakti, Vyapinee,Samana, Unmanee or Manonmanee and

Mahabindu. This Mahabindu, also called as Indu or half moon, is the
Sahasraram. The eighth one in this viz. Unmanee is in the form of
minute energy. This is called Manonmanee. The characteristic of
Manonmanee is;
Yashakti: Kararjatvena Tatoortvam Chonmoneesmrta\
Natrakalatalamanam Natatvam NachdevataW
Sunirvanam Param Suddam Rudravattram Tatvashyate\
Shivashaktiritikyata Nivikalpa NiranjanaW
(iii) It Is said that in the Hreemkara, above the Bindu there are eight
divisions - one is subtler than the other. The beeja 'M' is in the form
of eight small elipses. (299th name Natharoopa can be referred).
Sreedevee is in the form of that Unmanee.
(iv) As per the Veda saying VamadevayaNamo, the forms of Shiva are;
Vamadevar, Jyeshtar, Sreshtar, Rudrar, Kalar, Kalavikararjar, Balar,
Balavikararjar, Balapramatanar, Sarvabhootadamanar and
Manonmanar. Out of these, the consort of Manonmanar is
Manonmanee.
(v) As per YogaSastra, when the mind is in a controlled state, free from
attachment to objects, fixed on the mind it attains the state of
Unmarji. Mana - mind, Unmana - in a state of longing. Tirupu-
ropanishad says;
Nirastavishayasankkam Sanniruddham Monohrudi\
Yatayatyunmaneebhavam Tadatadparamampadam 11
(vi) Again Manonmanee is a kind of Mudra, its characteristics arede-
scribed thus; By this process the eyes neither close nor open, by-
which breath is neither inhaled nor exhaled and the mind is a
blankneither speculating nor doubting, meditating the form of
ireedevee.
Netre Yayonmeshaqimeshamukte Vayuryaya Varjita Recapoora:\
Manachcha Sankalpa Vikalpa Soonyam Manonmanee Sa Mayi
SannidhattamW
(vii) As per Brahannaradeeyam, the hidden state of mind is called
Unmarji:
Dyanadhyadhrudhyeya Pavo Yatanachyati: Nirparaml
Tatonmanatvam Bhavati Gnandmruta NishevanatW
(viii) In the process of meditation of Sreedevee, meditator and the object

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of meditation are entirely destroyed, then Unmanee state arises;

consequently he enjoys the ambrosia of wisdom.

208. Maheshvaree -
(I) One who is the consort of Lord Maheshvara(Paramashiva).
(ii) The three gods Brahma, Vifhrju and Rudra do three main functions
of creation, protection and destruction. Maheshvara is above these
three and is transcending the three characteristics (Gurjas- Rajas,
Tamas and Satva) in equal proposition. His Shakti form is Mahe­
shvaree.
(iii) As per below verse of Veda, Maheshvara is devoid of the three
gurjas (nirgurja) and his consort of Maheshvaree;
Yovedadhou Svara: Prokto Vedantecapratishtita:\
Tasya Prakruti Leenasya Ya: Para: Sa Maheshvara:\\
(iv) The word Maheshvarameans - one who is the head of all the
BhootaGarjas or by all the great practicing celebacies. His consort is
Maheshvaree.Linga Purarja says;
Tamasa Kalardrakyo Rajasa Kanakarjta Ja: I
Satvena Sarvako Vi$hrju: Nairgurjyena Maheshwara: II
209. Mahadevee - 1^41
(I) Mahatee means one who has immense and immeasurably big body.
ShivaPurdrja says;
Bruhadasya Sareeram Yat Aprameyam Pramarjata:\
Dhatur Mahetipoojayam Mahadeveetata: SmrutaW
(ii) Shiva in his eighth form, namely that of the moon is known
asMahadeva; his consort is Rohini or Mahadevee.
(iii) Mahadevee is the presiding deity at theSaligrama Chakrateertha on
the banks Gandakeeriver in Nepal.
(iv) She has got entire energy of all devas. She is the greatest of all the
Devees. Hence Mahadevee.
210. Mahalakshmee -
(i) One who is in the form of a great giant (Mahatee) Lakshmee.
(ii) She is in the form Mahalakshmee, the consort of Mahavi^hrju.
(iii) As per Padma Purarja, Mahalakshmee is the presiding deity at the
Karaveera in Kolhapur. I
(iv) In Durga Saptashatee, it is mentioned that Sreedevee took the form i

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 sftafridi ■H5-W4HH Sree Lalita Sahasronamam

of Mahalakshmee with 18 hands to kill Mahishdsura.

(v) There is a story (in Mairdlotantram) that Mahalakshmee, an
element of Sreedevee killed the demon called Mahalan;

Mahalanamakam Daityam Sayati Kshapayateetichai

Mahalasa Mahalakshmee RitikhyatimagatoW
(vi) In many places, it has been mentioned that Sreedevee has the name
Mahalakshmee;
Tasyanga MarjdoldroodhaShaktir Maheshvareepara\
Mahalakshmeeritikhyata ShyamasarvamanohareeW
(ShivaPurarjam)
Shriyam Lakshmeem Ambigam Aoupalangam
(Ayushya Sooktam)
(vii)As per the saying - Trayodashe Mahalakshmee - a girl of
thirteenyears of age is called Mahaloksmee. She is fit to be
worshipped on the thirteenth day from full or new moon day
(Tirayodashi th ithi).
211. Mrudapriya -
(i) One who is the consort of Shiva by name Mrudo.
(ii) Lord Shiva, while doing the three main tasks as creation, protection
and destruction, takes the names Bhava, Mruda and Hara. When he
is in Mruda form, his character is predominantly Satva.She is the
consort of that Mrudo. Shivamahimnd Stavam says; Jana Sukrute
Satvotritou Mrudoya Namonama:- I bow down to Mrudo who pre­
dominates in Sattvika nature for the sake of conferring happmess
on men.
(iii) The word Mrudo means - protecting this world by stroking mildly to
provide happiness. Because of this protecting energy She is
Mrudapriya.
212. Maharoopa -
(i) One who is in great magnificent form.
(ii) Supreme Brahmam hasfour forms; Purusha, the manifested (vyakta-
five gross elements) and unmanifested (avyakta - Pradhana) and
lastly time. These four are the root cause for creation, protection,
destruction and core values (moolatatva). She is the root cause for
all these and hence greater than these.
(iii) A part of the supreme Brahmam that emerged in the beginning of

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 <4q44 -iI hh Sree Lalita Sahasranamam

all creations is called unmanifestation. That is, it is in an unrecog­

nizable form. It is in a state to be formed as this world. Again at the
end of this cosmos, the universe in the individual state turns into
the root matter (moola porul) and reaches the form of unmanisfe-
station. When the unidentified form of manifestation is turned into
unmanifested form it is called Mahat. She is in the form of this
Mahat and hence Maharoopa.'
(iv) Brahma, Vi^hgu and Shiva, who do the three main tasks of creation,
protection and destruction, are the great gods (mahan). Since She
does these three tasks by taking those forms She is called
Maharoopa. Similarly She is also in the form of other yogis and
siddas and hence Maharoopa.
213. Mahapoojya -
(i) One who is most worshippable.
(ii) She is worshipped even by Brahma, Vi$hgu and Rudra, who them­
selves are worshippful.
(iii) Greater than the great people and hence Mahatee. Since She is
worshipped by Brahma, Vi$hgu and Shiva, She is Poojya. Hence as
Mahatee and Poojya, She is Mahapoojya.
(iv) It has been mentioned in Padma Purorja and Devee Bhagavatam as;
each of the devas worship Sreedevee in different forms and/ or
yantras - out of these Agni, Sukra and Soorya worship Sreedevee in
an idol form made of ruby;
Shiva Brahma Vifhrju Kubefd Vishvedeva Vayu Vasu Varuga
Agni Sukra Soma Soorya Graha Rakshasa Pisacha
MatruGagati Pedhena Tattatpoojaneeya Devee Moortti Bedho
Mantre Chailendra Neela Svarga Roubhyo Pittala Komasya
Spatika Manikya Muktapala Pravala Vaidooryo Trpuseesa Vajya Loha
(v) The BrahmandaPuroga says that the expiation for all the sins,
knowingly or unknowingly done, is just remembering the lotus feet
of Sreedevee. Hence Mahapoojya.
214. Mahapatakanashinee -
(i) One who destroys great sins like brahmahathi (killing of a brahmin).
(ii) There are five great sins (mahopathakas) - brahmahathi, looting,
drinking alcohol, liking of elder's wife and being supportive to those
who do these four sins.
(iii) Expiation for all these sins havebeen described in various Santhi

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books. One such expiation for these sins and completely destroying
the very thought of those sins also, is remembering upon the lotus
feet of Sreedevee. The thought would tempt to do the sins again
and again. Hence worshipping Sreedevee would completely destroy
this thought and generate the thought of good deeds.
(iv) It has been mentioned in the results/ effects part of this book - if
one has chant at least one name out of these 1000 names so much
sins are destroyed that nobody could have committed as many sins
as in all the 14 worlds;
Atraika Ndmno Ydshakti: Patakanam Nivarttanel
Tannivartyam Agham Karttum Nalam Loka: ChaturdasaW
215. Mahamaya - hsihni
(i) She is in the form of great illusion (Mahamdydroopirjee), (since She
creates lust to all devas starting from Brahma).
(ii) DurgaSaptashatee says;
Gnaninamapi Chetamsi Devee Bhagavateehisal
Balddakrushya Mohaya Mahamaya PrayacchatiW
(iii) The name of the Shakti seed letter Hreem is Maya or Shakti. The
complete energy of Sreedevee is hidden in this. This Hreem seed is a
knot like for all the three koalas of Panchadasaksharee mantra. She
is in the form of that Hreem seed letter as Mahamaya.
(iv) This seed letter Hreem has four splits as - 'H' + *R' + 'E' + 'M' - it is
similar to - a tree's all the parts (organs) are subtly hidden within a
seed. Hence Mahamaya.
(v) The KdlikaPurarjd says; She who always makes him devoid of know­
ledge, the being who possessed knowledge (of his real nature)
whilst in the womb,’ compelled him to take birth by means of the
wings of delivery and leads him by reason of the samskara of pre­
vious births to desire of food etc; thence into confusion, egotism,
doubt, subsequently leading him again and again to undergo (the
stages of) anger, distress and greediness and then leads him into
(sensual) desire causing anxiety day in and day out, producing
sometimes pleasures and sometimes pain, is called the Mahamaya
(great illusion).
(vi) According to one lexicon maya means compassion;
henceMahamaya means full of compassion.
216. Mahasatva -

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 Sree Lalita Sahasronamam

(i) One who is the supreme reality - full of Satvacharacter.

(ii) Satva means - character, strength and state of existence. Sreedevee
has great character or great strength or great existence.
(iii) Satvaalso means mind. Sreedeveehas such a broad mind so that She
does not distinguish any soul from Brahma onwards till a worm.
(iv) Satvam - seat or the state of sitting. I.e. the character and strength
to show case the individuality of anything. She is in both these
forms in all things.
217. Mahashakti: -
(i) One who has boundless energy.
(ii) She has so much energy to administer the entire universe.
(iii) Shakti means strength. Even in that sense Sreedevee's strength and
the weapons are so great to be called as Mahashakti.
(iv) When compared to 109th name Mahasakti - the difference in Sa
and Sha has to be noted. With that difference it has to be taken as
not repetitive.
218. Maharati: -
(i) One who has boundless delight.
(ii) The word Rati means affection. That is - Rati means - mind getting
enjoyment and delight on anything. A person getting Rati on an
object is due to the mind or the object? If this is researched, it can
be concluded that it is only due to the mind of the enjoying person
and not the object. The reason is the affection in the self. This self
affection is Sreedevee herself in the form of jeevatma. On account
of ignorance we search the affection outside without understanding
that it is self in the form of affection. The person with this know­
ledge gets self satisfaction within himself. Sreedevee is in that form
of Rati.
(iii) Rati - beautiful lady -wife of Cupid - most beautiful lady. Sreedevee
is more beautiful than Rati and hence Maharati.
(iv) Maharati - the consort of Mahakama.
219. Mahabhoga -
(i) One who is a great enjoyer.
(ii) Bhoga - the feeling of enjoying the happiness. Any wealth giving
this feeling is Bhoga.She has the unlimited means to the wealth and
enjoying that feeling without any obstruction. Hence Mahabhoga.

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 sftriPicii Sree Lolita Sahosranamom

(iii) Abbogameansextension. She is boundlessly extended in the form of

this universe and hence Mahabhoga.
220. Mahaishvarya
(i) One who possess supreme sovereignty.
(ii) Ishvarya - the state of being an Ishvaree - the ability and energy to
rule others as per will and pleasure. She has this capacity and hence
Mahaishvarya.
(iii) The individual parts of Ishvarya are called divine manifestations. An
individual's personality, the incomparable beauty of a lady, the
ignorance of a child, odour of a flower, etc., are all manifestations of
Eshvar. These individual characters felt as part of Eshvar, without
relating to the base where it originated, is called manifestation.
Sreedevee is an integral part of all these - hence Mahaishvarya
(Sreemad Bhagavat Geeta - Vibhooti Yoga - chapter X).
221. Mahaveerya -
(i) One who is supreme in valour.
(ii) The word veerya means - semen, might, glory and strength.
Sreedeveehas all these in a great way.
222. Mahabala -
(i) One who has great might.
(ii) The word ba/ameans - army, strength, fragrance, taste, form, soul,
etc. Sreedeveehas all these abundantly.
(iii) The word bald also means a crow. Great yogins like Bhusunda wor­
shipped Sreedevee in the form a crow and got great strengths.
Hence Mahabala. This has been addressed in Yogavdsistha. We are
.twenty-one crows, brothers, sons of Charjdo; by us, together with
our sisters, the great Sreedevee was worshipped for a long time,
after finishing her contemplation SreedeveeHerself wishing to bless
us favoured us; thus we were liberated;
Bhratara: Chandatanaya: Vayasa Ekavimsatil
Bhratrubhi: Sahahamseebhi: Bramhee Bagavatee TathaW
Chiramdrddhita Asmobhi: Samadhiviramesatil
Prasadaparayakale Bhagavatya Tata: Svayam\
Tataivanugraheetasmo Yena Muktavayam Sthita:\\
223. Mahabuddhi: -
(i) One who has great wisdom.

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 sftcifrldi 6dihh Sree Lalita Sahasranamam

(ii) Intellect is, understanding the inner consciousness. She has got the
wisdom to understand everything at a micro level. Which, when
known, the whole universe is known or, from whom-one obtains the
highest intelligence. She is such an intellect form.
(iii) By worshipping which Devee one can get great acumen, that Devee
is Mahabuddhi:.
224. Mahasiddhi: - H^iRhRI:
(i) Attainments (siddhis) are of eight types as detailed below;

Arjima Reducing one's body to the size of an atom and

roaming around without being seen by others.
Mahima Expanding one's body to an infinitely large size
Garim a Becoming infinitely heavy___________________
Laghima Becoming almost weightless_________________
Prapti Having unrestricted access to all places.________
Prakamva Getting all desires without any restriction.______
lesitva Control of all movable or immovable things.____
Vasitva The power to subjugate all.

In addition to the above there are various other siddhis like, creating
passions like erotic and heroic as per one's wish, not becoming slaves of
happiness, sorrow, chillness, heat, desires, aversion, etc.She is in the
form of all these siddhis and also gives it.
225. Mahayogeshvareshvaree -
(i) One who is worshipped by all spiritual adepts - who isEshvari of all
Yogesvaras.
(ii) Mahayogas are the best in yoga methods. The experts in this are
called Mahayogeesvaras. She is the head of all those.
(iii) Integrating those that are differentiated is called Yoga. What is
differentiated from us is the Eshvara's quality. The tool to integrate
is Yoga. Yogees are those who got this Eshvara's quality through
this. The experts among those are called Mahayogees. She provides
the Eshvara's quality to Mahayogees.
226. Mahatantra - HSid’-ai
(i) One who is the greatest Tantra, which conveys the method of wor­
shipping Herself. i
(ii) The methods of worshipping and the books which explain them are

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called Tantras. They are Kularnava, Jnanarnava and others. Since

each of these is all great by itself. She is Mahatantra.
(iii) When compared to other Tantras, Swatantra, explains the method
of worshipping Sreedevee exclusively. It is a Mahatantra. Since She
is worshipped with MahaTantra method, She is also Mahatantra.
(iv) Lord Parameshwara showed 64 Tantras. These are about various
reigning deities giving various results. Sreedevee asked
Parameshwara to tell Her a Tantra,which is greater than all these,
which is complete and independent of itself. Then he explained a
Mahatantra called Swatantra. This has been mentioned in
Soundaryalaharee.
(v) This Swatantra book is also called as Raja Tantra.
227. Mahamantra - ^IH^I
(i) One who has mantras about Her.
(ii) There is infinite number of mantras used for worshippi'ngAot many
like Bala, Bagala, Kali, Annapoorija, etc., are used to worship
Sreedevee. Among these the greatest one is
PanchadasakshareeMahamantra called as Sree Vidya. Since She is
worshipped with this mantraShe is also called as Mahamantra.
228. Mahayantra - HSiq-ai
(i) One who has lot many great yantras, which are used to worship
Her.
(ii) A yantra is a drawing with lines, circles, shapes like lotus petals, etc.
A yantra will have straight line drawn length and breadth wise in the
form of rectangles or triangles with intersection points of two or
three lines.
(iii) Yantras are two dimensional figures with length and breadth. If the
third dimension height is also added, then it is called Meru. iree
chakra made in three dimension one layer above the other with the
centre Bindu at the top then it is a Meru. In this if the bottom layers
are two dimensional and above half are one top of the other then it
is called Ardha (half) Meru.
(iv) The great of all the yantras are Sree Chakra, Pooja Chakra, Padma
Chakra, Amrutakata Yantra, Meru Siddhavajrayantra, Linga, etc.
Since She is in the form of all these - She is Mahayantra.
229. Mahasana -

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 Sree Lalita Sahasranamam

(i) One who is seated in a great seat.

(ii) The thirty-six tatvas beginning with the earth, created by Her is her
seat.
(iii) The Devee Bhagavatha Purarja says; Esha Bhagavate Sarva
Tatvanyasritya Tishtati - The divine one remains dwelling in all
tatvas.
(iv) The 36 tatvas — individually, a combination or all put together are
seat of Sreedevee.
(v) She has the heart of great people as Her seat and hence Mahasana.
(vi) She is seated in great seats like Panchabrahmasana, Chakrarajarata
and Simhasana and hence Mahasana.
230. Mahayagakramaradhya -
(i) One who is the worshipped by the method of Mahayaga.
(ii) Mahayaga is the worship of Sreedevee alongwith sixty-four
Yoginees. This gives quicker results than other methods.
(iii) Bhdvanopanishad explains the method of worshipping this body
imagining it as Sreedevee with the organs and inner consciousness
as yoginees. Those who had practiced this and got accomplished by
Shivayogins alone. She is being worshipped by this method. This has
been explained in detail in the in the commentary for Bhavano-
panisad.
(iv) The word krama means - energy, arrangement, movement, and
shaking. If it is considered as Yagakrama - She is worshipped by a
powerful method called Mahayaga.
231. Mahabhairavapoojita - H61ijplai
(i) One who is worshipped by Mahabhairava.
(ii) Each letter in the word bhairava has a significance; bha - creation
(bharaga - to fill), ra - protection (ramarja) and va - destruction
(vamana); indicates all the three tasks. Hence this indicates Lord
Paramashiva, the accomplisher of creation, preservation and destruc­
tion (of the universe) and hence Mahabhairava.Padma Purarja says that
he worshiped Sreedevee.
Shambhu: PoojayateDeveem MantraShaktimayeem Shubham\
Akshamalam Kredhrutva Nyasenaiva Bhavotbhava-.\\
(iii) In the beginning of this Sahasranama, we read that Lord
Mahabhairava, by a great sacrifice (by Mahayagakrama) caused
Sreedevee to become manifest from alter of the fire of consciousness

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 Sree Lalita Sahasranamam

(Chidagnikurjda). Hence Mahabhairavapoojita.

(iv) The word Bhairava means - Bheeroonam Samooha: - a group of
panicky ladies. She was worshipped by them.
232. Maheshvaramahakalpamahatandavasakshiqee-
$ 1rNH6 Id Iu3 q <41 ufi
(i) One who is the witness to the great awesome destructive cosmic
dance of Lord Maheshvara at the end of creative cycle.
(il) Mahakalpa means the great dissolution (pralaya) of this universe;
destruction means - the entire universe sub-merged with Lord
himself. This is the fourth task of Sreedevee called Thirodana. Lord
Maheshvara was pleased by sub-merging within him all that was
created. On account of this he gives a visual treat in the form of a
dance called Mahatandava. At this time Sreedevee was the only
witness remaining to this dance. She is the only witness right before
creation till complete destruction.
(iii) This has been described in Panchadashistava (8-11) says as - your
form alone is excellent, having the noose, elephant hook, bow of
sugarcane, and the arrow of flowers and witnessing the dance of
the axe-bearing Parabhairava started at the time of his drawing the
universe;
Kalpopa Samharana Kalpita Tdndavasya
Devasya Khanda Parasho: Parabhairavasya\
Pashankuchaikshava Sharasana Pushpabanai:
Sa Sakshinee Vijayate TavamooritrekaW
jv) The dance by men is called tandava and that of women is lasya. It
has been mentioned that when Maheshvara did the Tandava,
Sreedevee also did the Lasya. When both are dancing, at the
request of Sreedevee, both started the fifth task called Anugraha by
re-creating the entire universe with most compassion. Ambastava
and 41stver$e of Soundaryalaharee can be read here;
Kalpopa Samharana Kelishu Pagdltani
Chandani Khanda Parachorabhitandavani\
Aloknena Tava Komalitani Mata:
Lasyatmana Parinanti JagatvibhootyaiW (Ambastava)
Tavadhare Moole Saha Samayaya Lasyaparaya
Navatmana Manye Navarasa Mahatandava Natam\
Ubhabhya Bhetabhya Mudaya Vidhi Muddhishya Dayaya

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 Sree Lolita Sahasranamam

Sanathabhyam Jagye Janakjananeemat JagadidamW

(Soundaryalaharee)
233. Mahakameshamahishee - h$
(i) One who is the consort of Mahakamesvara.
(ii) In the 2nd name She was called as Sreemahardjnee, since She is the
great empress of Mahakamesvara.
234. Mahatripurasundaree -
(i) One who is the great Tripurasundaree - the divine beauty known by .
that name.
(ii) She takes all the three forms as - one who knows, the intellect
which knows and the knowing object. Depending on the person and
the object the intellect can be differentiated as small and large.
However, the divine knowledge, which is the base and the root
cause of all the knowledge (Mahatripura). She is in the form of
Mahatripuraand does not undergo any changes/ transformation by
becoming the knower or the known (Mathru or Meya). In addition
She is also the divine beauty. Hence Mahatripurasundaree.
(iii) Her beauty is so great that it cannot be seen in any of the three
worlds. !

235. Chatw.shashtiyupacaradhya
(i) One who is being adored by sixty-four offerings/services/ ingre­
dients.
(ii) Ordinarily there are two methods in any worship - with five or
sixteen upacharas (services). Gandha (sandal), pushpa (flower),
dhupa (smoke with freshening odour), deepa (light) and"
naivedyam (offering of food) are the five offerings. In addition a
little more expanded services (offerings) is sixteen - Dhyana (medi­
tation), Avahana (imagining the god's form on the image), asana
(seat), padyam (washing of feet), arghyam (freshening) , achama-
neeyam (offering of water), snaneeyam (bathing), vastram (cloths),
gandha - kumkum, pushpa, dhupa, deepa, naivedyam, Neerajanam
(camphor light), Pradhakshinam (going around) and Namaskaram
i
(bowing). The same is still expanded as 64 offerings in worshipping
Sreedevee. Those who have facilities have to do all the 64 services
with the concerned offerings. Those who could not can do it with
flower and rice. Last five have to be done by self doing it. i

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 Sree Lolita Sahasranamam

(iii) The 64 offerings are listed below;

1. Padhyam Water to wash the feet - includes

argyam and achamaneeyam also.
2. Abharaga Avaroparjam________ Removal of ornaments_______ _
' 3. Suganthi Taila Abhyantham Applying fragrant oil______________ ‘
_4. Manjonasala Provesam________ Entering the bath room_______ ___
5. Manjanasalamagipeetopavechan Taking the seating made of gems in ;
am________________________ the bath room.______________ _
Divyasnaneeya Udvarddhanam Applying the fragrant powders._____
Ushnodhokasnanam__________ Bathing in hot water_____________
8. Kanak Kalachachutasakala Bathing in auspicious water brought
Theerthabhishekam__________ in golden pots.__________________
| 9. Dyouna Vastra Parimarjanam Drying off with dry clothes.________
! io- Arugatukoolaparidanam Wearing of red silk dress__________
Arugakuchottareeyam________ Wearing of red tops______________
Alepa Mandapa Pravesham Entering the room for fragrance.
113. Alepa Mandapa Taking the seating made of gems in
Magipeetopavechanom_______ the fragrant room._______________
14. Sandanakaru Kumkuma Applying all the fragrances like
Mrugamata Karpoora Kasthoori Sandal, eaglewood, European
Korochanathi Divyaganda saffron, javvadu, kasturi, cow­
Sarvankeena Vilepanam_______ bezoar, etc.____________________
15. Kesaparasyakalakarutoopam Applying eaglewood smoke to hair
16. Mallika, Mala tee, To offer a garland made of Jasmine,
Jateechampaka, Ashoka, Lotus, flower of petal nut, Ashoka i
Chatapatra, Pooka, Kuhalee, Red Lotus, Red Lily, and Red Jasmine !
Punnaga, Kalharamukya flowers.
Sarvartum Kusumamala
Samarpanam_______________
17. Bhooshaga Mandapa Prevesam To enter the room to wear
ornaments.
i 18. Bhooshaga Manadapa Taking the seating made of gems in
i__ magipeetopavechanam the ornaments room.____________
: 19. Navamagi Makutam Wearing the crown made of nine
L_
20. Chandrakalasam
gems.__________________
Wearing a crescent like on the
forehead._______________
21. Seemantasintooram To applykumfcum on the forehead at

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 Sree Lalita Sahasranamam

the start of parting of the hair.

22. Tilakaratnam_______ Wearing a dot on the forehead._____
23. Kalanchanam_______ To apply collyrium to the eyes.______
24. Valeeyugalam_______ To wear ear drops_________________
25. Maqikundalayugalam To wear earrings made of gems._____
26. Nasabhararjam_____ To wear nose rings._______________
27. Adarayavakam______ To apply lipstick.________________
28. Pratama Bhoosharjam To wear the mangalaSutra -
auspicious ornament._____________
_29. Kanaka Chintakam To wear golden necklace.___________
_30. Patakam________ To wear pendants.________________
_3L Mahapatakam To wear large pendants.____________
_32. Muktavali_______ To wear chain of pearls.____________
_33. Ekavali_________ To wear a chain of 27 pearls._______
34. Channaveeram To wear an ornament in both sides
of the body like a yagyopaveeta_____
35. Keyoorakala Catushtyam Bangles that are worn in the four
I
shoulders.______________________ .1
36. Valaiyavali A series of bangles._______________
37. Uoormikdvali A series of finger rings.____________
38. Kanchitama Wearing a Girdle around the waist.
39. Katisootram Wearing a thread around the waist ii
in the lower abdomen.____________
40. Soubhagyabharagam A golden ornament in the form of a I
leaf of a fig tree worn in a thread (39
above)._________
41. Padakatakam To ear bangles in the ankle.________
42. Ratnanoopuram To wear ankle rings made of
precious gems.___________________
43. Padamkuleeyakam To wearrings in the toes.___________
44. Pasam To have the noose in the top right
hand.__________________________
45. Ankusam_________ To have a goad in the top left hand. ■

46. Pundrekshu Shabam To have a bow made of sugarcane in

the bottom left hand.______________
47. Pushpabanam To have an arrow made of flowers in
the bottom left hand.______________
I
48. Sreeman Marjikya Patuke To wear a pair of shining footwear
made of red rubies.
49. Sva Samana Veshapi: To take seat on the i.

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 Sree Lalita Sahasranamam

Avaranadevatapi: Mahdchakrapeeta alongwith other :

Sahamahachakratirohanam deities wearing equal ornaments. I
50. Kameshvarakkaparyanka To sit on the lap of Kameshvara.
Upavechanam____________
51. Amrutasavachashakam A cup filled with nectar._____ _
52. Achamaneeyam__________ Water to goggle.____________ ______ !
53. Karpooraveetika Petal leaves with cardamom, bay •
leaf, bitter orange peel, dehydrated
orange flakes, cloves, dried papaya -
ripe, coconut - copra, rice - sona
masoori, cooking banana slices.
white pepper and turmeric powder
54. Anan tollasahasam Laughing to show the delight._______
55. Mangalartikam Auspicious arti________________ ___
56. Ch a tram________ JJmbrella_________________________
57. Chamaram______ Fan__________________
58. Darpanam_______ Mirror____________________
59. Talavruttam_____ Percussion instruments____________
60. Gandam________ Sandal____________________ ______
61. Pushpam________ Flowers__________________________
62. Doopam________ Smoke with freshening odour_______
63. Deepam________ Light____________________________
64. Neivedyam______ Offering of food
Upacharan Allape Pushpadyair Manasa Smareth\
Gandhapushpa Dhoopa Deepa Neiveyanyat Moheshwaree\
Gandhadi Panchkdva Pooja Vyarttaiva SarvadaU
It is a usual practice to do last five offering directly with the concerned
objects and remaining by imagination. It would be great to do, out of
the remaining also - whatever is possible, with the concerned items. It is
a difference worth noting that the petal leaves are offered before the
food (neivethyam).
(iv) Sree Adi Sankara, in his Chatushshashfiupchara Pooja Storam has
well explained the order starting from Sreedevee Suprapatam
(waking up verses).
(v) In other Tantras, in addition to the above 64, eight more (offerings)
are mentioned;
i. Wearing the flowers offered to Sreedevee, after dedication.
ii. Making religious endowments
iii. Worshipping the teacher

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 sftcifddi Sree Lalita Sahasrandmam

iv. Worshipping the devotees

v. Worshipping the religious books - mantra-sastra books
vi. Doing homo through sacrificial fires
vii. Consuming the water, which has washed the feet of god
viii. Performing the full ceremony called Pranagnihotra
All these seventy-two are explained in Varivasya rahasya in the pooja
chapter by Bhaskara Rayar.
(vi) It has been described here by Bhaskara Rayar that the weapons of
Sreedevee - noose and goad in the top hands and the sugarcane
bow and flower arrow in the bottom hands. This has been reversed
in Dakshirja Moorthy Samhita. It has to be followed however one
has been taught by the teacher.
(vii) Making the offerings by imagination or if the concerned item is not
available, using flower or rice instead is permitted.
(viii) Rice means - not the simple white rice - but made yellow or red by
adding turmeric or kumkum. Also it should be complete and not
broken at the ends.
Shvetdkshadair Napoojasyat Tripura Parameshvareel
Kashmeerair Va Haridrairva (Kumkumarivapi) Rakta Chandana Pankakai:l
Rajnjitan Chalijan Shuddhan Akandan ArpayetbudhaiW
236. Chatu:shashtikalamayee-^ : q teo, A 4T
(i) One who embodies the sixty four forms of arts.
(ii) She has all the arts in Her form.
(iii) It has been mentioned that there are sixty four arts. But there are
differences in views while listing down the 64 arts.
(iv) The below list is as given by Bhaskara Rayar;
1. The knowledge of the scripts of eighteen languages - Samskrit,
Prakrut, Udeechi, Maharashtree, Magatee, Mishramagatee,
Chakapeeri, Avanti, Dravedee, Otriya, Pachadya, Prachya, Bahveeka,
Rantika, Dakshinadya, Paichachee, Avantee and Chourasenee.
2. Writing these scripts.
3. The power of writing and reading these languages quickly.
4. Drawing
5. Knowledge of different languages
6. Composing verses in them
7. The art of repeating what is heard.
8. Gambling
9. 9 to 12 - Knowledge of the four Vedas - Rig, Yajur, Sama and
Atharvana

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 tftafcidi Sree Lalita Sahasranamam

13.13 to 16 - Knowledge of the four auxiliary Vedas - Gdndharva, Ayur

Veda, Danur Veda and Artha Sastra.
17.17 to 22 - Knowledge of six sastras - Nyasa, Vaiseshika, Sankhya,
Yoga, Meemamsa and Vedantha.
23. Knowledge of six vedangas - Shiksha, Vyakarana, Chandas, Nrukta,
Jyothishaand Kalpa.
29. Knowledge of TantraPuraqa and Smrtee
30. Knowledge of poetry, rhetoric and drama
31.31 to 36 Knowledge of pacifying, controlling, attracting, enmity,
ruining by magical practices, and killing
37.37 to 43 The art of opposing the effects of motion, water,
sight, fire, weapons, speech, and semen
44.The art of making scriptures
45.45 to 48 Art of training elephants, horses, chariots and men
49. The knowledge of divination by bodily marks (samudrika)
50. Art of boxing
51'.’Aft of cooking
52. Art of removing venom
53. Art of playing string instruments
54. Art of playing wind instruments like flute
55. Art of playing percussion instruments
56. Art of playing heavy instruments made of bronze.
57. Creating illusion (Indrajala)
58. Art of dancing
59. Art of singing
60. The art of alchemy
61. Knowledge of testing gems
62. Thieving
63. Knowledge of the pulse
64. Art of disappearance
(v) Kala also means Tantra. It has been mentioned in Soundaryalaharee
that there are 64 Tantras. Sreedevee has all these as Her form.
237. Mahacatu:shashtikotivoaineegagasevita -

(i) One who is worsmpped by a host of 64 crores of yoginees.

(ii) There are 8 Prakatayoginees as MatrukdDevees, in the middle layer
of Chatusra (Noopura) of Sree Chakra . They are; Brahmee,
Mdheshwaree, Koumaree, Varahee, Mahendree,
Vai$hrjavee,
Chamugda and Mahalakshme. Each ofthese has 8 yoginees as allied
Devees. Each of these 8 yoginees has one crore as retinue. Hence 8

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 3ftal?idl Sree Lalita Sahasranamam

x 8 = 64 crores yoginees. Hence Sreedevee is called as being served

by these yoginees. Mahacatushshoshfikotiyogineegagasevita.
(iii) The word Maha means nine. Mahacatushshashfikotimeans 9 x 64 =
576 crores ofDevees. In every Avaragachakra of Sree Chakra
thereare 64 crores of yoginees. Hence in all the 9 Avargas there are
576 yoginees. Sreedevee is being worshipped by all these yoginees.
238. Manuvidya -
(i) One who is in the form Vidya adored by Manu.
(ii) It is being told that earlier Sree Vidya was adored by twelve
devotees; Mono, Chandra (Moon), Kubera, Lopamudra, Agasthya,
Manmatha (Cupid), Agni (fire), Soorya (Sun), Indra, Skanda, Shiva
and Doorvasa. Each of them, by the skills of penance, felt a type of
mantra and worshipped. Manu is the top most among them.
Sreedevee is in the form of Sree VidyaMantra formed by him.
(iii) Sree Vidya worshipped by these 12 devotees has been mentioned in
13 names - 239, 297, 305, 359, 375, 406, 558, 586, 647, 715, 720,
733 and 785. •!
I
239. Chandravidya - til
(i) One who is in the form of Sree Vidya worshipped by
Chandra( Moon). I
(ii) Chandra is the second in lhe 12 people mentioned in the earlier
name. That Vidya is being mentioned here.
240. Chandramaqdalamadhyaga -
(i) One who is residing in the centre of the Moon's disc..
(ii) It has been mentioned that the full moon is present in the
Sahasrara Kamala in the head. She is residing in the centre of that
moon.
(iii) It can also be interpreted as - Sreedevee woken up from the
Mooladhara breaks through the six chakras and reaches the Lord
Parameshwara in the Sahas'raraKamala, called Chandra magdala,
(iv) If one contemplates Sreedevee in the Moon's disc in the sky on a full
• Moon day, and worships Her by chanting this Sahasranama, he gets
long life devoid of all diseases - says verses 21 to 23 of the
phalasruti (results) part. This method is also named as Ayushkara
Prayoga.
(v) In the ShivaPuraga it has been mentioned as - Shiva resides in the

295 5
■
 sftrifrldl TGHJHTmT Sree Lalita Sahasranamam

head of fire and Sreedevee resides in the centre of the Moon's disc.
Aham Agni Shiro Nishtcr. Tvam Soma Shirasi Stital
Agni Shomatmakam Vishvam Avabhyam SamdhishtitamW
(vi) The inherent meaning is that the Moon's disc is the Sree Chakra
itself.
(vii) It has been mentioned in the Tantra Sastras that the worshippers of
Sreedevee have to do Sree Vidya Sandhyavandhana in every session
and at mid-night, after the routine and normal
Sandhyavandhana.Sreedevee has to be meditated as She is the in
the Moon's disc during the Sree Vidya Sandhyavandhanadone at the
evening.
241. Charuroopa -
(i) One whose form is exquisite.
(ii) She has such a beautiful form as mentioned in the names
Tripurasundaree, Lalita and Sundaree.
242. Charuhasa -
(i) One who has a charming smile.
(ii) It has been mentioned by some - The Moon is thy sweet smile - This
saying means there is a certain stage of consciousness (prabodha)
which gives the highest bliss, and which should be known from a
teacher alone.
243. Charucandrakaladhara -
(i) One who is wearing a comely crescent moon in Her crown.
(ii) The word Charu means neither waxing nor waning, Chandrakala, is
the everlasting. In that sense, She is the basis for the Chandrakala.
(iii) This name is interpreted based on a story told in Devee
Bhagavatharn(3rdchapter). A king of Kasi had a daughter by name
Sashikala or ChandrakalaAn her dream Sreedevee appeared and
told her to marry a prince by name Sudarsana who was Her devo­
tee. Accordingly they got married and lived happily for a long time.
Sreedevee was the cause of the happiness of the princess, Chandra­
kala.
244. Characharajagannatha - Vn^R^Tn^IT
(i) One who is the ruler of the world full of animate and inanimate
things.
(ii) This world is dynamic a one. Similarly it has a character of inani-

296
 Sree Lalita Sahasranamam

mation also. She is the head of both the forms.

245. Chakrarajaniketana -
(i) One who is abiding in the Sree Chakra itself.
(ii) Sree Chakra is called Chakra Raja (king of all chakras), since it has
all the nine chakras beginning with Trailokyamohana till
Sarvananda- maya in it. She dwells in it alongwith all her
attendants.
246. Parvatee -
(i) The daughter of Mount Himavan, the king of all mountains (Parvata
Raja). Also called as Shailendrathanaya (634th name).
247. Padmanayana - u<m<HI
(i) One whose eyes are like lotus.
248. Padmaragasamaprabha -
(i) One who shines like ruby.
(ii) Padma - lotus - Herlustre is comparable to the red colour of lotus.
249. Panchapretasanaseena -
(i) One who has.her seat formed of five corpses.
(ii) The five forms of Shiva as Brahma, Vi^hrju, Rudra, Esand and
Sadashiva appeared from Brahmam. They, as per the order of
Sreedevee, do the 5 tasks respectively of creation, protection,
destruction, thirodhana and anugraha. During the destruction of
the universe (mahapralaya) they are relieved from their respective
duties and merge with Sreedevee. That is, Sadashiva becomes the
sitting plank and the four others become the four legs of the seat.
Since they deprived of their power, they are called as corpses. Pro +
Ita - the one that has started from the place of dwelling to other
place.
(iii) The above five have respective Shaktis such asVama, Gyeshta,
Roudhree, etc. Since they are deprived of their Shaktis, they are
individually incapable of action and hence corpses.
(iv) Paramashiva, who is the sitting plank, is the 25ihtatva above all.
When Shakti unites with him it becomes the 26thSaddkyatatva. This
is the Samarasya form of Shakti and Paramashiva. They are an inte­
grated form without any difference.
(v) This can be compared with 947th name Panchapretamanchadhi-
sayinee.

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 Sflcifrld! Sree Lolita Sahasranamcm

250. Panchabrahmasvaroopigee -
(i) One who has the five Brahmams as her form.
(ii) Brahma, Vi$hrju, Rudra, Esana and Paramashiva, mentioned in the
previous name, are also called as five Brahmams. She is in the form
of these five, who form Her seat.
(iii) The five faces of Lord Parameshwara - Esana, Tatpurusha, Aghora,
Vamadeva and Sadyojata are also called as five Brahmams. She is in
the form of these five.
(iv) The soul, nature, intellect, ego and mind are all forms of Brahmam.
She is in these five forms also.
(v) The GarudaPurarja says that Vi^hrju has five forms namely,
Narayarja, Vasudeva, Pradyumna, Aniruddha, and Sankarshana.She
is in these five forms also.
(vi) One other philosophy is that Sreedevee is in the form of anything,
which has five elements.
251. Chinmayee - ft-n4l
(i) One who is in the form of chit (pure consciousness itself).
(ii) Chit - knowledge. She is in the form of knowledge itself. That is,
pure knowledge without the distinction of the knower, the known
and the intellect.
252. Paramananda -
(i) One who is the Supreme Bliss.
(ii) The complete contended form. Hence Paramananda. Nothing
greater or bigger than this.
253. Vigyanaghanaroopirjee -
(i) One who is wisdom personified.
(ii) She is the essence of consciousness.
(iii) The soul (Vigyana reflecting in intellect) is in the form of self.
Remaining in Vijnana is explained as mass or aggregate of souls.
Sreedevee is in that form. Hiragyagarbha is the synthesis of the
aggregate of the souls. She is in his form.
254. Dhyanadhyatrudhyeyaroopa -
(i) One who is in all the three forms - meditation, the meditator and
the objectof meditation.
(ii) Meditation implies the understanding of the mind. That is, under­
standing Sreedevee, imagined by the mind and merging in that form

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 sfh’ifSdi TToTTHWr Sree Lalitd Sahasranamam

is called meditation. This is also a threesome like knowledge.

ireedevee is in the form of this threesome.
255. Dharmadharmavivarjita -
(i) One who is devoid of both virtue and vices.
(ii) The word Dharma has lot of meanings. In general it indicates
virtues. The opposite Adharma indicates vices. In this context
dharma cannot be taken only as virtues. Because something good
for one person or in one state could be bad for other person or in
other state. The ultimate decision here is only veda. These are rules
or laws to conduct the human in virtue path. These will never bind
Sreedevee. She only created all these rules.
(iii) Dharma indicates a sort of limit or restrains. That is, the controls for
the caste, religion and other ashramas respectively are called
dharma. If these are broken, it is adharma. In this context also, She
is not bound by these distinctions. Hence Sreedevee is beyond
dharma and adharma.
(iv) Dharma is a quality or character. For instance to be hot is a
character, hence dharma. One who has a character is called
dharmee. If the fire loses its character of heat then it is adharma (In
Ramayana, Sita requests [not orders] fire to be cool with Hanuman
i
- sheeto bhava hanumata: - hence it was cool.). If one loses its
character it is adharma. Sreedevee is not bound by any character
and hence She does not have dharma or adharma.
(v) Dharma also means bondage. The soul is bound by various
bondages like husband, wife, son, friend, etc. Each relationship is
craming the soul with different bondages. Being without these
bondages or getting relieved of them is called liberation, hence it is
adharma. Sreedevee is beyond bondages or relief from them.
(vi) Dharma is a quality or character. A dharmee is with this. Hence She
can be called also as adharmee. Sreedevee is without any quality or
attachment to it.
(vii) Dharma indicates that letter of Shakti, and adharma that of Shiva.
In the \ettersofPanchadasdkshareemantra the three 'K's and two
'HA's indicate Shiva letters. The letters 'A', 'E' and three 'L's
indicateshakti letters. The three 'HREEM's are that of united Shakti
and Shiva. This is indicated in the results part of LalitaTrishatee. The
same has also been mentioned by SreeBhaskaraRayar in his

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 sfhrtfrldi Sree Lalita Sahasranamam

Varivasyarahasyam. The word Vivarjita means to grow. The

inherent meaning is that because of the letters in the form Sh/Vaand
Shakti the Ponchadasaksharee is completely grown.
256. Vishvaroopa -
(i) One who is in the form of the world or Vishvan. Since Sreedevee
(Brahmam) thought "I will take various forms", this world was
formed. Hence Sreedevee is in the form of this world itself.
(ii) The soul is also called as Pasu. Sva means dog, the lowest kind of
form, comparable to that of a dog. Since the soul worships
Sreedevee it is released from svaroopa. The roopa becomes
vikatham, Sreedevee is called as Vishvaroopa.
(iii) In the order of creation, i.e. in the formation of all the totvas from
nature (prakrutee) till universe (prithivee), it has been mentioned
that all the subtle tatvas one above the other merges with nature.
The creation, from the Brahmam the first manifestation is darkness
(tamas), the next is that of intellect called mohat, then that of the
soul threefold egotism (ahamkora), followed by the five subtle
elements beginning with sound; among these are the five energies
of knowledge and the five energies of action, in these energies the
formerfive individually generate the five senses and collectively the
antahkkararja. The latter five generate individually the five organs
of action and collectively the pranas. The sound and the others -
four subtle forces generate the five gross elements. This is an estab­
lished doctrine. There the cha/tanyamanifestedthrough the gross,
subtle, and causal vehicles respectively termed, Vishva, Taijasa, and
Pragna; .these manifested ones (three groups of vehicles) respec­
tively are turned Vaisvanora, Hirarjyagarbha and Isvara. Among this
Vishva is in awaken (Jagrath) state, Taijasain the dream (Swapna)
state and Pragna in the deep sleep state (Sushupti). In Vedantha
the three states are awaken, dream and deep sleep; Vishva, Taijasa,
and Pragnain those states as forms of soul and creation, protection
and destruction as the three tasks; are only accepted. In
Tantrasastras two more states swoon (Thureeyam) andtranscen-
dental (Thureeyatheetham); material pleasure & displeasure
(Tirodhana) and blessings (Anugraha) are two more tasks. Since in
the deep sleep state the soul does not completely merge with
Brahmam, two more states as material pleasure and displeasure

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 sftcHfddl <46*1-iihU Sree Lalita Sahasranamam

and blessings are added. During deep sleep the soul is with the
causal body and in the swoon state the soul takes the subtle body, it
mixes completely with Brahmam in the transcendental state. Each
of these states is being mentioned as names of Sreedevee above.
(iv) EacfTnight of the fifteen days of bright half of lunar month has a
different name as; l.Darso 2.Drshta, 3.Darsathd A.Vishvaroopa.
S.Sudarsana; G.Apyayamana, 7.Pydyamana, S.Apyaya 9.Soonrta.
10.Ira, ll.Apooryamana 12.Pooryamana 13.Poorayantee lA.Poorrja
and 15. Pourgamasi. Out of these She is in the form of 14th day.
(v) These 15 days are the 15 letters in the Panchadasee. Out of these
She is in the form of the 4th letter 'La'.
(vi) The day time of dark half of lunar month is 15. They start from the
last seed till first one. Out of these the 5th day's Nityd is Vishva-
roopam and the corresponding letter is 'LA'. Thus She is the in the
form of day time during dark half and night time during bright half
of lunar month.
(vii) Sree Adi Sankara in his commentary of VifhrjuSahasranamam for
the 717th name - Vishvamoorthi: - He is this world and its form
since everything is himself. First name Vishva can also be
compared- this has been interpreted elaborately. Some of the main
points are;
1. Since he is the cause for this world called Vishvam, Brahmam is
called Vishvam.
2. This Vishvam is not something different from Paramapurusha.
Hence Brahmam is called as Vishvam.
3. Since it pierces in, Brahmam is called as Vishvam..
4. The word Vishvam indicates 'Om'.
257. Jagarirjee -
(i) One who is in waking state of the soul.
(ii) Jagram means to awake. Jdgarirjee - the soul being in conscious
state. Her name at this state is Vishvaroopa. This Vishvaroopa is the
state of the soul in the conscious state. Hence She is Jagarirjee.
258. Svapantee -
(i) One who is in the dreaming state of the body fond of soul in a
subtle form.
259. Taijasatmika - ^-uifrHchl

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Sree Lolita Sahasranamam

(i) Sreedevee is in the state of dream wherein the name of the soul is
Taijasan.
(ii) Taijasa is called Hiranygarbha in the collective form of the souls.
She is in that form.
260.
(i) Sreedevee is in the state of sleep of the soul.
261. Pragyatmika - WTIr^FT
(i) The soul fond of the body, when in deep sleep state is called
Pragyan. She is in that form.
(ii) In the deep sleep state, there are three different experiences.
Knowing nothing (Agnanam - ignorant), Ahamta - the thought that I
am different and happy (Sukha) - To say after getting up - I had a
good sleep, I do not know anything. In this state he gets the name
Pragyan. This form is also Sreedevee. The same in a collective form
of all the souls is called Eshwara. She is in that form also.
262. Turya
(i) One who is the soul in the fourth state (state of ecstasy).
(ii) Shuddhavidya philosophy is to clearly understand the three states
awaken,dream and deep sleep and distinguish the differences
between the souls in each of these statesVishva, Taijasa, and
Prajna.Such an understanding state is called thefourth state or
Tureeyo.HenceSreedeveealsoacquires that name.
(iii) The bliss obtained in the fourth state makes the enjoyer feels that
this is the true state and other three are not. The soul which has
reached this state still has the other states, based on the worldly
trends. But, still he would not be affected by those.
(iv) The state mentioned in Vedas -Shivamatvaitam Chaturttam
Manyanteis called Tureeya.
(v) The Tripura Siddhanta says, as she presented herself to
Turiyanandanatha (a certain teacher) Sreedevee is known by the
name Turiya.
Tureeyananda Nathasya Prasannatvadh Varananel
Turyeti Nama Vikyatam Tasya DevyanirantaramW
(vi) It is mentioned in Soundaryalaharee as; as the Sadashiva form is
above Brahma, Vi§hqu and Rudra - the fourth form Mahamaya is
above the three forms Saraswathee, Lakshmee and Parvathee.

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 sftoifrlrii TT^HTW Sree Lalita Sahasranamam

263. Sarvavasthavivarjita - ^q[q<-^i AqRTdr

(i) One who is devoid of all states.
(ii) It was mentioned that in addition to the three states, the fourth
state is called swoon(Thureeyam). Beyond this state is transcen-
der}t3\(Thureeyatheetham). It is not called as a state. This is tran­
scendental - beyond the fourth state. Since by crossing all the four
states the soul merges with the Supreme being, Sreedevee, there is
no state for it. Further in this state there is nothing like individual or
collective forms.
(iii) This state - even if this is not correct - because this is not a state -
this is not the fifth one - this is unexplainable. Beyond compre­
hension by the mind and speech. To be understood only by expe­
rience. BhaskaraRaya's VarivasyaRahasyam states;
Anandaikaghanastvamya Dvachamapil
Nagocharon Roonam TuyadheedhavasthaW
264. Srushtikartree -
(i) One who does the task of creation.
(ii) Creation is the function of Esvara when the rajas quality predomi­ I
nates. To distinguish the forms like Brahma from supreme-being is
an illusion (Maya).
265. Brahmaroopa -
(i) One who is in the form of Brahma.
(ii) Brahma, who takes care of the creation task, is the distinguished
form of Sreedevee created by illusion (Maya).
266. Goptree -
(i) One who does the task of protector.
(ii) Sreedevee takes up the protection function to sustain the created
universe-when Hersatva quality predominates. Ii
267. Govindaroopirjee -4 il
(i) One who is the in the form of Govinda that is, Vifhgu.
(ii) The protector of the universe Vifhrju, who predominantly has Salva
character, is also Sreedevee only.
(iii) Go - speech. Govinda - who can be understood by it (speech). The
supreme being is beyond reach by speech. Since Govinda has taken
I
the protection task, once he hears the crying of the soul, he imme­
diately appears to him. If

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 free Lalita Sahasranamam

(iv) Go - earth. Once the creation of the universe is complete the earth,
on account of overweight it became unstable and started to sub­
merge in the water. Vi$hrju bore it. Also when Hiranyaksha, the
demon, seized the earth Vi^hrju only protected it from him. Hence
among all the names of Vifhrju, the name Govinda stresses the task
of protection. Sreedevee herself is in the form of Govinda.
(v) iree Adi Saijkara in his commentary of VifhrjuSahasranamammen-
tions for the 187th name - Govinda;
1. Since he bore and takes out the earth that is being destructed,
he is Govinda.
2. Head of cows. •
3. One who makes speech to him.539th name Govinda:
4. One who can be reached through languages (Gobhi:)
5. One who understands the souls through the statements of
Vedanta.
268. Samharitjee -
(i) One who is does the task of destruction (Samhara).
(ii) Destruction of the universe by reducing into atoms is the third task.
This is the function of ireedevee in the form Esvara when the tamas
quality predominates. Hence She is Samharitjee.
269. Rudraroopa -
(i) One who is the in the form of Rudra.
(ii) The form of Sreedevee when the tamas quality dominates is called
Rudra. This destroys the world. Rudra, who drives away sorrow;
because of the samsara cycle. Rujam - sorrow. Dravayati -
removes. Rotayati means to make other cry. The separation on
account of destruction makes others cry. Hence Rudran.
(iii) Sun is also called as Rudra. During great dissolution Sun rises and
burns the entire world. On account of this torridly rains and world
submerges in the waters.
(iv) To start with he originated from the forehead of Brahma. He wept loudly
and fearfully; because he wept, he is called the weeper(Rudra).
270. Tirodhanakaree -
(i) One who is the cause of the disappearance of all.
(ii) Tirodhana, complete destruction, that is, the absorption of even the
atoms into finer atoms and integrating ego, intelligence, and intel­
lect and integrating that with the nature - in the order in which the

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 rftciPidi Sree Lalita Sahasranamam

universe originated. Sreedevee does this in this form.

(iii) Tiraskarirjee is the name of one of associates of Sreedevee. She is in
that form. Tiraskarirjee - One who hides her form for those who do
not have devotion.
271. Ishvaree -
(i) One who is in the form of Eshwar.
(ii) One who does the fourth task called Tirodhana is Eshwar, com­
pletely in the form satva quality. Sreedevee is in this form.
(iii) The quality of Esvara is Lordship, activity, independence,
consciousness, etc. Since Sreedevee is with all these qualities, She is
called Eshwari.
(iv) Sree Adi Sankara in his commentary of Vi^hrju Sahasranamam for
the 36th name - Eshwara: mentions;, one who has all the wealth
without being affected by any type of sorrows (natural rule).
272. Sadashiva -
(i) One who is in the form of Sadashiva.
(ii) Sada - always. Shiva - in auspicious form.
(iii) Sreedevee, taking the form of Sadashiva does the fifth task called
Anugraha.
273. Anugrahada - 3TJTT^r
(i) One who confers blessings.
(ii) As described earlier, to re-create the Tirodhana world, after com­
plete annihilation, the universe again assumes the form of the pri­
mordial atoms and the process is caUedAnugraha. This is the func­
tion of Sreedevee in the form of Paramashiva.
(iii) Tirodhana and Anugraha, means respectively bondage and release.
In this meaning Eshwara and Paramashiva who are respectively the
external and the internal manifestations, are the causes of bondage
and release.Sreedevee in those forms gets two names.
(iv) Thestate of Eshwara, who does Tirodhana, has powers to function
within some prescribed laws. Eshwara does the functions which are
externally seen by all - BahirunmeshaLaksharjan.
(v) Sadashivan shows so much compassion on the souls, so that they
do not suffer a lot. His quality is not known to others, but he has so
much empathy. Hence his function is not known to others,
AntarunmeshaLaksharjan. Both these are forms of Sreedevee only.

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274. Panchakrutyaparayarja - U^c^qiNUir

(i) One who is devoted to the five functions mentioned earlier.
(ii)She has much interest and involvement in all the five tasks.
It can also be interpreted that all the five functions depend on Her.
(iii)
(iv)The five functions viz. creation, protection, destruction,
annihilation, and causing thereappearance of the universe are that
of Brahma, Vifhrju, Rudra, Eshwara and Paramashiva. These five are
different forms or Shaktis of that of Sreedevee only.
(v) The officials of these five functions carry out their tasks with the
permission of Sreedevee only. It is Her order to make them do these
functions. Soundaryalaharee says that She issues those orders just
by twinkling her eye-brows for a micro second;
Jagatsoote Dhata Hari Ravati Rudra: Kshapayati
Tiraskurvannetatsvamapivapureecha: Stakayati\
Sadapoorva: Sarvam Tadidam Anugrun HatichaShiva:
Tavagyam Alambaya Kshanachalitayo: Bhroolotikayo:\\
275. Bhanumarjtfalamadhyastha -
(i) One who is in the midst of the solar orbit.
(ii) It is a method of worshipping Sreedevee meditating uponHer in the
Sun's disc.
Soorya Magdala Madyasththam Deveem Tripurasundareem\
Pasanguchadhanurbanan Tarayanteem Sivam BhajeW
(iii) It is said that the golden man seen within the Sun etc., is the
supreme Lord Parameshwara; Ya Esho Antaraditye Hiranmaya:
Purusho Rudtate. This name indicates that Sreedevee is in that form.
•v) It is also described that Bhanumagdala is the Anahatachakra.
Sreedevee is in the form of Kundalinee there.
276. Bhairavee -
(i) The consort of Bhairava.
(ii) Since Bhairava does the three functions, he is in terrific form. She is
his energy.
(iii) It is a natural quality of ladies to get scared. Bheeru - woman. All
women taken collectively is called Bhairavam. Since She is in that
form, Bhairavee.
(iv) In the eighth Avarana DevataTripuramba Chakresvaree mantra, in
the middle division, when 'R' is eliminated, it is known as Bhairavi

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 sftrifrldi Sree Lalita Sahasrandmam

mantra. Sreedevee is in that form.

(v) A girl of twelve years old is worshipped in the name of Bhairavee.
277. Bhagamalinee -
(i) One who is in the form of Bhagamalinee.
(ii) The word Bhaga has various meanings - beauty, desire, detach­
ment, discrimination, dispassion, effort, excellence, fame, glory,
liberation, lordliness, magnanimity, power, prosperity, omniscience,
righteousness, supremacy, Sun, trying, wisdom,womb, worldly
concerns, etc. Sreedevee is possessor of all these qualities and
hence Bhagamalinee.
(iii) Conventionally it is the practice, to call those who have the male
emblem (Linga) are the manifestation of Shiva; and those having
the female emblem (Bhaga) are the manifestation of Sreedevee.
(iv) The thithi Nitya Oeveepertaining to the second day of bright lunar
half month and the 14thday of dark lunar half month is
Bhagamalinee.
(v) One among the three in the eighth Avarana Devatas.
278. Padmasana -
(i) One who has lotus flower as Her seat.
(ii) Brahma, Saraswathi and Lakshmee have the lotus flower as their
seats. Sreedevee is in the all these three forms and hence
Padmasana.
(iii) The lotus flower has the nature (prakruti) as leaves, the categoric*
(vikruti) as filaments and knowledge as the stalk. Sreedevee has
such a flower as Her seat.
(iv) Padmasana is a sitting of posture as per yoga sastra.She is in that
form.
(v) She distributes the wealth (Padma or Lakshmee) to her devotees.
Asoubhagyam Datte Parama Sukhbhogaspadamayam
Vichitram Tatgeham Bhavati Prutu Kartasvabrootaml
Nivishta: Palyankesa Kalayati Kantarataranam
Prasadam Kopam Vd Janani Bhavateeyatra KuruteW
(By splitting the words in this verse, one can feel the blessings and anger
of Sreedevee and the corresponding results).
(vi) Padma - the demon Soorapadma - the slayer of that demon.
(vii) Padma - the bindu. She is seated on this.

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 sficifrldl Sree Lalita Sahasranamam

279. Bhagavatee - JI
(i) One who is with prosperity i.e. the power of Eshwara.
(ii) The meanings of the word Bhaga was detailed in previous names.
Sreedevee has all those qualities without any shortage.
(iii) As She knows the origin and dissolution, the going and coming of
beings,
knowledge and ignorance, She is called Bhagavatee.
(iv) Sree Adi Sankara in his commentary of Vi$hrjuSahasranamam for
the 558th name - Bhagavan - Bhaga means complete wealth,
charity, fame, liberation, etc. He has all these and hence Bhagavan;
or he knows everything about the living beings like birth, death,
destruction, movement, knowledge, ignorance, etc., hence
Bhagavan.
280. Padmanabhasahodaree -
(i) One who is a sister of Vi^hrju (Padmanabha).
(ii) Vi$hrju created Lotus from his naval button and hence Padma-
nabhan. As per Markarjdeya Purarja, Sreedevee created three pairs
of twins as per Her desire. The three pairs of brother-sisters are
Brahma&Lakshmee in gold colour, Vi^hgu&Sreedevee in blue colour
and Shiva&Saraswathi in white colour. Their colours respectively
indicate the three qualities (Gurjas). As per this hindu
mythology and Sreedevee are siblings.
(iii) Similarly Brahma Purarja, in the Purusottamakshetra Mahatmya
says, Parvati, who was born from the womb of Menaka, wife of
Himavdn in aformer birth, in the next birth is born as Subhadra,
sister of SreeKrifhrja in the womb of Devaki.
(iv) Again we read Katyayaneeti YaJata Kamsa Shatros Sahodaree.
(v) In another place, Sreedevee alongwith Her brother SreeVi^hrju
appeared to Brahma, the grandsire of all the worlds, who once
performed a severe penance in the sacred Kanchi. A special inter­
pretation - SreeBhaskararayar has explained in many a place that
each letter of this Sahasranama is a root letter of a mantra. Accor­
dingly the three names Padmasana, Bhagavatee and Padmanabha
Sahodaree explain the five letters of the Vagbhava (first) division of
Panchadashimantra. This is the inherent meaning.

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 ^ftrtfeidl tdotJdiHH Sree Lalita Sahasranamom

281. Unmeshanimishotpannavipannabhuvandvalee-

(i) One who makes this world arise and disappear with the opening
and shutting of Her eyes.
(ii) Is it correct to say opening and closing of eyes relating to Sreedevee,
since Devas do not blink their eyes? Sreedevee cannot be treated as
belonging one race called Devas. Hence, the expression "opening
and shutting" refer to the influence of the destiny of beings.
(iii) The expression also means, She does the task of creation with so
much ease, just by blinking Her eyes.
(iv) Sree Adi Sankara, in hisSoundaryalaharee (55th verse),describes the
same meaning with different interpretation as; if Sreedevee closes
Her eyes the entire world will be destroyed and hence She never
closes Her eyes -
Nimeshonmeshabhyam Pralayamudhayam Yati Jagati
Tavetyahoossantodharaijidhara Rajanyatanayel
Tvatunbheshajjatam Jagadidamshesham Prolayata:
Paritratum Sanke Parihruta Nimeshastavadrcha:\\
282. Sahasrasheershavadana -
(i) One who has countless heads and other organs.
(ii) The word Sahasra means infinite or countless.
(iii) It is opt to remind ourselves the Vishwaroopa Darshanam (cosmic
form) of Lord Krifhrja in Sreemad Bhagavat Geeta(XIII - 13);
Sarvata: Panipadam Tatsarvatokshidhiromukhoml
Sarvata: Srutimlloke Sarvamavrutya TishtatiW
283. Sahasrakshee -
(i) One who has countless eyes.
(ii) The same meaning is conveyed for the 226th name - Saharaksha: in
Vi^hrju Sahasranamom.
284. Sahasrapat - WtJMFrf
(i) One who has countless feet.
(ii) The same meaning is said for the 227th name - Sahasrapath in
Vi^hiju Sahasranamom. From 281st to this name, the second and
third divisions of Panchadashimantraare established.
285. Abrahmakeejajananee - i

(i) One who is the mother of all from Brahma onwards till a worm.

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 Sree Lalita Sahasranamam

(ii) Brahma, was the first one to be created by Sreedevee in the form of
creation. He created the other beings. Keefa - the small insect eater
of spider's web - a micro worm; She gave birth to all these beings.
(iii) It is indicated as, though there is a huge difference between a worm
and Brahma, as a mother She has equal affection with all.
286. Varrjashramavidhdyinee
(i) One who established the social divisions and castes.
(ii) After creating ail from Brahma to worms,She created the Vedas,
which are her own commands, in order to lead the created beings
into the right path. The Vedas are divided into two parts, the
KarmaKanda andGnanaKanda ; as according to therule, the Devas
and lower animals have no share in the KarmaKanda , the (divine)
mother established righteousness (dharma) through karmaKanda
after dividing human beings into four castes and four orders.
(iii) These details are explained in KoormaPuraija; Devee, the life of the
universe having heard his words, remembering her husband (Shiva)
answered her father with a smile. Oh Lord of Mountains, hear from
me this doctrine, which is supreme, secret, known to Eshvara only,
practiced by Brahmavadins alone... describing the means of attain­
ing... by meditation, Karma Yoga, devotion, and wisdom. Oh Lord of
Mountains, this is to be attained by these means, not by crores of
other actions (karmds); thus concluding again she says in order to
describe Karma Yoga...Karma is ordained by Srutis and Smrtis
according to castes and orders; always perform this actionasso-
ciated with the knowledge of the Self, for the sake of liberation.
Devotion arises from righteousness (dharma), by devotion, the
supreme is attained.
Srutismrutyuktam Samyak Karma Varrjasra Matmakaml
Adyatma Gnana Sahitam Muktaye Satatam KuruW
Darmatsanjayate Bhakti: Bhaktyasangyayate Param\
Srutismrutibhyam Utitodharmo Yagyadiko Mata:\\
Nanyatogyayatedharma: Vedatdharmohi Nippapoul
Tasman Mumukshurdharmarttam Matroopam VedamashrayetW
Madagyaiva Guptyarttam Vedanam Bagavanajad
Brahmarjateen SasarjatosvesvekarmanyayojayatU
287. Nijagyaroopanigama . -
(i) One who has the Vedas as the expressions of Her commands.

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 Sree Lalita Sahasranamam_________
GO Veda statements Xmmand human beings with the do's and don'ts

in this life what set forth the object to be attained, the means and
the practical directions. These commands limit the social divisions
and castes. These Vedas originated from Sreedevee.
(iii) The same meaning is said in Koorma Purarja as; the ancient and
supreme energycalled Vedas, which are my commandments, are
manifested at the beginning of creation in the form of Rig Yajus and
Saman;
Mamaivakgya Parashakti: Veda Samgya Puradaneel
Rigyajussama Roopena Sargadou SampravarttateW
288. Purjyapurjyaphalaprada -^uqi^uq^HU^I
(i) One who is the dispenser of fruits of righteous as well as evil actions
(sins).
(ii) As mentioned in the previous name, Sreedevee decides the fruits of
the good and bad results arising from ordained and prohibited
actions respectively.
(iii) It is mentioned as Purjya (righteous) and Apurjya (unrighteous) and
not as Purjya (righteous) and Papa (sins). Unrighteous is something
looking like righteous. It is quiet natural to do the unrighteous
deeds thinking as righteous on account of ignorance or ego.
Sreedevee directly confers the results of righteous and unrighteous
actions.
289. Srutiseemantasindoorikrutapadabjadhoolika -
til H *x1 Rd d MI 41 4) |
(i) One who has the dust of Her lotus feet forming the vermilion mark
on the parting of the hair on the head of the Vedas, personified as
ladies.
(ii) This is a great metaphor. The ladies in the form of Vedas bow to the
feet of Sreedevee. Thus the dust in the feet of Sreedevee sticks to
the head of the ladies (Vedas). Sreedevee's feet are decorated with
red cotton paste (mehandi or henna) and hence the dust is also red
in colour. This red colour sticks to the parting of the hair and the
meeting point of the forehead and the parting of the hair becomes
red.
(iii) It is a must for the auspicious ladies to wear kumkum at the fore­
head (start of the parting of the hair). That is the reason they are
called Seemanthinee. The word Sruti (Vedas) is also of feminine

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 Sree Lalita Sahasranamam

gender. Hence this metaphor is very apt.

(iv) Upanishads are treated as the head of Vedas. These are
GnanaKanda, which teaches the Brahmam. The earlier names
Varga-shramavidhayinee, NijagyaroopanigamaandPuqydpuqyO'
ph/apradarelatethe karmaKanda . This name relates to
GnanaKanda. Hence to indicate the Brahmam, Upanishads are
considered.
(v) Even the Upanishads are unable to explain the real Brahmam, by
direct assertions or by complete definition. It is described as this is
not, this is not, etc. Hence the word dust is used. The dust in the
lotus feet of Sreedevee means that the Vedas are unable to explain
the real form of Devee by direct assertions, by complete definition,
describe Her by the method of negation, like one ashamed and
afraid, standing afar, describing inadequately, that (description also)
creates no clear idea as to "this orthat". By the word dust, it is
described here the iota of knowledge about Brahmam, one can get
by adoring Sreedevee.
(vi) The grandeur of the dust in the feet of Sreedevee has been specially
mentioned in 2nd verse starting with Thaneeyamsampamsum in
Soundaryalaharee.
290. Sakalagamasandohashaktisampufamouktika -

(i) One who has the pearl (composing nose stud) enclosed in a shell
(composed) of the collected scriptures and all Vedas.
(ii) The sacred doctrines and scriptures, originated from Vedas, are indi­
cated as a shell. The pearl in that shell is compared to the nose stud
of Sreedevee.
(iii) Vedas themselves could not describe Brahmam completely, then
the sacred doctrines also cannot describe. Hence by comparing it to
the nose stud of Sreedevee, it has been explained in a hidden way.
iv) It is also apt to interpret that Sreedevee herself is the pearl in the
shell.
(v) By the previous name it is indicated by the word Veda (Sruti) that
She is to be worshipped by the first three castes viz. Brahmins (who
learn and teach Vedas), Kshatriya (kings) and Vysya (business
people). This name indicates (since it is mentioned as Sakalagama]
that She can be worshipped by all. Rudraydmalam says - The abode

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indicated by the Vedas is also indicated by other scriptures;hence all

Brahmanas, Kshatriyas, Vaisyas and Sudras are fit to worship;
Yatvedairgamyate Stanom Tat Tantrairapi Gamyatel
Brahma Kshatriya Vit Sudrdstena Sarvedikarina:l\
(vi) The beauty of the pearl is clearly visible even within the shell. In the
same way, the philosophy of Sreedevee is clearly indicated by the
sacred doctrines.
291. Purusharthaprada -
(i) One who bestows fourfold values of human desire.
(ii) The four objects of human desire are religious virtue, wealth, bliss
and liberation. These are called Purusharothas. A human being can
get all these four only by the blessings of Sreedevee.
(iii) The worship of the unconditioned Brahmam and the results thereof
is with the blessings of Sreedevee1 s alone.
292. Poorrja-Tgift
(i) One who is the all encompassing whole.
(ii) She is free from the limitation of time, place and circumstance.
Hence Sreedevee, in the form of Brahmam, is fully omnipresent in
everything and everywhere.
(iii) Poorrja means the fifth, tenth and fifteenth Nitya deities. Thefour-
teenth bright night is also called Poorrja.
(iv) Poorrja is also the name of a sacred river.
293. Bhoginee -
(i) One who is the enjoyer.
(ii) Bhoga means bliss. She enjoys it. She is the bliss and the enjoyer a
well. Veda says Annam Cha Brahma Aham Cha Brahma.
(iii) The word Bhoga means the body of a snake. Sreedevee is in the
form Kundalinee in energy in the human body as a female snake.
(iv) Bhoginee is the name of a female serpent (Nagakanya).
294. Bhuvaneshvaree -
(i) One who is the sovereign ruler of the universe comprising of four­
teen worlds.
(ii) There are seven worlds beneath this earth viz., Athalam, Vitalam,
Sutalam, Talatalam, Mahatalam, Rasdtalam and Patalam. There are
six worlds above the earth viz., Bhuvarloka, Suvarloka, Mahaloka,
Janoloka, Tapo Lokdand Sothya Loka. These 13 alongwith earth are

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 sfkifridr Sree Lalita Sahasranamam

the 14 worlds. She steers these 14 worlds as per Her wish.

(iii) The word Bhuvana has many meanings - earth, heaven, water, etc.
She is the head of all these.
(iv) The Mayabeeja, Hreem is called Bhuvaneshvaree beeja.She is the
presiding deity of this. The letter 'Ha' indicates the sky, 'R' indicates
fire and 'E' indicates water. Since She only created all these and
originated this world, She is called Bhvanesharee.
(v) The word Hreem, has many meanings like HrullekaBeeja,
LajJaBeeja,ChintamarjiBeeja, etc.
(vi) There are three divisions viz., Divya, Sidda and Manvaugha in the
lineage of teachers. Inthis, in the Manvaugha division there was a
teacher by mmeBhuvananandanatha. As per Tripurasiddhanta,
since She appeared before and blessed him, She got the name
Bhuvaneshvaree.
Bhuvanananda Nathasya Prasannatvdt Maheshvaree\
Bhuvaneshvareetivikhyata Shambhavee Bhuvaneshvaree^
295. Ambika - 34 R 4,1
(i) One who is a great mother.
(ii) Ammo, Ambha and Ambika are the words used to call a mother
with affection. Since Sreedevee is the mother of this entire universe,
She is Ambika.
(iii) The word Ambika means Jaganmdtha (mother of the world),
Bharatee (the goddess of speech), and earth; also, Ambika - form of
Rudrani - the aggregate of three shaktis - /cchafdesire), gnana
(knowledge) and kriya (action). Sreedevee is in these forms.
(iv) Ambika means night or sleep. Sreedevee in the form of night and
sleep, as a mother hugs with affection and gives compulsory rest
and peace. Only because of this rest and sleep, Vi$hr)u took the
incarnation as Hayagreeva and through him we got this
Sahasranama. It can be compared to Devee Mahatmya verse -
YaDevee Sarva Bhooteshu Nidra Roopena Samsthita.
296. Anadinidhana -
(i) One who exists without a beginning or an end.
(ii) The Supreme Being has neither a beginning nor an end. On the
other hand, the human being begins in the middle and ends in the
middle. This name indicates a difference between humans and
Sreedevee. This difference* itself helps to deduce Her. I am with

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 Sree Lalita Sahasranamam

beginning and end,Sreedevee should be without these two.

(iii) The word Nidhana indicates destruction. Anything that obstructs
worshipping Sreedevee is called Nidhana. According to the systems
of Vararuchi's Kafapayadi method-of number notation, the word
Adi means eighty, (da = 8, and na or a = 0); hence she whose
worship delivers a man from the eighty causes of death. These
eighty are divided into two as 52 Pasa and 28 Vadha.
(iv) The above Vadha, which is of three kinds; ashakti, Tushfi and siddhi
is the first obstacle to perfection. Ashakti is inability of the senses to
receive their respective objects, defects caused by blindness,
deafness, etc.; they are eleven because there are eleven senses -
five sense organs, five organs for actions and mind.
(v) Tushfi (elation) is a misleading form of happiness. An illusion that a
man thinks -I am liberated by the absorption of mind, when he is
far off from it (liberation is the final destination of worship).
(vi) This is nine fold;l. Prakruti - natureis a matter. When the mind is
attached to this, it is impossible to come out. This is called Prakruti
elation. 2. The second is - when a man thinks that he has succeeded
on merely wearing the robes of an ascetic, etc. This is called
upadana elation. 3. The third is when one says, what is the use of
painful actions like meditation? Success will come with time; this is
called kala elation. 4. The fourth one is when one says, success will
come by the intervention of Sreedevee; this is called bhagya (luck
elation). 5-9. Trying to reach Her thorough the five sense organs and
a kind of elation arises when after observing the disadvantages
attached to the gratification of objectives senses, he ceases their
pursuit. This is called Indreeya Thushti (organic elation). Thus are
the nine elations.
(vii) ln the same waythere are eight kinds of siddhis. In the beginning of
worship, the devotee gets some powers automatically; 1. Ooha
(intuition) means understanding the meanings without being
taught, by intuition. 2. Shabda (hearing), understanding the mean­
ing by accidentally hearing the words. 3. Adhyayana (study), under­
standing the real meaning from the teaching of a teacher and
thinking over it. 4.By having friendship with those who has under­
stood Sreedevee's philosophy. This is Suhruda. 5. Sushrusha is to get
an opportunity to serve the teacher, ascetics and the learned. 6 to

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 Sree Lolita Sahasranamam

8. The other three siddhis are the reverse of the three kinds of
misery, concerninghimself, concerning Devas, and concerning the
elements (adhyatma, adhibhoota and adhidaivata). By gaining good
friends, he attainsarthasiddhi. Thus there are twenty-eight kinds of
obstructions for the adoration of Sreedevee. Since Sheensures that
the devotees are not affected by these, She is Anadinidhana.
(viii) A pasa is the one which creates obstruction in thought process and
make the yoga impossible to get. There are fifty-two pasas, arising
from the knot of ignorance. These have been described in Lingo
Puraga.
297. Haribrahmendrasevita -
(i) One who is adored by Hari, Brahmaandlndra.
(ii) In the Sreecakra (nagara), the Chintamagigraha is the dwelling
place of Sreedevee. Around this, between the seventeenth and the
eighteenth walls, is the seat of Vi$hgu; between the sixteenth and
the seventeenth, is of Brahma; between the fourteenth and the
fifteenth, is of Indra and other digpalas. They all always meditate
upon Sreedevee.
(iii) There is an opinion that though they are Hari, Brahma, Indra and
others, since they adore Sreedevee, Her devotees need not worship
them. The same is opined by Sree Adi Sankara, in his
Sivanandalahari about lord Shiva;
Sahasram Vartante Jagativibudha: Kshudraphalada
Namanye Svapne Va Tatanusaranam Tatkrutaphalaml
Haribrahadeenamapi Nikata Bhajam Asulabham
Chiramyache Sambho Shivatavapadam BhojabhajanamW
298. Narayagee - HRNufl
(i) One who is called as Narayagee.
(ii) The word Nara indicates Brahmam. The water is called naram,
because itemanated from Nara (Brahmam). Since Vi$hgu has water
as abode (ayana), he is named Narayaga. Narayagee is related to
him, i.e. his sister. It can also be taken as the word Narayaga
indicates Shiva. In that case Narayagee is Shiva's consort.
(iii) There is no difference between Narayaga and Sreedevee. In the
form Artthanaree, Sreedevee is left half. In the form of
Sagkaranarayaga, Narayaga is the left half. Hence they both are
one and the same.

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 sftafeidi Sree Lalita Sahasranamam

(iv) Naran means the soul. The last abode of the souls is Ayana. Hence
Narayarja also indicates Shiva. She is the consort of Shiva.
(v) iree Adi Sankara, in his Soundaryalaharee, has mentioned that only
by the blessings of Sreedevee, Vifhrju took the incarnation as
Mohinee, to distribute the nectar - Haristvamaradhya (5thverse).
(vi) In this Sahasranama itself the names Govindaroopirjee, Mukundd,
and Vi^hrju Roopinee indicate that there is no difference between
Vifhrju and Sreedevee.
(vii) According to the Padma Purarja, Narayarjee is the name of the
goddessworshipped in the sacred place of Suparsva; Narayarjee
Suparsve Tu Trikoofe Padtasundaree.
(viii) TheNarayarjee stuti in Saptashatee can be compared.
(ix) From the commentaries of Sree Adi Sankarafor Vifhrju
Sahasranamafor 245th name Narayarja:
1. Nara: - soul; the sky and other things of action, originated from
it, are called Narayarjee. For those things of action, he is the
cause and hence Narayarjee. For him those are the dwelling
\places (ayana) and hence Narayarja:
Yachcha Kinchitjjagat Sarvam Drushyate Shrooyatepival
Anthar Bahishcha Tat Sarvam Vyapya Narayarja: StitatU
Narajjatani Tatvani Naraneeti Tato Vitu:\
Tanyeva Chayanam Tasya Tena Narayarja: Smruta:\\
2. Naranam - During the great dissolution he is the place of refuge
and hence Narayarja: - Brahmavaivartta Purarja says; Yat
Prayantyapisamcishanti, Naranamayanam Yasmat Tasman
Narayarja: Smruta:
3. -One who has water as his dwelling -
Apo Nara Iti ProktaApo Vai Narasoonava:\
Td Yatasyayanam Poorvam Tasmannarayarja: Smruta:\\
299. Nadaroopa -
(i) One who is in the form of sound.
(ii) There are four stages in the formation of sound viz.,
1. ' Para which finds manifestation only in Prana,
2. Pashyanti which finds manifestation in the mind,
3. Madhyama which finds manifestation in the organs, and
4. Vaikharee which finds manifestation in articulate expression.
All these four are found as names of Sreedevee in this Sahasranama.

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 sftafridl Sree Lalita Sahasranamam

The last stage Vaikharee is the form which we hear as sound. There are
nine notes (nadas) between the third stage Madhyama and the fourth
Vaikharee; Avikrutam, Soonyam, Sparsam, Natham, Dvani, Bindu,
Shakti, Beejam and Aksharam. These are Samskrit letters A,Ka, Cha, Ta,
Tha, Pa, ya, Sha and La. As a cause natham is spread in all these. That
natham is ireedevee herself.
(iii)ln this sound, in the beeja like Hreem, the last half letter 'M' sounds
in an extended way. There are eight notes (varrjas) above the bindu
of the syllable hreem,etc., such as ardhocandra, rodhini, natha,
nadanta, shakti, vydpika,samana and unmarji. Each of these will
have different light forms and colours. These are clearly explained
in Varivasya Rahasya by SreeBhaskara Rayar. This name says that
Sreedevee is in the form of third one Natha in these eight. Natham
is in the form of suture with the luminosity like the red precious
stone Zircon (Padparadscha - Pushparaga).
300. Namaroopavivarjita -
(i) One who has neither name nor form.
(ii) Everything in this world is identified only by name and form. She is
without both. She cannot be indicated by name or form.
(iii) Everything created in this universe has identification in five forms
viz. existence (Asti), knowledge (Pati), bliss (affection - priyam),
name (namam) and form (roopam). The first three indicate the rela­
tionship of Chit with this world as a matter. They are called
ChitGranthi. The latter two, name and form are illusory and they are
called AchitGranthi.
(iv) The details are:
1. Asti - existence - one who exists. The essence of Brahmam
reflects in the feeling that 1 exist (self). Thus all actions take
place.
2. Pati - knowledge - that could be understood by the knowledge.
The chit part of Brahmam is T. Only because every object
reflects on this, it is understood by the mind.
3. Priyam - bliss - affection. Every living being has affection on self
just because of the activities of this world. All the activities
happen only because of the love on the things where the
human being has affection.
These three are permanent and route for activities.

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 sftbifcldl Sree Lalita Sahasranamam

4. Namam - name. It is not only the name given to us by others, it

is also the feeling that "I am a man", "This is a horse", etc. This
is in general applicable to all perceivable matters.
5. Roopam - form. Individual person or thing by form. The form is
important for all activities.
She does not have name and form.
(v) Only the Brahmam is beyond name and form. Hence Sreedevee is
the Brahmam.

Thus ends the fourth Kala called Marichi.

♦ ♦♦

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 ^ftnf?ldl ’HgtsiUHH Sree Lolita Sahasranamam

Section 5: Jvalinee Kala

3Ql.Hreemkaree -
(i) One who is in the form of Hreembeeja\etters.
(ii) Hree means modesty, shyness and bashfulness. One who does this
is Hreemkaree. In Saptashatee, it is mentioned that we bow to
Sreedevee, who is in the form of bashfulness in all the souls;
YdDevee Sarvabhooteshu Lajjaroopena Samsthital
Namastasyai Namastasyai Namastasyai Namo Nama:\\
(iii) In Swatantra Tantra it is mentioned as; since Sreedevee takes care
of creation, protection and destruction tasks, She is called as
Hreemkaree. The letters in the corresponding verse here is wan­
tonly in a dispersed manner. As per the hints to rearrange them the
verse is as below;
Vyomna Prkashamanatvam Grasamanamagnina\
Tayorvimarsha Egaro Binduna TanniphalanamW
(iv) Hreem itself is one of the names of Sreedevee - 99th name in
LalitaTrishatee also. Sree Adi Sankara, in his commentary mentions
- all energies are attributes of Sreedevee. By disconnecting them we
get Her liberated form. She is seen as a complete liberated goddess.
(v) This is theMayabeeja-a\so called as Bhuvaneshvaree beeja.
(vi) This beeja is in the Panchadashimantra at the end of every division.
The letters 'Ka' and 'Ha' in the Panchadashimantra correspond to
Shiva. The letters 'A', 'E', 'La', and 'Sa', correspond to Shakti. In
Trishatee itself, it is mentioned as Hreem Upayatmakam.
(vii) Om in general is called as Pragavam. This is also called as
SaktaPragavam.
(viii) LalitaTrishatee has 300 names corresponding 20 names for each of
the letters in Panchadashimantra. It has 60 names corresponding to
Hreem. The detailed meanings can be seen in the commentary of
Sree Adi Sankara. \Ne read in Purusha Sookta as
Hreeshcha Te Lakshmeescha Patnyou.
302. Hreematee-
(i) One who has shyness.
(ii) Vedas indicate Sreedevee as shyness, mind, satisfaction, interest
and cherish; Lajjamatee Tushtirishta Cha Pushta.

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 $ree Lalita Sahasranamam

(iii) Those who belong to good family race, those who have good educa­
tion, those who have good character and those who move with
good people, will feel ashamed to do awful actions. That is, the
shame prevents them to do such acts. Sreedevee is in the form of
shame. In Saptashatee,Sreedevee is worshipped as (IV-5);
Yairee: Svayam Sookrutinam Bhavaneshvalakshmee:
Papatmanam Krutadhiyam Hrdayeshu BuddhiA
Shraddha Satam Kulajanaprabhavasya Lajja
Tam Tvdm Nata: Sma Paripalaya Devee VishvamW
Again in 5th chapter She is worshipped as;
YaDevee Sarvabhooteshu Lajjaroopena Samsthital
Namstasyai Namstasyai Namstasyai NamonamaAl
(iv) The 79th name Lajjadhyd and 195th name Lojjapada Samaradhya in
Trishatee can be referred.
303. Hrudya-lpK
(i) One who abides in the heart.
(ii) She lives in the heart of ascetics/ devotees.
(iii) It can also be interpreted that She is delightful or pleasant to the
mind.
304. Heyopadeyavarjita -
(i) One who has nothing to regret or accept.
‘ (ii) Because the scriptures, which describe injunction and prohibition
are confined to the ignorant ones. Since Sreedevee is in a form of
knowledge, She has no relationship to these.
(iii) Geyam - to abstain since people do not have interest. Upadeyam -
to accept since people are interested, ireedevee has no interest or
disinterest or aversion. Hence She does not have anything to accept
or reject or regret. Hence Heyopadeyavarjita.
305. Rajarajarchita -
(i) One who was adored by Rdjaraja.
(ii) Rajaraja indicates 12 - presiding deities of various mantras, starting
from Manu, Moon, etc. This name is due to worshipping of
ireedevee by them.
(iii) It can also be'interpreted that She is in the form of different Sree
Vidyd types taught by them.
(iv) It is described in Lalita Stavaratnam by sage iree Durvdsar - The

321 ■
i■
 Sree Lolita Sahasranamom

Chintamarjigraha, In the Sree Chakra (nagara - city), is the dwelling

place of Sreedevee. Here in between 14th and 15th walls, Kubera is
seated with his associates like Magibhadra and adore Her. Thus She
was worshipped by Kubera.
306. Rajnee -
(i) One who is a queen.
(ii) Sreedevee is the empress of Rajarajeshvara (Mahakameshvara).
Hence She is Ragjee.
307. Ramya -TT^T
(i) One who the most beautiful.
308. Rajeevalochana -
(i) One whose eyes are like deer, fish and red lotus flower.
(ii) The word Rajeeva means deer, fish and red lotus flower. Her eyes
* are compared to all these. 561st name Mrugakshee can be referred.
103rd name Harinekshana in Trishatee may also be referred.
(iii) The word Rajeeva also means one who is dependent on king. Since
She sights, with affection and blessings, the devotees of Her consort
Rajarajesvara, She is Rajeevalochana.
309. Ranjanee -
(i) One who delights her devotees.
(ii) She delights her devotees by providing bliss in this world and libera­
tion in the other world.
(iii) Ranjayatee means to make red. It has been mentioned in more than
one place that the colour of Sreedevee is red. For instance, the
dhyana verse may be referred - by her presence, the rosy-tinted
Devee colours the pure Paramashiva as the red flower colours the
crystal, Sree Adi Sankara, in hlsSoundaryalaharee, 92nd verse,
describes the same sense;
Gataste Manchatvam Drhina Hari Rudresvara Bhruta:
Shiva: Svachcha Chchaya Ghatita Kapata Pranchadapata:\
Tvateeyanam Bhasam Pratiphalana Ragarunataya
Shareeree Srungaro Rasa Iva Drusham Dogdhi KutukamW
(iv) She is mentioned as the consort of Prajapati, in MahashodaNyasam
(Moorthynyasam).
310. Ramaijee -
(i) One who rejoices - simply moves with the devotees.

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 di <45y ’iiMH Sree Lalita Sahasranamam

(ii) On account of her greatness and pride, the devotees with fear,
amazement and admiration, may not come close to Her. By making
herself simple, She moves closely with the devotees.
(iii) In Sreemad Bhagavat Geeta (XI - 14) also, Krifhrja described Arjuna,
who was seeing the cosmic form, as;
VismayavishtoHrushtaromd:.Arjuna describes himself as; Bhayena
Cha Pravyathitam Mono Me (XI — 45). Thus Sreedevee makes the
devotees move closely without any fear.
(iv) The Veda (ChandokyaUpanishad VI11-12-3) says, laughing, playing
and rejoicing.
311. Rasya -TP1T
(i) One who is to be tasted of the essence (of bliss of realization of
self).
(ii) The feeling that follows the continuous experience that the mind
gets is called essence (rasa). If it is tasteful it is rasa else it is virasa.
(iii) The universal absolute is called rasa by the Vedas -
(TaitireeyaUpanishad 11.6.1) - Rasa Vai Sat - He is alone the essence.
Thus She is to be experienced as essence. We squeeze the fruits,
take out the juice and enjoy it. Likewise from the gross physical, the
subtle is taken out as essence and enjoyed. In the same way She is
to be enjoyed.
312. Rarjatkinkirjimekhala - I
(i) One who wears a girdle with tinkling bells.
(ii) Sree Adi Sankara, in h\sSoundaryalaharee(7th verse), describes the
same sense; Kvanatkancheeddma.
313. Rama -TTT
(i) One who is in the form of Laksmi.
(ii) The SootaSamhita (IV-47-66) says, She appears like a dancer in the
form of Laksmee, Sarasvatee, etc.
(iii) In Saptashatee also (IV-5), She is worshipped as; YaSreet Svayam
Sukrutinam Bhavaneshu.
(iv) The fourth vowel *E' of Samskrit letters is indicated by this name.
This is the third letter in Panchadashimantra. Related to this 315th
name Ratiroopa can be referred.
(v) In MahashodaNyasam (Prapanchanyasam), She is indicated as in
the form of a river.

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 Sree Lalita Sahasranamam

314. Rakenduvadana -
(i) One who has face like a full moon.
(ii) We get happiness to see again and again an ocean, an elephant and
the moon. We never get tired. She has such a face.
(iii) By referring as moon, it is described as circle and crescent.
315. Ratiroopa -
(i) One who is in the form of Rati (Cupid's consort).
(ii) Rati is the external interest and involvement on anything. Unless it
is achieved people do not get peace. Rati is the consort of Cupid.
Cupid's goal is the person who has wish. Rati helps Cupid by creat­
ing love and interest on things. Sreedevee's energy only comes out
in the form Rati and hence Ratiroopa.
(iii) Or. In the previous two names the letter '£' (bindu and anusvaram)
were cryptically indicated. When these two integrate the Komakalo
letter 'Em' is created. It is a known fact that Cupid creates the erotic
feeling and hence his consort is identified as Kamakala and hence
this meaning. *
316. Ratipriya -
(i) One who is beloved of Rati, the wife of Cupid.
(ii) Rati means copulation and erotic art. For instance, in Ramayana,
Dasaratha, after fixing up the crowning of Rama as prince, went to
the.palace of Kaikeyi. This has been mentioned as ratyartham by
Valmeekee.
(iii) Soundaryalaharee (9th verse), says that the Kundalinee energy has
• united happily with the consort at Sahasraram; Sahasrare Padme
Saha Rahasi Patyd Vihorase.
317. Rakshakaree - Tetrad
(i) The protector.
(ii) One who does the task of guarding and protecting. 266th name
Goptree may be referred.
(iii) Raksha means the holy ashes taken from the sacrificial fire. The
various articles ablated in the sacrificial fire become ashes. In this
fashion, Sreedevee burns everything and makes them into ash, i.e.
She does the task of destruction. She does both the tasks of protec­
tion and destruction.

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 ^fterfrTHT TTF’GTTFnT Sree Lalita Sahasrandmam

318. Rakshasaghnee -
(i) Slayer of demons.
(ii) Verse (IV-8) in Sreemad Bhagavat Geeta may be referred;
Paritranaya Sadhoonam Vinashaya Cha Dushkrutam.
(iii) Saptashatee verse (XI-55) also can be compared; Ithdam Yada Yada
Bada Danavottha Bhavishyati.
(iv) 599th name Daityahantree can also be referred.
319. Rama -IHTT
(i) A woman.
(ii) In Linga Purarja, it has been mentioned that all the masculine words
are Sankara and all the feminine words are Sreedevee. The same is
narrated as Hari and Lakshmee in Vi$hrjuPurdrja.
(iii) Bruhat Parasara Smruti says; Just as women get pleased or dis­
pleased, so are the devas are pleased or displeased. If they are
pleased the family grows, if they aredispleased the family is spoilt.
Saptashatee (XI-6) says; Vidyd: Samasta: Tava Devee Bhada: Striya:
Samastd: Sakala Jagatsoo.
(iv) Since, yogins delight in meditating and adoring Sreedevee (try with
delight), She is called Rama, (ram = to delight, ramd= woman).
320. Ramarjalampata -
(i) One who is devoted to her husband.
(ii) She is interested in uniting with her consort Kameshvara in
Sahasraram.
(iii) This indicates that, every woman is interested in her husband, only
because she is part of Sreedevee.
(iv) Ramana - enjoyment, play; Lampata - devoted.
321. Kamya -
(i) One who is most liked (by the learned).
(ii) Those who desire liberation desire, to obtain Her by knowledge.
Hence Kamya.
(iii) Kamya is the deity of the twelfth night of the dark fortnight of the
lunar month. Taitreeya Brahmagam - Katakam says; As per Sree
Vidya practice, the 12th day of the dark fortnight and 4th day of
bright fortnight (of the lunar month) have same presiding deity. This
deity is called Bherunda. But as per Veda the presiding deity of 4th
night of bright fortnight is Vishvaroopa and the presiding deity of

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 rftafeldi Sree Lalita Sahasranamam

12th night of dark of fortnight is Kamya. 256th name Vishvaroopa,

329th name Kantha and 391st name Nityashodashikaroopa can be
referred.
The names of the presiding deities, for the days and nights of bright and
dark fortnights are differently mentioned in Vedas and Sree Vidya prac­
tice. The relationship between these is described by Lakshmeedarar in
his commentary for the 32nd verse of Soundaryalaharee.
322. Kamakalaroopa -
(i) One who is in the form of Kamakala.
(ii) The mention of Kamaka in 88th name Moolamantratmika and 89l
name Moolakoofatrakalebara, can be recollected.
(iii) It has been mentioned earlier that there are three bindus (one
above and two in the sides) and the hardakala, in a triangle form at
the bottom. This is described by the letter 'Em'. It is very clear from
tantra sastras that thisindicates the union of Sh/voand Shakti. The
first bindu is called kama and the hardakala is called as kala.
According to the rule of Pratyahara of Samskrit, Kamakala includes
all the four.
(iv) The real nature of that Kamakala is set forth in the book called
Kamakalavilasa. Also in the tantra books like Sarada Tilakam,
Prapanchasaram, etc. The 19th verse of Soundaryalahareestarting
with Mukham Bindum Krutva also describes the same. This has not
been explained further, since it has to be understood through a
proper teacher.
(v) Sreedevee has the names as Kama and Kala and hence Kamakala.
(There is a KamagyaPeefa at Gauhati in Assam. The
Ka IikaPu rag a explains Sreedevee came to this place for the sake of
desire and hence Kamagya). There is a letter in Tamil language
called 'Ayuda' letter in the form of three vertices as a triangle (.’.). It
can be noted that three bindus are in this form.
323. Kadambakusumapriya - <41
(i) One who is fond of kadambaf\owers.
(ii) We earlier read in 60th name as Kadambavanavasinee. Only since
She is fond of kadamba trees, a kadamba jungle has been set up
outside her Chintamagigraha house.
(iii) This indicates the goddess Meenakshee, who is blessing the devo-

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 ^frdPidi Sree Lalita Sahasranamom

tees at Madurai. The 11th name in Trishatee is Kadambakusuma-

priya.The note given by Sree Sir Subramagia Iyer while translating,
Sree Adi Sankara's, commentary of this nameis; Kadamba tree is
one of the Kalpaka trees (deva tree). Inner-self is a group of Satva
quality of five elements. Similarly Kalpaka tree is a common name
for five types of trees viz., Santanam, Harisantanam, Mantaram,
Parijatam and Kadambam. The five parts of inner self is mind,
intellect, volition, ego and heart. Mind is the satva part of wind.
Intellect is the satva part of fire. Similarly, volition - water, ego -
earth and heart or combined inner-self satva part of ether. Hence
kadamba is mind; one who resides in the forest of mind is called
Kadambavanavasa (10th name in Trishatee) or
Kadambavanavasinee (60th name). Kadambakusuma is the
expansion of the mind. Knowledge and expansion are inseparable
forms. There is no knowledge without expansion and vice versa.
Hence for Sreedevee, who is in the integrated form of knowledge on
subjects and tatvas, is very much of fond of kadamba flower in the
form of expansion of mind.
324. Kalyarjee - cbo^|u(T
(i) One who is in an auspicious form.
(ii) Sreedevee is the complete auspicious.
(iii) Kalya - good words, ana - to utter. Kalyam + Anati = one who always
utters good words.
(iv) According to the Padma Purarja - in the Malaya Mountain, She is
worshippedas Kalyani.
(v) The 2nd name in SreeLalitaTrishatee is Kalyanee. Sree Adi Sankara's,
commentary of this nameis; auspiciousness is happiness. This
happiness in worldly activities, as per Veda (Taitireeya, etc.), is
health and youth - that is, happiness enjoyed by this body right
from general human till four-faced Brahma. These are all atom sized
drops from the complete bliss. Sreedevee is the complete bliss. As
per Veda saying — VignanamanandamBrahma — She is the complete
bliss in the form of Brahmam, without any blemish.
325. Jagateekanda -
(i) One who is the root cause of this universe.
(ii) The word Kandd has lot of meanings like to fill, root of the plants,
cloud, etc. The root of the plants supports the entire plant. It

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 sftaPidl Sree Lalita Sahasranamam

provides the required strength. Same way Shesupports and

provides strength to this whole world.
(iii) This can be compared verse to XV-1 of Sreemad Bhagavat Geeta,
which talks about the imperishable Asvattha tree with its root
above and branches below.
Uurdhvamoolamadha-.shakham Ashvattham Prahuravyayam\
Chandamsi Yasya Parnani Yastam Veda Sa VedavitW
326. Karugarasa Sagara - WHI
(i) One who is the ocean of compassion as water.
(ii) Sreedevee is like an ocean with compassion as water and hence this
name. I.e., her compassion is bigger than an ocean. Later in 992nd
name AvyajaKarugamoorthi:, it is going to be explained that -
Sreedevee is with so much compassion on her devotees without any
gambling, dispute, deceit, partiality or expectation.
(iii) In the meditation verse of this Sahasranamd also it has been men­
tioned as; Arugam Karuga Tarangidakshim - stressing Karuga, the
compassion.
(iv) In Trishatee also the compassion of Sreedevee is described in
various names like, 9th name Karugamruta Sagara, 151st name
Kafdkshasyandi Karuga and 153rd name Karunya Vigraha.Sree Adi
Sankara's, commentary of these names;
9th name Karugamruta Sagara; She is the like the ocean of nectar in the
form of liberation originated by compassion. Ocean does not move
from its place, but gives life to the entire world by vaporising its water
as clouds and raining in all places based on the temperature. Similarly as
per Veda sayings - Brahma Veda Brahmaiva Bhavati and
Brahmavidapnoti Param - She is in the form of ocean of nectar of libe­
ration. As told by LordKri^hga himself; Labhadesa Tata: Kaman
Ylayaiva Vihitan Hitan - She provides the strength to all corresponding
o the results of the adorations and obligatory duties done by each of
the officials. Hence, She is compared to ocean.

Or, She has the duty to protect the devotees surrendered to Her- that is
compassion. Here also She is like an ocean. Or, with compassion, She
took the form of Bhagirathee (river Ganges) and liberated the kings of
Sagara (Sagar - ocean) race, arranged them to reach the Brahma world
and made them highly pride. Hence again She was compared to ocean.

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 Sree Lalita Sahasranamam

151st name Kafakshasyandi Karurja; the thought, the deities, great in all
respects, get to protect the indigence in all respects, is called compas­
sion. It is a form of invisible viscera. The taste of sugarcane juice can
only be experienced. Similar is the essence of this compassion also - it
can be identified through smiling, sweet discussions, benign look of eyes
and happy facial expression. Just like the sweet essence was compared
to sugarcane juice, this compassion is also compared to liquid. Syandi
Karurja = flood like flowing compassion, Kataksha - one who is with the
benign look; this means that She is with the compassion flooding
through Her benign eyes.
153rd name Karunya Vigraha; earlier described as compassion is the
beneficence; i.e. the form of inner self. She has compassion only as her
body (idol). The body is important to give the required boons to the
devotees - hence it has been indicated as - mind form, a dimension of
the inner-self, benign look, smiling words, etc., the body form can be
deliberated through these words - compassion is the body of
Sreedevee. A body has necessarily be formed for the imagine prone
Brahmam,whose qualities are; the goal is aiming to create the universe,
not bound by any actions, full of awareness bliss, mother's thought
aiming only to bless the devotees, etc. Without such a body form the
devotees cannot meditate upon. The devotion with body form is the
basis for devotion without form. That is the reason identification for
each of the gods - like Indra has the Vajram in hand, etc. This has been
explained in the self proven Vedas as - there is no harm in mapping a
body form to gods.
Again in the commentary to Kenopanishad- Bahu-shobhamana
MumamHaimalateem; Sreedevee with jewels made of gold, daughter of
Himavan, dazzling, etc. Hence the brightness itself is the body of
Sreedevee. Hence forming of such a body has been approved to help,
the learned and self illuminating gods like Agni (fire), Vayu (air), Indra
and so on, can meditate upon. Hence there is no place for the preaching
of atheists. |
327. Kalavatee - ch oi I q JI
(i) One who is the embodiment of the 64 arts.
(ii) The 64 arts have been described in 236th name
Chatushshashfikaldmayee.

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 Sree Lalita Sahasranamam

328. Kalalapa - chtfitfim’

(i) One who has arts as Her conversation.
(ii) Everything Sreedevee talks is an art.
(iii) According to the Amarakosa dictionary (v 86), kala means sweet
sounding; Alapa means speech. Hence one who has sweet speech is
Kalalapa.
(iv) Kam - Brahmam. La/ameans saliva; Apa- attainment. We experience
the natural secretion of saliva just by thinking of a tasty food. The
attainment oftheBrahmam becomes, through Her grace, as natural
as easy flow of saliva and leads along the path of salvation.
329. Kanta - chHI
(i) One who isbeautiful.
(ii) Since She is effulgent, She is looks like the Ultimate beauty. The
lustre is the beauty and brightness of the body. The 449th name
Kanthi and 465th name Kanthimathee can be referred.
Later 860th name Akanta can also be referred - it has to be understood
as destructor of Akam - sorrow or sin.
(iii) Kam - Brahmam. Anta - final. Unconditioned Brahmam is her final
form. This is the last philosophy of Sreedevee's form without any
quality (nirgugd). To start as a teacher, followed by saguga form
and nirgurja form is made perceived by Her.
(iv) The presiding deity of the eleventh night of the dark fortnight of the
lunar month'is called Kanta.She is in that form. She is in the form of
all the presiding deities of all the days and nights and hence this is
very apt. Corresponding 321st name Kamya can be referred.
330. Kadambareepriya -
(i) One who is fond of mead.
(ii) In the Navavarga Pooja there are five articles starting with the
letter 'Ma' - Madhu, Mamsam, Mangai, Meen and Mudra (alcohol,
meat, girl, fish and signet). In the mead is also one of the five. These
are consumed as propitious of Sreedevee after offerings to Her. It is
read in Tripura Upanishad, by offering Mead, fish, flesh and cooked
cereals in the triangle representing the great Devata, the lucky
devotee, recovering his self, attains perfection;
Parirutam Jashamadyam Palam Cha Bhaktani Yonee: SuparishkrutaniW
Nivedayandevatayai Mahatyai Svatmeekrutya Sukrutee SiddhimetiW
Those who are not restricted to consume (for \nstanceKshatriyas) only

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 sftafrldl TToTHTmT Sree Lalita Sahasranamam

can use it. Brahmins cannot definitely use it. They can only use its repre­
sentatives. Even then they can use it by keeping the corresponding
philosophies (tatvas) in mind. The corresponding commentaries of
Tripuropanishad by Sreemad Appaiya Deekshitar can be referred. He
advises that these are only for reading and not for adhering, for
instanceAshvamedha Yaga. The philosophies of these five articles were
also are discussed. Sreedevee is fond of high quality mead. At this
juncture the following names can be referred;
98 - Samayacharatatpara 333 - VaruneemadaVihvald
441 - KoulamargaTatparasevita 510 - Madhupreeta
575 - Madhveepanalasa 717 - Madhumatee
912 - SavyapasavyaMargastha 923 - DakshigaDakshigaradhya
In Saptashatee also, in the 3rd chapter, it is mentioned that Sreedevee
consumed mead. It has been described that She consumed alcohol to
bring the Rajo quality to the forefront and not to have mercy on the
demons.
Tata: Kruddha JaganmataChagdika Panamuttamaml
Pabou Puna:punashchaiva JahasarunalochanaW
331. Varada
(i) One who bestows boons.
(ii) She grants boons to Brahma, Vi$hgu and other devotees.
ireeBhaskararayar explains what is told by Narada in Matsya and
PadmaPuragas —Sreedevee's uplifted hand ever confers boons. She
will give boons to all Devas, daityas and ascetics. We need to
understood the words Narada that as the hand is the instrument of
giving, here the hand of Sreedevee, is said to confer boons. In
reality, the expression means simply to fulfill the desire of the
Devas; not having the emblem of Granthing boons.
(iii) Sree Adi Sankarasays in his commentary to Soundaryalaharee 4
verse; without even the emblem of boons in hands, Sreedevee
provides the boons more than expected to the devotees;
Tvadanya: Panibhya-mabhayavarado Daivatagaga:
Tvameka Naivasi Prakatita Varabheetyabhinaya\
Bhayat Tratum Datum Phalamapi Cha Vanchasamadhikam
Sharanye Lokanam Tava Hi Charagaveva NipunouW
(iv) DeveePuragaalso says; She fulfils the desires of the Devas who seek
boons. From the root 'VH to choose, She is called Varada, conferrer

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 ^fterfeTar Sree LaUta Sahasranamam

of boons, i.e. giverof the things chosen.

(v) In the Varaha Parana also in the chapter on the Vetrasuravadha,
ireedevee is always to be worshipped, by concentration on the
ninth day of the lunar fortnight; She will certainly become the giver
of boons to all worlds.
(vi) Sree Adi Sankara in his commentary of Vi^hijuSahasranamam for
the 330th name - Varada: mentions;
a. He gives the boons desired by the devotees in their minds.
b. He becomes the doer of sacrificial fire and gives the boons i.e.
the cow as a price. Gourvai Vara: is the Veda saying quoted for
this.
332. Vamanayana - qiH’iq’ii
(i) One who has beautiful/ graceful eyes.
(ii) Vamam - beauty, Nayanam - eyes or proof. Hence it can be taken
as - one who has beautiful eyes or beautiful proofs. Instead of proof
it can also be taken as method of understanding, or order.
(iii) Varna - left handed. She leads the devotees who follow the left
handed path.
(iv) It has been mentioned in Chandogya Upanishad IV-15 2 & 3
as,Vama is the fruits of action. In this context She makes the
devotees to reap the fruits of their actions. 288th name Puijyapuqya
Phalaprada can be referred.
(v) iree Adi Sankara in his commentary of LalitaTrishatee for the 20th
name explains - corresponding to the actions, the results will be
reaped later. The reason for the same is un-seeable or rareness -
argues the atheists (followers of poorva meemamsa). But this is not
true. Un-seeable Is so micro or atom level matter that it does not
have the capacity to provide fruits. The fruit for every action is defi­
nite. It has to be accepted that one who gives the fruit for the
actions should be superior to the doer of the action - as Veda says;
Karmadhyaksha: and Mayaivi Vihitan - Sreedevee is the one who
provides the fruits based on the actions.
(vi) Vamanayana - left eye. As per Matruka Nyasam the beeja for this is
'Em'. Since this is a Kamakalabeejam, it can be considered that this
name indicates Kamakala.
333. Varurjee Madavihvala - qi^ufl T^fcjgdl
(i) One who is perturbed by the intoxicating liquor (the wine of

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spiritual bliss).
(ii) Varunee - a type of liquor obtained from the date fruit. It is called
as Varunee, because the god Varurja is very fond of it. The expres­
sion means forgetting external objects and simply enjoying. 878th
name Svatmarama can be compared.
(iii) As per Taitreeya Upanishad the Brahma Vidya taught by Varurja to
Bruhu is called Varurjee.
(iv) It can be split as Varunimat + Avihvala. Belonging to the regions of
Varurja, i.e., Adishesha, (the son-in-law of Varurja) the thousand-
hooded snake who supports this earth, because he dwells in that
region; Avihvalanot perturbed or fatigued, i.e., by Her grace
Adishessa is not fatigued, in supporting the universe.
(v) The VisnuPurarja says; in the Varurja regions he (Adishesha) wor­
ships ^reedeveewith his own glorious body or with the liquor called
Varunee - says 2ndverse of Soundaryalaharee.
Taneeyamsam Pamsum Tava Chararja Pankeruha Bhavam
Virinchi: Sanchinvan Virachayati Loka Navikalaml
Vahatyenam Shouri: Kathamapi Sahasrena Shirasam
Hara: Samkshudyainam Bhajati Bhasitoddhoolana VidhimW i
i
(vi) Varurjee is anadi which has Vayu (air) as the deity in the body. One
who has conquered it through yoga is called Varuniman. Sreedevee I
!
reduces avihvalam (weary, tired and exhaustion) for the devotees
and hence this name. ;;
334. Vishvadhika - I f?l ch I
(i) One who transcends the whole world.
(ii) She is above the 36 tatvas starting from earth till Shiva. Veda says -
Vishvddhiko Rudro Maharshi: and Padosya Vishvabhootani. Since
She is the united form of Shiva-Shakti and in the form of Sadakya
Tatva, She is Vishvadhika.
(iii) ireedevee is in the swoon (tureeya) state, still further in transcend
denta\(Thureeyatheetham)state beyond awaken,dream and deep
. sleep states)Vishva, Taijasa, and Pragna). Names from 256 Vishva-
roopa till 263 Sarvavasthavivarjita can be referred.
335. Vedavedya -
(i) One who can be known through the Vedas.
(ii) She can be realized through Rig, Yajus, Sama and AtharvaVedas. In
ireemad Bhagavat Geeta (XV - 15) also Lord $ree Kri$hrja

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himselfsays; Vedaichcha Sarvairahameva Vedhya: - I am verily that

which has to be known by all the Vedas.
(iii) In Sree Nagara, the dwelling place of Sreedevee, the four Vedas are
the four entrances. Only by passing through these entrances one
can reach Sreedevee. Hence Vedavedya.
The same is mentioned in Veda - Taitreeya Brahmana - Rucham
Prachee Mahatee Diguchyate Dakshirjamahur Yajushamaparam
Atharvanam Angirasam Prateechee Samnamudeechee Mahatee
Tiguchyate. The Great quarter, the east, is said to be of the Rig; the
endless southern quarter, they say, is that of the Yajus; the west of the
Atharvan; and the great northern quarter is that of Saman.
(iv) In the centre of the Sree Chakra , in the Bindu, we worship Amnaya
(Veda) deities. They are the four goddesses, who are the deities of
the four Vedas, namely Shuddhavidya, SaubhagyaVidya,
LopamudraVidya and TuriyambaVidya. The heads of Samaya Vidya
are Unmodinee, Bodinee, Kunchika and Kalika. Since She is recog­
nized by these Vidyas, Sreedevee is Vedavedya.
336. Vindhyachalanivasinee -
(i) One who resides in the Vindhya mountains.
(ii) In Saptashatee (XI Chapter) and Pancharatra Lakshmee Tantra,
Sreedevee incarnated during Vaivasvata Manvantara, in the house
of Nandagopa to destroy Shumba and Nishumba demons.
Nandakhopagruhe Jata Yashodagarbhasambhava\
Tatasthou Nashayishyami Vindhyachala NivasineeW
337. Vidhatree - JI
(i) One who supports this universe.
(ii) Since She supports and nourishes the universe, She is Vidhatree.
Hence the same is conveyed in 935th name Jagatdhatree.
(iii) Vidhata means Brahma. His consort is Vidhatree.
(iv) Vi- much, Dhatri - myrobalan, because She is fond of myrobalans,
She is Vidhatree.
(v) Dhatree - mother, who bears the baby in her womb and releases at
the appropriate time. A great mother is Vidhatree. 1 - Sreemata,
457 - Mata, 823 -Jananee, 826 - Prasavitree and 985 - Amba may
also be referred.

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 •hS'U’IIhH Sree Lalita Sahasranamam

338. Vedajananee - <5cVjh41

(i) One who created the Vedas.
(ii) It has been mentioned in many a place in Vedas that they originated
from Brahmam; Yasya Nisvasitam Veda:,Asya Mahato Bhootasya
Nisvashitametadrugvedo Yajurveda, Rucha: Samani Jagjire, etc.
(iii) The DeveePuraga says; because, there arose from the Kundalinee,
x which is triangular in form, the vowels and consonants; hence She is
the mother of all the Vedas and hence Vedajananee. 386th name
ShadangadevataYukta may be referred.
339. Vifhgumaya -
(i) One who is Vi$hgu MayaShakti.
(ii) Vi$hgu\s all-pervading, unlimited by place, time, Brahmam, in the
form of inner self in all souls, etc. VifhguSahasranamam 2nd name -
Vi^hrju: - $ree Adi Sankara’s commentary can be compared.She is
the Maya of Universal Absolute. The Shakti, which limits this Abso­
lute is illusion.
(iii) ireemad Bhagavat Geeta (VII - 14); DaiveehyeshaGugamayee
Mama Maya Duratyayd - says, this is my divine illusion, consisting
of Gugas is hard to surmount. In Saptashatee also we read as;
YaDevee Sarvabhooteshu Vi$hgu Mayeti Shabtita\
Namastasyai Namastasyai Namastasyai Namo Nama:\\
(iv) The KalikaPuraga also says Vifhgumaya is that which differentiates,
everything, into manifested and un-manifested according to the
tamas, rajas and satva qualities. 399th name Vyakta Vyakta
Svaroopigee can be referred.
340. Vilasinee -
(i) One who is playful - showing the same thing in different forms.
(ii) Illusion (Maya) is of two types - hiding the existing one (Avaranam)
and showing the same things in different forms (Vikshepam), i.e.
showing the unrealistic form as a real one.
(iii) Vilasam means pastime, play, erotic actions, etc. She possesses all
these.
(iv) As per the saying Nitya Vilasinee Dogtiree - She is in the form of a
Peefashakti.
(v) Again as per the saying Vabayorabhetat (as there is no difference
between the syllable vi and bi), this name can also be had as

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Sree Lalita Sahasranamam

Bilasinee. Bila is the cavity at the top of the Brahmarondhra (in

Sahasrara). Svachcha Tantra says that this is the route for liberation
and the energy called Brahmorjee is blocking this route. Sreedevee -
at Her pleasure - either opens the way to self-realization, or closes it
to the same for the devotees.
(vi) Vila is a place in Kamakottam in Kancheepuram. She dwells in this
place.
341. Kshetrasvaroopa -
(i) One whose body is matter - body of all beings.
(ii) Kshetram is the field ready for cultivation through the acts of
removing the weeds, ploughing, watering, etc. Similarly, if a place is
made ready through the rules of mantra, tantra and yantras, or
naturally ready for nearing godliness is called Kshetram - for
instance Kancheepuram, Banaras, Kamaroopa, etc. She is in the
form of those Kshetras.
(ill) Thirty-six categories (tatvas) from earth to Shiva, form her body.
That is why Parameshwara is called as Kshetragnan.
(iv) Sreemad Bhagavat Geeta (chapter XIII) describes the relationship
between Kshetra and Kshetragnan.
342. Kshetreshee -
(i) One who is the ruler of matter or the consort of Kshetresha (Shiva).
(ii) There is absolutely no difference between Sreedevee and
Parameshwara. It can be reminded that Tripuroupanishad's saying
that;
Bhaga-.Shaktir Bhagavankam Esha Ubha Dataraviha
Soubhaganam Samprdhanou Samasatvou Samotayo:
Sama Shaktirajara Vishvayoni:
343. Kshetrakshetragnapalinee -
(i) One who is the protector of matter and the knower of matter.
(ii) Kshetram is the body and Kshetragnar is the soul. She protects
both. Sreemad Bhagavat Geeta (chapter XIII) may be referred.
(iii) Linga Purarja says that 24 tatvas are kshetras and the purush, who
enjoys it is the kshetragnan. Vayu Purarja says unmanifestation is
Kshetra and Brahma is the kshetragnar. Brahma Purarja says, body
is kshetram and one who follows yoga only can understand it and
he is the kshetragnan. Sreedevee only takes the form of all these

i ' 336
 ■UstMiW Sree Lalita Sahasranamam

kshetras and kshetragnas.

344. Kshayavruddhivinirmukta -
(i) One who is free from decay and growth.
(ii) Growth and decay belong to kshetra. Though She is related to
kshetra (as discussed in the earlier 3 names - in the form of kshetra,
ruler of kshetra, and protector of kshetra and kshetragnan), She is
free from decay and growth. Sreemad Bhagovat Geeta (II - 23) also
confirms this statement - weapons do not cleave the soul;
Nainam Chintayanti Shastrdni Naninam Dahati Pavaka:\
Na Chainam Kledayantyapo Na Shoshayati Maruta:l\
(iii) She is free from these two which are the result of actions and She is
not connected with actions. Brahadaratjyaka Upanishad IV-4-22
says, this is the eternal glory of the knower of Brahmam. He neither
increases by action nor decreases. Neither becomes more by good
actions nor less by bad ones; Sa: NaSadhuna Karmana Bhooyanno
Evasadhuna Kaneeyanee. Again in the next verse it is advised as;
Esha Nityo MahimaBrahmarjasya Nakarimana Vardhate No
Kaneeyan.
345. Kshetrapalasamarchita - $ 3qicim hfxfdI
(i) One who well adored by Kshetrapala.
(ii) As per Linga and other Puregas, Kali was created by Shiva to slay
the demon, Darukasura. Even after killing him the fire of her wrath
was not appeased. Seeing the confusion of the world, Shiva in order
to dispel her anger assumed the form of a crying infant. She suckled
the child who drank up the fire of her anger with milk. This child is
called Kshetrapala, incarnation of Shiva. She was prayed by this
Kshetrapala.
(iii) In the results part of this Sahasranama, it is mentioned that
Kshetrapala kills anyone who snatches the wealth of those who
pray this Sahasrandma.Th'is way, Kshetrapala protects the devotees.
■ She was worshipped by that Kshetrapala. i

(iv) The literal meaning is - Kshetra is the precinct of the sacrificial cere­
I
mony, and pala - the protector. Kshetrapala protects the sacrificial
ceremonies. She was worshipped by that Kshetrapala.
(v) Kshetra is the body. The protectors in this body are fire, air, Sun,
. etc. She is worshipped by them.
■ i

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 sftafridi Sree Lalita Sahasranamam

346. Vijaya -
(i) One who is called by the name Vijaya.
(ii) One who is ever with special victories.
(iii) The consort of SudarsanaChakra of Vi^hrju is Vijayalakshmee.
(iv) She is the conceptual form. The differentiated feeling of T.
(v) According to the DeveePurarja, Vijayan is the Shiva form in Kashmir,
which is one ofthe sixty-eight sacred places. Since She is in that
form, She is called as Vijaya.
(vi) Again as per DeveePurarja, after conquering the king of demons
named Padman, She is known in the three worlds by the epithet
Vijaya (ever victorious) and Aparajita (unconquerable).
(vii) ln Silpa Sastra (sculpture science) a type of building is called
Vijayam. She is in that form of and hence Vijaya.
(viii) According to the Cintamarji, Vijaya is an auspicious hour - in the
month of Ashvin, in the tenth day of the bright fortnight, when the
stars appear, that time is known as Vijaya, giving success to all
undertakings started during this time. In the Ratnakosa, we read, the
time, just after the twilight (Sandhya) when the stars begin to shine,
is called Vijaya favourable to all undertakings. The eleventh muhoor-
tha (eight hoursand forty-eight minutes after midday) is named
Vijaya. A journey shouldbe begun at the time by all who desire
success. Sreedevee is in this time form.
Jx) She is in the form of Tithi Nitya.
(x) She is the 'Im'beeja in the above Tithi Nityamantra. This is called as
Vagbhava Beeja. The first letters of the three VedasA, E and U,
when merged as per the rules of grammar it becomes 7'. When
bindu is added, it becomes 'Im'beeja. Hence it can be interpreted as
She is in the form of the Vedas.
(xi) In Mahashodanyasa (Devata Nyasa), we read as She was wor­
shipped by thousand croresGandharva race.
(xii) ln DeveeUpanishadShe is indicated as;
Tapaharirjeem Deveem Bhuktimuktipradayeeneeml
Anantam Vijayam Soottham Shoranyam Shivadam Shivam II
347. Vimala -
(i) One who is unsullied.
(ii) Mala (impurity) belongs to avidya (ignorance). Sreedevee is the full
form of knowledge. She is without ignorance and impurity.

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 Sree Lalita Sahasranamam

135thname Nirmala may be referred.

(iii) According to the Padma Puraga, when taking count of auspicious
water bodies in Purushotama Kshetra (present day PooriJagannath),
Vimala is the ShaktiPeefa deity.
(iv) The Visvakarmasastra (sculpture science) enumerates the names/
characters of big houses as;
Dhruvam Dhanyam Jayam Kantam Vipulam Vijayam Tothal
Sumukham Vimalam Nandam Nidhanam Cha Manoramam II
(v) Worshippers of ^reedeveeduring Sankalpa, while describing the
time in the Ashtanga method, if the letters of the month and the
Udaya ghatikd are the same then it is a Parva day or Vimala.
(Similar to what was described in 127th name). The specialty of such
Parva days is mentioned in Paramananda Tantra, l^Ullasam. The
five chapters from Rudrayamalam are explained here.
348. Vandya-^R
(i) One who is adorable. It is explained in the next name that the unli­
mited affection shown to Her devotees makes Her eligible to get
this status.
349. Vandarujanavatsala -
(i) One who is fond of Her worshippers. Sreedevee loves Her devotees
as Her children. She blesses the devotees considering them as Her
own children and guarding them with love.
350. Vagvadinee -
(i) One who is the speaker of the world and who has the power that
prompts to speak words.
(ii) Vagdevata - a form of Saraswathee.
(iii) Vagvadinee is a deity; the organ deity Rajashyamala (also called as
Raja Matangi), a minister of Sreedevee.
(iv) Vagvadinee is a deity specified in Uttaramnayam. The
Tripurasiddhantasays; as She always abides in the form of speech
on the tongue of all Her devotees, She is known in the world as
Vagvadinee.
(v) It is also mentioned in the Laghustava of Kalidasa as (V-15); Since
thou art the origin of all worlds, thou art known in the world as
Vagvadinee.

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 351. Vamakeshee - 31H
(i) One who has beautiful hair.
(ii) Vamaka - men and Isa - Lord, i.e. Vamakesha. His consort is
Vamakeshi.
(iii) According to the DeveePurarja,Vamakesha is the deity of Jata, one
of the sixty-eight sacred places of Shiva and his consort Vamakeshi.
(iv) Vamakesha is one of the IBtantros promulgated by S/?/va;asShe is
treated in that work, She is Vamakeshi. 945th name Vamakeshvaree
may be referred.
352. Vahnimaqtfalavasinee -
(i) One who resides in the circle of fire.
(ii) Agnimarjdala, is that in the Mooladhara, or that in the supreme
ether Paramakasa.
(iii) Vahni means fire or number three. Hence three marjdalas (fire, Sun
and Moon), thus She resides in the three circles. These are respec­
tively in Mooladhara, Anahata and Sahasrara.
(iv) The three circles indicate the three groups in Panchadashimantra.
(v) It can also be taken as Vahnivasini indicates one of the Thithi Nityas.
353. Bhaktimatkalpalatika - ’ HRbnrfcQ'MriRcbi
(i) One who helps the devotees like the Kalpakadimber.
(ii) The Kalpaka climber will give whatever is asked for, to those who sit
under it. In the same way Sreedevee bestows to Her devotees,
whatever they ask for. (It is convention to indicate Kalpaka as'a tree
if masculine and as a climber is feminine.)
(iii) Kalpa indicates something short - not having the complete devo­
tion. That means those who have a little diminutive devotion, are
called Bhaktimat Kalpas. Lata means climber. Its tendency is climb­
ing. Sreedevee makes the Bhaktimat Kalpas to climb as a climber
and reach Her. Even if they have a little devotion. She spreads it and
conjoins with Her. It has to be taken as - even if people have a little
devotion or even if they do not know the correct methods of wor­
shipping - Sreedevee teaches them the complete method of wor­
shipping and makes them a complete devotee, during their lifetime.
It has been mentioned in Shakti Rahasya as;
Akramenardhabhaktaya Va Bhavanya: Krutamarsanam I
Janmantare Krama Praptyai Poorrjabhaktyai Cha Kalpate II

}
340

' I
 ^ftcifrldi Sree Lalita Sahasranamam

(iv) Latika - musk deer climber. This has a very good odour - mind
soothing. Sreedevee is like mind soothing musk deer climber for Her
devotees.
354. Pashupashavimochanee -
(i) One who releases the ignorant from bondage.
(ii) Pashu (literal meaning is cattle) are those who are devoid of the
. conviction of non-separation (abhedajnana). The Brahadararjya
Upanishad (1-4-10) says, now, he who worships another deity,
thinking the deity is one and himself another individual, he does not
know. He is like a pashu. Here the word yo'nyam (yah - one and
anyam - another) means the triangular Sree Chakra; Yo'nyam
Devatamupaste'nyo'sa Vanyo'hama Smeeti Na Sa Veda Yatha
Pashu:. In Taitireeya Upanishad it is mentioned as; in the golden
three-petalled bud three (syllabled mantra, i.e. of Sreedevee] is
established.
(iii) Pa - thirst, Asa - hunger. Hence Pasa indicate these two. These two -
hunger and thirst are due to five types of afflictions (bondages or
bindings). These afflictions themselves are bindings only; hence on .
the whole there are seven bondages. Sreedevee releases the igno­
rant, who get satisfied from these bondings (v/ - completely, mocini
- releases). The ignorant people are called pashus because they
possess the desire of eating and drinking only. We read in the Veda;
pashus understand only hunger and thirst; they do not speak of the
. known Brahmam; they do not see the known, they do not know the
future, nor this nor the other world;
Athetaresham Pashoonamashanapipase Evabignanam
Na Vighnanatam Vadanti Na Vighnanam Pashyanti
Na Vidu: Shvastanam Na Lokalokou.
She releases such pashus from the bondings.
Note: Pashu, Pasam and Pathi have been explained in the 88th and 89th
chapters ofUpadesa Kanda, Shivarahasya Kanda, Sankara Samhita
\nSkandam,SreeAnanthardma Deekshatar's edition may be referred.
(iv) The five types of afflictions referred to are;
(1) Nescience, ignorance or Avidya - the absence of discrimination
between the self and the not-self.
(2) Egoism or Asmita - thinking the body, mind and organs as T, on
account of ignorance, and thinking that I am in that form (for

341
 instance eyes) - assumption of that body, etc, which are not-self
as self.
(3) Strong desire for worldly things or raga 'due to Asmita - having
interest on the things, which are perceived by the organs and
self involvement in it. Desire is the craving for flowers, scents,
etc., which are the means of bodily enjoyment.
(4) Anger, hatred or Dwesham on account of raga; when the
interest is affected or if one does not get the things of interest,
it results in anger and consequent hatred. Even if the interested
things are got, but not the expected results, frustration is
created. This is dwesham (created on account of raga).
(5) Ardent attachment is not renouncing a thing even though one
knows it is no beneficial. The dwesha discussed above is tempo­
rary; however the affect in the mind on account of it is a long
standing one. Even if the person knows that this is not good or
not a suggested one, he can not leave it. This is Abhinivesam.
These are explained in detail in the Yoga Sutra, (III.3-9). But in Devee
Bhagavatam these are explained under different names. This is
explained in Linga Puraga also under different names. Again each of
these has many sub- divisions.
The list is;

Affliction Alternate name in Linga Purarja Number of sub-

divisions
Nescience Tamas____________ 8
Egoism (asmita) Bewilderment (moha) 8
Desire (raga) Great bewilderment 10
(mahamoha)_______
Hatred (dwesham) Tamisram 8
(18 as per some
schools)
Ardent Attachment Andatamisram 18
(apinivesam)
Total 52
If Tamisram is considered as 18 then the total 62

As per KularnavaTantra, there are eight afflictions. They are; kruna

shanka, fear, shyness, jugupsa, race, fame and caste. These eight and

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 -iiMH Sree Lalita Sahasranamam

the above 52 (or 62 as the case may be) are created by compiling the
sub-divisions in various forms. By the fear’that the size of the explana­
tion will be uncontrollable, SreeBhaskaraRaya has not explained further
sub-divisions of each of these eight.
According to Katapayadhi methodPasha indicates the number 51. But
he says that this has to be taken as 52. As an evidence for this, he shows
the learned men like Harsha DeekshitaPs commentaries for the 1st verse
of a tantra book called Sharada Tilakam. Here panchashat (50) is consi­
dered as 51. Again he himself, interprets in 833rd name Panchashat
Peefaroopigee - here also panchashat is considered as 51. He also
indicates the afflictions are 52 in Shiva Rahasya.
The base line is that She releases the devotees from all the afflictions
discussed above - whether 51 or 52 or 62, etc. This is the commentary
ofPouranikas (one who discourses Purarjas) - says SreeBhaskararayar.
(v) The afflictions are of three types; atom, differentiation and action.
Ignorance is atom - two types viz. absence of self-esteem in the
intellectual soul and self-esteem in the non-souls like body. Both are
due to the impurity called ego.
Since they seem to be within controlled limits they are called atoms.
The statement from Soura Samhita is quoted - since within some
control they are atom and since impure it is a dirt.
One thing split into many is the difference. The root cause is illusion (to
be added as a sixth one to the above five). All these six is one compila­
tion. The tatvas from 7th to 36th is another compilation. Both these
compilations are called illusory impurity (mayamalam).
Actions are two types ordained and prohibited - a sort of feeling
created in the body not recognised by the organs. This also of two types
good and bad and called as action-impurity.
The later discussed items have the characters of the previous ones also.
These have been explained in Pratyabhigna Sastra and ShivaSutra.
Those bound by these three afflictions can be taken as seven types
(three bound by one each, two bound by two each and one bound by all
the three). However, since there are two impurities within action­
impurity and atom is a sub-set of differentiation, we have to take that
those bound by afflictions as three types only.
Those bound by by one affliction is called Shuddha:, by two Misra: and
by three Ashuddha:

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 sftcifridi WOTWT Sree Lalita Sahasranamam

These names are explained in the book called Nityahrudam. In

Svachchanda Tantra, the names are respectively Vijnanakevala,
Pralayakevala and Sakala.
In each of these types there are sub-types viz., the impurities
completely combusted and not combusted.
From the impurities completely combusted type, 118 siddas have been
originated. With the complete blessings of LordShiva, they have got full
knowledge of all the mantras. They are indicated as below;
Shata Rudras 100
Shata Marjdalis 8
Krodha Battarakas 8
Veereshwar 1
Shree Kandar 1

Total 118

Among the Sakalas, those impurities are not completely combusted -

Lord Parameshwaraensure rebirth in this world. In each of the births
they enjoy the fruits of their actions and combust the impurities.
Parameshwara makes this happen through proper teachers and that is
the reason, repeated births are given.
It has already been mentioned that those bound by atom and action
afflictions are called Pralayakevala. Out of these, those impurities that
are completely combusted become the heads of worlds. Others take
birth in high races, enjoy the fruits of actions, combust the impurities
and merge with ParameshwaraHvmself.
Those bound by a single affliction called atom are called Vijnanakevalas.
Among them, those impurities, which are completely combusted
become the heads of knowledge. Others become the presiding deities
of seven crores of mantras. These mantras should not be treated as
materialistic sounds. They have intellects.
Proportionate to the combustions of impurities, there are infinite sub­
divisions in the afflictions. The births and levels taken by those are all
for combustion of impurities and getting liberation.
It is a natural question that can be derived that, if liberating the people
is the duty of Parameshwara, what is the role of Sreedevee here?
Without the liberating energy of Sreedevee, Shiva cannot do anything.
As an evidence to this, SreeBhaskararaya quotes the verses from old
): •
344
• I,!
ii, i
 SftclfSdr W Sree Lalitd Sahasranamam

books, Pratyabhigna Sastra and ShivaSutra.

It can also be taken as Shiva and Shakti are one and the same -
inseparable and hence Sreedevee does all these.
Thus Sreedevee releases the devotees from the above afflictions
depending on the impurities.
(vi) Pashu means full - without any balance. In Vedas in the statement;
Lodham Nayanti Pashumanyamana: - this has been interpreted as
indeclinable word with complete as its meaning. Pashas - She
releases from the noose of Varurja.
(V\\)Pdsa - dice, vi - much, mochini - throwing the dice on the board.
Sheconquered Lord Parameshwara in the game of dice. 374th name
Krutagna may also be referred.
(viii) Pashupa - protector of cattle, Parameshwara. Asha - those who are
interested in reaching Lord Shiva. She completely releases those
people.
(ix) From Brahma to the most inert everything has the character of
Pashu (animal). The tool that binds them is ignorance. The various
methods of these are called Pashas. She releases them through
devotion to Lord Shiva.
(x) The names 133rd - Niranjana, 134th - Nirlepa and 135th - Nirmala
may be referred.
(xi) Also, it can be remembered - in tatva sodhana- to examine the
impurities ego, illusion and action respectively the physical, subtle
and causal bodies are examined.
Note: In the Saiva Siddanta religion followed in Tamilnadu, Pashu, Pathi
and Pasham are the basic principles. These are explained in Samskrit
also. In particular Sree Appaiya Deekshitar has written Shivarkamarji
Deepika based on the commentaries of SreeKanda. His
RatnatrayaPareeksha can be taken as stirred version of the commentary
of SreeKanda. SreeBhaskararayohas quoted this book as reference in
many a place. But it is a surprise that he has not quoted Saiva Siddanta
anywhere.
355. Samhrutasheshapasharjda
(i) One who is the destroyer of all heretics, those who are averse to
spiritual values.
(ii) The Linga Purarja describes the nature of the heretics thus;
observers of vows not enjoined in the Vedas and those who are

345
 TT^HTW Sree Lalita Sahasranamom

excluded from the ceremonies enjoined by Sruti and Smrtis are

called heretics, they are not to mingle with or even be spoken with
by the twice-born (Brahmins).
(iii) The Brahma Vaivarta Purarja also; Purarjas, Nyaya, Mimamsa,
Dharma Sastras, six Vedangas (i.e. the supplements Siksha to
Jyotisha), the four Vedas, which are the source of knowledge, these
fourteen are the seat of righteousness (dharmasthana). Taking
these fourteen - these are the true, what is beyond these imagined
by men is called heresy (pashorjdd). She destroys all these
pasharjdas.
(iv) In some schools it is written as Pakhanda, it gives the same
meaning. Pa - Vedas and khanda - cutting off. She destroys all those
pakhandas also.
356. Sadacharapravarttika - <H<MRUc|Rfchl
(i) One who inspires into right action.
(ii) Because She destroys the wicked (as discussed above), She incites
men to right actions.
(iii) Sat - great - She routes the men into great actions. Sat - great/
auspicious men. Their actions are Sadacharas.
(iv) The actions of Sat - She gives the inclination to observe the precepts
enjoined in the Karma Kanda ‘inVedas and the Advaita Brahmam in
. the JnanaKanda ,through the means laid down in the Purarjas. It is
said in the KoormaPurarja by Devee herself; the eighteen Purarjos,
were promulgated by Vyasa, by the command of Brahmam; in them
righteousness (dharma) isestablished. The other supplementary
upa-purarjas were promulgated by his disciples. In every era (yuga)
he (Vyasa) the knower of the science of righteousness, is the
promulgator of all Purarjas, etc. Siksha, Kalpa, Grammar, Nirukta,
Chandas and Jyotisha and logic etc., are the source of knowledge.
The righteousness (dharma), is not to be found elsewhere. Thus the
supreme dharma, which has come down from thegrandsire, Manu,
Vyasa and others, is established till the dissolution of the universe.
Thus said ireedevee.
357. Tapatrayagnisantaptasamahladanachandrika-

(i) One who gives, like a Moon, soothing for those who suffer from the
three types of distress of fire.

346
 Sree Lalita Sahasranamam

(ii) The sufferings are of three types viz., adhyatmikam, adhi-daivikam

and adhi-bhoutikam.
Adhyatmikam - disturbances stemming from the self - fully relatingto
body and 5 sense organs, 5 organs of actions, mind, intellect, ego and
volition.
Adhi-bhoutikam - disturbances that come from the world - five basic
elements relating to the above organs.
Adhi-daivikam - mental disturbances that come from God - beyond the
control of human beings, like flood, etc.
The above three are the characters of the life cycle. This name indicates
that She makes the soul, suffering from the above disturbances, happy
(by removing the sufferings) through her Moon like compassion.
358. Tarurjee -

I (i) One who is ever young.

(ii) Sreedevee does not have growth or reduction. 344th name
Kshayavruddhivinirmuktdmay also be referred.
(iii) Sreedeveedoes not have a beginning or an end. 296th name
Anadinidhanamay be referred. If there is a beginning there will be
growth. If there is an end, there would be reduction also. Sreedevee
does not have all these.
(iv) She is eternal - present in all the three times. 136th name - Nitya.
She is encompassing whole. 292nd name - Poorrja. The same sense
is communicated in 430th name Nityayouna.
(v) The sense conveyed by Brahadararjyaka Upanishad (IV-4-25);
ajarom'mruta-. is reflected here - Brahmam has neither ageing nor
death.
359. Tapasaradhya - cIN-wkIW
(i) One who is worshipped by ascetics.
(ii) Or, tape - samsara (the father of misery), sara - essence (a deep
Adhya - meditation, i.e. Sreedevee, who is the root cause of thi:!
samsara life cycle, is the essential object of meditation.
360. Tanumadhya - d^H^T
(i) One who has a slender waist.
(ii) Earlier in 35th name - Lakshyaromalata dharatasamunneya
madhyama the hip portion of Sreedevee was described.
(iii) Tanumadhya is the deity worshipped in the country of Kanchi; for it

347
 6<Tdf?ic1l Sree Lolita Sahasranamam

is said, may Sreedevee, Tanumadhya, the consort of Bilvesvara

residing on the bank of the Niva (river), protect me.
Mam Batu Nivaya: Dheere Nivasanteel
BilveshvarakantaDevee TanumadhydW
(iv) Tanumadhya is the name of certain metre. With 6 letters for each
word it has 24 letters. The above verse is in that metre. The metre
of the Gayatree Mantra (chandas) also has 24 letters. TheSreemad
Bhagavat Geeta (X-35) verse; Gayatree Chandasamaham also can
be remembered. (The Pingalasutra, says, if there is one tagarja and
yagaga in each foot it is called Tanumadhya).
361. Tamopaha - dHlM^I
(i) One who is the remover of darkness.
(ii) Remover of the darkness called ignorance from the devotees.
(iii) The fshavasya Upanishad (9th verse) says, they who worship
ignoranceenter blind darkness; Andham Tama: Pravishanti
Y'vidyamupasate
(iv) In the last part (uttara bhaga) of LalitdTrishatee (79th. and 80th
verses) we read as;
Andham Tama: pravishanti Ye'vidyamupasate ?•
Iti Srutirapahaitanavidyopasakan Puna:\
Vidyanyopasakaneva Nindatyarunekeesruti: 11
362.
(i) One who is in the form knowledge.
(ii) In the book called Pratyabhigya Hrudaya, it is mentioned as - Chit is
independent and the cause of the establishment of the. universe;
Chiti: Svatantra Vishvasidti Hetu:
(iii) We read in the Mahavasishtha, that Sreedevee is called Chit,
because She is the life of those who desire life; Saisha Chitiriti
Prokta Jeevanat Jeevitaishinam.
(iv) In Saptashatee (V chapter) it is mentioned that Chit means the
intellect form of the soul;
Chiti Roopena Ya Krutsnam Etat Vyapya Sthita Jagat
Namastasyai Namastasyai Namastasyai Namo Nama:
363. Tatpadalakshyartha -
(i) One who is the connotation of the word Tat in the Mahavakya. .
(ii) In the Mahavakya Tatvamasi - the word Tat means - the various

348
 sfrcifrldr Sree Lalita Sahasranamam

forms of Brahmam doing the tasks of the world like creation, etc.
The ideal meaning of this word is that the same Brahmam in an idle
form without any task to do. These two are one and the same. Thus
She is in the form of Brahmam indicated by the ideal meaning.
(iii) 425th name Tat may also be referred.
364. Chidekarasaroopirjee -
(i) One who is completely in the form of knowledge.
(ii) Even the unconditioned Brahmam has the- attributes of bliss, etc.
Hence how does the previous name fit in? To answer this question
this name is given. The attributes bliss, consciousness, intellect, etc.
are inseparable from Her. Though She appears to be in different
forms, intellect and conscious form of hers is full of knowledge. It
has to be considered that knowledge is the only essence or the main
essence. This is explained in the Panchapadika by Padmapada-
charya - Bliss, the perception of the objects and the eternity are
attributes which although inseparable from consciousness appear
as different.
(iii) The unconditioned Brahmam is not the real nature of Ishvara (the
conditioned one), because both are different, hence the relation
between the two just described above is not possible. To remove
this doubt this name is introduced. She isever non-separated from
the Chit. The relatidn of these two is possibleas they are one and
the same. Though they appear different by attributes, yet they are
actually one and the same.
365. Svatmanandalavee Bhootabrahmadyananda Santati: -

(i) The totality of the bliss of Brahma and others, is but a minute
portion of Her own bliss.
(ii) The three gods who do the tasks of creation, protection and
destruction and Indra and other devas also enjoy the bliss. But this
is only a drop in the ocean, in comparison with the bliss of
Sreedevee. That is, the bliss of Sreedevee is multiple times greater
than others. Taitireeya Upanishad (11-8) says, other beings liveon a
mere part of this bliss; Ethasyaiva Anandasya Anyani Bhootani
Matram Upajeevanti.
(iii) Again in the same Veda we read a table starting from the bliss of
human till bliss of Brahmam. Until Prajapati though the bliss

349
 $ree Lalita Sahasranamam

increases in grades, but it is still limited. It is the bliss of Brahmam,

which is unlimited and immeasurable. Hence it is not proper and fit
for human aspiration.
(iv) To confirm that the meaning of the word tat (in previous name)
indicates the unconditioned Brahmam, this name is explained. In
order to agree with authorities (scriptures), which establish the
meaning of them by (the rule) of beginning, etc., (upakrama, etc.) as
the knowledge as the means of Purusharthas.
(v) Lava, according to the Visva dictionary, means, particle and sports.
366. Para
(i) One who is in the form sound called Para, the transcendent word.
(ii) The power of expression depends upon the correspondence of the
words and their meanings. Hence, as the unconditioned Brahmam
also is included in the sound (Shabdabrahmam),Brahmam indirectly
{Laksharja) indicates (as theVedantins say) by the words existence,
etc. Because the words which are the physical forms of speech
(Vaikharee) only express or identify the physical form of Brahmam
(the Virat] and do not correspond to the pure unconditioned
Brahmam, the speech is divided into four forms; Para, Pashyantee,
Madyama and Vaikharee.
(iii) To clearly understand these it is necessary to mention some
background information. Earlier in the names 256 to 274
(Vishvaroopa onwards till PanchakrUtya-parayana), the creation of
this universe was explained from one dimension. Now other
perspective follows.
(iv) During great dissolution (Pralaya) when the actions (karmas) of
beings about to be manifested are not yet ripe, the Brahmam,
bound by illusion (maya) and by those actions (karmabhinnamaya
literal meaning being illusion itself in the form of actions) is called
ghanibhoota (the congealed one). When, in course of time, the
actions begin to e ripen and the former state of unripeness
disappears, that state is called vichikrisa (longing for action). At the
moment of ripeness, when the modification of illusion appears,
Brahmam, endowed with illusion in the form of ripened actions, is
called avyakta (unmanifested). Hence creation is attributed in the
Smrutis to the avyakta; Oh best of twice-born, from that is sprung
the avyakta with the three qualities. That avyakta, as it is the

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 Sree Lolita Sahasranamam

sprouting root of the universe, istermed as the kararjabindu (the

causal dot). The Prapanchasara says, that Intelligence, the
congealed one, desirous of action, attains the state of karaga-
bindu. From this kararjabindu proceeds in order the karyabindi)
(effective dot). From the latter nada (sound); thence the beeja (the
seed); thus the three came into being. These three are also called by
the words the supreme, subtle (sookshma) andphysical (sthoola). In
their nature they partake respectively intelligence (chit), combined-
intelligence (achit) and non-intelligence (chidachit). Hence the
Rahasyagamasays, that bindu (the causal dot) in the course of time
it sprouts and become three. Its three divisions are gross, subtle and
supreme. These are called, bindu, nada and- beeja. These four,
including the kararja-bindu in their divine aspect (adhidaivata) are
avyakta, Ishvara, Hiranyagarbha and Virat. They are called by
various names and forms in the Sastras. They are;

Form Effective Dot Sound (Natha) Seed Causal Dot

(Swaroopa) (Karyabindu) (Beeja) (Kararjabindu)
Adhidaivata Eshwara Hirarjyagarbha Virat Avyakta
Brahmam
Varna Jyeshta Roudhree Shanta
IchchaShakti Gnana Shakti KriyaShakti Amibika_____
Adhibhoutikam Kamaroopa Poorrjagiri Jalantara Odyana Peeta
Peeta Peeta Peeta

(v) In the bodily aspect (adhyatma) the Kararjabindu resides in the

Mooladhara and is known by the words shakti or pinda (mono­
syllable mantra), Kundalinee, etc. This has been mentioned in
Kalidasa'sLaghustava (V-l) by the following words about the
Kundalinee; there is a shakti called Kundalinee, having known her
who is ever engaged in the work of the creation of the universe, a
man never again enters his mother's womb as a child (i.e. he has
no samsara). Similarly mentioned in other books also.
Shakti: kundalaneeti Vishvajanana Vyapara Baddhodhyamaml
Gnatvettham Punarnavishanti Jananeegarbhe'rbhagatvamW
(vi) This is the kararjabindu in its non-differentiated condition. When it
sprouts in order to create the three, namely karyabindu, etc, then
the unmanifested sound called Shabdabrahmam (Brahmam) arises

351
 from it.
Bindos Tasmat Bhityamanatavyaktatma Ravo\
Sarava: Sruti Sambannai: Shabdabrahmeti GeeyateU
(vii)lt is also said as, from this differentiation of that bindu comes the
unmanifested sound, that sound is termed as Shabdabrahmam by
those learned in sound. This sound, since it is one with the
Kararjabindu and is therefore all-pervading, yet first appears in the
Mooladhara of persons by the power of air acted upon by the effort
of manifestation. It is said, in the Mooladhara in the body the air first
appears,-that air acted upon by the effort of a person desiring to
speak, produces the all-pervading Shabdabrahmam." That Shabda­
brahmam, which is in the kararjabindu, when it is manifested
remaining motionless (nishpanda).
Dehe'pi Mpoladharesmin Samudeti Sameerana:\
Vivakshoricchayotthena Prayatnena SusamskrtaiW
(viii) Though the kararjabindu originated as shabdabrahmam, it remains
motionless in its own place Mooladhara and hence is called para
speech.
(ix) The same Shabdabrahmam, produced by the same air proceeding
as far as the navel, joined with the reasoning intellect mind
(Manas), possessing the nature of the manifested Karyabindu with
simple motion (samanyaspanda) is named pashyanti speech. Next
the same Shabdabrahmam, produced by the same air proceeding as
far as the heart, joined with the determining (understanding
Buddhi), in the manifested sound, endowed with special motion
(visheshaspanda) is called madhyama speech. Next the same
(Shabdabrahmam), produced by the same air, proceeding as far as
the mouth, developed in the throat, etc., in the form of articulation,
capable of being heard by the ears of other's possessing the nature
of the manifested beeja, with the universal motion (spashfatara) is
called vaikhareespeech.
Mooladhare Para Prokta Pashyantee Nabhisam Stital
Madyama Bhuddhi SamyuktaAshfasthaneshu VaikhareeW
It is also explained by SreemadAcarya in his Prapancha Saram (11-43)
that sound which first arises in the Mooladhara is called Para, next the
pashyanti; next when it goes as far as the heart and is joined to the
understanding Buddhi it is called madhyama; and the full

352

(
 sflciRlcii *11hM $ree Lalita Sahasranamam

manifestationis vaikharee. Thus, articulated sound is produced by air;

Mooladharat Prathama Mudito yashcha Bhava: Parakhya:
Pashchat Pashyantyatha Hrudayago Bhuddhiyun Madyamagya:
Vyakte Vakharyata Rurudishorasya Jantb: Shushumna
Pandhas Tasmadbhavati Pcivane PreritaVarga Samgna
(x) The same idea is mentioned in Nitya Tantra also, the para form
arises in the Mooladhara produced by air; the same air rising
upwards, manifested in the Svadhistana, attains the pashyanti
state. The same slowly rising upwards and manifested in the
Anahata, united with the understanding is termed madhyama.
Again rising upwards appearing in the Vishuddhi and comes out
from the throat is vaikharee. Thus, though there are four kinds of
speech gross minded men who do not understand the first three,
think vaikharee alone to be the speech. The Veda says;hence men
think Vaikharee alone to be speech which is imperfect. That is to say
imperfect by not possessing the first three forms; Tasmat Yatvacho'
Naptam Tam Manushya Upajeevanti. Another Vedastatement also
(Rig Veda 1-164-45) says; four are the definite grades of the speech;
those Brahmins who are wise know them; three are deposited in
secret and motionless; men speak the fourth grade speech;
Chatvari Vag Parimita Padani Tani Vidur Bramhana Ye Maneeshina:!
Guha Treeni Nihita Nengayanti Tureeyam Vacho Manushya Vadantill
(xi) It was earlier explained (363rd name Tatpadalakshyartha), that
Sreedevee is in the form of Tat in the Mahavdkya -
Tatvamasee.From this 363rd to 371st names it has been described
that Sreedevee only is in the all the four grades of speech.
s
■
(xii) The Tripurasiddhanta explains the word para in different ways. As
She is pleased with Paranandanatha (a teacher) She is called Para.
As She is celebrated in the work called Parananda, She is Para, and
as She is the supreme source of grace,She is Para.
367. Pratyakchiteeroopa - y rM 13^41 *\UI
(i) One who is in the form of inner consciousness.
(ii) The quality and character of the organs are to move out - i.e. Parak.
But on the other hand, Para grade of great form of sound can be
recognised only by the inwardly looking mind. Inward looking is
called Pratyak. A high level of attempt is needed for this. Thus with
a high level of attempt and inward looks the mind recognises the

353
 free Lalita Sahasranamam

Para knowledge in the form of Brahmam and without any

distinction from matter, energy and character. (It can be reminded
that earlier in the 362nd name Chiti, it was explained that Sreedevee
is in the form of knowledge). Thus Sreedevee is in the form of
Pratyak or Chiti- great knowledge.
(iii) Those who have an idea of Samskrit grammar can appreciate the
explanation of SreeBhaskararayar. It has been given below for
them;
(Pratikoolam Svatmabhimukhamanchateeti Prateechee Sacha
Chitee Cha Pratyakchitee Avyaktasangnam.
Brahma Saiva Roopam Yasyastatha\
Chinote:Ktijantat "Krudikarat" Iti DeepW)
368. Pashyantee • WtII
(i) One who is in the form of Pashyantee - speech in the inaudible
stage.
(ii) Earlier in 366th name Para, the four .stages of the speech were
discussed and it was seen that the name of the second stage is
Pashyantee. She is in that form.
(iii) The Soubhagya sudhodaya says, as She sees all and She sees all in
Herself, and Sheis called Pashyantee. Since She rises (Utteerna)
above the path of action, She is also called Utteerna. 714th name
Kulottheernd also may be referred.
369. Paradevata -
(i) One who is the object of Supreme devotion.
(ii) It has to be taken as She is worshipped as the supreme deity and
the ultimate Godhead to be meditated upon.
370. Madhyama -
(i) One who is in the form of Madhyama- speech in the middle stage
of its external expressions.
(ii) This is neither like pashyanti, stopping immediately after rising, nor
like vaikharee with articulation fully developed, it is called
Madhyama - intermediate stage between the two;
Pashyanteeva na Kevalam Utteerna Napi Vakha reeva Bhahi:\
Sphutatara NikhilavayavaVagroopa Madhyama TayorasmatW
371. Vaikhareeroopa -
(i) One who is in the form of vaikharee - the uttered audible speech.

354

■i
 Sree Lolita Sahasranamam

(ii) The great hard form of letters - sound from the neck - vaikharee.
The scattered sound, in the form of air, becomes dense by hitting
against the walls of the narrow passage, the form of words (sound)
and gets the name called Vaikharee.
(iii) According to the SaubhagyaSudhodaya, vai - certainly (in a clearly
understandable format that this is that), kha - sky (the cavity of the
ear); rat/- to enter. Hence Vaikharee.
(iv) According to the Yogasastras, She is called vaikharee because She
was produced by the air called vikhara (the air bringing the sound
from heart via throat is called
vikaran; Pranena Vikharakyena Prerita Vaikharee puna:
372. Bhaktamanasahamsika - MtnHHwRtai
(i) One who is in the form of a swan in the lake like minds of the
devotees.
(ii) The creator, Brahma created a lake, by his mind. It is in the top of
mount Kailash. Its water is so pure. The swans, which always like
purity, live there in an infinite number. It has been described that
wherever they travel, during rainy season return to this lake.
It has been said in this name as - imaging the pure minds of the
devotees to this lake (since it was created by mind, it is called Manasa
Sarovar (Manas - mind, Sarovar- lake) and Sreedevee compared to the
swans living there.
(iii) The same sense is conveyed in the 38th verse of Soundaryalaharee
also;
Samunmeelat Samvitkamala Makarandaika Rasikam
Bhaje Hamsadvandvam Kimapi Mahatdm, Manasacharaml
Yadalapa Dshtadasha Gurjita Vidhyaparinati:
Yadadatte Doshad Gurja Makhila Madbhya: Paya /vail
(iv) She is invisible for others, that is those other than devotees, mount,
ka is suffixed and mentioned as Hamsika.
(v) 816th name Munimanasa Hamsika may also be referred.
373. Kameshvarapraqanatfee -
(i) One who is very life of Her consort Kameshvara.
(ii) During the complete destruction of the universe (during the pralaya
period), devas will also be destroyed, even if they have earlier
consumed the nectar. But on the other hand Parameshwara, who
has consumed the most tyrant venom, is not destroyed - due to the

355
 Sree Lalita Sahasranamam

grandeur of the earrings of Sreedevee. The idea that She is the

jeeva nadi (soul pulse) of Parameshwara has been conveyed in the
28th verse of Soundaryalaharee;
Sudhamabhyasvadhya Pratibhaya Jaramurtyu Harirjeem
Vipadhyante Vishve Veidhi Shatamakhddhya Divishada:\
Karalam Yat Kshvelam Kabalitavata: Kalakalana
Na Shambhostanmoolam Tava Janani Thatanko MahimaW
(Hi) The same sense is communicated in Sree Rudram also; Ya Te Rudra
Shiva Tanoo: Shiva Vishva Ha Bheshajee Shiva Rudrasya Bheshajee
Taya No Mruda Jeevase.
374. Krutagya - <|>d^l
(i) One who knows all that is done.
(ii) She knows all the actions done by those who live in this world. The
Sun, the moon, the god of death (yama), time and the five
elements, these nine are the witnesses of good and bad actions.
Only Sreedevee is in all these nine forms.
(iii) Kruta - done (good) actions, Gna - knowledge (gives as a reward).
She does this with gratitude.
(iv) Kruta (vat) - She possess already available (self acquired)
knowledge.
(v) It is told that in KrutaYuga, the golden age, the righteousness was
perfectly established; knowledge also was perfect. Later as time
passes by it gets reduced in the next yugas (eras). However, She has
perfect knowledge (as the golden age had).
(vi) According to the science of dice there are four yugas which are
called Kruta, Treta, Dvapara and Kali, and numbered respectively
four, three, two and one; but they count then, six, three and one,
respectively; because in the higher number the lower ones are
included. Chandogya Upanishad (IV-3-8) says, now these five, and
other five, make ten, that represents the Kruta cast. The meaning is
like the Kruta cast, Her knowledge is all pervading and all
embracing; Te Va Ete Panchanye Panchanye Dasha Sandas Tat
Krutam.
(vn) Chandogya Upanishad (IV-1-4) says, as in the game of dice all the
lower casts belong to him who has conquered with the kruta cast.
The meaning is like the Kruta case her knowledge is all pervading
and all embracing. Hence Krutagya; Krutaya Vijitayata Re'ya:
I
356
 td5tddihH Sree Lolita Sahasranamam

Samyanti.
(viii) She knows the kruta cast as explained above. This expression is that
She alwaysconquers when She casts the dice with Shiva.
(ix) Sree Adi Sankara in his commentary of Vi$hrjuSahasranamam for
the 82nd name - Krutagna: - he who knows the sins and virtues of
the living beings.
375. Kamapoojita -
(i) One who was adored by Cupid.
(ii) Taitireeya Ararjyaga says; Putro Nirrutya Vaideha Acheta Yashcha
Chetana: Sa Tam Marjimavindat - The learned has interpreted this
statement as - Cupid, son of Mahalakshmee, is without a body, but
has attained great knowledge (Magiyai, Panchadasee Vidya, etc.)
(iii) Cupid is one among the 12 great worshippers of Sreedevee. This has
been mentioned in the names 238th - Manuvidya, 239th -
Chandravidya and 305th - Rajarajarchita.
(iv) Sree Adi Sankara also conveys this message, in his commentary of
5th and 6th verses of Soundaryalaharee.
Smaro'pi Tvam Natva Ratinayana Lehayena Vapusha\
Muneenamapyanta: Prabhavati He Mohaya MahatamW
Dhanu: Poushpam Mourvee Madhukaramayee Pancha Vishekha:
Vasanta: Samanto Malayamarudayodhana Ratha:\
Tathapyeka: Sarvam Himagirisate Kamapikrupam
Apangatte Labdhva Jagadida Manango VijayateW
(v) Cupid is also called as Kaman. Kaman worshipped Sreedevee in
Kancheepuram.Hence we see the names Kamakottam, Kamakofi
and Kamapeefam. These names and the name of Sreedevee as
Kamakshee - having blessed sight on Kaman, indicate the greatness
of the worship of Kaman on Sreedevee.
(vi) Among the Peetas of Sreedevee the four important ones are
Kamagiri Peetam, Poorgagiri Peetam, JalandharaPeetam and
Odyana Peetam. Kamagiri Peetam is talked about in this name and
the remaining discussed in the later names.
(vii) Considering our body as a kshetra, it has to be construed that all the
four peetams are within the body;
Kama Peetam - Mooladharam - the place of Para speech.
Poonjagiri Peetam - Magipoorakam - the place of Pashyanti speech.
Jalandhara Peetam - Anahatam - the place of Madyama speech.

357
 Sree Lalita Sahasranamam

Odyana Peefam - Vishuddhi - the place of Vaikharee speech.

(viii) Cupid aimed the arrow of flowers on Shiva, to unite Shiva and
Sreedevee for the birth of Kumaran. In this process he lost his body.
By dedicating his body, he united Sreedevee with Shiva. As a
gratitude for the same, She accepts his worship and provides him all
the greatness. Like him, She also holds the bow made of sugarcane
and arrows made of flowers. It is very apt that this message follows
up the name Krutagja.
(ix) 586th name Kamasevita may also be referred.
376. Shrungararasasampoorrja - ^[4ii«’H’H^J|f
(i) One who is filled with the essence of love.
(ii) In the previous name, reference was made to Kamagiri Peefom.
Jalandhara and Odyana centres (peetas) will be referred in 378‘
and 379th names. In this name with the word Poorga, Poorqagiri
Peefa is referred.
(iii) It is said that Poorrjagiri Peeta resides in Marjipooraka of the body.
It may be remembered that it is the place of Karyabindu and
Pashyanti sound.
(iv) It is important to note that in all special forms of Sreedevee the
form of Lalitambika form has the Sringara (erotic) emotion as the
main one. This is further discussed in the last name Lalitambika.
(v) The letter 'A' originated.first and the other letters are all its varied
forms. Again the sweet taste originated first and the other five are
formed from it. Similarly Sringara is the first emotion to origin and
the other eight originated from it. That is, the other eight are the
effects of Sringara emotion. Hence it can be construed that, when
She is full of the first emotion viz., Sringara, She is full of the other
eight also.
(vi) 51st verse of Soundaryalaharee and its commentary may be
referred- here it is mentioned as Sreedevee gestures all the
. emotions one at a time excepting the tranquility emotion (which
She always gestures);
Shive Srungarardra Taditarajane Kutsanapara
Sarosha Gangayam Girishcharite Vismayavatee I
Harahibhyo Beeta Sarasiruha Soubhagya Jananee
Sakheshu Smera Te MayiJanani Drushti: SakarugaW
(vu)Srunga - horn. Since animals have two horns each, this word

358.
 di Sree Lalita Sahasranamam

indicating numbers in Samskrit is called Bhoota Sankhya or cryptit

method). Both these words put together indicate 2 x 6 = 12. The
letter 'A' means petal of a flower. Hence the word Srungara
indicates Anahata chakra, which has 12 petals. Sam - frequently
and Poorija - remains. Combining all these it can interpreted that
She frequently remains in the Anahata chakra. 595th name
Hrudayastha may also be referred.
(vti'\)Srunga - main or chief, Arara - covering, that is to say the Avidya
(ignorance), which veils, Sa with Sampoorga, Brahmam (literal
meaning perfect).
(ix) The synopsis and the summary of the meaning of this name is that -
She is both the conditioned and unconditioned Brahmam.
377. Jaya -
(i) One who is with the name Jaya.
(ii) According to the Padma Puragajaya is the deity worshipped in the
VarahaMountain.
(iii) Jaya - victory. She is in that form. 346th name Vijaya may also be
referred.
(iv) In the Shilpasastra (science of sculpture), mention is made about a
house by name Jaya.She is in that form. Relating to this, 346 -
Vijaya and 347 - Vimala may be referred.
(v) In Mahashodanyasa (Prabancha Nyasa), we read as She was
worshipped by thousand crore Apsara ladies race;
Sahasrakotyapsara: Kula Sevita.
• (vi) iree Adi Sankara in his commentary of Vi$hgu Sahasranamam for
the 509th name - Jaya: - one who is victorious of all the living
beings.
(vii)lt can be taken that this name, in a hidden manner, indicates Jayini,
one of the eight Vagdevees.
378. Jalandharasthita -
(i) One who dwells in Jalandara centre (Peeta).
(ii) According to Padma Puraga, She is called as Vifhgumukhee in the
Jalantaramkshetra (place).
(iii) She dwells in the Anahata Chakra in the body. Hence She takes the
sound form of Natha in Shabdabrahmam; further She is the
Madhyama sound stage.

359
 Sree Lalita Sahasranamam

379. Otfyaqapeethanilaya - 3i'l<aNi41dRcNI

(i) One who abides in the centre called Guyana. Hence She takes the
sound form of Beeja in Shabdabrahmam; further She is the
Vaikhareestage of sound.
380. Bindumarj^alavasinee -
(i) One who dwells in the b/nducentre.
(ii) She resides in Bindu Magdala, which is the innermost point (ninth
avarana) in Sree Chakra, representing Sarvanandamaya Chakram.
The Shiva Chakra circle is the Bindu Marjdalam.
(iii) According some schools, in the body, Bindu Magdala is the
Sahasrara Chakra. She dwells there.
381. Rahoyagakrmaradhya-<^\ q i < i cR I <i &VT
(i) One who is to be worshipped through secret rites.
(ii) In the Bahya Pooja (Navavarrja Pooja), a series of preliminary
activities are done like - offering prayers to the teacher, entering
the pooja room, offerings to the seat, nyosas (mental appro­
priation), establishing the vessels, etc. Before Avahana of ireedevee
(deifyingDevee's form on the image), the worshipper has to remove
all blemishes of self. The concerned method is Rahoyagam. This has
to be done in a secret manner. This does not mean that it has to be
done in a secret place. Lonely, without the knowledge of others, has
to be imagined within self. At this juncture ceremonial fire rites
have to be done. These have eight pourings in the fire. This homo
(ceremonial fire) is virtually done in the mind. At Mooladhara, the
never subsiding fire i.e. kundalinee energy, as thin as the head of a
hair, is glowing. It glows itself, no other support is needed. We add
our impurities to it and make it glow further. This is the agni (fire)
centre in the chitagni centre. The eight things that separate us from
Sreedevee are; the good & bad deeds, virtues & sins caused by
those deeds, to resolute and irresolute to do those deeds, and
righteousness and unrighteousness arising out of those. Only when
these are removed the integrated form with Sreedevee can be
created. Hence these eight are to be offered in the chidagni fire in
Kundalinee and imagine that they have become ashes and think that
all our impurities have been destroyed. Once all these, which
control the soul, are destroyed, the soul automatically merges with

I; 360
 Sree Lalita Sahasranamam

the Supreme Being.

(iii) The sage Apasthambar lists down those who will not get liberation -
those who focus only on Shabda Sastra (vyakaraga [grammar]
sastra), interested in mind blowing house, etc., having great interest
in food, cloth, etc., and those who have bondage in the worldly
affairs. He also lists down those who will get liberation - lonely
manner, with stubborn will power, disinterest in those actions,
which gives satisfaction, those with interest in Adyathma yoga and
who always avoid harm/ violence to all beings. Even in this manner
only secret worship will give results.
(iv) All the tantra sastras unanimously confirm that SreeVidya has to be
kept in a very secret manner;
Veshya Iva Prakota Vedadividyd: Sarveshu
Darshneshu Gupteyam Vidya\\(Parasurama Kalpasutra)
Yadi Pravichet Mitho Charitva Pravichet(Arugdpanishad)
Anta: Shakta: Bahi: Shalva: Sabhayam Vaishnava Mata: I
Nanamoorttidhara: Koala: Vichararjti Maheetale II i

(Shyama Rahasyam)
382. Rahastarparjatarpita -
I
(i) One who is gratified by secret oblations.
(ii) Devatas gets satisfied only if the complete meaning of the mantras
is understood. This is called tarpogam. As mentioned in the
previous name worshipping alone without the knowledge of others
is called rahasya tarpagam. She gets satisfied by such worshipping.
(iii) The method of destroying the virtue, etc., in the fire, as discussed in
the previous name, are explained in pooja paddathis (traditions of
worshipping).
First;
Antar Nirantara Nirindhanam Edhamane Mohandhakara Paripanthine I
Samvidagnou Kasmimshachit Adbhuta Mareechi Vikasa Bhoomou II
I offer all the thirty-six tatvas starting from Prithvee till Shivaln the
samvitagni (gnanagni) - I sacrifice the universe from earth to Shiva in
the fire of samvit, ever burning without any fuel, and ever increasing,
dispelling the darkness of illusion, the centre from which emanates
eternal beautiful rays.
Second;
Prakashamarsha Hastabhyam Avalambyonmanee Srusaml

361
 ^ree Lalita Sahasranamam

Dharmadharmakalasneham Poorrja Vahnou JuhomyahamW

Holding in both hands, representing brightness and darkness (prakasa
and vimarsa) the sacrificialladle ofunmaiji (a Yogic state), pouring out
the ghee of righteousness andunrighteousness and the senses (kalas) in
the fire of consciousness, I sacrifice. This verse is not available in some
of the pooja methods.
Third;
Ardram Jvalati Jyotirahasmi, Jyotir Jvalati Bramhahamasmi, So'hamasmi
Bramhahamasmi, Ahamasmi Bramhahamasmi, Ahamevaham Mam Juhomi
Svaha-
Even the wet objects (the virtue etc., which was offered into fire, which
was an obstruction to recognise the self being, being wet they have
inimical character to fire) glow wellin the fire. I am like splendor.
Splendor glows. I am like Brahmam. I am Brahmam and I myself is the
Brahmam. So far considered T, self has been offered in the fire.
383. Sadya: Prasadinee-Ttt:
(i) One who immediately bestows Her grace.
(ii) Made pleased by the secret method and RahaiTarparjam, as
explained in the previous two names, Sreedevee right away bestows
Her blessings to the devotees.
(iii) In the same fashion, Paramashiva also gets pleased early -
Ashutoshi. This has been mentioned in the 88th chapter,
Uttardrttam, tenth sKandam of Sreemad Bhagavatam.
(iv) $ree Adi Sankara in his commentary of VifhrjuSahasranamam for
the 905th name - Swasti Dakshirja: mentions three meanings; one
among them is "He has the capability to bestow fortunes early".
384. Vishvasakshirjee -
(i) One who is the witness of everything.
30 Sreedevee sees the entire world. She sees the entire world as Her
own form.
385. Sakshivarjita -
(v) One who has no witness for Herself.
(i) Since She is the witness to everything, She has no witness.
(ii) She was there before this universe originated and She will continue
to be there even after the universe is destroyed. She has no
beginning or end. Hence She is the witness to everything, there is no
witness to Her.

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(iii) In the 232nd name Maheshwara Mahakalpa Mahatdndava

Sakshinee, it was mentioned that She was awitness to the great
awesome destructive cosmic dance of Lord Maheshvara during great
dissolution (pralaya period).
(iv) If one can understand that Shiva and Shakti are one and the same,
as a role they seem to be different, then it is very clear that only
Sreedevee is present during great dissolution period also.
386. Shadangadevatayukta -
(i) One who is accompanied by the deities of six limbs.
(ii) There are six limbs for the mantra form of Sreedevee (in general for A
all deities'mantras). It is the practice to mentally appropriate those
deities in our body, while chanting the mantras. If the mantra is
chanted without such appropriation, the fruit of the mantra cannot
be obtained. If one after having taken good bath, decorating self
with all the jewels, etc., but comes out without a dress - how much
burlesque he may be undergo in public - it is similar to this. These
six angas (limbs) are respectively heart, head, tuft of hair, armour
(shoulders), eyes and weapons (assuming defense weapons around
the head). During Navavarija pooja, the marjdalas are drawn to
keep the vessels, and shadangarchana is done for the marjdalas and
the vessels. Again at the stage of Layanga pooja, in the bindu in
sarvanandamayachakra at the ninth avarga, archana is done for all
the six anga deities.
(iii) The quality of Eshwara has six parametres (angas) viz., omniscience,
contentment, wisdom without any origin, independence (to
conduct everything as per self wish), unfading power and endless.
The deity with all these six angas is Mahaehswara. She is united
with him.
(iv) Veda also has six parametres (angas) viz., knowledge of phonetics,
lexicography prosody, grammar, astronomy, and ceremonial
(kalpa). These are respectively considered as nose, mouth, legs,
ears, eyes and hands of the mother Veda. Hence Veda is with
Shadangas. Since ^reedeveeHerself is the mother Veda (338th name
Vedajanani may be referred), She is Shadangadevatayukta -
surrounded by the deities of these six angas.
387. Shadgurjyaparipoorita -
(i) One who possess the six good qualities.

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(ii) According to the Kamandakaneeti sastra (ethical code) the six

characters a king should have are; peace, co-operation with other
kings, war, marching with the armies, encamped, arranging his
forces and allies. Sreedevee is a great empress (2nd name
Sremaharajnee, 306th name Ragjee and 684th name
Rajarajeshwaree). She completely has all the above 6 characters.
(iii) The Purarjas give out the following six as great characters;
Prosperity, righteousness, fame, wealth, wisdom and dispassion.
She is filled with these characters.
388. Nityaklinna - RruRdTHl
(i) One who is ever compassionate.
(ii) Klinna means wet. Her heart is always wet due to the compassion
over the devotees. 326th name Karugarasasagara may be referred.
(iii) In DeveeMahatmya, 4th chapter we read as;
Durgesmruta Harasi Bheetimasheshajanto:
Svasthai Smruta Matimateeva Shubham Dadasi I
DaridriyaduMabhayaharirjikatvadanya
Sarvopakarakaranoya Sadardrachittal I
(iv) Nityaklinna is the deity of the third day of the lunar fortnight. This
deity has been described in the GarudoPurarja as giving happiness
and salvation. In Tantraraja Tantra also it is mentioned as;
Nityaklinnamatho Vakshye Tripuram Bhuktimuktidham.
(v) In the mantras of thiti nityas, the word klinna is specially mentioned
in Kameshwaree, Bagamalinee, Nityaklinna and Mahavajreshvaree.
In the Navavarga pooja also, while offering the special argyas,
ireedevee is addressed as Klinna Roopine or Klinne and the eternity
and liberation are sought for. The same request is made in Pancho
panchika pooja and Sudhasukdmadughamba Mantra also.
389. Niroopama - ftwir
(i) One who is peerless or without any comparable person.
(ii) Simile can be made with equal or peer objects only. There is no one
equal to Sreedevee. Hence She has no comparison.
(iii) Swetavasya Upanishad (IV-19) advises as; Na Tasya Pratima Asti -
No one is equal to him. In Tamil Literature it is mentioned as;
Opparum Mikkarum lllai - No one equal to or above is available.
(iv) 184th name Nistula may be refereed.

i
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 sftafridl Sree Lalita Sahasranamam

390. Nirvarjasukhadayinee - RcJuiytaqiR’Il

(i) One who confers the bliss of nirvana.
(ii) Vana (or bana) means body; In Sruti (Prasna Upanishad 11-2)
Vedantins say; Etad Banamavashfambhya - Holding this bow (body)
and in the word Geervana by Mimamsakas this word has been used
in the same sense as body. Also in Amarakosa, for the word Bana
two meanings, body and bow, are given. Hence nirvana means
without body. That is the meaning of this name is - She offers bliss
indescribable by words to Her devotees.
(iii) In the Koorma Purarja - Zreedevee says to Himavan; if you neglect
me, Oh king of mountains, you cannot attain the pure rest of the
supreme nirvana, therefore seek refuge in me;
Mam Anadrutya Paramam Nirvanam Amalam Padam I
Prapyate Nahi Shailendra Tata mam Sharanam Vraja II
(iv) The verses V-24/25 of Sreemad Bhagavat Geeta may be referred;
Yo'nta: Sukho'ntararamastathantajyortireva Ya: I
Sa Yogi Brahmarjirvanam Brhmabhooto'dhigachchati II
Labhante Brahmaqirvanamrudhaya: Ksheenakalmasha: I
Chinnadvaidha Yatatmana: Sarvabhootahite Rata: II
He whose happiness is within, whose delight is within, whose
illumination is within only, that yogi becomes Brahmam and gains the i
beatitude of Brahmam. I
With sins destroyed, doubts removed, minds disciplined, being
delighted in the welfare of all beings, the sages attain the beatitude of f
Brahmam. i
391. Nityashotfashikaroopa - RvuimIs i

(i) We have presiding deities for the 15 days from first to full moon
day. They are all the limbs of Sreedevee. Sreedevee herself is the
sixteenth nitya - i.e. Mahanitya.She is also called as Sadakya Kala.
The description, method of pooja, mantra, yantra, etc., are
described in detail in Tantraraja Tantra.
(ii) The 15 thities and names accordingly Sakta practice are;

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 Sree Lalita Sahasranamam

Sakta Veda Bright lunar fortnight Dark lunar fortnight

Practice Days Nights Days Nights
Kdmeshwaree Samgnanam Darsha______ Prastutam Sudha________
Bagamallnee_____ Vgnanam______ Drushta_____ Vishtutam Sunvatee______
Nityoklinna______ Pragnanam Darshata Samstutam Prasoota______
Perunda_________ Janat_________ Vishvaroopd Kalydnam Sooyamdna
Vahnivasinee Abhinanat_____ Sudarshand Vishvaroopam Abhishooyamdnd
Mahavajreshwaree Sankalpamanam Apydyamana Sookram Bheetee_______
Shivadootee_____ Prakalpamanam Pydyamdna Amrutam Prabha_______
Dwarita_________ Upakalpamanam Apyoya_____ Teshavee Shamba_______
Kulasundaree Upakluptam Sunruta_____ Teha:_______ Trupti________ _
Nitya___________ Kluptam_______ Ira_________ Samittam Tarpayantee
Neelapadakd Sreya:________ Apooryamana Arurjam_____ Kdntd________
Vijaya__________ Vaseeyo:______ Pooryamana Banumat Kamya_______
Sarvamangald Ayat__________ Poorayantee Mareechimat Kamajata_____
Jvdldmdlinee Sambootam Poorrja_____ Abitapat Ayushmatee
___________________________________
Chitra Bootom Pourqamdsee Tapasvat Kdmaduka
(iii) We are aware that the bright lunar fortnight has been divided in
three parts viz. 5, 6 and 4. This indicates the 3 kandas in the
Panchadaseemantra.
(iv) These thiti nityas are worshipped from Kdmeshwaree to Chitra
during bright lunar fortnight and from Chitra to Kdmeshwaree
during dark lunar fortnight.
(v) These thiti Nitya Devees indicate that Sreedevee is in the form of
era. Pavano Upanishadadvises as; Panchatashatithirooperja Kalasya
Parinamvalokanam.
(vi) It is also told that these are created by visualisation of five primary
elements.
(vii) These indicate each of the letters in Panchdashee mantra.
(viii) During the bright lunar fortnight the Moon grows by absorbing the
rays of the Sun. During dark lunar fortnight the brightness of the
Moon decreases step by step. The tithi nityas are in this form.
(ix) 136th name Nitya, 256 - Vishvaroopa, 321 - Kamya, 329 - Kanta
and 610- Pratipan Mukyakanta Tithimarjdala Poojita may be
referred. To know more in detail about Tithi Nityas, Tantra Raja
Tantra and the commentary of SreeLakshmeedhara for the 32nd
verse of Soundaryalaharee may be referred.
392. Shreekanfhardhashareeriijee -
(i) One who has a body constituting one half of Shiva.
(ii) The' word Shree has venom as a meaning. Since Lord

hi’
nt 366 I- -
in
l;i-
 sficifeldi Sree Lalita Sahasranamam

Paramashivavenom in his neck, he got the name as Shreekantan

(kantam - neck). She has Paramashivaas Her half body or She has
in-differentiable half body with Paramashiva.
(iii) The 23rd verse of Soundaryalaharee also conveys the same sense;
Tvaya Hrutva Vamam Vapuraparitruptena Manasa
Shareerardham Shambhoraparamapi Shanke Hrutamabhoot I
Yadetat Tvadroopam Sakalamarunabham Trinayanam
Kuchabhyamonamram, Kutilashashichoodalamakutam 11
(iv) Brahadararjya Upansihad (verses 1-3, 1-4) explains the universal
absolute (Parabrahmam) becoming two as husband and wife;
starting from Atmaivedamagra Aseet till Sa Imamevdtmanam
Dveta'bhatayat Tata:.
(v) It is mentioned in the Vayu Purer)a as; Lord Paramashiva's body is
white in colour whereas his neck is black (on account venom).
Similarly Sreedevee's body is partly in the form of Gowree, which is
white in colour and partly in the form of Kalee, which is black in
colour. Saptashatee (V chapter) also says that Ambika form came
out of Gowree form and Kalee form.
Tasyam Vinirgatayam Tu Krshna'bhootsa'pi Parvatee I
Kaliketi Samakhyata HimachalakrutasrayaW
(vi) According to Matruka Kosa, the word Shreekanta indicates the
letter W. Sruti also says that the letter ‘A’ is all the words andit
merges with the consonants to form various words; Akarovai Sarva
Vak Saisha Sparshosh Mapir Vyagyamana Bahvee Nanaroopa
Bhavati.
Its meaning goes - First pronounced 'A' is the in the Para stage of
sound. Later it moves to the stage Vaikharee. Since Sreedevee is in
the form of sound and since the letter ‘A’, called Shreekanta, is half
of all the letters, She got the name Shreekantardhashareerigee.
Hence It is mentioned in Soota Samhita (1-4-9) as;
Vakudbhoota Parashaktiryd Chidroopa Parabhidhal
Vande Tamagisham Bhaktya Shreekantardha Shareerirjeem II
(vii) This verse can also be interpreted as -ireedevee having half body,
filled up the remaining half body with that of Shreekantan. Here
itself it is mentioned as; Ichcha Samgna Cha YaShakti: Paripoorga
Shivodara.
(viii) As per Saiva Sastras, in Matruka Nyasam (appropriation), half body

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 Sree Lolita Sahasranamam

is filled with various shaktis like Poorrjodri, etc., and other half being
filled with Shiva Matrukds like Shreekantan, etc. This name indicates
• the same.
(ix) When the letter 'A' is written in Samskrit, half form equal to Kamo
kala is got. Hence it can also be interpreted as that She has got a
body nothing different from Kama Kala.
(x) The 52nd name in Trishatee is Eshvarartanka Shareera. This has been
interpreted as - Her body is in the form of Ananda. The letter 'H/Vin
Samskrit indicates Eshwar. She is that half body of Eshwar i.e., It has
been interpreted as that She is in the form of the letter 'E' in
Samskrit as Shakti Beeja. The letter 'HA' can also be written as
(visarga). In some schools it is mentioned that She is half of it
(Anusvaram).
393. Prabhavatee -
(i) One who is endowed with the power of effulgence (luminescence).
(ii) Prabha, the surrounding Avaranadevatas, namely Arjima, etc.,
becausethere is a saying, Sreedevee is surrounded by arjima and
other luminaries. They originated as radiating light from the body of
Sreedevee. In the dyana (meditation) verse of this Sahasranamam
also we read as; Agimadibhiravrutam Mayookhai:. In the 30th verse
of Soundaryalaharee also it has been mentioned as;
Svadehod-bhootdbhir Ghrugibhiragimadyabhirabhito.
394. Prabharoopa -
(i) One who is in the form, of Prabha (Agima, etc.) brightness.
(ii) Learned Jains, Haribhadra and others, record in their works
Dharmasamgrahini, etc., the rays are the qualities, they are not
substratum; among these even, the quality of brightness is not the
substratum. There is no difference between the character and the
person having that character, Sreedevee can be considered as
Prabharoopa.
Jii) Similarlywe read in Chandokya Upanishad (111-14-2) as;
Manomaya:Praga-Shareerobharoopa: - mind itself, brightness
itself.
(iv) She is in the form of chandas (metre) called Prabha. (Mandakinee is
also another name for Her).
(v) The name of the seventh night of dark lunar fortnight is called
Prabha.

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 $ree Lalita Sahasranamam

395. Prasiddha - mRh^i

(i) One who is celebrated by all.

(ii) Sreedevee is known by all in the shape of 7' or 'aham'. She is that 7'
known by all and hence Prasiddha. The Devee Bhagavatam says,
that all men recognise Sreedevee under the form of '7"; Tam
Ahampratyayavyajat Serve Jananti Jantava:. The first verse of the
same book also says, we meditate upon the primeval v/dyain the
form of the universal chaitanya; Sarva Chaitanya Roopam Tam
Adyam Vidyam Cha Dheemahi.
396. Parameshvaree -
(i) One who is the Sovereign Supreme.
(ii) She is the Eshwari, the shakti of the universal absolute.
(iii) In Mahashodanyasa (Prabancha Nyasa), it has been mentioned that
She is in the form of seasons.
(iv) iree Adi Sankara in his commentary of Vi^hguSahasranamam for
the 377th name - Parameshwara: - he is Parameshwara: since he
has great wealth and supreme ruling power.
397. Moolaprakruti: -
(i) One who is the in the form of prakruti (nature), which is the primary
cause of everything in the universe.
(ii) For Sreevidya, which is the root mantra, has two causal letters
prakasa'A', and vimarsa'HA'. She is in the form those two root
letters.
(iii) Prakruti is the one without any changes/modifications. If it
undergoes changes it is called Vikruti. That prakruti, which does not
undergo any modifications, is called as Moola Prakruti by those who
follow Sankhya religion. She is in the form of that famous Moola
Prakruti.
(iv) According to the Mrugendra Samhita, the Kundolinee is called
moolaprakrutiwith its *seven productions (mahat, etc). Since
ireedevee is in the form of Kundolinee (110th name), She is
Moolaprakruti.
Mahadadi Saptaka Roopa Sushumna Veshtital
Kundalinyeva Ashfaprakrutiroopa Moolaprakrutiruchyate II
(v) From earth to ether, each is the prakruti (origin) of the succeeding
one; i.e. earth from water, water from fire (Agnorapa:), fire from air

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 Sree Lalitd Sahasranamam

(Vayoragni:) and air from ether (AkashatVayu:) originated. At last

for the ether Brahmam is the origin; as per the Taitireeya Upanishad
(il-1) statement; AtmanaAkasha:sambhoota: - from the self arose
ether. That Brahmam has no prakruti (origin). Hence he is the root
(moola), the first cause or Moolaprakruti.
(vi) The world being created from the moolaprakruti in the form vikruti
is called srushfi (creation). That vikruti form merging with the
moolaprakruti is called ptaloya (dissolution). Hence creation, in the
middle layam for some time and dissolution and again creation is in
a cyclic form.
(vii) Amongst the actions (karma), which are to become ripe in a certain
time, those that ripen are exhausted by fruition, the others which
are not ripe and have not come, consequently, to fruition, a new
creation for their sake being useless, a praktrta (temporary) pralaya
(dissolution) takes place. At this stage they are not destroyed. They
return fresh as if they were kept in a refrigerator.
(viii) This ignorance (avidya) is called as avyaktd (un-manifested) or
illusion (maya).
(ix) Such laya, is not similar to the complete destruction like liberation.
During meditation, the feelings of the organs are under control.
Similarly the feelings of the maya also are not visible during
dissolution. They seem to be un-illuminated.
(x) Then mayo, consuming entire world, is absorbed into the
independent Paramashiva, who is without attributes; it (maya)
abides thus, till the ripening of the remaining actions. The
modification of maya in the form of desire {or creation arises in
Paramashiva for the sake of bestowing the fruit on those
whoseunriped actions are absorbed in maya; when their actions
become ripein course of time, that state of maya is variously named
by thewords sight, desire, thought, desire of action, etc., by Vedas
(Ekshana, Kama, Tapas and Vichikeersha).
The AitreyaUpanishad (1-1) says, he thought, let me create the worlds;
Sa Eshata Lokannu Srujai.
The Chandokya Upanishad (VI-2-3) says, if I thought, let me become
many; Tataikshata Bhahusyam Prarajayeya.
The Taitireeya Upanishad says, let it become many; So'kamayata
Bhahusyam Prarajayeya.

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 sftdfrldi 'iiHR Sree Lalita Sahasranamam

The Muqdaka Upanishad (1-1-8) says - by penance Brahmam is

increased; Tapasd Cheeyate Brahma.
This manifestation of maya, characterised by objective distinctions, is
the first creation, the creation of darkness (tamasa sarga), void of
consciousness. The Rig Veda (X-129) beginning with "there was no
being, in that time, nor, was no being - in the beginning darkness was
hidden by intelligence," also confirms the above; Nasadaseenno
Sadaseet, Tama Aseetatamasa Goolahamadre.
(xi) The Pradanika Rahasya of Saptashatee also conveys the same
sense.
(xii) The statements like "Avyakta originated from it" in Vedas confirm
the same thought.
(xiii) From this creation called tamasa, in which the three qualities
(Guijas) were differentiated, arose the creation of partially
manifested, mahat. This is the second creation. It is said, "from
avyakta comes the category of mahat in which are
distinctlymanifested the three Gugas; so also from mahatahamkara
(egoism)". From that (creation of mahat) arises the third, the
creation of ahamkara in which the three Gugas are manifested
objectively. It is said, "From mahat arose the three-fold egoism,
namely vaikarika (pure), taijasa (passionate) and tamasa (dark),
which last is the origin of the elements." Here, as "tamasa is the
origin of the elements," it follows that the rest of the creation belong
to satva and rajas.
From that tamasa egoism which is called the origin of the elements,
arose, with the aid of the rajas, creation of the five subtle elements
(tanmatras). This is the fourth creation.
From the pure egoism called vaikarika, with the aid of rajas, arose the
creation of the aggregate of eleven senses. This is the fifth creation.
From the rajas egoism, the deities, Dik, Vata, Arka, Prachetas and
Ashvini Devas who are the deities of the above two (fourth and fifth
creations). This is the sixth creation. The Samkhya Karikai says (25th
verse) says; from the pure egoism arose the eleven sdttvika creation
(senses); from the bhootadi (tamasa egoism) the subtle elements, and
from rajas egoism (the deities presiding over both);
Sattvika Ekadashaka: Pravartate Vakkirutadahankarat I
Bhootades Tamasadas Tanmatram Taijasadubhayam II

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(xiv) But in the Soiva school it is said, from pure egoism comes mind,
from passionate egoism, the ten senses; thus there is a difference.
For the Soivas say, it (mahat) becomes threefold by differentiation
of satva, rajas and tamos; that is called by names vaikarika, taijoso
and bhootadi; from taijaso mind comes, from vaikarika senses, and
from bhootadi the subtle elements. Thus are the creations from that
mahat;
Satvika Rajaso Tomaso Bhedheno Sa Joyate Punasredhal
Sa Cha Taijoso Vaikarikobhootodika Ndmobhi: Samullasoti II
Toijosatas Tatro Mano Vaikorikato Bhovonti Sakshani I
Bhootades Tanmotronyesham Sorgo'yametosmdt II
(xv) These six creations are prakruto (belong to prakruti). The vaikruto
(belonging to products, mahat, etc.) creation, comprises trees, etc.,
whose life-current tends upwards; animals, whose life current is
horizontal; and bootha, preta (corpse), etc., whose life-current
tends downwards. These prakruto and vaikruta creations, taken
together are called the kaumara creation.
(xvi) Sreemad Bhogavata Purorja (III Skanda, 10th chapter) says, the first
is the creation of mahat, therein the inequality of the Gurjas arises.
The second is egoism therein arise object (dravya), knowledge
(jndna), and action (kriya). The third is the creation of the elements.
Therein arise the subtle elements, having the energies of dravya.
The fourth is the creation of the senses, which consists of
knowledge and action. The fifth is the vaikhariko, the creation of the
Devas, which consists of mind. The sixth is the creation of tamos
which is the creation of the all-pervading maya, devoid of
knowledge. These six are called prakrta creations. Hear from me the
vaikruta creation, etc.
Adyastu Mahato: Sargo Kunavaishamyamatmana: I
Dveteeyastavahamo Yatra Drovyagnonokriyodaya: II
Bhootasarigastruteeyastu Tonmatro Dravya Shaktiman I
/ Chaturtha Indriya: Sargo Yostu Gnanokriyotmako: II
Vaikoriko Devasarga: Panchamo Yonmayam Mana: I
Shashfastu Tamasa: Sargo Yastvabhuddhikruta: Prabho II
Shadime Prakrta: Sorga Vakrutanopi Me Srunu II
(xvii) Here the creation of tamas called ovyokto, is the sixth in the order,
but according to its meaning, it should be taken as first. In these
!

372

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 sftafadT Sree Lalita Sahasranamam

creations beginning with the avyakta creation, the previous one is

the origin of succeeding ones. Brahmam alone is the origin of the
avyakta. Hence, as he is the root of all creations, and as he has no
root, he is the root-matter (moolaprakruti). Hence Kafopanishad
(111-10-11) says, beyond the senses there are the objects. Beyond
the mahat, the avyakta, beyond avyakta there is the person.
Beyond the person, there is nothing. This is the goal, and the
Supreme abode.
(xviii) Thus the names 397 to 401 the order of creation is explained in 5
names. Prakruti is the root cause of everything. This has no cause.
Prakruti-vikruti (it may look like prakruti for one and vikruti for
others), Vikruti (the maha bootas originated from tanmatra), the
organs, mind, etc. - there is no cause for all these. Sreedevee only is
all the cause and results of the nature's tatvas in these three stages -
that is what is advised by these 5 names. In this name it is said as the
root cause or moolaprakruti. This is a combined form of
IchchaShakti, KriyoShakti, Gnana Shakti, Kundalinee, Pardand
Matruka. 110th name - Kuntfalinee, 145 - Nirvikara, -256
Vishvaroopa, 366 - Para, 577 - MatrukaVanjaroopirjee and 658 -
IchchaShakti KriyoShakti Gnana Shakti Swaroopifjee, may be I,

referred.
(xix) Another interpretation for this name is - Based on the Kafapayadi
methodof number system, ma is five (the five subtle elements) and
la is three, (i.e. avyakta, mahat and ahamkaro). Therefore moola is
eight prakruti causes for creation. The Samasa Sutra (the abridged
version of this is assumed as Sankhya Sutra) says, there are eight
prakrutis; Ashfouprokrutayo:.
(xx) For reference; in the 826th name - Prasavitree, it is mentioned that
there are five different names for a mother. All those five names
can be found in this Sahasranama.
398. Avyakta - 3T^n6T
(i) One who is not visibly seen - is in an un-manifested state.
(ii) As discussed above, when the Brahmam (Vichikeersho) feels to
create, the form taken by it on account of mayo (illusion) is called
Avyaktam. According to the Samkhya School, it is expressed by the
words, Prakruti (matter), pradhana (foundation) and avyakta. 145th
name Nirvikara may be referred.

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 sftcifritii TRtTTTRK $ree Lalita Sahasranamam

(iii) It is said in the Samkhyasaptami that is the avyakta which is subtle,

withoutcharacteristics, inanimate, without beginning or end,
capable of production, without parts, one and universal;
Sookshmam Alingam Achetanam Anadinidanam Tatha Prasavadharmil
Niravayavam Ekameva Hi Sadharanam Etat Avyaktam II
(iv) Viroopaksha Panchasikha also says,Pradhana, say the wise, is the
avyakta, which is without beginning or middle, beyond mahat, and
permanent. It is the collective form of the three qualities;
Anadimadhyam Mahata: Param Dhruvam
Pradhanam Avyaktam Ushanti Shooraya: II
(v) The Samkhya Sutra (VI-39) says, Satva and the rest are not qualities
of that Brahmam, because they are the qualities of that avyakta;
Sattvadeenametaddharmatvam Tadroopatvat
Thus the Prakruti called Avyakta is explained here.
(vi) By the word Avyakta the Brahmam is indicated. In Brahma Sutra (III-
2-23) it is said, that Brahmam is avyakta for the scriptures say so;
Tadavyaktamaha Hi.
(vii) ^ree Adi ^onkaroexplains this with the following 1/edastatements -
Mugdoka Upanishad (111-1-8), He is not to be felt by the eyes, nor by
the speech, nor by the other senses, nor by penance, nor by actions;
Nachakshusha Gruhyate Napi Vacha Nanyaidevois Tapasa Karmana
Va. Further this has been evidenced through Brahararjya Upanishad
(111-9-26), Murjdaka Upanishad (11-1-6) and Taitreeya Upansihad (II-
7-1).
(viii) Again Sree Adi ^opkoroquotes theSreemad Bhagavat Geeta (verse
11-25) also - this atman is said to be unmanifested, unthinkable and
immutable. Therefore, knowing it as such you should not grieve;
Avyakto'yamachintyo'yam Avikaryo'yamuchyate I
Tasmadevam Viditvainam Nanushochitumarhasi II
(ix) The Linga Puraga says that avyakta means Vi§hgu. The names of
Vifhgu, who is ever capable of creation, are Pradhana, Avyaya, Yoni
[origin), Avyakta, Prakruti and Tamas. This name stresses that
Sreedevee is in the form of Vi$hgu;
Z-
Pradhanamavyayam Yoni: Avyaktam Prakrutis Tama: I
Vishnoretani Namani Nityam Prabhava Dharmina: II
• (x) Sree Adi Sankara in his commentary of Vi$hguSahasranamam for
the 305th name - Vyaktaroopa: - his gross form as universe can be

i? 374
 ^ftHfrTHT Sree Lalita Sahasranamam

clearly perceived. (It need not be mentioned that this is opposite to

the meaning of Avyakta).
399. Vyaktavyaktasvaroopirjee -
(i) One who is in a manifest as well as un-manifeststate.
(ii) To start with Vyakta, the category mahat, is called so because it was
first manifested and also from its greatness. This name can be split
as Vyakta + Avyakta. Since Vyakta, manifested, i.e., egoism the
product of the above, Avyakta. Thus She is in the form of Mahat
and Ego.
(iii) In some schools, this name is taken as two names Vyakta and
Avyaktasvaroopirjee, and they take name Brahmajanani (822 and
823) as a single one. (Sree Bhaskara Rayar says, if 822 and 823 are
taken as two names, 819 Sarvontaryaminee has to be treated as
two names. But as per paribhasha verse this is a single name).
According to this view, vyakta is the supreme egoism, for supreme
egoism is in the form of Tripurasundaree, because She is manifested
in the category of egoism.Or, She is in the form of both manifested
and un-manifested. That is, She is and is not subjected to the
modifications of the elements.
(iv) The Linga Purarja says, Vyakta is called sat (existence), as it is the
second modification of the elements; avyakta is called asat because ,
it is devoid of that modification;
Bhootabhavo Vikdrena Dviteeyena Sat Uchyate I
Vyaktam Tena Viheenatvat Avyaktam Asat ItyapiW
(v) Vyakta is perishable and ayakta is imperishable. She has both the
characters. The Matsya Purarja says; Uktam Aksharamavyaktam
Vyaktam Ksharam Utahrutam.
(vi) Vyakta is individual and avyakta is collective form. This has been
mentioned in the Narasimha Purarja as, the avyakta is known as
collective and vyakta, Oh lord of ascetics, is individual; Samshtim
Viduravyoktam Vyaktam Vyashfim Muneeshvara: I
(vii) According to the BrahmandaPurarja, the wise say the twenty three
categories are meant by the word vyakta and by the word avyakta,
the supreme nature;
TrayoVimshati Tatvani Vyakta Shabdena Suraya: I
Vadantyavyakta Shabdena Prakrutim Cha Param TathaW
(viii) By splitting this name in three different ways - vyakta, avyakta and

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 sftcifcidi Sree Lalita Sahasranamam

. •. vyaktavyakta; thus there are three kinds of lingas (of Shiva). Sheis in
all the forms. The three kinds of lingas are described in the Brahma
Vaivarta Puraija - there are three lingas, name\ySvambhuva (self
originating), Banalinga (got from a certain river) and Sailalinga(made
of stone); these are respectively called Vyakta, Avyakta, and
Vya ktAvyakta.Vyakta, they say, gives salvation, the Avyakta gives
worldly happiness, a nd Vyaktavyakta gives both happiness and
salvation. The Banalinga is said to be thatwhich outweighs even two
or three tulas (a measure of weight). The rest arecalled Saila (mere
stone) by the learned;
Svayampuvam Barjalingam Shailalingamiti Tridha I
Keertitam Vyaktamavyaktam Vyaktavyaktamitikramat II
Vyaktam Bhuktipradam Muktipradamavyaktamuchyate I
Bhuktimukti Pradam Lingam Vyaktavyaktam Prachkshate II
Dvitristulam Samaroodham Vruddhimeti Na Heeyate I
Tat Bhanalingamuditam Shesham Sailam Vidurbudha: II
(ix) She is manifested (avyakta) in those whose deeds are ripened; and
not manifested (avyakta) in those who are bound by the noose of
Maya. The Shaktirahasya says when it describes the descent of the
Shakti into man - how do you say that the supreme Shakti, which is
all-pervading descends, the descent is from above downwards; only
that which has form and is not all-pervading can descend? True, She
is all pervading, eternal, co-exist with Shiva; yet She is hidden in
those who are bound by the noose of impurity, action, etc., and
manifested in them whose sins are burnt out, in this way She is said
to descend;
Vyapinee ParamaShakti: Patitetychyate kadam I
Urdhvat Adho Gath Pato Murtasyd Sarvagasyacha II
Satyam Sa Vyapinee Niyta Sahaja Shivavatstithal
Kimtviyam Malakarmadhi Pashabaddheshu SamvrutaW
Pakvadosheshu Suvyakta Patitatyupacharyate I
400. Vyapinee -
(i) One who is all pervading.
(ii) As per discussed earlier, in the 397th name Moolaprakruti, She is
called allpervading, because She assumes the forms of the three
creations of the threefold egoism. Hence She is Vyapinee.
(iii) In Devee Upanishad we read as;

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 ^ree Lalita Sahasranamam

Ekaiva Sarvatra Vartate, Tasmaduchyate Eka\

Ekaiva Vishvaroopirjee, Tasmaduchyate NaikaW
(iv) Saptashatee (XI-5) says;
Tvayaikaya Pooritamambayatat Ka Te Stuti: Stavyapara'parokti: II
(v) 282nd name — Sahasrasheershavadana, 283 — Sahasrakshee and 284
-Saharapadmay be referred.

Thu^s ends the fifth Kala called Jvalinee.

♦ **

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 Sree Lalitd Sahasrandmom

Section 6: Ruchi Kala

I 401 Vividh akara - RR^iqjki

(i) One who has multi forms.
(if) In 397th name Moola Prakruti, different forms of creation viz.,
Prakruta, Vaikhareeka and Koumara were explained. She is in those
forms.
(iii) The order of creation of the universe was explained so far.
(iv) We read in Saptashatee (XI chapter) also as; Roopairanekair
Bahadhotma Moortheem Krutva'mbike Tatprakaroti KanyaW
(v) 824th name Bahuroopa may also be referred.
402. Vidyavidyasvaroopirjee - Rlt-d
(i) One who is in the form of both knowledge and ignorance.
(ii) Vidyd (knowledge) means self realisation. In this context Avidya
does not exactly mean ignorance, but the knowledge in the form of
the last modification (of duality, i.e., just before realisation). These
two are mentioned as forms of Sreedevee here. Vidya and Avidya
are explained in the Isavasya Upanishad (11th verse) ; one who
simultaneously knows both knowledge and ignorance having
crossed over the death by ignorance attains immortality by
knowledge; AvidyayaMrutyum TeertvdVidydya'mrutatvam Asnute.
(iii) The Bruhanndradiya Purdrja also says, the supreme Shakti of
Vi$hrju, capable of absorbing the universe, in the form of existence
and non-existence, is sung by vidya and avidya;
Tasya Shakti: Para Vishnor Jagatkarya Parikshama\
Bhavabhavasvaroopa Sa Vidya'vidyetigeeyate II
(iv) In DeveeBhdgavatam also, ShebeingBrahmamHerselfis very difficult
to attain and is in the form of vidya and avidya;
Brahmaiva Satidushprdpa VidyavidyaSvaroopirje
In another place, "Oh king, know, that vidya and avidya are two
forms of Sreedevee; by one men is freed, by the other they are
bound;
Vidyavidyeti Devya Dve Roope Janeehi Parthiva I
Ekaya Muchyate Janturanyaya Badyate Puna: II
(v) Vidyd, the knowledge in the form of the last modification of duality
or of the false knowledge (karmavrutti). Avidya, confused
,11
|| I
' .1 378
 $ tn I h h Sree Lalita Sahasranamam

knowledge of separateness; i.e., the knowledge of wrongly

recognising one to the other. Sva, the knowledge belonging to
supreme Brahmam; because according to one lexicography, sva
means - relations and self; roopa - these three are Her forms.
(vi) Linga Puraga says Shiva has three forms, Bhrdnti, Vidya and Para.
The knowledge of different objects is called Bharanti (confused) by
the learned. Knowledge in the form of self, is called vidya
Knowledge concerning Brahmam without ambiguity is called para
(supreme):
Brantir Vidya Param Cheti Shivasvaroopamidam Trayam I
Artheshu Bhinnaroopeshu Vighnanam Brantiruchyate II
Atmakarerja Samvittirbudhair Vidyeti Kadyate I
Vikalpa Rahitam Tatvam Paramityabhiteeyate II
403. Mahakameshanayanakumudahladakoumudee-

(i) One who gladdens the eyes of Mahakameshwara as the moon

gladdens the lilies in water.
(ii) Mahakameshwara indicates one who is mahan (great) as well as
Kameshwar. Kameshwaree is one of the names of Sreedevee.
Kameshwarar is one of the names of Paramashiva.
(iii) One who is Mahakaman (kamam means amorousness) as well as
Eshwar is Mahakameshar.
(iv) Mahakameshar looks at Sreedevee and due to the consequential
happiness, his eyes gladden. Sreedevee is described as a Moon to
gladden his eyes. Kumudam means flowers Lily, Kairavam, Rakta
Pankajam and Red Lotus. Koumudam is the name for the full moon
day of the month Karthikai. Yadava dictionary says;
Kumudam Kairave Raktapankaje Kumuda: Kapou I
Koumuda: Kartike Masi Chandrikayam Cha KoumudeeW
(v) Ku - lower, muda = happiness; kumuda means the happiness gained
due to welfare of worldly affairs. Since the sorrow also comes
alongwith that it is mentioned as lower one. Kumuda also means -
one who needs mercy. In the Shasvata dictionary we read as;
Krupane Kumude Kumude. In the dictionary called Vishvam it is
mentioned as; Syatkumuda Krupane'nyavat.
(vi) That is, She gives liberation (Ahladam) by taking along (nayana), to
those who pray to Mahakameshar, who involve in the worldly

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 Sree Lalita Sahasranamam

affairs/happiness and who need mercy. In other words, the meaning

of this name is, She is like the moon, which gives cool light to
liberate them, has compassion on those who have interest in the
worldly affairs and takes them along to Shiva.
(vii)That is, this name has two meanings - 1. Like the Moon gladdening
the flowers like eyes of Mahokamesha. 2. Like the Moon which
gives liberated bliss to those who have interest in the worldly affairs
and takes them along to Shiva.
404. Bhaktahardatamobhedabhanumadbhanusantati: -
x^Ml^H^l ^<4 ’xtR:
(i) One who is like the bunch of Sun's rays, dispelling the darkness of
ignorance in the minds of the devotees.
(ii) Banu - rays. Banuman - Sun. The ignorance in the minds of the
devotees is the darkness. She removes it and hence compared to
Sun.
405. Shivadootee -
(i) One who has Shiva as herald.
(ii) It is a famous story in Devee Mahatmyam (8th chapter) that - when
Sreedevee was ready to wage the war with Sum ba and Nisumba,
She had consideration on them and wanted to give a chance for
them to give refuge, She sent Paramashiva himself as her
messenger; \
J:
Sa Chaha Dhoomra Jatilomeeshanamoparajita\ ,
Dootastvam Gaccha Bhagavan Parshvam Shumbhanishumbhayo: II
4 (Hi) In Padma Purarja (Pushkara Kanda ), it has been mentioned that the
name of the deity in the holy waters called Pushkaram is
Shivadootee.
A 406. Shivaradhya -
(i) One who is fit to be worshipped by Shiva.
(ii) It is mentioned in BrahmdndaPurdfja that Shiva himself worshipped
Sreedevee. By meditating Her and on account of the strength of
yoga, He became the head of all Siddhis (Eshwaron) and Ardho
NareEshwaran;
Shivopi Yam Samaradhya Dhyanayoga Phalenacha I
Eshwara: Sarvasiddheenamardhanareeshvar' Bhavat II
(Hi) She is in the form of four groups worshipped by Shiva.

380
 ^fhnfrldl Sree Lalita Sahasranamam

407. Shivamoortti: - Ricnjlrf:

(i) One who has Shiva himself as Her form.
(ii) The non-differentiation between Shiva and Shakti is discussed here.
Sruti says, one Rudra hidden in all beings, he is with Maya, with and
without organs. He is Sreedevee herself, and is not separated from
Her. By knowing this, one attainsimmortality.
Eko Rudra: Sarvabhooteshu Goodha: Mayarudra: Sakalo Nishkalashcha I
Sa Eva Devee Na Cha Tadvibhinna Hyetat Gnatvaivamrutatvam Vrajanti II
(iii) The same sense is conveyed in names .665 - Ekakinee, 725 -
Dakshirjamoortiroopirjee, and 861 - Kantardhavigraha.
(iv) She has an auspicious form.
(v) Shiva - beneficent, Moorti - form; or Shiva - salvation, Moorti - form.
Because salvation is the realization of the very self. The faura
Samhita (XIV chapter) says - now I shall explain concisely to you the
nature of salvation. Hence the supreme salvation is the realization
of the Self, those who were bound by avidya, are freed by vidya.
Tasmadatma Svaroopaiva Para Muktira Vidyaya\
Pratibaddha Vishuddhasya Vidyaya Vydgyate'naghe II
(vi) In Sree Rudram also;
Yate Rudra Shiva Tanooraghord'papakdshinee I
Taya Nastanuva Shantamayd GirishantdbhichakasheehiW
Again Sree Rudram (X Anuvdhom) we read;
Yd Te Rudra Shiva Tanoo: Shiva Vishvahabheshajee I
Shiva Rudrasya Bheshajee Taya No Mruda Jeevase II
In Sree Mahabharata also, it is mentioned that Paramashiva has one
crude body and another auspicious giving body. Learned people say that
those two bodies alone split into hundreds of various other forms.
Sree Anantharamo Deekshitar's book on Sree Rudram Page 43 says;
Dvee Tanoo Tasya Devasya Vedagnna Brahmand Vidu: I
Ghora Chanya Shiva Chanya Te Chaiva Shatadha Puna: II
(vii) 736th name - Muktido, 737 - Mukti Roopinee and 839 - Mukti
Nilaya may be referred.
408. Shivamkaree -
(i) One who dispenses happiness/ auspiciousness. I
(ii) Shiva means auspicious or kalyanom. She does this.
I
(iii) She makes her devotees happy by removing the noose of avidyaand
leads them to Brahmam, which is to be attained by liberated souls.
I
i

381
i
 Sree Lalita Sahasranamam

(iv) Vasinee and otherDevees pray Sreedevee by the name Agnano

Dhvanta Deepika (993rd name) also.
409. Shivapriya - f$|cif£)4i
(i) One who is the beloved of Shiva.
(ii) Or She has Shiva as Her lover.
410. Shivapara - I$Icn4I
(i) One who is above Lord Shiva.
(ii) Since Shiva is owner of Sreedevee, She is considered above him.
(iii) Sree Adi Sankara, in his Soundaryalaharee, (1st verse) mentions as;
Shiva: Saktya Yukto...
(iv) She has only Shiva above Her.
(v) She guides Shiva to Her devotees.
411. Shishfeshta -
(i) One who is dear to the righteous people.
(ii) She likes virtuous people.
(iii)She is liked by upright people.
(iv) She likes the actions destined in Vedas.
• (v) The character of a righteous person is; origins from faithful actions.
Vi$hqu is the head of qualities; (Acharaprabhavo Dharma
Dharmasya Prabhurachyuta: - Verse 17 of the closing remarks for
■) Vi$hquSahasranamam).
■ (vi) In VashishtoSutra explains Shistas (virtuous people) as who have
i
1 control of organs, speech and the body, who have hereditarily
adopted Vedas and Vedangas and who have their goals in
I- accordance with Vedas. These people are to be known as upright
people;
i Na Panipadachapalo Na Netrachapalo Bhavet I
*
Na Cha Vagangachapala Iti Shishfasya Gochara: II
Paramparyagato Yesham Veda: Saparibrumhana: I
Te Shishta Brahma nd Gyeya: Sruti Pratyaksha Hetava: II
(vii)She is worshiped as per the prescribed actions. God has to be
adored as per the prescribed actions to the individual Ashram and
race/ religion, not by mere flowers, sandal, etc.;
Svasvavarqashrama Dharmai: Samyag Bhagavadarpitai: I
Yatpoojanam Na Tadgandha Malyddeenam Samarpanai: II
(viii) Sree Adi Sankara in his commentary of Vi$hquSahasranamam for

382
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 <4$-iihH Sree Lalita Sahasranamam

the 317th name - Shishfeshta: mentions;

I. He is liked by the knowledgeable people (Shishta).
II. He likes the knowledgeable people (Shishta) (Sreemad Bhagavat
Geeta verse VI1-17 is quoted here).
III. He is adored by Shishta.
412. Shishtapoojita - Rlg^Rdl
(i) One who is worshipped by the great people.
(ii) The characters of great people were explained in the previous
name.
(iii) She is adored by the wise people.
(iv) Those wise people, who are blessed by Her are respected
everywhere.
(v) In Saptashatee (IV chapter) also the same sense is conveyed;
Te Sammata Janapadeshu Dhanani Tesham
Tesham Yashamsi Na Cha Seedati Dharmavarga:\
• (in-some books it is written as Banduvarga:)
Dhanyasta Eva Nibhrutatmajaprutyatara:
Yesham Sadhd'bhyudahyada Bhavatee PrasannaW
413. Aprameya - Biy^qi
(i) One who is immeasurable.
(ii) Prameya means She is measurable. This is not possible and hence
Aprameya.
(iii) The letter 'A' indicates Brahma, Vi$hgu, etc. She is to be known, or
measured by them only.
(iv) Ap - water. Aprameya abiding in water. In Sruti (Ratri Suktam and
Devee Upanishad) also we read as; "my origin is in the water of the
ocean"; MamaYonirapsvanta: Samudre.
(v) Sree Adi Sankara in his commentary of Vi$hrjuSahasrandmam for
the 46th name - Aprameya mentions;
Since He does not have the qualities like sound, etc., he cannot be
practically recognised by organs; not even by inferences, because there
are no symbols relating to him; cannot be frozen through comparisons,
because there are no comparisons, since he himself is undefined. He
cannot be recognised by signification also. If he is not there then what
will happen to the auxiliaries/supporting evidences. He cannot be
recognised by the proof of negation also. He cannot be recognised by
form, as witness to a non-form and proof of sastras. There is no surprise

383
 frlHI Sree Lalita Sahasranamam

for the knowledge understood by proof, then how he is understood by

sastras - he is the witness for all the proofs and he is in the form of
explanation for all these. There is no room for further proof. Still since it
is a great thing, by removing the false matters, which are not of the
universal absolute (tot), the Sastra becomes the evidence. Thus since he
is the in the form of witness, he is Aprameya:. The below is the
translation from Kamakofi Gochastanam - from Sree Adi
^on/coro'scommentaries;
Shabdadi Rahitatvanna Pranyakshagamya: I
Napyanumanagamya: Tadvayapta Lingabhavan I
Napyanumanasiddhi: Nirbhagatvena Sadrushyabhavat I
Napyarthapatthigrahya: tadvinanuprapadyamana
Syasambhavdt\Napyabhavagochara: Bhavaroopatvat, Abhavabhavat
Yadyevam, Shastrayonitvam Katham?
Uchyate Pramanadisakshitchena Prakashasvaroopasya
Pramanavishayatve'pi Adhyastatadroopanivartakatvaina
Shastrapramarjakatvamiti Aprameya: SakshiroopatvatW
414. Svaprakasha -
(i) One who is self luminous.
(ii) She has luminary powers, which is nothing different from Her. With
her lustre only the other objects get light. There is no object
i
luminating Her. She is self luminous and self splendour;
i (iii) Brahadararjya Upanishad (IV-3-9) says, here this person becomes
ft
1 self luminous; Atrayam Purusha: Svayam Jyoti:
Na Tatra Sooryo Bhati Na Chandra Tarakam
Nemavidyutobhantikuto'yamagni:
Tameva Bhantamanubhati Sarvam Tasya Bhasa Sarvamidam VibhatiW
(iv) Su - much, ap- water, prakasha - manifested. Hence this can also
be interpreted as She shines much brighter in water.
415. Manovachamagochara -
(i) One who is beyond the range of mind and speech.
'ii) That is, She is not comprehendible by mind and speech. Sruti also
(Taitireeya Upanishad 11-9-1) says, from whence speech and mind
turn away unable to reach; Yato Vdcho Nivartante Aprapya Manasa
Saha.
(iii) In VishrjuPurarja, Prahlada says, "I bow down to the supreme
Ishvaree whotranscends speech and mind and who can be grasped

384
 Sree Lalita Sahasranamam

by the wisdom of the wise alone";

Yateetagochara Vacham Manasam Chdvisheshanal
Gnanignanaparichchedya Vande Tameesvareem Param II
(iv) She is in whom is not to be found any object of thought or speech.
(v) By mentioning mind and speech, all the eleven organs and Para,
etc., speeches are indicated.
(vi) These have their own ways of understanding the objects. Only if the
objects to be understood are within some limits, these organs can
recognise them. But whatever Sreedevee has are all limitless/
boundless/ infinite. Hence She does not have anything, which mind
and other organs can recognise - Manovachamagochara.
(vii) When read with the previous name (in the verse), 'A' is to be
prefixed to the name, then it can be split as Amano + Vachama +
Gochara. That is She is beyond the reach of those whose mind and
speech are immature; Alternatively She can be reached only by
those whose mind and speech are mature.
(viii) Katopanishad (IV-11) says, by mind alone it should be perceived,
etc.? This contradiction is removed in the Bhamati by adding
"immature and mature or not purified and purified" respectively to
the word "mind".
416. Chichchakti: - :
(i) One who is in the form of energy called Chit.
(ii) Chitshakti, the power of removing ignorance and is also termed
chaitanya. Since Sreedevee is in the form of knowledge She got this
name.
(iii) According to the Svetasvatara Upanishad (V-l) - in imperishable and
infinite highest universal absolute (Parabrahmam), wherein the
two, vidya and avidya are hidden, one is imperishable and the other
is perishable, She who rules these two is different from either;
Dve Akshare Brahmapare Anante Vidyavidye Nihite Yatra Goodhe I
Ksharam Tvavidya Hyamrutam Tu Vidya Vidyavidya Esshate Yastu Sonya: II
(iv) In Devee Bhdgavatam (V book) - Oh king, in all beings, there is
shakti with all its powers, any being devoid of that shakti becomes
like a corpse. That Chit-Shakti is in allbeings that is her form;
Vartate Sarvabhooteshu Shakti: Sarvatmana Nrupa I
Shavavachchaktiheenastu Pro nee Bhavati SarvadhaW
Chitshakti: Sarvabhooteshu Roopam Tasydsta Deva Hi II

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 Sree Lalita Sahasranamam

(v) Chit, according to the Yaskar, who wrote the grammar for the
language of Veda, means comparison; Chitiyutmayam. The same is
written by Parjini (VI11-2-101) in his grammar book on languages, as;
Chititi Chopamarde Prayujyamane. This method is to describe one
unknown object by comparing it with a known object. The
knowledge of comparison is Sreedevee herself.
(vi) In Saptashatee (V chapter) we read as;
Chitiroopena Ya Krutsnam Etad Vyapya Stitajagat\
Namastasyai Namastasyai Namastasyai Namo Nama:\\
417. Chetanaroopa -
(i) One who is in the form of consciousness (chaitanya).
(ii) The chetana energy in all the beings is Sreedevee only. In
Saptashatee this has been prayed as - Chetana means inner sense
Only because of this, we can recognise the objects shown by eye,
ear and mind. Only through the action of this we can recognise the
availability of this. Not by any other means;
Yadevee Sarvabhooteshu Chetanetya Bhideeyate I
Namastasyai Namastasyai Namastasyai Namo Name: II
(iii) \n_Kenopanishad (First Kanda) says; Srotrasya Srotram Manaso •
Mana.
(iv) Samkshepa Sareerakam says, the pure chit shakti of the supreme
.1
Lord is called chaitanya; Chitshakti: Parameshvarasya Vimalo
Chaitanya-mevochyate.
(v) In the Goudapada'sSree Vidya Sree Vidya Ratna Sutra (3) also it is
■
mentioned that, Shakti is chaitanya itself; Chaitanya Swaroopa
Shakti:
t (vi) The first verse DeveeBhagavatom itself says, we meditate upon that
primeval Vidya, which is in the form of chaitanya of all, and which
guides our senses; Sarvachaitanya Roopam Tam Adyam Vidyam Cha
Deemahi \Bhddhim Ya Na: Prachodayat
(vii) ln the Taitreeya Upanishad, (11-8-1) - The letter 'SA' is in the form of
Chitshakti only - thus the holy Sree Sankararagyar explains it in his
commentary called Vidyaratna.
418. Jatfashakti: -
(i) One who manifests as the mechanical forces of the inanimate
creation.
(ii) A certain modification of maya, which is correlative to the power
.t

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 Sree Lalita Sahasranamam

which creates the animate world and simply denotes the creative
energy.
(iii) The Vi$hrjuPurarja says, the energies of all beings are not to be
grasped by our intellects. The creative energies of Brahmam are a
hundred times more difficult to grasp; they are in him as heat is in
fire. The Brahmam is only the instrumental cause of the creation of
the world. The creative energies are the material cause. Except the
instrumental cause, the creative energies depend on nothing. An
object becomes itself by its own energy;
Saktaya: Sarvabhavanam Achintya Gnana Gochara:\
Shatasho Brahmarjas Tastu Sargadya Bhavashaktaya: II
Bhavanti Tapasam Shreshta Pavakasya Yathoshnata\
Nimittamatramevasou Srujyanam SargakarmarjiW
Pradhana Karaneebhoota Yato Vai Srujya Shaktaya: I
Nimittamatram Muktvaikam Nanyadkinchida Pekshate II
Neeyate Tapasam Shreshta Svashaktya Vastu Vastutam II
419. Jatfatmika - 'HSifr^T
(i) One who is the innermost essence of all mechanical forces.
(ii) It has been mentioned above that this static universe is the specialty
of cosmic manifestation.
420. Gayatree - <in41
(i) One who is in the form of Gayatree.
(ii) Veda says Gayatreem Chandasam Mata - Gayatreemantra is the
mother of all mantras. The Gayatreemetre has 24 characters. In
Sreemad Bhagavat Geeta (X-35) Lord Sreekri$hrjasays; Gayatree
Chandasamaham. In Koorma Purarja also the same is conveyed as;
Gayatree Chandasamasi.
(iii) According toPadma Purarja, Gayatree is a daughter of a shepherd
(Gopakanya), a junior wife of Brahma. Once when Brahma was
performing a sacrificial fire (Yaga), he called his wife Savithri. She
told that Lakshmee and others are yet to come and that she would
come with them. With this Brahma got wild and brought adaughter
of a shepherd from Shakti(gopakanya), and told Vi$hrju that they
would go quickly to the yaga and there is a Devee called Gayatree
there. Vi$hrju also said "She is given by me to you:you marry her as
per the Gandarva method". Brahma did so. (For the word
Gopakanya - Go has several meanings. One of them is Veda. Those

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Sree Lolita Sahasranamam

who guard Veda are Gopar).

(iv) Gayatree protects those who recite her mantra. Gayatree kalpa
says; Gayantam Trayate Yasmat Gayatree Tena Gadyate.
Other reasons - DeveePuraga says; Gayanat Gamanatvapi Gayatree
Tridasharchita - Devas worship Gayatree by singing and nearing
her.Chandogya Upanishad (3-12-1) says; Gayatree Cha Trayate Cha -
singing and protection.Maha Vashista Ramayana says;
GayatreeGayanatmatvat - Since She is in the form of songs, She is
called Gayatree.
(v) Padma Purarja says that Sreedevee is in the form of Gayatree •
"Especially after taking bath in the holy pushkara, my mantra has to
be recited. I dwell in the eight letters (eight letters in every group). I
am always omnipresent;
Visheshat Pushkare Snatva Japen Mam Veda Mataram I
Ashttakshara Sthita Chaham Jagadvyaptam Maya Dvidam II
(vi) Ordinarily recited Gayatreemantra has 3 groups and the complete •
Gayatreemantra has four. It is told that Brahma absolved the first
three groups as a capsule form of Rig, Yajur and SamaVedas. The
fourth one is a gist of AtharvanaVeda. It is said that since this is a
very special one, to know it, we need to have Upanayana again. It is
told that SreeBhaskaraRayar also had Upanayana again and learnt
Atharvana Veda.
(vii) lt is well known that Sreemad Ramayana includes Gayatreemantra
and the 24 verses are read as Gayatree Ramayana.
(viii) Tripura Tapinyupanishad advises that Panchadaseemantra has the
meaning of Gayatreemantra in every group. This has also been
explained in NityaShoshikarnavam. SreeBhaskaraRayar also in his
Varivasya Rahasya explains this.
(ix) In Mahashodanyasa (Prapancha Nyasa), it has been mentioned that
( She is in the form of three Gurjas.
421. Vyahruti:
i. z

'J (i) One who is in the form of Vyahrutis (invocations).

L (ii) Some special mantras are called Vyahrutis. Before creating this
I1 I world Brahma chanted the Prarjava mantra'Om', by joining the first
'■J letters of three Vedas ('ZV, 'U' and 'M'). Then he chanted 'Booh',
'Bhuvah and 'Suvah' and then created the world. It expanded to
K chant the words 'Mahah', ‘Janah', 'Tapah' and 'Satyam' and
bll
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 sficftcTHT TTFUHnnr Sree Lalita Sahasranamam

expanded as seven worlds. Hence the Praijava the names of these

seven worlds are called Vyahrutis. She is in this form.
(iii) According to Vayu Purarja, She is in the form of Vyaharanam that is
pronunciation - you were addressed by me and hence you
approached me. Hence you are the Vyahruti;
Mayabhivyahrutam Yasmat Tvam Chaiva Samupastital
Tene Vyahrutirityevam Nama Te Sddhimeshyati II
(iv) It can be said that this and the next two names respectively
indicate * 'awekenfJdgrat/?), dream(Swopna)anddeep
sle'ep(Sushupt/)states. 41^rd name Dwijavrundanishevita may be
referred.
422. Sandhya -TFW >
(i) One who is in the form of SandhyaDevee (deity of twilight).
(ii) Sandhya means sound meditation. £he is worshipped with the idea
of the non separation of ourselves.
(iii) Sandhya means junction (time of night hnd day) or meditation. The
meeting of day and night occurs both in the morning and in the
evening. Similarly the junction occurs at the noon and midnight
also. These junctions (morning, noon and evening), the Brahmins
(dwijas, those to whom the Upanayana has been done) worship
with the integrated thought and that of chaitanya, which is in the
Sun. That kind of worship is the real meaning of Sandhya. In that
way worshipped Gayatree and Brahmam are one and the same. It is
told that Sreedevee is in the form of Gayatree and the Brahmam are
one the same. The below verses in this connection may be referred;
Sandhyeti Sooryagam Brahma Sandhyanat Avibhagata: I
Brahmadyai: Sakalair Bhootais Tadamshai: Sachchidatmana: II
Tasya Daso'hamasmeeti So'hamasmeeti Ya Mati: I
Bhavedupasakasyeti Hyevam Vedavidovidu: II
\ (Mahabharatam) - I
Na Bhinnam Pratipadyeta Gayatreem Brahmarja Saha I
Sahamasmeetyupaseeta Vidhina Yena Kenachit II
(Vyasa)
Brahmadyakara Bhetena Ya Bhinnd Karma Sakshinee I
Bhashvateeshvara Shakti: Sa Sandhyetyabhihita Budhai: II
(Bharadvaja Smruti)
Gayatree Sashiras Tureeya Sahita

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TTo^FTTmT Sree Lalita Sahasranamam
X

SandhyaMayeetyagamairagyataTripure Tvameva
Mahatam Sharmapradd Karmanam
(Lagustuti)
. Madavar says "hence this word indicates the Devee to be worshipped
during the junction of day and night."
Note: As per Tantra Sastras during Sandhya period, arghya has to be
given aiming the mainly worshipped deities. It has been lined that this
arghya has to be given after the Vedic Sandhyavandanam. In this
fashion, Sreevidyopasakas, who have been invocated with Pancha-
dasheemantra (something above Shodasheemantras also) give Arghya
in the all the four Sandhyas. This type of giving Arghya is called Sree
Vidyd Sandhyavandanam according to Sakta Tantra Sastra.
(iv) This Sandhya is the mind-born daughter of Brahma. This story
follows; once when Brahma was meditating, a beautiful girl
originated. Thus formed girl was called as Sandhya. She did a very
malicious penance and by giving up her body, became Arurjdati,
wife of sage Vashita. The below verses in purarjas are seen. The
KalikaPuragasays "Born from his mind, beautiful in form, having
beautiful limbs, named Sandhya, she is the victorious deity of the
twilight. Because she was born to Brahma, while he was engaged in
meditation, she is known as Sandhya";
J Tada Tan Manasa Jata Charuroopa Varanganal
Namna Sandhyeti Vikhydta Sayam Sandhya JayantikaW
I Brahmarjo Dhyayato Yasmatsamyagyata Varanganal
Ata: Sandhyeti Loke'sminnasya: Khyatir BhavishyatiW

i Bhagovatee Purdrjam says;

Yd Sa Sandhya Brahmasuta Manojatd Pura'bhavat I
i Tapastaptva Tanum Tyaktva Saiva Bhoota Hyarundhatee II
(v) In RenukaPurarja, it is said that, three pulses viz. Ida, Pingala and
Susumna are integrated in the body. Similarly Sandhya is an
integrated form of threeDevees Mahakalee, Mahalokshmeeand
Ekavira;
Idaikasya Mahakalee Mahalakshmeestu Pingaldl
Ekaveera Shushumneyamevam Sandhya TrayatmikaW
(vi) According to Dhaumya a one year old girl is called
Sandhya.Sreedevee is in that form also.

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 Sree Lalita Sahasranamam

(vii)The three names Vyahruti:,Sandhya and Dvija Brunda Nishevita

respectively indicate awaken, dreamanddeep sleep states. The
further explanation on this can be seen in the next name.
423. Dvijavrundanishevita- f^via^A^Rdl
(i) One who is well worshipped by the groups of twice born.
(ii) She has been well meditated by all the twice born - Brahmins,
Kshatriyas and Vysyas. (One birth from the mother and the other
during the Upanayanam to understand Gayatree mantra).
(iii) She is so worshipped because she is Sandhya. The RenukaPurarja
says - this Sandhya is to be worshipped by Devas, the twice-born
and by great souls, in sitting down, in lying down, in moving about,
in eating and she is Renuka herself;
Sandhyaika Sarvada Devoir Dvijair Vandya Mahatmabhi: I
Asane Shayane Yane Bhojane Renukaiva Hi II
A Brahmin who does not worship Sandhya, is no more a Brahmin. He is
unfit to do any other religious actions. Sastra says, even if he does any
actions, it will be fruitless. The importance of worshipping Gayatree has
been described in detail in DeveeBhagavatam (lllhSkanda).
(iv) It can be said that the three names (421, 422 and 423)
Vyahruti:,Sandhya and Dvija Brunda Nishevita respectively indicate
awaken, dreamanddeep sleep states. Vyahrti is the operation of
speech and indicates the waking state. Sandhya, because it is
between the other two, indicates the dreaming state, since the
Veda Sutra (111-2-1) says, "In the intermediate place there is a
creation, for the scriptures say so." And it means the dreaming
state. Dvija also means birds and hence the jivas, by all these three
states Sheis worshipped (sevita) by realising union (n/) with her. The
sleeping state; as birds fatigued with flight, fold their wings and
enter their nests, so that tired jivas quitting the waking and
dreaming states, are absorbed in the supreme Brahmam. The
Brahadaranya Upanishad (IV-3-19) says, "just as in this sky a hawk
or an eagle after a long flight closing its wings goes to its nest, so
does this person rush to that goal, where by sleeping he neither
desires, nor dreams." Thus these three names indicate that She is
worshipped in all the three states.
Tadyatha'sminnagashe Shyena Va Suparno Ual
Viparipatya Sranta: Samhatya Pakshou SamlayayaivaW

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 Sree Lalita Sahasranamam

Dhriyata Evamevayam Purusha Etasma Antayadhavatil

Yatra Supto Na Kanchana Kamum Kdmyate Na Kanchana Svapnam
Pashya till
(v) Chandokya Upanishad (VI-8-1) also, "Oh child, there he becomes
seized of Brahmam";Sadd Samya Tada Sampanno Bhavati
(vi) The four names 420, 421, 422 and 423 were discussed individually.
When all these four names are merged a complete sentence is
formed get; Gayatree Vyahruti: Sandhya Dvijavrundanishevita -
Sreedevee in the form of Gayatree, is worshipped or chanted by
Brahmins through VyahrutimantraBooh-bhuvah-suva:, during
Sandhya times.
424. Tatvasana - dcMitHdi
(i) One who has a seat constituted by the Cosmic Elements (36 tatvas).
(ii) Sankhyas say that there are 24 tatvas from Moolaprakruti till earth.
One religion says there are 96 tatvas. Thus the number varies in
different schools. The details can be seen in Sreemad Bhagavatam •
(ll'hskantam, 22nd chapter).
Saiva Sastras and SdktaSastras unanimously accept that there are 36
tatvas from Shiva till Prithvee. She has these 36 tatvas as her yoga seat.
(iii) One other meaning is that She pushes out the tatvas, i.e. She is
beyond all these tatvas. For the 906th name Tatvadhika it has been
interpreted that She continues even when these tatvas are
destroyed.
425. Tat-TRT
(i) One who is in the form Tat.
i (ii) The word tat signifies the revolution of mind, as Sreedevee revolves
in the Buddhis of all the souls She is signified by the word tat.
(iii) Sree Adi Sankara in his commentary of Vi$hrjuSahasranamam for
the 730th to 733rd names - Yat Tat Padamanuttamam has
mentioned the same sense.
(iv) In usage of namavali this name appears as Tasmai Nama:
426. Tvam
(i) Thou.
(ii) In the 36 tatvas mentioned above, the Shiva tatva is called Para
Samvit. This is the Supreme Being without any quality or blemish.
Even though it is without any dispositions, with energy for creation.

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tdo'W’iiHH Sree Lolita Sahasranamam

Hence, the Shiva Tatva without any dispositions and the Shakti
Tatva, the cause of the dispositions on account of creation, are one
and the same in the Para Samvit. Hence when Sreedevee is in the
form of Parabrahmam, She is referred to as Prkdsha Vimarsha
Samarasya Roopinee. Kameshwaree is in the form of brightness.
This form of knowledge is integrated with Aham (l-self), Idam (this),
Etat (these) and Tat (that).
(iii) This form is described in the 24th name Trishatee,Etat-Tad-ltyanir-
Deshya.
(iv) In Pavanopanishad we read as;
Nirupadhika Samvideva Kameshvara: I
Sadanandapobrrja: Svdtmaiva Paradevatd Lalital
Louhityametasya Sarvasya Vimarsha: II
(v) Vasinee Devees explained the confident form of self in the previous
name and the experimental form in this name.
(vi) Since.it is said as Tatvamayee later in 907th name, these 425, 426
and 427th names are split into Tat, Tvam and Ayee.
(vii) ln usage of namavali this name appears as Tubyam Noma:
427. Ayee -
(i) One who is referred as Ayee.
(ii) The word Ayee is normally used to address mother or sister with
affection. Sreedevee is the mother of the entire universe. Hence it is
more apt to call her as Ayee. It can be remembered that the verse
starts as "Ayigiri Nandinee” in the Mahishasuramordhinee Stora,
which is famous in Tamilnadu.
(iii) The word Aya: means good luck. Since in that form She is called
Ayee.
(iv) In usage of namavali this name appears as Tasyai Numa:
428. Panchakoshantarasthita -
(i) One who dwells amidst-the five kosas (psychological sheaths of the
personality).
(ii) In the Navavarrja Pooja, after the ninth Avarrja above the bindu,
Pancha Panchika Pooja is done imagining that there are five
thrones. These five Panchikas respectively are; five Lakshmees, five
sheaths, five kalpalatas, five kamadenus and five gems. The names
of five sheaths are; Sree Vidyd , Paramjyothi,
ParanishkaldShambavee, Ajapdand Motruka. These details are

393
 Sree Lolita Sahasronamam

available in the book called Gnanarnova Tantra. 3rd name

Sreematsimhasaneshwari.
(iii) iree Vidya sheath is worshipped in the bindu. The other four are
worshipped outside differentiating the individual and the combined
ones. Since £ree Vidya sheath is worshipped in the Bindu, amidst
these four, this name to Sreedevee.
(iv) The impressions/ results of these five Panchika pooja has been
explained in detail in the book called Saparyd Patthati Vasanai by
Sree Chiddnanda Nathar. He says, "Though this has not been found
in the VdsanaSastras, completely depending on the help of the feet
of the teacher, I have made an attempt to explain this". Gist of his
explanation follows;
Binduchakra is distinguishable union (savikalpa samadhi). Five thrones
over it, means normal state on the distinguishable union. It has to be
imagined that till integrated union there are five different positions.
These positions are;
A. Samyam - impartial - The sufferings of the soul are the subtle
Tripudi form merged in the broad sufferings of Brahmam. The
black water of Yamuna river and the white water of Ganges
river mixes in the Tr/ven/> junction, but still maintain their own •
individuality (colour) for some distance. Similar is the impartial
union (samya samadhi). The first Panchika viz. Lakshmee
panchika indicates this.
B. Layam - dissolution - when self (aham) merges with the
I absolute being (Brahmam) and subtly maintains the individual
form, it is dissolution union (Laya Samadhi). The second
Panchika viz. sheath panchika indicates this.
C. Vinasham - perishable - The destruction of the sufferings of the
universe in the form of universal development is called
perishable union. The abolition (nivruti) is of two types as laya
(dissolution) form and nasa (destruction) form. The laya form is
in deep sleep state and the nasa form is in swoon state. Thus it
is made clear - in the dissolution union (previous one) the laya
form of the sufferings of the universe and now in the perishable
union its destruction. The third Panchika viz. kalpalatapanchika
indicates this.
D. Adyantabhavam - boundless condition - In addition to the

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 rftrifrldi Sree Lalita Sahasronamam

natural affluences whatever is understood individually as

knowledge of self (Jeevabotham), knowledge of Brahmam
(Brahmabotham) and perfect wisdom (Akandubotham) are all
due to the thought of differentiation only and not due to the
states.
The boundless condition (Adyantabhavam) is that understanding of
non-availability of these differences in all the three periods (tenses). The
fourth Panchika viz. kamadenu (kamaduka)panchika indicates this.
E. Ikkiyam - merger - Some sastras mention this as Ateetotitam.
This state is something above than thinking "beyond
recognition". Hence this is Anamakyai (nameless) and
Achintyam (unthinkable). This cannot be indicated as this or
that. The tatva form of this panchika is denoted by the fifth one
called Ratnamba (gems).
Sree Chidananda Nadar himself says that the five sheaths can be named
as below;
First - Antra Drushyanuvitta Samadhi
Second - Antra Shaptanuvitta Samadhi
Third - Bahya Drushyanuvitta Samadhi
Fourth - Bahya Shaptanuvitta Samadhi
Fifth -• Bahya Nirvikalpa Samadhi
(v) It has been told that there are five sheaths in our body; Annamaya
(food), Prapamaya (pranic or energy), Manomaya (mental),
Vignanamaya (intellectual) and Anandamaya (bliss). Each of these is
covered in the previous one. Hence this name is given to Sreedevee,
since She is in the integral form with Brahmam as Anandamaya
sheath. This meaning is given based on interpretation by some
schools for the Taitireeya Upanishad verse (2-5); Anyontara
Anandamaya:
(vi) However, Sree Adi Sankara has quoted that it is not correct to say
that Anandamaya sheath isthe universal absolute (Brahmam) and
these two are different. Based on this philosophy, it has been told
that Anandamaya sheath is in the form of Chit Shakti, which is the
luminous form of Brahmam. (Anandamaya kararjam and Samana-
dhikararjam of Sree Adi Sankara's commentary for Brahma Sutra
may be referred). The same method is explained in Sreekanda
Bhashyam and the books explaining it. Based on this opinion, this

395
 Sree Lolita Sahasranamam

name has to be taken as,She is in the midst of the five sheaths. That
is, Brahmam is beyond Anandamaya sheath, but completing it,
being witness to all actions and in the form of truth and knowledge.
(vii)ln the Brahma Geeta (Sootha Samhita 111-45, 46) also;
Tathanandamaya Shchapi Bramhananyena Sakshind\
Sarvottarena Sampoonjo Brahma Nanyena Kenachit II
Yathidam Brahma Puchchakhyam Satya-Gnana-Dvayatmakam
Sarasa: Sarvada Sakshat-nanyatha Surapugava: II
(viii) Sage Durvasa (Kroda Pattarakar) also mentions that Sreedevee is in
the form of the supreme being;
Anna-praga-mana: Prabodha Paramanandai: Shira: Pakshayuk
Puchchatmaprakafair Mahopanishadham Vakyai: Prasiddheekruta: I
Koshai: Panchabhirebhireva Bhavateemetat Praveenamiti
Jyoti: Prajvaladu Jvalatma Chapalam Yo Veda Sa Bramhavit II
429. Nisseemamahima -
(i) One whose glory is boundless.
(ii) Seema - boundary. Nisseema - boundless. Her pride and glory are
boundless.
(iii) In many a book it has been printed as
NissemamahimneNama:.SreeBhaskaraRaya allows Nisseema
Mahimayai Na ma: also.
430. Nityayouvana - Rr^
(i) One who is eternally young.
(ii) She is juvenile and youthful without any growth or deterioration.
I. (iii) 136 - Nitya, 344 - Kshyavruddhi Vinirmukta, 358 - Tarunee and 470
- Vayovasta Vivarjita may be referred.
(iv) 272nd name - Labdha Youvanashalinee in Trishatee can also be
referred.
431. Madashalinee -14<v?u(?i41
(i) One who is inebriated with bliss.
'ii) Mada - without interest in any other things, focusing only on bliss
and the mind submerged in it. She shines in this stage with rapture.
132. Madaghoorrjitaraktakshee -
(i) One whose eyes are rotating owing to the exuberance of bliss.
(ii) Ghoorrjanam means diverting from outside matters or circulating.
As discussed in the previous name, on account of bliss, naturally

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 UgUHIW Sree Lalita Sahasranamam

reddish eyes are further red-tinged and are rotating without

interest in outside matters.
433. Madapafalagarj^abhoo: -
(i) One whose cheeks are rosy on account of rapture.
(ii) As discussed earlier, Sreedevee's cheeks are rosy or whitish red on
account of the mind being full of bliss. Patala - rosy or colour of
trumpet flower.
(iii) Mada also means alcohol. By drinking it her cheeks are reddish.
(iv) Mada also indicates musk deer. Her cheeks are painted with the
figures of trumpet flower by musk deer.
(v) Ganda includes all cheeks, dot on the forehead, etc. Hence
HerGanda areas are painted with the figures of trumpet flower by
musk deer.
434. Chandanadravadigdhangee (nga) - GgT)
(i) One whose body smeared with scent of sandal paste.
(ii) 740th name in VifhrjuSahasranama - Chandanangadee - He is
decorated with a bracelet which gives happiness.
435. Champeyakusumapriya -
(i) One who is fond of the fragrant Champaka (Magnolia) flower. In
some schools it is mentioned as Punnaka (Rhizophora mucronata)
flower.
(ii) It can be reminded that in the 13th name it was mentioned that -
Champakashoka Punnagasougandhikalasatkacha - She has these
flowers studded in her hair.
(iii) In the Avarrja Pooja, one of the 64 offerings is submitting flower
garlands. At that time these Champaka and Punnaka garlands are
mentioned; Mallika Punndka Kalhara Mukya Sarvartu Kusuma
Mala: Kalpayami Noma:
436. Kushala -
(i) One who is skillful.
(ii) She is skilled in activities like creation, etc.
(iii) Kusham - water, lati - accepts. Hence Kushala.
(iv) SreeBhaskaraRaya takes the meanings from the Vishva dictionary
as; Ku - lowered/ backward, Shala: - Moon. When compared to the
lustre of Sreedevee, the Moon's lustretakes a beating. That is
Herlustre is above that of Moon's.

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 Sree Lalita Sahasranamam

437. Komalakara - 4?| HdI141

(i) One who has a soft form.
(ii) Her form is tender/ delicate and beautiful.
438. Kurukulla -
(i) One who has the form of the deity called Kurukulla.
(ii) In the city of Sree, between the halls Ahamkara (egoism) and chit
(consciousness) there is a well called Vimarsham. The presiding
deity of this well is Kurukulla Devee.
(iii) She has been described in the book called Lalita Stavaratna by Sree
Durvasar;
Kuruvindatarani Nilayam Kulachala Spardhi Kuchanaman Madhyamam I
Kunkuma Vilipta Gatreem Kurukullam Ma nasi Kurmahe Satatam II
(iv) She has also been described in the 22nd chapter of Tantra Raja
Tantra (verse 11-12).
(v) In Pavanopanishad we read as; Vardhee Pitruroopa Kurukulla
Balidevata Mata. The meaning of this verse has to be read from the
commentary given by SreeBhaskaraRaya himself for this Upanishad
and also from the usage methods.
439. Kuleshvaree
(i) One who is the ruler of the triad.
(ii) Kula is the triad, namely the measurer, the measurement and the
thing measured.
(iii) 90th name Kulamrutaika Rasika may also be referred.
440. Kulakurjdalaya - ol5u3lei4l
(i) One who is abiding in the Kulakurjdo.
(ii) Kulakurjdo is the bindu, which is in the centre of the pericarp of the
Mooladhara. It is like the small cavity in the centre of the pericarp
of the lotus. This bindu is also called as place of Shiva, Kulakurjdo.
Akula Chakra and Akula Sahasrara. She has this as Her dwelling
place. Kuntfalinee energy always sleeps here by placing its head in
the above said cavity, winding three and half times around this
bindu. Sree Adi Sankara, in his Soundaryalaharee (10th verse)
describes, "After reaching your own placeassuming the form of a
coiled serpent you sleep in the cavity of the Kulakurjdo";
Avdpya Svam Bhoomim Bhujaganibha Madhyushtavalayaml
Svamatmanam Krutva Svapidhi Kulakurjde Kuharini II

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 -ei -diSree Lalita Sahasranamam

(iii) Alayam - completely reaching place like Sushupti. As mentioned

above it is the place for the kuntfalinee energy and the dwelling
place for Sreedevee.
(iv) 110th name Kundalinee has to be read alongwith this.
441. Koulamargatatparasevita -
(i) One who is worshipped by those, devoted to the Koula tradition.
(ii) Marga, the path handed down by family tradition. One has to
worship only following those methods. We read that only using
those tradition Sreedevee is worshipped with sandal paste,
offerings, etc.;
Yasya Yasya Hi YaDevee Kulamagena Samsthitd
Tena Tena Cha Sa Poojya Baligandhanulepana'r. II
Naivedyair Vividhaishchaivo Poojayet Kulamargeta:
In worshipping Sree Vidya , there are three different modes viz.,
Samaya, Koula and Mishra. The Samhitas of Sukar, Vasishtar, Sanakar,
Sanandanar and Sonathkumarar(]o'\r\t.\y called as Supakama
Panchakam) follow the Vaideeka tradition. This is Samaya tradition to
be followed by Vaideekas. The Misra tradition has been described in the
eight Tantras, viz., Candrakala, Jyotssnavati, Kalaniti, Kularnava,
KulEshwari, Bhuvaneshwari, Barhaspotyam and Durvasa. It is called
mixed because it partakes of both the Samaya and Koula modes.
Everyone is eligible for to use method. Aiming at the dwijas (Brahmins,
Kshatriyas and Vysyas) the rightist method (Savya or Pradakshiga .
method) has been suggested. And the leftist (Apradakshiga or
Apasavya) method has been suggested for the Sudras. Relating to this,
the names 98 - Samayacharatotparaand 912 -Savyapasavyamargastha
can be referred. The rightist method has been differently interpreted
there.
(iii) The Koula mode is described through 64 tantras. This has very
subtle tatvas. In this method fish, flesh and ladies are practically
used. Those who are involved in these by nature are being
differentiated little by little, in the interest of bringing them up,
these are allowed in poojas. Koula method tantras say, however,
these have to be cleaned up through tough methods being using
them in poojas to offer to Sreedevee. Those tantras themselves say
that this is equivalent to walking on the edge of a sword. If the
worshipper does not have the mind to offer to Sreedevee, he goes

399
 Sree Lalita Sahasranamam

down to the bottom most state. Hence this is equivalent to walking

on the edge of a sword, embracing the neck of a tiger and wearing a
snake;
Krupana Dhara Gamanat Vyaghra Kandavalambanat I
Bhujanga Dharanan Noonam Ashakyam Kulavardhanam II
Those who follow this method should have special qualities like control
over the organs. Others cannot: Those who do not have these qualities
and those who have wavering mind will reap ill effects only.
The detailed description and differences between these three methods
can be read in the commentary of SreeLakshmeedhara for Soundarya-
Iaharee.
442. Kumaragarjanathamba -
(i) One who is the mother of Kumara and Gagapati.
(ii) i.e. Mother of Kumara and Gagapati.
(iii) Since Murugamore handsome than Cupid, he is called Kumara;
Kutsito Mara: Yena.
(iv) She controls the heads of renounceable obsession groups. The root
word Abi means to control.
(v) Kumara is the presiding deity of egoism. As per Vdraha Puraga->
Vi$hgu (also called as Shiva) is the purush. The lotus figure Uma
(also called as Lakshmee) is unmanifested (Avyakta). Ego is created
by the union of these two. This is called Guha or Senapathi (knight).
She controls those who have ego.
Purusho Vi$hgurityukta: Shivo Va Namata: I
Avyaktam Tu UmaDevee Shrreva Padma NibhekshanaW
Tatsamyogadahankara: Sa Cha Senapatir Guha: II
443. Tushfi:
(i) One who has the form of contentment.
(ii) There are seven names, viz.; contentment, nourishment, wisdom,
might, tranquility, benevolence and beauty. It is proceeded to praise
Sreedevee under these names and treating her as these forms.
Whosoever has got these qualities, it can be concluded that they
have got the complete and special blessings of Sreedevee.
(iii) In Saptashatee also we read as;
Tvam Sreestvameeshvaree Tvam Hree: Tvam Buddir Bodhalokshna\
LajjaPushfistathaTushtistvam Shanti: Kshantireva Cha II
AgainVoDevee Sarvabhooteshu Tushfiroopena Samsthita I

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 sflcifdrii TTFGTTrmT Sree Lalito Sohasranamam

Namstasyai Namstasyai Namstasyai Namonama: II

There itself She has been described as peace and lustre.
(iv) In Devee Bhagovata (III Skanda) also the same meaning is conveyed,
"That Mother, as is well-known, is in all beings in the form of
understanding, fame, firmness, prosperity, energy, faith,
intelligence and memory";
Bhuddhi: Keerttir Dhrutir Lokshmee: Shakti: Shraddha Mati: Smruti: I
Sarvesham Praninam Sa'mbha Pratyaksham Tannidarshanam II
(v) According to Padma Purarja, Tushti is the deity in the Vasreshvaro,
Pushfi is the deity in the Devataru forest and Druti is the deity in the
Pindaraka Kshetra.
(vi) SreeBhaskaroRaya shows a verse from the Mallari Mahatmya as an
example, which explains Paramashiva in the same way;
Yodeva: Sarvabhooteshu Dosharoopena Samsthita: I
Namstasyai Namstasyai Namstasyai Namonama: II
SreeAdi Sankara m his commentary of Vi$hfjuSahasranamam mentions
for the; Paramanandaika Roopatvat Tushti: Sarva Sampoorqatvat
Pushta:
391st name Tushta: - he is in a single unmixed form of Brahmanandam.
392nd name Pushta: - he is omnipresent.
(vii) Sree Baskara Raya in his book called Guptavatee Bhashya
(commentary to Saptashatee) says that in Saptashatee after the
names Tushti and Lakshmee, respectively the names Tushti and
Druti names occur. (These names are not there in the Gatyayanee
Tantra followed by him). In the commentary for Saptashatee, called
Shantanavee also the names Tushti and Druti are indicated and
explained. It can be noted that these two names are mentioned in
the Chandi Avarqa Pooja also.
444. Pushti: -
(i) One who is complete.
(ii) That is, Her form is full of thrivingness, nourishment, plenty and
body full (complete in all aspects of organs and constituent parts of
the body). This has to be read in conjunction with the previous
name.
445.
(i) One who is in the form of wisdom and intellect.
, (ii) This has to be read in conjunction with the descriptions for the

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 Sree Lalita Sahasrandmam

name 443.
(Hi) Mati is explained in the Vayu Puraqa thus, "Purusha bears the
measuring (rod), understands division and thinks himself composed
of parts, hence he is known as Mati";
Bibharti Manam Manute Vibhdgam Manyate Pi Cha I
Purusha Bhoga Sambaddhas Tend Cha'soumati: SmrutaW
(iv) The Soota Samhita (VI11-89) says, Mati is the form of ireedevee -
"Let us adore that Shiva who is worshipped by Vi$hrju and others,
who is the bestower of bliss, who is kn</wn as Mati derived from
experience, supreme, who knows the Vedas, beneficent";
Yanubhootirudita Mati: Para Vedamana Niratashubhavaha)
Tamateeva Sukhadam Vayam Shivam Keshavadi JanasevitaNuma: II
(v) Later explained 537th name - Amati: - hangs over the letter '4'.
Hence it has been explained by splitting Svadha + Amati: (536th and
537th names).
446. Dhruti: -
(i) One who is fortitude.
(ii) The word Dhruti indicates - boldness, firmness and permanence.
(iii) This can be read in conjunction with the explanations given for the
443rd name.
447. Shanti: - 3llPl:
(i) One who is in the form of tranquility.
(ii) Shanti indicates that, which gives control and the resultant peace of
mind status. Release of organs from the interest on worldly affairs is
called Shanti.
(iii) This can be read with conjunction to the details given in 443rd name.
(iv) During Navavarrja Pooja, after establishing special argya, kolas
(parts) relating to Fire god, Sun, Moon, Brahma, Vi$hrju, Rudra,
Eshwara andSadashiva are chanted. In that the katas relating to
Sadashiva are 16 in number. The fourth one is Shanti kala.Shanti, a
certain Kala (part) belonging to Vayu (air god). The Saivagama says,
"That which gives peace to a man (struggling with) the flood
ofimpurity, illusion and change (of Karma), that Kala is called Shanti.
That is the abode which is the seat of dominion.
Malamaya Vikarougha Shanti: Pumsa: Punaryaya I
Sakala Shantirityukta Sadhikaraspadam Padam II
(v) The Parasara Brhat Samhita says, ."Beyond the. fifteen finger's

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 WTHTW Sree Lalitd Sahasranamam

breadth from the end of the nose where the soul is purified, is the
sixteenth part, that Kala is called Shanti”;
Starting from -
Dasa Panchangula Vyaptam Nasikaya Bahi: Stitam I
Jeevo Yatra Visheedhyata Sa KalaShodoseesmrutaW
till - Sa Cha Shanti: Prakeertita.
448. Svastimatee -
(i) One who is in the form of eternal truth.
(ii) One who is in the form of benediction.
(iii) Sushtu - properly or beautifully. Sattha - existence/ the state of
existence. One who has this is called Svastimatee. (The learned
frequently use the phrase Asti Bhdti Priyam - the same Asti is used
here. The word Sattha is used in the same sense as in the phrase Sat
Chit Anandam.
(iv) Since it is immortal, in the spiritual parlance it is used as Sattha.
(The learned speak of Saththa in three different ways -
Pratibhdsika[re\atir\g to fate], Vyavaharika [relating to worldly
business] and Paramartika [spiritual knowledge]). Explaining all
these here may not be possible and are to be learned from Vedanta
books.
(v) Names 136 - Nitya, 180 - Nirndshd and 443 - Tushfi: may be •.
referred.
(vi) According to Yaska - Svasti means immortality; Svasteetyavinasty
Nama.
(V\\) Svasti, according to the Ratnadictionary, means - benediction,
benevolence, sinless, holy and auspiciousness.
(viii)A verse should have 6 characters. This name has the character
Ashirvadd (blessings). 927th name Storapriya may be referred.
449. Kant/: - chlRl:
(i) One who is in the form of effulgence.
(ii) The body which attracts others is called luminous or refulgent.
(iii) Veda says Sun, Moon, etc., are luminous only because of the
effulgence of the Supreme Being.
Na Tatra Sooryo Bhati Na Chandra Tarakam
Nema Vidyuto Bhanti Kuto'yamagni: I
Tameva Bhantamanubhati Sarvam
Tasya Bhasa Sarvamidam Vibhati II

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 Sree LaIita Sahasranamam

(iv) Kanti indicates the Icchashakti.

(v) The same sense in conveyed in 465th name Kantimatee.
(vi) 329th name Kanta also may be referred.
(vii) This need to be read in conjunction with the explanations given for
443rdname Tushfi:.
450. Nandinee -
(i) Daughter of Nandagopa.
(ii) It has been mentioned in Sreemad Bhagavatam (X Skanda) that
Sreedeveewas (Mahamaya) born as daughter of Nandagopa.
(iii) Since She bestows delight She is Nandinee.
(iv) Nandinee, a certain cow born in the family of the celestial cow
Kamadhenu. It has been indicated in Raghuvamsa by Kalidasa that
Nandinee did services to the emperor Dileepa and got a baby.
(v) In the form of river Ganges.
451. Vighnanashinee - R WlfslJI
(i) One who removes all obstacles.
(ii) She has the ability of removing all the obstacles in the Sree Vidyd
Upasana. She is in the form of Mahagagapati, who destroys all the
obstacles. Hence, it is a practice to worship Garjapati in all activities.
In Parasurama Kalpa, it has been mentioned that even in Sree Vidyd
Upasana, it is a practice to worship Mahagarjapati in the beginning.
ii) 854th name Gambheerd also may be referred in this regard.
452. Fe/ovatee <4 JI
(i) One who has splendor.
(ii) Tejas - lustre. Brhadaratjyaka Upanishad (111-8-11) says, the
Brahmam is the support of the sun and other luminaries; Etasmin
Khalvakshare Gargi Sooryachandramasou Vidhrtou Tishtara:.
453. Trinayana - f^HT
(i) One who is endowed with three eyes.
(ii) It is told that the Moon, Sun and the fire god are the three eyes of
Sreedevee. (These are the names of other three bindus split from
Mahabindu). 762nd name Triambika may also be referred. This is
also told as the form of Kamakala. It can be referred that the Tamil
alphabet is in this form.
(iii) Since the word Voushat has a cryptic name as Trinayana, Sreedevee
is in that form - this name indicates.

404
 sfetfeTdr tree Lalita Sahasranamam

(iv) Nayanam - to take along. The cause of our knowledge about an

article or anything is called proof. It can be called as Nayanas, which
takes our mind along and creates the knowledge of something. As
per Sandilya Sutra (99), such proofs are three in number like the
eyes of Rudra; i.e. Shabdam (or word), Anumanam (assumption)
and Prathyaksham (evidence). Since hearing is a route for retention
of what is heard, for assumption - memorising and for evidence -
proving, are all indicated. As a proof of all these explanations iree
Bhaskara Raya quotes some statements from various books;
Pratyaksham Chanumanam Cha Shastram Vividhagamam I
Trayam Suviditam Karyam Dharma Soodtimabheepsatall
Manusmruti
Sankya Samana Sutra -Trividham Pramagam
Yoga Sutra - Pratyakshanumanagama: Pramanani
Since She is recognisable with these three types of proofs, She is
Trinayana.
(v) In worshipping Sreedevee there are three methods viz., Dakshiga,
Uttara and Brahma. The names; 441 - Koulamarga Tatpara Sevita,
912 - Savyapasavya Margastha and 923 - DakshigaDakshigaradhya
i may be referred.
Depending on their abilities/ qualities, She takes Her devotees in these
three methods and hence Trinayana.
(vi) DeveePuraga says;
Dakshigam Chottaram Lokam TathaBrahmayanam Param I
Nayam Sanmargam Vargam Cha Netree Trinayana MataW
(vii) Quoting a grammar note, the author says that there is no letter 'Na'
in this name;
Kshubhraderakrutigagatvatsamgnashabdatve'pityatvabhava: II
454. Lolaksheekamaroopigee -
(i) One who is in the form of the affection in women.
(ii) Her love does not end up with Shiva. To indicate that it spreads to
all it is given as love in women. The interpretation reads;
Shivakamagirasaya Lolakshee Sambandhitvam Kama VisheshanamW
Sree R. A. Sastry's translation goes; "To show Her love is not limited
to Shiva, She is so called".
(iii) 320th name Ramanalampafd may also be referred.
(iv) She is in the form of Yogesvari, who is the deity of desire. (The

405
 Sree Lalita Sahasranamam

Svayamvara Kalyanee mantra may be reminded).

(v) The Varaha Purarja says, desire, anger, greed, passion,
bewilderment, envy, calumny and scorn, thus there are eight
mothers. Their names respectively are; Yogesvari, Mahesvari,
Vaisnavi, Brahmani, Kalyani, Indree, Yomadorjdaand Varahi. (The
famous names of eight mothers are; Brahmee, Mahesoree,
Koumaree, Vai$htjavee, Vdrahee, Indree,
ChamugddandMahalakshmee.
(vi) In some schools this name is split into two names Lolakshee and
Komaroopirjee. In that case some other two names have to be taken
■ as one. Which are those two names? It is not known.
455. Malinee -
(i) One who is wearing garlands.
(ii) Malinee is the name of the presiding deity of fifty-one letters in
Samskrit.
(iii) In Pancha Panchika Pooja, worship is done by Kooshambhamantro
also. 428th name Pancha Koshantarasthito may be referred.
(iv) In Amnaya Pooja also worship is done by a mantra called, Malinee
Mantra Rajam.
(v) Malinee is a companion of Sreedevee, mentioned in the Vamana
Purarja, in the section on the marriage ceremony of Parvatee; The
Malinee clasped the foot of Hara.Hara said "whatever you ask I will
give, release my foot". Malinee, then replied toShiva, "Oh Shiva,
bestow your prosperity on my friend, then you will be released".
ThenSh/vasaid, "I have already given, release me, etc."
Tato Haranghrir Malinya Gruheeto Dayakdrarjat I
Kim Yachase Dadamyesha Munchasveti Harobhraveet II
Malinee Shankaram Praha Matsakhyai Dehi Shankara I
Soubhagyam Nijagotreeyam Tato Mokshamavapsyasi II
Atho'vacha Mahadevo Dattam Malinee Munchamam II
(vi) Malinee is a certain metre. Its character is 15 letters - Na Na Ma Yo
Ya.
(vii) According to the Visva dictionary, Malinee means, a certain metre, a
woman of the florist caste, the city of Champa, Gouri, and river
Ganga.
(viii) Malinee, according to Dhaumya, is a girl of seven years of age.
456. Hamsinee -

406
 6 i h h Sree Lalita Sahasranamam

(i) One who is alongwith swans.

(ii) Swan birds are famous for their beauty in walking. It is the practice
of poets to compare the gait of great ladies to that of swan birds.
(Great gentlemen's gait is compared to that of elephants or lions).
Sree Adi Sankara, in his Soundaryalaharee, (91stverse beginning with
"Padanyasa Kreeda”) describes that the swans are inspired by
Sreedevee's gait beauty and go behind Her.
(iii) A type of sanyasins called Paramahamsa is indifferent to Her (i.e.
those great sanyasins are always meditating upon Her), She is called
as Hamsinee.
(iv) The exhale and inhale of breath together is called Hamsa Mantra or
AjapaMantra. This is a mantra about Sreedevee and hence She is
Hamsinee.
457. Mata ■'W
(i) One who is the form of a mother.
(ii) Since Sreedevee is the mother of this entire universe, She is Mata.
(iii) Sreedevee is in the form of a mother. All the mantras originated
from Herand hence the name Mata:Skandam - Mantranam
Matrubhoota Cha Matruka Parameshwaree; Devyupanishad-
Mantranam MatrukaDevee Shabdanam Gnanaroopiqee.
(iv) The presiding deity of the tenth day of bright lunar fortnight and
sixth day of dark lunar fortnight is called Nitya. The namaparayarja
says that the cryptic name for her mantra is called Mata.
(v) Padma Purdrja says that the deity of Kayavarohana Kshetra is called
as Mata.
(vi) As per Visva dictionary, the Lakshmee Beeja is called as Mata.
(vii) The very first name Sreemata, 337th name Vidhatree, 823rd name
Jananee, 934th name Vishva Mata and 985th name Amba may be
referred.
(viii) Born in Sree Appayya DeekshitaPs race and a great blessed and
learned person called Sree Neelakarjta Deekshitar in his book called
Neelakarjta Vijaya (II Ashvasam 20th verse) says that - The left part of
Eshwar in the form of a lady, sometimes seen as male having Kamala
as his consort and wearing the Koustuba gem in his heart. What is
the difference in this? Same supreme being. In one sense mother of
universe (Jaganmata) and in another sense the Trivikrama form
measuring all the three worlds. In this context the poet uses the

407
 $ree Lolita Sahasranamam

word Mata in a dual sense indicating Sreedevee and Mahavifhqu,

reminding the oneness to us;
Yadetadvamangam Ghanajaghanakeshastanabharam
Kadhachittach Chambhor Bhavati Kamalakoustubhadharam I
Jaganmataryevam Yadapacharitam Tanmaghavata
Jaganmata Deva: Prabhavati Sa Eva Kshapayitum II
458. Malayachalavasinee -
(i) One who is residing in the Malaya mountain (Malayachalam).
(ii) This deity is described in the Sabarachintamagi as the famous
Malayalaya Bhagavatee. (Ma/ayomountain is in Kerala and hence it
is told as MalayalayaBhagavatee or Malayalaya Bhagavatee).
459. Sumukhee -
(i) One who has a lovely face.
(ii) She has a beautiful and splendid face. It is told that with wisdom,
the lustre of the face is enhanced. In many a place the Veda says,
"One who knows this (Brahmam), his face shines";
ChandogyaUpanishad (IV-14-2) - Shobhatesya Mukhamya Evam
Veda; "Oh dear child, your face shines like that of a sage
(brahmavit)"; Brahmavidiva Te Soumya Mukhamabhati.
(iii) The name of one of the Anga (organ) mantras of Shodoseemantra is
Sumukhee.
(iv) It has been described in 347th name V'/ma/athat Vishvakarma, the
architect of Devas, has indicated various building types, in the
scripture sastra. Sumukham is one such type.
(v) The first in the sixteen great names of Lord Gagesha is Sumukha:.
This appears in Gagesh Sahasranama also. The shakti of Sumukha: is
Sumukhee.
(vi) Sumukhee is a type of metre in music. As per Vruddha Ratnavali of
Venkatesar, its character is - Na fa Ja La Ga. But, as per Vruddha
Magimala of Bainganadu Gachchapee Gagapati Sastrigal, its
character is of 10 letters - Sa Sa Ja.
(vii) ^ree Adi Sankara in his commentary of Vi$hguSahasranamam for
the 456th name -Sumukha: mentions as;
a. One who has a handsome face. The verse from VifhguPurarjo
has been quoted - Prasanna Vadanam Charu
Padmapadrayadekshanam.
b. He teaches all the knowledge (vidyas) and hence Sumukha: The

408
 rftafcidi Sree Lalita Sahasranamam

Swetashvatara Upanishad (6-18) verse starting from Yo

Brahmanam has been quoted.
460. Nalinee- dfrl’fl
(i) One who is like a Lotus flower.
(ii) Her hands, feet, face, eyes and other limbs are like a lotus flower
and hence ireedeveeHerselfis entirely described as lotus flower.
(iii) Nalinee is one of the names for river Ganges. She is in that form.
(iv) Nala, a king, as he was indentified with Sreedevee by devotion, She
is called Nalinee.
461. Subhroo: -
(i) One who has beautiful eye brows.
(ii) Sree Adi Sankara, in his Soundaryalaharee, (47th verse beginning
with "Bhruvou Bhughne") describes the beauty of the eye brows of
Sreedevee.
(iii) Earlier in 17th name Vadanasmara Mangalya Gruhatorana Chillika,
the beauty of Sreedevee's eye brows were described.
(iv) Within the time taken for Sreedevee's eye brows to bend up and
come down, many four-yugas would have completed. While
detailing the period by Ashtanga method it has been mentioned as;
Uurdhva Bhroo Vibhrame.
462. Shobhana - Sll'Hdl
(i) One who is all radiat with beauty.
(ii) It can be noted that - 683rd name Shobana Sulabha Gati: has to be
split into three words - again the 972nd name Ashobhana has to be
split and understood.
463. Suranayika - tjviiRchl
(i) One who is the leader of the Devas.
(ii) Tripuropanishad says - (She is) the supreme power of the Devas;
Adhishtayainamajara Puranee Mahattara Mahima Devatanam.
464. Kalakarjthee -
(i) One who is the consort of Kala Kandar.
(ii) Lord Parameshwara, when he swallowed the venom, it stayed in his
neck and hence his throat is coloured in black. Hence he is called
Neelakarjtor or Kalakagtor. The consort of that Kalakagtor.
Vayupurarja says, "In the presence of a multitude of Devas,
Pishachas, serpents, and demons, the virulent poison became

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 Sree Lalita Sahasranamam

transfixed in the throat; hence I am called Kalakarjtar."

Pashyatam Devasanghanam Pishachoraga Rakshasam I

Dhrutam Kante Visham Ghoram Kalakarjtas Tatosmyaham II
(iii) According to the DeveePurarja, among the sixty-eight sacred places,
Kalanjara is a place where Kalakagfa is worshipped; Kalanjare
Kalakarjfa:. The presiding Devee in that place is mentioned here in
this name.
(iv) Kala - a soft low sound, kanta - throat, i.e. a soft low sound
proceeds from her throat and hence Kalakagtee. The sweetness of
Sreedevee's voice has been explained in 27th name - Nijasallapo
Madhurya Vinirbhartsita Kachchapee.
(v) There is a story in the Linga Purarja that in order to destroy the
demon Daruka, "Shiva created Kali, Kapardinee and Kalakarjtee"',
Sasarja Kaleem Kamari: Kalakarjteem Kapardineem.
465. Kanthimatee - chlRlHrD
(i) One who is radiant/resplendent.
(ii) Earlier in 449th name Kdntee, this was explained.
466. Kshobhirjee - STtWfr
(i) One who is causing emotion/ or one who agitates.
(ii) Before the start of creation, when the Supreme Being was alone,
the illusion (Maya) created an excitement jn him and thus this
universe was created. That excitement was created by Sreedevee.
The Vi$hrjuPurarjasays, "The Lord Vi$hrju entering the Prakruti and
Purusha, by his own will excited at the time of creation.";
Prakrutim Purusham Chaiva Pravishayatmechchaya Hari: I
Kshobayamdsa Bhagavan Sarga Kale Vyapashrita: II
(iii) The Varaha Purarja says, "Vaishnavee (the consort of Vi$hrju) once
went to theManddra mountain to perform penance; after she had
performed penance for along time she became excited (by passion);
from that excitement young women of fair appearance, with blue
curling hair, with lips as red as the Bimba fruit, lotus-eyed, with
body like the red lotus wearing an anklet, beautiful, when the mind
of Sreedevee was agitated, hundreds and millions of such women
arose with different faces";
YaMantram Gatadevee Tapastaptum Tu Vai$hrjavee I
Tasyas Tapantya: Kalena Mahata: Kshubhitam Mana: II

410
 sftafcidi Sree Lalita Sahasranamam

Tasmat Kshobhat Samuttasthu: Kumarya: Soumyadarshana I

Neela Kunchita Keshantd Bimboshtya: Padmalochana: II
Indeevarasama Dama Noopuradhya: Suvarchasa: I
Evam Vidha Sthriyo Devya: Kshobhite Manasidrutam II
Uttasthu: Shatasahasra: Kotisho Vividhanana: II
467. Sookshmaroopirjee -
(i) One who has a very subtle, not to be easily be recognised, form.
(ii) Kaivalyoponishad (16) says - it is subtler than the subtle and
eternal; Sookshmat Sookshmataram Nityam. Kafopanishad (11-20) •
says - it is subtler than an atom; Anoraneeyan.
(iii) The sacrificial fire done in the fire at Kundalinee, in the midst of
Mooladharam, is subtle. It is called Rahoyagam. This indicates, in
the Navavorrja Pooja, after establishing the vessels through
mantras, offering special argyas, offering prayers to teacher, the
following are offered as oblations in the fire of Kundalinee; virtues,
sins, decisions, indecisions, justice, injustice, actions and inactions.
This homa (sacrificial fire) is explained in Tantra Raja Tantra in
verses starting from Nitya Nityodite ending with Evam Dvadshadhd
Homamaksharai: Syadudheeritah.She is in the form of that homa.
(iv) Sreedevee's gross, subtle and subtler forms were discussed in 6th
name Udyadhbanu Sahosrabha and 11th name Panchatanmatra
Sayaka. Here the subtle form is described.
(v) iree Adi Sankara in his commentary of Vi$hijuSohasronamam for
the 457th name - Sookshma: mentions as; the ether and all are
material causes. Since there is no material cause like sound, etc., he
is subtle. Murjdakopanishad (1-1-6) says; Sarvagatam Susookshmam.
468. Vajreshvaree -
(i) One who is in the form of the deity called Vajreshvaree.
(ii) The presiding deity of the sixth day of bright lunar fortnight and
tenth day of dark lunar fortnight is called Vajreshvaree.
(iii) The deity of the Jalandhara Peeta is called Vajreshvaree.
(iv) Pavano Upanishad says that three Devees viz., Kameshwaree,
Vajreshvaree and Bhagamalinee are worshipped in the eighth
Avaronom; Komeshvaree Vajreshvaree Bhogamolineyontas
Trikorjaga Devya:
(v) The Sree Chakra has twelve walls, all built of diamonds; in the
centre of the eleventh, there is a river called Vajramayee and she is

411
 5t>i -i i h H Sree LaIita Sahasranamam

its deity. Sage Durvasa in his Lalitastavarathan, (44 and .45) says,
"There let the ever flowing river called Vajra, be everlasting, filled
with the sound of the sweet notes of the swans gliding on the
beautiful waves; on the pleasant bank of that river Vajreshee
flourishes decked with diamond ornaments praised by Devas
headed by Indra, the hurlerof the thunder-bolt";
Tatra Sada Pravahanti Tatinee Vajrapbhidha Chiram Jeeyat I
Chatolormi Jata Nrutyat Kalahamsee Kula Kalakvanita PushtdW
Rodhasi Tasya Ruchire Vajreshee Jayati Vajra Bhooshadyal
Vajra Pradana Toshita Vajrimukha Tridasha VinutacharitraW
(vi) The BrahmandaPuraga says, when Indra performed penance in the
water, "From that water Sreedevee arose and gave Indra the
weapon called Vajra".
469. Vamadevee - dlH^4)
(i) The consort of Vamadeva.
(ii) There are five forms viz., Eesana, Tatpurusha, Agora, Vamadeva and
Sadyojata of Shiva. In that She is the consort of Vamadeva.
(iii) In ShivaPuraga,Shiva has been described; "Of beautiful appearance,
red as the red paste (kunkuma), the north face of the Lord called
Varna is firmly established";
Kumkumakshoda Sankasham Vamagyam Vanaveshdrut I
VaktramuttaramEshwasya Pratistayam Pratishtitam II
(iv) Varna - to be worshipped, deva - the deity. The AitreyaSrutisays,
"The Devas addressed him; he indeed is to be worshipped by all of
us, hence he is called Vamadeva";
Tam Deva Abruvan Ayam Vai Na: Sarvesham Vama ItTasmadvamadeva:
(v) Varna - the left side, Deva - he shines, i.e. Ardhanareeshvara (half
body is Shiva and the other half is Devee) is called Vamadeva.
(vi) Varna - fair; beautiful Devee.
(v\i)Vama - the fruits of actions, Devee, the presiding deity of them.
Varna - those devoted to the left-hand path (Vamachara). She is
their goddess. (In worshipping Sreedevee there are two types; viz.
Vama method and Dakshiga method.) This has been explained in
detail in 912th name - SavyapasavyaMargasthaand 923rd name -
DakshigaDakshigarddhya. There itself, SreeBhaskaraRayaadvises
that Vama method is not suitable to us.
(viii) The DeveePurdgasays,Vdma means opposite or inverted; as

412
 sftafcldi Sree Lalita Sahasranamam

Sreedevee gives bliss through that path She is called Vamadevee.

‘ Vamam Viruddharoopam Tu Vipareetam Cha Geeyate I
’! Vamena SukhadaDevee Varna Devee Tata: Smruta II
470. Vayovasthavivarjita -
(i) One who is devoid of old age and other changes. ■
(ii) She is exempt from the states of life - childhood, boyhood, youth
etc.; because She is eternal.
(iii) 136th name Nitya, 344 - Kshayavruddhi Vinirmukta, 358 - Tarunee
and 430 - Nitya Youvana may be referred.
471. Siddheshvaree
(i) One who is the goddess of Siddhas or spiritual adepts.
(ii) She is the queen of siddhas like Gorakshanandar,
Matsyendranathar and others.
(iii) Those who got the siddhis like Arjirnd, Mahima, etc., through
adoration are called Siddhas. Hence the controls of nature do not
a^pply to them. For instance - water will not wet them, fire will not ,
burn^them, wind cannot move them and they can be omnipresent
like ether. But the primary goal of worship is not to win over these
basic elements. The aim is to experience the oneness with the God
by using those Siddhis, control the mind and do penance. These are
tools to help doing penance. Those who do not use such powers for
doing penance, but use it for worldly affairs will not develop self
knowledge. They would repeatedly be bound by the cycle of birth. It
is apt to call those who use the Siddhis for attaining the self
knowledge as Siddhas. She is the queen of such Siddhas.
(iv) In the Guru Marjdala Pooja, it is usual to worship three different
races of teachers like Divyoukas, Sidhoukas and Manavoukas. It is
the practice to worship these three teacher groups dut of the
Sarvasiddhiprada Chakra, (central triangle) by imagining three lines.
It is mentioned in the Poorva Bhaga (first section) of this Sahasra-
nama, that these three groups seated in their respective places in
ireedevee's assembly and heard Vagdevees chanting this
Sahasranama.
(v) There is also a deity of this name at Banaras.
472. Siddhavidya -
(i) One whose mantra (Sree Vidya ) is always fruitful.

413

■ M I i
 Sree Lolita Sahasranamam

(ii) Mantra is that which protects those who chant it. If the deity of the
mantra is a male it is called mantra, if it is a female it is called Vidya.
(iii) Only after verifying whether the mantra (or the Vidya) will give the
ffuit for self, one has to accept that mantra from a teacher as
advise. There are four methods of such verification.
a. Siddham - chanting for a particular number of times. Give
results by doing Puraschararjam (The four sacrificial fire, food,
tarparja and marjana together are called Puraschararjam).
b. Susiddham - Give results even if chanted for lesser number of
times than the prescribed one. (It can be thought that in the
previous births this mantra was chanted and for some reason
did not give full results and is in credit for this person and hence
gives fruits early in this birth).
c. Susadhyam - Against the above, the person is in debt to the
mantra in the previous births, since he might have mis-used it,,
and hence it gives results in this birth only if chant for more
number of times than the prescribed one.
d. Ari - One who makes enmity with the presiding deity of the
mantra by misbehaving with the deity, the mantra will not give
its fruits. On the contrary, it will try to destroy him and his
family.
(iv) To identify which method a mantra belongs to, a diagram called
Siddhari Koshtam is used.
(v) For some mantras, Siddhari Koshtam need not be used. Such
mantras give result to all and at all times. One such mantra is
Sreedevee's Panchadasaksharee Vidya.She is in the form of Siddha
Vidya and offer fruits of chanting.
473. Siddhamata -
(i) One who is the mother and guard of Siddhas (aspirants).
474. Yashasvinee -
(i) One who is most renowned.
(ii) MahaNarayarja Upanishad(l-IQ) says; Tasya Name Mahadyasha:.
In the 511th name - Bandhinyadi Samanvita the names of theDevees
around Kakinee Yogini will be explained. One among them is
Yashasvinee.
(iii) The Yoginee forms of Sreedevee; in the next 60 names (475 to 534)
Sreedevee is worshipped under Yoginee Nyasa (Nyasa - mental

414
 sftrrf^aT Sree Lalita Sahasranamam

appropriation) method. As a background to understand this, we

need to know some details.
Nyasa is something established, to make the energy of the devata in our
body and mind, i.e. imagining in that way. In this fashion the idea that
self itself in the form of devata, is formed. That is the purpose for which
Nyasa is done.
Every mantra has corresponding sage, metre, nyasam and dhydnam
(meditation verse). Nyasa is done, in general dividing the mantra into
six parts (or divided into three parts and used twice) and on fingers,
heart, head, tuft of hair, armour (shoulders), eyes and weapons
(assuming defense weapons around the head). The japa (chanting) done
without nyasa or counting is not considered as japa at all. In addition,
some other special types of nyasas are also done. It is understood from
the first part (poorva baga) of this Sahasranama that those nyasas were
advised by Hayagreeva to Agasthya in the NyasaKanda. According to
Sree Vidya method, the oneness with the devatas happens in five ways
viz., Sree Chakra, Sree Vidya (mantra), Sreedevee, one's own teacher
and self - it has to be assumed that all these five become one.
Shade Nyasa (six types) is one of the special nyasas, as per the Sree
Vidya method. This also is of two types. One is laghu (brief) Shodo
Nyasa. This has six sub-types viz., Goqesha Nyasa, Graha (planets)
Nyasa, Nakshatra (star) Nyasa, Yoginee Nyasa, Rasi Nyasa andPeefa
Nyasa. Only those who have been invocated with Panchadaseemantra
can do this.
Second is Mahashodo Nyasa. This also has six sub-types viz., Prapancha
(universe), Bhuvana (world), Moorthy (form), Mantra, Devata and
mothers. Only those who have been invocated with Shodasee mantra
can do this, with the permission of the teacher.
In this Sahasranama, Vasinee Devees worship Sreedevee as per Yoginee
Nyasa method as explained in names from 475 to 534. Peeta nyasa
method is explained in 833rd name - PanchashatPeefaroopirjee.
Laghu Shodo Nyasa has to be done as indicated in various Sdkta
Tantras. SreeBhaskarardya himself has explained this in his Varivasya
Rahasya, Sethu Bandam(the explanation for Nityashodoshikarnava).
Garjesha Graha Nakshatra Yoginee Rashi Roopineem I
Deveem Peetomayeem Vande Matrukam Sundareem Param II
These nyasas have to done in alongwith the 51 letters in Samskrit

415
 TTFSHTW Sree Lolita Sahasronamam

language.
It has to be imagined that the forms of Garjesha, etc., are all Sreedevee's
only. It has been explained in Tantra Sastras, to touch different
constituent parts of the body for each of the nyasas. These are to be
learnt from a proper teacher.
Garjesha 51
Graha (planets) 9
Nakshatra (star) 27
Yoginee 7
Rasi (Aries to Pisces) 12
Peeta(ShaktiPeefa, etc.) 51
Total 157
Yoginee Nyasa is done in all the six chakras from Mooladhara till Agncr
and in Sahasrara Lotus. There are seven Yoginees viz., Daginee, Raginee,
Laginee, Kaginee, Saginee, Haginee and Yaginee. It is usually mentioned
as Daralakasahaya by combining the first letters of these names.
They are presiding deities for each of the chakras. Also they are the
deities in-charge of skin, blood, flesh, fat, bone, marrow and semen.
Meditation verses are available for each of them. Their dwelling place,
form and weapons are also mentioned. Supporting deities are also
available.
List of Yoginee formsotfreedevee.

Name Na Chakr Fo Col No. Wea Cha Supp Bo Rice - Pe Lett I

me a r our of pons ract ortin dy inter tai ers
T T
of m face er Par ested s
R o g
the s Deitl t
o
Yo es -
m
gin (First
ee Nam
e)
4 4 Da Vishu Th Re i Club Amru Ski Paya 16 Vow
7 8 gin ddhi re ddi to n sann els
5 4 ee e sh am
ey Wh
es ite
4 4 R6 Andh Fa Wh 2 Aksh Kolar Bio Rice 12 Ka
8 9 gin ata ng ite aMal atree od with to
5 4 ee s a ghee Do

416
 sftvifSdi Sree Lalitd Sahasranamam

4 5 Lag Magi Re 3 Thun # D6m Fie Rice 10 Da

9 0 ine poora d derb aree sh mixe to
5 3 e ka olt d • Ba
with
jagge
ry__
5 5 Ka Svadi Yell 4 Tride $ Band Fat Curd 6 Ba
S to
0 1 gin shtan ow nt inee rice
a>
£ £ ee a____ > La
c Vara Bo Rice 4 Va
5 5 Sag Mool '>■

5 I Goad
1 2 ine adhar O da ne with to
5: green 5a
4 0 e a ■O
a> gram
c
ro dhal
Q.
5 5 Ha Agna Wh 6 Ham Ma Yello 2 Ha
2 2 gin ite savat rro w to
£ £ ee ee w rice Ksha
5 5 Ya Sahas Mi All All Se All 10 All
2 3 gin rara xed dire me types GO
8 4 ee ctio n of
ns rice
* - Creator of fear for the souls who do not have the knowledge of oneness
@ - Giver of boon for the brave
# • Giver of happiness to all devotees
$ - Pride and interested in alcohol
Note: wherever is mentioned, the details are not available in the Sahasranama.

These details are listed as mentioned in thfc Sahasranama. It would be

convenient to read the below names with the help of this list.
While discussing the chakras, it is usual to start from Mooladharam.
However, it is the practice to list down the parts of the body as above.
In that sense, the names of the Yoginees are listed, i.e. It has started
from Vishuddhi. Also, it is in the ascending order of number of faces of
Yoginees.
All these Yoginees are different forms of Sreedevee only. By fixing them,
who have yoga energy, in the concerned parts of the body, one can
control all the five basic elements.
With this nyasa,$reedevee is experienced in an integrated form. 653r
pame - Yogtnee and 655th name - Yogya - She herself is the Yoginees.
A small note about the body parts:-
The essence of the food intake is converted into the energy. That
without essence passes away as stools. That milky essence is further-
cooked by heating inside the body and a major chunk is turned into skin.

417
 Sree Lalita Sahasranamam

Further heated up it becomes blood. The gist of blood is flesh. The gist
of flesh is fat. Its gist is bone, further marrow and then the root semen.
In Pavanopanishad also seven constituent parts of the body only are
mentioned. Kamikama says, by ad’ding Prarjan (breath) and Jeeva (soul)
it is counted as nine. The tenth is Parameshwari herself. There itself it is
mentioned that the five viz., skin, blood, flesh, fat and bone are Shiver
related corners and the four viz., marrow, semen, breath and soul are
Shakti related corners. Sastras say that these nine corners are Sree
Chakra itself. And the body itself is the Sree Chakra. 11th verse in
Soundaryalaharee may be referred.
475. Vishuddhichakra Nilaya -
(i) One who abids in the Vishuddhichakra.
(ii) This chakra is in the cavity of the throat. In this chakra, the soul gets
purified by looking at the Brahmam, in the form of a swan. Hence
this is called as Vishuddhichakra. Her abode is in the pericarp of the
sixteen-petalled lotus.
476. Araktavanja - 3u«t>c|uif
(i) One who is rosy/ crimson coloured.
(ii) Her colour is like that of a trumpet flower.
(iii) The letter 'A' is prefixed to this name. Later 499th name has to be
read as Raktavarrja.
477. Trilochana -
(i) One who has three eyes.
(ii) It has to be reminded that though 453rd name has the same
meaning, some other explanations were also provided there.
(iii) 762nd name Tryambika also calls Sreedevee as three-eyed.
478. Khatvangadipraharaqa -
(i) One who is armed with a club, etc.
(ii) Khafvanga is a club with a human skull at its end. Khafva - cot.
Hence it can be taken as She has the leg of a cot as a weapon.
479. Vadanaikasamanvita -
(i) One who is with a single face.
(ii) She has one face which explains the ether tatva.
480. Payasannapriya - Ml41th qi
(i) One wholoves rice mixed with payasa (milk pudding).

418
 Sree Lalita Sahasranamam

' (ii) Payasam is made by cooking rice in cow's milk.

(iii) Payasannam (also called as Paramannam). This is a healthy food
and helps the growth of body parts.
481. Tvakstha -
(i) One who is the deity of organ of touch.
482. Pashulokabhayangkaree -
(i) One who is frightful to the ignorant.
(ii) Pashus are those devoid of the knowledge of non- duality.
(iii) In the 133rd name Niranjana, the word pashu was explained. 354th
name Pashupashavimochinee may also be referred.
483. Amrutadimahashaktisamvruta - pifcbti^di
(i) One who is surrounded by 16 Shaktis starting from Amruta.
(ii) Counting as each for one petal and one for one letter there are 16
Shaktis around Sreedevee. They are; Amruta, Akarshinee, Indranee,
Esanee, Uma, Uurdvakeshi, Ruddhitd, Rookara, Lukara, Lookara,
Ekapada, Ishvaryatmika, Omkara, Oushadee, Amibikaand Akshara.
484. Qakineeshvaree - s I Ri 41
(i) One who is having the name of Qakineeshvaree.
(ii) One who possesses the nine attributes discussed above.
. ,485. Anahatabjanilaya -
(i) One who abides in the AnahataLotus.
(ii) This is in the heart with twelve-petalled lotus. This is the place of air.
486. Shyamabha -
(i) One who is shining with dark (mixed with green) complexion. It is
the colour of clouds.
(ii) A girl with 16 years of age is called Shyama.She is in that form. (It
can be noted that at the end of MahaShodonyasa the verse starting
with "Amrutarna Madhyastam” the statementShodasha Vdrshikam
is mentioned.)
487. Vadanadvaya - qqd&qi
(i) One who has two faces.
(ii) To explain the two tatvas - ether and air - She has two faces.
488. Dhamshfrojvala -
(i) One who has shining tusks/ fangs.
489. Akshamaladidhara - HIcilR^TT

419
 Sree Lalita Sahasranamam

(i) One who wears a rosary etc.

(ii) The garland made of Samskrit letters (numbering 51) starting from
'A' ending with 'Ksha' is called Akshamala. This is useful for counting
while chanting mantras.
(iii) In the dhyana (meditation) verse of Sreedevee, it has mentioned
that She wears Aksham, Shoolam, Kabalam and Damaroo. Aksham
is the wheel of a chariot. It can also be interpreted as that She has
the chakra weapon in that model. 998th name of Vi$hfju
Sahasranama - Rathongaponi may be compared.
490. Rudhirasamsthita -
(i) One who is the presiding deity of the blood part of the body.
491. Xalaratryadishaktyoughavruta - cb m <i xj i i <wl m I
(i) One who is surrounded by Kalarathree and other ShaktiDevees.
(ii) It has been mentioned in VarahoPurarja about a ShaktiDevee called
Kalarathree. She is the destruction energy originated from Tamo
character of Rudra. It is mentioned that she did penance at
Neelagiri to complete a vow.
(iii) As a pre-announcement of one's death, he/ she will get a dream in
the night previous to death. That night is called Kalarathree.
(iv) In Brahmastuti of Saptashatee (first chapter) it has been mentioned-
that Kalarathree is the dissolution at the end of kalpa and
Moharathree is the great destruction. She is in that form;
Kalarathrir Moharathrir Moharatrshcha Daruna.
i
(v) In the Kavacha read as part of Saptashatee, it has been mentioned
■J that Kalarathree is the seventh one of the nine names of Durga.
(vi) In some schools it has been mentioned that in
I Ramayana,Kalarathree only took the incarnation as Site to kill
Ravana.
(vii) ln Laghu Shodanyasa, the names of 12 Devees are mentioned as;
Kalarathree, Khantita, Gayatree, Ghantakorshinee, Gnarna, Chanda,
i
Chaya, Jaya, Jangarigee, Gnanaroopa, Dangahostdand Dankarigee.
(viii) It can be also be taken as - She is in the form of Kalarathree
mentioned in the DevataNyasa of Mahashodanyasa.
492. Snigdhoudana Priya-fev811 fO 41
I (i) One who fond of rice mixed with ghee.
(ii) This food is very good for enrichment of blood. This gives energy to

420
 TJWHTW $ree Lalita Sahasranamam

493. Mahaveerendravarada -
(i) One who grants boons to the chiefs of warriors.
(ii) Vi - many, ira, - excited or intoxicated; the meaning is that the
veeras are the trained orators gifted with eloquence. She grants
boons to their leaders.
(iii) Mahaveera - a kind of vessel used in the Soma sacrifice, as
explained in Sruti; Mahaveeram Tu Vibadhamrujeshwam. The
meaning is the mahaveeras are those who are continually drinking
the nectar of Brahmamorlndras, those whoknow Brahmam. Idam,
those who directly realise Brahmam, which is the Self, the witness
of all, saying "I am He". Srutis say, "He perceived, hence he is called
Indra"; Idamadarshamidamadharshamitijasmddindro Nama.
(iv) Veeras are those who are beyond the distinction of Aham and Idam,
who are valiant, and who are Svatma Ramas (those who do not
know Self and not blessed). She gives boon to the great and leader
like among them.
Ahami Pralayam Kurvannidama: Pratiyogina: I
Parakramarrf Paro Bhunkte Svatmanamashivapaham II
(v) The ShivaSutra (1-11) says, "He is veeresa, who enjoys in the
threefold way." That is, Veerendras are those who realise the fourth
state (tureeya) in the other three states also (awaken, deep sleep
and swoon); Tritayabhokta Veeresha:. This is based on the
Kshemaraja's Vimarsanee.
(vi) The commentator Varadaraja interprets the Sutra thus, "Veeras,
senses causing the miseries of separateness, extending within and
without, and Isa is the lord of the senses";
Veeresha Iti Veeranam Bhedavyasana Karindm I
Antar Bhahir Visaratamindriyanam Dheeshvara: II
(vii) Mahaveera is the name for Prahlada. The Devee Bhagavatam (book
IV) says that Indra and Prahlada praised Devee after their fight
which lasted a hundred divine years and She granted them boons.
494. Rakirjyambasvaroopirjee -
(i) One who is in the form of the Rakinee Yoginee.
495. Maqipoorabjanilaya -
(i) One who resides in the lotus called Marjipoora.
(ii) It is in the belly button with 10 petals.

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 WHW Sree Lalita Sahasranamam

496. Vadanatrayasamyuta - Mc^qt^dl

(i) One who has three faces.
(ii) Theabdomen is the place of water. Hence She has three faces To
explain the three tatvas - ether air and water.
497. Vajradikayudhopeta - d^iRcbi^^lQdl
(i) One who is armed with the thunderbolt and other weapons.
(ii) In the dhyana (meditation) verse of Sreedevee, it has mentioned
that She has in her four hands thunderbolt, Shakti, Darjdam and
Abhayam.
498. Damaryadibhiravruta - £iHqfRf£|<|c{dl
(i) One who is surrounded by Damaree and others.
(ii) The names of 10 Devees are; Damaree, Dhankarirjee, Nam
Tamasee, Sthanvee, Dhakshayanee, Dhatree, Naree, Parvatee and
Phatkarirjee.
499. Raktavarrja - XcbMuif
(i) One who is red/blood coloured.
500. Mamsan/shta - ^imR^l.
(i) One who is fond of flesh/meat.

Thus ends the sixth Kala called Ruchi.

**♦

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 sfh’ifridi Sree Lalita Sahasranamam

Section 7: Sushumna Kala

501. Gutfannapreetamanasa - ysi?idldHi’it4l

(i) One who gets satisfied with the rice cooked with jaggery.
502. Samastabhaktasukhada -
(i) One who bestows happiness to all the devotees.
503. Lakinyambasvaroopitjee - ciiR>
(i) One who is in the form of Lakinee Devee.
504. Svadhishfanambujagata -
(i) One who abides in the Svadhishtanachakra (in the lower abdomen
of the body).
505. Chaturvaktramanohara -
(i) One who is fascinating with Her four faces.
(ii) Svadhishtana is the place of water. Hence starting from ether until
water the four primary elements represent the four faces of
ireedevee. This is explained in the book by Sree Radhakrifhrja
Sastrigal. The 14th verse of Soundaryalaharee can also be referred,
which states Svadhishtana as the place of fire and Marjipooraka as
the place of water.
506. Shooladyayudha Sampanna -
(i) One who has weapons like trident (trident, noose, skull and goad
are the weapons of Sreedevee).
507. Peetavanja - dldd^lf
(i) One who is yellow in hue (golden in colour).
(ii) The word Hiranyavarijdm in Sree Sooktam can be reminded.
Peefaalso means Saffron flower. Hence it can also be taken as that
ireedeveels rosy in colour like the Saffron flower. The reddish/ rosy
colour of Sreedevee has been described in many a place;
Example 1; Sindooraruna Vigraham in the dhyana verse of this
Sahasranama.
Example 2; Louhityametasya Sarvasya Vimarsha: in Pavanopanishad.
508. Atigarvita -
(i) z One who is very proud/ dignified.
(ii) She is proud because She is so beautiful.
(iii) In Saptashatee (V chapter - Doota Samvadam), we read Sreedevee's ii
i

423
 Sree Lalita Sahasranamam

own words that She has pride; Yo Me Darpam Vyapohati.

(iv) In the 158th name (Nirmada), we read that She does not have pride.
It is the character of Brahmam as subtler than an atom, bigger than
the biggest, etc. - Anoraneeyan Mahato Maheeydn. Hence there is
no contradictions in such names.
509. Medonishfha - 4c^IRbI
(i) One who is residing in/ presiding over the fatty tissues of the body.
(ii) Since She is the presiding deity for these tissues, She was
mentioned as pride in the previous name.
510. Madhupreeta -
(i) One who gets satisfied (fond of) with mead.
(ii) Madhu also indicates honey.
(iii) Sruti also says, "One who presents an oblation with madhu, pleases
the great Devee"; Yan Madhuna Juhoti Mahateemeva Taddevatam
Preenati.
511. Bandhinyadisamanvita -
(i) One who is surrounded by Bandhinee and others.
(ii) These are the six deities from Bandhinee, Bhadrakalee, Mahamaya,
Yashasvinee, Raktoand Lamboshtee.
512. Dadhyannasaktahrudaya -
(i) One who is fond of curd rice.
513. Kakineeroopadharirjee -
(i) One who is in the form of Kakinee Devee.
514. Mooladharambujaroodha - ^ii^Ki«^ii<<*Gi
(i) One who dwells in Mooladharatotus.
(ii) Mooladhara is the lower abdomen in the body. She resides in the
Lotus in that place.
515. Panchavaktra - U^qcwi
(i) One who exhibits five faces.
(ii) Mooladhara is the place of earth tatva. Hence She has five faces
indicating the five primary elements ether till earth.
516. Asthisamsthita -
(i) One who presides over the bones of living beings.
517. Ankushadipraharaqa - 3^?iiRmi5<uii
(i) One who is armed with goad and other weapons. (She has goad,

424
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 Sree Lalita Sahasranamam

Lotus, book and knowledge sign [of hands - mudra] in her hands).
518. Varadadinishevita - 3 3 Rd f
(i) One who is attended by Varada and other Shaktis. Their names are
Varada, Sree, Sharjdaand Sarasvathee.
519. Mudgoudanasaktachitta -
(i) One who is fond of rice mixed with green gram pulse.
(ii) Such a food item is called Pongal - Sree Bhaskararaya explains the
recipe for preparation of Pongal.
520. Sakinyambasvaroopigee -
(i) One who is in the form of Sakinee.
(ii) In the dhyana verse of this Sahasranama it has been mentioned as
She is in the colour of smoke (Dhoomrabham). It is also mentioned
as; Madhumadamuditam - She is much pleased under the influence
of alcohol.
521. Agnachakrabjanilaya -
(i) One who resides in the Agna chakra Lotus - in between the eye
brows.
522. Shuklavarga - ^d^c|U|f
(i) One who is white in complexion.
523. Shatfanana - qsmi I
I
(i) One who has six faces.
(ii) Agna chakra is the place of the mind. To exhibit the energy of the
five primary elements and that of mind, She has six faces. To show
that it is the controlling chief of all the five chakras from Vishudhi till
Mooladhara, She has six faces. I

524. Majjasamstha -
(i) One who is the presiding deity of bone marrows. 1
I
525. Hamsavateemukhyashaktisamanvita -

(i) One who is surrounded by Hamsavatee and other Shaktis. Their

names are Hamsavatee and Kshamavatee.
526. Haridrannaikarasika - !
(i) One who is fond of yellow or rice mixed with turmeric.
527. Hakineeroopadharigee -

425
 netitiHH Sree Lalita Sahasranamam

(i) One who is in the form of Hakinee.

(ii) In the dhyana verse of this Sahasranama it was mentioned that She
has knowledge sign, Udukkai (a kind of goat-skin drum), garland of
letters (Samskrit alphabets) and skull in her hands and provides all
the happiness to Her devotees.
528. Sahasradalapadmastha -
(i) One who dwells in the Sahasrara Lotus (Brahmarandram).
529. Sarvavarqopashobhita - ^4c<ulTu^l)f£ldl
(i) One who shines with all colours.
(ii) She is with Black, Green, Red, Yellow and the colour of trumpet
flower.
(iii) Sarva - all, Varija - Samskrit alphabets (the fifty-one letters from A
to Ksha), that is the fifty shaktis from Amruta to Kshamavati; She
shines with these letters and the corresponding presiding deities.
Counting these fifty letters backwards and forwards we obtain a
hundred shaktis, these each reside in ten petals.
(iv) According to Vararuchi's Katapayadi method the word 'Upa'
indicates the number ten. i.e. it is apt that each deity residing in ten
petals - mentioned above.
(v) Based on this method some repeat in the Yogininyasa, ten times
each of those shaktis’to make up a thousand.
530. Sarvayudhadhara -
(i) One who is armed with all weapons.
(ii) In Sruti also (Sree Rudram) we read as; Sahasrani Sahasradha
•I
Bahvos Tava Hetava-.
(iii) Vi$hrju Sahasranama 759th name Sarvashastrabhrutavara and
1000th name Sarvapraharanayudha: may be referred.
531. Shuklqsamsthita -
(i) One who is the presiding deity of semen.
(ii) According to the Bhavishyottara Puraga, Shukla is the name of a
kind of meditation at the time of sexual enjoyment. It can also be
taken as that She is in that form.
532. Sarvatomukhee - Wdlyisfl
: I (i) One who has faces in all round directions.
' fi (ii) In Sreemad Bhagavat Geeta (XIII-13) it is mentioned as;
Sarvatokshishiromukham- Everywhere eyes, heads and mouths.

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 Sree La Ufa Sahasranamam

(iii) In Sruti (Purusha Sooktam) also it is mentioned as; SahasraSheersha:

Purusha: Sahasraksha: Sahasrapad.
533. Sarvoudanapreetachitta - tdqTcvivO dRlxil
(i) One who gets pleased with all kinds of rice.
(ii) As mentioned earlier, right from Payasa rice till Yellow rice and
other rice. She gets pleased with all kinds of rice.
534. Yakinyambasvaroopirjee -
(i) One who appears in the form of Yakinee.
(ii) In the meditation verse of this Sahasranama it was mentioned that
it is the quality of ireedevee to admire Paramashiva;
Parashivarasikam.
(iii) Thus having described Sreedevee under the forms of Yoginees, it is
proceededto describe Her with other forms/ qualities. This has been
given as a list.
535. Svaha -
(i) One who is in the form of Svaha, the sacred exclamation with which
oblations are made in sacrificial fire for gods.
536. Svadha
(i) One who is in the form of Svadha.
(ii) The words Svaha and Svadha are used when oblations are offered
to gods in the’sacrificial fire. Devee Bhagavatam (IX-43-7) says - the
word Svaha is uttered when the sacrificial fire is about gods and the
word Svadha is used when it is about pitrus (predecessors in the
family race);
SvahaDevee Havirdane PrshastaSarvakarmasu I
Pitru Dane Svadha ShastaDakshiqa Sarvato Varall
(iii) It is also to be construed that She is in the form of Devees in these
names (Svaha and Svadha). Saptashatee (chapter 4-9) says - by
uttering your name all the host of gods, Oh Devee, is satisfied in all
sacrifices, for thou art Svaha and thou art named Svadha, the word
which gives satisfaction to the host of pitrus; I
Yasya: Samastasurata Samudeerarjena
Truptim Prayati Sakaleshu makheshu Deveel
Svahasi Vai Pitrugagasiya Cha Truptihetu
Ruchchdyase Tvamata Eva Janai: Svadha Cha II
(iv) The Markagdeya Puraga says - there are seven words which are

427
 HWHTW Sree Lalita Sahasranamam

used in the Homa (sacrificial fire), in the oblation and in the cooking.
By repeating (or uttering) your name only, Oh Devee, the merit of
repeating these names are obtained by Brahmavadins;
Somasamstha Havi: Samstha: Bagasamsthdshcha Sapta Ya: I
TastvaduchcharanadDevee Kriyante Brahmavadibhi: II
While interpreting this, it has to be uttered as Svaha Namaha and
SvadhaNamaha.
(v) Hence Sreedevee is said to be in the form of Svaha and Svadha
(combining the previous name also).
(vi) The Lingo Purarja says - the consort of Shiva in the form of fire is
said to be Svaha. The divine six-faced one (Skanda) is called by the
learned, the son;
Svaha Vahnyatmanastasya Prokta Pashupate: Priyal
Shanmukho Bhagavan Deva Budhai: Putra Udhdhruta: II
The same message is confirmed in the Vayu Purarja also;
Namna Pashupater Yd Tu Tanuragnir Dvijai: Smrutal
Tasya Patnee Smruta Svaha Skandashchapi Suta: Smruta: II
According to the Padma Purarja, Svadha is the presiding deity of the city
of Mahesvarapuram.
(vii) Shushfu - well, Am - Vi$hrju or self, Dadhati - nourishes or protect.
Hence Svadha.
(viii) While considering these meanings it has to be uttered as Svahdyai
Namaha and Svadhayai Namaha.
(ix) Sree Bhaskararayaexp\dj\ns some more meanings also;
a. According to the Taitireeya Sruti - your own (sva) speech (Aha) -
<
means one's own speech.
b. The Samaveda Brahmanam and the Yaskara's Nirukta also
?! explain Svaha thus; Su - well, Aha- speech; or Sva - Self, Aha -,
. i to speak.
c. Su - good, Aha - to be given as an oblation.
d. Sva - one's own people, Aha - to recognise - i.e. She recognises
the people as her own self.
e. Su - well, A - Brahma, Ha - to go - i.e. to take along to Brahma.
■

(x) In Devee Bhagavatam (9thSkandam 43rd& 44th chapters) Sreedevee's

.1
episodes-and the verses are explained.
i 537. Amati: -
(i) One who is in the form of ignorance.

'’■Ji.v*
428

■J
 iree Lalita Sahasranamam I

(ii) Mati: - knowledge. Its opposite is Amati:.

(iii) A-small, Mati: - knowledge, i.e. to be expanded knowledge.
(iv) While interpreting Shukla Yajur Veda, Durga’charya has given
meaning of this word as self soul science.
(v) It is said that in the order of creation, unmanifested, manifested and
egoism tatvas were created from Moolaprakruti (root nature).
Intellect tatva is hidden in these and is in the stage of invisible
individual entity, i.e. it indicates unmanifestation.
538. Medha-Aw
(i) One who is in the form of special knowledge.
(ii) After the above said Amati:, the next creation was intelligence
(Medha). She is in this form also.
(iii) Agni Purarja says Medha is remembrance; Dheerdharanavatee
Medha.
(iv) Sreedevee in the form of Medha has been explained in Saptashatee
in two places - "Oh Devee, thou art intelligence, thou art the
essence of all the scr’rplures"; and "Devee who resides in all beings
in the form of intelligence";
1 Medhdsi Devee Viditakhila Shastra Sara\
YaDevee Sarvabhooteshu Medharoopena Samsthita I
(v) We worship ireedevee through Medha Sookta also.
(vi) According to the Padma Purarja, the deity called Medha is in
Kashmir.
539. Sruti: -
(i) One who is in the form of Vedas.
540. Smruti: -
(i) One who is in the form of Smrutis.
(ii) Sruti - hearing and Smruti - recollection - She is in the form of
I
knowledge obtained through both these.
(iii) It has been mentioned in many a place that the Vedas and the
Smrutis of Manu etc., are but Her form. For instance in Saptashatee
(4th chapter); i
Shabdatmika Suvimalaigyajusham Nidanam
Udgeetaramya Pada Patavatam Cha Samnam I
Devee Trayee Bhagavatee Bhava Bhavanaya r-

1■
Varttasi Sarvajagatam paramartihantree II
B

429

8
 diHH Sree Lalita Sahasranamam

(iv) The Koorma Puraga, says, "Rig, Yajus, Saman and Atharvana are the
inherent form of Brahmam, thus is the eternal Shakti";
Rucho Yajoomshi Samani Tataivatharvanani Cha I
Brahmaga: Sahajam Roopam NityaishaShaktiravyayaW
(y) The Vayu Puraga says, "As She recollects all actions, present, past
and future, She is called Smruti";
Vartamananyateetani Tathaivanagatanyapi I
Smrate Sarvakaryani Tenasou Smrtiruchyate II
(vi) The DeveePuraga also conveys the same message - "She is the
Smruti because She recollects"; Smruti: SamsmaranadDevee.
(v'\\)Saptashatee (chapter V) says; YaDevee Sarvabhooteshu
Smrutiroopena Samsthita I
541. Anuttama - 3TJTOT
(i) One who has none superior.
(ii) Svetashvatara Upanishad (VI-8) says; Na Tatsamashchabh
Yadhikashcha Drushyate.
(iii) In Sreemad Bhagavat Geeta (XI-43) also conveys the same message
- Nothing is to be found, equal or superior to him;
NaTavatsamostyabhyadhika: Kuto'nya:
(iv) The Devee Bhagavatam (book III) - people never say that a man
devoid of strength, nor do they say that he is deprived of Rudra or
of Vi$hgu, but they always say, "deprived of Shakti (energy)";
Rudraheenam Vi$hguheenam Na Vadanti Janas Tothal
Shaktiheenam YathaSarve Pravdanti Naradhamam II
(v) It can be split as; Na Nutta - not depending, Ma - intelligence or
dominion, i.e. whose intelligence or dominion is not derived from
others, because there is none superior to Her.
542. Pugyakeertti: - :
(i) One who is famed for virtue/ righteousness/ holiness.
(ii) Just thinking and communicating the fame of Sreedevee will give
virtue.
(iii) She has the reputation of giving virtue to Her devotees.
Note: Good deeds are said to be virtues. The enjoyment of fruits of
good deeds (either in this birth or in other births, including living in the
heaven) is also called as virtues.
(iv) Sree Adi Sankara also conveys the same message, in his
commentary of Vi$hguSahasranamam for the 688th name -

430
 Sree Lalitd Sahasranamam

Purjyakeertti:.
543. Purjyalabhya -
(i) One who can be attained only through virtues/ righteousness.
(ii) Purjya, good actions performed in previous births - only through
this Her blessings can be attained.
(iii) The Devee Bhagavatam says, "Only those ever righteous ascetics,
who are devoted to wisdom, see; but the men of desire see not the
holy and beneficent Devee"; i
Pashyanti Puijya Punja Ye Ye Vedantas Tapasvina: I
Ragirjo Naiva Pashyanti Deveem Bhagavateem Shivam II l
(iv) Sree Adi Sankara also conveys the same message, in his ■

commentary to 1st verse of Soundaryalaharee; i

Atasvamaradhyam Hariharavirinchadibhirapil
Pranantum Stotum Va Kathamakrutapuqyai Prabhavati II
544. Puqyashravarjakeerttana -
(i) It is a virtue to hear about Her and to praise Her.
(ii) Merely hearing Sreedevee's stories and singing of Her greatness are
meritorious.
(iii) Hearing Sreedevee's stories and singing of Her greatness are must
duties of human beings - ordained actions.
(iv) Sree Adi Sankara also conveys the same message, in his
commentary of Vi$hrjuSahasranamam for the 922nd name -
Purjyashravanakeertana.
545. Pulomajarchita - h i Pf d I

(i) One who is worshipped by Pulomaja, consort of Indra and daughter

of Pulomar.
(ii) This story occurs in Devee Bhagavatam (Book VI); Indra married i
Sasee Devee, daughter of Puloman, after killing him. When it was
necessitated that he has to hide and live (due to curse of Gowtama I

when he misbehaved with Ahalya), Nahusha was ruling the heaven.

He insisted Sasee Devee (wife of Indra) to become his wife.
SaseeDevee came out of this situation by worshipping with powerful
mantra of Sreedevee obtained from the teacher (Brhaspati) and
worshipped earnestly Tripurasundaree, by oblations of foods,
flowers etc. Indra also was removed from the curse of Gautama and I i

restored to rule the heaven. It is said that his happened at

I
I I‘

431
«

I
 sftafridi Sree Lalita Sahasranamam

Seerkalinear Mayavaram in Tamilnadu;

Ityukta Sa Tada Tena Shakrapatnee Sumanasal
Jagraha Mantram Vidhivadguror Devya: Susadhanam II
Vidyam Prapya GurorDeveeDeveem Tripurasundareem I
Samyagaradhayamasa Balipushparchanai: Shubhai: II
546. Bandhamochanee - «i 41 41
(i) One who liberates from bondages.
(ii) Bandha, bonds of ignorance or bondage with the worldly affairs.
(iii) Bandha also means being imprisoned. Sreedeveesaves from all
these. In Saptashatee (12th chapter - the boons of ireedevee), we
read;
Ragna Krudto Chakgnapto Vadhyo Bandhagato'pi Va
Smaran Mamtachcharitam Naro Muchyeta Sankatat I
The same sense is conveyed by Appaiya Deekshitar in his book
cal\edDurga Chandra Kalastuti, treated as the gist of Saptashatee.
He says;
Bandhe Vadhe Mahad Mrutyubhaye Prasanne
Vittakshaye Cha Vividhe Cha Mahopatape I
Yatpada Poojanamiha Pratikaramahu:
Sa Me Samasta Jananee Sharanam Bhavanee II
(iv) In the Harivamsa (based on which in the above Durga Chandra
Kalastuti also), Aniruddha, who was imprisoned by the demon
Banasura, prays to Sreedevee, "Oh Shankharee, thou art praised by
these and other names by me; by thy grace, let me be soon freed
from prison. Oh large-eyed one, behold, I take refuge in thy feet.
You are to liberate me from every bond. Durga, the powerful one,
thus praised, set free the brave Aniruddha, who was confined in the
town of Bana;
Barjasura Prahita Pannaga Bandha Moksha:
Tadbahudarpa Dalanat Ushaya Cha Yoga: I
Pradyumnina Dhrutam Alabhyata Yat Prasadat
Sa Me Shiva Sakalamayashubham Kshirjotu II
(v) Thus in Devee Bhagavatam also (book VI) it is mentioned as, "Once
a princessnamed Ekavali was imprisoned by a demon called
Kalaketu, and was freed by Sreedevee who was worshipped by
Yasovati, the friend of the princess".

432
 sftafridi Sree Lalita Sahasranamam

547. Bandhuralaka (Barbaralaka) - («t4<idcnl)

(i) This name is mentioned in both the above ways by different
schools. But the second is in vogue.
(ii) One whose top forehead hair is curly, black and short like waves.
548. Vimarsharoopirjee -
(i) One who is In the Vimarsafom.
(ii) -According to Sree Vidya philosophy, the form of unison of Shiva and
Shakti is the Parabrahmam. Here there is no distinction between
Shiva and Shakti, ireedevee in this form without distinction with
Shiva is called as Prakasha Vimarsha Samarasya Roopinee. The
same sense is conveyed 999th name Shiva Shaktyaikya Roopinee
also. Shiva, in the Prakasa aspect, is in the form of pure
consciousness (chaitanya). This universe is formed, when
Sreedevee, in the form of Shakti, creates a vibration in that pure
chaitanya. Though Shiva has the capacity of creating that vibration
himself, Sreedevee in that form is called Vimarsa form. That is the
reason pure conscious Shiva is said to be like crystal and Sreedevee
is said to be in red colour.
(iii) Parabrahmam\s in the form of Prakasa, the pure luminosity and
unrecognisable by all. Shakti makes it recognisable to all, by creating •
a vibration in it. Thus far unrecognised Parabrahmam is able to be
identified through motion, quality and actions. She is the energy
through which the Parabrahmam can be identitifed. The same sense
is refelected in 727th name Shivagnana Pradhayinee.
(iv) The Soubhagyasudhodaya says, She is the Shakti that produces the
animate and inanimate universe, the same also destroyes it;
Svabhavikee Sphuratta Vimarsha Roopasya Vidyate Shakti: I
Saiva Characharamakhilam Janayati Jogadetadapi Cha Samharati II
(v) Thus Sreedevee in the form of Vimarsa is described in this name. As
per Sree Vidya practice, Kameshwara is considered to be in Prakasa
form and Kameshwaree in Vimarsa form.
(vi) Vimarsa means words, i.e. speech. The Matrkaviveka says, "Without
Vimarsa (speech) how is thought (Prakaso) manifested? Without
thought to be spoken of, how can there be speech? Therefore
thought is required for the existence of speech, and thought, even
when there is self-consciousness (for its own existence) requires
speech";

433
 Sree Lolita Sahasranamam

Vachakeno Vimarshena Vina Kim Va Prakashyate I

Vachyenapi Prakashena Vina Kim Va Vimrushyate II
Tasmadvimarsho Visphoortaou Prakasam Samapekshate I
Prakashashchatmano Gndne Vimarsham Samapekshate II
The gist of this is mentioned in Raghuvamsa by Kalidasa;
Vagartthaviva Sampruktou Vagartha Pratipattaye I
Jagata: Pitarou Vande Parvatee Parameshwarou II
(vii)The statements from Pavanopanishad can also be reminded;
Nirupadhika Samvideva Kameshvara: I
Sadananda Poorrja: Svatmaiva Paradevata Lalital
Louhityametasya Sarvasya Vimarsha: II
549. Vidya-fan
(i) She is the vidya which confers salvation.
(ii) Saptashatee (4th chapter) says, "The holy supreme Devee is vidya";
Vidyasi Sa Bhagavatee Parama Hi Devee. First chapter says; Sa
. Vidya Parama Mukter Hetu Bhoota Sanatanee.
(iii) The Goudapada says in his Sree Vidya Ratna Sutra, "She herself is
vidya"; Chaitanya SvaroopaShakti: I Saiva Vidya II
(iv) Vidya, a certain kind of art, which is in the light (tejas) and its nature
are described in the Saiva Tantra - "By the descrimination of the
products of mdya, one recognises the state of wisdom, that
supreme art is known as Vidya, consisting of knowledge and action";
Maydkarya Vivekena Vetti Vidyapadam Yayd\
Sa Kala Parama Gneya Vidya Gnana KriyatmikaW
550. Viyadadijagatprasoo: ?
(i) One who is the mother of the universe consisting of ether, etc.
(ii) In the Taitireeya Upanishad (11-2) it has been mentioned as, Ether
arose from Supreme Being, air from ether, fire from air, water from
fire and the earth from water. These are primary elements for
creation of this dynamic universe.
(iii) Vyeti Iti - to be at a distance - the ether is visible as so close, but
when we go near it seems to be still farther.. I.e. it cannot be
perceived. Similar to it is the supreme being. It would seem to be
perceived and get a feeling that it has been understood. At the
same time it would seem to be at a far away distance. This status is
with ether, the first origin from supreme being and hence it is called
as Viyat.ireedevee was the first to originate this. Hence She is called

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 sftciPidi Sree Lolita Sahasranamam

Jagamba.
(iv) Prasoo: - One who delivered. She delivered ether, etc.
(v) 837th name Viyat Prasoo: may also be referred.
551. Sarvavyadhiprashamanee -
(i) One who cures/ alleviates all illness/ diseases.
(ii) The same message is conveyed in 876th name - Niramaya.
552. Sarvamrutyunivarirjee - ^iRufl
(i) One who dispels all forms of deaths.
(ii) Since it is mentioned as all forms of deaths - untimely death, and
death due to old age; untimely death is due to accident or fatal
disease. She refrains all these.
(iii) Anybody born in this world should definitely face the death.
Depending on the actions during the life time, the further births are
decided. The results or fruits of the actions are called Mrutyus. She
saves from these Mrutyus by making one realise the self form and
reach the nectar stage. Srutis also advise the same; Svetasvatara
Upanishad (IV-15) - knowing Him thus, he tears up the noosesof
death; Gnatva Devam Mrutyu Mukat Pramuchyate II Kafopanishad
(111-15) says - he is freed from the power of death; Tamevam Gnatva
Mrutyu Pashansha Chinatti II
(iv) The same is mentioned in the results of this Sahasranamam also.
553. Agragarjya - SRPTW
(i) One who is to be reckoned as first.
(ii) Since She is the root cause for the entire universe, She has to be
treated as first.
(iii) She is the head of Marut and other groups and hence this name.
554. Achintyaroopa -
(i) One who is of unthinkable form or inaccessible to mind.
(ii) Because She is free from connection with the qualities, Her nature
is unthinkable. 139th name. Nirguga and 415th name
Manovachamagochara may be referred.
555.. Kalikalmashanashinee
(i) One who is destroyer of sin/ transgression of Kali.
(ii) The Kali age (yuga) will be full of dire thoughts and deeds.
Consequently sins will be predominant in the Kali age. These are
described in detail in Devee Bhagavatam. Chanting Sreedevee's

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 netMiHH Sree Lolita Sahasranamam

name is the only way out to ward off this.

(iii) The KoormaPuraga says - water is able to quench the fire, the
presence of the sun to dispel darkness, and the repetition of the
names of ireedevee to destroy the multitude of sins in the Kali age;
Shamayalam Jalam Vahnes Tamaso Bhaskarodaya: I
Shantyai Kaleraghelaghasya Devee Namanu Keertanam II
(iv) The BrahmandaPuraga says - the remembrance of the feet of
Supreme Shakti is said to be the highest expiation for sins
consciously or unconsciouslycommitted;
Krutasyakhila Papasya Gnanato'gnanato'pi Udi
Prayashchittam param Proktam parashakte: Padasmrti: II
(v) In Saptashatee (12th chapter) it is said as; Srutam Harati Papani.
(vi) 167th name Papandshinee, 743rd - Papdragya Davanala and 860 -
Akanta and again the below names in Trishatee may be referred;
31st - Ena:Koofa Vinashinee and 112th - Hatyadi Papashamanee.
556. Katyayanee - chi cm iq 41
(i) One who is the daughter of a sage named Katar.
(ii) The Vamana Puraga says - this is the name of the deity in the
collective form of the brightness (tejas) of all the Devas. (This can be
compared to what is mentioned in Saptashatee that all the
brightness of all the Devas combined to form Mahalakshmee -
Mahishasura Mardinee).
Tata: Samasta Devanam Tejo Rashi Samudbavam
Tachchapi Tejo Varamuttamam Mahannamna Prutivyamabhavat Prasiddham I
Katydyaneetyeva Tada Babhou Sa Namna Cha Tenaiva JagatprsiddhaW
(iii) According to the KalikaPuraga, this is the deity at Otfyana Peeta;
Katyayanee Choddiyane Kamagya Kdmaroopake I
Poorneshvaree Poorgagirou Chandee JalandharesmrutaW
She is Katyayanee in Odyana Peeta, Kamagya in Kamaroopa,
Poorgeshwaree in Poorgagiri and followers of Chandi in Jalandara
Peeta.
(iv) According to DeveePuraga, Kam - Brahmam, Shiras - stone. Since
ireedevee supports the whole world and is omnipresent there, She
gets this name as Katyayanee.
Kam Brahma Kam Shira: Proktamashsdram Cha Kam Madam I
Dharanadvasanad Vapi Tena Katyayanee MataW
(v) Elders say that the name Katyayanee only evolved as Kattayee in

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 sflcifrldi TnnjHTW Sree Lalita Sahasranamam

villages. (Similarly they say that the name Pechayee in villages

indicates Saraswatee}.
(vi) Gopika ladies worshipped Katyayanee during Margaseersha month
and got Kri$hrja as their husband.
(vii) ln the Kavacha (shield) read as part of Saptashatee, it has been
mentioned that the sixth, out of the nine names of Durga, is
Katyayanee. 584th name Mahavidya may also be referred.
557. Kaiahan tree -
(i) One who is the destroyer of time (Mrutyu).
(ii) Sruti (Svetasvatara Upanishad VI-2) says, omniscient, time oftime,
possessed of all qualities, all knowing - Brahmam is the Kala (death)
for Yama (god of death) himself; Gna: Kalakalo GurjeeSarva Vidya:
558. Kamalaksha Nishevita - cbHcilijT
(i) One who is specially worshipped by (lotus eyed) Mahavi$hgu.
(ii) The Padma Purarja says, Vi$hrju ever worships the sapphire Devee,
hence he attained his own state;
Indra Neelamayeem Deveem Vishrjurarchayate Sada\
Vi$hr)utvam Praptavams Tena..\\
(iii) A story may be reminded - once Mahavi$hiju was worshipping
Parameshwara with Lotus flowers. One flower was in short - he
plucked his eyes and continued the worship. Since there is no
difference between Shakti and Shiva, it can be treated as that he did
this worship to Sreedevee also.
559. Tamboolapooritamukhee - di^n^Rdydl
(i) One whose mouth is full of betel leaves.
(ii) The specialty of Sreedevee chewing betel leaves was described in
26th name - Karpooraveetikamoda Samakarshi Digantara.
(iii) Sree Adi Sankara, while interpreting the 14th name of Trishatee -
Karpoora Veeti Sourabhya Kallolita Kakuptata - specially indicates
as Maharaja Bogavatee.
(iv) It is told that legendary poets, like Kalidasa, Kalamegha and others,
got their excellent capacity to write poems by consuming the juice
of Sreedevee's tamboola (betel leaves).
560. Datfimeekusumaprabha -
(i) One who has lustre like that of the hue of pomegranate flower.
There are two varieties of pomegranate - one will flower and also bear

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 sftrifrldi Sree Lolita Sahasranamam

fruits and the other will only flower, but does not bear fruits. The
Dadima is of second kind of pomegranate tree which bears no fruit but
only flowers. The flowers of these will be brilliantly red.
561. Mrugakshee - TpTT^ft
(i) One who is deer eyed.
(ii) The eyes of the deers will not be static at one place - it wavers all
the sides. This is to escape, in times of danger. Like that of the
deers, the eyes bf the high society ladies also will be wavering. This
adds to their beauty. Since Shebelongs to the highest class,
Sreedevee's eyes also wavers like this. One other reason is also apt-
She wants the sympathy and compassion of her sight to fall on all
her devotees on all sides and hence her eyes are wavering.
(iii) 103rd name of Trishatee - Harinekshana may be referred.
562. Moh/nee -
(i) One who is bewitching/ enchanting.
(ii) Logo Naradeeya Purarja says, She makes the entire universe to
libidinous withHer charming beauty and hence She is called as
Mohinee;
Yasmadidam Jagat Sarvam TyayaSundaree Mohitam I
Mohineetyeva Te Nama Svaguqotthom Bhavishyati II ,
(iii) It can also be considered as - while churning the milky ocean,
Mahavi$hgu took the incarnation as Mohinee by meditating upon
ireedevee. 5th verse of Soundaryolaharee may be referred in this
regard;
Haristvamaradhya Pranatajanasoubhdgya Jananeeml
Pure Noree bhootva Puraripumapi Kshobhamanayat II
Again, ireedevee took this form. The first one was the form of nature on
account of meditating power of Brahma. This has been described in
BrahmandaPurarja. It has also been mentioned there that Vi$hrju took
the Mohinee form by meditating upon Sreedevee.
(iv) The ardent devotees of Sreedevee, do sankalpa (declaration of
intention to do a pooja) describe the time, with eight parts called
Ashtanga method. In Samskrit the numbers are represented by
letters through Katapayadi method. In this, if the first letters of the
day and the year are the same, it is called a Parva day or Mohinee. It
I.
can be taken as that She is in the form of this Parva day.
(v) The name of the presiding deity in the temple of Nivosapura at the

438

I
 $ree Lalita Sahasranamam

banks of river Pravara, is Mohinee.

563. Mukhya -
(i) One who is the first or the prime.
(ii) When a child is born the first organ that comes out is the face
(Mukha). Hence anything that is first is called Mukhya.
(iii) She is the first among all the things that originated. She is the main
among all the devatas. Taitireeya Upanishad (111-10-6) says - I am.
the first born of truth or I am the first born out of truth; Ahamasmi
Prathama Ja Rutasya.
564. Mrudanee - ^si41
(i) Onewho is the consort of Mruda (Paramashiva\.
(ii) The word Mruda, as a verb, indicates giving happiness. Since he
gives happiness to all Paramashiva is called as Mruda. His consort.
(iii) It can be considered as Mrudanee, indicated in the form of Paksha
in theMahashodanyasa (Prapancha Nyasa).
565. Mitraroophjee -
(i) One who is in the form of Sun or friend.
(ii) One of the twelve names of Sun is Mitra. Hence She is in the form of
Sun, illuminating and helping all the beings.
(iii) In Sree Vidya Tantra, fire indicates Shiva and Moon indicates
ireedevee. Sun indicates the unified form of both. Hence this name
indicates the unified form of ireedevee.
(iv) Mitra also means friend. She is like a friend. The self form is the
friend and hence She is the self here.
566. Nityatrupta -
(i) One who is eternally content.
(ii) She is complete in all respects. She does not need anything. Hence
She is always contented.
(iii) She is contented with the permanent and eternal form of bliss.
(iv) It may be noted that the 815th name has been split as Anitya Trupta.
567. Bhaktanidhi: -
(i) One who is a treasure for devotees.
(ii) She offers whatever is asked for by the devotees. 989th name
Vanghitartha Praddyinee may be referred.
(iii) The 4th verse of Soundaryalaharee says that She gives more than
what is asked for by the devotees; Vanchasamadhikam.

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 Sfrdfrtoi tHStjHiHH Sree Lalita Sahasranamam

(iv) This name has to be used as Bhakta Nidhaye Namaha.

568. Niyantree -
(i) Since She designates the entire universe, She is the guide and
controller of it.
569. Nikhileshvaree -
(i) One who is the ruler of all.
(ii) Since She controls the universe, She is the ruler of it.
570. Maitryadivasanalabhya -
(i) One who is to be attained by the dispositions of cheerfulness, etc.
(ii) The yoga books teach us to remove the bad dispositions and
inculcate the good ones in our mind.Being envious about those who
are happy, making fun or not having compassion for those who are
suffering, being happy at other's sufferings and overlooking or not
mindful of the sinful are some of the examples of bad tendencies.
Removing all these dispositions and having friendship with those
who are happy, having compassion for those who are suffering and
possibly reducing sufferings of others are good tendencies.
(iii) ireemad Bhagavatam says - the good dispositions are of four types-
friendship with those who are happy without being envious
(maitree or friendship), compassion for those who are suffering
(karurja), gladness to see the righteous (mudita) and overlooking or
not mindful of the sinful (upeksha).
(iv) These four tendencies (vasanas) contribute to clarity of mind and
purify it. Yoga Sutra says;
Matree, Karurja Muditopokshanom Sukhadu:khaPuijyapuoya
Vishayandm Bhavanatasha Chitta Prasadanam
(v) The Maghar (IV-55) says, they, whose minds are purified by
friendship, etc., removing their sorrow and who obtain here (in this
body) the seed of Yoga, and attaining glory by discriminating
Purusha from matter and who remainin the state of samadhi (the
highest state of meditation), desire to transcend even that state;
Maitriyadi Chitata Parikarma Vido Vidhaya
Klesha prahanamiha Labdha Saveeja Yoga: I
Khyatim Cha Satva Purushanyatayadhigamya
Vonchanti Tamopi Somadhibruto Niroddhum II
(vi) It is easy for those, who have such tendencies, to reach Sreedevee.

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 rfferirTHT <45<j<iih4 Sree Lalita Sahasranamam

571. Mahapralayasakshirjee -
(i) One who is the witness of the great dissolution.
(ii) As the entire universe perish at the time of the great dissolution.
Brahma and Vi$hrju also merge with Sreedevee. However, Shiva
does not perish just because of the pride of your earrings only, says
tree Adi Sankara, in his Soundaryalaharee 26th verse; Virinchi:
Panchatvam Vrajati...
(iii) The same message is conveyed in a book called Kuru Kala.Sreedevee
is the only Suvasinee and others are not;
Surendra Rudra Padmajachyutadayo'pi Ye Mruter
Vashmvada Na Tatstriya: Suvasinee Padasprusha: I
Maheshvarasya Mrutyu Ghasmarasya Sakshinee Tu Ya
Sumangaleeriyam Vadhoorimam Sameta Pashyate II
(iv) A witness is that person who does not participate in the action, is
not affected by the fruit of it, and completes seeing the action. She
is such a witness to the great dissolution.
(v) 232nd name Maheshvara Mahakalpa Mahatandava Sakshinee and
385th name Sakshivargita may be referred.
572. Parashakti: -Mli^lfcK:
(i) One who is the Supreme energy/ power.
(ii) Among the elementary substances in the body, skin, blood, flesh,
fat and bone were derived from energy (Shakti). Marrow, semen,
breath and vitality (soul) derived from Shiva (this was explained
earlier also). The tenth one is called Parashakti. This has been
explained in the Kamikagama;
Tvagasrunmamsa Medo'sthi Dhatava: Shakti Moolaka: I
Majja Sukla Prorjajeeva Dhatava: Shiva Moolaka: II
Navadha Turdyam Deho Navayonesamudbhava: I
Dashamee Dhatu Rekaivo ParashoktiriteeritaW
(iii) Parashakti can also be interpreted as very great energy. (Para -
Utkrushta - very great). The principle of Saktds is that just by unison
with Shakti, Sh/vaattains enormous greatness. In the first verse of
Soundaryalaharee (Shiva: ShoktyoYukto..) and other books stress
the same principle.
(iv) Sruti also (Svetaswara Upanishad IV-8) says, His supreme Shakti is
known indifferent form; Parasya Shaktir Vivdhaiva Shrooyate.'
(v) The LingaPurarja, says, whatever energy is attributed to any

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 Sree Lalita Sahasranamam

substance is Sreedevee, and the ruler of all energized substance is

the great Shiva. Those substances, which possess energy are the
manifestation of Shiva. The wise recognize the energies in»
substance to be ireedevee.
Yasya Yasya Patdrtthasya YayaShaktiruda Hrutal
Sa Sa Vishveshvaree DeveeSa Sa Sarvo Maheshvara: II
Shaktimanta: Padartthd Ye Te Vai Sarva Vibhootaya: I
Patarttha Shaktyo Yayas Tasta Gowreem Vidur BudhaW
(vi) The Shakti form of the mantra called Para.
(vii) ln practice this is used as Parayai Saktyai Namaha or Parashaktyoi
Namaha.
573. Paranishfha -
(i) One who is the end of speech, action and thought.
(ii) A certain kind of knowledge - this alone is the goal of all desires and
all worlds. It has been mentioned in the Bhagavad Geeta (IV-33)
also as - Oh Partha, allkinds of actions end in knowledge; Sarvam
Karmakhilam Partha Gnane Parisamapyate.
(iii) That kind of knowledge is described in the Soota Samhita (Soota
Geeta V-50-54) -Convinced by logic/ argument/ instructions derived
from the scriptures and from teachers, that he is himself the
witness of all, his mind becomes fixed, knowing the whole which
appears different from Self as his own Self, again fully convinced by
his own experience that he himself is the pure, non-dual Brohmanr,
merging that conviction in his own pure consciousness which is
unchangeable and non-dual; knowing that even that merging is of
the nature of thought, he should remain as the absolute. This
ascetic is indeed the best of those who know Brahmam; this is the
highest end result of scriptural teachings and of experience. This is
the self realisation also;
Shastracharyopadeshena Tarkai: Shastranusaribhi: I
Sarvasakshitayatmanam Samyannishchitya Susthira: II
Svatmamano'nyataya Bhatam Samstama Visheshata: I
Svatmamatrataya Bhddhva Puna: Svatmanamadvayam II
Shuddham Brahmeti Nishchitya Svayam Svanubhootenacha I
Nishchayam Cha Svachinmatre Vilapya Vikriye'dvayeW
Vilapanam Cha Chidroopam Bhddhva Kevalaroopata: I
Svayam Tishtedayam Sakshad Brahma Vidvaro Muni: II

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 TRHJHTW Sree Lalita Sahasranamam

Edrusheeyam Para Nishta Sroutee SvanubhavatmikaW

(iv) In practice this is to be used as Paranishfayai Namaha. In some
books it ismentioned as Parayai Nishfayai Namaha.
574. Pragnanaghanaroopiqee - . - '
(i) One who is in the form pure, concentrated and great knowledge.
(ii) Pro - superior, i.e. different from the mental modifications, Gnana-
the eternal wisdom, Ghana - concentrated, i.e. not contaminated by
ignorance.The Brhadaraqya Upanishad (IV-5-13) says - just as taste
of a quantity of salt is neither inside nor outside but everywhere,
this Self is neither within nor without, but is full and concentrated
knowledge". She is the solidified form of Supreme wisdom. She is
the state of consciousness in which nothing is experienced except
Self;
Sa Yatha Saindhavaghano'antaro'bhahya: Krutsno
Rasaghana Yevaivam Va Areyamatmd'nantro bahya:
Krutsnonta: Prajnana Ghana:
575. Madhveepanalasa - hiMImhH^II
(i) One who is languid by drinking alcohol.
(ii) The alcoholic drink mixed with grapes and honey is called madhvee.
Having consumed it She is lethargic.
(iii) In many a place it has been mentioned ireedevee drinks alcohol -
333rd name - Varugeemadavihvala, 432 - Madaghoorrjita
Raktakshee, 510 - Madhupreeta and 717 - Madhumatee.
(iv) In Saptashatee it has been mentioned as - when Sreedevee
originated from the brightness of all the Devas, they offered gifts ta
Her. At that time Gubera gave Her a drinking vessel filled with
alcohol;
Dadavasoonyam SurayaPdnapatram Dhanadhipa: I
Again in third chapter;
Tata: Kruddha JaganmataChandika Panamuttomam I
• Babou Puna: Puna: ChaivaJahasarunalochanall
Again - Garja Garja Kshanam Moodha Madhuyavatpibamyaham II
(v) In the Navavarrja Pooja a special argya is used. This is also
mentioned as alcohol. One of the 64 offerings is a vessel filled with
alcohol -Amruta Asava Chashakam.
(vi) In all these places Madhu (alcohol) indicates supreme bliss. Since it
is a quality of the Supreme Being, it has to be taken as She is

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 SfhlPlrll 44$^’iHH Sree Lalita Sahasranamam

engulfed in the Supreme self bliss.

576. Matta -W
(i) One who is unconscious.
(ii) As mentioned in the previous name, She is unconscious due to
alcohol in the state of languid/ lethargic.
(iii) Mat indicates self. The thought of self indicates ego. In the 7th verse
of Soundaryalaharee, it has been mentioned that She is in the ego
form of Paramashiva;
Purastadastam Na: Puramathiturdho Purushika II
577. Matrukavarrjaroopirjee -
(i) One who is in the form of all the letters of Samskrit.
(ii) That is, She is in the form of all the 51 Samskrit letters. Since the
letters give colour to the words, they are called as Vargams.
(Sometimes it is also said as Arnam). Devupanishad says;
Mantranam MatrukaDevee.
(iii) It is said that ?ll these 51 letters have colours. In the Yoginee Nyasa,'
the letters in each of the chakra has colours. According to
Sanatkumara Samhita;___________
Chakra Samskrit Letters _______ Colour_______
Vishuddhi A to A:________ Smoke______________
Anahatam Ka to Tha_____ Reddish Rose (Sindoora)
Maijipoorakpm Da to Pha_____ White like Jasmine
Svadishtanam Ba to La Red_________________
Mooladhdram Va to 5a______ Gold________________
Agna Ha to Ksha Lightning

(iv) Different tantras mention these colours differently. One tantra says:

A to 4:___________ White like a crystal_______________

Ka to Ma_________ Coral like red_________________
Nine letters from Ya Yellow________________________ £
Ksha Colour of Sun (Red mixed with White)

Some other tantra attribute white colour to all the letters.' Matruka
Viveka maps one colour to each of the letters.
(v) Thus She is in the form of Shakti presenting the individuality of the
letters.

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 TTKTRTmT $ree Lalita Sahasranamam

(vi) Soota Samhita (Yagno Vaibhava Kantfa IV-4-2-22) says that She has
been established (described or given form) by the letters.
ParoshambU has two divisions as Shiva and Shakti. Similarly
MatrukaDevee also has two divisions viz. Shiva Vacha (through the
names like Sreekanda and others) and in another form called as
Shakti Vacha (through the names Poornodaree, etc.)
This splits letters into masculine and feminine. Some letters are neutral
also.
(vii) lt can also be said as that She is in the form of Akshamala (garland
of letters). The garland of letters was described in the 489th name -
Akshamaladidharo. The letters A to Ksha can be used to count the
chanting of names. Though Sreedevee is in the form of Shabda
Brahmam (sound), Sheis of still further ahead form.
(viii)She creates the Matruka colours. Soubagya Sudodaya explains the
method of creation of colours through unison of IchchaShakti with
the excellent form of Shiva (Janayitree- mother).
(ix) In the sixth chapter of Matruka Vivekd, it has been described in
detail that the Matruka colours are the same as Sreechakra. Hence
in Sanandana Samhita says to imagine the integrated form of the
letters and the Sreechakra is called Kailasa Prastaram. She is in that
form.-
(x) In some schools this name is treated as two names - Matruka and
Avarrjaroopigee and some other two names are combined. The
mother ofSkanda is called Matruka and hence it is also valid.
(xi) ireechakra is imagined in three ways viz., Meru Prastaram,
KailasaPrastaram and Bhoo Prastaram. The integration of Titi Nitya
and ireechakram is Meru Prastaram. The integration of Vasinee
Devatas and Sreechakram is Bhoo Prastaram andthe integration of
Matrukas (letters) and Sreechakram is Kailasa Prastaram.
578. Mahakailasanilaya -
(i) One who resides in the great Kailasa.
(ii) Shiva and other Purarjas mention that Mohokailasa is a place much
beyond the Kailasa, the abiding place of Paramashiva.
a. It can be noted that Vagdevees have used the word Maha when
indicating very great thought, things and Devatas. For instance:

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 £ree Lalita Sahasranamam

Number ______________ Name__________________

48____ Mahalavagyashevadhi:_____________________
59____ Mahapadmataveesamstha__________________
78___ Mahagageshanirbhinnavighnayantrapraharshita
81____ Mahapdshupatdstragninirdhagdhdsurasainikd
109 Mahasakti:______ _________________________
209 Mahadevee___________
210 Mahalakshmee________________
212 Maharoopa ______________________
213 Mahapoojya________________
214 Mahapatakariashinee______________________
215 Mahamaya_______
216 Mahasatva_________ ______ _____________
217 Mahashakti:______
218 Maharati:__________ ______________________
219 Mahabhoga______
220 Mahaishvarya____________
221 Mahaveerya___________
222 Mahabala
223 Mahgbuddhi:_____________________________
224 Mahasiddhi:
225 Mahayogesvareshvaree____________________
226 Mahatantra •_______
227 Mahamantra________________
228 Ma hayantra ________
229 Mahasana_______________
230 Mahayagakramaradhya ________________
231 Mahabhairavapoojita______
232 Maheshvaramahdkglpamahatandavasdkshinee
233 Mahakameshamahishee ___________
234 Mahatripurasundaree____________
237 Mahacatushshashtikotiyogineegagasevita _____ _
493 Mahaveerendravarada______
571 Mahapralayasakshinee_____________
582 Mahdsdmrdjyashalinee___________________
584 Mahavidya ___________
750 Maheshvaree________
751 Mahakalee_______ _____
753 Mahashana

446
 b. Since he was there even before the creation of this universe, he
is Kilasa: (Aseet Kila), his dwelling place is Kailasa.
Note: This is written based on the 12th verse of Chitkakan Chandrika of
iree Kalidasa and its interpretations; Ya: Kilasa Sa Kilasa Eshvara:
Interpretation - '
Ya: tshvaro Jagatsargat Prag Eko'dviteeya Eva-Asa Aseet Kila I
Tatha Cha Kilasasyayam Nivasa: Kailasa Iti Loke Kailasapadaprasiddhi:\\
(iii) It can also be construed - as mentioned in the previous name it
indicates the integrated form of Kailasa Prastaram. In the sense
that this is something much above the two integrations viz., with
Vasenee and other Devees and with NityaDevees and hence the
word Maha is used here.
(iv) Kailasa is the Sahasrara which is in the Brahmarandhra. The
Tripurasara says - this is called Kailasa, the Kula, and the seat of
Akula, where the lord of the lords, Shiva in the form of bindu
resides; Etat Kailasa Samgnam Padamakalapadam Binduroopee
Svaroopee Yatraste Deva Deva...
579. Mrugalamrududorlata- ui I ci i
(i) One whose arms are smooth and slender like a pair of Lotus stalks.
(ii) It can be reminded that earlier in 111th name - Bisatantu
Taneeyasee, She was described as fine as the fiber of a lotus stalk.
In the 130th name - Shatodaree, She was mentioned as having a
slender waist
580. Mahaneeya -
(i) One who is the embodiment of worship by al(.
(ii) 213th name Mahapoojya may be referred.
(iii) In VifhguSahasranama - 679th name Stavya: (adored by all) and
873rd name Arha: (Worth of worshipping with the offerings like
welcoming, seat, water, etc.) may also be referred.
581. Dayamoorti: - :
(i) One who is the personification of mercy/ compassion.
(ii) Earlier in 326th* name - Karugarasasagara also, this sense was
conveyed. Further 197th name - Sandrakaruga and 992nd name
Avyajakarugamoorthi may be referred. In the dhyana verse of this
Sahasranama also we read as Karugatarangitakshee. The
meditation verse of Trishatee also says Atishayakarnam.

447
(iii) In Trishatee, 9th name - Karugamrutasagaraand 151st name '
Karunyavigraha may be referred. For the second one, free Adi
fapkara's commentary is (based on the translation of free
Chitananda Nathar) - the thought of very great people to have
mercy on the people in distress is called Karugd (compassion);
Yadyapi Deeneshu Paripalyanabuddhideivanam Mahatam
Karurjetyuchyate.
(iv) The famous freefreedara VenkateSar also called as Ayaval has
written a epic of poems called Daya Shatakam about compassion.
This book has been written metamorphosing the compassion of
Shiva as another Devee. It would be apt to consider the 11th verse of
this book here;
Nanyo Madastyagatiko'gatikastava Shivdm
Shambhor Daye'ghapishuna Mayi Shashva Daste I
Sarvagnata Vidadhati Tava Durlabham Mam
Sajjasva Ma Janani Bhoorapade Tu Ni:sva II
The joint wife of Shiva,Sarvagnataiwas jealous of the other wife Daya
(compassion). DayaDevee creates assets for her by protecting those
who are in dire need; but Sarvagnatai goes to Shiva and tells him
secretly that "those people are sinners and do not qualify for such a
protection and still Daya protects her". Thus she tries to make Shiva
forsake them. If Sarvagnatai becomes stronger there will be no one to
support Daya; Hence the poet cautions Daya as "Beware! Sarvagnataiis
trying to single you out - don't allow". The actual meaning of this is
that- if the bad deeds of a person are highlighted, then he is not fit to
have compassion. I.e., the knowledge of bad actions and the
compassion do not go together, me quality of compassion is to forgive
the sins and protect. The good deeds done by them will protect the
good people, whereas the bad people have to be protected only by
compassion.
(v) free Parasara Battar also describes compassion in detail in his book
called KshamaShodasee. In the first verse itself, he says -
Sheensures the safety of the world herself, setting aside the
independence of Shiva.
(vi) free Vedanta Desikar also in his book called Dayasatakam (verse
51-14) mentions about the compassion of free Venkatachalapathi
as below;

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 sftafridi $ree Lalita Sahasranamam

Atikrupaqo'pi Janturadhigamya Daye Bhavateem

Ashidiladharmasetu Padaveem Ruchiramachirat I
Amita Mahormijalamatilangya Bhavambu Nidhim
Bhavati Vrushachalesha Padapattana Nityadhanee II
Krupana Janakalpalatikam Krutaparadhasya Nishkriyamadhyam I
Vrushgirinathadaye Tvam Vidanti Samsaratariqeem Vibudha: II
582. Mahasamrajyashalinee - i^ tufa’ll

(i) One who has a vast empire.

(ii) A Samrdt is the one who controls many a petty kings. A
Mahasamrat is one who controls many a Samrdt. This name is very
much apt, in the sense that She is not different from Parameshwara
and She is the empress of the dominion of Mahakailasa.
583. Atmavidya - SiivnA^II
(i) One who is the doctrine to help understand the self.
(ii) This is the Vidya (a mantra whose presiding deity is a female, is
called Vidya), which advises the form of Brahmam. 727th name -
Shivagnana Svaroopirjee says that She bestows the knowledge of
Brahmam. The story of explaining the knowledge of Brahmam to
Indra has been described in Kenopanishad.
(iii) In some schools it is meant that She is in the form of Tureeya
(fourth) Gayatree.
(iv) It also means that it is the Atmavidya (self knowledge) with eight
letters. This is used when bowing to teachers, during $ree Vidya
Sandhyavandana and at the end of Mahashodanyasa; Om Hreem
Hamsa: Soham Svdha.
584. Mahavidya -
(i) One who is the great doctrine.
(ii) Since the above said Atmavidya is the great Vidya (since it teaches
the Brahmam) it is called as Mahavidya in this name.
(iii) She is in the form of Mahatee - the great (774th name). Since She
removes all sorrows, She gets the greatness.
(iv) Navadurga Vidya (in some books it is mentioned as Vanadurga
Vidya) is called Mahavidya.She is in that form. The names of
Navadurga have been mentioned in the Kavacha read as part of
Saptashatee. They are; Shailaputree, Brahmacharigee, Chandra-

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 Sree Lalita Sahasranamam

ghanta, Kooshmanda, Skantamata, Katydyanee, Kalaratreti

Mahagowree and Siddhidhatree.
(v) It is also mentioned as Chandi Navdksharee Vidya in one of the
books.
585. Sree Vidya - sflfctei
(i) One who is in the form of Panchadasee Vidya.
(ii) Vidya is of four types. They are respectively;
a. Yagna Vidya - about actions
b. Maha Vidya - devotion to deities
c. Guhya Vidya - secret science of mantras
d. Atma Vidya - the science of Brahmam
The word Vidya has these meanings. She is in all these forms. The
Vi$hr)uPurarjasays, "Oh fair one, the sacrificial science, exalted science,
secret science, and spiritualscience. Oh Devee, thou art all these, the
bestower of salvation; also thou art logic, Trayee, Varta, trade and
justice";
Yagna Vidya Maha Vidya Guhya Vidya Cha Shobhane I
Atma Vidya Cha Devee Tvam Vimukti Phaladayinee II
Anveekshikee Trayee VartaDarjdoneetistvameva Cha II
(iii) Tripuradayinee Upanishad says that each group of Panchadasee
Mantra explains the meaning of Gayatree mantra.
(iv) Six meanings have been given in Nityashodasikarnavam.
(v) Sree Bhaskara Rayagives 15 meanings in his book called
VarivasyaRahasyam.
(vi) In recent times, a great devotee Sree Veeraragava Sastree in Kerala
has given some more meanings. The preface of this books says that
these names were read to the 33TdPeetadhipati of Sringeri Mutt,
Sree Abhinava Nrusimha Bharatee Swami, and has nodded the
same.
(vii) lt is appropriate to call this as Sree Vidya , since it gives exemplary
meanings with very few letters. It can be noted that the results/
fruits part of Trishatee says - the path of salvation is Sree Vidya
only. No doubt in it; Mokshaika Hetu Vidya SaSreevidyaiva Na
Sam shaya:
586. Kamasevita -
(i) One who was adored by Kama (cupid).
(ii) Kama is Mahakameshvar. She was worshipped by him.

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 diHH iree Lalita Sahasranamam

It has been mentioned in mantrasastras that Mahakameshwar and

Kameshwareehad both mutually taken the role of teacher and student
at different times and have given advises mutually. It is very clear from
the Poorva part that they both have said the Trishateemantra..
(iii) Kama indicates the bodiless god of love. Kadi Vidya is one other
form of Panchadasee Vidya.Kama is the presiding sage of this Vidya.
This is very clear from the verse starting with; Manush Chandra:
Rubherashcha Lopamudra Cha Manmatha: II TheSevita means a
garland of precious gems.
(iv) The Arurjopanishad (Taitireeya Ararjyam 1-11) says, the bodiless son
of Lakshmee, though without mind, has animation. He got a jewel
(iree Vidya). He, though without fingers, worshipped (folding his
hands). Though without neck, headorned himself with a necklace.
Though without tongue, he tasted it. Without knowing that taste
one should enter the city. When one enters, he should enter after
performing secret rites. Secret rites i.e., the knowledge of the
essential equality of Shiva with Devee. The meaning is that worship
performed without the knowledge of the essential equality of Shiva
with Devee cannot beeffective. This is the vow of Manmatha. iree
Lakshmeedhara has given this commentary for the verse;
Janko Ha Vaideha: I Aho Ratrais Samajagama II
Putro Nirutya Vaideha: I Acheta Yashcha Chetana: II
iree Bhaskararayaa\so conveys the same sense. 32nd verse of
Soundaryalaharee starting with Shivashakti: may also be referred.
(v) In the Panchadaseemantra, if the repeated letters are removed,
nine letters remain. Tripura Rahasya says that Mahalakshmee
advised Cupid, 108 names, at the rate 12 per letter (9 x 12).
(vi) Cupid worshipping ireedevee and reaching her has been explained
in 84th name Haranetragnisamdagdha-kamasamjeevanoushadhi.
This has been mentioned in 145th name of Trishatee -
Kamasanjeevinee also. It can be reminded that in 375 name -
Kamapoojita - it was explained that ireedevee also has a bow made
of sugarcane and arrows made of flowers, like Cupid.
(vii) Fifth verse of Soundaryalaharee explains that Cupid worshipped
ireedevee and got her blessings;
Smaro'pi Tvam Natva Ratinayana Lehayena Vapusha
Muneenamapyanta: Prabhavati Hi Mohaya Mahatam II

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 Sree Lolita Sahasranamam

Again the 6th verse of Soundaryalaharee explains that the reason for the
success of Cupid is the benign look and the blessings of ireedevee only;
Dhanu: Poushpam Mourvee Madhukaramayee Pancha Vishikha:
Vasanta: Samanto Malayamarudayodhanaratha: I
Tathapyeka: Sarvam Himagirisute kamapi Krupam
Apangdtte Labdhva Jagadidamanango Vijayate II
587. Shreeshotfashakshareevidya -
(i) One who is in the form of mantra with 16 letters.
(ii) By suffixing one seed at the end of the Panchadaseemantra, we get
the Vidya with 16 letters. (According to the rule since the mantras
are to be learnt through appropriate teachers, they have not been
detailed here).
(iii) By prefixing eight letters to Panchadasee mantra, by adding a
descent of five letters at the end, counting each of the letters
separately and by considering each group of Panchadasee mantra
as a letter, the Mahashodasee mantra of 16 letters can be got. tree
Gowdapada's Sutra says that the Mahashodasee mantra is of 28
letters. There, instead of counting each group as a letter, each letter
is considered and hence 28 letters.
(iv) Mahashodaseemantra itself has got different versions. Those are
indicated by this name:
(v) The names 583 - Atmavidya, 584 - Mahavidya, 585 - Sree Vidya,
and this name respectively indicate;
a. Karmavidya teaching the action methods.
b. Vishvaroopavidya teaching the Virat form (mahat) taken to
show the Brahmam as this world - the Vishvaroopa view in the
11th chapter of SreemadBhagavad Geeta may be referred.
c. Instructing the mantra form of ireedevee.
d. Some schools say that this isJheBrdh(navidya instructing the
Parabrahma form of Sreedevee.
588. Trikoofa
(i) One who has groups of letters (kootds) in threes.
In Pragava (Om) there are three groups A, U and Ma.
Three Gods doing the main three tasks of creation, protection and
destruction.
Worlds are three viz. Booh, Bhuvah and Suvaha.
Three states of soul - awaken(Jdgrotf)),dream(Swapna) and deep

452
 sfhdfrldr Sree LaUta Sahasranamam

sleep(5ushupt/).
Three forms of body viz., physical, subtle and causal.
Three qualities - Satvo, Rajas and Tamas.
Three tenses - past, present and future.
Three Kandas of mantras - fire, Sun and Moon.
The same is mentioned as Vagbhava Koofa, Kamaraja
KoofaandShaktiKoota. 85th, 86th and 87th names -Sreemad
VagbhavaKootaikasvaroopa-mukhapamkaja, Kanthadhakatiparyanta
MadhyaKoofa Svaroopigee and
Shaktikootaikatapannakatyadhobhagadharigee.
Three Shaktis viz. Ichcha, Gnana and Kriya.
Thus She is in the form of all that are in groups of three. 626th name
Tripura may also be referred.
589. Kamakofika - cbiH^fechl
(i) One who is in the form of Kamakofi.
(ii) Since the supreme being is in the form unified form of Shiva and
Shakti, Sreedevee is called as Kamakotika.
(iii) She is the Kamakofi Peeta at Kamakottarn in Kancheepuram.
(iv) She is the limit (kofi) ofthe third wish called Kamam - i.e. She is in
the form of salvation.
(v) 259th name in Trishatee - Kamakoti Nilaya may be referred. Sree Adi
Sankara has interpreted this as residing in Sree Chakra.
590. Kafakshakingkaree Bhootakamalakotisevita -

(i) One who at a mere glance makes crores of Lakshmees (goddesses)

wait upon to attend and worship.
(ii) If the glance of Lakshmee falls on a person for a micro second, he
will become a millionaire. In that case, if crores of Lakshmees attend
to Sreedevee, it is evident that Her greatness cannot even be
imagined.by us.
(iii) If the benign look of Sreedevee falls on one person, crores of
Lakshmees will attend to him. Indirectly this says that he would get
all the wealth in this world.
(iv) The greatness of Sreedevee's benign look is described with poetic I

taste in Mookha Panchasatee (Kataksha Satakam).

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 Sree Lalita Sahasranamam

591. Shira.sthita -
(i) One who resides in the head.
(ii) In the Brahmarandhra, wherein She resides assuming the form of 3
teacher.
(iii) She is in the form of the last mahabindu in the sound 'M' in the
seed 'Hreem'. This has to be learnt through a teacher.
592. Chandranibha -
(i) One who has Moon-like lustre.
(ii) There is a Moon in the lower part of the Brahmarandhra, that is the
third division of the Panchadasee Vidaya. Hence this name to
ireedevee.
(iii) 240th name Chandramarjdolamadhyaga may also be referred.
593. Bhalasthd - I entail
(i) One who resides in the forehead.
(ii) She resides in the Agnachakra in the forehead in the form of the
bindu of the syllable hreem.
594. Indradhanir.prabha
(i) One who has brightness like that of a rainbow.
- (ii) Indradhanus (bow of Indra) indicates rainbow.
(iii) The Nityashodashikarnava (Yoginihrdaya 1-28) says, the Ardhamatro
(i.e. the dot or bindu of Om or Hreem) is in the forehead in the form
of a light; above that there is the ardhachandra (crescent) in the
same form (i.e. of light) and it is a quarter of that - i.e. one matra
consists of 256 lavas; 128 in ardhamatra and 64 in ardhachanrda);
Deepakaro'rrdha Matrashcha Lalate Vrutta Ishyate I
Ardhachandrastathakara: Padamatras Tadoordhvata: II
iree Bhaskararaya also in his Varivasya Rahasya (1-22) repeats this;
Madhye Phalam Bindur Deepd Ivabhati Vartulakara: I
Tadupari Gato'rdhachandro'nvartha: Kantya Tatha"krutya\\
595. Hrudayastha -
(i) One who resides in the heart.
(ii) She is to be meditated keeping Herform in the heart.
(iii) The KalpaSutra says he who knows the heart of the Lord finds
happiness at every step;- Prabhuhrudaya Gnatu: Padepade Sukhani
Bhavanti.Here heart means the Parabeeja and She resides there.
(iv) The Upanishad in the name of Paramesvarahrdaya is called as

454
 sftafeidi $ree La<

, temped tfX
Hrudaya (heart). Since Sreedevee is com6 Tn
She is called as Hrudayastha. . J of all. The
(v) Hrudaya, the seed of the universe, becau$e 1 e se^ contained
Anuttaratrimsika Sastra says just as a great Banyan tree universe
potentially in a tiny seed, so the animate an manim^
resides as a seed in the heart; ^a. |
Yatha Nyagrodha Beejastha: Shaktiroopo Mahad^
Taha Hrudaya Beejastham Jagadetachcharacharf
596. Raviprakhya - wi
(i) One who has brightness like the Sun.
(ii) In the heart there is a solar disc that is the second divi5*on °f the
Panchadaseemantra. Hence Sreedevee is called as Ravipr^hya-
(iii) The Arya Satakam (verse 50) of Mookha Panchashate? indicates
the same message;
Madhye Hrudayam Madhye Nitilam Madhye Shiro'pi Vastavydm\
Chandakara Chakra Karmuka Chandra Samabham Namami KamaksheemW
597. Trikorjantaradeepika- Qq>|uiI’t1<41Rq)I
(i) One who is like a light within a triangle.
(ii) There is a triangle in the pericarp of the Mooladhara, in that there is’
a disc of fire that is the first division of the Panchadasee mantra.
Hence She is called as Trikonantaradeepika.
(iii) The TantrarajaTantra (XXX-51,52) says, in the centre of the eternally
manifested Mooladhara of all beings, there is a fire; similarly in the
heart, there is the Sun. In the head below the Brahmarandhra, there
is the Tnoon. Thus, the first, the ancient mantra is threefold;
Nitya Nityodite Mooladharamadye'sti Pavaka: I
Sarvesham Proninam Tadvad Hrdaye Cha Prabhakara: II
Moordhani Brohmarondhradha: Chandramashcha Vyavasthita: I
Tat Trayatmokameva Syat Adya Nitya Trikhandakam II
(iv) In the previous name it was mentioned that She is as bright as Sun.
Here the Sun illuminating the world is being explained. When the
Sun circumambulates the eight-angled Merumountain, he
illuminates only three angles at a time, for when the Sun is at zenith
in the city of Indra, it is sunset and sunrise in the cities of Soma and
of Yama respectively. The Vi$hguPurarja says, when the sun (at
midday) passes over either of the cities of the gods, his light extends
to three cities and two intermediate points; when situated in 'an

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 -1IHH Sree Lalita Sahasranamam

intermediate point, he illuminates two of the cities and three

intermediate points. The meaning is that She illuminates the three
cities which are in the triangular form, at a time.
598. Dakshayarjee -
(i) One who is daughter of Daksha.
(ii) According to the Vishva dictionary, Dakshyani means, the wife of
Shiva, Rohini and constellations (they are also daughters of
Dakshaprajapa'ti); It is evidenced through - Dakshayanee
Tvaparnayam Rohinyam Tdrakasucha.
viiij Dakshyana means a certain sacrifice repeating the performance of
the darsa and poorrjamasa sacrifices. She is in that form.
599. Daityahantree - ^6^
(i) Onewho is the slayer of demons Bhanddsura and others. 318th
name Rakshasagnee may also be referred.
600. Dakshayagnavinashinee ^gRT=riAdif$i41
(i) One who destroyed the sacrifice of Daksha.
(ii) There were two Dakshas, one is known as DakshaPrajapati and the
other was a human king, an incarnation of the former.
(iii) On account of ego, he did not respect and did not give the due
offerings to Shiva. Hence She destroyed the sacrificial fire. Though
actually it was destroyed byShiva and his groups, Sreedevee was the
instrument for the destruction and hence it is mentioned that She
destroyed it.
(iv) Shiva destroyed the sacrificial fire done by the other Dakshfi ul -o.
This has been mentioned in BrahmandaPurarjaand VayuPuragi ■

Thus ends the seventh Kala called Sushumna.

**♦

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 Sree Lalita Sahasranamam

Section 8: Bogota Kola

hQi.Darandolitadeerghakshee -
(i) One who has wavering wide eyes extending upto her ears.
(ii) Dara means a little/ slightly. The eyes of ireedevee slightly wavers
on alLsides.
(iii) The eyes of ireedevee are extended upto, her ears. As per the
characters declared in physiognomy the eyes extending upto the
ears are the best.
(iv) Dara also means fear. The eyes of Sreedevee remove the fears, i.e.
just by the sight of the long eyes of Sreedevee the fear is removed.
(v) Since She wants her compassionate benign look to fall on ell the
devotees, She has long eyes and Her retina waves here and there.
(vi) The mention of long and wavering eyes can be compared with the
names; 13{h-Vaktralakshmee -pareevahachalanmeenabhalochana,
454th- Lolaksheekamaroopinee and 936th- Vishalakshee.
(vii) The verses described the eyes in Soundaryalaharee and Mookha
PanchasatiKafaksha Satakam) may also be referred.
Wl.Darahasojvalanmukhee -
(i) One whose face shines with smile.
(ii) Dara means little and hence Darahasa means smile. The physical
form of Sreedevee is beautiful in many ways as described in many a
name. In the same way, She is ecstatic with a smiling face as a sign
of Her inner bliss. The beauty and the state of bliss are together
indicated by the smile. The dhyana verse also says Smitamukheem.
The last offering out of the 64 is Anandollasa Hasa Vilasam
Kalpayami.
(iii) The smile not only adds beauty, but also welcomes and makes it
interesting to those who want to reachHer. The same message is
conveyed in 924th name Darasmera Mukhambuja. This can also be
compared with the 60th name in Trishatee - Eshatsmitanana.
(iv) Dara also means fear. Hence Darahasa can be considered as loud
and scary laughter. During war times with demons, the loud and
scary laughter of Sreedevee has been mentioned in many places.
Her face is lit with this laughter.
603. Gurumoorti: -

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 TTWHTW Sree Lalita Sahasranamam

(i) One who assumes the form of a teacher.

(ii) The confirmed opinion of the mantrasastras is - the teacher, the
mantra and the deity are all one and the same and should not be
distinguished. Adding Sreechakra also with these three, the devotee
should realise that these are not different from the self.
(iii) It has been mentioned in Varivasya Rahasya as;
Ittam Mata Vidya Chakram Svaguru: Svayam Cheti I
Panchanamapibhetabhavo Mantrasyakoulikarttho'yam II
(iv) Arugagirinadar also sings about Lord Muruga as "Guruvai Varuvai
Arulvai Guhane”. ^reedeveeHerself reaches the devotee in the form
of a teacher and gives him invocation of mantra.
(v) Gu means darkness of ignorance, and Ru removes that. Hence the
word Guru itself means removing of the darkness of ignorance.
(vi) The letter Gu is a existence (Sat letter) and Ru is knowledge (of
Brahmam) and because one is with the knowledge of Brahmam, he
is called guru.
(vii) ^ree Adi Sankara in his commentary of Vi$hguSahasranamam for
the 209th name - Guru: mentions - He is called Guru since
he;(i)invocates/ advises all Vidyas or (ii) gave birth to all living
beings (as a father).
SOt.Guganidhi: -
(i) One who is the treasure house of qualities.
(ii) The Sankhya doctrine says that though the qualities are specifically
three viz. satva, rajas and tamas, they have endless modifications.
She is the treasure house of all such qualities.
(iii) Guga means aggregate (Vyoohas). Like nine nidhies, these vyoohas
also are nine in number. Parameshwara is of the form of these nine
aggregates of qualities. They are; Kalavyooha (time), Kulavyooha
(family race), Namavyooha (name),Gnanavyooha (knowledge),
Chittavyooha (mind), Nadavyooha (Natha), Binduvyooha(Bindu),
Kalpavyooha (Kalpa) and Jeevavyooha (soul). Since She is of these
forms She is called as Guganidhi. The details of these are given in
the commentary of Lakshmeedhara for the 36th verse starting as
Tavagna Chakrastham in Soundaryalaharee.
(iv) The word Guga also means rope. The rope called Valrika, which tied
the ship during the pralaya; Nidhi, the deity to whom it was tied.
The following storyoccurs in the Matsya and KalikaPuragas thus; at

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 sfrclfridi iree LalitaSahasranamam

the time of dissolution all seeds and sages entered the boat at the
command of Manu, who was directed by the Lord Vi$hgu, and the
boat was tied to the horn of the fish-incarnation. That rope became
firm when ireedevee held it. "Make a great rope of hides to be
called Vatrika, nine Yojanas long and three cubits broad, ireedevee
who is the protector of the universe, the great Moya, the mother of
the world, the world itself, will make that rope firm so that it will
not give away."
WS.Gomata - mIhmi
(i) One who is in the form of Kamadhenu (the divine cow), the mother
of all cows or greatest of allcows.
(ii) According to Anekarthadhvanimanjari and Visva dictionaries, the
word Gow has many a meaning like speech, rays, heaven, etc. She is
the root form of all these.
^.Guhajanmabhoo: -
(i) One who is the mother of Guha (Lord Muruga).
(ii) She is the mother of Guha, (Lord Subrahmagya) and hence
Guhajanmabhoo:.
(iii) The root word Guhoo means to cover. The jeevas veiled by
ignorance are called Guhas. Just as sparks come from the hot iron so
do the souls have come out from the Self. Hence She is called as
Guhajanmabhoo:.
Wl.Deveshee
(i) One who is the head of all divine forces like Brahma, Vi$hgu, Shiva
• and others.
tfft.Dagdaneetistha -
(i) One who administers justice by punishing the culprits.
(ii) Dagdaneeti is the sastra which describes the crimes and the
corresponding punishments for the criminals. The DeveePuraga
says, because She leads to certainty men who wander into good and
bad ways by restraining and by soothing them, She is called
Dagdaneetistha;
Nayanayagatan Lokan Avikalpe Niyojanat I
Dagdanat Damanad Vapi Dagdoneetiriti SmrutaW
W.Daharakasharoopiqee -
(i) One who is the subtle ether in the cave called heart.

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 Sree Lalita Sahasranamam

I
(ii) There is a subtle hidden cave in the heart of every soul. She dwells
there in the form of ether.
(iii) Akasha means sky, ether, vacuum, place, etc. There is a subtle ether
in the heart of every human being. This is worshipped as
Parabrahmam or Sreedevee.
(iv) BrahmaSutra says, the small ether is Brahmam; Daharo
Uttarebbya-.. The Chandogya Upanishad (Vlll-l-l) says, there is in
this city of Brahmam the small lotus house and in it that small ether
that should be sought for. Hence the ether of the heart is said to be
Brahmam;
Atha Yadasmin Brahma Puredhaharam Pundareekam Vechma
Dhaharo'sminnandarakasa: Tasminyadantasdanveshtavyam.
This is also called as Taharavidya.
(v) The same is advised by Sree Appayya Deekshitar in his book called
Ratnatraya Pareekshai;
Vedagna Dharmametam Pravitatamakhiladhdramakashamahoo
Kinchanandam Manovagavishayamadhikam Dharmino Varqayanti I
Sattasphoortti: Sukancha Tryamapi Jagatam Sangirante
Tadamsham Pranakashadyupastee: Katichidapi Tadalambanaste VadantiW
61Q.Pratipanmukhyarakantatithimar]dalapoojita-

(i) One who is worshipped on the group of fifteen days from the
Pratama (the first day) to the full Moon.
(ii) Pratipat means Pratama, the first day. Raka means full Moon. She is
I being worshipped in all these fifteen days. The mode of worshipping
■ on each day has been described in Tantra Sastras.
(iii) There are names given in Vedas for each of the fifteen days of the
bright lunar fortnight viz.; Darsha, Drushta, Darshada, Vishvaroopa,
Sudarshana, Apyayamana, Apooryamana, Poorayantee, Poorqa and
Pourqamasee. Above all these there is a kala called Sada in the
galaxy of Moon {Chandramaqdolo). All these sixteen are called
Tithimaqdala.
(iv) For each of the day there is Tithi Nitya (deity) and the sixteenth
Mahanitya described in the methods of Shakti worship. They are
I (for the bright lunar fortnight); Kameshvaree, Bhagamalinee,
i
Nityaglinna, Bherunda, Vahnivasinee, Vajreshvaree, Shivadootee,
Tvarita, Kulasundaree, Nitya, Neelapataka, Vijaya, Sarvamangala,

460
 sftafrlcli TT^TFTnnr Sree Lalita Sahasranamam

Jvalamalinee, and Chitra. The 16th is Lolitha Mahanitya. They dwell

in the Bindu and the surrounding triangles in ireechakra - five for
each line of the triangle and the Mahanitya in the Bindu. 391st name
I Nityashodashika may be referred.
(v) Tithinitya Yajanam is an important part of free Vidya Pooja.
(vi) It has been mentioned in VarahaPuraija that Agni (fire) and other
gods are the presiding deities for all these Tithies.
BU.Kalatmika - <fcrufcH4>l
(i) One who is in the form of art.
(ii) The word kola indicates various kalas viz.
kalas of fire . - 10
kalas of Sun - 12
kalas of Moon - 16
These 38 kalas are Tejomagdala kalas. There are kalas relating to
Brahma and other Devas also;
kalas of Brahma - 10
I
kalas of Vi$hqu - 10
kalas of Rudra - 10
kalas of f-shwar - 4
kalas of Sadashiva - 16
These 50 kalas are Brahmamaqdalo kalas.
The other well-known sixty-four kalas in vogue with the human beings.
These were explained in 236th name Chatushshashfikalamayee. All
these kalas are forms of ireedevee only.
(iii) Each of the four states awaken(Jograth), dream{Swapna), deep i !<

sleep(Sushupti) andswoon {Thureeyam) are related to different

kalas. They are;
Awaken{Jagrath)-R'\s\ng, waking, thought and the continuous mental
action.
Dream(Swapna)- Desire, confusion, anxiety and recollection of sense
• objects
l
Deep s/eep(Sushupt/)-Faintness, oblivion, insensibility and sleep
aboundingwith darkness
Swoon {Thureeyam)- dispassion, desire of salvation, the mind purified
' by concentrated meditation and determina­
tion of reality andunreality.
Thus it totals to 16 kalas. Out of these the kalas pertaining to awaken !
state relate to Shakti. The kalas pertaining to dream state relate to
I

461
I
I
 WtrfdiHH Sree Lalita Sahasranamam

Shiva-Shakti. The kalas pertaining to deep sleep state relate to Shiva.

(iv) In the Dooteeyagaprakaraqa, sixteen kamakalas are described. In
the Antaradooti Prakaraga, sixteen kalas are attributed to the
Sreevidya. Also some more, such as the Kalas of Bindu,
ardhachandra, rodhini, etc., are described. The real form of kalas in
all these types is Sreedevee.
612. Kalanatha - 4>nHi^T
(i) She is the head of all the kalas described above. All these kalas are
conspicuous only by Her.
(ii) Moon is called as head of kalas or kalanathan. Since the ireechakra
itself is in the form of Chandramarjdala (Moon's galaxy), the name
Kalanatha for Sreedevee is very apt.
613. Kavyalapavinodin'ee - <^ioqMidAdlR4l
(i) One who gets delighted with poetical speech, dialogue, description,
etc.
(ii) The books written by poets are called kavyas. Eighteen
characteristics have been declared for a kavya. It is told that the
story of Rama written by sage Valmiki is the oldest kavya. She gets
verymuch pleased specially by such kavyas.
(iii) The characters of a kavya has been described as; Vakyam
Rasatmakam Kavyam and Ramaneeyartthapratipddaka: Shabda:
Kavyam. Accordingly She enjoys kavyas and its characters like the
flavour of the descriptions, rhetoric speech, figures of speech, etc.
(vi) A devotee who worships Sreedevee methodically gets the capability
of writing kavyas. For instance,Kalidasa, Mookha and others. Same
sense is conveyed by Sree Adi Sapkara, in his Soundaryalaharee,
(17th verse) and (1st verse) mentions as;
Savitreebhirvacham Chashimapishilabhangaruchibhir
Vachinyadyabhistvam Saha Janani Sanchintayati Ya: I
Sa Karta Kavyanam Bhavati Mahatam Bhangiruchibhir
VachobhirvagDevee Vadana Kamalamoda Madhurai: II
(iv) 798th name Kavyakala and 242nd name of Trishatee - Kavyalola may
also be referred.
Glt.Sachamararamdvapeesavyadakshirjasevitd

(i) One who is attended on either side by Lakshmee and Saraswatee_

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 sftafrHi Sree Lalita Sahasranamam

holding chamaras (hand fans).

(ii) It has been mentioned that Lakshmee and Saraswatee serve
ireedevee on both the sides. A devotee of ireedevee also becomes
merged with Sreedevee. Hence this indicates that Laskhmi and
Saraswatee bless/ serve the devotees of Sreedevee also.
(iii) In Soundaryalaharee, (99th verse) also we read; Saraswatya
Lakshmya Vidhihari Sapatno Viharate.
(iv) In general Savya means right side. Since right side has been
mentioned by the word Dakshiija, the word Savya has been taken
as left side.
(v) In Soundaryalaharee, (47th verse) also the same meaning is
considered; DhanurmanyeSavyetarakagruheetam Ratipate:.
(vi) Same sense is conveyed in Trishatee - 63rd name Lakshmee Vanee
Nishevita and 104th name Lagna Chamarhasta Sree
Sharadapariveejita.
(AS.Adishakti: - Siifoifrb:
(i) One who is the primordial power.
(ii) She does the three main tasks of creation, protection and
destruction of the entire universe and pervades everything in the
form of root cause energy (shakti).
616.Ameya - BnW
(i) One who has immeasurable form and greatness.
(ii) Since her form is immeasurable, She is AmeyaA.e. there is no way to
measure Her.
(iii) The Linga Purarja says, heaven, patala, the end of the world in
theseeight coverings of the Brahmaijija, all that can be measured, is
in the form of Uma, and the measurer is the great Lord Shiva:
Svargapatala LokantaBrahmanda Vanashtake I
Meyam Sarvam Umaroopam Mata Devomaheshvara: II
617.Atma - BUcHT
(i) One who is in the form of Atman or Jeeva (soul).
(ii) This name indicates Jeevatma and the next name indicates
Paramatma.
(iii) The word Atma has several meanings - body, mind, Brahmam,
nature, firmness, and intelligence. Since ireedevee is in these forms
this name is very much apt for Her. 1

463
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 Sree Lalita Sahasranamam

(iv) Atma word can be taken to mean Paramatma (the Supreme Being).
(v) The Atma indicates body. Hence all bodices of embodied souls are
the forms of Sreedevee only.
SIZ.Parama -HIW
(i) One who is the great in all things and all ways.
(ii) She who limits and shows us the immeasurable Brahmam.
(iii) The word Parama means "at a distance", i.e. She is at a distance for
those who do not have devotion.
(iv) According to Vi$hrjuPurdrja, the supreme being has four forms viz.,
Male, Twice Born, Time and Param. She is in the fourth form Param.
(v) For the previous name, if we consider Jeevatma as a meaning, this
name is Paramatma. In this sense the usage in archana is
Paramatmane Namaha.
619.Pavanakruti:
(i) One whose body is holy and sanctifying both in form and character.
(ii) The very thought of Sreedevee washes away all sins and makes one
the purest.
(iii) Pavana - of pure form.
(iv) Kruti also means actions, i.e. who does holy actions - of pure form
and actions.
(v) The names 542nd - Purjyakeertti: and 544th
Purjyashravanakeerttana also convey the same message as holy.

620Anekakotibrahmarjdajananee - 31^^ 5^3^41

(i) One who delivered many crores of worlds.
(ii) Virat, Hirarjyagarbha and Eshwara are the three forms of Brahmam
created crores of worlds. She is a mother for them also.
(iii) Brahmanda, results from combination of the five gross elements,
consisting of sixteen modifications. Virat is the individuality of this.
Svarat is the individuality of the unmanifested, which is the cause of
these two. Samrat is the root cause of all these.
(iv) 49th name in Trishatee - Ekshanashrushtandakoti may also be
referred.
SZl.Divyavigraha -
(i) One who has a very gorgeous/ divine form.
(ii) Divya - ether, Vigraha - war/ quarrel. The Markarjdeya Purarja says,

464
 Sree Lalita Sahasranamam
t

even in the ether without support, Chandika fought with the demon
Subasura. I

Utpatya Pragruhyochchair Deveem Gagarjamasithita:

Tatrapi Saniradhara Yuyudhe Tena Chandika
Niyuddham Khetada Daityach Chandika Cha Parasparam II
ttl.Kleemkaree - ck4Tchlfl
(i) One who is the personification of the letter Kleem, which is the
Kamaraja seed (beeja).
(ii) The letter Kleem is Kamaraja or Manmatha (Cupid) beejam (seed).
(iii) Kleemkara means Shivakama or Kameshwara. She is the consort of
him or Kameshwaree.
(iv) The KamarajaBeeja is the combined form of IchchqShakti (wish) and
Vashya (attraction) Shakti.
(v) As mentioned in the final part of Trishatee, Ka indicates Shiva and
La indicates Shakti. Em indicates Kamakala. Hence this name
indicates the unison of Shiva and Shakti.
b23.Kevala - ckqril
, (i) One who is the absolute, devoid of all attributes.
(ii) In practice, nowadays, the kevala is used to indicate the least or low i
level. But its actual important meaning is very great, individual and
not mingled with any other attribute or righteousness.
(iii) She is ekakinee (single) as She is devoid of any attributes. The only
remaining sense of non-duality philosophy is Kevala.
(iv) Kevala, a kind of knowledge described in a ShivaSutra (111-35) - that I
which is freed from that is the absolute kevala-, Tadvimuktistu- I
kevalee. i
(v) With reference to the Kleembeeja, mentioned in the previous name, -I
when the ka and la are eliminated from the kleem, the remaining is
kevala. This is called Kamakalabeeja. This has to be learnt through a
teacher.
(vi) One who worships the beejaKleemkaree obtains the world,
attainable by unconditioned knowledge alone. The meaning is, the
three objects dharma(righteousness), Artha (money) and
Moksha(salvation). The kamakala (i.e. im) enables the worshipper i
to reach the turiya state. This is the state of Kevala or Kaivalyam.
I
M.Guhya - 3J^T

465
-
 Wwfridi TTWHTW Sree Lalita Sahasranamam

(i) One who is most secretive both in form and meanings.

(ii) Guhya means one who dwells in a cave, i.e. heart.
(iii) She is secretive and dwelling in our heart. Hence She can be
identified only by inward search.
(iv) The word Guhya can be considered to mean Jeevdtma (soul),
Paramatma (supreme) and the union of both. The presiding deity
who can bestow these results is called Guhya.
(v) This can be compared with 707th name - Guhayaroopiqee.
(vi) Sree Adi Sankara in his commentary of Vi$hrjuSahasranamam for
the 542nd name - Guhya:- one who can be understood by the secret
Upanishads or one who dwells in the secret cavity viz., heart.545th
name - Gupta: - He is beyond speech and mind.
(v\\)Katopanishad (1-2-12) says; Esha Sarveshu Bhooteshu Koofatmana
prakashate.
625.Kaivalyapadadayinee •
(i) One who is the bestower of the solitary abode i.e. non-dual
salvation.
(ii) This state has been described by Sree Appayya Deekshitar in his
book called Ratnatrya Pariksha as the form of Brahmam. She offers
that state to the devotees.
(iii) There are five kinds of salvation, namely salokya, saroopya,
sameepya,sayujya sndkaivalya. The Salokya is remaining with the
god in the same world. Saroopya is receiving the same form with
the god. Sayujya is becoming one with the deity. Sdmeepya is
remaining near the deity. Kaivalya, the state of singleness without
attributes. That is the fifth state of consciousness, understanding of
self. She bestows all these four padas and the kaivalya state.
(iv) Instead of imagining the form of gods in idols or yantras,
understanding the form as different from self but still imagining it< •
on the self and by worshipping the same, one can get Saroopya.
This is also called as Sarshtita. Here the god is imagined with some
attributes that are not with oneself, one can get the nearness of the
form (roopasameepyam) only. Sayujya is worshipping as himself the
deity with attributes and he becomes one with the deity.
Sdmeepyals attained by those celibates who perform the duties as
ordained to their states in life. The Taitireeya Upanishad says -
those who are peaceful, learned, who live on alms, in the forjest

466
 free Lalita Sahasranamam

performing penance and having faith, without passion, proceed

through the Sun to the place of the immortal person, the eternal
self; Etasa Meva Devatanam Sayujyam, Sarshtitam Samana Lokata
Mapnoti. The fourth pada is described in Murjdoka Upanishad (1-2-
II) as;
Tapa: Sratte Ye Hyubhavasantyaranye
■
Shanta Vidvdmso Paikshasaryam Charapta: I r
Sooryatvarena Te Viraja: Prayanti i
Yatramruta: Sa PurushohyavyayatmaW
(v) The above said four pertain to actions and the corresponding results
and hence temporary. Hence they are called padas (abode).
(vi) The fifth one, Kaivalya, pertains to the result of knowledge and
I j

offers the eternal bliss. Thus says TaitreeyaSruti.

(vii) The Yoga Sutra (IV-33) says, Kaivalya is the establishment in its own
nature of the energy of consciousness; Kaivalyam Svaroopa
Pratishtava Chitshakti.
(viii) The same message is in brief conveyed in Shakti Rahasya as - a
mortal who worships by ceremonies, by images, by mind, by
identification, by knowing the Self, attains kaivalya;
Atma Budhya Prateekena Matrubudyapyaham Dhiya\
Karmanapi Bhajan Martya Kaivalya Padamachnute II
(ix) The above four names Kllemkaree, Kevala, Guhya and Kavailaya
Padadayinee together form a single line (half verse). When their
meanings are read together we get an interesting explanation; She,
who is in the form of Kamaraja Beeja, endows salvation if the Kleem
Beeja is worshipped in a secret manner, after removing Ka and La.
(x) 926th name Anarghya Kaivalya Padadayineg may also be referred.
626. Tripura -
(i) One who is elder to the three Gods viz., Brahma, Vi$hpuandRudra.
(ii) She takes three forms as Brahma, Vi$hpuand Rudra to do the three
tasks viz., creation, protection and destruction. Hence She is elder
or senior to these three gods; Moorttitrayasyapi Puratanatvat
Tatambikayas tripuretinama.
(iii) There are three Devas, three Vedas, three fires, three energies,
three notes (svaras), three worlds, three abodes, (or according to
another reading, three cities), three sacred lakes, three castes, etc.
Whatever in the world is threefold, such as the three objects of I•
I
467

1
 Sree Lolita Sahasranamam .

human desire, all these, are Her form. Hence She is beyond and
older than all these.
(iv) The Tripurarnava says, Tripura, means the three nadis v\i.,
Sushumna, Pingala and Ida; and Manas, Buddhi and Chitta; as
Sreedevee dwells in all these She is called Tripura;
Nadeetryam Tutripura Sushumnapingalaida\
Manobhuddhistada Chittam Puratrayamudahrutam II
Tatra Tatra Vasatyesha Tasmattu Tripura Mata
(v) The same is conveyed in KalikaPurdrja also as, your sphere is
triangular, because everything is threefold you are called tripura;
Trikorjam MarjtJalam Chasya: Bhoopuram Cha trirekham I
Mantro'bhitryakshare Prokta: Tatha Roopatryam Puna: II
TrividhaKundalee Shakti: Tridevanam Cha Srushtaye I
Sarvamtrayam Trayam Yasmattasmattu TripuramataW
(vi) Sree Bhaskararaya has written a book called Sethu Bandam, as
commentary for NityaShodashikarnava. In this book (IV-4 to IV-16)
in the verses starting from Tripura ParamaShakti till the verse
ending with Tripura Kyatimakata, more details about this can be
found.
627.Trijagadvandya - R'jvisj-eii
(i) One who is worshipped by all the three worlds.
(ii) One who is worshipped in all the three worlds.
BlS.Trimoortti: - :
(i) One who is in the form of the three gods viz., Brahma, Vi$hrjuand
Rudra.
(ii) One who is in the form of three elderly spinsters.
(ill) Sreedevee having the three qualities - Satva, Rajas and Tamas, has
three forms with Rakta, Shukla and Misra zas three feet. This is
meditated upon in the guru manadala.
(iv) She is three-fold forms - Brahma, Vi$hrjuar\d Rudra - Vamo,
Jeshtaand Roudhree - Icha, Gnana and Kriya.
(v) Earlier, Brahma, Vi$hrjuand Rudra, subtly sighted each other and a
stunning girl originated. The three gods asked her, "Who are you?"
She said, "I am the form of your three energies. Reflecting upon the
character of the three, She was of three colours viz., black, white
and red. Hence She is called as Trimoortti.
(vi) Only this girl form split into three as Brahmee, Vai$hgavee and

468
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sfhdfa'dr Sree Lalita Sahasranamam

Roudhri and respectively did penance in three mountains called

white, red and black. This story has been described in Varaha
Purdr) a.
(vii) Goudapada Sutra mentions this type of three forms according to
three qualities as; Shambhavee Vidya Shyama.
(viii) Devee Bhagavatam also mentions the same as;
Shambhavee Shuklaroopa Cha Sree Vidya Rakta Roopikal
• ShyamaId Shyamroopa Syat ItyetaGurjashaktaya: II
S29.Tridasheshvaree -
(i) One who is the head of all the Devas.
(ii) Each human being has four stages in the life as childhood, youth,
adult and old age. But the Devas always have only the third stage
and hence they are called Tridasha: She is head of them.
(iii) The word Tridasha can be taken as 3 x 10 = 30. By adding three,
Devas becomes 33 viz., Vashus - 8, Adityas - 12, Rudras - 11, Vishve
Devas - 2 - Total 33. Each of these has one crore followers as a
group. Hence totally it is called 33 crores of Devas.
(iv) The three states awaken, dream and sleep - individually and
collectively have Sreedevee as head.
630.Tryaksharee -
(i) One who is in the form of three letters.
(ii) Bdlamantra has three letters. Panchadaseemantra also has three
groups viz., Vagbhava, Kamaraja and Shakti.
(iii) Vamakeshwara Tantra says;
Vageeshwaree Gnanashakti: Vagbhave Moksharoopigee I
Kamaraje KriyaShakti: Kameshee Kamaroopiijee II
Shakti Beeje Parashakti: Ichchaiva Shivaroopirjee I
Evam Devee Triyaksharee Tu Mahatripurasundaree II
(iv) Goudapada Sutra mentions that Panchadasee is mentioned as
Triyaksharee, ShuddhaVidyaand Kumaree.
(v) According to the Vedastatements, this name can be taken to mean
heart or truth; Tat Etat Tryaksharam Hrudayam and Tat Etat
Trayaksharam Satyam.
(vi) There are six types of mantras of Sreedevee. Those end with the
letters A and E. These are considered as the integration of
Yugakshara (letter of one era), Masakshara (letter of a month) and
Nityakshara (letter of a day). These three letters are called

469
 Tryaksharee. This has been mentioned in Lagustuti as;
Ae Pallavitai: Parasparayudai: Dvitrikramadyaksharai:
Kadyai: Kshantagatai: Svaratibhiradakshaptai: Tai: Sasvaroi: I
Namani Tripure bhavanti Khalu Yanyatyanta GuhyaniTe
Tebhyo Bhairavapatni Vimshati Sahasrebhya: Parebhyo Nama: II
(vii) Nathaparayaqa, Katika Parayana, Tatva Parayana, Nama Parayana,
Nitya Parayana andMantra Parayana are called six Parayanas.
(viii) 732nd name Namaparayagapreeta may be referred.
631.Divyagandha(Jhya -
(i) One who is full of divine fragrance.
(ii) Divya means anything in the upper world, i.e. She is full of aroma of
divine sandal, flowers like Kadamba, Parijata, etc.
(iii) Divya means the things pertaining to Devatas. She is full of smellof
sandal, saffron flower, kastoori, etc., that are fragrant in this world
also.
(iv) The meaning of this name is also mentioned in Vedas as;
Gantatvaram Duradharsham.
(v) ireedevee is surrounded by Devas. In addition She is with the kings
of this world and their fragrances.
(vi) According to Vogastatement - Samyamdttivyam, the ears and its
relevant element viz., ether, with the profound practice, the
devotee gets divine hearing powers. In the same way, ireedevee,
through all the elements by practicing Yoga, etc., gives divine
powers like divine smelling power, etc.
632,Sindooratilakanchita -
(i) One who is adorned with a vermillion mark on the forehead.
(ii) Sindooram means red Kumkum, gorochan, etc.
(iii) The word Tilaka means the hair falling on the forehead. Her form is
so beautiful with Sindooram and Tilaka.Vishva dictionary says;
Tilakam Chitrake Prahoo Lalate Tilakalake.
(iv) It is the practice that Sumangali ladies (ladies living with their
husbands) to wear red kumkum on the starting place of the hair in
the forehead.
(v) Sindoora Tilaka means female elephant. Anjita means one who is
worshipped. Or, She is worshipped by ladies called Hastinees,
whose walk is comparable to that of female elephants.
(vi) Accordingly ireemad Bhagavatam, Gopika ladies and Rukmaqi also

470
 $fki(?idi <4q^’1ih4 Sree Lolita Sahasranamam

worshipped Sreedevee to marry $reeKri$hqa.

633.Uma
(i) One who has the great name Uma.
(ii) ireedevee was born as daughter to Himavan and his wife Mena and
had the name Parvatee. She started to do ardent penance at the
age of 5 aiming to marry Parameshwara. Hence Mena became
anxious and wanted to prevent Parvatee from doing penance. I.e.
. She called Parvateeas ‘U' and said Ma (not to do penance). Hence
the name Uma.
(iii) The letter 'U' relates to Shiva, Ma means Lakshmee (auspicious).
Hence Uma means the auspiciousness of Shiva.
(iv) She limits (Ma) Shiva ('I/').
(v) The word Uma has several meanings Uma, Adasee, Haimavatee,
Haridra, Keerthi and Kantishu. She is'all these forms; YaDevee
Sarvabhooteshu Kantiroopena Samsthita.
(vi) The Soota Samhita (IV-1-20) says, "I adore the supreme experience
which destroys the noose of earthly existence, which purifies even
Sadashiva, called Uma, which produces the bright state and
manifests in many kinds of worlds; Umabhitam Uttama
Chittavruttim Nama mi Nana Vidhaloka Vaibhavam.
(vii) ln Linga Purdga, Shiva says to Sreedevee, "In my Prarjava there are
letters A-U-M (UMA) in the form of Vi$hrju, Shiva and Brahma.
These letters are in the order in the Prarjava , with the three notes
(matras) and with the highest pluta"; Ukaram Cha Makaram Cha
Akaram Cha Krameritam Tvadeeyam Prarjavam Vitdhitrimatram
Plutamuttamam.
The Mahavasisthd says, "Uma is so called because it contains the
essence of the Prarjava"; Omkara Sara Shaktitvat Umetiparikeerttita
(viii) In the heart of all beings, whether asleep or awake there is a cavity
whence arises the sound being produced without contrast, which is
Shabdabrahmam, the Prarjava, without the letters A, etc. The cavity
is Shiva, and in his head there is an Indukala(crescent), which is the
form of bindu.
(ix) According to the ShivaSutra (1-13) Uma means the Iccha Shakti
ofYpginis. "The young Uma is called the Iccha Shakti".
(kJ As per the statement; UmaDevee Vinayake - Uma is the deity
worshipped at the VinayakaPeefa and again based on Uma

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 Sree Lalita Sahasranamam

Sindhuvane - at the Sindhuvana.

(xi) Umashatvarshikee Mata - a girl of six years old is called Uma.
(xii) Kenopanishad says Uma invocated Brahmam to Indra.
B34.Shailendratanaya -
(i) One who is daughter of the king of mountains.
(ii) Himavan is the king of mountains. Being his daughter She is called
as Parvatee, Haimavatee and Girija.
(iii) Mountain is a static object. She is full of consciousness (chaitanya}.
To give credit to the static objects also, She originated the
consciousness from it.
(iv) In KenopanishadShe has oeen described as; Bahushopamanam
Umam Haimavateem.
635. Gowree-7lMi‘
(i) One who is of fair complexion.
(ii) Yellowish white colour is called as Gowro: i.e of gold colour.
(iii) DeveePurarja says, when Sreedevee incarnated as daughter of
Himavan, her complexion was as white as conch, or Moon or
jasmine flower. Hence She was called as Gowree; Chankhakundandu
Varya Chetyato Gowreeti Sa Smruta.
(iv) The consort of Varurja (god of water) is also called as Gowree. A girl
10 years of age is also called Gowree. Since Sreedevee is of these
forms, She is called as Gowree.
(v) According to Padma Purarja the presiding deity of Kanyagupto
Peeta is called as Gowree; Kanya Kuje Toda Gowree.
(vi) The Uttamacharitram of Saptashatee says that Mahasaraswatee,
who destroyed the demons Sumba and Nisumba originated from
Sreedevee's body.
636. Gandharvasevita - <i Rdi
(i) One who is worshipped by Visuvavasu and other Gandharvas, who
are celestial musicians.
(ii) Almost the verses about all the gods mention that they were
praised by the songs of two Gandharvas called Haha and Hoohoo.
This implies that the songs of Gandharvas are an important part of
every pooja; the name ' in Trishatee as Haha Hoohoo
Mukhasttyamay be referred here.
(iii) The word Gondharva also means horse. The head of horse wing of

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 sfrcHfeldi TT^FTTmT Sree Lalita Sahasranamam

Sreedevee's army is Ashvaroodha.Sreedevee was worshipped by her.

(iv) The songs of devas are called Gandharvam. She was served with
such songs.
637.Vishvagarbha -
(i) One whose womb contains the universe.
(ii) The corpulent visible universe is called Vishvam. She contains this
universein her womb.
633.Svartjagarbha -
(i) One who is in the form of Hirarjyagarbha.
(ii) One who contained gold in her womb. For the word Suvarrja -Su +
Varrja- excellent letter (alphabet), i.e. She has mantras with holy
beejams in her womb.
(iii) She gives holiness to the Matrukas (beejaksharas). I.e. since She has
them in Hermantras they become Suvarnas (holy or excellent) and
contained in Her womb.
(iv) Hirarjyagarbha is interested in the group of subtle bodies. This
group shines like gold. Hence he was called as Hirarjyagarbha. The
same is called as Svarrjagarbha also.
639.Avarada -
(i) One who defeated the demons.
(ii) Avara means dishonest people, one who does cruel and low class.
She punishes and controls them.
(iii) If it is split as Ayo + Rada, it will mean - one who has shining teeth.
(iv) The single word Svarrjagarbhavaradahas been split into two names
and described as Svarrjagarbha + Avarada. If it is taken as
Svarrjagarbha + Varada, it would mean as one who bestows boons.
Since the name Varada (331st) is already there, this name has been
taken as Avarada.
MO.Vagadheeshvaree
(i) One who is the head of speech.
(ii) She is the head of the eight Vasinee and other Vag Devees. That is
the reason, they wrote this Sahasranama, by Her order.
(iii) She has Vagvadinee, who is the head of speech and letters, as her
part. Hence Vagadheeshvaree.
(iv) Sree Adi Sankara says, in his 100th verse of Soundaryalaharee that
all types of letters, words and speeches belong to Sreedevee only;

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 Sftafarti Sree Lolita Sahasranamam

Tvadeeyabhir Vakbhis TavaJanani Vdcham Stutiriyam.

(Ml.Dhyanagamya -
(i) One who can be attained by meditation.
(ii) Meditation is to keep the mind stuck to one place. When we try to
keep Sreedevee's form in mind and focus the thoughts on her, other
thoughts would distract the mind. Bringing back again and again this
wavering mind back to the thoughts of Sreedevee is called Dharana.
Settling this and focusing on Her is called meditation. She can be
attained only by meditation.
(iii) The Svetasvatara Upanishad (1-3) also says the same message as,
the sages devoted to meditation, saw the shakti of the divine Self
hidden by its own qualities; Te Dhyanayoganugata Apashyan
Devatmashaktim Svagurjai Nigoodham.
(iv) If this name is read in conjunction with the previous name it will
mean, by talking about Sreedevee, we get attracted and get
interested in her. Hence She can be focused by meditation.
(v) 119th and 120th names Bhaktigamya and Bhaktivashyamay be
compared.
M2.Aparicchedya -
(i) One who is indivisible by anything.
(ii) Space, time and thought neither limit nor divide Her. She is always
omnipresent.
(iii) But still, She is controllable through meditation and worship.
6A3.Gnanada .. *
(i) One who bestows knowledge.
(ii) Knowledge is of two types. As discussed in the previous name,
attaining the complete form of Sreedevee, who is not limited by
anything. The second is - thinking this un-soul body and universe as
soul - this is actually ignorance. Sreedevee only gives both these.
(iii) Gnanada - bestower of knowledge. Agnanada - who cuts off/
removes ignorance.
(iv) Sree Bhdskararayaexp\a\ns by combining two of the ShivaSutras viz.
Gnanam Banda and Gnanam Annam. These are not further dwelled
here.
644.Gnanavigraha
(i) One who whose form is knowledge.

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 sfrcjfoTdl Sree Lalita Sahasranamam

(ii) The three - the knower, the knowledge and the object of knowledge
- is called Tripudee. She is of the form hiding all these and only
remaining is the knowledge/ supreme bliss.
(iii) Vigraha means expand. With the blessings of ireedevee the
knowledge expands further and knowledge only will remain at the
end. Our little knowledge expands and become the supreme one.
WS.Sarvavedantasamvedya -
(i) One who is known through all the Upanishads.
(ii) Upanishads are the last part of Vedas and indicate the form/
philosophy of Brahmam. Since that form is Sreedevee, She is known
through Upanishads.
(iii) Brahma Sutra also says; Sastrayonitvat.
(iv) Sreemad Bhagavad Geeta (XV-15) alsc\ says; Vedaishcha
Sarvairahameva Vedya:.
(v) The VarahaPurarja says, "This Sreedevee is explained as the
threefold energy and set forth as the end of logic. She is the energy
of wisdom, set forth in all the Vedantas.
Mb.Satyanandasvaroopiqee -
(i) One who is Supreme knowledge and bliss.
(ii) The word Sat means eternal or indestructible. Bliss is pure
happiness - form of Brahmam. That Brahmam is Sreedevee.
(iii) The form of Brahmam is called as Satchitanandam indicated as
three Sat + Chit + Anandam. Among this Chit is knowledge. Earlier
described by 644th name - Gnanavigraha. The remaining two
Satyam and Anandam are indicated by this name.
(iv) In some schools this name is considered as two names viz. Satya
and Anandasvaroopirjee. In that case 616th and 617th names Ameya
and Atma are merged as a single name Ameyatma.
(v) As per the l/edastatement; Stiti Prarjasteetyannamayam
Ityasavaditya: - the word Satya indicates Pragam (breath), Annam
(food) andAdityam (Sun).
(vi) It also means as She has a liking over Sat. I.e. She is in the form of
Satyabama.
I
Ml.Lopamudrarchita -
(i) One who was worshipped by Lopamudra.
(ii) Lopamudra is the wife of sage Agasthya. She is called as Lopa, since

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 Sree Lalita Sahasranamam

she does not have interest on the forms which are’ironically

indicated by names.
(iii) Lopamudra is one of the greatest devotees of Sreedevee. She is the
founder of Hadi Vidyamantra, which is another version of Sreevidya.
In Trishatee, Sreedevee herself has indicated her as an important
devotee; Patnyasya Lopa Mudrokhya Mam Upaste Atibhaktita:
(iv) Tripurasiddanta says that there is no difference between the
mantra, the sage who found the mantra and the presiding deity.
Accordingly Sreedevee got this name. It can also be meant as She is
prayed as Lopamudra herself.
(v) She is worshipped with Hadividya also called as LopamudraVidya.
6431eelakluptaBrahmai)damai)dala-

(i) One for whom the creation of many a universe is just a game.
(ii) That means, She does the task of creation effortlessly and without
any fatigue.
(iii) 281st name Unmeshanimishotpannavipannabhuvanavalee also
indicates the same sense.
(iv) By the word Kluptam the value system in creation is indicated. Every
living being and things follow some system in the universe,
indicated by the word Kluptam. The precision and the quality of the
creation task is mentioned here.
649.Adrushya -
(i) One who is invisible.
(ii) Not to be perceived by eyes and other senses or organs.
(iii) Drushyd means one who is seen. It is not to be felt by mere sight,
but to be recognised/ understood. Hence not perceived by any
senses.
(iv) The BrahadaraijyaUpanishad (ill-4-2) says, "You do not see the seer
of sight". The Devee Bhagavatam (book III) says, "Your unqualified
form is not an object of visual perception. Shakti is without quality,
difficult or approach. The Supreme Person also is without qualities."
GSQ.Drushyarahita
(i) One who is without any object of seeing.
(ii) Shecannot be perceived, since She does not have any attributes
that are felt by human senses through objects, qualities, actions,

476 ‘
 sftafcldl -iihH Sree Lalita Sahasranamam

forms and organs.

(iii) Without any attributes, She can only be seen by the intellect.
Vil.Vignatree ►
(i) One who has special intelligence.
(ii)Her form cannot be perceived.
She is within every soul and make him scientifically knowledgeable.
(iii)
(iv)The BrhddaragyaUpanishad (11-4-14) says, "0, how is the knower to
be known?'’ -She is the power behind all knowledge as Chit Shakti,
but distinct from the object of knowledge.
652. Vedyavarjita - d^Rfdl
(i) One who has nothing more to know.
(ii) Being omniscient, She does not have anything more to know.
(iii) NityaShodasikarnavam says, since She is the supreme knowledge,
there is no one to know her;
Atyapi Yasya Jananti Na Managapi Devata: I
Keyam Susmat Kva Keneti Sarooparoopa Bhavanam II
653. Yoginee -
(i) One who has a Vogaform.
(ii) Yoga means union (based on the root Yuj). Hence She is called as
Yoginee.
654. fogado -4b I <1
(i) One who bestows Yoga to votaries.
655. Yogya -4b 41
(i) One who can be reached through Yoga.
(ii) The yoga bestowed by Her is the route to reach Her.
(iii) Yoga is the assumption of union. Since She is in that form and since
She bestows that to the devotees, She is in the form known by the
same. This has been described by the three names (653 to 655)
Yoginee, Yogadaand Yogya.
(iv) Yoga has four parts - mantra, laya, hata and raja. Rajayoga has
three parts -Sankyo, Taraka and Amanska. These details are to be
learnt from Yoga sastra.
(v) Similarly in Astronomy also there are devatas starting from
Mangala till Sankata. Since She is in all these forms, She is Yoginee.
SSG.Yogananda -
a

477
 $ree Lalita Sahasranamam

(i) One who is in the form of bliss got through Yoga.

(ii) The unison of Shiva and Shakti is called Yoga. The bliss got through
this is Yoganandam.
(iii) The thought of external world is forgotten during sleep. This is also
Yoganandam only, ireedevee is in this self bliss form.
(iv) She is in the form of Yoganarashimhar called as Yoganandar.
(v) This name can also be split into two as Ayogo + Nanda. In that case
562nd and 563rd names Mohinee and Mukhya have to be merged as
a single name.
(vi) The name Ayoga means Asanka - to be extinct. Or in the form of
Aya (iron) mountain. Like a mountain She is impartial. She takes the
devotees along to Paramashiva.
(vii) The word Nanda indicates river Ganges called as Alagananda. She is
in that form. The first, sixth and eleventh days of bright lunar
fortnight are called Nanda. According to Chantji
Saptashafeestatement; Nanda Bhagavatee Name Ya Bhavishyati
Nandaja - since She was born as daughter of Nandagopa, She is
called as Nanda.Padma Purarja says - The river Saraswatee, when
flows near Himachala, is called as Nanda; Nanda Himavat Prushte.
(viii)A river flowing near the Pushkara Kshetra is called Nanda. The
reason for this name is mentioned differently in various books;
Yathagatam Tu TeJagmu: Deveem Sthdpya Hime Girou I
Samsthapyanandita Yasmat Tasman Nanda Tu SabhavatW
Nandate Suralokeshu Nandane Vasate'taval
Himachale Mahapugye NandaDevee Tata: SmrutaW
657. Yugandhara -^TOT
(i) One who supports the yuga (era).
(ii) The word yuga has many a meaning - four elbow measures, yoke,
Kruta and other yugas (eras), pair and a herbal called vruddhi.
(iii) Kruta and other yugas are supported only by the ShivaShakti form
and hence Yugandhara.
6S8.lchchashaktignanashaktikriyashaktisvaroopiijee-

(i) One who is in forms of three energies of desire, wisdom and action.
(ii) To do any task we need these three - the desire to do
(IchchaShakti), the knowledge of know-how to do (Gnana Shakti]

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 Sree Lolita Sahasranamam

and the action (KriyaShakti). All these three forms are Sreedevee
only.
(iii) These three energies can be seen in the Chandi Saptashatee in
Markarjdeya Purarja. In the first book, the destruction of the
demons Madhu and Kaidapa is done just by desire (IchchaShakti). In
the second book the destruction of the demon Mahishasura is done
by Sreedevee directly (the outburst of kriyashakti). In the third book,
the king called Surada and the businessman called Samadi get the
knowledge from Mahasaraswatee (the action of gnana shakti). The
serial of the three energies is a little modified here as IchchaShakti,
KriydShakti and Gnana Shakti.
(iv) Desire is head, wisdom trunk and action feet, thus the three
energies are Her body organs only.
(v) These three energies are forms of Brahma, VifhrjuandShiva viz.,
Varna, Jeshtaand Roudree. They do the three tasks - creation,
protection and destruction. Sreedevee is head of these three.
S59.Sarvadhara -
(i) One who is the supporter of all.
(ii) The three energies discussed in the previous name are the
supporter of everything happening in this world. Hence She is
Sarvadhara.
(iii) She has all the supports as Her form.
(iv) Sarva, the whole world, dhara, gradation, i.e., She is one with
created things. It is called as Parampara (race), since everything
originates one after another from the previous one.
ftiO.Supratishfha - tjuRai
(i) One who is firmly/ propitiously established.
(ii) That means, She is established and gives felicity to the entire
universe.
(iii) She supports and gives auspicious to everything in this world. Hence
eternal.
(iv) Suprathistha is a metre of twenty syllables. She is of that form.
ttl.Sadasadroopadharirjee -
(i) One who is the form of being and non-being.
(ii) Sat is eternal and asat is impermanent. Both are the forms of
Sreedevee only.

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 SftdPtoi Sree Lalita Sahasranamam

(iii) Sat is Brahmam, which is eternal and the asat is the universe which
originated from sat and is destructible. She is in the form of this
universe and hence impermanent. It does not mean that it is not
available from the root. All activities are till the beginning of the
universe only. In that case (256th/ name) Vishvaroopa and (934*
name) Vishvamata. The form of Brahmam is also herself. Hence this
combined name.
(iv) When seen from the angle of the soul She is split into two both sat
and asat. But seen from Her both are same - sat only.
(v) SkandaPurarja says;
' ' \Yatyatasti Taya Bhatiyannasti Tayabhi Cha I
Tat TcfySarvam Mahadeva Mayaya Parikalpitam II
(vi) Marjikkavachakar, a- iypmil poet, said; Unmaiyumai Inmaiyumai -
Both as. truth and We.'Arifirjagirinadar said; Ulatai llatai - Both
existent and not existent.
G62Ashtamoorttr. -
(i) One who is eight formed.
(ii) The eight forms are given differently. Eight mothers, eight vag-
devatas, eight forms of Shivas, eight-parts of nature and based on
Matsya Purarja (Lakshmee& other eight forms . These are;
Mothers VagDeveeas Forms of Shakti Parts of As per
Shivas forms nature Matsya
ofShiva Puraqa
Brahmee_____ Vasinee_____ Bhavan Earth Earth Lakshmee
Mahendree Kdmeshwaree Sarvan Water,1 Water Meda
Koumaree Mohinee Eesanan Fire Fire Dara
Vai$hr)avee VimaIa_____ Pasupati Ari_____ Ari Pushfi
Vardhee_____ Arurja______ Rudran Ether Ether Gowree
Mahendree Jayinee_____ Ukran Sun Mind Tushfi
Chamurjda Sarveshvaree Bheeman Moon Intellect Prabha
Mahalakshmee Koulinee Mahan Master Ego Druti

(iii) It can also be considered that this name indicates the eight kulas
(i.e. eight kinds of women) based on Koulachara. They are - Ganika,
Shoundika, Kaivarti, Rajaki, Tanrakaree, Charmakaree, Matangee
and Pumschali;
Ganika Shoundiee, Chaiva Kaivarttee Rajakee Tathal
Tantrankaree Charmakaree Matangee, Pumschalee TathaU

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 sftafrldl free Lalita Sahasranamam

663.Ajajetree -
(i) One who is the conqueror of ignorance (Avidya).
(ii) The word Aja means Avidya (ignorance). She has won it. Or help the
devotees to win over it. She, who is the form of knowledge herself,
bestows knowledge and wins over ignorance.
Sttlokayatravidhayinee -
(i) One who directs the course of the world's continuous travel.
(ii) The world's travel seems to be endless since every second the .world
originates, stays and ends.
(iii) the world originates, stays and. ends does not mean that in its
entirety at a time. In this world some living beings originate and
some to an end. In between these two some continue to survive.
This seems to be a cyclic travel. She has the capacity to run this
show effectively. This cycle includes the various states described by
De Sitter and Einstein.
MS.Ekakinee -
(i) One who is alone.
(ii) She is alone because She is without a backup. The 623rd name
Kevala may be compared.
(iii) Whether it is destruction of ignorance or (as discussed in the
previous name) in effectively running the world's travel, She does
everything alone.
(iv) Sree Adi Sankara in his commentary of Vi$hrjuSahasranamam for
the 725th name - Eko: mentions; since he is the concluded truth
without any kind of differences that are internal or that relates to
similar external objects or to dissimilar object, he is Ekaha.
(v) Chandokya Upansihad (6-2-1) says; Ekamevatvteeyam.
tffi.Bhoomaroopa -
(i) One who is the aggregate of all existing things.
(ii) Jhe word Bhooma means Brahmam. She is in the form of Brahmam.
(iii) The word Bhooma also means many. As mentioned in the previous
name "She is one," but with this name, "She is many".
(iv) Actually what is seen as a single form of Brahmam in a supreme
state, is seen as many in the nature of this universe.
(v) Many forms of Sreedevee have been described in detail in
DeveePurarja.

481
 sfhHfSrii Sree Lalita Sahasranamam

BGJ.Nirdvaita -RSdi
(i) One who is non-dual i.e., without duality.
(ii) Qvaita means the feeling of the existence of another one in addition
to self. She does not have it.
(iii) When the soul is thought of different from the Supreme Being - it is
dva/ta(duality) condition. Once this is gone, only the Brahmam
indicated by the names Ekakinee and Kevala is seen then it is
advaita (non-dual). Such is Sreedevee or She endows such state.
(iv) She does not have even an iota of anything as non-dual.
BBB.Dvaitovarjita - Jdqfcfdl
(i) One who removed the state of duality (dvaita) i.e., the state of
feeling the second one.
(ii) The message conveyed in the previous name is more clearly
stressed in this name.
(iii) The names so far read conveyed the sense that there was a feeling
of duality and that has been destroyed by Her. This name is given to
remove such a feeling. The state of duality is an unreal form. That
was not there to remove. At any point of time, there was no other
thing other than Sreedevee, who is the form of Brahmam.
669. Annada - 3T^T
(i) One who is the giver of food for the entire universe.
(ii) Befitting the name "Mother of Universe", She protects the entire
universe by giving food. In this task of giving food, She is called
Annapoorani. She has a vessel full of food in one hand and a ladle,
to Serve it, in another hand. SreeAdi Sankara prays as;
Annapoorarje Sadapoorqe Shankaraprdrjavallabhe I
Gnana Vairagya Sityartam Bhiksham Dehi Cha Parvati II
Before taking food, if this verse is prayed and imagined that Sreedevee
only gave us food, the there will be no blemish of food will affect us -
body fat, knowledge and zeal will be got.
670. Vasuda -
(i) One who is giver of wealth to all.
(ii) The word Vasu has many a meaning as - wealth, gem, gold, etc.,
She gives all these.
(iii) The very essence of this name is - the necessity of the feeling that
any enjoyable wealth we get in this world are all due to her

482
 sftafeldr Sree Lalita Sahasranamam

blessings only.
(iv) About this Annam and Vasu, Veda says; Sa Va Eska Mahdnaja
Atmannado Vasudano Vindate Vasu Ya Evam Veda.
Wl.Vruddha
(i) One who is senior in age.
(ii) Since She is there before everything else, She is the most ancient
and hence She is oldest. According to SvetasvataraUpanishad (IV-3)-
• Thou, as an old man tottefing along on thy staff; Tvam Jeerna
Dandena Vanchasi.
(iii) Or She is in the form of completely grown and matured world. It can
also be taken that She nourishes the world.
612.Brahmatmaikyasvaroopir)ee -
(i) One who in the form of the unified Brahmam (supreme being) and
Atman (soul).
(ii) The content of Mo/iastatements such as Aham Brahmasmi and
great mantras like Soham indicate that through the un-chanting
I mantra the Brahmam has to be realised in breath of every soul.
That is the real form of Sreedevee.
(iii) Aham indicates the soul and Sa indicates Parameshwara. Tf
Hamsamantra unites the soul with Shiva.
(iv) During inhalation and exhalation of every breath, the feel of Hamsc
Sohammantra is called Ajapa (un-chanting) mantra. Instead of
chanting the mantra separately the breathing itself is considered as
chanting of mantra and hence it is called un-chanting (Ajapa). On
the average everyday each of us breath 21600 times. That means
we do Ajapamantra so many times every day.
(v) The dance of Thiagaraja in Tiruvaroor is called as Ajapa dance. The
chest of Vi$hrju, in the lying pose, goes up and down on account of
his breathing. Parameshwar dances on his chest and hence it is
called as Ajapa dance.
(vi) 173rd name of Trishatee - Hamsamantrarttha Roopinee describes
the same meaning.
S73.Bruhatee -
(i) One who has an immensely great form.
(ii) Veda says; Mahato Maheeyan - bigger than the biggest.
(iii) Some Samamantras called as Brhatsaman is there in Sama Veda.

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 Sree Lalita Sahasranamam

She is in that form.

(iv) A metre with 36 letters is called Bruhatee. She is in that form.
(v) Bruhat and Jeshta are the words with equal meaning and hence
these two indicate Sreedevee.
67A.Brahmarjee -
(i) A brahmin lady. '
(ii) According to the Visva dictionary the wocd Brahmarji has many a
meaning viz., harlot, a brahmin lady, a certain herbal plant, wisdom,
etc. She is of all these forms.
(iii) The Samayacara Smruti says, "Brahmarji means divine wisdom
crowned with the white flower (satva)"; Brahmanee Sveta
Pushpadya Samvitsa Devatatmika.
(iv) Among the three gods Shiva is considered as brahmin and Vifhrjuas
kshatriya. The Chandogya Upanishad (VIII-14-1) says, "Thou art
brahmana among the Devas, I am the brahmana among men, (he
who thinks thus) attains Brahmam." In the same way, the Partisan,
Aditya, Koorma, Vashishta and LingaPurarjas also confirm this •
"The divine Shambhu the consort of Sreedevee, is Brahmana and is
thedeity of Brahmanas. A Brahmana especially should take refuge
in Rudra, the Lord";
Brahmarjo Bhagavan Sambo Brahmananam Hi Daivatam I
Viseshat Brahmano Rudram Esanam Sharanam Vraja II
Being consort of Shiva, She is Brahmanee, because Shiva belongs to the
brahmincaste.
675. Brahmee
(i) One who is in the form of Saraswatee, the consort of Brahma.
(ii) She is in the form of speech and hence can be taken as
Vageeshwaree.
(iii) The senior most among the eight mothers. She shines alongwith the
vehicle swan, the chanting garland (japamala) and kamarjdalu (a
vessel with water used by sages) in hand. She killed the enemies
just by sprinkling the water from kamarjdalu through darbha (a
sacrificial grass).
676. Brahmananda -
(i) One who is in the form of supreme bliss.
(ii) She has Brahmam itself as bliss for Her.

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(iii) The form of Sreedevee is called as frozen bliss. SreeKri$hrja has been
mentioned in many places as; Santranandatanu - one who has the
supreme bliss as his body. That is applicable to Sreedevee also.
&n.Balipriya -
(i) One who is delighted with the mighty.
(ii) Dheera or Bali, those who are able to succeed by destroying
ignorance. She is fond of them.
(iii) One who conquers the enemies like amorousness, desire, etc., can
be called as Bali. She blesses them with affection.
(iv) During the incarnation as Vdmana, Vi$hr)u had compassion over the
emperor Bali. This name indicates that form.
(v) During worship, for the satisfaction of deities, some articles are
offered as bali. She accepts them with hilarity.
W.Bhasharoopa -
(i) One who is the form of languages.
(ii) Since She is the head of speeches, all languages are Her form only.
(iii) Based on the phrase; Bhashabhi: Roopyate - Her form is identified
only through languages. She can be recognised by speech.
&9.Bruhatsena-t[$ ct) d1
(i) One who is with a mighty army.
(ii) She is very much capable of doing the tasks of creation, protection
and destruction by Herself. However, just to give a share and pride
in the task, She creates a huge army and gets her tasks completed
through them.
(iii) Bruhatsena is also the name of a certain king's race. She is in the
form of those kings.
WQ.Bhavabhavavivarjita -
(i) One who is in the form of existence and non-existence.
(ii) Sheneither has an origin nor an end.
(iii) Bhava means the state existence and Abhava means non-existence.
If Sreedevee is considered as not to have the existence status, then
it may mean that She is non-existent. On the other hand, if She is
considered as not to have the non-existence status, then it may
mean that She is existent. If She is not in both the states, then what
is it? Everything in the world has anyone of the states - existent of
non-existent. For instance - rice is existent. After cooking rice is

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non-existent, but food is existent. Once it is eaten, the food is non­

existent and the blood, etc., of the person who consumed the food,
is existent, ireedevee does not completely have such states. That
Supreme Being is eternal.
&31.Sukharadhya -TJTsBTIW
(i) One who can be worshiped comfortably without much effort.
(ii) She can be worshipped without bodily pain of fasting, etc., and
without restrictions on the mode of meditations putting the body to
great strain.
(iii) To worship Her, imagining any of the forms in mind as Sreedevee is
enough. Other restrictions like those required in worshipping any
other gods are needed only to change the rajo and tamo qualities.
But to worship Sreedevee, only the devotion is required and no
other tool is required. Hence worshipping Sreedevee is very easy.
(iv) The easiness of Sreedevee's worship has been described in detail in
Tripura -samhimna Stora, Katastava and KoormaPurarja.
632.Shubhakaree -
(i) One who bestows auspicious to Her devotees.
(ii) In the previous name it was mentioned that She can be worshipped
easily. The devotees might get a doubt whether any sin or
annihilation will happen by not following the fasting and other
requirements. To remove any such doubt this name stresses that
She grants auspiciousness to Her devotees.
&33.Shobhana Sulabha Gati: - ^HTT
(i) One whose path is lustrous and easy to traverse.
(ii) The word gati has many a meaning - the targeted place to reach,
goal, way, destiny, knowledge, etc.
(iii) The word Shobhana means great auspicious. Sulabha means easily
attainable. Gati means salvation. This name is a combination of all
these three words. In archana this name has to be used as
Shobhanayai Sulabhayai Gatyai.
(iv) To reach the salvation easily, She can be worshipped comfortably.
(v) In this Sahasranama the word Shobhana occurs thrice - 462ndname,
this one and 972nd. To remove the criticism of duplication 462nd
name is called as Shobhanayai, this name as Shobhana Sulabha
Gati: and 972nd as Ashobhana.

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 sfteiPldi Sree Lalita Sahasranamam

(vi) In this way if this name is split into two as Shobhanagati: and
Sulabhagati:. In that case the 827th and 828th names are combined
as a single name as Pracharjtjagna.
(vii) This name can also be split into Shobhana + Asulabha + Agati. Agati
means without rebirth. Asulabha means difficult to attain. I.e. even
the difficult to attain non-rebirth can easily be attained.
(viii)Very -rare/ dear human birth becomes auspicious only by the
blessings of Sreedevee.
(ix) When this name is split into three, 462nd name Shobhana and
463rdSu ran ayika are combined as a single name by some schools.
tfrt.Rajarajeshvaree -
(i) One who is the ruler of the king of kings.
(ii) She is the head of the heads of eight directions and also Brahma,
Vi$hrju and Shiva.
(iii) Kubera (the god of wealth) is also called as Rajaraja. She is head of
him.
MS.Rajyadayinee
(i) One who bestows dominions
(ii) Rajyam indicates liberation or Vaikurjta or Kailasa. She gives these.
(iii) The heads of directions are indicated by the word Rajaraja in the
previous name. She only gives those posts/ roles to them.
(iv) The word Rajya is of three types;
a. Vairrajya - belongs to Virat - the group head of all objects
which have physical forms.
b. Bhaujya - the group subtle form Svarat - She is head of this.
c. Sam rat - indicating unmanifested - unmanifested is the cause
of distinction between physical and subtle forms.
ttb.Rajyavallabha x
(i) One who is a capable dominion.
(ii) By the word Rajya in the previous name indicated all kingdoms and
the corresponding heads like Brahma, Indra and others. Sreedevee
has affection in all such kings. The sage Durvasa in his book called
Arya Tvisatee mentions that these kings wait between the 13th and
14th halls of Sreepura, for the sight of Sreedevee.
W7.Rajatkrupa - twrfm
(i) One who gloriously shines with compassion.

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 Sree Lalita Sahasranamam

(ii) Since She is the form of a mother, She is full of compassion.

688. Rajapeethaniveshitanijash rita-<A lf$THT
(i) One who raises those whose resort to Her to royal status.
(ii) She gives the posts of Indra, etc., to her devotees. There are lots of
instances like Druvan, Suradhan (Saptashatee), etc.
(iii) The real devotees do not accept, treating as mean, such posts of
kings or Devas when offered by Sreedevee. She bestows still better
status like great Brahmam to them.
689. Rajyalakshmee:
(i) One who is in the form of goddess of sovereignty.
(ii) The word Rajyalakshmee indicates the entire wealth of all kings,
devas like Indra and others. She is in that form.
(iii) The mantra of such Rajyalakshmee has been described in Tantra
Raja.
690. Koshanatha -
(i) One who presides over atreasure.
(ii) Kosha means a treasure of the government. She is the head of all
the wealth in it.
(iii) Our physical body is made of five types of sheaths viz., Annamaya
(food), Prarjamaya (breath), Manomaya (mind), Vignanamaya
(science) and Anandamaya (bliss). She being the head of all these
sheaths, bless her devotees with origin, life, thought, ego and
happiness.
691. Chaturangabaleshvaree -
(i) One who is the ruler of four types of armies.
(ii) Four types of armies consisting of cavalry, elephants, chariots, and'
infantry; or the four kinds of military arrays. For the soul there are
four faculties viz., mind, intellect, volition and ego. The four
aggregates are three gods looking after the task of creation,
protection and destruction and the god supervising these three
tasks. In general Brahma, Vi$hrju, Rudra andEshwara the four;
according to the Vaishnavas they are Pratyumnar, Anirudhar,
Sankarshanar and Vasudevar. According to Saktas, Varna, Jyeshto,
Roudhree and Ambika (295th). Thus She is the head of everything
that are four-fold.
(iii) According to the Bahvrucho Upanishad, it means the person in the

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body, the person in the metre, the person in the Veda and the Great
Person. She is the ruler of all these four.
(iv) 679th name Bruhatsenamay be compared.
692.Samrajyadayinee - 1y I'rqR41
V.

(i) One who bestows imperial dominion to Her devotees.

(ii) As indicated in the earlier in (685th name) Rajyadayinee, She directly
or immediately blesses the devotees with Samrajya, which is
greater than the other three types of rajyas.
(iii) That is, She bestows the emperor or Marjdaleshwara status.
693.Satyasandha -
(i) One who has unbroken promises or respects.
(ii) The promises of Sreedevee and limited respects cannot be broken
by anybody. 995th name Sarvanullanghya Shasana may e compared.
(iii) She is so adamant in keeping up her words and promises.
(iv) She has promised to protect the entire universe and She is stubborn
in that.
(v) Sree Adi Sankara in his commentary of Vi$hquSahasranamam for
the 610th name - Satyasanda: mentions; Satya - truth, Sandha -
intention - Since he has the intention to keep up the truth,
everything will happen according to his thought.
(vi) Chdndogya Upanishad (8-1-5) says; Satya Sankalpa.
VM.Sdgaramekhala - WRAwiT
(i) One who has oceans as girdles.
(ii) Since Sreedevee is in the form of this earth, the oceans are treated
as girdles around Her waist.
(iii) In the midst of the boisterous oceans, She in the form of this earth,
stays static with unlimited patience.
695.Deekshita - 4)f$ldl
(i) One who helps others to gainknowledge.
(ii) The Atharvaija Samhita says, "Next, therefore, Deeksha, from which
roof Deekshita is derived. They call the man who is initiated
deekshita"; Starts as - Athato Deeksha Kasyasvit Hedhor Deekshita
Ityachakshate and ends with Tam Va Etam Deekshitam Santam
Deekshita Ityachakshte.
(iii) Deeksha means destroying the sin of Her disciples by invocating the
mantras. That is the duty of the teachers. Since Sreedevee is in the

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form of Gurumoortti (603rd name) She is Deekshita.

(iv) It has been mentioned earlier also that there is no difference
between the teacher, the mantra and presiding deity. Hence She is
integrated with the disciple.’
(v) During yagas (sacrificial fire) the master is ca’h- d as Deekshitan. It
can be considered thatShe is in that form
SSB.Daityashamanee -
(i) One who quells the demons/ evil forces.
(ii) She killed demons like Bhandan, Mahishan, Sumbhan, Nisumbhan
and many others.
(iii) The word Shama means to control. She controls the evil thoughts
arising in the minds of Her devotees.
&97.Sarvalokavashankaree -
(i) One who keeps all the worlds under her sway.
(ii) Sreedevee, in the form of IchchaShakti (energy of desire) has the
power to run all the worlds as per Her wish. The world created by
Her runs as per Her wish.
(iii) She makes the world a subjection of Her devotees.
BSB.San/arthadatree - TT^W^r4t
(i) One who bestows all the (four -dharma [righteousness], arttha
[wealth], kama[desires] and moksha [salvation]) objects of human
endeavour.
(ii) By considering the meaning for the word Arttha as wealth, it can be
taken as She bestows all the wealth for Her devotees.
! 699.Savitree - <4(941
(i) One who is in the form of Savithree, the creator of the world.
(ii) The creator of this universe is called Savita, a form of Paramashiva.
His consort is Savitree.
(iii) The world is seen because of Sun - i.e. it is known to all through the
light of-Sun. Hence he is also called as Savita or Savithree.
(iv) Since She is worshipped through all Vedas and since by nature She
is a pure form, She is called as Savithree.
(v) She Herself originates in the form of light and smoothly and
continuously flows. Henc6 She is Savithree.
(vi) According to Padma Puraga, the presiding deity at Pushkara Kshetra
is called Savithree; Savitree Pushkare Namnateertthanam

I
490
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sftcifrHi «’llhK Sree Lalita Sahasranamam

Pravaresubhe.
lOQ.Sachchidanandaroopirjee -
(i) One who is in the form of Satchitananda - existence, knowledge
and bliss absolute.
(ii) The form of Brahmam has three parts - Sat, Chit andAnandam
(existence, knowledge and bliss absolute). Sat is eternal, Chit is
knowledge and Anandam is completely filled supreme bliss. All
these three forms put together is Brahmam. That is Sreedevee.

Thus ends the eight Kala called Bogata.

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Section 9: Vishva Kala

701. Deshakalaparichchinna -
(i) One who is undivided by space and time.
(ii) Some things are limited by place as they are available in one place
and not in other places. Some other things are limited by time as
they are available at one time and not in any other time. She is
eternal and available at all times. Such distinctions do not apply to
Her.
(iii) The messages conveyed in 136th name Nitya, 180th name
Nirnashaand 400thname Vyapinee are combined and indicated in
Y
this name.
(iv) The Patanjali Yoga Sutra (1-26) says, "He is the teacher even to the
ancestors because he is not defined by time." Ancients, Brahma,
teacher, father, limited by space, etc., means the absolute non­
existence of a thing in a certain place. "This is not here"..Limited by
time; "this was not before and it will not exist in future," a thing
having neither antecedence nor precedence; Sa: Poorveshamapi
Guru: Kalenana Vachchedat.
(v) The Soura Samhita says "The person is omnipresent like ether, as
everything, except himself, is illusory, he is said to be unlimited as
to space and things". Since both are Her creations. She is the same
Truth in all times and all places, unlimited by space and time;
Puman Akashavatvyapee Svatiriktam Mrushayata: I
Deshata: Kalatashchapi Hyananto Vastuta: Smruta: II
7Q2.Sarvaga -
(i) One who is omnipresent.
(ii) The message that She is present everywhere conveyed in the
previous name is again stressed here. This can be compared to the
saying in Tamil, "Thoonilum Iruppan, Thurumbilum Iruppan".
(iii) The Varaha Purdrja says, when Sreedevee in the form of the creative
Shakti, was performing penance in the Svetamountain, Brahma
said, "Ask a boon", ireedevee replied, "Oh holy one, I cannot bear to
remain in one place, hence I beg you to grant me the boon of
omnipresence. Thus asked, Brahma then replied to the creative
Sreedevee, Oh thou of all forms, thou shall become omnipresent";
Bhagavannekateshe'ham Notsahe Sthatumanjasal

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 Sree Lalita Sahasranamam

Ato'rta Tvam Voram Yache Sarvagatvamabheepsatee II

EvamuktastadaBrahma Srushtyai Devyai Prajapati: I
Uvacha Sarvaroope Tvam Sarvagasi Bhavishyasi II
Since it is mentioned as Sarvaroope, in this verse, of all forms, that is
separate from Her. Omnipresent, your qualified forms will be all bodies
or you will become the soul of all. Again it is indicated that those forms
are integrated. It is also indicated that the form of ireedeveewith
attributes in all kshetras (in all souls). That is, Sreedevee is
Sarvaroopigee (in all forms), Sarvavyopinee (omnipresent) and
Sarvantaryaminee (present inside all souls).
(iv) The same message is conveyed in DeveePuraga also as also; "Oh
great wise one, this is the true established doctrine about
ireedevee, She is certainly the Vedas, sacrifices, heaven; all this
universe, animate and inanimate, is pervaded by ireedevee. She is
sacrificed to and She is worshipped, She is food and drink.
Everywhere Sreedevee is present in different forms and names as in
the trees, in the earth, wind, ether, water, fire. Thus, this Sreedevee
is ever to be worshipped according to the rules; one who thus
known here, will be absorbed into Her";
DevyaVd Esha Siddhanta: Paramaribo Mahamate I
Esha Vedashcha Svakargashchaiva Na Samshaya: II
Devya Vyaptamidam Sarvam Jagatstavara Jangamam I
Etyate Pooyate Devee Annapanatmika Cha Soil
Sarvatra Shankaree Devee Tanubhir Namabhi Chashsa\
Vruksheshurvyam Tada Vayou Vyomnyapsvagnou cha SarvagaW
Evam Vida Hyasou Devee Sada Poojya Vidhanata: I
Edrusheem Vetti Yatsvenam Sa Tasydmeva Leeyate II
703. Sarvamohinee -
(i) One who is all-bewildering.
(ii) How can this Sreedevee be said to possess contradictory attributes
such as, permanence and impermanence, animation and non­
animation, etc., as described in the previous name? This name
answers this question. She bewilders all the ordinary people, who
believe in the reality of the apparent duality; that is She makes
them devoid of the knowledge of unity. The meaning is that the
apparent difference between Brahmam and the universe is illusory.
In Saptashatee (I chapter) also it is mentioned as; Gnaninamapi

■I

493
K sFtafridi Sree Lalita Sahasranamam

Chetamsi Devee Bhagavatee Hi Sa Balatakrushya Mohaya

Mahamaya Prayachchati.
(iii) In the Koorma Purarja, Shiva says, "This supreme Shakti is in me and
is Brahmam itself. This Maya is dear to me, infinite, by which this
world is bewildered. Oh best of the twice-born ones, I bewilder the
whole universe with the Devas, demons and men, and I create them
and I cause them to exist";
lyam Sa ParamaShaktir Manmayee Brahmaroopiijee I
Maya Mama Priyananta Yayedam Mohitam Jag at II
Anayaitat Jagat Sarvam Sadevasuramanusham\
Mohayami Dvijasresta: Srujami Visrujami Cha II
(iv) In another place in the same purarja, Sreedevee says to Himavat,
"Whatever different scriptures are found in the world, opposed to
Sruti and Smrti, devoted to theposition of duality, namely Kapala,
Bhairava, Sakala, Gautama and many similar one's, they are for the
purpose of bewilderment; those who are confused by the false
scriptures, also confuse the world, in another cycle; these were all
created by me for the sake of bewilderment";
Yani Shastrani Drushyante Loke'smin Vividhani Tu I
Sruti Smruti Vruddhani Dvaita Vadaratani Cha II
Kapdlam Bhairavam Chaiva Shakalam Goutamam Matam I
Evam Vidhani Chanyani Mohanarddni Toni Tu II
Ye Kushatrabhiyogena Mohayanteeva Manavan I
Maya Srushtani Shastrani Mohayaisham Bhavantare II
(v) 31st verse of Soundaryalaharee starting with Chatu:
ShashtyaTantrai:, says, thus Shiva originated 64 tantras to bewilder
the common people. By the compulsion of Sreedevee he also made
the 65lhtantra, which explains the truth.
(vi) The Soota Samhita (1-8-38) says, "Sinful men devoid of grace
bewildered by maya and suffering birth, death etc. do not know the
Lord of Gods";
Prasadaheena: Papishta Mohita Mayaya Jana: I
Naiva Jananti Devasham Janmanashadi Peedita: II
(vii) She bewilders moha the three worlds sarva, or this means She is in
the form of Trailokyamohanacakra in Sreechakra and in the form of
Vidya.
704. Sarasvatee - JI

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 6 i 4 4 Sree Lalita Sahasranamam

(i) One who is in the form of Saraswatee, the presiding deity of.
knowledge.
(ii) As mentioned above, there is no difference between Brahmam and
the universe, both are same. The concept that the Brahmam itself
seems to be in the form of universe, was explained. Still, due to
illusion, people think'that Brahmam and the universe are different.
Why should we make a difference between a pot and a picture as
their apparent difference is simply illusory according to previous
rule? This question is answered here.
(iii) The knowledge is surrounded by ignorance. This has been explained
in ireemad Bhagavad Geeta (V-15) also as; Agnanenavrutam
Gnanam Tena Muhyanti Jantava: - The omnipresent does not take
note of the merit or demerit of any. Knowledge is veiled by
ignorance; mortals are thereby deluded (pot and picture instance).
Knowledge is covered by nescience hence people are bewildered
and it is necessary to confuse sinful men because they are devoid of
divine grace; to conceal from them the knowledge of non-duality
which is the highest human desires and which removes all sorrow.
Once he becomes knowledgeable the non-dual thought is
highlighted. The salvation also will be reached. This will be only for
the devotees of Sreedevee. The moham (illusion) is necessary for
those sinners who are not eligible for such blessings of Sreedevee.
(iv) The gist of the meaning of this name is - She only creates the
illusion and also helps devotees to come out of it. 643rd name
Jnanada may also be compared.
(v) In Saptashatee (I chapter) also we read the same message;
Gnanimasti Samastasya Jantorvishyagochare I
Vishayascha Mahabhaga yanti Chaivam Prudak Prudak II
(vi) Again it says;
Tathapi Mamatavarte Mohagarte Nipatita: I
Mahamaya Prabhavena Samsarasthiti KarinaW
Tannatra Vismaya'. Karyo Yoga Nidra Jagatpate: I
Mahamaya Hareschaisha Taya Sammohyate Jagat II
Gnaninamapi Chetamsi Devee Bhagavatee Hi 5al
Balatakrushya Mohaya Mahamaya Prayachchati II
Taya Visrujyate Visvam Trailokyam Sacharacharam I
Saisha Prasanna Varadanrunam Bavatimuktaye II

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 ’iiHH Sree Lalita Sahasranamam

Sa Vidya Parama Mukter Hetubhoota Sanatanee I

Samsara Bandhahetuscha Saiva Sarveshvareshvaree II
■ (v\\)Dhaumyar says,Sarasvatee is a girl of two years age. (In Kanya pooja
[worshipping of girls], it is customary to name the girls according to
their ages).
(viii) The Bharadvaja Smruti says, "Sarasvati is, she who ever resides in
the tongues of all beings and who causes speech, hence She is called
Sarasvatee by great sages".
Ya Vasetpranijihvasu Sada Vagupavartanat I
Sarasvateeti Namneyam Samakhyata Maharshibhi: II
(ix) The Vasistha Ramayana also says, "She is called Sarasvatee because
She is the stream of sense-impression"; Saranat Sarvdrushteenam
Kathitasha Sarasvatee.
(x) The three historical deities in Saptashatee and their group names
have been mentioned in this Sahasranama. They are;
Durga - 190th name
Mahalakshmee - 210
Sarasvatee - 704 (this name)
Chantjika - 755
(xi) In MahashodaNyasam (Prapanchanyasam), Sarasvatee is called as
Panchaprarjaroopa.
(xii) She is in the form of Saraswateeriver.
705. Shastramayee - $ii^5<h41
(i) One who is the full and complete form or form of Sastras.
(ii) The duality in all matters is only due to illusion created by
Sreedevee. That illusion has to be removed through Sastras. Those
Sastras only teach us; Sarvam Khalvidam Brahma - the knowledge
form of Sreedevee is given much importance in Sastras. She is in the
form of those Sastras.
(iii) The truth of any incident or argument has to be proved through one
of the three ways - through eye witness/ enquiries or assumptions
(though other evidences) or Shabdam (sastras]. Out of these the
sastra proof is much better than the other two. This is what is
mentioned in BrahmaSutra (1-1-3). Thus only through Vedas, the
Brahmam can be identified. Brahadaragya Upanishad (111/9) also
says - Tamrvoupanishadam Purusham Pruchchami.
(iv) The third division of the Panchadaseemantra also advises this as

496
 ^ftdfeldl <45^’11^4 Sree Lalita Sahasranamam

other VedantaSastras. Contradictorily, the dual method of

assumption is due to Brahmam, or confusion or illusion. When seen
from the earth, the Moon seems to be so small. But in reality it is
very big - this is known from sastras. With the recent scientific
methods, the actual size of the Moon itself is known and goes with
that mentioned in sastras. Hence sastras is stronger than the proof
of witness/ enquiries or assumptions methods. In the same way,
the knowledge of teaching the Brahmam as given in thesastros is
better than the things consumed by us in this universe or the
knowledge got by assumption. The sastra has to be clearly
understood that dual form is only due to illusion and confusion due
to Brahmam. Sreedevee is in the form of such sastras.
(v) The BrahmandaPurarja says, "She created from her breath, the
Vedas, namely Rig, Saman, Yajus and Atharva, and the great
mantras from her egoism (abhimana); from her sweet words She
created poetry, drama, rhetoric, etc; from her tongue Shecreated
Sarasvatee. From her chin, whose eyes resemble the Cakora bird,
the six supplementary of the Vedas; from the top of her throat,
Mimamsa, Nyaya Sastra, Puraqas and Dharma Sastras; from the
middle of her throat medicine and archery; from the bottom of hei
throat the sixty-four sciences; from the rest of her limbs all othe
Tantras; and from her shoulders the science of love";
Ni: Svasa Marutalr Vedanrus'am Sama Yajustathai
Atarvana Mahamantranabhimanena Sasrjat II
Kavya Natyadyalankaranasrujan Madhuroktibhi: I
Saraswatee Cha Jihvaya: Sasarja Sakalaprashoo: II
Sulukena Sakorakshee Vedankani Sasarja Shat I
Meemamsam Nyaya Shastram Cha Puregam Dharma Samhitam II
Kandordhvarekha Tantrena Sasarja Sakalambika\
Ayurvedam Dhanurvedam KandamadhyastharekhayaW
Chatu: Shashfi Cha Vidyanam Kandakoopabhuvasrujat I
Tantrani Nikhilangebhyo Dormoolan Madanagamam II
lOG.Guhamba - ^$1^1
(i) One who dwells in a cave.
(ii) The duality is not only common accepted like the idea, the moon is
measured by a span, but is also scriptural in sastras. This name
explains this further.

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 I.
Sree La Iita Sahasranamam

(iii) Following the Samskrit grammar; Madyama Pada Lopee,

ireeBhaskararayaexpiains this name. From the phrase; Guhayam
Sthita Amba, the middle word is removed and this name Guhamba
is obtained. It means that She is in the form of a shadow. There are
two people shadow and light in the cavity viz., the heart. The
Kafopanishad (111-1) says;
Rutam Pbantou Sukrutasya Loke Guham Pravishtow Parame Parardhe I
Chayatapou Brahmavido Vadanti panchagnayo Ye cha Trinachiketa: II
There are the two, drinking their reward in the world of their own
works, entered into the cave of the heart dwelling on the highest
summit (the ether in the heart). Those who know Brahmam call them
shade and light. The meaning is that as both, shadow and light, enter
the cavity of the heart, and both contradict each other; hence duality is
sanctioned by the scriptures. This is called Poorva Paksha (technique of
raising an objection to expound truth).
(iv) Continuing the Poorva Paksha - guha means Subrahmarjya - This
name can be taken to mean, She is the Mother of Subrahmarjya. In
order to destroy the demonTarakasura, at the request of the Devas,
the wedding/ conjunction of Shiva and Parvatee took place, and in
that union an obstruction was experienced; consequently, Shiva
became angry and dissipated his seed into the fire, the river Ganges
and reeds. Thus the story of the birth of Skanda is given in all
Purarjas. This and other similar stories of him are to be known from
the scriptures which support the theory of duality. The other
purarjas, which support non-duality are all illogical, because the
Veda itself says, those house holders who perform the Trinaciketa
sacrifice become the sacrifice itself; Yajamana: Prastara:.Non­
duality will contract this veda phrase.
(v) So far the Poorva Paksha was described.
707. Guhyaroopirjee-
(i) One who has most secret form.
(ii) The truth is of two types - temporary and permanent. The second
type is most secret and is in caves, beyond the phenomenal
universe^ the knowledge that cannot be perceived by senses. The
Soota S'amhita (IV-47-69) says, we adore Sreedevpe, who assumes
the form of the teacher, in the form of secret (knowledge, beloved
by her secret devotees, residing in the secret place;

498
 sfhdfcTHT Sree LalitaSahasranamam

Gurumoorti D haram Guhyam Guhyavignana Roopineem I

Guhyobakta Jana Preetam Guhayam Nihitam Numa: II
(iii) In the previous name whatever was mentioned as shadow light,
Subramanya, etc., are all for courtesy only. They were explained
with individual characteristics leading to duality. In the same way
other l/ectetatements also. They are only true for a time, but non­
duality is ever true and in the form different from each other. These
different forms are all from the single form viz., Brahmam. Thus the
Brahmam has to be understood as non-dual.
(iv) This non-dual form of Brahmam is the most secret form. She is in
that form and hence this name.
(v) Koorma Purarjasays, there is an . Upanishad by the name
. Guhyopanishad; She is in that form - the secret form;
Sarvopanishadam Devee Guhyopanishaduchyase -among the
Upanishads, Oh Devee you are the Guhyopanishad.lt is not very
clear whatis meant as Guhyopanishad. There is an Upanishad called
Shuka Rahasyopanishad, which could have been meant here.
Accepting the request of Vyasa, Sree Parameshwara himself did the
Brahmopadesa (initiation) during the Upanayana of Shuka (son of
Vyasa). Atthat time he advised this Upanishad also to Shuka
alongwith its sage, metre, meditation verse, etc. It seems that this
Shuka Rahasyopanishad is .indicated here.
(vi) It was explained in 624th name Guhya as - She liv.es in a cave, has
most inherent meaning and the union of the soul and the supreme
being. It can be reminded here.
(vii) ^ree Adi Sankara in his commentary of Vi$hguSahasranamam for
the 542nd name - Guhya: mentions;
a. He who can be understood by secret Upanishads.
b. He dwells in the cave in the ether of heart.
708. Sarvopadhivinirmukta -
(i) One who is devoid of any bases or limitations.
(ii) Every attribute is a limitation that describes the place, time and
things. 154th name Nirupadhi: and 701st name
beshakalaparichchinnamay be referred.
(iii) The explanation given in the previous (707th) name for the Poorva
Pakshamentloned in 706th name was not acceptable - may be
argued by the followers of Poorva Paksha. This name replies to that

499
 sftcifridi Sree Lalita Sahasranamam

argument.
(iv) The argument of the followers Poorva Paksha would be as follows;
there are statements advocating the duality also in Veda. When we
take Veda as ultimate evidence, how can we ignore these
statements?
(v) This name gives reply to this question;
Sarvopadhi, all limitations or attributes such as, the mother of Skanda,
shadow, and light, etc., whatever conditioned or unconditioned. The
relation between the qualities and the thing which is qualified is illusory
or false, like the relation of the silver in the mother-of-pearl. To
establish the authority of the scriptures as truth-indicating, it must be
explained that all the Vedantas mean directly or indirectly one and the
same supreme Brahmam, which is non-duality. The other scriptures
which advocates duality are to be taken as explaining the ordinary
vision as we find the same in the science of eclipse where it is indicated
(by the words) 5 or 6 fingers with regards to the consumption of the sun
and moon. So both the scriptures one advocating the duality and the
other non-duality, are not to be dealt with equally. Hence this name
indicates that Sreedevee in the form of Brahmam is unrelated to any
inherent quality.
(vi) The followers of Poorva Paksha may raise an argument for this also.
That is being replied in the next name.
(vii) She is free from the limitations established by logicians, or Sheis to
be known by their real proof (sathetu).

709. Sadashivapativrata - t^iRicmfcl’adl

(i) One who is the devoted spouse of Sadashiva.
(ii) Or She is always with the thought as precept consort of Shiva.
(iii) The followers Poorva Paksha may again raise an argument as - If the
above is true, as Sreedevee is in the form of energy, and as She is in
the form of supreme egoism (parahamta) and other qualities, these
attributes become illusory.
(iv) This argument is not correct. That is, devoted to Shiva, means ever
remaining with him in all the three times. The other attributes are
imaginary and their qualities are also imaginary. But in this Shakti
only the qualities are attributed, not the energy itself, hence she
belongs to Brahmam or She is the same as Brahmam. This name

500
 sfrdfoar +4 6 «’i I Sree Lalita Sahasranamam

establishes Her equal status with Shiva.

llQ.Sampradayeshvaree
(i) One who is the Queen of the sacred traditions.
(ii) Since it is well (samyak) given (pradeeyate) to the disciples it is
Sampradayam. She is the head of it. The knowledge of iree Vidyd
worshipping method is to be obtained through a competent teacher
(Guru) who conveys the traditional wisdom to the disciple. The
identity between Shakti and Shiva cannot be realized by mere book
knowledge, but only by the grace of a competent teacher, who will
help the disciple have this worship method and resultantly getting
the knowledge of Brahmam.
(iii) Still the doubt of the followers Poorva Paksha is not yet cleared.
How, in the absence of special authority, can all qualities except the
parahamta, be said to be imaginary? Rather all the qualities must
be unreal and false.
(iv) Answer; Sampradaya, the wisdom regularly (sam) imparted
(pradaya) to the disciples by the teachers.
(v) Just as ether and other qualities are attributed to Brahmam which is
without attributes, again of the ether, etc., when predicated of
Brahmam, sound, substance, etc., are attributed, again, when these
are predicated of Brahmam, other qualities are attributed to them,
similarly, as in Brahmam, which is without attributes both the
visible qualities and the things which are qualified are attributed,
one thing becomes both quality and possessor of quality. Here Shiva
is qualified, Shakti is the quality. This is to be known by tradition
alone. Those who possess the tradition say that Brahmam itself is
the Shakti. 255th name Dharmadharmavivarjita may be referred.
She is the Queen or the Ruler/ Controller of that traditional lore,
which She imparts to the devotees in the form of a teacher.
(vi) Also the Sampradaya has been given various meanings for
Panchadaseemantra as explained in the Yoginihrudaya (11-15) and in
the Dattatreya Samhita. One among these Sampradaya meaning.
She is in that form and head of it.This has been clearly explained by
iree Bhaskararaya'm Sethubandam and Varivasyarahasya. In
Varivasyarahasya it has been mentioned that this Sampradaya
meaning is more fitted to the Kadividya.
m.Sadhu-^

501
 Sree Lalita Sahasranamam

(i) One who suitable.

(ii) The word Sadhvee has been split into two names as Sadhu and E. By
this the duplication of the name Sadhvee (128) has been avoided.
(iii) It can be taken as - the followers Poorva Paksha got their doubts
cleared, accepted the above'philosophy and said Sadhu - good or
apt. That is, burning is the inherent quality of fire, so parahamta is
rightly said to be the inherent quality of Sreedevee.
(iv) This word is neutral gender and has to be used as Sadhune Namaha.
(v) In practice the word Sadhu means- one who tolerates the troubles
done by others and habitually does only good to others (even for
those who has done bad to them). In this sense also it can be taken
as Sreedevee does good to others.
712. EE-f
(i) One who is in the form of E, the Kamakala\etter.
(ii) 'E' is the 4th of the 16 vowels in Samskrit. The first letter A indicates
Vi$hrju. His sister Sreedevee is indicated by the 4th letter. The
combined form of these two is indicated by A + E = AE can be seen
in 715th name. This is based on the grammar rule viz., Yasyeti Cha.
(iii) It is known to all that when E is suffixed with a masculine word, it
will denote his wife. Such a suffix will indicate the sister or daughter
also. Lot of proofs in this regard - Subadra, the daughter of
Vasudevar is called as VasuDevee. The daughter of Indra is called as
Jayantee, by suffixing E to her brother's name. In the same way in
the statement; Narayarjee SahacharayaCha - the word Nardyaqee
indicates the sister of Narayarjan. In this Sahasranama itself there
are instances - 280 Padmanabhasahodoree, 298 - Narayarjee and
892 - Vai$hr)avee.
(iv) Hence through this name, Sreedevee is seen as Vifhrjuroopiqee
(893rd name) or sister of Vi$hrju. The story that Vi$hqu only gave
Meenakshee, in Madurai, as Kanyakadanam (offering the bride to
the groom as elder brother) to Shiva may be referred.
(v) Like already quoted Em has been mentioned in many places in
Veda.
(vi) 41st name in Trishatee Ekararoopa may be referred.
(vii) E is the third letter in the Panchadasee mantra in KadiVidya.
(viii) According to Sree Vidya practice this letter indicates the kamakala.
Its form has been described in Vamkesvara Tantra, Gnanarnavam,

502
 Sree Lalita Sahasranamam

Vayu Purdr] am, Kamakala Vilasam and Soundaryalaharee

• (19thverse). This is Sreedevee's subtle form.
(ix) As described in the previous names, the ‘one'Brahmam, has been
split into two viz., the donations and the donor. The donor is Shiva
and the donation is Shakti. In this the donation (Shakti) has again
split into two and one of them is masculine - Vi$hrju and the other
feminine - Sreedevee. (That is the reason Sreedevee is called as
sister of Vi$hrju). This feminine form is called as consort of Shiva.
The material cause for this world is Vi$hrju. The Saiva philosophy is
that these three (Shiva, SreedeveeandVi$hrju) put together is the
supreme being. This explanation is based on Koorma Purarja, etc.
This has been clearly explained by Sree Appaiyya Deekshitar in his
book called Ratnatraya Pareeksha.Sree Bhaskararaya has often
quoted this book.
(x) There are evidences to infer that this E has been indicated by three
letters, in earlier days. This can be referred in the explanation fo
LalitaSahasranamam by Sree Radhakri$hrja Sastrigal (paragrapi
1104/4 and its footnote). The Ayuda letter in Tamil language is in
the form ofIt can be considered that this indicates the group of
Brahmam split into three.
(xi) The form drawn by Sree Radhakrishrja Sastrigal, based on inference
and description in other tantra sdstras, is like this; it resembles a
form of a lady. The bindu in the head is like a face, the vertical line
like the body, the two dots on both the sides like two breasts and
the triangle at the bottom like the secret organ.
(x\\)Tantra Sastras (with a little modification) explain the creation of
Shabda Brahmam as follows;
The supreme being can be imagined in two ways viz., with attributes
and without. The Sat Chit Ananda Shakti (energy) originated from
qualified supreme being. From energy the natha (sound) originated,
from sound the mahabindu. This mahabinduspWt into three viz., Bindu,
Natha (sound - different from the above said natha) and beejam (seed).
Bindu is Shiva. Beeja is Shakti. Their union is Natha. The same is
cryptically mentioned, in Sree Vidya practice as various three-folds like,
Prkasham, Vimarsham and Mishram ’i
Rakta chararjam,Shukla charagam and Misra charagam
Moon, Fire (Agni) and Sun

503
 £ree Lalita Sahasranamam

Icha, Gnana and Kriya

Brahma, Vi$hrjuand Rudra
These three are considered as three vertices of a triangle. As per this
method Sun has another name as Kama and the other two (Moon and
Fire together) called as Kata. Hence the cryptic name for this group is
Kamakala. Hence the three dot form of letter E is called as Kamakold
letter.
When the mahabindu splits into three, a subtle sound is created, which
is called as Para Vdg. Later it expands to the stages of Pashyantee,
Madhyamaand Vaikharee. The universe originates from this, is the
explanation of creation of Shabdabrahmam.
Further explanation about this is available in the book called Sharada
Tilakam (first chapter verses 6 to 11). The reason for frequent usage of
Sun, Fire and Moon in the method of Sree Vidyd worship and in
describing the forms of Sreedevee can be had here.
(xiii) The below Vedastatements may be considered;
1. Chandokya Upanishad (VI-2-4); Tataikshata Bahusyam Prjdyeyo
So'kamayata
2. Mugtjoko Upanishad; Tapasd Cheeyate Brahma. The
commentary of Sree Adi Sankarafor this reads as - the
Brahmam grows like the seed expands and the sprout comes
out.
3. Brahadararjya Upanishad (I-1-4-3);
Cheeyate, Upacheeyate... Uchchoonatham Gachchati...
Sa Vai Naiva Reme Tasmadekakee Na Ramate Sa
Dveteeyamaichchat I
Sa Hatavanasa Yathd Stree Pumamsou Samparishvaktou Sa
Immevatmanam Dvedha'patayat...
4. Itreya Upanishad (1-1);
Atma Vo Idameka Evagra Aseennanyatkinchana
Mishat Sa Eksha ta Lokannu Sruja Iti I
5. Svetasvatara Upanishad (IV-1);
Ya Ekovarrjo BahudhaShaktiyogad Varrjanane Kannihitartho
Dadhati I
Vi Chaiti Chante Visvamadhou Sa Deva:
Sa No Buddya SubhayaSamnunaktuW
The words and the method of communicating the same may vary.

504
 But message is one and the same in all the tantra sastras.
(xiv) The names indicating the kamakala in this Sahasranama are; 322 -
Kamakalaroopa, 453 - Trinayana and 762 - Tryambaka
(xv) In practice this name is used as Yai Namaha.

713.Gurumarj^alaroopir)ee-
(i) One who is in the form of spiritual teachers.
(ii) The most secret kamakala form of ireedevee has to be learnt
through a proper teacher only and not through books. Even if read
from books, that knowledge will not be a permanent one - will not
help for self knowledge. This tells about the union of Shiva-Shakti. It
advises the mahavakyas (great statements) in Vedantas. Hence like
mahavakyas, this will result fruits only if learnt through proper
teacher.
(iii) Gurus, from Paramashiva to one's own teacher, magdola, the
regular succession (of them). The meaning is that this secret was
handed down uninterruptedly from teacher to disciple and was not
written in books. She is in this form of Gurumaqdola.
(iv) It has been told that the integrated form of the worshipper, self,
mantra, yantra, the deity and the teacher, has to be imagined.
There is no difference between the teacher and ireedevee. Hence
She is Gurumarjdalaroopirjee.
(v) Kadi and Hadimantras may be different. The race of the teachers
(succession) may be different. But She is the presiding deity of all
the mantras. Hence She is in the form of all the Gurumaqdolo.
(vi) The VagDevees mention in the next four names, that the method of
this initiation is very secret.
IlA.Kulotteerqa - xTIuif
(i) One who is transcending sphere of senses.
(ii) Various meanings have been mentioned for the word Kula in earlier
names; 90 - Kulamrutaikarasika, 91 - Kulasanketapalinee, 92 -
Kulangand, 93 - Kulantastha, 95 - Kulayoginee, 96 - Akula, 439 -
Kuleshvaree, 440 - Kulakuqdolaya and 897 - Kularoopirjee.
(iii) In this name the word Kula indicates the group of senses. She is
beyond recognising thorough the senses. 415th name
Manovachamagochara may be referred. She can be reached only
through imagination, devotion and knowledge. 113rd name -

505
 44^*ihh Sree Lalita Sahasranamam

Bhavanagamya, 119th - Bhaktigamyaand 980th - Gnanagamyd may

be referred.
IlS.Bhagaradhya - TRTRTMT
(i) One who is to be worshipped in the Sun's disc.
(ii) The word Bhaga indicates the Sun's disc. She is to be worshipped
secretly here. It can be reminded that in 275th name
Bhanumarjdalamadhyastha it was mentioned that She dwells in the
midst of Sun's disc. It was also described that one of the dots of the
kamakala form is Sun.
(iii) It can be reminded that during sandhyavandana we meditate the
supreme being is in Sun's disc. Also Gayatri is meditated in Sun's
disc. The verse; Nama Savithre..may be reminded. In the iree Vidyd
sandhyavandana, Sreedevee is meditated at all the three times in
Sun's disc.
(iv) In Samskrit, the letter '£' is written in a triangular form. She is
worshipped in a triangle.
(v) The letter A indicates Shiva and E indicates Shakti. Accordingly to
Samskrit grammar, when these two are merged the letter E is
obtained. This is the unison of Shiva and Shakti. The cause of the
creation of this world is said to be yoni and its successive word
Bhaga. I.e She is to be worshipped through the letter E. It can be
reminded that in almost all the tantra sastras, in the
Sarvasiddhikaree verses say; Yadekadashamadharam Beejam
Konatraydtmakam.
(vi) This also, in continuation of 713th name, has to be learnt through a
proper teacher.
716. Maya-'HTCT
(i) One who is in the form of illusion.
(ii) The energy which obscures what is plain is maya or illusion. Or to
make plain what is not available. Both these are the acts of maya.
(iii) In addition the acts of dream or supernatural powers are all due to
maya. The DeveePurarja says, "It is called maya because it is the
instrument of marvelous actions,-producing unheard of results, like
dreams or jugglery";
. Vichitra Karya Karana Achintita Balapradal
Svapnedrajalavalloke Maya Tene PrakeertitaW
(iv) The same is set forth at length in the Varaha Purajja (in 37 verses),

506
 sftcifcidl Sree Lalita Sahasranamam

where Vi$hgu says to the earth; "The cloud sends forth rain and
water is collected. Next the quarters become clear. This is my maya,
Ohbeloved one, even the moon wanes, again waxes, and on the
new moon day it is invisible. This is my power of illusion, by it I
remain in the water. I create Prajapatis as well as I destroy them."
(v) In ireemadBhagavad Geeta (VII-14) also it is mentioned that the
divine illusion is made up of qualities, is hard to surmount; but
those who take refuge in $reeKri$hga alone, can cross over it;
Daivee Hi Eshagugamayee mama Maya Durdtyaya I
Mameva Ye Prapadyante Mayametam Taranti Te II
(vi) The Sandilya Sutra (86) says, "His energy is maya." His - the Lord's
energy.
(vii) The power of maya has been explained in Saptashatee also. This
was already mentioned in 703rd name Sarvamohinee and 704th
name Sarasvatee.
(viii) iree Muthuswami Deekshatar also has sung addressing Sreedevee
as 'Maye'.
(ix) The SaktaPragava , also called as Bhuvaneshwari Beeja or Hrulleka,
is called as Maya Beeja. She is in that form.
(x) According to Sakta method, the 36 tatvas (philosophies) are divided
as below;

Related body No. of tatvas Group Name_____________

Physical 24 Atma Tatva or Ashuddha Tatva
Subtle______ ______ 7 Vidya Tatva or Shuddha Tatva
Causal .3 Shiva Tatva or Shuddha Tatva

The iree Vidya wdrshippers imagine, in the Navavarga worship during

an important part called Tatvasodanam, that they cross all these 36
tatvas and reach the rare supreme being.. This is included in the act
called Bindu Tarpaga. 974th name Bindu Tarpaga Santushfa may be
referred. In this maya is in the group called Mishra Tatva. It can be
taken as that She is in that form.
(xi) In trfe Mahashoda Nyasa illusion is being appropriated in three
places - in Prapancha Nyasa as Dveeparoopa and Guharoopa and in
Devata Nyasa as Sahasra KofiGageshwara Kulasevita.She is in these
forms. •

507
 Sree Lalita Sahasranamam

(xii)lt is being reiterated here that the secret initiations have to done
only through appropriate teachers - this was already stressed in
713th name Gurumartfalarpopirjee. Only with the advise of the
teacher the illusion is to be reached (according the Sakta method)
and the illusion is to be crossed (according to non-duality
philosophy).
(xiii) According to the non-duality advised by Sree Adi Sankara, only
when the illusion is removed the knowledge of Brahmam can be
obtained. (Many a type of practice is mentioned here - like the
darkness is removed once lit or once the knowledge is obtained the
ignorance and illusion are removed). According to Sree Vidyd
practice illusion is the energy (shakti) of Brahmam only.
SreeKanchiKamakod Paramacharya’s talk in this regard is (The book
Deivathin Kural, 6th Volume, Pages 686 to 689);
The question, that why and how the illusion happened, does not arise
according to non-duality principle. SaktaSastra says that Chit Shakti only
plays a game by reflecting the illusion in many forms. The soul, in the as
is form - having the senses as tools, has to unite with the eternal
Brahmam.
The Brahmam only seems as soul due to illusion. The non-duality
principle says that, if the illusion is removed through knowledge then
the soul will become the Brahmam. Basically the soul and Shiva are one
and the same. Again it is same at the end of salvation also. This has
been clearly accepted in Sakta more particularly in Sree Vidya tantra.
The difference between the two is the creative duality. No difference
about salvation. It has to be simply ignored that it is only illusion which
seem to be dual. Sakta says that Sreedevee created it. All these duality
enters into that Sreedevee and She plays a game. This illusion can be
overcome by worshipping and praying to Her. Overcome this illusion
and merge with the root cause. Again merge with that Brahmam,
wherein this root cause itself has merged, as a single entity.
(xiv) The Ekshana, Kamana and penance of Parabrahmam are the cause
of creation. This is well understood from the Vedastatements;
Sa Ekshata Lokannu Sruja Iti I So'kamayata II ••
Tapasa Cheeyate Brahma II
£kshana, Kamana and penance are all called as ShantaShakti. This
Shakti in the combined form of Icha, Gnana and Kriyashaktis is called

508
 sftafrldr free Lalita Sahasranamam

illusion, further details in this regard may be seen in the explanation

given in Spota Samhita.
717. Madh uma tee
(i) One who is with alcohol.
(ii) The word Madhu means honey or alcohol. Alcohol also is one of the
offerings during worship. Those who worship in religious manner
offer honey, others offer alcohol itself.
(iii) The fact that Sreedevee is interested in alcohol has been mentioned
in many a name;
330 - Kadambareepriya
333 -Varunee Modavihvald
432 -Madaghoonjitaraktakshee
433 - Madapatalagarjdabhoo:
510 - Madhupreeta
575 - Madhveepanalasa and
576 - Matta.
When the 235th name - Catushshashtiyupacaradhya was explained, one
of the 64 offerings was mentioned as vessel filled with alcohol.
(iv) It can be reminded that in Saptashatee also it has been mentioned
that Sreedevee consumes alcohol.
(v) Veda says that the form of Sreedevee itself is like a honey; Mahtyai
Va Etaddevotayai Roopam Yanmatu.
(vi) Chandokya Upanishad says that the honey of Devas is Sun; Adityo
Vai Devamadhu".§he is in that form of Madhumatee.
(v\\)Yoga sastras mention about four types of yogins. The fourth type is
called Gatikrantyabhavas. These are the greatest among the four.
Still they have to cross (taraka) seven more stages. In that the
seventh stage is called Madhumatee. She is in that form.
(viii)The knowledge obtained at that last stage helps crossing. Hence,
since that name is given to Sreedevee, it can be considered as
Samsara Tarika (to cross this worldly affairs). Yoga Sutra (Patanchali
Yoga Sutra 55) says about this; Tarakam Sarvovishyam Sarvatho
Vishyakramam Cheti Vivekajam Gnanam.
(ix) She is in the form of a river called Madhumatee.
718. Mahee
(i) One who is in the form of earth.
(ii) In previous names it was mentioned that She is in secret forms.

509
 Sree Lalita Sahasranamam

However, this name says that She is clearly visible like earth. This
makes the devotees, who were anxious and hesitant that "how we
can reach the secret Sreedevee”, interested in worshipping. This
name advises that She is very clearly visible like earth.
(iii) She is like earth, acts as a support for this entire universe. This has
been mentioned in Saptashatee (XI book) as;
Adharabhoota Jogatastvameka Maheesvaroopena Yata: Sthita'si I
Apam Svaroopasthitaya Tvayaitadapyayate Krutnasanamalanghya Veerye
(iv) DeveePuraga says, since it is eternal, the nature is called Mahee,
Mahad Vyapya Sdita Sarvam Maheeti Prakrutita MataW SinceShe is
in the form of nature, She is also called as Mahee.
(v) She is in the form of a river called Mahee.
719. Garjamba -'WW
(i) One who is the mother of hosts.
(ii) Gaga means group; She is the mother of the Pramatha and others
groups of Paramashiva.
(iii) The head of the hosts or groups of Paramashiva, Vinayaka is also
called Garjesha or Garjapati or Garjan. It can takenthatShe is his
mother.
72Q.Guhyakaradhya -’^chKiW
(i) One who is worshipped by the Guhyakas.
(ii) The sage for one variety of Panchadasee is Kubera (god of wealth).
His hosts are called Guhyakas. She is worshipped by Kubera and his
hosts Guhyakas.
(iii) According to Koula method, Guhyaka means being worshipped in a
secret place without being known to others.
721. Komalangee -
(i) One whose form is delicate and pleasing.
(ii) The message given in 460th name - Nalinee is being stressed here.
This reminds the verse in ShyamalaDarjdaka of Kalidasa as;
Shyamalam Komalam Te Vapu:
722. Gurupriya -
(i) One who has affection on teacher (Guru).
(ii) Shehas great liking over Parameshwara, the great teacher of this
world.
(iii) She has penchant over the teachers, who initiate the iree Vidya

510
 TTqTHTW Sree Lalita Sahasranamam

tothe eligible disciples and make the worshipping race unbroken.

(iv) She is the consort of the teacher or every worshipper. This implies
that every worshipper has to treat his teacher's wife as ireedevee
herself. In general, the principle and practice of this worshipping
method is to treat every lady as ireedevee. In this name, this has
. been specifically mentioned for the wives of teachers.
(v) Gurumeans, the teacher of Devas viz., Brahaspati. She has care over
him.
723. Svatantra -T37F3T
(i) One who acts on Her own without the help of others.
(ii) She does not expect others'help for doing any activity. She does not
even need any tool. By declaration itself, She does the acts. (There
is some difference in principle in this regard between the followers
of non-duality and the worshippers of ireevidya).
(iii) She owns Her consort Parameshwara. He owns Her. Mutually they
own each other. This has been mentioned in KalikaPurarja
(Kamaroopa Kshetra Mahatmya) as;
Nityam Vasati Tatrapi Parvadya Saha Narmabhi: I
Madhye Deveekruham Tatra Tadadeenastu Shankara:\\
Eshanyam Natake Shaile Shankarasya Sadasrayam I
Nityam Vasati Tatresha: Tadadeena Tu Parvatee II
(iv) She is in the form of Nitya tantra called Svatantram. She can also be
construed as Svatantram mentioned in Soundaryalaharee (31st
verse). There is some difference of opinion whether it is
Vamkeshvara Tantra or Tantra Raja Tantra.
(v) She has all the tantras as Her own tantras. The Shaiva, Vaishnava
and Ganapatya tantras describe ireedevee's pride and hence can be
considered as Hers. Garjapati and other gods can be worshipped
only after installing (doing Prarjaprathishta) them in the concerned
idol or yantra. That Prarja energy is ireedevee only. Only with Her
help the worship of other gods can be made. One commentator has
explained that since the tantras, for which presiding deities are
other gods, are also Her own, She is Svatantra.
724. Sarvatantreshee -
(i) One who is the-head of all the tantras.
(ii) She install? the 64 tantras. She makes them meaningful and
supports them.

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 $ree Lalita Sahasranamam

725. Dakshirjamoortiroopirjee - •*
(i) One who is in the form of Dakhsinamoorti.
(ii) Dakshiqamoorti ik Shiva sitting, well known as the instructor of
Brahma, Vi$hrju and others. Since he is facing south, he is called
Dakhhsinamoorti. He has the capacity to explain complex matters in
a simple way (Dakshirja - abilitity or capacity) and hence he is called
so. His mantras are famous in the Tantra sastras.
(iii) Sree Adi iarjkara's Dakshirjamoorti Ashtakam preaches clearly the
. non-dual principles. When properly learning the commentaries on
Prastana Traya, it is the practice, to bow with this and other Shanti
mantras.
(iv) Shiva and Sreedevee show in three different forms;
a. In individual forms.
b. Integrated form of Ardhanaree.
c. One form merged with the other. Shiva is merged in the form of
Kamakshee. Sreedevee merged in the form of Dakshirjamoorti.
(v) The Dakshirjamoorti formis continued in the next two names also.
72G.Sanakadi Samaradhya - ^-14)1 R THTRTW
(i) One who is worshipped by Sanakar and others.
(ii) The four sages Sanakar, Sanandanar, Sanatanar and Sanatkumarar
held ireedevee in the form of Dakshirjamoorthi in the inner self and
initiated by Shiva. A surprising scene under the banyan tree - a
youth seated as a teacher and advises - the disciples are seniors.
Teacher explains in silence and the disciples are relieved of all the
doubts;
Chitram Vadataror Moole Vruddha: Shishya: Gurur Yuva\
Gurostu Mounam Vyakyanam Shishyastu Chinnasamshaya: II
(iii) These four are mental (manasa) sons of Brahma, great yogins,
highly knowledgeable disciples of Dakshirjamoorthi. In worshipping
Sreedevee, there are two methods viz., Koulamarga and
Samayamarga. It has been mentioned that there are books written
by them based on Samayamarga - three Samhitas viz.,
Sanakasamhita, Sanandana Samhita and Sanatkumara Samhita.
(iv) It has been mentioned in BrahmandaPurarja that they are great
worshippers of Sreedevee.
Tvameva Anadirakhila Karyakararja Roopinee I
Tvameva Hi Vichinvanti Yogina: Sanakadaya: II

512
 $flcif?idl TT^HimT Sree Lalita Sahasranamam

(v) That is the reason they have been included in the race of teachers. .
(vi) It has been mentioned in Chandogya Upanishad (VII-26-2) - Tripura
Rahasyam -Mahatmya Kanda - 37th chapter, that Sanatkumara
only took birth as Lord Sub^amaijia.
727. Shivajnanapradayinee/ \ •
(i) One who bestows the knowledge related to Shiva.
(ii) Shiva - auspicious. She provides that knowledge, i.e., the
knowledge of Brahmam.
(iii) The Vashista Ram'ayan says, wind is recognized by motion, fire by
heat, Shiva who is the consciousness, purity and tranquility, is
known by his vibratory energy. Only through Sreedevee, the pure,
peaceful and spiritual Shiva can be understood. Instances are given
to prove that there is no other way to know him;
Spandena Labhyate Vayurvahni Roushnyena Labhyate I
Chinmatrmamalam Shantam Shiva Ityuditamtu Yat II
Yatspandamaya Shaktyaiva Lakshyate Nanyathakila I
(iv) The Varaha Purarja says, these three Gods {Trimoortis) are attained
by one who really knows Rudra; Etastisropi Siddhayanti Yo Rudram
Veththi Tatvata: - Hence it has been confirmed that only through
ireedevee, Shiva and resultantly the three gods can be realised.
(v) It can also be considered that Shiva only gives the knowledge about
ireedevee. |
(vi) The 725th name Dakshigamoortiroopirjee is continued in this name.
728. Chitkala - Rl^hcdl
(i) One who is with divine consciousness.
(ii) Chit means knowledge. Kala means a part.
(iii) The Brahmam cannot be idolised. The Sat, Chit and Anandam
symbolises its status. These three are there in Brahmam. They are
inseparable from one another. But they are parts of Brahmamin
such a way that each can be individually understood. In this She is in
the form of Chit part.
(iv) It has been mentioned that the Chaitanya (consciousness) merged
with the inner self of the soul is a part of Brahmam.
I
(v) In ireemad Bhagavat Geeta (XV-7), Kri$hga says - an eternal
portion of myself having become the soul; Mamaivamsho Jeevaloke I'

Jeevabhootai Sanatana:
(vi) Padma Purarja, while describing the forms of ireedevee says, the

513
 Sftcitrial Sree Lolita Sahasranamam

energy called Chitkala is there in the minds of the bodies of the

souls; Chitteshu Chitkala Nama Shakti: Sarva Shareerinam II
729. Anandakalika -
(i) One who is the bud of divine bliss.
(ii) In the previous name it was mentioned that the consciousness of
the soul is a part of the consciousness of the Brahmam. Accordingly
this name advises that the bliss of the soul is a part of the bliss of
the Brahmam. The bliss has been described inTaitireeya Upanishad
(11-8) and Brahadararjya Upanishad (IV-3-33). AgavnBrahadaraqya
Upanishad (IV-3-32) says; Etasyaiva Anandasya Anyani Bhootani
Matram Upajeevanti II
(iii) She is in the form of the supreme bliss, which is the
Satchitanandam.
(iv) Kalika means the bud of a flower. It can be construed thatShe is in
the form of a bud of the sheath of bliss. The bud has the qualities of
a flower in a small way. In the same way the bliss is in a small way
within the soul. This name contains the message that - at the
appropriate time the bliss in the form of a bud can expand and
become the supreme bliss.
730. Premaroopa -
(i) One who is in the form of love.
(ii) It is a practice to call the form reflected by any article as the article
itself. For instance we get longevity by consuming ghee. Hence ghee
is called as life; Ayurghrutam. In the same way the love or devotion
of the devotees on Heris indicated as Sreedevee herself.
(iii) Based on whom we have love its name differs. The love on elders is
called as devotion, on peers it is love on children it is affection. She
is in all these forms.
731. Priyamkaree - KhWI
(i) One who grants what is dear to Her devotees.
(ii) She does what is sought for by the devotees. Based on the
! individual mindset, whether it is enjoyment or salvation.
(iii) She, in the form of soul consciousness, causes interest in the
worldly affairs through the organs like eye, ear, etc. It can also be
taken as that She creates the knowledge to understand that this
interest is also due to the interest on the soul. The Brahadararjyaka

514
 Sree Lalita Sahasranamam
v __________ s _______

Upanishad (4th and 5thBrahmarjam) may be referred where

Yagnavalkeeyar advises to Maitreyee/
732.Namaparayarjapreeta - ’iiHMHNuidldi
(i) One who is pleased with the litany of her names.
(ii) In one sense the word Name indicates this Sahasranama. The fruits
of this have been explained separately in detail in the results part.
(iii) In worshipping Sreedevee, six types of Parayarjas are important.
They are respectively Natha, Gatika, Tatva, Nitya, Nama
andmantra.
(iv) In some other place it was explained that the worshippers of Sree
Vidya doSree Vidya Sandhyavandhana by dividing the time in
Ashtanga (eight) method.
(v) Natha and Gatikdpdrayarjams are part of morning
Sandhyavandhana.Tatva part of noon and Nitya part of evening.
The other two have no time restrictions.
(vi) These six Parayands are very secretive and energetic. These are very
useful to reach Sreedevee.
(vii) The book Laghustuti is told to be written by Kalidasa. Again there is
some debate with the learned whether this is the same Kalidasa
who wrote Raghuvamsa or a different one. In this book the 18th and
19th verses explain Mantra and Namaparayanas respectively. Devee
Bhagavatam (III book) explains about this Parayana that by merging
the letters from A to Ksha with vowels lot many more letters are
obtained.
Akarandi Kshakarantai: Svarairai Varrjaistu Yojitai: I
Asankyeyani Namani Bhavanti Raghunandana'W
(viii) The 19th verse of Laghustuti is as follows;
AE Pallavitai: Parasparayutair Dvitrikramadyaksharai:
Kadikshdntagatai: Svaradhibhiratha Kshantaischa Tai: Sasvarai: II
Namani Tripure Bhavanti Khalu Yanyatyanta Guhyani Te
Tebhyo Bhiravapatni Vimshati Sahasrebhya: Parebhya: Nama:
Through this 20,736 names can beobtained. The merging of letters is to
be learnt through a proper teacher. There are differences amongst
various schools also. •
(ix) The method of parayarjdm is of five types. This can be done in one
day, one week, one fortnight, one month or 36 days. This can be
known from the statement in the Kadi religion; Dinato Varata:

515
 Sree Lalita Sahasranamam

Ffakshan Masat Shattrimshata Dinai: II

733. Nandividya - nf^Rai
(i) One who is in the form of mantra initiated by Lord Nandikeshvara.
(ii) Among the sages mentioned in iree Vidya 12 are important. They
are; Menu, Moon, Kubera, Lopamudra, Cupid, Agasthya, Fire, Sun,
Indra, Skanda, Shivaand Krodha Battarakar. In addition Brahma,
Vi$hrju, Nandi and Yama are also mentioned as sages deity of
mantras.
734. Nafeshvaree -
(i) One who is the consort of Nafesa.
(ii) This means that She is the consort of Nafaraja, dancing in
Chidambara. The word Chidambara can be taken in two meanings -
the place Chidambara or the ether of heart. Both are befitting
meanings.
(iii) She dances alongwith Natesa. The dance of these two has been
mentioned in 41s* verse of Soundaryalaharee;
Tavadhare Moole Saha Samayaya Lasyaparaya
Navatmana Manye Navarasa Mahatandava Nafam I
735. Mithyajagadadhishfhana -
(i) One who is the locating deity of this false form of the world.
(ii) The sea-shell is wrongly treated as silver - this seems to be real,
untill it is realised that it is not silver. Once it is understood that it is
wrong, the silver goes away and the sea-shell is seen and it is also
understood that the false sea-shell was the location for the silver.
Sreedevee being the real supreme being, but seen as an abstract of
the changing universe. There are lots of evidences to prove that She
isjagat mityai.
Maya Matramidam Dyaitamadvaitam Pardmarthata: II
Gowdapata Karikai (1-17)
Neha Nanasti Kinchana
Brahadararjyaka Upanishad (IV-4-19)
Sarvam Khalvidamevaham Nanyadasti Sanatanam II
Devee Bhagavatam
Yatra Trisargo Mrusha II
Vi$hrju Bhagavatam
Once the Supreme^Being is known the universe hides itself.

516
 sffrdfcldr Sree Lalita Sahasranamam

(iii) This can be compared to theTamil poem;

Maratthai Maraittatu Mamata Yanai
Maratthil Maraintatu Mamata Yanai
Paratthai Maraittatu Par Mudal Bhootam
Paratthil Maraintatu Par Mudal Bhootam
(iv) This can be split as Adhishta + Ana: She has the Brahmam, which
supports the universe (Adhishta) as Her breath (Ana:), i.e.Brahmam
is her breath.
(v) According to the followers of tantras, the universe is the Brahmam.
Nothing else from it. The pot made of mud is another dimension of
mud. In the same way, the world is another dimension of Brahmam
only. Brahmam is truth and so is the world. In the real sense there is
no difference between the universe and Brahmam. The policy of the
followers of tantras is that, whatever difference perceived is
abstract. Hence they accept all the Vedastatements about non­
duality. When a difference is seen the evidence shown on the
difference is also abstract. Hence there is no reason for the learned
to say that this universe is abstract. This has been explained in detail
in Sambavanondokalpatai.
736. Muktida -
(i) One who is the giver of salvation.
(ii) Sreedevee bestowing salvation for her devotees has been
mentioned in many a place. For instance - The Koorma Puraija says
"hence one desirous of salvation should take refuge is Parvatee,
Paramesvari, the soul of all beings and also of Shiva".
Tasmadvimuktimanvichchan Parvateem Parameshvareem I
Ashrayet Sarvabhootanamotma Bhootam Shivatmikam II
(iii) The BrahmandaPurorja also says, "Those who worship the supreme
Shakti whether regularly or irregularly, are not entangled in
samsdra. There is no doubt, they are the liberated souls";
Ye'rchayanti Param Shaktim Vidhind'vidhinapi Vai
Na Te Samsarino Noonam Mukta Eva Na Samshya: II
737. Muktiroopirjee -
(i) One who is in the form of salvation itself.
(ii) By obtaining knowledge, by destruction of ignorance or by
recovering the fifth state, one does not obtain the supreme object
of human fto'w i.e., salvation, but it should be said only when one

517
 Sree Lalita Sahasranamam

remains in his own bliss, the real salvationcomes to join him. (The
subtle difference here is to be noted).- 625th name
• Kaivalyapadadayinee may be referred.
(iii) The form of self is hidden by ignorance. Once that ignorance is
gone, the form of self is realised and the self bliss comes out. This is
called salvation. This name stresses that She is in the form of this
true self bliss.
(iv) The Saura Samhita (14th chapter) says, "I will now concisely declare
the nature of salvation, by the knowledge of which supreme
salvation is attained by all embodied souls" It is said knowledge is
the means, then refuting that "the knowledge is not the means, Oh
learned, but is merely calling to remembrance," again "knowledge is
neither effect nor substance, etc.," refuting the theory that
salvation is neither substance, quality, action, nor samanya, etc..
(samavaya and abhava). "Hence the supreme salvation is becoming
the absolute Self"; thus establishing the real doctrine it concludes,
"Hence supreme salvation is of the nature of the Self, and this was
veiled by ignorance and again revealed by knowledge";
Gnanam Na Karakam Vidvadbodhakam Khalu Kevalam II
Ata: Sakshatpara Mukti: Svatma Bhootaiva Kevalam II
Tasmaddtma Svaroopaiva Para MuktiraVidyaya\
Tirobhoota Vishuddhasya Vidyaya Vyagyate'naghe II
738. Lasyapriya -
(i) One who is fond of dancing.
(ii) The dance performed by women is called lasya (whereas male's
dance is called tandava).
(iii) Sreedevee herself dances - We have earlier seen that it has been
mentioned in the 41st verse of Soundaryalaharee; Tavadhare
Moole....
(iv) She is pleased by seeing dance of others. In general ordinary people
also are pleased with songs and dance. It has been practiced for
long wherein artists perform in front of kings and get rewarded. In
the court of the empress Sreedevee also dance and music
performances are given. It is clear that these performances are
made in temples also.
(v) For the 184th name in Trishatee - Lasya Darshana Santushta, the
commentary of Sree Adi Sankara (according to the translation of

518
 sfrciftfHT Sree Lalita Sahasranamam

Sree Chidananda Natha) is as follows;

A king, who has got satisfied with all his desires, without attaining any
fruits, enjoys hunting, games of children, etc. In the same way
Sreedevee also enjoys the dance showing four-fold - desirable,
undesirable, mixed and abuse and the resultant happiness and sorrow
and the consequent facial expressions, the shaking of legs, hands and
other organs. Thus enjoyed Sreedevee bestows the results of the actions
of devotees without any partiality; Na Datte Kshyachipapam Na Chaiva
Sukrutam Vibhu:. Or She is pleased with the dance according to the tune
and drums performed by Ramba, Oorvashi and other Devata ladies.
(vi) 172nd name of Trishatee - Halleesa Lasya Santushta also indicates
that She ispleased to see the dance of ladies. She is also happy to
see a type of dance called Kolattom performed by ladies.
739. Layakaree -
(i) One who is causing absorption.
(ii) Laya, a peculiar state of mind, greater than ten meditations.
(iii) The state of mind focusing on seeing, hearing and thinking and do
not understand anything else. When we listen to good music, we
forget ourselves and do not even know what is happening near us.
In the same way the mind absorbs with the Supreme Being also.
This happens infrequently and also in a temporary way. For a very
few people it is of permanent nature also. She gives that
experience.
(iv) Bifurcating the songs and dances according to time of drums is also
called as Laya. She is in that form.
(v) The sage called Bharata, treated song and dance as separate arts
and a tool for the salvation. The trinity (three geniuses) of classical
music also used singing as a tool for salvation.
740. Lajja - eivxdl
(i) One who is in the form of modesty.
(ii) Shyness (shame or modesty) is an important character of ladies
especially pathivrathais. Scare or fear is also part of it. This is the
form of Sreedevee.
(iii) Saptashatee says;
YaDevee Sarvabhooteshu Lajjaroopena Samsthita I
Namstasyai Namstasyai Namstasyai Namonama: II
(iv) The word Hreem means modesty. Also, this is an important

519
 sfh’iPlcll ’WSU'iiHH Sree Lalitd Sahasrandmam

beejamof Sreedevee. Hence the word Lajja is said to indicate this

beejam cryptically. 301st and 302nd names Hreemkaree and
Hreematee may be referred.
(v) There are 60 names in Trishatee reflecting upon the word Hreem.
(vi) Again in Trishatee itself we read 79th name Lajjadya and 195th name
Lajjapadasamaradhya.Sree Adi Sankara's commentary for these
name are (according to Sree Chidananda's translation);
79th name - Lajja is modesty. This is one of the righteousness of the
inner self. Hence as a sub-character all the righteousness have to be
considered. Adya means one who has such righteousness as form. On
account of shyness, people do not show out completely and hide
themselves. In the same way, Sreedevee also hides herself with
Tirobhava energy, and shows up only to her devotees by giving boons.
195th name - Lajja is the righteousness of inner self. A (character) tool to
loathe. Allthe righteousness have to be considered as sub-characters.
With all the righteousness in the inner self, She is well worshipped by
the inner mind. Amorousness, desire, skeptical doubt, interest,
disinterest, help, disturbance, skepticism, indecisiveness and vacillation
are all righteousness of inner self. Out of these skepticism means
modesty. She is well thought of in these. The below l/edastatements are
evidences of the same;
Ya Atmarji Tishtannandaro yamayati
Guhahitam Gahvareshtam Purarjam
Tamatmastam E'nupashyanti Dheera:
(vii)Or the word Lajja is a chakra of soul. In this, for the development of
the bliss, which is the presiding form, She is worthy of worship as
per the system prevailing in villages.
741. Rambhadivandita-
(i) One who is adored by Rambha and other celestial damsels,.
(ii) In the next eight names Sreedevee's form is described.
742. Bhavadavasudhavrushti: -
(i) One who is the rain of nectar falling on the wild fire that burns
down the jungles of sin.
(ii) The meaning given in (i) above is got by splitting themame as
Bhavadava + Sudhavrushth.Bhava means worldly existence. Davo
means forest-fire. The rain of nectar is to put off this fire. Dover also
indicates forest. It can be construed thatShe rains the nectar to

520
 ^ftnfrldr Sree Lalita Sahasranamam

grow' more and more of the forest of worldly existence. She

entangles the illusion and ignorant in the worldly existence.
(iii) This name can also be split into three viz., Bhavada + Vasudhd +
Vrushti:.Bhavada means who gifts Shiva - bestows salvation. Vasu
means wealth or jewel. Da indicates Dhana i.e., wealth. That means,
She rains wealth, gems, etc. That is, She herself bestows wealth and
salvation.
(iv) The Rudrayamala (Mangalarajastava) says, "Where there is worldly
enjoyment there is no salvation, where there is salvation there is no
worldly enjoyment. To the best devotees of Sreedevee, salvation
and enjoyment are both in their hands";
Yatrasti Bhogo Na Tu Tatra Moksha: Yatrasti Moksha Na Tu Tatra Bhoga: I
Sreesundaree Sadhaka Pungavanam Bhogashcha Mokshashcha Karastha Eva II
743.Papararjyadavanala - MiMRuq^cmdi
(i) One who is the forest fire that burns down and destroys all the sins.
(ii) The forest fire consuming the forest of sin - i.e., She destroys the
sins. 167th name Papanashinee also conveys the same sense.
(iii) We read the same message in 31st name of Trishatee also; Ena
Koota Vinashinee - the commentary of Sree Adi Sankara (according
to the translation of Sree Chidananda Natha) is as follows; She
destroys the group of sins. In the society of sins Prarabdha (actions
from past births that have led to the current birth), Sanchita
(actions from past births which are set to fructify in future births)
and Agami (the actions performed after one becomes
knowledgeable). If one thinks that these sins can be destroyed by
sub-merging in these worldly enjoyments, it can never happen. But
with the blessings of Sreedevee, who is in the form of pure self
Brahmam integrated with the philosophical knowledge, they are
completely ruined. This has been evidenced by the 1/edastatements;
Aham Tva Sarvapapebhyo Mokshayishyami and Ashareeram
Vavasantam Priyapriye Na Sprushata:. She destroys the sins, which
is caused by deceit and again for which illusion is the root cause.
112th name of Trishatee (Hatyadhi Papanashinee) says She destroys
all the sins including Brahmahati.
(iv) The Brhannaradeeya Puraga says, "The Supreme name of Ganga is
the fire that consumes the forest of sin because Ganga is the
remover of the disease of samsara. Therefore it should be sought

521
 ’iiHH Sree Lolita Sahasranamam

with much effort. She has the great name as Davana/awhich is the
means of destroying sin;
Gangaya: Paramam Nama Paparagyadavanala: I
Bhavavyadhiharee Gagaga Tasmatsavya Prayatnata: II
Hence She is said to be in the form of Ganga also.
(v) By splitting this name as Paparagya + Tava + Ana + La, a different
meaning can be conveyed. The forest fire called sins (worship and
other tools to destroy the sins), ana - breath, La - giver. I.e., it
means that She outbursts the actions to remove the sins and also
preach the same. The BrahmandaPuraga says, "The supreme
expiation of all sin whether committed knowingly or unknowingly is
said to be the remembrance of the feet of the supreme Sreedevee"',
Krutasyakhila Papasya Gnanatognatopival
Prayachittam Param Proktam Parashakte: Padasmruti: II
(vi) In another chapter it is said, "Hear, Oh Devendra, this great
supreme secret which immediately destroys all sin, possessed of
devotion and faith, after bathing, stand in the water and chant the
Panchadasheemantra one thousand and eight times. Thus
worshipping the supreme Sreedevee, he is released from all sins";
Idam Cha Shrunu Devendra Rahasyam Paramam Mahat I
Sarveshameva Papanam Yogapadyena Nashanam II
Bhakti Shraddha Samayukta: Snadvantarjala Samsthita: I
Ashototra Sahasram Tu Japet Panchadashakshareem II
Aradhya Paramam Shaktim Muchyate Sarvakilbishai: II
7AA.Dourbhagyatoolavatoola -
(i) One who is in the form of cyclone that drives away the cotton
bundles of misfortune.
(ii) The results of the actions done in many an earlier birth is the hard
luck (misfortune). That is so big like bundles of cotton. That is being
driven away by Her like the way a cyclone drives the bundles of
cotton and hence this name.
(iii) The bundles of cotton are very big by look, but weigh very less. The
groups of sins (actions from past births) are very big like heavy
bundles. To reduce their weights there are some actions. As a result
of those actions, the weights can be reduced like bundles of cotton.
Those actions originate from Sreedevee. They are related to Her.
Hence this name.

522
 UgUHIW Sree Lalita Sahasranamam

745 Jaradhvantaraviprabha -
(i) One who removes by Her effulgence, the gloom of infirmities
attendant on old age.
(ii) Childhood, boyhood, youth and old age are restricted only to the
body and not to the soul. As long as the thought that the body is the
self persists, while nearing old age the death is also close by. The
fear that it can happen any time continues. On the other hand, the
soul is eternal. There are no stages like, childhood, etc., to it. They
are limited only to the body. If the thought that, as the worn-out
garment is cast off and a new one is put on, when death happens,
this body is removed and a new body taken up is firmed up then
there is no fear about death. Sreemad Bhagavat Geeta (11-22);
Vasamsi Jeernani..also conveys the same message. Like the simile
that the darkness goes away automatically when the ray of Sun is
struck; Jarai - for the darkness called old age, She is like Sun. That
is, She bestows knowledge that the body and soul are different, and
that the youth and old age are only for the body.
(iii) She is prayed as Janma Mrutyujara Taptajana Vishrantidayinee in
. 851st name.
746. Bhagyabdhichandrika - T|pqif^x|[^cbi
• (i) One who is the Moon beam illuminating the ocean of good fortune.
(ii) Welfare happens only by the virtues done in the previous births.
Welfare can be enjoyed in peace only by the self. But, when others
recognise the welfare of one person, then his happiness multiplies -
the total dimension of the welfare does not increase (since it is the
result of virtues of previous births, it has been already fixed).
The ocean boils because of the beams of Moon. The tide waves heavily—
but there is no change in the quantity of water in the ocean. Similarly,
She makes the sea of good fortune swell for Her devotees, just as the
Moon makes the ocean swell into high tide. She is in the form of Moon.
With Her compassion, She makes the others recognise the welfare
enjoyed by Her devotees.
747. Bhaktachittakeki Ghana Ghana -
(i) One who is the cloud that excites the peacocks which are the minds
of Her devotees.
(ii) It is obvious that peacocks dance by spreading the wings once they

523
 sftcrfcTTT Sree Lolita Sahasranamam

see black (water) clouds. This name compares the minds of the
devotees to peacocks and ireedeveeto the black clouds.
(iii) In the name the initial Ghana means cloud as said earlier, and 4 is
prefixed to the second Ghana and made as Aghana, which means
continual without any gap; Hence Bhaktachittakeki Ghana Ghana
means that Her life-work like a cloud is the spiritual nourishment for
her devotees. Here Aghana - continuous with gap - that is life­
works of Sreedevee is lot many and they give bliss to the devotees.
748. Rogaparvatadambholi: -
(i) One who is the thunderbolt which shakes the mountain of diseases.
(ii) Vajrayudha (thunderbolt) is the weapon of Indra. It is said that, it is
made of the backbone of the sage Dadeechi. It is which is very
strong and has the energy and pride that it can destroy any heavy
things also.
(iii) The Vasinee Devees, compare the diseases to mountains and
Sreedevee to the thunderbolt.
(iv) The same message is conveyed in 551st name
Sarvavyadhiprashamanee.
(v) For the 287th name Oushadha: and 578th name Bheshajam in
Vi$hr)uSahasranamam, it has commented as medicine for the
disease of worldly affairs.
(vi) In usage it has to be said as Rogaparvatadambholaye Namaha.
(vii) Further, in Agni Purarja we read as; ShataKofi: Svaru: and
Shambodambholirashanirdvayo:. Since the word Dambholi: comes
with the words Shamba and Agni, it also has to be treated feminine
only. Also the author quotes that the word Vidhi: has been used as
feminine in Moksha Dharma in Kam Vidhim Samupaskrutya. He also
reasoned it that in the phrase "Bhagyam Stree Niyatirvidhi", since
the word Vidhi is conjoined with the word Niyati, it is also feminine
only. Having these two quotes in mind, it can also be used in
feminine form as; Rogaparvatadambholayai Namaha.
749. Mrutyudarugufharika -
(i) One who is the axe that cuts down the tree of death.
(ii) The word Mrutyu means death. It indicates 28 types of pains based
on the variations of Ashakti, Siddhi and Tushfi (the commentary of
Sree Bhaskara Rayain his original book for the 354th name
Pashupashavimochanee may be referred - some of the verses from

524
 sftafrldi Sree Lalita Sahasranamam

(iv) In addition to death, She removes, the twenty-eight other kinds of

pains also.
(v) Both the words Mrutyu and Daru indicate the number 28 and hence
it is very apt to say so.
(vi) A tree splits and comes out of the ground. It grows stronger by
eating the manures, water, etc., from the ground itself. It can be cut
down only by an axe.
(vii) When a man is born his death is fixed - as per saying;
JatasyaHiDruvoMrutyu:. Every second of living, the death is nearing
- i.e., it can be said as it gets strengthened every second. Everyone
is scared of death at any moment. The very reason for that scar is
that he does not know what happens to him after death. The
important reason for the fear is the doubt whether he may get a
lower birth than the current one or will he get more sorrows.
However, one does not fear the death, if he has the firm thought
that - "I am worshipping Sreedevee. I will get salvation. Even if I am
reborn, I will be enjoying only the virtues due to good deeds".
(viii) Hence it is very appropriate to compare the death to a tree and the
axe to Sreedevee.
750. Maheshvaree -
(i) One who is the supreme sovereign.
(ii) This is different from the 208th name Maheshvaree by a letter. 0
account of long and short nature of Ma, it can be taken that this
name is not duplicated.
751. Mahakalee - I4>it41
(i) One who is great and in the form of Kalee.
(ii) One who decides the time is called Kalee. One who decides the time
for Kdlan (Yama, the deity of death) is Mahakalee.
. (iii) The Mahakalee is the deity worshipped at Ujjayani as the consort of
Shiva in the form of Mahakala.
(iv) She as Mahakalee, is worshipped as the deity of the first story in
Saptashatee.
(v) Kalee also means one who is black in colour. Sreedevee has been
mentioned as red in colour in many a place. When She takes the
rude form, She like black in colour. SreeKanchiKamakofi
Paramacharya has explained this in the book Deivathin Kural, 1st
Volume, Pages 763 to 772. The gist of it is given below (possibly in

525
 Sree Lalita Sahasranamam

his own fashion); It is very apt that Sreedevee is red in colour, since
She is very near to the pure and white Supreme Being and also since
She is in the form of compassion.
The death is a big sleep. We are peaceful without any sorrows during
sleep. In the same way, the soul after death is very peaceful without the
fruits (and the corresponding enjoyments) of any of the actions and the
related entanglements. Just to give us the peace by removing us
temporarily from the bondage of actions, Shiva does the role of
destroyer. Only the learned who has removed the ego "I do the
actions", can permanently come out of the cycle of actions. But, to
temporarily remove even the great sinners from this cycle, Sreedevee
creates the death with compassion. Only when this world is left, one can
come out of the worldly movements, reach the salvation and obtain the
peace permanently. The feel of that we are in the state of peace and be
in peace is called the state of Samadhi- the eternal state. This is the
result of the task of blessings (anugraha) of Sreedevee. The next stage is
to remain in peace without even this thought - either in sleep or in
death. Hence the state even next to Anugraha is the death.
/i) Even in agriculture before even thinking of sowing the new seeds,
the previous plants have to be harvested, to be weeded off and the
ground ploughed. Death is similar to making the ground ready for
next sowing.
752. Mahagrasa-^£ l It41
(i) One who is the great devourer.
(ii) The Katopanishad (11-25) says - of whom both brahmins and
kshatriyas are food, the death is like pickles;
Yasya brahma Cha Kshatram Chobhe Nhavata Odana: I.
IVfrutyuryasyopasechana Kva Idtha Veda Yanna Sa: II
(iii) Again the Brahma Sutra; Atta Characharagrahanat - may also be
compared.
(iv) The entire universe is as a huge morsel of food that Shetaking
theform of Parahanta swallows all the 36 tatvas devours all at once.
753. Mahashana-
(i) One who is a great eater.
(ii) According to the previous name, this name indicates that She
consumes both the animate and the inanimate universe.
(iii) It can be noted that the third letter of this name varies from that of

526
 <46 i Sree Lahta Sahusramimam

229th name Mahasono.

754. Aparrja - 3TWlf
(i) One who is without any debt.
(ii) Runam - debt, She is not indebted to the devotees. She bestows
more than what is expected by them.
(iii) There is hearsay story - Sree Bhoskarorayavjorshipped Sreedevee
only through borrowing from others. When the creditors pressed
for money, he turned to Sreedevee and asked her, "Is it correct that
you have a name which means without any debt, butyou have not
repaid the debt to me". However true this story is, there is a verse
in his Deveestavom, wherein Sree Bhaskororoyoconveys such a
meaning. It is told that Sreedevee went to the creditor's house in
disguise of Sree Bhaskararoya's wife and repaid the money.
(iv) Parna means leaf. It means that She did a penance without eating
even a leaf. Kalika Purarja and Brahma Purarja say that when She
did penance as Porvothi to marry Shiva, She did not eat even a leaf.
Hence this name;
Ahare Tyakta porna'bhoot Yasmat Himavata: Sudha I
Tena Devoir Aparneti Kathito Pruthiveetale II (KalikoPurorja)
Apornatu Nirdhora Tom Mata Pratyobhoshata II (Brahma Purarja)
(v) MahoNoroyarjoponishad says Paramoshivo as; Varuksha Ivo Stopta:.
That is, he is like a tree or pillar, without moving, without waving
and without any conscious. Sreedevee is like a climber around that
tree. That climber has no leaves. Hence She is Aparno.
(vi) According to Niruktam, Pornom means to fall. This name can be
taken as that She is without pornom (i.e.falling).
(vii) We read as SvasoroopaAparna in Mohdshodonyosa (Prapancha
Nyasa).
755. Charjtfika - -qfuscbi
(i) One who is with anger.
(ii) She is angry with those who do not have devotion on Her.
(iii) Anger is one of the characters of Brahmam. Hence, Sree
Bhoskorarayahas described in detail in his commentary on
SaptoshateethatCharjdika is Brahmam itself. As an evidence of this
he quotes the verses; (1) Namaste Rudra Manyave - Sree Rudrom
and (2) Bheesha Asmat Vata: Bavate - Taitreeya Upanishad.
(iv) As mentioned in Devee Bhagavatom, it can be construed that She is

527
 sftafrldi U$4J4ihh Sree Lalita Sahasranamam

in the form of seven years old girl; Chagdika Saptavarsha Syat.

(v) She is mentioned as Kalaroopa in Mahashotjanyasa (Prapancho
Nyasa).
(vi) From Saptashatee, it is understood that the combined form of
Mahakalee, Mahalakshmeeand Mahasaraswatee is called as
Chagdika.
756. Chagdamugdasuranishoodinee -
(i) One who is the destroyer of demons Chagda and Mugda-
(ii) She, in the form of Kalee, destroyed demons Chagdo and Mugda,
belonging to the group of demons Sumbd and Nisumba. Hence
^reedeveegave the name Chamugdd to Kalee. This has been
mentioned in Devee Bhdgavatam and Saptashatee (7th book) as;
YasmachChagdom Chamugdam Chagruheetva Tvamupagata I
Tasmachchamugdeti Tato Lake GyataDevee Bhavishyasi II
It can also be reminded what was mentioned in the beginning of this
book in part Sree Vidyd i.
(iii) But Varaha Puraga says different reason for the name Chamugdato
Sreedevee, "Devee struck the demons, Ruru, with her trident and
cut off his head and because She carried off the head (mug do) and
trunk (carman) She is called Chamugdd".
Devee Cha Trishikhend Jou Tam Rurum Samatadayat I
Taya Tu Tadite Tasya Daidyasya Shubalochane II
Charmamugde Ubhe Samyak Prudagbhoote Baboovatu: II
Rurostu Danavendrasya Charmamugdakshnatyata: II
ApahrutydcharadDevee Chamugdd Tena Samabhavat II
(iv) We also find in the Amara dictionary (V-44) - Charnamoti,
Chamugdd, Charcika and Charmamugdd are all names of Sreedevee.
(v) It can also be construed that since She killed the demons who had
Mugdas (heads) with Chandas (eyes red with anger). It is
understood that this indicates the form of Kalee who wears the
garland of skulls (mugdas).
(vi) The names of the eight mothers are indicated in this Sahasranamo
as below;
208 - Maheshvaree, 210 - Mahalakshmee, 545 - Pulomajarchita, 675-
Brahmee, 756 - Chagdamugddsuranishoodinee (Chamugdd - this name)
and 892 - Vai$hgavee. The name Koumaree can be considered as
included in these two names viz.,

528
 sflcifctdl Sree Lalita Sahasranamam

70 -Kirichakraratharootfhadaqdanathapuraskrutaand
76 - Vishukraprarjaharanavaraheeveeryanandita.
757.Ksharaksharatmika -
(i) One who has countless letters/ syllables as Her form.
(ii) Devyupanishad says that She is in the form of countless mantras;
Mantranam MatrukaDevee. Mantras are formed with letters and
She is said as to have the form of countless letters.
(iii) The VarahaPuraija says, "Though Sreedevee is all-syllabled, yet She
is called mono-syllabled, She is the ruler of the universe, She alone
is all-syllabled"; Ekakshareti Vikhyata Sarvaksharamayee Shubha I
(iv) In Trishatee, for the 23rd name - Ekanekaksharakruti:, Sree Adi
Sankara's commentary is (based on the translation of Sree
Chitananda Nathar) -
She is in the form of single letter as well as many lettered. The illusion
which is the pure Satva form or ignorance is single letter form. The
cheap ignorance in the form of Satva or ignorance is the limitation of
the soul. Since there are many souls, so as their limitations also. Hence
the word many has been used. According to l/edastatement; Maya
Chavidya Cha Svayameva Bhavati - Sreedevee is the illusion, which is a
limitation of Eshwara and also the ignorance, which is the limitation of
the souls. Again, Veda says; Mayam Tu Prakrutim - Sreedevee is in the
form of one and reflecting as many or the limitations of Eshwara and
the souls.
(v) All living beings are perishable - they are Kshara (multiform),
Akhsara (syllables) and Atma (soul), Her body; i.e. She is one-
syllabled and also multy-syllabled. Or, khsara is applied to all beings
akshara to Koofastha (Lord), She isboth - vide Sreemad Bhagavad
Geeta (XV-16); Bhootani Koofasthokshara Uchyate II This name says
that Sreedevee thus has two different types of forms.
(vi) 480th and 481st names of Vi$hquSahasrandma - Ksharam and
Aksharam also convey the same meaning.
(vii) The Vi$hgu Bhagavatam also says the same message, "There are
three forms of Vi$hrju called purushas, those who know say, the first
is the creator of the mahat, the second is the mundane egg, the
third is what resides in all beings, by knowing these one is released";
Vishnostu Treeni Roopani Purushakhyani Ye Vida; I
Pratamam Mahata; Srashfa Dvteeyam Tvandasamsthitam II

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 Sree Lalita Sahasranamam

Truteeyam Sarvabhootastham Tani Gnatva Vimuchyate II

758.Sarvalokeshee -
(i) One who is the ruler of all worlds - Eshwaree.
75B.Vishvadharigee -fctWlRuf)
(i) One who supports the entire universe.
760. Trivargadhatree -
(i) One who bestows the triad of human values (aspiration to do
meritorious acts, the capacity for it and the means for it).
(ii) According to Amara dictionary r Trivarga indicates the above three.
(iii) It has been indicated in many a place that She also bestows
salvation. 736th name - Muktida and 764th name -
Svargapavargada.
761. Subhaga -
(i) One who has all affluences.
(ii) The Bhagam has many a meaning - Sree (wealth), Kamam (desire),
pride, vigour and effort. According to the vishva dictionary;
Bhagamashvaryam Mahatmya Gnana Vairagya Yonishu I
Yasho Veeryam PrayatnechchaSreerdharma Ravi Muktishu II
She shines with all these.
(iii) She gives brightness to the Sun himself. Sreedevee, who is in the
form of Brahmam, resides within Sun also. This indicates that
whatever acts he does are all due to Heronly. VifhrjuPuraqa (2n0
book - 11th chapter) from 7th verse starting with SarvaShakti: till 20th
verse ending with Masanumasam Bhasvantamadhyaste Tatra
Samsthitam - says that all the acts of Sun are due to the Vi$hf)u
energy within him.
275th name -Bhanumagdalamadhyasthaand
715th name -Bhagaradhya may be referred.
(iv) She gets the name Subhaga, since all the affluences in all the
moving or static objects are all due to Her only. Padma Puraqa
details the eight immobile objects out of these viz., sugarcane,
peepal tree, sprouted cumin, coriander, cow's milk (including its
variations like curd, butter, ghee, etc.), yellow cloth, flower and salt.
Out of moving objects, Sumangalis (ladies living with their
husbands) are the important one. The same Padma Puraqa says
that if one worships Sreedevee, who is called as Subhaga, bestowing

530
 sfrctfcldl Sree Lalita Sahasranamam

the affluences to Devas and food and liberation (bukti&mukti} to

human, with devotion will get everything in this world;
Trivishtapa Soubhagyamayeem Bhokti Mukti Pradamumam I
Aaradhya Subhagam Bhaktya Nareem Va Kim Na Vindati II
That is the reason worshipping Sumangalis is an important part of
Navavarga Pooja and Chagdi homa. 970th name - Suvasinee says that
She herself is in the form of a Sumangali. Again -971st name -
Suvasinyarchanapreeta says She gets pleased when Sumangalis are
worshipped.
(v) According to Dhoumya, a five year old girl is called Subhaga and She
is in that form; Subhaga Panchavarshasyath.
7B2.Tryambaka -
(i) One who is three-eyed.
(ii) DeveePuraga says - She has three eyes - they are the Sun, the
Moon, and Fire;
Soma Sooryanalas Treeni Yannetranyambakani Sa I
Tena Devee Trayambaketi Munibhi: ParikeertitaW
The same meaning was conveyed in the names 453rd - Trinayana and
477th name Trilochana.
(iii) It can also be considered as - She is in the form of mother of the
three gods - Brahma, Vi$hguand Rudra.
763.Trigugatmika - GbjunfcHchl
(i) One who is in the form of the three qualities - satva, rajas
andtamas.
(ii) It can be said that - since the three gods have predominantly each
of the three qualities, She has all the three qualities. 984th name
Triguga may be referred.
(iii) She herself is described as without any qualities (nirguga) in 139th
name Nirguga and 961st name Gugateeta.
7G4.Svargapavargada - <<Hifuq4ql
(i) One who bestows the heaven and the salvation.
(ii) The heaven is the happiness, which is earned through righteous
deeds. This does not get corrupted during the enjoyment of
happiness or latter. This is the fruit of righteous deeds done with
passion. Veda says;
Yatra Dw.khena Sambhinnam Na Cha Grastamanandaram I

531
 Sree Lalita Sahasranamam

Abhilashopaneetam Yattatsukham Sva: Padaspadam II

This happiness of heaven is diminishable, Sree Bhagavad Geeta (IX-21)
says that once the accumulated merit is exhausted the soul has to re­
enter the moral world; Ksheene Purjye Martyalokam Vishanti.
(iii) Apavarga means the permanent salvation. She bestows both.
765.Shuddha
(i) One who is ever pure.
(ii) That is, She is without the dirt called ignorance.
(iii) Actual meaning is that She is in the form of knowledge.
766. Japapushpa Nibhakruti: -
(i) One whose form is like the colour of Hibiscus flower.
(ii) The red colour of Sreedevee has been mentioned in many names.
Even in the meditation verse this has been mentioned and repeated
here.
(iii) The letter 'A' is hidden before this name. There is chance that this
can be split into 2 names. In that case, it has to be split as Ajapa +
Pushpanibhakruti:. If it is considered as two names, then some
other 2 names have to be treated as a single one viz., merging 955th
and 956th names we get Daradharasutd (who is in the form of earth
and daughter of Himavan).
(iv) Let us see the meaning by splitting as Ajapa + Pushpanibhakruti:.
(v) We get the meanings as; who is in the form of a mantra called
Ajapa. Also She is so soft, beautiful and fragrant like a flower.
(vi) The Ajapamantra has been described in Dakshirjamoorti Samhita;
"Without repetition (japa), Oh Devesi, that which brings to the
practitioners of mantra the attainment (the result) of the repetition,
is called Ajapa, which breaks as under the noose of the samsara";
Vina Japena Deveshi Japo Bhavati Mantrina: I
Ajapeyam Tata: Prokta Bhavapdsha NikruntaPee II
This happens while inhaling and exhaling during breathing. The sound
thus created, is like cryptic letters indicating Shiva and Shakti. This
indicates the unison of Shiva and Shakti. The learned say that this is the
meaning of Mahavakyas.
(vii) The word Pushpa, according to the Hema dictionary, means the
flowering season, the chariot of Kubera, flower and the beauty of
the eyes.

532
 tdS'U’iiHH Sree Lalita Sahasranamam

767.Ojovatee - 3<l
(i) One who is the vitality (juice of the tissues in the body).
(ii) The juice of the seven tissues in the body like blood, etc., mixes
every minute. This mixer is called Ojan. This Ojan protects the body
during the time of emergency or crisis. If this is reduced the
consumed food may not give us the necessary strength. She is with
this energy called Ojas. According to interpretations of Vedas, Ojas
is said to be the eight dhatu (substances - tissue) of the body.
(iii) The Vishva dictionary gives many meanings to the word Ojas; light,
the vitality of the substance, splendour, strength and radiance; as
She possesses all these things She is called Ojovatee.
768. Dyutidhara -
(i) One who is full of splendour.
(ii) The gratification of the mind and body gives brightness to the body.
That is called lustre. She has it. The same message was
communicated in 465th name - Kantimatee.
7G9.Yagyaroopa -
(i) One who is the embodiment of sacrifices.
(ii) Five types of sacrifices are fixed for a human being;
1. Deva Yagnam - praying to Devatas.
2. Pitru Yagnam - praying to antecedents (father, grandfather,
etc.)of the family race.
3. Brahma Yagnam - chanting of Vedas, teaching it to others and
paying gratitude to the teachers and sages.
4. Manushya Yagnam - offerings to fellow human beings,
especially satisfying the unexpected visitors by offering them
food etc., building of temples, construction of tanks - service to
the society.
5. Bhoota Yagnam - helping the trees, plants, animals, birds, etc.,
in a proper way.
She is in the form of all these yagnas.
(iii) Offering the knowledge and experience got through the senses of
the body is called Gnana Yagnam. She is in that form also. This has
been described in Mukyamnaya Rahasya as;
Indriya Dvarasamgruhyaigandhadyairatima Dhevatam I
Svabhavena Samaradhya Gnatu.soyam Mahamakha: II

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 Sree Lalita Sahasranamam

(iv) Sree Bhagavad Geeta (X-25) says that She is in the form of Japa
Yagnam also; Yagnanam Japayagnoosme.
(v) According to Taitireeya Samhita; Yagno Vai Vi$hrju: - She is in the
form of Vi$hr)u.
(vi) All the yagnas are the form of Eshwaran. This has been described in
detail in Harivamsam and Padma Purarja.
(vii) ^ree Adi Sankara in his commentary of Vi$hrjuSahasranamam for
the 445th name - Yagna: mentions;
1. He is in the form of all the yagnas or.
2. He gives satisfaction to all the Devas and offers the fruits of the
yagnas. Veda says; Yagno Vai Vi$hrju:

77Q.Priyavrata-Qqadi
(i) One who is fond of vows.
(ii) To start a work with determination to do it and to complete the
same is called Vratha or vow.
(iii) For instance; Ekadashee Viratham, Shashfee Vratham,
Varalakshmee Vratham, etc.
(iv) In the incarnation of Sree Rama, his vow is to protect the person
who catches his feet and says that he has surrendered to him.
Yuddha Kanda - 8th chapter;
Sakrudeva Prapannaya Tavasmeeti Cha Yachate I
Abhayam Sarvabhootebhyb Daddnyetadvratam Mama II
(v) She is fond of all vows even those which are made to other deities.
The Bhavisyottara Purarja, says, "He who makes a vow to any god or
to goddess, all is for the delight of Shiva and Sreedevee who are the
creators of the world. There is no difference here because the
whole world is of Shiva and Shakti".
Devam Cha Deveem Cha Voddhshya Yatkaroti Vratam Nara: I .
Tat Sarvam Shivayos Tushtyai Jagajjanana Sheelayo: II
Na Bhedas Tatra Mantavya: Shivashaktimayam Jagat II
The same message is read in Sree Bhagavad Geeta (VI1-21);
t Yo Yo Yam Yam Tanum Bhakta: Shraddhayarchitumichchati I
Tasya Tashyachalam Shraddham Tameva Vidadhamyaham II
(vi) She is in the form of a king called Prayavrata.
771.Duraradhya -^TTWIT
(i) One who is difficult to worship.

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 TT^TTTW Sree Lalita Sahasranamam

(ii) She is difficult to worship for the incompetent and for those who
cannot control their senses and sensory organs. Impossible to be
worshipped by the fickle-minded. Soundaryalaharee verse 95 says;
Taralakaranana Mas'ulabha. To control the senses and to have
focus in the mind lot of effort is required and it is very difficult. The
same message is conveyed in 871st name - Bahirmukhasudurlabha.
772. Duradharsha - <UlW
(i) One who is hard to resist.
(ii) She cannot be attracted by luxurious worshipping or strength.
(iii) She is to be attained only by devotion. 120th name -
Bhaktivashyamay be referred.
773. Pataleekusumapriya -
(i) One who is fond of pale-red trumpet flowers.
(ii) This flower has a mixed colour of red and white. This indicates the
unison of Shiva and Shakti. The verse, which is chanted during the
worship of sandals of the teacher, the mixture of red and white is
being indicated;
Vande Guru Padadvandvamavanmanasa Gocharam I
Rakta Shukla Prabhamishramatarkyam Traipuram Maha: II
(iii) Padma Purarja says Shiva most likes the Vilva tree (Crataeva
religiose) and Sreedevee the trumpet flowered tree; Sree Vrukshe
Shankaro Deva: Patalayam Tu Parvatee. (Since, it is a place where
Lakshmee dwells the Vilva tree is called Sree tree).
(iv) This Sahasranama indicates other flowers liked by Sreedevee in
these names; 323 - Kadambakusumapriya, 330 - Kadambareepriya,
435 - Champeyakusumapriya, 776 - Mandarakusumapriya and 919
- Chaitanyakusumapriya.
774. Mahatee -
(i) One who is very big.
(ii) She is the biggest - i.e. bigger than very big. MahaNarayarja
Upanishad (1-1) says; Mahato Maheeyan.
(iii) The other things can be measured only with this. Thus says
Shakapoorrjee; Mahan Kasman Manenanyan Jahati.
(iv) The meaning of this name according to Yaskar'sNirukta is - one that
is to be worshipped; Mahaneeyo Bhavati.
(v) It can be reminded that, a meaning that it is a tool to measure

535
 V
Sree Lalitd Sahasranamam

Lakshmee was mentioned for the first name Sreemata.

(vi) The name of the Veena instrument in the hands of Narada is
Mahatee. She is in that form also.
775.Merunilaya -
(i) One who dwells in the Meru.
(ii) According to the saying; Meru: Sumeru: Hemadri: - Meru is a golden
mountain. It can be reminded that this was mentioned in the 55
name Sumerumadhyasrunggastha. It is said that Sreedevee's
Chintamagi house is at the top of the centre peak.
(iii) After the demolition of the demon Bhandasura, Devas ordered their
architect Vishvakarma and the architect of demons Mayan, to
construct an appropriate place for Kameshwara and Sreedevee. It
was the Deva's wish that in the ocean called Nitya Gnanam in the
midst of 16 kshetras,Sreedevee should dwell in 16 forms, in the 16
cities decorated with gems, for the protection of this universe.
(iv) Accordingly those architects constructed 16 cities in the 16 kshetras.
These are on the top of 9 mountains and 7 oceans. These 16 cities
were named as Kameshwaree, Bagamalapuree, etc., based on the
names of Tithi Nityas. Out of these there are three peaks to the
East, South-west, South-east and centre of Merumountain. In those
three peaks there are the residences of Brahma, Vi$hgu and Shiva
and in the centre the residence of Sreedevee.
(v) Tantraraja Tantra (28th chapter) describes such a construction of
Sree city. Vidopakyanam also has details. Lalithopakyanam,
Lalithastavaratnam and Chintamagi Stavam may be referred for
more details about Sree city and Chintamagi house.
(vi) Tantraraja Tantra (28th chapter) explains that NityaDevees are in
the form of the worlds and time and their interchange. Accordingly
Sreedevee dwells in the MahaMeru during the first year of Kruto
Yuga (Kruta era). NityaDevees starting from Kameshwaree till
Jvalamalinee live in other Jambu Dveepam, Plaksha Dveepam, etc.,
and seven oceans. Chitra Nitya lives in the outside ether. In the next
years each Nitya Devee (including Sreedevee) moves to next place.
In the same way in the following years they move to adjacent
places. In the sixteenth year they return to the original places. Each
of the Nitya Devees becomes the Moon of Meru in one year.
(Further details in this regard can be had from the original book and

536
 sftcifPlrii Sree Lalita Sahasranamam

its commentary called Manorama.)

(vii)^ree Chakra has three imaginative halls called Bhoo, Kailasa and
Meru Prastaroms. Imagining with the eight Vag Devees starting
from Vashinee is called Bhoo Prastaram. Imagining along with the
mother letters (from 'A1 till 'Ksha') is called Kailasa Prastaram.
Imagining along with the 16 NityaDevees (Sreedevee is also one
among them) is called Meru Prastaram. This name indicates that
She has this Meru Prastaram as her dwelling place. (Sanatkumdra,
Sanandana and Vashishta Samh/tasdescribes such imagination in
three types).
(viii) According to Gnonarnava Tantra, a mantra with nine letters is
called Meru. (If the duplications are removed, the
Ponchodoseemontro has only nine letters). She has this Merumontro
as her dwelling place. These nine letters are cryptically indicated;
Bhoomishchandra: Shivo MayaShakti: Krushnddhvamadanou I
Ardhachandrashcha Bindushcha Navarno Meruruchyate II
(ix) The gem called Meru in the garland of chanting or when counted in
fingers, the base line of the middle finger of the palm is called Meru.
She has these places as her dwelling places.
77B.Mandarakusumapriya •
(i) One who is fond of Mandara flower (shoe flower - Hibiscus Rosa-
sinensis).
(ii) Mandara is one of the five trees in the world of Devas and also
indicates white Erukka (white - wild weed).

777. Veeraradhya - 41 <I<I^IT

(i) One who is worshipped by the heroics.
(ii) Here a person is called as hero, if he is free from the feeling of
duality and its symbols like self, this, etc., and the corresponding
imaginations. He should have such mind control and ability. They
enjoy the.self form. The icon mentioned in Panchasika is;
Ahami Pralayam Kurvan Idama: Pratiyogina: I
Parakramam Paro Bhunkte Svatmanamshivapaham II
(iii) The names 836 - Veeramata and 899 - Veera may also be referred.
77%.Viratfroopa - f4<is<c\Mi
(i) One who is in the form of Virat, the cosmic whole.

537
 Sree Lalita Sahasranamam

(ii) In the 256th name Vishvaroopa, it was mentioned about Virat -the
subtle form of the five elements which is the Brahmandam, and
who is interested in that form called Hirarjyagarba, Vaishvanaro,
Eshwaran and Virat. She is in that Virat form.
779. V/rq/a -13I
(i) One who is without any stain or sin originated by the Kq/ocharacter.
(ii) When such meaning is said, the prefix 'Vi' has to be taken in the
opposite sense - i.e. without the character called Rajo.
(iii) The verses of Mahdndrayaijopanishad (20th chapter) and
Tatvashodana may be reminded; Viraja Vipdpma...
(iv) The word Rajas means splendour, water and world. While accepting
these meanings the prefix 'Vi' has to be specifically considered.
(v) The presiding deity in the place called Viraja in Utkala state (present
Orissa) is called Viraja.She is in that form.
(vi) The usage of this name in archana is Virajase Namaha.

780. Vishvatomukhee
(i) One who has faces in all directions.
(ii) She is present in all places and directions where the devotees
meditate upon. Hence this name says that She has faces in all
directions. Whichever form the devotee meditates upon She is
present in that form. Svetashvatara Upanishad says; Vishvotas
Chak'shuruta Visvatomukha:. In other places of Veda also it is said
that; Sarvata: Panipadam Tatsarvatokshi Shiromukham. It need not
be concluded that these l/edastatements are contradicting the
other statements which say that Brahmam does not have hands or
legs. The Vedastatements, which originated later explain the
physical form of Brahmam. Hence these two different types of
statements do not contradict each other.
(iii) Sreemad Bhagavad Geeta (IX-15) also says - Some devotees worship
Me in various ways as the one, as the distinct and as the all-faced;
Gnanayagnena Chapyanye Yajanto Mamupasate I
Ekatvena Pruthaktvena Bahudha Vishvatomukham II
781. Pratyagroopa
(i) One who is visible to those who see within self.
(ii) The organs or senses are to identify the characters of things outside

538
 sftafeldi free Lalita Sahasranamam

- i.e. they look outward. Hence they are called Bahirmukham or

Parangmukham. In the same way looking inward is called
Antarmukham or Pratyanmukham. In the creation, the nature of the
organs is only to look outward and not otherwise. This is mentioned
in Kafopanishad (IV-1) as; Paranchikhdni Vyatrunat
Svayambhoo:tasmatparan Pashyati Nataratman.
(iii) She is visible to those who control their organs and look inward. The
same message is described in 870th name
Antharmukhasamaradhya and 871st name Bahirmukha Suturlabha -
She is difficult to be seen by those who have outward looking
organs.
(iv) The same message has been mentioned in many places in Sreemad
Bhagavad Geeta - for instance;
Ananyacheta: Satatam Yo Mam Smarati Nityasha: I
Tasyaham Sulabha: Partha Nityayuktasya Yogina: II (VI11-14)
Mayyeva Mana Adhatsva Mayi buddhim Niveshaya I
Nivasishyasi Mayyeva Ata Oordhvam Na Samshaya: 11 (XI1-8)
782. Parakasha -
(i) One who is the transcendental ether.
(ii) Ether is omnipresent. Its presence can be felt. But its dimension is
not visible. Hence it is subtle. She is in that form.
(iii) By the word ether, the Supreme Being is indicated. The below Veda
phrases confirm this. Brahma Sutra (1-1-22); Akashastal Lingat and
in Chandogya Upanishad (1-9-1); Akasho Itihova Chakasho
Hyevebhyo Jyayanakasha: Parayanam. This is not the ether, which
is one of the basic five elements. Koorma Purarja confirms that
Sreedevee, who is the Supreme Being, is in the form superior
radiance-space (parakasham) - the great divine energy of Supreme
Being is ether; Yasya Sa ParamaDeveeShaktirakashasamsthita.
Again it says, She is the only origin of the universe, She is
everything, She controls everything, She is Maheshwaree and Shakti
and does not have origin, is called as ether and She is so bright;
Ittham Hi Sa Jagatee Yonirega Sarvatmika Sarvaniyamika Cha I
Maheshwaree Shaktiranadisiddha Vyomabhidhanadiv Rajateeva II
(iv) Taitreeya Upanishad (111-6-1) says that the Brahmam is established
in the superior radiance-space - fixed there; Parame Vyoman
Pratishtita:. This ether is of two types - Macrocosm and Microcosm

539
 Sree Lalita Sahasranamam

(Brahmandam and Pindandam). Both are tools to identify the

Brahmam. She is in that bright form.
(v) The superior radiance-space in the Microcosm is again of two types.
Sree Bhaskara Raya quotes a verse (32) from Kalidasa's (there is
difference in opinion whether this is the same Kalidasa who wrote
Raguvamsa, etc.) book called ChitgagarjaChandrika. According to
this, there is fire in the ether between the Sun and Moon in the
heart. The ether above the peak of it, is the superior radiance­
space;
Hrut (Druk) Kriyatma Shashi Bhanumadhyaga: :
Khe Charatyanaladrushti Dhamaya: I
Yattadhoordhva Shikaram Param Nabhas
Tatra Darshaya Shivam Tvamambike II
This has been differently mentioned in Svachchanda Sangraha. Above
the forehead till the end of the skull is called Dvadashantam. The area
two inches from that place is called superior param + vyoma - radiance­
space (parakasham);
Dvadhashantam Lalatordhvam Kapatordvasanakam I
DvyanguLordhvam Shirodeshat Param Vyoma Prakeertitam II
Thus She is in the form parakasham defined in various ways.
(vi) The ether beyond the seven oceans is called parakasham (the
description given in 775th name Merunilayd, according to Tantro
Raja Tantra - 28th chapter, may be referred). Sreedevee is there
during the 16th year of KrutaYuga (era). During the first 15 years,
other Tithi Nitya Devees dwell there one by one in each year. Since
She is the form of all the Tithi Nitya Devees, She is called as
Parakasha.
(v\i)Paraga indicates a type of penance. Asha means direction or
desired thing. Hence the summarised meaning would be that She is
to be reached through penance. ■'
(viii) Or, She enjoys the fruit of the above said penance (it has to be split
as Paragam + Ashnati).
(ix) Agam means sin or sorrow. She eats or destroys great sins and
sorrow.
(x) Pratikasham means simile; Parakasham is antonym to that. Hence it
means that She is without any similarity or comparison. 389th name
Nirupama also conveys the same message.

540
 Sree Lalita Sahasranamam

783. Prarjada - M|U|<[

(i) One who gives life to all.
(ii) The word Prarjan (life) indicates the five breaths viz., Prarja, Apana,
Samqna, Udana & Vyana and again the 11 organs (5 organs of
action, 5 organs of knowledge and mind).
(iii) The verb Da means to give. Hence it has to be construed that She
gives the above said life.
(iv) It can also be split as — Pranan + Dyati - Gandayati - to obliterate.
That is, it means that She wipes out the above said Prdgan.
784. Prarjaroopirjee -
(i) One who is in the form of breath/ life.
(ii) Chandogya Upanishad says that the word Prarja indicates the
Brahmam; Prana Brahma Kam Brahma Kham Brahma. In the
Kousikee Brahmanam, in the statement; Pranosme Pragnatma Tam
Momdyuramrutamupasvo, the word Prarja indicates the Brahmam.
This has been evidenced in the Brahma Sutra, Pranotikararjam.
(iii) The word Prarja originates from the root word Pro Poorano (to fill).
Hence it indicates the completeness. The l/edostatement;
Poorrjamada: Poonamidam..also indicates that the word Prarja
means Brahmam.
(iv) Menu Smruti (XI1-123) also says that the word Prarja indicates
Brahmam;
Enameke Vadantyagnim Manumanye Prajapatim I
Indramanye Param Prarjamapore Cha Maheshvareem II
In some schools this is interpreted as fire, Manu, Prajapati, Indra,
breath and Supreme Being.
(v) These three evidences give the meaning of this name
Prarjaroopirjee.
(vi) One breath is to once inhale and exhale. The calculation of time as
day, month, etc., is done by breath only. Tithi NitydDevees are in the
form of time. Since the time origins from breath, it can be taken as
that Tithi NitydDevees are the breath. Sreedevee is also one of the
Tithi NitydDevees and hence She is Prarjaroopirjee. The related
verses in Tantra Raja Tantra (27th chapter) may be referred;
Athashotfasa Nityonam Kolena Prarjatochyate.
(vii) Also, the 22.5 breaths respectively create the zodiac signs Aries, etc.
Thus the zodiac signs, Sun, Moon and the rest, originate from

541
 sfrcdfrltii ’■iihh Sree Lolita Sahasranamam

breath only. Hence She is Prarjaroopirjee.

785. Martanda Bhairavaradhya-^I d f u s I <i
(i) One who is adored by Martandabhairava, a form of Shiva.
(ii) In the Sreepura between 22nd and 23rd walls there is the devotee of
Sreedevee named Martandabhairava. This has been mentioned,
Durvasa's book called Lalitastavaratna (100th verse): "In my heart I
adore Martandabhairava, decked with the jeweled crown, sporting
with his wife Chava who is the energy which supplies light to the
eyes;
Chakshus Matee Prakashana Shaktich chaya Samarachita Kelim I
Manikyamukufa Ramyam Manye Martandabhairavam II
Martanda is another name for Sun. Sage Kashyapa and Atiti worshipped
the Supreme Being, in the midst of the solar galaxy and got the boon of
a child birth. The pregnant Atiti followed ardent vows. When she was
weak she gave birth to a child and hence the baby was born as an inert
egg. When the coupleworshipped the Supreme Being, that egg got life.
That baby became Sun by worshipping the Supreme Being in solar
galaxy. Since the baby was born when Atiti followed ardent vows, the
baby had a ferocious form. Hence he is called Bhairava. Since he was
born from the inert egg, (mrta and anda) he is called Martanda. He is
the Sun who is one in the list of great 12 devotees of Sreedevee. He
dwells between 22nd and 23rd walls alongwith his consort ChaydDevee
and worships Sreedevee.
(iii) The fruits or results part of this Sahasranama says that
Martandabhairava makes the eyes of enemies of the devotees of
Sreedevee as blind. He is so adamant in protecting the devotees of
Sreedevee.
(iv) Bhairava means Vatuka and other different kinds. Concerning the
worship of Sreedevee by the Sun, the Padma Purapa says - the Sun
after worshipping daily a jeweled image of Sreedevee obtained his
pure divine lofty position. This has also been described in
KalikaPurapa.
(v) Bhiru means the one who is of frightened nature. The nearness of
them is called Bhairavam. It implies that Sreedevee is worshipped by
cowardly people. Saptashatee (4th chapter) says that She protects
them; Durge Smruta Harasi Bheetimashesha Janto:
(vi) In general ladies are fearful in nature. She is worshipped by them.

542
 sftcifSdl ustMlnH Sree Lolita Sahasranamam

(vii) According to the ShivaSutra (1-5) "effort is called Bhairava"; Udyamo

Bhairava:. Some of the interpreters give the meaning of Udyama as
effort. Actually, the word Udayam is formed by joining the words
Ud + Yam. In the book called. Vimarshini by Kshemaraja, this has
been explained as the chit that is created without advance
intimation. There is also an indication that Bhairava is Shiva. Since it
is a tool that shows Shiva, Udhyama is called as Bhairava. it is the
Sun (Martanda) because it destroys the darkness of confusion. This
name also indicates that She is worshipped by those who got the
knowledge of Shiva by eradicating the darkness called confusion.
ShivaSutra (111-7) says - "By conquering confusion, by the expansion of
the endless, victory over innate knowledge";
Mohajayadanantabhogat Sahaja VidyaJaya: II
The Varttikakara explains the meaning thus - "Confusion means
darkness, i.e. inborn egoism, by overcoming this, the Sun of effort is
produced; Endless samskaras (good mental tendencies); Expansion
means the expansion of the samskaras. To the Yogin who thus
understands victory means attainment of Sahaja Vidya. The meaning of
this can be read in the interpretations of Sutras.
186.Mantrigeenyastarajyadhoo: -
(i) One who has handed over regal authority to Mantrigee Devee.
(ii) Mantrigee Devee has different names like Raja Shyamala,
Rajamatangee, etc. She is the minister of the empress Sreedevee.
She has delegated the responsibility of administering the state to
her. The commander of armies responsibility has been delegated to
Varahi Devee (also called as Dagdanata, Panchamee, etc.). The
participation of these Devees in the battle with Bhandasura has
been mentioned in the names -
69 - Geyachakraratharoodhamantrigeeparisevita
70 -Kirichakraratharoodhadagdanathapuraskruta
75 - Mantrinyambavirachitavishaggavadhatoshitaand
76 - Vishukrapragaharanavaraheeveeryanandita
Also-, in the Panchapanchika pooja, they are worshipped in the
Pancharatnambdkosha(th\s has been described in 428th name
Panjch akoshan taras th ita).
(iii) She is in the form of Leela as per the statement£a/andt Lalita. She is
predominantly pleasure oriented. She has delegated the

543
 Sree Lalita Sahasranamam

administration to Mantrirjee and the in-charge of armies to Varahi,

She is involved in gratification. (Even after delegating such tasks, it
has to be taken as.that She supervises them constantly).
(iv) The word month (minister) indicates those who chant mantras. Ora
mantra is one which is with the character of repeating or protecting
with pure mind and a mantra is one who has such a mind. An effort
to integrate these people with Sreedevee is called Mantrirjee. The
fruit of such an effort makes a union of devotees and Yogis and a
possession with Sreedevee. Sh/vaSutra (111-1,2 and3) may be referred
in this regard - lll-l; Chittam Mantra:, 111-2; Prayatna Sadhaka: and
111-3 Vidya Shareera SphrattaMantrarahasyam.
737.Tripureshee -
(i) One who is the head of the three Puras.
(ii) It was explained in 775th name - Merunilaya, that there are three
cities belonging to Brahma, Vi$hrju and Shiva to the East, South­
west and South-East directions of the Meru Mountain and at the
centre Sreedevee's city. She is the head of these three cities. (Since
She only created the three Gods such an analogy is correct).
(iii) Tripureshi is also the name of the deity governing
Sarvasaparipooraka Chakra i.e., "The circle that fulfills all desires,"
the second avarana of Sree Chakra. Since there is no difference
between the presiding deities of Chakras and Sreedevee, this name
calls Sreedevee as Tripureshee.
733Jayatsena -
(i) One who is with victorious armies of divine forces.
(ii) In every war with demons or bad elements, the army of Sreedevee
only wins. Hence this name.
(iii) Jayatsena is the name of a king and She is in his form.
739.Nistraigui)ya
(i) One who is devoid of the three qualities.
(ii) ’ Mahat originated from the nature - Egoism from that mahat - The
five primary elements from egoism with the help of the three
qualities viz., satva, rajas and tamas. From that originated the
universe. This is the order of creation in a nutshell. The three
qualities were there with the universe. That is, the universe
characterised its qualities into three and helped the egoism. This

^44
 Sree Lalita Sohasranamam

name indicates that She is beyond these three qualities. The names
- 139 - Nirguija, 397 - Moolaprakruti:,398 - Avyakta and 399 -
Vyaktavyaktasvaroopiijee may be referred.
79Q.Parapara - mi Mil
(i) One who is in the form of Brahmam called Para (absolute), Apara
(relative) and Parapara (both absolute and relative).
(ii) Para - the other person, Apara - dependent on self, i.e., it
respectively means an enemy and a friend. SreemadBhagavad
Geeta (IX-29) says that the Brahmam is of these two types; Na Me
Dveshyosti Na Priya: -1 have neither foe nor friend.
(iii) Para - superior and Apara - inferior. Sruti says, "Brahmam is the
servant.Brahmam is ferry-men; and Brahmam is these gamblers";
Brahmadasa Brahmadasha Brahmameme Kitava Uta.
(iv) Para - he who is far off, Apara he who is near. SreemadBhagavad
Geeta (XI11-15) - "lam far and near".
(v) These different meanings are based on the Vihsva dictionary; Para:
Syat Uttama Anatma Vairi Dooreshu Kevale II
(vi) In general the Brahmam is said to be two types viz., pure form and
an adulterated form. Paraparam is of third type.
a. The Prashno Upanishad (V-2) says - "This is indeed, Oh
Satyakama, para and apara"; Etadvai Satyakama Param
Chaparam Cha. The Smruti also says, "Two Brahmams are to be
known, one is Para and the other is Apara"; Dve Brahmagee
Veditavye Param Chaparameva Cha.
b. Para - posterior; Apara - anterior. Shiva with the unified form of
Shakti is Paraparam or Parabrahmam. She is in that form. To
give such meanings for the words Para or Apara there are
enough evidences in Vedas; Yuje Vam Brahma Poorvyam
Namobhi: or Esho Usha Apoorvya Vyachchati Priya Diva: II
c. The author suggests reading Sivanandalahari in this regard.
(vii) Paro and Apara are the twofold ether.
(viii) The twofold knowledge, as described in the Mugdaka Upanishad (I-
1-4) ParaVidya and ApardVidya. The Lingo Puraga also says, "Two
kinds of knowledge should be known, para and apara; the Vedas are
Para and the Vedangas are Apara.
(ix) Skanda Puraga (Yagna Vaibhava Kanda, 6th chapter) says two types
of the Pragava arePara and Apara.Para has the qualities of

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 Sree Lalita Sahasranamam

Sachitananda and Apara is pure form, in the form of sound. Since it

prays Parabrahmam, it is called as Prarjava (the word nava has
such a meaning). Since it is a tool to reach Parabrahmam, it is called
as Prarjavom.
(x) There itself, the interpretation of Vedas\s of two types - the
Supreme Being is Param and the tool to reach it is called Aparam.
(xi) In the Yoga Sastra also knowledge is divided into three - Para.
Apara and Parapara. For it is said, "Knowledge is said to be
threefold by the division of para, apara and pardpara. Of these, the
first is the supreme knowledge and is the cause of cognizing the
Lord, the bondage and the Self. The second, apara knowledge, is
simply the cause of cognising the bondage. The parapara
knowledge is, just as the change of the sight between a man and cat
in the night, it does not distinguish the marks vilaksharjd".
(xii) NitydShotjashikarnova (8th chapter, 2nd verse onwards) explains that
Sreedevee’s pooja is of three types - Para, Apara and Pardpara.Paro
is worshipping with non-duality in mind (however it is done). Apara
is worshipping Sree Chakra. Pardpara is worshipping different types
of idols.
(xiii) The speech is of two types - Para and Apara.Apara includes
Pashyantee, Madyama and Vaikharee.
(xiv) Para is the fourth state. Apara is the three states
awaken(Jagrat/?),dream(Swapna)anddeep s\eep(Sushupti).
(xv) The homo (sacrificial fire) is of two types Para and Apara. The Para
is the state after the destruction of all dualistic interpretations
respecting the known, the knower and knowledge. The Para homo
is said to be that which being absorbed, does not arise again, in the
blaze of the great eternal fire of own Self, which burns for ever
without fuel. This is done in an imaginative way.
The aparahoma is again two-fold, gross and subtle. The gross form
offering the articles in the form directly. The subtle form is done in the
fire in the Mooladhara i.e. Prdnagnihotra. In the Samayika Pooja, which
is part of Navovarana Pooja in the Bindu Tarporjo, there is a verse
stating that - in the fire called Samvit, which burns without any fuel, all
the 36 tatvas (from Shiva onwards till earth) are offered. By chanting
this verse, after getting permission from the teacher the special argyo
from the self vessel is consumed. That verse is as follows;

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 sflta fetal Sree Lalita Sahasranamam

Antar Nirantara Nirindhanamedhamane

Mohandhakara Paripanthini Samvidagnou
Kasminchdatbhuta Mareechi Vikasa Bhoomou
Vishvam Juhomi Vasudhodi Shivavasdnam II
382nd name Rahastorpagatarpita may be referred.
(xvi) In the 732nd name Nomopdrayagapreeta, six types of pdrayagas
were described. In that the mantraparayaga is one of the types.
(xvii) Varaha Puraga says when speaking about the Trimoortis - The
creative energy is said to be Para which is the white colour.
Vaishnavee, which is red and long-eyed is Apara. The Raudri energy
is called parapara.
(xviii) Further relevant meanings may be added.
Note: (to be read in conjunction'with (xvi) above; the original book
reads as - Atra Paraparayorvibhajanena Saptadasharthamelanena Tu
pancheti Dvovimshati: Anyepi Yathalabham Yojaneya: II SreeGagesa Iyer
has not written this. In the book written by Sree RA Sastry;
Parapara gives a four syllable mantra, this if added to the fifteen
syllables, gives a nineteen syllabled mantra. If added to the sixteen
syllables it gives a twenty syllabled mantra.
Sree RA Sastry also gives a foot note; Here the commentator does not
show the reason how the parapara is to be taken as four. (The meaning
of this part is to be made clear).
791. Satyajananandaroopa •
(i) One who is in the form of truth, wisdom and bliss.
(ii) The meaning is that She is in the form of Satchitananda. The
Taitireeya Upanishad (11-1) says, "The Brahmam is truth, wisdom,
infinity"; Satyam Gnanamanandam Brahma. The Brahadaragya
Upanishad (111-9-28) says - "Brahmam is eternal, wisdom, bliss";
Vignanamanandam Brahma.
(iii) This name can be split in other way also - Satee +
Agna+Ananandaroopa. I.e. Sat - true wisdom, Ajna- those who are
ignorant of that, Ananda - such people are without bliss; Roopa -
form. I.e. She causes pain to those ignorant of the true wisdom. The
Isavasya Upanishad (9th verse) and Brahadaragya Upanishad (IV-4-
10) says, "Those who worship with ignorance enter into deep
darkness."
(iv) Again the name can be split as Satee + Agna+Anananda + Roopa.

547
 free Lalita Sahasranamam

That is, She gives the world called Ananta: for those who do not
have the knowledge of Sreedevee. This world is full of darkness
without any happiness. The Brhadaraijya Upanishad (IV-4-II) says,
"Those worlds are called Ananda, which are covered with deep
darkness; the ignorant and unwise men go to those worlds after
death";
Ananda Nam Te Lake Andhena Tamasavruta: I
Tanste Pretyabhigacchantya Vidvamsobudha Jana: II
792. Samarasyaparayarja -
(i) One who is the Supreme abode of the co-equal nature with Shiva.
(ii) With the co-equal nature is unison. That state of Shiva and Shakti is
the greatest. Tripuropanishad describes that equality;
Bhaga: Shaktir Bhagavan Kam Esha: Ubha Dataraviha Soubhaganam I
Sampradhanou Samasttvou Samodayo: Samshaktrajara Vishvayoni: II
(iii) The learned men (Chandraloka V-l) say, "We praise the ancient
pair, the parents of the universe. Each is the end attained by the
penance of the other";
Paraspara Tapa: Sampat Phalayita Parasparou I
Prapancha Mata Pitarou Pranchou Jayapatee Stuma: II
Kalidasa (Chitkakana Chandrika - 100th verse) also says - "Shiva milks
out theessence of the co-equal nature when the waves of the enjoyer,
enjoyment, and the means are calm"; Bhoktru Bhogya Karanormi
Samkshaye Samarasya Rasadohinee Shiva.
(iv) Samarasya, the worlds of Devas, with them, Parayana abode or
refuge. She is the refuge of the Devas.
(v) Rasya - songs, Sama - Sama Veda songs, Pardyana - fond of. She is
fond of Sama Veda songs. The Vishva dictionary says, "Parayana
means - fond of, devoted to, dependent"; Parayanamabheeshtam
Syattat Parashrayayo Rapi.
793. Kapardinee -
(i) One who is the consort of Shiva who is called as Kapardee.
(ii) Shiva's raised tuft of lustrous braided hair (matted hair) is called
Kapardam. One who has it is Kapardee. This name is mentioned in
Sree Rudram for Shiva; Name: Kapardine Cha Vyuptakeshaya Cha.
His consort is Kapardinee.
(iii) According to the commentator of the Soota Samhita, the word
Kapardam means - earth, mockery, and praise. Hence Kapardini,

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 Sree Lalita Sahasranamam

greatly praised.
(iv) Ka - water, Pooram - the flow, dai - sanctifies. I.e. Shiva has even
the holy Ganges in his hair and further sanctifies it. Kapardee is to
sanctify even Ganges. His consort.
(v) Kapardam - cow-dung cake. When 5h/vaincarnated as Mailara, his
wife called Mahalasa, was decked with a garland of cow-dung
cakes. The Vishvq dictionary says, "Karpada means the matted hair
of Shiva and cow-dung cakes". In another place instead of cow-dung
it is meant as Chozhi (a kind of shell).
(vi) DeveePuraga says that Shiva, a deity worshipped at Chagalanda,
one of the sixty eight sacred places, is called Kapardee. His consort
is Karpardinee. Sootha Samhita (4-43-69) names Sreedevee as
Pracharjdo.
(vii) Sreedevee also has a form with matted hair. The Lagustava (11th
verse) of Kalidasa suggests worshipping^reedevee with crescent in
her matter hair.
794. Kalamala - cboiHidl
(i) One who wears all the (64) arts as garland.
(ii) Out of the various jewels of Sreedevee 64 arts is an important jewel.
An indication is made here that Sreedevee has lots of prides, plumes
and super-bias.
(iii) Kala - exquisiteness or beauty, Ma - lustre or brightness or light, La
- to bring. This can mean that She has exquisiteness and lustre.
795. Kamadhuk -
(i) One who fulfills ail the desires.
(ii) She fulfills all the desires of Her devotees. This was mentioned in
63rd name - Kamadayinee and again will be mentioned in 989th
name - VanchitarthaPradayinee. In Trishatee, 43rd name
Epsidartapradayinee and 240th name Sakaleshtada may be referred.
(iii) Fulfilling all the desires is the nature of the celestial cow
Kamadhenu. She is in that form. Devee Upanishad also preys; Sa No
Mandreshamoorjam Duhand Dhenur Vagasmanupasushtotatitu.
(iv) It can also be meant that She is in the form of five
KamdughambaDevees used in Pancha Panchika Pooja.
(v) 4th verse of Soundaryalaharee says that She bestows more than
what was asked or desired; Tvadanya Panibhyam.

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 sftaifridi Sree Lalita Sahasranamam

796. Kamaroopirjee - chi^Rufl

(i) One who is in the form of Kama, the supreme Shiva.
(ii) She is in the form of Kameshvara. Sreedevee and Kameshvara have
the same forms, decorations, weapons, etc., She is in his form.
(iii) Shiva who desires to create the universe as described in Taitreeyo
Upanishad (11-5), "He desired, let me become many, let me create
beings"; Sokamayata Bahusyam Prajayeya. The Brahadararjya
Upanishad (III-9-II) says - "He is the person consisting of desire, it is
he, Oh Sakalya, who is His deity? He replied, woman is his deity"; Vo
Evayam Kamamaya: Purusha: Sa Eva Daivashakalyas Tasya Ko
Devateti Striya Iti Hovacha II
(iv) It can also be construed that She assumes any form at will.
797. Kalanidhr. - cbeiiRRt:
(i) One who is the reservoir of arts.
(ii) Kolas were described before (in name 236
Chatushshashtikalamayee). She is the treasure of those arts.
(iii) Kalas are jeevas (souls). The Brahadararjya Upanishad (1-5-15) says,
"The atman (soul) is the sixteenth Kala of him." I.e. one sixteenth
part; Atmaivasya Shodasheekala.
(iv) She is the fountain head of kalas of Moon. Hence it can be said that
She is in the form of Moon's galaxy.
(v) According to the ShivaSutra (1-3 - Yonivarga: Kalashareeram), Kola
means action (karmam); hence all actions end in her; Sreemod
Bhagavad Geeta (IV-33) also says, "All actions, Oh Partha, end in
wisdom"; Sarvam Karmakhilam Parththa Gnane Parisamapyate.
(vi) In practice this name has to be used as Kalanidhaye Namaha.
798. Kavyakala - <hioqct»^ii
(i) One who is the poetic art.
(ii) Kavya, the work of poets, which is divided into various types,
namely poems, drama, etc. They all originate from sounds and
words. She is in those forms.
(iii) It can also be said that She is in the form creating the above said
arts and the corresponding ability.
(iv) To write a poem, a creative thought has to originate. By
worshipping Sreedevee in a particular manner, She blesses with the
ability of creating poems. For instance the 15th, 16th and 17th verses

550
 ’llSree Lalita Sahasranamam

of Soundaryalaharee may be referred.

(v) Sukra, the teacher of demons is a poet. He knows a mantra called
Mruta Sanjeevanee (to give re-birth to the dead). Others do not
know this. This can be said as an art. She is in that form.
799. Rasagna^i^V
(i) One who knows all the ten tastes (expressions/ emotions)
(ii) The 51st verse of Soundaryalaharee; Shive Srungarardro..may be
referred.
(iii) She is in the form of the tongue, which recognises the taste.
SQQ.Rasashevadhi:
(i) One who is the treasure of Supreme Bliss.
(ii) Rasa, the nectar of Brahmam. The Taitreeya Upanishad (11-6-1) says
- "He is the rasa, when this essence is obtained one becomes
blessed"; Raso Vai Sa: I Rasam Hyevayam Labdvanandee Bavati II
(iii) The BrahmandaPurarja also says, "Rasa is the supreme Brahmam.
Rasa is the supreme way, Rasa is the giver of light to man, Rasa is
said to be the seed. He is the rasa, one having obtained the rasa
becomes blessed. This, on the authority of the scriptures, rasa
represents the vital breath. Who can live or who can breathe
without Him;
Rasa Eva Param Brahma Rasa Eva Paragati: I
Raso Hi Kantida: Pumsam Raso Reta ItiSmruta: II
(iv) In practice, this has to be used as Rasashevadhaye Namaha.

Thus ends the ninth Kala called Vishva.

***

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 Sfrcifcldl Sree Lalitd Sahasrandmam

Section 10: Bodhinee Kula

801.Pushfa-^ET
(i) One who is well nourished.
(ii) She has the 36 tatvas as her body and beyond it. Hence complete in
all respects without any flaw. Hence Pushta.
(iii) It can be reminded that in Saptashatee (5th chapter) we read as;
YaDevee Sarvabhooteshu Pushfiroopena Samsthita\
Namastasyai Namastasyai Namastasyai Namo Nama: II
(iv) She has many qualities and hence Pushta.
(v) She is nourished with the juice of Brahmam; bliss only gives
completion. Since Sree Devee is of the form of Brahmam, She is
Pushta.
a. One who is nourished by Brahmins and hence Pushta.
b. For instance one Sruti and one Smrut/statements are given;
Brahmarjai: PoshitamBrahma
Brahmayushmat Tadbrdhmanairdyushmat.
8Q2.Puratana -\j<ldHI
(i) One who is the most ancient being; She is primordial.
(ii) Shewas there even before creation of all other beings.. She only
created all. Hence Puratana. It can be compared to the poem in
Tamil - Thiruvempavai (9th. song) by Manickavachagar; Munnai
Pazham Porutkum Pazham Porule.
(iii) Since She has ancient qualities She is Puratana.
(iv) Instead of Puratanee it is Puratana;
a. Could be due to metre adjustment.
b. The author mentions that it could be on account of a grammar
note.
803.Poojya
(i) One who is worthy of worship.
(ii) On account of the above said reasons, (complete, in the form of
Supreme Bliss, ancient, filled with attributes, etc.).She is being
. worshiped by all. She is the most fit to be worshiped.
(iii) It can also be treated that She is expected by all. The hidden
meaning is, since She bestows the four desires, everyone expects
and wait for her to get their desires fulfilled.

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 sfrdfJfaT Sree Lalita Sahasranamam

(iv) 213th name Mahapoojya and 580th name Mahaneeya may be

referred.
tfrt.Pushkara -
(i) One who gives nourishment (bliss or completeness) to all.
(ii) In Samskrit the letter ra and la are not much differentiated. Hence
the word Pushkam (nourishment) is split as Rati (Lati) - giver and
the meaning is considered.
(iii) In the same way it can be taken as Pushkala - i.e. omnipresent.
(iv) In one of the books it is stated that She is one of the consorts of
lyanar - Poorrja and Pushkala. Both the names mean fullness.
(v) According to Devee Bhagavatam (VI1-38-19) the place of Gayatree is
called as Sreemadpushkaram.
805.Pushkareksharja -
(i) One who has beautiful eyes like lotus.
(ii) It is the practice of the poets to compare the eyes and other organs
of the body to Lotus, since it is a beautiful flower. Especially the
eyes that are extending till the ears are considered to be so
beautiful.
(iii) The Vishva dictionary says, "Pushkara means lotus, ether, water,
elephants trunk, end, herb, island, bird, place of pilgrimage, a
certain musical note, a kind of serpent, the drum, head, sword and a
fruit called Khadgaphala"’,
Pushkaram Pankaje Vyomni Paya: Karikaragrayo: I
Oshadhee Dveepa Vihaga Teertha Ragoragantare II
Pushkaram Sooryavaktre Cha Kande Khadkaphalepicha II
(iv) According to the PadmaPurarja, in Astrology Pushkara is a certain
planetary conjunction. When the Sun is in the asterism called
Vishakha, and the Moon is in the Krittika, the conjunction is called
Pushkara and it is a very rare to happening;
Vishakhastho Yada Bhanu: Kruttikasu Cha Chandramal
Sa Yoga: Pushkaro Nama Pushareshvatidurlabha: II
(v) In the above verse the word Pushkara which occurs for the second
time means the earth. Again in the Padma Purarja we read "The
Devos all the pericarp of the lotus earth, the sara teachers (the
meaning is not very clear) in the lotus, they call divine mountains.
The upper petals of the lotus became a Mleccha (Barbarians)
country. The lower petals are the worlds of the serpents and the

553
 $ree Lalita Sahasranamam

demons. Thus by the wish of Narayarja, the earth came out from
the lotus - and hence the earth is called Pushkara";
Ya Padmakarnika Deva: Tam Pritveem Parchakshate I
Ye Padme Saraguravas Tan Divyan Parvataniha II
Yani Parnani padmasya Mlechchadeshastu Tebhavan I
Yanyadhobhaka Patrani Te Sarpanam Suradvisham II
Evam Narayarjasyarthe Mahee Pushkarasambhava I
Pradurbhavocha Chrayas Tasmannamna Pushkarasamjnita II
(vi) Ksharja means remaining inactive. The Amara dictionary (V-431)
says, "Ksharja means leisure, a division of time, festivity",
Nirvyaparasthithou Kalavisheshotsavayo: Ksharja: Hence this means
that She is idle in the earth and other meanings given above and
hence the name Pushkareksharja. (Being idle is not easy- only those
who are idle know this. There is a saying, "provide double the food
for those who are idle").
(vii) Pushkara also means the Banyan Tree; because Matsya Purarjo
says, "Because there is a Banyan tree in the Pushkara island it is
called Pushkara." The VifhrjuPurarja says, "The Banyan tree is in the
Pushkara country that is the supreme abode of Brahma";
Nyagrodha: Pushkaradveepe Brahmarja: Stanamuttamam.
(viii) The Narasimha Poorva Tabinee Upanishad, (1-1] says, "That one
Prajapati was in the Banyan leaf"; SaPrajapatireka: Sambhavat.
Devee Bhagavatam says, the Vi$hrju in the name of Balamukuruja,
who has the adjective of Vadabadrasayee is called as Pushkara. She
looked at him with compassion and advised him the Brahma Tatva;
Vadabadrashayanaya Vishnave Balaroopirje I
Shlokardhena Tada Proktam Bhagavatydkhilarthadam II
(ix) Pushkara - water that submerged all the worlds. To create the
world She sighted (Eksharja) it. Sruti says;
Tani Va Etani Cahtvaryambhamsi Devamanushya: Pitarosura:
(x) Devee Bhagavatam (VII-38-20) says that the presiding deity in
Prabhasa kshetra is called Pushkarekshirjee.
806.Paramjyoti: -M-brqlR:
(i) One who is the Supreme light.
(ii) The state without light is darkness. The ignorance is the darkness in
the mind. Once the light is on, the darkness goes away. When there
is knowledge ignorance is removed. When it is dark neither inside

554
 sfteiPldT Sree Lalita Sahasranamam

i
nor outside the world is seen. The outside darkness is removed by ..
Sun, Moon, stars, fire and other light galaxies. Sound is also light,
because we recognise something with the help of sound in darkness
also.
(iii) The above said Sun, etc., are illuminated only by Her. Hence She is
called as supreme (param).
(iv) The related Uedastatements;
a. The Brhadararjya Upanishad (IV-4-16) says, "That is light of
light"; Taddeva Jyotisham Jyotirayar Hopasadamrutam.
b. Kafopanishad (11-2-15) says, The Sun, the Moon and the stars do
not shine by themselves; for She illuminates the mind
thatilluminates all of these;
Na Tatra Sooryo Bhati Na Chandra Tdrakam Nema
Vidyuto Bhanti Kutoyamagni: Tameva Bhantamanubhati
Sarvam Tasya Bhasa Sarvamidam Vibhati
c. Chandogya Upanishad (VIII-3-4) - The sun shines only when he
is illuminated by Him; Param Jyotirupasampadya.
d. The Brhadararjya Upanishad (111-9-10) "The supreme light one
attains" - Jyotis here means the illuminator, for we see the same
meaning given in such places, "the illuminator of the mind";
Mano Jyoti:
(v) Paramjyotis is the eight-syllable mantra described in the fifth
chapter of the Dakshiijamoorti Samhita.
(vi) Self-eight syllable mantra has to be used as Parasmai Jyotishe
Namaha.
807.Parandhama -
(i) One who is in the form of Supreme abode above all.
(ii) Here the word Dhama has many a meaning viz., lustre, dwelling
place, state (state of mind, etc.). All these meanings fit Her.
(iii) Let us consider the meaning lustre - It has been mentioned in many
names aboutthe lustre of Sree Devee; 414 - Svaprakashd, 452 -
Tejovatee, 597 - Trikonantaradeepika, 767 - Ojovatee, 768 -
Dyutidhara and 806 - Paramjyoti:
(iv) Sree Adi Sankara in his commentary of Vi^hrjuSahasrandmam for
the 719th name - Deeptamoorti: mentions; i
a. He who has the bright form of knowledge.
b. He is self illuminating, bright and lustrous and hence

555 1
 Sree Lalita Sahasrandmam

I Deeptamoorti:
(v) Now let us consider the meaning dwelling place - the great place;
a. The Sreemad Bhagavad Geeta (XV-6) says, "The sun never
I. illuminates, nor moon, nor fire. After reaching it when one does
u not return, that is my supreme abode";
Na Tadbhasayate Sooryo Na Shashdnko Na Pavaka: I
■ I Yadgatva Na Nivartante Taddhama Paramam Mama II
b. Sree Goudapadacharya in his book Mantookya Karikai (1-5)
advises, "The man who knows both the object of enjoyment as
well as the enjoyer is never stained though he enjoys all the
three states (awaken, dream and deep sleep)";
Trishoo Dhamasu Yadbhogyam Bhokta Yashcha Prakeertita:
Vedaitadubhayom Yastu Sa Bhunjano Na Lipyate II
c. Soota Samhita (Yagna Vaibhava Kanda - IV-11-32,33) also says,
"He who knows the three states, namely waking, dreaming, and
deep sleeping, he is the Self, that is not the object, the object is
super-imposed upon that. I take refuge in the supreme abode
which is the evidence of the three abodes, characterized by
reality, wisdom, bliss etc., and is the meaning of the word "I".
Dhaman, the states of consciousness, para, beyond - She is
beyond the states of consciousness;
Jagrat Svapna Sushoptyakhyam Veda Dhamatrayam Tu Ya: I
Sa Evatma No that Drushyam Drushyam Tasmin Praklpitam II
Tridhama Sakshinam Satya Gnananandadi Laksharjam I
Tvamaham Shabda Lakshyartham Param Dhama Samashraye II
d. The Katopanishad (111-9) says, "That is the supreme abode of
Vi$hrju"; Tadvishno-.Paramam Padam. The Koorma Purdija also
1 says, "My energy is, Maheshvaree, Gouree, spotless, tranquil,
reality, knowledge, bliss, the supreme abode";
( Saisha Maheshvaree Gowree Mama Shaktir Niranjana I
Shdnta Satya SadanandaParam Padamiti Sruti: II
(vi) In practice this name is used as Parasmai Dhdmne Namaha.
(vii) Considering the word param as indeclinable these two names can
c
be used as Paramjyotishe Namaha and Parandhamne Namaha.
3Q3.Paramar)u: -Muuuj:
(i) One who is the most subtle Supreme atom.
(ii) The Katopanishad (11-20) says "More subtle than the atom." that is,
;n
556

I
 ^fhnfcldl Sree Lalita Sahasranamam

difficult to know; Anorageeyan.

(iii) It can be taken as She is the root of all commodities mentioned in
the science of logic; Tarkika Kalpita: Peelavopyasya Eva Roopamiti
Vo.
(iv) Agu also means a mantra. Hence this name can be construed as to
mean that She is in the form of great mantra.
(v) By quoting a grammatical rule, the author says that it is correct to
say Paramanu:. For those who are interested in grammar - Paramo
Cha Sagvee ChaVotoGugavachanatiti Vividhairvaikalpikatvat
Gneebabhava: Paginee Ashtatyayee - 4-1-44.
809.Paratpara - ’OTTrOTT
(i) One who is the most supreme of the supreme.
(ii) That is, She is beyond the very great Trimoortis - Brahma, Vi$hgu
and Rudra. Trishatee 236th name - Samanadhikavarjita says that
there is no one equal to or above Her;
(iii) According to Kali Puraga - one day (one day and night) of Brahma is
called as Para. His day and night are of equal duration and they are
called Pardrdham - (it can be reminded that during any Sankalpa
[declaring the desire to do pooja, etc.] this is being used). But, for
the person, who is subtler than the subtle and minute than the
minutest there is no bindings like day, night, year, etc., because he
only creates the time and he is not controlled by time;
Tasya Brahmasvaroopasya Divaratram Cha Yadbhavet I
Tatparam Nama Tasyardham Parardhamabhidheeyate II
Sa Eshvarasya Divasas Tavatee Ratriruchyate I
Stooldt Stoolatama: Sookshmdtyastu Sookshmatamo Mata: II
Na Tasyasti Diva Ratri Vyavaharo Na Vatsara: II
SlO.Pashahasta - <-di
(i) One who is bearing a noose in her hand.
(ii) Earlier itself in 8th name - Ragasvaroopapashadhya, it was
mentioned that Sree Devee has a noose (in the form desires) in her
lower left hand.
(iii) It can also be taken as She removes the bonds (pasas) with her
hand.
(iv) The author proves through the Pdgini Sutra; Praharagarthebhya:
Pare Nishfha Saptamyam, that the usage Pashahasta is
grammatically correct.

557
 Sree Lalita Sahasranamam

Bll.Pashahantree -
(i) One who is the destroyer of the bonds.
(ii) The Harivamsa says, "When She had broken the bonds, of
Aniruddha who was bound by the serpent-noose, which was like a
thunderbolt, who was distressed in mind, she addressed him,
offering to confer boons on him etc";
Nagapashena Baddhasya Tasyopahata Chetasa: I
Trotayitva Kanarar Naga Panjaram Vajrasnnibham II
Baddham Banapure Veeramaijiruddhamabhashata I
Santvayantee Cha Sa Devee Prasadabhimukhee Tada II
Sll.Paramantravibhedinee -
(i) One who is the destroyer of hostile charms - who breaks the spells
of one's enemies.
(ii) The enemy kings of Her devotees, with their power, influence,
status and position, using their energy of mantra and force do
instigation or witchcraft. Para, those who hate her devotees, i.e.
kings; mantra, certain energies, which are included in the three
energies, namely the energy of lordship (prabhushakti}, council
(m an trash akti) and armed force (utsahashakti). She destroys those
energies. Here the energy of mantra indicates the mantra chant by
kings about the evil gods and the secret treachery.
(iii) Para, by enemies, mantra, the magical charms, or the mantras of
the magical weapons. In the Harivamsa, when Indra sends words
about Pradyumna, says, "To destroy those weapons you must now
remember Sree Devee"; Tadastra Pratighataya Deveem
Smartumiharhasee II
(iv) Para - superior, mantra - the Panchadasee mantra, vibhedini -She
divides (into twelve kinds). For it is said in the Tantras "Mana,
Moon, Kubera, Lopamugdra, Cupid, Agastya, fire, Sun, Nandi,
Skanda, Shiva and Krodhabhattaraka (Durvasa), these twelve are
the devotees of Sree Devee";
Manush Chandra Kuberashcha Lopamudra Cha Manmatha: I
Agastiragni: SooryashchaNandee Skanda: Shivastatha II
Krodhabhattaraka Devya Dvadashamee Upasaka: II
(v) Para - superior, mantra - those who meditate on Sree Devee, avi -
their sins, bhedinee - destroys. The LingaPuraqa says, "The word avi
in the scriptures means sins, say the Brahmins. It is called avimukta

558
 Sree Lalita Sahasranamam

(freed from sins) because it is freed from that sin and freed from
illusion";
Avishabdena Papani Kathyante Srutishu Dvijai: I
Tairmuktam Na Maya Vyaktamavimuktate: Smrutam II
813. Moorta
(i) One who is with form or shape.
314.Amoorta -
(i) One who is without form or shape.
(ii) That which has form is called moorta- Earth, water, fire, etc.;
Amoorta means air, ether, etc., which are formless.
(iii) Moorta - the five gross elements mingled with each other; Amoorta-
the subtle elements which are not mingled with each other. For we
see the above two explanations given by the commentators in
Brahadararjya Upanishad (11-3-1), "Brahmam has two forms, Moorta
and Amoorta"; Dve Vava Brahmarjo Roope Moortam Chamoortam
Cha.
(iv) Moorta - universe, Amoorta - Brahmam. The Vi^hrjuPurarja says,
"That Brahmam has two forms, Moorta and Amoorta, these two are
respectively perishable and imperishable and both are in all beings.
The imperishable is the ever remaining Brahmam, the perishable is
the whole universe". The Logicians explain the word Moortaas that
which has motion, but we should not adopt their theory as it has no
foundation.
(v) Sree Adi Sankara in his commentary of Vi$hrjuSahasranamam for
' the 720th name - Amoortiman mention thathe is formless because
he does not have the bondage and actions (karmas).
315. Anityatrupta - ^Rructml
(i) One who is satisfied even with our perishable offerings.
(ii) She asks for devotion only and not for costly things. These names
can also be referred; 118 - Bhaktipriya, 119 - Bhaktigamya, 120 -
Bhaktivashya, 353 - Bhaktimatkalpalatika, 372 - Bhakta
Manasahamsika, 567 - Bhaktanidhi:, 747 - Bhaktachittakeki
Ghanaghana, 918 - Chaitanyarghya Samaradhya and 919 -
Chaitanyakusumapriya.
(iii) It is not thatShe does not get satisfied with anything (double
negative). It actually is, She gets satisfied with anything offered

559
 Sree Lalita Sahasranamam

provided it is with devotion. The Sreemad Bhagavad Geeta (IX-26)

says;
Patram Pushpam Phalam Toyam Yo Me Bhaktyd Prayacchati 1
Tadaham Bhaktryupahrutamashnami Prayatatmana: II
Whoever offers me with devotion, a leaf, a flower, a fruit or water, I
accept that, the pious offering of the pure in heart. In the story of
Kuchela and Kaijrjappa Nayanar this has been made very clear.
(iv) The word Aniti indicates breath i.e. the souls. She does not get
satisfied with the souls. Kafopanishad (11-25) says, Brahmins and
Kshatriyas are its food; Yasya Brahma Cha Kshatram Chobhe
Bhavata Odana:. Since everything is digested, not satisfied only with
souls.
(v) Everything in the world is perishable, excepting Herself. Even if
those perishable things are offered to Her, She gets satisfied.
31B.Munimanasahamsika -
(i) One who swims like a swan in the rivulets of minds of the saints.
(ii) The explanation given in 372nd name Bhakta Manasahamsika may
be referred.
(iii) The author comments this name as a descendance of Bhakta
Manasahamsika. That is, She is pleased with the respect and
offerings given by the saints and Hamsakam - She, ,who wears the
foot-bells (worn by dancers) and dances making the devotees happy
and through this She gets contended.
317 .Satyavrata -
(i) One who is vowed to truth.
(ii) A vrata (vow) is a self imposed control to reach a goal. That is to
bring the thought, speech and action under control. She has the
truth itself as Her vow. 693rd name Satyasandha may be referred.
(iii) She is attainable by following the vow to speak and follow the truth.
(iv) The truth indicates Brahmam. Vrata (vow) is, some places, used on
edible things. For instance, in Srut/statement; Payovratam
Brahmanasya - the word vrata indicates eatables. Hence, like
eatables, She has liking on Brahmam.
Satyam (truth) also indicates low hanging fruits (which gives faster
results). That is, the vows onHer give quick results. For instance,
Sreemad Vi^hrju Bhagavatam (X-22) says, the vow followed by Gopika
ladies to marry SreeKrifhrja, followed the Kdtyayanee Vrata.

560
 sfrdfodr Sree Lalita Sahasranamam

(v) It can also be construed that She has a liking on the place called
Satyavrata in Kancheepuram.
(vi) Sree Bhagavan, in his incarnation as Sree Rama - Sreemad
Ramayanam (VI-18-33,34) says;
Sakrudeva Prapannaya Tavvsmeeti Cha Yachate I
Abhayam Sarvada Tasmai Dadamyetadvratam Mama II
Like this She has very great and intrepiditable vows. (There are some
variations in this verse in South India).
(v\\)ShivaSutra (111-27) says developing the body is a vratha (vow). This
indicates that maintaining the body without any disease and
nourishing it is a vratha. A commentator of this says; protecting the
body which is filled with the nectar in the form of devotion to Shiva
is a vow. This has to be definitely followed. There cannot be
carelessness on this;
Shivabhaktisudhdpoonje Shareere Vruttirasya Ya I
Vratametatanushteyam Na Tuchcham Tachcha Dharanam II
For the sake of devotion on Sree Devee, such a vow is a must and truth.
Hence She is Satyavrata. '
Battotpalar also preys in this regard, "let this body, nourished by the
devotion called nectar, be there for a long time for your adoration
sake";
Antarullasita Svachchashakti Peeyoosha Poshitam I
Bhavatpoojopabhoghaya Shareeramidamastu Me II
(viii) In Devee Bhagavatam (book 3),'Satyavrata was earlier an idiot
that he shouted loudly 7', 7' when he was scared of the forest pig.
This shouting was treated as 'Im' without the beeja sound ’M’. He
later became a very big poet by the compassion of Sree Devee. This is
described in Lagustuti also. It can also be said that She is no different
from that Satyavrata.
1 818.Satyaroopa - t4r4^Mi
(i) Orfe whose form is unaffected’at all the three times.
(ii) It is said that for the sake of protecting the good people and
• destruction of bad people the eternal Brahmam originated or
created. For InstanceSaptashatee (I chapter) advises;
Nityaiva Sa Jaganmoortis Taya Sarvamidam Tatam I
Tathapi Tatsamutpattir Bahudha Sharooyatam Mama II
Devanam Karya Siddhyarthamavir Bhavati Sa Yoda I

561
 Sree Lalita Sahasranamam

Utpanneti Tada Loke Sa Nityapyabhidheeyate II

(iii) It can also be taken that - She protects/ supports the truth'(by
giving a form to it). Rig Veda (VI1-104-12) says, "Out of Sat and Asat,
Shiva with Uma protects the Sat and destroys Asat";
Sachchasachcha Vachasee Pasprughate I
Tayoryassatyam Yataradru Jeeyastaditsomovati HantyasatW
819.Sarvantaryamigee -
(i) One who is omniscient in the minds of all.
(ii) Or, She fixes all the organs or provides the orders. Brahadaraqya
Upanishad (111-7-3) says that this is with you and eternal; Esha Ta
Atma Antaryamyamrta: (the commentaries on Antaryami
Brahmanam may be referred). Mandukya Upanishad (6th verse) also
conveys the same message; EshontaryamyeshaYoni: Sarvasya.
(iii) Or by splitting the name into Sarva + Antaryaminee, it can be
construed thatShe is in both these forms. That is it can be said as,
She is in all forms again inside everybody. Taitreeya Upanishad (11-6-
1) is an evidence for this; Tat Shrushtva II Tadevanupravishat
Tadanu Pravishya II Sachcha Tyachabhavat II
Smruti also says;
Sarvasya Sarvada Gnanatsarvasya Prabhavapya Yow I
Satosatashcha Kurute Tena sarveti Kathyate II
(iv) 823rd name Jananee may be referred. In some schools, this name is
considered as two names viz., Sarva + Antaryaminee. In that case
the 822nd and 823rd names BrahmaandJananee have to be treated
as a single name.
BlO.Satee - TTcfr
(i) One who is a great pativrata.
(ii) Or She is in the form of Sat.
(iii) Satee is a causal name for Dakshayanee, daughter of Dakshan.
Brahma Puraga says about the daughter of Himavan, "She was
earlier as Satee Devee, becomes Uma, always with Shiva and never
moves out of him";
Satu Devee Satee Poorvamaseet Pashchadumabhavat I
Sahavrata Bhavasyaiva Naitaya Muchayate Bhava: II
(iv) Sree Adi Sankara, in his Soundaryalaharee, 96th verse starting with
Kalatram Vadhatram,describes Sree Devee as the; Sateenam
Acharame - first among the Pativratas.

562
 sftcdfcldl <4$«i4H $ree Lalita Sahasranamam

(v) Our scriptures well mention about the greatness (energy) of

Pativratas — Ndlayinee, Damayantee, Aruntatee, Anasooya, Site,
Vasukee (consort of Thiruvalluvar) and others may be reminded.
(vi) In Mahashodanyasa - Prapancha Nyasa mentions as
Muhoortaroopa and Devata Nyasaas Sahasra Kofi Yoginee Kula
Sevita.
Zll.Brahmaqee - d&iufl
(i) One who gives life to Brahma.
(ii) Anayati - gives life, to Brahma. Since She creates Brahma and gives
life to him, She is Brahmarjee.Devee Purarja says; Brahmaqee
Brahma Jananad Brahmarjo Jevanena Va.
(iii) It can also be considered that She is in the form of Saraswatee,
consort of Brahma (who is treated as great grandfather of all).
(iv) Ani means a tail of a bird. Sruti says that Brahmam is in the form of
a tail at the end of the sheath full of bliss; Brahmaga Aneestha:. The
same message is conveyed in Brahma
Sutra(Anandamayadikaraqam)a\so. She is in the form of that tail
Brahmam.
(v) Since he has the sharpness of a trident in his body, the sage
Mandavya is called as Anee Mandavya. The word Anee has
meanings other than tail also. According to the dictionary called
Shashvata it means sharp edge of a trident. The same is considered
here; Anirakshagra Keelesyadani: Pucchagni Seemayo:
322.Brahma
(i) One who herself is Brahmam.
(ii) The one got in salvation and the knowledge that it is no different
from the self soul is called Brahmam. Vishu Purarja (VI-7-53)
explains the character of Brahmam as - the Brahmam is the
knowledge which is got by destroying the duality, beyond speech,
least in quality and identified only within the self soul;
Pratyastamita Bhedam Yatsatta Matra Gocharam I
Vachasamatma Samvedyam Tajgnanam Brahma Samjnitam II
823Jananee - ^^41
(i) One who is the mother - the creator of the entire universe.
(ii) These names may be referred - 295 - Ambika, 337 - Vidhatree, 457 -
Mata, 826 - Prasavitree, 934 - Vishvamata and 985 - Amba.

563
 Sftoi(ddi -ip.m Sree Laiita buhusranamam

(iii) In some schools this name and the previous one are combined and
treated as a single name Brahmajananee. In that case the 819
name Sarvantaryaminee is split into two as Sarva andAntaryaminee.
Sree Bhaskararayar also confirms that there is proper reason for
splitting it this way. However, based on the paribhasha verses
treating Sarvantaryaminee as a single name is followed by majority
of people. In the same way if Brahmajananee is treated as a single
name, 966th name has to be split into two viz., Leela and Vinodinee.
824.Bahuroopa -
(i) One who has many forms.
(ii) Devee Bhdgavatam says - Though She is in the form of the Supreme
Being, She takes the form of kriyashakti (action energy) for killing
the demons Bhantfasura and others; Aroopaparabhavatvdd
Bahuroopa Kryatmika.
SreeGoudabadar also in his book called Sreevidya Ratna Sutra (Sutraty-
for destroying the demon Bhandasura, She, in a single form, becomes
many; Bhanddsuro Hananartha Mekaivaneka.
DeveePurarjaa\so says Her forms are many types (moving or static) -
Devas, human beings and animals, - hence She is called Bahuroopa;
Bahooni Yasyd Roopani Sthiranich Charanicha I
Deva Manusha Tiyanchi Bahuroopa Thatha: Shiva II
(iii) In Sootha Samhitho (IV-47-64) also it is mentioned that Sree Deveeis
in the form of letters - She is the above superlative. She is in many
forms one, two, sixteen, thirty-two, etc. I bow to her;
Ekodhd Cha Divdha chaiva TathaShodashadha Sthita I
Dva Trimshadbhedabhinna Va Yd Tam Vande Paratparam II
a. In this context the number two denotes - vowels and
consonants (vowel phonems and consonant phonemes). By the
number sixteen the sixteen vowels from 'A' to 'A:' are denoted.
While counting the letters from 'Ka', since there is no difference
between Ra and La (this was mentioned earlier in 804th name)
one has to be left out; Ha is the root of all and hence not
counted; Ksha is a compound letter - not to be counted;
remaining we get 32 letters indicated in this name.
b. The names in this Sahasrandma start in 32 letters only. It can be
taken as this 32 indicates the same.
(iv) Though Sree Devee in reality is in a single form, as an actress

564
 ypHTHT Sree Lalita Sahasranamam

Shetakes up different characters and shows different forms. This

has been mentioned in many places. For instance;
a. Devee Bhagavatam -
Lakshmee Vagadi Roopena Nartakeeva Vibhati Yd II
b. Vamana Puragam -
Vishvam BahuvidhamGneyam Sa Cha Sarvatra Vortatel
Tasmatsa Bahuroopatvadbahuroopa Shiva Matall
c. Ambastavam ofSree Kalidasa(8th verse);
Dakshayaneeti Kutiledi kuharigeeti
Kdtyoyaneeti Kamaleti Kamoldvateetil
Eka Sotee Bh'agavatee Poramarthatopi
Sandrshyase Bahuvidha Nanu NartakeevaW
d. Kanakatara Satavam of Sree Adi Sankara;
Geerdevateti Goruda Dhvajasundareetil
(v) As mentioned in Sruti, Rudra has billions of forms. Sree
Bhaskarardyoquotes Sree Rudram verses; Asankhyata: Sahasranai
Ye Rudra Atibhoomyam. Sree Devee is the consort of such a billion .-
forms of Shiva and hence She is also of many forms. The names of
these Rudranees have been mentioned in each of Mahopuragas and - •
each of the tantras and hence She is Bahuroopa.
As an evidenceto this, he quotes Varaha Puragam, Narasimha
Upapuragam, and Tripurasitthantam. For the fear of more elaboration,
he says, he has stopped the explanation here.
(vi) The relevant meanings of the names in Vi^hguSahasrandma; 721 -
Anekamoorti:, 723 - Shadamoorti: and 765 - Chaturmoorti:. The
commentaries of these names are (from the publication of
Kamakoti Goshastana);
Since he takes many forms in the self imposed incarnations to help the
human beings he is Anekamoorti:.
On account of various alternatives various forms are created from a
single knowledge matter and hence Shatamoorti:.
He has four forms viz., Virdt (imperishable), Sootrom (formulae),
Avyakrutom (unmanifested) and Tureeyam (fourth) and hence he is
Chaturmoorti: II Or since he has four different colour forms as white,
red, yellow and black.
(vii) 401st name l//v/d/7dkdraand865thname - Leela Vigrahadharigee may
be referred.

565
 Sftvifadl Sree Lalita Sahasranamam

SlS.Budharchita -^ifxfdl
(i) One who is worshipped by the wise.
(ii) In Sreemad Bhqgavat Geeta (VII-16);
Chaturvidha Bhajante Mam Jana: Sukrutinorjuna I
Arto Jignasurartharthee Gndnee Cha Bharatarshbha II
Four types of virtuous men worship Me, Oh Arjunol, the man in distress,
the man seeking knowledge, the man seeking wealth and the man
Imbued with wisdom. Out of these, the wise men, even though he has
reached the self attainment, even if untouched by his further actions,
he worships for the welfare of the world. This has been mentioned in
the fruits/ results part also.
326,Prasavitree -
(i) One who created everything.
(ii) Especially since She delivers the entire universe including ether or
She delivers all the human beings, She is Prasavitree.
(iii) Vi$hrju Dharmotra says;
Prajanam Cha Prasavanat Saviteti Nigadyate II
Bhagavati Purarjasays;
Brahmadya: Sthavarantashcha Yasya Eve Samudgata: I
Mahadadi Visheshantam Jagad Yasya: Samudgatam I
Tameva Sakallarthanam Prasavitreem Paramnuma: II
(iv) These names may also be referred; 337 - Vidhatree, 457 - Mata, 823
- Jananee and 985 - Amba.
(v) A mother takes care of her child in five different ways. In each of the
type, she takes each of different names;
823 - Jananee - For the life given by the father, she gives shape and
makes it a baby.
457 - Mata- Protects the life in her womb.
826 - Prasavitree (this name) - At the appropriate time, once it has
adequately grown, delivers it.
337 - Vidhatree - Dhatree - Nourishes and brings up the baby.
985 -Amba- During emergency or crisis, she herself protects.
From the Brahmam, to create this world She takes the form of
IchchaShakti, carries the egg (world) called Moolaprakruti (the root
nature), incubates in the states of Avyakta and Mahat (unmanifested),
in the state egoism deliver that out and participate in its protection by
taking the forms of Brahma,Vi$hr)uand Rudra.

566
 Sree Lalita Sahasranamam

827.Prachaqda - Ux|U^i
(i) One who is wrathful.
(ii) Anger is a symbol of Brahmam. The Taitireeya Upanishad (111-8-1)
says "For fear of Him the wind, fire and Sun do their respective
duties";
Bheeshasmadvata: Bhavate I Bheeshodeti Soorya: I
Bheeshasmadagnishchandrashcha II Mrutyurdhavati Panchama: II.
The same message is conveyed in Kafopanishad (11-3-2,3) also - since
She inspires fear "It is a great terror, a raised thunderbolt";
Mahadbhayam Vajramudyatam. Brahma Sutra (1-3-39) explains that
thunderbolt (Vajra) in this context is Brahmam.
(iii) Kamandaka Neeti also says, "How can, one without possessing a
even an iota of anger of anger and whom the people do not fear,
enforce righteousness?";
Na Yasya Kobonurapi Prajastasya Na Bibhyati I
Saitam Neetim Katham Rakshet Prja Yasya Na Bibhyati II
(iv) Sree Adi Sankara in his commentary of Vi§hrjuSahasranamam for
the below names conveys the same message; 315 - Krodhakrut,
776- Duratikrama and 833 - Bhayakrut.
(v) For the preface in the commentary of Guptavati for Saptashatee,
Sree Bhaskara Kayahimself has given the meanings of Chagd'ka and
Chamurjdo. There he mentions that these names originate from the
root verb Chadi - angry. He has quoted the above Upanishads. Also
he quotes from Sree Rudram that initially the anger is bowed;
Namaste Rudra Manyave and again he quotes the sage Valmeeki's
questions in Sreemad Ramayana - "About whose anger Devas also
are scared in the battle?"; Kasya Bibhyati Devashcha Jataroshasya
Samyuge.
Further he quotes the verse which says - as ladies will not accept a
hermaphrodite as a husband in the same way people will not agree as
leader -one whose blessings are 'unfruitful or whose anger is
meaningless;
Prasddo Nishphalo Yasya Kopopi Cha Nrardaka: I
Na Tam BhartaramichchagtiSharjdham Patimiva Striya: II
(vi) Or, since the spies of Sree Devee are Pracharjdas (with great anger),
She is called so.
’ (vii)Pra - fond of, Charjda- a kind of flower called Shankha (conch)

567
 Sree Lalita Sahasranamam

flower; Prachagda - fond of that flower. The Vishva dictionary says,

"Chagda means, a kind of perfume (Dhanahari), the Shankha
flower, anger and Prachogdo means Durvaha, a kind of white
Karavlra and a brilliant man";
Chagda Dhanaharee Shankha Pushpee Chagdoti Kopane I
Prachagdo Durvahe Shvetakaraveere Pratapinee II
She is in all these forms.
323Agna - 3TT7TT
(i) One who is in the form of order.
(ii) She is in the form of ordained and prohibited orders in Veda
statements. As already mentioned in 287th name
Nijagyaroopanigama, these orders are Sree Devee's wishful
commands. Now, here it is said that She herself is in the form of
these orders. Shiva's speech in Lingo Purago - "She is not the
nature or soul or unnatural. She, with five faces, blesses this world,
very great and originated from my face.";
Na Hyesha Prakrutir Jeevo VikrutirvaVicharata : I
Purd Mamagna Madvaktrat Somupanna Sandtanee II
Poncha Vaktra Maha Bhaga Jagatamabhayaprada I
In ShivaPuraga also it is said - only by the divine order of Rudra the
salvation is obtained; Rudrognaisha SthitaDevee Hyanayd
Muktirambayo.
(iii) This name can also be taken as Jna - the knower. It can be
construed as that - She has me form of purusha, who enjoys the
qualities. This has been mentioned in Linga Puraga;
Kathayanti Gna Shabdena Purushom Gugabhoginam I
(iv) Or, according to dictionary Gna means Brahma, the planet Mercury
and wise men; Gno Virichow Budhe Soumye.
(v) Svetachvatara Upanishad (VI-2) says - Gna: - Eshwar, Ajna: - soul;
Gna: Kalakaro Gugee Sarivavidya:.
329.Pratishtha -mRbi
(i) One who is foundation of the entire universe.
(ii) She is the foundation of the whole universe or the entire universe
depends on her for support. The Soota Samhita (111-28) says;
Vishvasya Jagata: Pratishtha and Brahma Geeta says; Prathishta
Sarva Vastoonam PragnaishaParameshwaree.
(iii) A type of sixteensyllabled metre is also called

568
 Sree Lalita Sahasranamam

Pratistha.SreeBhaskararayasays that this has been described in his

book called Charjtfo Bhaskaram.
(iv) The arts mapped to the basic five basic elements are;
Earth - Nivarutti - To turn out of the desires of the external objects
Water - Pratishfha - To establish with the supreme being on
account of affection on it.
Fire - Vidya - To rationally understand the paratatva.
Air - Shanti - To dissolute with the supreme being.
Ether - Shantyateeta - Supreme Bliss.
Among this She is in the form of the art relating to water tatva.
Saivagama says, what is called Pratishta is - to grow the devotion on
Shiva and dissolute him with Eshwar,
Shivaraganu Raktatma Sthapyate Pourushe Yaya I
Sa Pratishta Kala Gneya II
(v) The second of the sixteen Sadashiva arts is called Pratishfha.
(vi) The Vishva dictionary says, "Pratishfha means importance of the
attainment of Yoga and the four-syllabled division (i.e. one-fourth
part of a verse)." Pride, fame and to reach the yoga are the various
meanings given to Pratishfha.She is in all these forms.
33Q.Prakatakruti: -
(i) One who is visible to all in the manifestform.
(ii) Prakafa means clear or obvious. Her form is clearly visible to all.

I (iii) Everyone knows that 7' is self. But on account of illusion, they do
not understand that this I is the Brahmam. Soota Samhita shows
I this;
Tamaham Pratyaya Vyajat SarveJananti Jantava: I
Tadapi Shivaroopena Na Vijananti MayayaW
(iv) She is in the form of Devees, in the first hall of the Sree Chakra.
called as PrakafaYoginees.
(v) It can be taken that the letter 'A' is hidden in front of this name. In
that case the name becomes Aprakafakruti: and it meanrthat She
has a secret form.
(vi) Again with the word Aprakafdkruti:can betaken as Apsu - in the
water. That is, Her form is visible in water. It implies that She in the
form of holy rivers. In Sruti also we read as;
ApamekaMahimanamBibharti and again as Apo Va Idem Sarvam
(MahaNarayarja Upanishad XIV-1)

569
 £ree Lolita Sahosranamam

831.Prarjeshvaree -
(i) One who is the presiding deity of all senses.
(ii) This has been well established in Vedanta Sutra (11-4-14);
Jyotiradyatishtanam Tu Tadamananat II
(iii) She is the deity of the five vital breaths. Sruti says; Prdpasya Prarja:-
"He is the breath of breath"
(iv) Ana: - sound, She is the presiding deity of very great sound. The
Kafopanishad (11-15) says, All Vedas point out the same abode;
Sarve Veda Yapadamamananti.
332. Praqadatree -
(i) One who bestows the energy of breath and makes the entire
universe live.
(ii) Sruti says, the word Prarja indicates the senses; Pragamanut-
kramantam Sarve Prana Anootkramanti. Again the same meaning is
given for the Brahma Sutra verse; Shabdagater Visheshitativachcha.
Hence Prarjadatree means - one who bestows the eleven senses.
333. Panchashatpeetharoopirjee- Moxipi<41 auf]
(i) One who is the form of five peetas.
(ii) There is a story about the peetas of Sree Devee. These are called as
ShaktiPeefas also. Satee Deveewas born as daughter of Daksha and
she married Parameshwara. Dakhsha had an aversion over Lord
Siva,on account of his pre-birth actions. To insult him he did a
sacrificial fire (yaga). He did not invite Parameshwara for this
yaga.Neither did he give any respect to him in the yaga. Though not
invited Satee Devee, even when objected to by Parameshwara,
visited the mahayaga. She was not treated well by the hosts.
Daksha, not only insulted Parameshwara, but also scolded him. Not
able to tolerate this insult, She left her body through yoga there
itself. Parameshwara got wild, sent his troupe and destroyed the
yaga. (This incident was already reminded through the names 598 -
Dakshayanee and 600 - Dakshayajavinashinee.
Parameshwara, carrying the body of Sat/ on his shoulder moved around
like a crazy man. To cure the madness, Vi^hrju with his Chakra cut the
body of Sati. Wherever the parts of the body fell, they all became Shakti
Peetas.
(iii) Panchashat means fifty. In general ten, twenty, hundred, thousand,

570
 sftdfrldl Sree Lalita Sahasranamam

etc., indicate the approximate numbers around it. The main

indication of -these words is many. In addition, according to the
Sutra; Sahasreshatam, in the place Navavataram the word
Dasavataram, in the place Jagatpati the word Ayodyapati, the
meaning, according to the circumstances, is considered based on
the evidences available, iree Bhaskara Raya reminds that in Soota
Samhita, the number thirty-two is used to indicate thirty-five
(consonants).
(iv) In Antar Matruka Nyasa, we do nyasa only with fitty letters. In
general we say that there are only 50 letters - since there is no
difference between Ra and La (only one is counted); Ksha is a
compound letter - not to be counted - also in the garland for
chanting this letter is considered as a Meru. Some schools may think
that considering all these Panchashat in this place has to be
considered as fifty. That is not correct, iree Bhaskara Raya says that
it has to be taken as fifty-one. As evidence to this he quotes the
meditation verse of Matruka Nyasa. (Matruka Nyasa is not to be
used only by those who follow Sree Vidya practice. Those who are
interested in other Veda practices also have to do this Matruka
Nyasa - says the Smruti Mukta Palam - this is clearly visible from
the book by Sree Vaidyanatha Deekshiteeyam, Ahnika Kanda
,Poorva Paga, page 538. This is part of morning Sandhyavandanam
also. Though the word Panchashat is used in this meditation verse,
only fifty-one nyasas have been mentioned. The same case in
Gnanarnavam also. Other tantras also unanimously make a mention
about fifty-one nyasas. Those are to be done in places where
Matrukd Nyasa is done.
(v) Harshadeekshita, who wrote the commentary for Sharada Tilaka
also means Panchashat as fifty-one only. Hence in this name, we
need to consider fifty-one only for the word Panchashat.
(vi) Lagu Shodanyasa was explained earlier in 474th name while
describing the yoginee forms of Sree Devee. Peeta Nyasa is a part in
it. The mental appropriation has to be done imagining 51 Shakti
Peetas in one's body. This has been explained in detail in
BrahmandaPuraga. Also in Yoginee Hrudaya, which is a part of
NityaShodashikarnava.
(vii) The author confirms the number 51 with all these evidences - he

571
 sftHfridi Sree Lolita Sahasranamam

also criticizes the book Sundaree Mahodaya wherein the number 50

is stressed. It has been vehemently opposed that the original verses
have been modified to suit his argument. He also quotes the
ancient pooja practices wherein 51 peetas have been mentioned.
(viii) He also mentions another reply to those who still insist that
Panchashat indicates only 50. According to Pingala Sutra; Roope
Shoonyam - Roopam indicates the number one. In this name the
word Roopinee is used. Hence it has to be treated as 50 + 1 = 51.
(ix) There are some differences between schools in doing the nyasa of
these 51 peetas. The taught practice has to be followed.
(x) The Peeta Nyasa has been described in detail by Sree Bhaskaro
Royohimself in his book called Setubandam, which is the
commentary for Yoginee Hrudayam.
33A.Vishrunkhala
(i) One who is ever unfettered.
(ii) Shrunkhala means binding chain or fetters. The bonds like actions
bind the soul. Hence they are also called as Shrunkhala. Action
(karma) means doing or not doing the ordained ones ahd doing or
not doing the prohibited actions. These are all due to ignorance.
There is no bondage of these actions to Sree Devee. Hence She is
Vishrunkhala.
(iii) The bondages are the actions that result in sin or virtue. The fetter
is a fetter whether it is made up of gold or iron. The wise pray to
remove them from these fetters;
Pataka Prachayavan Mama Davat Purjya Punjama Pinatha Luneemahe I
Kanchanee Bhavatu Lohamayee Va Shrunkhala Yadipador Na Vishesha: II
(iv) a. One who is without a dress. Since Sree Devee’s idol is in such form
in Alampura and other places, She can be called as Digambaree.
Shrunkhala means a type of rope (katee Sutra) wound on the dress
at the hip. Since it is not there, it is construed that there is no dress
on the hip.
b. There is a Devee called Tiraskarirjee, is in the form of curtain
(called yavanika) around the bed of Sree Devee. The meditation
verse about her says that Sree Devee fascinates the idiots and those
who involve in erotic actions. The curtain does not need one more
curtain. Hence this is apt.
c. The below verses evidencing the above may be referred;

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 rftaRdi Sree LolitaSahasranamam

Parito Marji Manchasya Pralambamana Niyantrita Pashai: I

Mayamayee Javanika Mamo Duritam Haratu Mechakachchaya II
(Lolita Stavaratnam -149th verse)
Mukta Kesheem Vivasanam, Sarvabhararja Bhooshitam I
Svayoni Darshanat Muhyat Pashuvargam Namamyaham II
(The meditation verse of Tiraskariqee Devee)
In 270thname - Tirodhanakaree, mention was about Tiraskariqee Devee.
335.Viviktastha - Rfatb WT
(i) One who dwells in secluded places where there is no human being.
(ii) The word Vivikta indicates the divine places where there is no
human being. That is, a holy place, even if people are there around,
is called as Vivikta. The secluded place (where there is nobody),
even if it is not holy is called as Vivikta.
(iii) The holy and secluded (both the qualifications) have been
mentioned in this name. Sree Devee’s blessings are available to
those who meditate in those places and not in other places.
(iv) The other meaning can be - Sree Devee is with those who have the
knowledge of soul and non-soul.
836.Veeramata -
(i) One who is mother of heroes (veeras).
(ii) The warriors who died in the war, i.e. one who died after battling,
are praised as veeras (heroes). She does good to them. (This
meaning is considered with the assumption that those who die in a
war go to the heaven).
(iii) Great worshippers are called as veeras. This was mentioned in 777th
name Veeraradhya. Again in 899th name Veera may also be
referred. Those are called as Veeras, who have done pooja for 30
years, consumed the special argya for many times and have an
uncorrupted mind. Parapanchashika says;
Ahami Pralayam Kurvan Idam Pratiyogina: I
Parakramapuro Bhunkte Svatmanam Ashivapaham II
Idam (this) is the base for the differentiated thinking. The opponent to
this is Aham (self). A veera will fight with valour to destroy this enemy in
the battle field, remove the un-auspiciousness and will have great
passion over the soul. Such a great worshipper is called Veera.
(iv) According to Vishva dictionary, the glass of alcohol is called Veera.
(In the worship of Sree Devee five 'Ma's are offered.

573
 Sree Lalita Sahasranamam

Madhu[Alcohol] is the primary one. Some of the tantras explain the

method of actually offering them [not as imaginary offerings].
Karma Kanda itself explains the meaning of such offerings and says
that those who offer them are freed from birth and death, etc. It is
again reiterated that those who are interested in the knowledge of
self have to use some representative in the place of alcohol, meat,
etc., in reality.)
It has been mentioned in various other names that She gets satisfied
with alcohol in a vessel; 510 - Madhupreeta, 575 - Mddhveepanalasa
— and 717 - Madhumatee.
(v) There is a story in Padma Purarja that Sree Devee has adopted, of
course with the permission of Parameshvara, a person by name
Veera (head of a group), as Her son. Mother of that Veera.
a. She accepted the Veerabahu, Veerakesari and others (nine
veeras) as Her own sons, as younger brothers of Lord Muruga.-
The origin of these nine veeras has been described in SreesKanda
MahaPurarja - Sambava Kanda - 27th chapter. By seeing the lustre
originating from the eyes of SreeParameshwara, the Devosgot
frightened and ran here and there. Sree Devee also got scared and
got up from the lap of SreeParameshwara and walked towards her
palace. While doing so, She slipped and the nine gems from the
anklelets scattered on the way. Once Her fear got removed, She
came back to SreeParameshwara andHer form reflected in the nine
gem stones and they all became ten Devees (including Sree Devee).
SreeParameshwara asked the other nine Devees to come fast. At
once, they got the respective gem stone names and reached him
fully decorated. They looked at SreeParameshwara and got
pregnant immediately. The nine veeras are the children of these
Devees.

Gem stone Reflected Devee Name of the nine Veera

Ruby______ Raktavalli_____ Veerabahoo_________
Pearl______ Taralavalli____ Veerakesari_________
Natural Pearl Pousheevalli Veeramahendra______
Hessonite Kometatilaka Veeramaheshvara
Cats eye Vaidooryavalli Veerapurandra_______
Diamond Vajravalli Veerarakshasa

574
 sfreifrldl Sree Lalita Sahasranamam

Gem stone Reflected Devee Name of the nine Veera

Emerald Maragatavalli VeeraMartantfa_____
Coral______ Pavazhavalli Veerantakd_____
Neelavalli
Blue Sapphire_____________ Veeradeera
b. The hidden message of this story has been explained by
SreeChidanandanathar. (in his book called Sree Subramanya
Tatva - pages 63 & 64). The gist of it is;
The Chit Shakti, which is not different from Parameshwara is the
knowledge-lustre. Once the Chit Shakti came out, Sree Devee became
static Shakti. Can a single object be static as well Chit? May be - the
Upanishadstatement is an evidence for this - Vidyam Chavidyam Cha
Svayameva Bhavati. In this Sahasranama itself, the below names insist
on this; 416 - Chichchakti:, 417 - Chetanaroopa, 418 - Jadashakti:and
419 - Jadatmika.
Since Sree Devee was in the illusionary form, having feared from the
form of Brahmam and moving towards her palace is acceptable by the
sastras only - an evidence would be; Atishtanavashesho Hi Nasha:
Kalpitavastuna:.
The learned says that the ankle rings of the Chit Shakti, who is the
Brahmavidya, is only the four Vedas and Upanishads and the gem
stones in it are the Maha sayings. The truth of advising, for nine times,
is to be read from Chandokya Upanishad; Tatvamasi Shvetaketo. The
nine gems scattered from the ankle rings reflected in the illusionary half
as nine Devees. The sdstrascall them as nine Durgas or nine Shaktis.
Earlier it was mentioned that they are the reflected forms of Gowri
(Sree Devee). Gowri means speech. Upanishads and Mahavakyas are in
the form of sound. Sound is the character of ether. Sastras confirm that
the integrated (un-differentiated) knowledge is due to sound, in the
form of Mahavakyas, only.
The Mahavakyas are sounds with the character of Chit ether. Hence
with this sound the universal expansion happens and the broad form of
the non-differentiated knowledge happens. With this knowledge the
differentiated forms like demons get destructed. This type of knowledge
form is that nine veeras.
c. Sree Chidananda Natha has described these nine veeras in his
other books as below. That is, these nine veeras are compared
to the expanded forms of knowledge, the tatvas of the nine

575
 TT^THTmT Sree Lalita Sahasranamam
\ __

halls of $ree Chakra or yoginees. The list goes as;

Nine Veeras The development Sree Chakra.

of knowledge ________ Hall_______ Tatva, Yoginee
Veeradeera Knowledge in Poop uram - Trailokya Awakended state -
arguments______ Mohona Chakra_____ Prakata Yoginee
Veerdntaka Knowledge in Sixteen petalled - Dream state-
actions Sarvashaparipooraka Gupta Yoginee
Chakra____________
VeeraMartanda Knowledge in Eight petalled -Sarva Deep Sleep state- •
Yogas________ Samkhopana chakra Guptatara Yoginee i
Veerarakshasa Knowledge of Chaturtasharam - The state of
knowledge - Sarva Soubhdgya thinking about
Bdhya Tayaka chakra Eshwara, who is
Drushyanuvitta the reason for this
Samadhi world-
Samprataya
Yoginee________
Veerapurandra Knowledge of Bahirdasharam The state of
knowledge - Sarvarta Sadaka reaching a good
Bahya Chakra teacher
Shabdanuvitta Kulottheerna
Samadhi________ Yoginee
Veeramaheshvara Knowledge of Antardasharam The state of
knowledge - Sarva Rakshakaran hearing - Nikarpa
Bahya Nirvikalpa Chakra Yoginee
Samadhi________
Veeramahendra Knowledge of Eight cornered - The state Of!
knowledge - Sarvarta Rohahara remembering
Andhra Chakra Rahasya Yoginee
Drushyanuvitta
Samadhi_______
Veerakesari Knowledge of Triangle Nitiyasanam
knowledge - Sarvasiddhiprata Atirahasya Yoginee !
Andhra Chakra
Shabdanuvitta
Samadhi_______
Veerabahoo Knowledge of Bindu - Sarvandamaya Savikalpa Samadhi
knowledge - Chakra - ' Paraparati-
Andhra Nirvikalpa Rahasya Yoginee
________________ Samadhi________________
(vi) Out of the nine places above the AgnaChakra till Brahmarandram,
(Bindu, crescent moon, Rodinee, Natham, Nadantam, Shakti,
Vyapika, Samanaand Unmanee), Unmanee is beyond our mind and

576
 sfrctfeldl HWH Sree Lalita Sahasranamam

speech. Hence merging that with Samana, it is counted as eight only

and indicated with eight beejas. The combination of all these eight
beejas is called as AnandaBhairava Beeja. This is included in the
Panchadashee Guru Patukamantras. This beeja is called as
Navanatha Beeja. Since it is nine veeras, this nine nadabeeja is
being indicated. She is the mother of these nine beejas (they
originated from Her only).
837. Viyatprasoo:
(i) One who delivered the ether.
(ii) Srut/statements which explain the evolution say that - air from
ether, fire from air, water from fire and earth from water
originated. That ether originated from Brahmam. Taitireeya
Upanishad (11-1) says; Atmana Akasha: Sambhoota:.She is called as
that Brahmam, which created the ether. 550th name
Viyadadijagatprasoo: may be referred.
838. Mukunda - <T
(i) One who bestows salvation.
(ii) Muku: means salvation. She bestows it. $ree Adi Sankara also
conveys the same message, in his commentary of
Vi^hrjuSahasranamam for the 515th name - Mukunda:.
(iii) a. Mukunda: is one of the names of Vi^hiju. It has been well
mentioned in ireemad Bhagavatam and other tantra books that
there is no difference between Sree Devee and Vi^hrju. For instance
these verses are read from Tantra Raja Tantra while explaining the
differences of Gopala Mantra;
Kadachidadyara Lalita Pumroopa Krushna Vigraha I
Sva Vamsha Vadanarambada Karodvivasham Jagat II
Tata: Sagopee Samgnabhiravrutobhhotsvashaktibhi: I
Tada Tena Vinodaya Svam Shotfakalpayadvapu: II
Once Sree Devee wanted to take a male form. The form taken by Her
was SreeKrifhqa. She attracted the world through the sweet music from
Her flute. She created the Gopika ladies from her energies and shined
beautifully with them around.
c. These names may be referred; 892nd nd - Vai$hrjavee
893 -Vifhrjuroopirjee and 949 - Panchabhooteshee.
(iv) According to Vishva dictionary, Mukunda means a special gem stone
or mercury; Mukunda: Pundareekakshe Ranabhedepi Parade.

577
 Sree Lalita Sahasranamam

839.Muktinilaya - ^fibRnqi
(i) One who is abode of salvation.
(ii) Depending on the eligibility of the devotees, based on their worship
with quality, She bestows salvation of four types; Salokyam,
Sameepyam, Saroopyam andSayu/yom(Seeing the Brahmam,
nearing the Brahmam, having the vision of the form of the
Brahmam and merging in the Brahmam). Hence She is the abode of
liberation. She also bestows Paramukti or Nirvana, (absolute closure
- form formless) - integrating with Brahmam, without limitations,
without qualities, without any specialties, etc., to Her eligible
devotees. Just to bestow these five types of salvations to Her
devotees, She has them with her.
BAQ.Moolavigraharoopirjee
(i) One who is the root from where all other energies (Shaktis]
originate.
(ii) She is of the form indicated by Rajarajeshwaree, Lalita,
Mahatripurasundaree and many other names.
(jii) Bala, Bagalaand all other Shaktis originate from the three forms
Shambavee, Vidyaand Shyama. Those three forms originate from
Sree Devee. This has been described in detail in the book called
Sreevidya Ratna Sutra by Sreegowdapadar and in Bahvrocho-
panishad. That form of Rajarajeshwaree is mentioned in this name.
(iv) The Sutras of Sreegowdapadar; SaiveyamanamakyaSreevidya I
Tatvatrayena Trividha I Sa Shambhavee Vidya Shyama
Tatvatrayakrti: I Trividha Jata Vidydya: Poorvottarabhyam Aneka
Vidya Jata: II
(v) From Bahvrcopanishad;
Saishashodashee Sreevidya Panchadashaksharee
Sreemahatripursundaree Balambiketi Bagaleti Va
Matankeeti Svayamvarakalyaneeti Bhuvaneshvareeti
Chamugdeti Chagdeti Varaheeti Tiraskarigeeti
Rajamantankeeti Va Shukashyamalaeti Va Laghushydmaleti Va
Ashvaroodheti Va Pratyangira Dhoomavatee Savitree Gayatree
Sarasvatee Brahmanandakaleti II
BAl.Bhavajna gyraxr
(i) One who knows all thoughts and sentiments.

578
 SttcifSdl Sree Lalita Sahasranamam

(ii) The word Bhava has lots of meanings. According to Amara

dictionary (II1-3-207); Satta Sajateeyavijateeya Svagatabheda Rahita
Anubhooti: Satta - to stay, nature (of qualities), idea (or goal),
action, soul and birth; Bhava:
SattasvabhavabhiprayaCheshtatmajanmasu:. In some other
dictionaries the following additional meanings are also provided -
pregnancy (vagina), wise men, wealth, mercy, sports and grandeur.
According one other Sutra, Bhava means righteousness. In Smrutis
this has been used to mean meditation. If it is considered as a verb,
it can be taken to mean, pure, without any other and Supreme
Being. According to Yaskara'sNrukta (1-1-2), six types of stages
(changes or states) is called as Bhava - they are - to stay, to be
born, to grow, to wane, etc.
(iii) Logicians call these six as Bhavas;
• Pious or devotion
• Family people (bhava indicates family and hence bhava should
indicate family people)
Those who follow Shiva (bhava indicates Shiva and hence bhava
means who follow Shiva),
• Sun and other bodies which provide light (bha means light or
lustre and hence l?hava is illuminating body)
• Yoginee Hrudaya gives six different meanings to Panchadasee
mantra. One among them is Bhavarta.
(iv) Thus, the summary is that She shines with various meanings.
342.Bhavarogaghnee -
(i) One who cures the disease of transmigratory existence (samsara).
(ii) Being born again and again is a disease. ShivaPuraga and Sreemad I
Ramayana say that Shiva has the capability of curing it.
In ShivaPuraga;
Vyadheenam Bheshajam Yadvat Pratipaksha Svabhavata: I
Tadvat Samsararoganam Pratipaksha: Shivadhava: II
In Sreemad Ramayana;
Nanyam Pashyami Bhaishajyamantrena Vrushdhvajam I I

(iii) Sree Adi Sankara in his commentary of VifhguSahasranamam for

the 578th name - Bheshajam says - The medicine for the disease
called samsara is he only.

579
 Sftafridl Sree Lolita Sahasranamam

%43.Bhavachakrapravartinee - *43x10^3$41
(i) One who controls the wheel of transmigratory existence (samsara).
(ii) Manu Smruti (XII-124) says - he rotates, like a wheel, all the living
beings, in the form of the five primary elements earth, water, fire,
air and ether, through birth, growth and waning;
Esha Sarvani Bhootani Panchabhirvyapya Moortibhi: II
Jan ma Vruddhi Kshayair Nityam Samsarayati Chakravat II
(iii) In Vi$hrju Bhagavatam also we read as - you are the head of all the
bondages in the world and also the remover of those bondages. The
wise and those who surrender to you, worship you to get rid of the
pains;
Tvameva Sarvajagatam Eshvaro Bandhamokshayo: II
Tam Tvam Archagti Kushala: Prapannartiharam Haram II
(iv) It can be reminded that earlier in 568th name - Niyantree - one who
controls the entire world under rule and 569th name - Nikhilesvaree
-one who has such controlling capability. The summary meaning of
it is that since She is the form of Brahmam, She controls everything
in the world by giving birth, protecting and destroying. This has
been mentioned in Saptashatee (12th chapter) also;
Evam Bhagavatee Devee Sa Nityapi Puna: Puna:\
Sambhooya Kurute Bhoopa Jagata: Paripalanam II
Sreemad Bhagavad Geeta (XVI11-61) says;
Eshwara Sarvabhootam Hruddesherjuna Tishtati I
Bhramayansarvabhootani Yantrarodani Mayaya II
97th verse of Soundaryalaharee says;
Tureeya Kapi Tvam Duradhigamarjisseemamahimd\
Mahamaya Vishvam Bhramayasi Parabrahmamahishi II
(v) Since Anahata chakra is the place of Shiva, Bhavachakra indicates
Anahatam. A doubt may arise here. As per Tantras those which
have corners and petals are called chakras. Since Anahatam does
not have corners, it does not qualify to be called as a chakra. That is
the reason in 485th name it was mentioned as Anahatabjanilaya.
That which has only petals, is called as Lotus. That which has only
corners is called as yantra. Hence SreeBhaskararaya clarifies that
Anahata cannot be called as chakra, by quoting the commentary of
Vidya Ratna Bhasyakara. Since the pericarp of lotus (in the
Mooladhara and other chakras) has corners, it is apt to call them as

con
 sficiPldl Sree Lolita Sahasranamam

chakras.
(vi) In Sreechakra, bindu, eight petalled, sixteen petalled, triangle and
Poopuras are called as bhavachakras. It can be recalled that they
are called as Shiva Konas (corners) in the results part of Trishatee.
(Three circles are not being mentioned separately). By integrating
with the Shakti Chakras they get pride. The first verse of
Soundaryalaharee also conveys the same message.
(vii) According to Vi^hguPurarja, chakra indicates the mind. It says that
Vi$hrju, in his hand, has the form of a chakra, which revolves faster
than mind;
Chalatsvaroopamadyantam Javenantareetanilam I
Chakrasvaroopam Cha Mono Dhatte Vi^hrju: Karesthitam II i
«
Hence the meaning of this name can be taken as that She drives the
mind of Shiva.
Wl.Chandaisara
(i) One who is the essence of all Vedas.
(ii) The word Chaqda: would mean - word, Veda, Gayatree, metre,
Paingala tantra which explains the prosody. She is the essence
(strength, permanency and greatness).
(iii) Gayatree mantra is the essence of all Charjdo: That is of two types.
One is explicitly mentioned in Vedas and the other is the
Panchadasee mantra, indicated through code words. This name is
fitting since there is no difference between Sree
DeveeandSreevidya. In this regard Sree Bhaskararaya's book called
Varivasya Rahasya (verses 6 to 8) and Tripuropansishad may be
referred. For Tripuropanishad also SreeBhaskararaya has written his
commentary. Kadi Vidya has been explained in this.
(iv) The description of Sree Chakra has been made in two Sutras of
Paingala tantra; Dvikou Glou and Mishroucha. SreeBhaskararaya
also mentions that he has explained this in his book called
Charjdobhaskaram. Already it was mentioned that the word
Chagdo: indicates Paingala Tantra. Sreechakra is considered as the
essence of it. Hence this meaning is very much apt for this name.
(v) Sara means strength, greatness i.e. Sree Devee’s greatness is
explained through Chagdo- (speech in the form of Vaikharee).
Hence Chagdo:sara.
(vi) Chaijda: also means to act according to one's own wish

581
 Tr^TTRFT Sree Lalita Sahasranamam

(V'/shwodictionary is the evidence for this also). Vigndna Bhairava

Battaraka says wherever the mind becomes happy, it has to be
focused in those places - then the supreme bliss shines. Accordingly
whatever the initiated worshipper wants to do it is right and
whatever he does not want to do, it is not right. In this regard the
famous verse in the Shakuntala may be reminded. Wherever doubt
arises the inner self of the learned is the proof; Satam Hi
Sandehapadeshu Vastushu Pramarjamanta: Kararjapravrttaya:.
According to Parasurama Kalpa Sutra also till one reaches the stage of
emancipation he has to follow the righteous rules defined in the
Smrutis; Proudantam Samayachara..
Koula Upanishad says - righteousness is wickedness and the wickedness
is the righteousness. The same message is conveyed in Yoginee Hrudayo
also.
In Menu Smruti (11-6) also the righteousness is that what is mentioned in
Vedas and Smrutis, the practice of good people and things or thoughts
that make the mind happy. There is one important aspect to be noted
here. Whatever was mentioned here is applicable only to great
worshippers and those who have felt the meaning of Mahavakyas by
experience. Others (who have not yet come to that stage) have to
follow what is mentioned in Vedas and Smrutis. They should not act as
per their own wish.
Thus behaving according to one's own wish is Charjdcr..She has that as
her Sara (justice). Hence Chagdo:sdra.
(\z\\)Chagdo: indicates willingness. It means that She is in the form if
IcchaShakti.
MS.Shastrasara -
(i) One who is the essence of all Sastras (scriptures).
B46.Mantrasara -’H-jkhhi
(i) One who is the essence of all mantras.
(ii) These two names have to be explained as the previous name.
(iii) Sastra indicates Vedas. Thus explains the Brahma Sutra (1-1-3);
Shastra Yonitvat. Those who follow tantras also accept sastra as it
defines the rules.
(iv) Sastra also indicates (old) Meemamsasastra. In the book called
Bamti written by Sree Vachaspati Mishra, as mentioned in Vedas,
sastras advise ordained and prohibited actions;

582
 $ree Lalita Sahasranamom

Pravruttir Va Nivruttirva Nityena Krutakena Va I

Pumsam Yenopadshyeta Tachchastramabhidheeyate II
(v) The word mantra indicates Veda also. Again the mantras included in
the tantras also indicate the same tantras. She is the essence of all
these.
847. Talodaree -
(i) One who has a slender waist.
(ii) It can be reminded that earlier in 35th name Lakshyaroma
Latadharata- samunneyamadhyama, it was mentioned thatShe has
a very subtle waist.
(iii) If the syllable ‘A’ to be added the name becomes A-talodaree; the
atala world is her abdomen when She assumes the virat form. In
Her anthropomorphic form, She is beautiful, having a slender waist.
Following the DeveeGeeta; StalatiMahaloka: Katyadho Bhagatam
Kata: - the meaning of Lalitha Stavarajam (13th chapter) in the
Lalithopakyanam is the world Rasatala only;
Atalamtu Bhavet Padou Vitalam janur Tava I
Rasatalam Katithesha: Kukshiste Dhararjee Bhavet II
848. Udarakeerti: - :
(i) One who has great fame extending everywhere.
(ii) Ut - very great, A - spreading in all places, Ara - reachable early,
Keerti: - fame or pride - That is, She bestows fame to the devotee*
soon. She herself is with very great pride.
(iii) Ru - mother of Devas. Hence the name is Ara: of Devas. Her pride is
much greater than that of Devas.
(iv) Ara - the bad planets like Mars, etc. Her fame is much higher than
theirs. That is, She removes the blemishes due to the planets like
Mars, etc.
(v) Ud - The manifested form with attributes in the Sun galaxy.
ChandogyaUpanishad (1-6-6,7) says the golden purush lives in Sun
and his name is Ud; Ya Eshontaraditye Hiranmaya: Purusha:..
Tasyoditi Na ma...
Ara is a kind of weapon. The fame gained through worshipping Sree
Devee's is greater than the fame of the golden purush in Sun. Hence Her
name is Udarakeerti:
(vi) ChandogyaUpanishad (VIII-5-4) says that there are two lakes of
nectar called Ara and Nyam (big like oceans) in the Brahma world.

583
 TT^THnnr Sree Lalita Sahasranamam

Sree Adi Sapkara in his commentary for Brahma Sutra (IV-4-22),

Anavrddhi Shabdat - explains this. She is so pride like these lakes.
849. Uddhama Vaibhava -
(i) One who has boundless glory.
(ii) Dhama means binding rope. Ud - beyond it. That is, She has,
beyond any bindings, boundless glory.
850. Vartjaroopirjee - cfufeftuft
(i) One who is of the form of letters.
(ii) Vartja means letters. She is of that form. 529th name
Sarvavarrjopashobhita and 577th name Matrukavarrjaroopirjee may
be referred. The Parjinisikshasays, "According to the
Sambhavaschool there are sixty-four letters, these are promulgated
by Svayambhu (self originated) in the Prakrut or Samskrit language";
She is of that form.
(iii) Varijam means caste - She is in the form of Varrjam in
Vargashramam. Crossing of castes will result in great danger. It can
be read in Sreemad Bhagavad Geeta (1-41) as Arjuna explains. The
real meaning of this name is Sree Devee is in the form of controls
like varrjas.
SSUanmamrutyujarataptajanavishrantidayinee-

(i) One who is bringing rest, clear self happiness and peace to human
beings, consumed by birth, death and decrepitude.
(ii) The period after the death till next birth is a type of temporary rest
- the permanent rest is being without any more births. She bestows
both.
SSl.Sarvopanishadudghushta - tHqfqRqggel
(i) One who is proclaimed in all the Upanishads.
(ii) Since it takes along near the manifested Brahmam, it is called as
Upanishad. Sree Adi Sankara, says, since the soul is merged with the
non-dual Brahmam and the ignorance and its results are destroyed,
it is called as Upanishad; Upaneeya Immatmanam Brahmapasta
Dvayam Sata: I Nihantyavidyam Tajjam Cha Tasmadupanishanmata
II Hence, Itreyam and others are secret and as the head parts of
Vedas. They are called as Upanishads.
(iii) Ghusta - loudly proclaimed, ud - exalted, in this context it has to be

584
 sftafeidi ustHWH Sree Lalita Sahasranamam

considered as a single form. There is no difference between the

Upanishads when they talk about worshipping with attributes. They
are all one and the same. This has been clearly mentioned in the
commentary of Brahma Sutra (111-3-1); Sarvavedanta Pratyayam
Chodanadyavisheshat.
3S3.Shantyateetakalatmika - 311^41
(i) In some schools this is used as Shantyateetakalatmika -
311^41 dlchrtllrHcfci.
(ii) Out of the kalds of the five primary elements, the kala of ether
tatva is called Shantyateeta. (829th name Pratishfha may also be
referred). The SaivaAgamas describe its nature thus -
"Santyatitakala annihilates duality and bestows bliss";
ShantyateetakalaDvatanivananandabodhada.She is of that form. It
can be noted that this kala has been indicated in the special
mantras for the worshippers of Shodasee in the Navavarga Pooja,
as a continuity of-the ninth Avarga; Sarvanandamaye Chakre
Mahodyanapeedecharyananda Nathatmaka Tureeyateeta-
dashadhishdayaka Shantyateetakalatmaka Prakasha Vimarsha
Samarasyatmaka Parabrahmasvaroopigee.
(iii) 905th name - Baindavasana may be referred. Above the eye-brows
in the circular place called Bindu, Shantyateeta lives in the left side
of Shiva. Svachchandra says; Vamabhage Samaseena Shantyateeta
' Manonmanee II That form is also part of Sree Devee only, i.e. a kala.
SSA.Gambheera - j|t4U|
(i) One who is fathomless or one whose depth cannot be measured.
(ii) Her limits cannot be identified; Adimudi kaga mudiyathattu -
neither the feet nor the head can be seen.
(iii) She is in the form of Mahahrada (a large tank). The Sh/vaSutra (1-23)
says, "By meditating on Mahahrada, one derives the experience of
the power of the mantra"; Mahahradanu Sandhanan Mantra
Veeryanubhava: II
That is - "Mahahrada means the supreme divine energy. Meditation
(anusamdhana) means the feeling of being merged in that.
Mantraveerya- the power of mantralsthe cognition of the poorgahamsa
(complete egoism).Experience, the clear manifestation, of the Self;
Mahahrada Iti ProktaShaktibhagavatee Paral

585
 Wcifrtdl -11*4Sree Lalitu Suhusronamun'.

Anusandhanamityuktam Tattadatmya Vimarshanam II

Mantraveeryamiti Proktam Poondhantd Vimarshanam I
Tadeeyonubhavastasya Sphuranam Svdtmana: Spuhutam II
In another place also, "The Supreme Queen is knowledge. Shefirst
emanates the energy of desire and then gross objects as well as souls
with their qualities of activity, purity and infinity etc. Hence Mahahrada
means Sree Devee who pervades the universe and is beyond space and
time";
Para Bhattarika SamvidchchaShakti Purassaram I
Sthoola Prameya Paryantam Vamantee Vishvamantaram II
Pramatrantar Baheeroopa Hrusheekavishayatmanam I
Pravartakatva Svachchatva Ghambheeratvadi Dharmata: II
Mahahrada Jagadvyapee Desha Kaladyagochara: II
(iv) Gam is the Garjapatibeeja, bhee - fear, ra - drives out.
a. One book says, since She removes fear of Garjapati, She is
Gambheera.
b. It seems, it can be said that She removes the fear by
worshipping Garjapati. The first step in worshipping SreeVidya is
Garjapati worship. Through this any obstruction or fear during
the worship is removed. 451st name Vighnanashinee may be
referred. It can be noted that in GarjapatiSahasranama also we
read some names relating to Sreevidya
(SreeBhdskararayah‘\mse\f has written commentary for in his
book Khadyotam). In another GarjapatiSahasranama, which is
most secret, there is a lot about Sreevidya.
(v) Sree Adi Sankara in his commentary of Vi$hrjuSahasranamam
for the 543rd name - Gabheera: mentions; he is so gigantic with
his knowledge,^wealth, strength, vigor, etc.; Gnanaishvaryabala-
veeryddibhirgambheero Gambheera:
BSS.Gaganantastha -
(i) One who pervades in the midst of the ether.
(ii) The ether indicates three types - Daharakash - the ether in the
heart, Bhootakash - one of the five primary elements and Parakash
-the great ether.
The word Anta: may mean midst, till the end, and inside-outside. Hence
She is prevalent in all these three ethers in the midst, inside, outside
and till the end.

586
 sftcifridi Sree Lalita Sahasranamam

Svetasvatara Upanishad (111-9) says - like a tree in ether; Vruksha Iva

Stabdho Divi Tishtatyeka: WMahanarayagopanishad also conveys the
same message.
> (iii) Gagana: - ether, anta - its end, stha - one who is. That is, one who
continues to be even after the end of the ether, i.e., after the great
dissolution.
(iv) Gagana: - Ha, the beeja which indicates ether. Since the other basic
elements (like air, etc.) originated from ether, those beejams are all
included in this. The other perspective is - according to grammar
the letters ya, ra, la andva are called as antasta. They are the beejas
of other four elements. Hence the summarised meaning would be
that She is in the form of all the five primary elements.
ZSG.Garvita - hfcfdi
(i) One who is with pride.
(ii) She has the great ability of creating this world, protecting it and
finally merging it with herself. Hence She is pride. The combined
form of self ego found in each of the souls is called Parahanta.She is
in the form of Parahanta.
(iii) It can be recollected that in the 508th nameAtigarvita, we read that
She is proud on account of her beauty.
857. Ganalolupa - qurilcjMi
(i) One who is fond of music.
(ii) She is interested in vocal music, instrumental and Sama Ganam.
(iii) Kalidasa says in his Shyamaladarjdoka as; Jayasangeefa Rasike.
(iv) 66th verse of Soundaryalaharee says that She sings the stories of
Parameshwara. "Saraswatee sings the stories of Parameshwara in
his Veena. You enjoy it and happily praise her. By hearing the
sweetness of your voice, feeling shy, she puts her veena in its cover;
Vipanchyd Gdyantee..
858. Kalpanarahita -
(i) One who is without imagination or dexterity.
(ii) Kalpana (imagination) is those thoughts about the world relating to
senses. Those are experience based - i.e., imagining the new ones
based on the previous experience or known facts. The souls imagine
these themselves. It does not apply to Sree Devee - She knows
everything. Everything originated from Her- nothing to imagine.

587
 SffarfrTHT WRWT Sree Lalita Sahasranamam

(iii) This name can be read with stress on different syllable - Kolpa +
nara + hita.Kalpa indicates the great dissolution. She does well to
the souls at that time. She keeps the souls with her during the
dissolution and gives re-birth later. Thus She does what is good to
the souls even during the dissolution period. It has been hinted here
that when She does good things to the souls even during dissolution
period, definitely She will do much better during other creation and
protection times.
(iv) Ashfavakra Samhita (Geeta) (11-25) says - "It's surprising. The souls
originate from me, in the form of boundary-less ocean, as natural
waves. They hit each other, play for some time and abscond after
some time;
Mayyanante Chidambhodhavas^chafyam JeevavEshwaya: I
Udyanti Gnanti Khelanti pravishanti Svabhavata: II
859.Kashfha -^TET
(i) One who is in the form limited by the statements in Vedanta.
(ii) Kafopanishad (111-11) says - She is in the form conclusively
mentioned in Vedanta statements; Sakashta SaParagati:.
Sootha Samhita says - whether true or not, whether visible or not, it is
Shiva. The conclusion of Vedantas is called Kashtha;
Prateetamaprateetam Va Sadasachcha Para: Shiva: I
Iti Vedanta Vakyanam Nishta Kashteti Kathyate II
(iii) Kala and Kashfha are measurements of time. Sree Bhaskararaya
says that Kashfha is 18 minutes. He quotes the below statements
while giving the meanings for verses 16 and 17 of Varivasya
Rahasya - The time taken by a sharp needle to pierce a subtle
pericarp of Lotus is called lavam. There is no time duration less than
this;
Nalinee Patra Samhatya: Sookshma Soochyabhivedhane I
Daladale Tu Ya: Kala: Sa Kalo Lavasamgjnr.W
Ata: Sookshmatama: Kala: Nopalabhyo Bhrugodvaha II
Tantra Rajam (XXXVI-44) also indicates lavam in the same way.
However, mathematical books mention the below table;
100 drushti = 1 Veda
3 Vedas = 1 Lavam
3 Lavas = 1 Nimesham
3 Nimeshams = 1 Kshanam

588
 sftcifrldl Sree Lalita Sahasranamam

5 Kshanams = 1 Kashtha
15 Kashthas - 1 Lagu (minute)
.15 Lagus (minutes)= 1 Nadi
2 Nad'is = 1 Muhoorta
6 Muhoortas = 1 Ya ma
8 Yamas = 1 day
This indicates that She is in the form of a minute time period. This has
been mentioned in Devupanishad;
Saisha Grahanakshatra Jyoteemshi Kala Kastati Kalaroopageel
The same meaning is conveyed in Saptashatee (XI chapter) also;
Kala Kdstadi Roopena Parinam Praddyinee I
Vishvasyoparatou Shakte Narayagi Namostu Te II
While commenting on the meaning of this verse, the authors say -
18 Nimeshams = 1 Kashtha
(some others say 15 Nimeshams make one Kashtha.Vi^hguPuraga (11-8-
60) also says 15 Nimeshams make one Kashtha;
Kashtha Nimesha Dasha Pancha Chaiva
Trimshachcha KashthaGagayet Kalamcha I
Trim Shatkalashchaiva Bhavenmuhoortas
Taisrimshata Ratryahanee Samete II
(iv) The ether form of Parameshwara is called Bheemam. In that form
his consort is Kashtha, mother of heaven. She has the form of ten
directions. Linga Puraga says;
Characharanam Bhootanam Sarveshamavakashata: I
Vyomatma Bhagavan Deva Bheema Ityuchyate Budhai: II
Mahamahimno Dhevasya Bheemasya Paramatmana: I
Dasha Svaroopa Dig Patnee Suta: Svargashcha Sooribhi: II
Vayu Puraga also says;
Namna Shashtasya Yabheema Tanuragasha Uchyate I
Disha: Patnya: Smrutas Tasya Svargas Tasya Soota: Smruta: II
. She is omnipresent, will seem to be very close by, but will be un­
reachable.
(v) Beyond one thing is called as Kashtha; Krantava Tishtateeti
Kashtha.Veda also says he was ten inches long. Svetashvatara
Upanishad (111-14) says; Atyatishtad Dashangulam. We read the
same message in Sreemad Bhagavad Geeta (X-42) also;
Athava Bahunaitena Kim Gnatena Tavarjuna I

589
 TT^Hrmr Sree Lalita Sahasranamam

Vishtabhyahamidam Krutsnamekamshena StitoJagat II

(vi) Kdshfha indicates a kind of tree called Taruharitra.Mairala Tantra
says that is integrated with ShivaShoktis. The colour of the inside of
the skin of this tree is yellow in colour. Its dimension is like an
umbilical cord. Hence it is mentioned as part of Shiva-Shakti. •
(vii) Kashfha indicates a dried tree. That is, She does not change on
account of growth, etc. That may be reason when ascetics follow
ardent silent vow, it is said that they are in Kashfha silent vow.
860 .Akanta - 3WFHT
(i) One who removes sins.
(ii) Aka - sin or sorrow. She destroys them. Hence Akanta.
(iii) 167th name Papanashinee and 743rd name Papararjyadavanala may
be referred.
(iv) In Trishatee also for the 31st name Ena: Koofavinashinee and 112,r
name Hatyadi Papashamanee the meaning is destroyer of sins.
(v) This verse is split as 859th name Kashtha and 860th name Akanta.
Earlier we read the 329th name as Kanta.
861.Kantardhavigraha - cbi*xii^Rn$i
(i) One who has the half body of her consort.
(ii) Ardhanari form is being considered here. It can be taken in two
ways - She has taken half body of Parameshwara or He has taken
half body of Hers. Both are correct according to grammar.
(iii) 23rd verse of Soundaryalaharee may be referred - Tvaya Hatva
Vamai Vapuraparitrutena Manasa\
(iv) 392nd name Shreekanthardhashareerirjee may also be referred.
(v) The end of letter ka is kha. Kha means heaven. Heaven is also a part
of Her body. Chondogya Upanishad (111-12-6) describes - all the
living beings are one fourth of Her only and other three immortal
portions are in the heaven; Padosya Sarva Bhootani
Tripadasyamrutam Diveeti II
(vi) For those who are interested in Samskrit grammar, Sree
Bhaskararaya has given some grammatical notes.
B62.Karyakararjanirmukta - cblJchiiuiR^mi
(i) One who free from cause and effect.
(ii) Kararja (cause) - Moolaprakruti. Karya (effect) - the categories,
mahat, etc., since they originate from Moolaprakruti in an orderly

590
 Sree Lalita Sahasranamam

th
way. This' was already explained in 397 name
Moolaprakruth.Veda says that the Chaitanya (Brahmam) has
neither cause nor effect; Na Tasya Kdryam Kararjam Cha Vidyate II
In Sreemad Bhagavad Geeta (111-22) SreeKrifhrja says - "there is naught
in three worlds that has not been done be me"; Na Me Parthdsti
Kartavyam Trishu Lokeshu Kinchana.
863. Kamakelitarangita -
(i) One who has succession of waves constituting the play of erotic.
(ii) The word Lalita itself indicates erotic. The saying goes; Lalanath
Lalitha. The meaning is to prattle. It can be reminded that earlier in
376th name Shrungararasasampoqrrja, it was mentioned that She is
full of the essence of love.
(iii) Sree Devee's erotic games flow like waves'.
(iv) It can also be construed that Parameshwara's love game
reaches^ree Devee as waves.
864. Kanatkanakatafanka - cbdc^dcbdic^i
(i) One who wears shining gold ear-rings
(ii) In the 22nd name Tatangkayugaleebhootatapanodupamarjdola, it
was mentioned that Sun and Moon are the two ear studs of Sree
Devee.
(iii) An ornament in the ears is very important. In Tamil, Shiva is
described as Thodudaiya Seviyan - one who has studs in his ear.
(iv) It is said that Sree Adi Sankara has installed ear studs to Sree Devei
in most of the important temples.
(v) From the statement (flowing smoothly like water) Katilola Katilola,
it is very clear that the ear studs enhance the beauty of a lady - Two
ladies talk to each other;
First lady: Ka Atilola - who is very beautiful?
Second lady: Katil Iola - one who wears rings in ears.
(vi) 28th verse of Soundaryalaharee says that - even after consuming
the great venom Shiva continued to live, on the other hand, even
after consuming nectar, Devas get destroyed (during dissolution);
Sudhamaptasvadhya...
865. Leela Vigrahadharirjee—d\ di A 6 I ftufl
(i) One who, playfully and without much of effort, takes various
incarnations.

591
 sftcifadl $ree Lalita Sahasranamam

(ii) She assumes different forms just like that by her thought alone.
401st name - Vividhakara and 824th name Bahuroopa may be
referred.
(iii) She is mentioned in the Yogavasistha as - "There was in this royal
family one name Padmaraja, he had a beautiful chaste wife named
Leela". Again this LeelaDevee is mentioned in 966th name
Leelavinodinee.
866. Aja -
(i) One who is unborn.
(ii) The same message is conveyed inl36th name Nitya - She is eternal
and in 174th name Nirbhava - without origin.
(iii) The Svetashvatara Upanishad (IV-5) - "The one, unborn; was not
born, will not be born"; Ajamekam Lohita Shukla Krushnam Bahvee:
Prajd'. Srujamanam Saroopa: I Ajo Hyoko Jushamdnonushete
Jahatyenam Bhuktabho Gamajonya-. II
In another Sruti we read as - unborn and will not be born again; Najato
Najanishyate.
In Devee Upanishad also (26thr/g) we read as;
Yasya Anto Na Vidyate Tasmaduchyatenanta\
Yasyd Jananam Nopalabyate TasmatuchyatojaW
The Mahabharata also the same meaning is conveyed: "I was not, am
not, and will not be born at any time, I am the Kshetrajna of all beings,
and hence I am called as Aja";
Na Hi Jato na Jayeham Najanishye Kadachana I
Kshetragna: San/abhootanam Tasmadahamaja: Smruta: II
Sreemad Bhagavad Geeta (11-27) says, "Death is certain of that which is
born; birth is certain of that which is dead. You should not therefore
lament over the inevitable;
Jatasya Hi Druvo Mrutyu: Druvam Janma Mrutasya Cha I
Tasmadapariharyerthe Na Tvam Shochitumarhasi II
When there is no birth, there is no death also. This is being mentioned
in the next name.
867. Kshayavinirmukta -
(i) One who frees from decay (death).
(ii) One who does not have birth itself; hence there is no growth, decay
or death.
(iii) Kshaya also means house. The devotees of Sree Devee, need not go

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 sfteifrldi Sree Lalita Sahasrandmam

leaving their house to forest in search of salvation or doing

penance. While living as householder (enjoying the household
activities), by the blessings of Sree Devee can reach the salvation. It
is said that, the devotees of Sree Devee have both the Bhoga
(enjoyment) and Moksha (salvation) together in their hands;
Yatrasti Bhogo Na Cha Tatra Moksha: Yatrasti Moksho Na Cha Tatra Bhoga: I
Sreesundoree Sadhaka Pugavanam Bhogashcha Mokshashcha Karastha Eva II
The results part of this Sahosranama itself we read as;
Nanena Sadrusham Stotram bhogamokshapradam Mune I
Keertaneeyamidam Tasmad bhoga Moksharthipir Narai: II
BBB.Mugdha
(i) One who is beautiful.
(ii) According to Vishva dictionary this word indicates beauty and
ignorance. In this context only the meaning beautiful is apt. As
discussed in the 48th name Mahalavaqyoshevadhi: - She is the
treasure of beauty. She is Mahatripurasundaree (234th name) and
She is Shobhond (462nd name).
(iii) Some schools prefix 'A' - making the name Amugdha. In that case it
has to be construed as, not ignorant, i.e., her devotees are not
ignorant and they are full of knowledge.
BBB.Kshipraprasadinee
(i) One who blesses early.
(ii) The Sauro Purarja says, "Oh Dvijas (brahmins), by worshipping other
deities salvation is gradually, but by worshipping the Umapathi one
is freed in the same birth". This evidence is considered since Shiva
and Sree Devee are one and the same this will apply to Sree Devee
also;
Kramena Lobhyatenyesham Muktirdradhanaddvija: I
Aradhanadumeshasya Tasmin Janmaqi Muchyate II
This refers to those who practise excessive devotion. Regarding others,
the ShivaPuraqa says, "Though he has only little faith that mortal will
not surely undergo the pain of the womb after the third birth";
Alpabhavepi Yo Martya: Sopi Janmatrayatparam I
Na Yoniyantrapeedayai Bhavishyati Na Samshaya: II
Confirming this, the Tantraraja says, "The prayers, oblations, worship,
etc., performed without regularity make one fit (for salvation) in the
next birth";

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 Sree Lalita Sahasranamam

Anyathasamprdayena Japahomarchanadikam I
Krutam Janmantare Samyak Sampratayaya Kalpate II
383rd name Sadya: Prasadinee may be referred.
37Q Antarmukhasamaradhya -
(i) One who is well adored by those who are inward looking.
(ii) She is worshipped in a grand way, by those who have diverted their
mind from other activities and have inward looking power.
(iii) She is Hrudayastha (595thname )and Daharakasharoopirjee (609th
name).
(iv) In Sreemad Bhagavad Geeta (IV chapter) SreeKri^hrja clearly advises
the inward looking powers.
(v) We see in the practices of Navavarrja Pooja also inward looking
worship is very great (para);
Paramamrutavarshenna Plavayantam Characharam I
Sanchintya Paramadvaidabhavanamrutasevaya II
Modamano Vismrutanyavikalpavibhavabhrama: I
Chidambudhimahabhangachchinna Sankocha Sankata: I
Samullasan Mahanathalokanontarmukhayana: II
Mantramayya ManovruttyaParamadvaitameehate I
Saparya Sarvabhaveshu Sa Para Parikeertita II
(vi) Pavanopanishad also advises that the body itself has to be imagined
as Sreechakra. Sree Bhaskararaya himself has written the usage
method for this. 113rd name Bhavanagamya may be referred.
371. Bahirmukhasudurlabha -
(i) One who is rare for those whose mental gaze goes on outward
things.
(ii) In the previous names it was mentioned that She is worshipped by
inward looking people. The real meaning is that She gets satisfied
with that She blesses them. On the other hand, those who have
wavering mind, it is very difficult to reach Her(5u - Durlabha) - says
this name. Only following this, Sree Adi Sankara says in 95th verse of
Soundaryalaharee as; Tarana Karananamasulabhd - She is not
reachable by those who have uncontrolled mind.
(iii) Earlier in 188th name said Durlabha(dtfficu\t to reach) and this name
says Sudurlabha (very difficult to reach).
372. Trayee

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 tHS’U’iiHH $ree Lalita Sahasranamam

(i) One who is in the embodiment of three Vedas - Rig, Yajus andSama.
(ii) Including the Atharvaga, Vedasare four in number. However,
Atharvana Veda is not very popular; it has become a practice to
address these three Vedas as triple revelation. She is mother of
Vedas. 338th name Vedajananee may be referred. Hence it is apt to
call Her as Trayee.
. (iii) In some schools, based on the commentary for Sharadha Tilak, it is
felt that this name indicates the three kandas (sections) of the four
Vedas - karma (action), upasana (devotional practice) and gnana
(knowledge).
(iv) The verses of Rig, Yajus andSamaVedas (Agnimeele, Ishetva, Agna
Ayahi) begins with the syllables A, E and A. According to Samskrit
grammar, if these letters are merged we get the letter /. This is the
Vagbhava beeja without bindu. According to tantras it is called as
Trayee. (It can be noted that if the first syllable of Atharvana Veda is
also added we get the bindu also.) Devee Bhagavatam (III chapter)
describes in detail the story of Sudarsan, who got the blessings of
iree Devee, by worshipping the Vagbhava beeja without the bindu.
She is in the form of that Vagbhava beeja.
(v) This has been clearly explained in the Shakti Mahimna Stotra by
iree Durvasa (according to the commentary of free Nityananda
Natha). This explanation of Sree Chidananda Natha is based on this
book only.
873. Trivarganilaya
(i) One who is abode of the three objects of desire.
(ii) According to dictionary Trivarga: means three types of desire -
(righteousness, desired objects and bliss). She is there in all these
desires. SinceShe is the fourth desire viz., salvation also, this name
mentions that She is in these three. 760th name Trivargadhatree
may be referred.
874. Tristha - f^IT
(i) One who resides in all the trinities.
(ii) This can be split in various methods;
a. She is in all the times - past, present and future.
b. She is in three syllables of Prarjava -AUM (Om).
c. She is in all the three worlds. The Markandeya Purarja says,
"There are three worlds, three Vedas, three vidyas, three fires,

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 Sree Lalita Sahasranamam

three lights, three objects of desire, namely virtue, etc., three

qualities, three sounds, three sins, three conditions of life, three
times, three states of consciousness, three pitrus, day, night and
twilight, three Matras the three Guijas, the three phases of
time, and the three letters in Trivarga;
Trayee Lokas Trayodevas TraiVidydm Pavakatrayam I
Treerjei Jyoteemshi Vargashcha Trayo Dharmddayas Tatha II
Trayo Gurjas Traya: Shabdas Trayo Doshas Todashrayma I
Traya: Kalas Tathavastha: Pitarohar Nishadaya: I
Matratrayam Cha Te Roopam Tristhe DeveeSaraswatee II
875. Tripuramalinee
(i) One who is in the form of Tripuramalinee.
(ii) The sixth hall of Sree Chakra is called Sarva Rakshakara Chakra
(Antardasara Chakra). In that chakraShe is Tripuramalinee Devee,
head of Nikarpa Yoginee Devees.
876. Niramaya
(i) One who is without any disease.
(ii) Sickness affects both body and mind. She is without any disease.
Since She is the medicine for all the diseases, how can any disease
affectHer? 551st name Sarvavyadhiprashamanee may be referred.
877. Niralamba -
(i) One who is without any support.
(ii) Everything in the universe depends on Her. She is unsupported, as
She supports everything.
(iii) In Saptashatee also in the 10th chapter describing the battle with
Sumba we read as; She fought with Sumba staying in the air without
any support;
Utpatya Cha Pragruhyochchair Deveem Gagarjamasthita: I
Tatrapi Sa Niradhara Yuyudhe Tena Charjtfika II
878.Svatmardma - Wichkihi
(i) One who is rejoicing in herself.
(ii) She rejoices in Her own Self. She splits herself into two and those
two play with each other. The Brahadaragya Upanishad (1-4-3) says,
"Brahmam was not happy; therefore the lonely one is never happy.
He desired a second, and he became thus; Sa Vai Na Reme
Tasmadekdkee Na Ramate Sadviteeyamachchat Sa Hyetavanasa

596
 free Lalita Sahasranamam

Yada Streepumamsou Samparishvaktou Sa Imame Vatmanam

Dvedha Patayattata: Patishcha Patneechabhavatam...
(iii) It is said that during the time of creation, the universe originates in
the minds of Sree Devee and again during the time destruction it
submerges in her mind itself. This universe is like a grove or orchard.
Since the universe is in Her mind, it has to be construed that Her
mind is like an orchard. The Vayu Purarja says, "She, one Lord
through the energy of dominion, becomes many. Having become
many She again becomes one";
Ekastu Prabhushaktya Vai Bahudha Bhavateeshvara: I
Bhootva Yasmachcha Bahudha Bhavatyeka: PunastuSa: II
(iv) She plays in her Svatman, herself alone, Arama (artificial garden),
i.e. the various worlds are nothing by herself. That is, Sheherself is
the universe and Brahmam as well. The Markarjdeya Puraqa says,
"Thou art the supreme and eternal Devee in whom all are
established. Brahmam is supreme and imperishable and the
universe is perishable. Just as the fire is in the fire stick and atoms in
the earth, so remain Brahmam and the whole universe in thee";
Tvamaksharam Param Devee Yachcha Sarvam Pratishtitam I
Tatha Tvati Sthitam Brahma Jagachchedamasheshata: II
&79Sudhasruti:
(i) One who is like a stream of nectar.
(ii) She is the ambrosial-stream, or flow of bliss, that results from
meditation on Sree Devee in sahasrara. She is the continuous flow
of the experience of divine bliss in devoted spiritual practice. The
nectar which is in the moon of the pericarp of the Sahasrara lotus
flower through the Kundalini. The circles of the Dakini and other
deities are watered by this stream whence the Kundalini becomes
the energy of action.
(iii) In this regard 106th name Sudhasarabhivarshinee may be referred.
Sree Adi Sankara, in his Soundaryalaharee - verses 9 and 10 conveys
the same message; Maheem Mooladhare, Sudhadharasarai:.
(iv) The VayuPurarja says, "The Devas become fat by drinking the fifteen
streams of nectar which flow from the moon in the dark fortnight of
the lunar month. Shakta Tantras also communicate the same
meanings. All these are due to the ShambhaveeMaya";
Dashbhi: Panchabhishchaiva Sudhamruta Parisravai: I

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 Sree Lalita Sahasranamam

Krushnapakshe Sata Peetva Jayante Peevara: Sura: II

(v) Sudhasruti according to the JnanarnavaTantra (19th chapter, verses
29.5 to 31 - this will rescue from poisonous fever) means a kind of
meditation on Sree Devee causing flow of nectar and removing the
position, when one is aspiring to attain the ShaktiBeeja;
Sravatpeeyooshadharabhir Varshanteem Vishaharirjeem II
Hemaprabha Bhasamanam Vidyunikarasuprabham II
Spurat ChaqdrakalaPoorrjakalasham Varadabharou II
Gnanamudram Chadadhateem Sdkshadamruta Roopineem
Dhyayanvisham Haren mantree nanakaravyavasthitam II
Thus removing the venom has been mentioned in 20th verse of
Soundaryalaharee also;
Kirantee Mangebhya: Kirana Nikurumbamrutarasam
Hadi Tvamadhatte Himakarashila Moortimiva Ya: I
Sa Sarpanam Darppam Shamayati Shakuntadhipa Iva
Jvaraplushtan Drushya Sukayati Sudhddhdrasiraya II
B3Q.Samsara Panka Nirmagna Samuddhararja Parj^ita-

(i) One who is skilled in bringing out those sunk in the mire of the
transmigratory life.
(ii) If She herself is suhk in the quagmire, then how can She save others
who are sunk in it? She has no connection with the cycle of births
and deaths. Hence She can rescue others drowning in the quagmire
of the cycle of births and deaths called Somsara. She is well skilled
in this.
(iii) In the same way the Koorma Purdrja also says, "Those who once
remember Sree Devee invoking Herprotection do not fall into the
endless ocean of Samsara, which'is difficult to be crossed";
Ye Managapi Sharvaneem Smaranti Sharanardina: I
Dustarapara Samsarasagare Na Patanti Te II
881. Yajnapriya
(i) One who is fond of sacrifices.
(ii) That is She is fond of sacrifice, such as of penance, etc. Sacrifice
here may be taken as the sacrificial offering of the devotees. Upon
concentrating on the meanings of the mantras, the Navavarqo
Pooja itself is a sacrifice. This has been explained by SreeSidananda

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 Sree Lalita Sahasronamam

Natha in his book called Saparya Pattati Vasana. It can bi

considered that She is interested in the Navavarga Pooja.
(iii) Veda says that SreeVi^hgu himself is yagna (sacrifice); Yagnoo Vai
Vi$hgu. Hence it can also be taken as that She is interested in Vi$hgu
or Vi$hgu is interested in Her. This is apt since She is part of Vi$hgu
as per the below names;
267 - Govindaroopigee, 280 - Padmanabhasahodaree,
298 - Narayagee, 892 -Vai$hgaveear\d 893 - Vifhguroopigee.
Saptashatee (11th chapter) also says; Tvam Vaifhgavee
. Shaktirananda Veerva.
382.Yajnakartree
(i) One who is the consort of doer of sacrifices.
(ii) One who has desired and initiated to do a sacrifice is called a
yajamanar (master). He is said to be of the form of Paramashiva.
His consort is called Deekshd and their son is called Santanan. She is
in that Deekshd form.
Linga Puraga says;
Yajamanatmako Devo Mahadevo Budhai: Prabhu: I
Ugra Ityuchyate Sadbhireeshanashcheti Chaparai: II
Ugrahvayasya Devasya Yajamanatmana: Prabho: I
Deekshd Patnee Budhairukta Santanakhyastadatmaja: II
In Vayu Puraga;
Ugra Tanu: Samptamee Yd Deekshitair Brahmagai: Saha I
Deekshd Patnee Smruta Tasya Santana: Putra Uchyate II
(iii) In one of the books, it has been mentioned that She is of the form
of the teacher who conducts the sacrifice.
883. Yajamanasvaroopigee
(i) One who is in sacrifice.
(ii) The last form of the eight forms of Parameshwara is called
Yajamana Moorti. This form itself, in some schools, is called as soul.
Linga Puraga says;
Panchabhootani Chandrarkavatmeti Munipungava: I
Moortirashtou Shivasyahoor Devadevasya Dheemata: II
Atma Tasyashtamee Moortir Yajamanahvayd Para II
This name says both the names master (yajamdna) and the self-soul
(5va atma) and says that Sree Devee is in both the forms. This name
reiterates that Sree Devee and Parameshwara are one and the same.

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 Sree Lalita Sahasranamam

(iii) Earlier said name 662ndAshtamoortti: may be referred.

(iv) During any worship, the worshipper has to imagine a lot of forms on
his own - self, his teacher, mantra, the presiding deity and yantra. It
can be taken that those who do Navavarrja Pooja is also iree Devee,
since it is also treated as a sacrifice.
(v) It can be noted that Sree Devee has been mentioned as
Yajnyaroopa, Yajnayapriya and Yajnakartree (769, 881 and 882).
(vi) The names in Vi$hrjuSahasranama are also worth comparing; 445-
Yagna: - in the form of all sacrifices and 973 - Yajva - in the form of
one who does the sacrifice.
BBA.Dharmadhara -
(i) One who is as a support for Dharma (righteousness).
(ii) Righteousness can be defined as the mode of life laid down in each
country, by the tradition of the wise, and not contrary to the Vedas.
(iii) The Taitireeya Upanishad (1-11-3,4) says;
Atha Yadi Te karmavichikitsa Vd Vrutta Vichikitsd Vasyat I
Ye Tatra Brahmana: Sammarshina: I YuktaAyukta: I
Alooksha Dharmokama: Syu: I Yatha Te Tatra Varteran I
Tatha Tatra Vartetha: I Atha Bhyakhyateshu Ye Tatra I
Brahmarja: Sammarshina:\Yukta Ayukta: I
Alooksha Dharmakama-. Syu: I Yatha Te Tatra Varteran I
Tata Tatra Vartetha: II
(iv) The Samvarta Smruti also says, "In each country that rule of
conduct, which is handed over by tradition and is not contrary to
the Vedas is distinguished as righteousness":
Yasmin Deshe Ya Achara: Paramparyakramagata: I
Amnayaira Viruddhashcha Sa Dharma: Porikeertita: II
(v) Those righteousness, A - in all directions or in all countries, Dhdra-
flowing stream. Hence She can be called as in the form of
omnipresent righteousness.
(vi) Righteousness is her support. Because the Mahanarayarjo
Upanishad(XX\\- 1) says - "Everything is established in dhatma" or
by whom dharma is supported, i.e., dharma becomes the support of
all things by Her; Dharme Sarvam Pratishtitam.
(vii) She makes the righteousness to be the support for everything.
BBS.Dhanadhyaksha -
(i) One who is the head of wealth.

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 Sree Lolita Sahasranamam

. (ii). Kubera is said to be the presiding deity of wealth. He is one of the

famous worshippers of Sree Devee. The scripturessay that there is
no distinction between the worshipper and the worshipped deity. In
that fashion Sree Devee is in the Kubera. Hence She is the head of
wealth.
ZBG.Dhanadhanya Vivardhinee -
(i) One who is increasing the wealth and grain.
887.Viprapriya - Rufifar
(i) One who is fond of those who know Vedas and Sastras.
(ii) The Brahma Vaivarta Puraga says - "A Brahmin should be known by
his birth. He is called Dvija, (twice born) on account of his
purification ceremonies. He becomes a vipra by knowledge. One
who possesses all these is called srotriya";
JanmandBrahmarjo Gneya: Samskarair Dvija Uchyate I
Vidyaya Yati Vipratvam Taribhi: Shrotriya Uchyate II
Lord Sree Kri$hrja says, "whether he has attained the Vidya or not, all
the Brahmins are my body only". In that case is there any doubt to have
more affection of god, for those who have become a Vipra.
(iii) Sree Adi Sankara in his commentary of Vi^hrjuSahasrandmam for
the 670th name - Brahmarja Priya: mentions;
a. He is fond of Brahmins - those who have the knowledge of
Brahmam.
b. He is liked by Brahmins.
(iv) The author quotes the Lord Sree Kri$hrja's sayings as above;
Gnandam Shapantam Parusham Vadantam
Yo Brahmarjam Na Pranamedyatharham I
Sa Papakrud Brahma Davagni Dagdho
Vadhyashcha Dandyashcha Na Chasmateeya'.
(v) Again the statement from Mahabharata is quoted;
Yam Devam devakee Devee Vasudevadajeejanat I
Bhoulamasya Brahmarjo Guptyai Deeptamagnimivarani: II
WB.Vipraroopa - Rm^mi
(i) One who is of the form of the vipras (the learned).
(ii) This is evidenced by the saying the Lord Sree Kri$hqaquoted in the
previous name.
(iii) That is the reason Veda says that - all Devas are with the Brahmins

601
 $ree Lalita Sahasranamam

who know Veda; Yavateervai Devatasta: Sarva Vedavidi Brahmarje

Vasanti.
(iv) Parasara Smruti also says that - Brahmins are mobile holy waters;
The dirty people get purified by the water in the form of their
speech; Yesham Vaktodakenaiva Sheeddhyanti Malina Jana; II
(v) She makes the vipras more nourished. I.e. by the repetition of
mantras (of Sree Devee) and homo (oblation), etc.. Brahmins are
nourished. The Apastamba Smruti says "By disgrace their penance is
increased, by adulation their penance is destroyed. If the Brahmin is
adored and worshipped he becomes exhausted like a cow after
milking. Just as the cow is nourished during the day by tender grass,
so the Brahmin is nourished by repetition of the mantras and by
homo";
Apamanattapo Vruddhi: Sanmandttapasa: Kshaya: I
Archita: Poojito Vipro Dugdha Gouriva Seedati II
Apyayate Yathahassoo Trunairamruta Sambhavai: I
Evam Japaishcha Homashcha Punarapydyate Dvija: II
889.Vishvabhramarjakarirjee -
(i) One who is causing the revolution of the earth.
(ii) Vishva - all the Brahmic eggs, Bhramana their creation,
preservation,and destruction. The Svesvatara Upanishad (VI-1) says,
"Some wise call it nature, some confused call it time, that by which
the wheel of Brahmam is revolving, is the glory of the Lord";
Svabhavameke Kavayo Vadanti Kalam Tathanye Parimuhyamana: I
Devasyaisha Mahima Tu Lake Yenedam Bhramyate BrahmachakramW
Sreemad Bhagavad Geeta (XVIII-61) also says, "All beings which are
fixed on the wheel of the universe which he causes to revolve by his
illusion"; Bhramayam Sarva Bhootani Yantraroodhani Mayaya II
(iii) Vishvam means Vifhrju, for the word Vishva is explained thus when
it occurs in the Vi$hrjuSahasranamam (1st name) "causing confusion
to him". This story occurs in the Kalika Purarja - "Vi§hrju once
travelling through the sky, mounted on his vehicle Garuda (the bird
Eagle), passed by the Devee named Kamakya, residing in the
Nilachala mountain in the Kamaroopa country, without saluting her;
then by the force of her anger he fell into the ocean and there he
remained confused; after a long time Lakshmee (his consort) began
to look for him, and hearing of this event from Narada, she

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 Sree Lalita Sahasranamam

appeased Sree Devee, by penance and freed Vifhiju from his

confusion. Afterwards he worshipped Sree Devee and reached
Vaikurjta.
890. Vishvagrasa -
(i) One who is the consumer of the universe.
(ii) She swallows all the fixed and moving objects - animate or
inanimate.
(iii) The Kafopanishad (11-25) says, "The Brahmins and Kshatriyas are
both His food, death is His condiment, who is able to know where
he is".
Yasya Brahma Cha Kshatram Cho Bhe Bhavata Odanatl
Mrutyur Yosyopasechanam Ka Ittha Veda Yatra Sa: II
(iv) The BrahmaSutra( 1-2-9) also refelects this - the eater (is the highest
Self) since what is moveable and what is immovable is mentioned as
his food; Attacharacharagrahanat II.
(v) 752nd name Mahagrasa may be referred.
BBl.Vidrumabha -
(i) One who has the luster of coral.
(ii)She is red in colour like coral.
Vid - knowledge, druma- tree. I.e. She is like a tree of knowledge.
(iii)
(iv)A tree originates from another tree. A teacher provides knowledge
through his teachings to various disciples. Hence the knowledge is
compared to a tree.
892. Vaishqavee - <3^i41
I (i) One who is the power of Vi^hrju.
893. Vi$hr)uroopir)ee - fc|cuj<c\faufl
(i) One who is in the form of Vifhrju.
(ii) She depends on Vifhrju. The DeveePuraga says, "She is sung as
Vaifhgavee because She bears the conch, disc and club, the mother
of Vi$hgu, and the destroyer of foes";
Shankha Chakra Kada Dhatte Vi$hgumata Tathariha I
Vi$hguroopathaDeveeVai$hgavee Tena Geeyate II
(iii) Four meanings are provided here. By the word Ariha, it is said like
Vi^hgu, She destroys the demons. The other two are self-clear. For
the last one Vifhguroopa let us consider the following;
a. In the BrahmandaPuraga, in the Lalitopakhyana, Sree Devee

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 Sree Lalita Sahasranamam

says - my male form bewildering the milk-maids;

Mamaiva pourusham Roopam Gopika Janamohanam II
In the same place V7'$h/jusays to Veerobhadra, "The ancient Shakti of the
Lord is divided into four forms, that Shakti becomes Bhavani in its
ordinary form, in battle she takes the form of Durga; in anger that of
Kalee; and she is also my female form";
AdyaShaktir Maheshosya Chaturdha Bhinna Vigraha I
Bhoge Bhovaneeroopa Sa Durgaroopa Cha Samgare II
Kope Cha Kalikaroopa Pumroopacha Madatmika II
In the same meaning;
Kaddchil Laliteshanee Pumroopa Krishna Vigraha
EkaivaShakti'. Parameshvarosya BhinnaChaturdha
Viniyoga Kale Bhoge Bhovanee Purushetu
Vi^hrju: Kope Kalee Samare Cha Durga
949th name Pajnchabhooteshee may also be referred.
b. In the KoormaPurarja when Himavan praises Sree Devee says, "I
salute thy form called Ndrayarja, Oh Lalita, which has a
thousand heads, which is of infinite energy, having a thousand
arms, the ancient person, reclining on the waters";
Sahasra MoordhanamanandaShaktim Sahasrabdhoom Purusham Puraqam I
Shayanamabdhou Lalite Tavaiva Ndrayarjakhyam Pranatosmiroopam II
c. In the Koorma Purarja itself, when Shiva showed his universal
form to Mankanaka, the latter said - "What is the terrible form
of thy, facing every side; who is she shining by your side?" Thus
questioned, Shiva, after explaining the glory of his own nature,
says, "She is my supreme Maya (illusion) and Prakruti (nature)
of triple qualities. She is said by sages to be the ancient womb
of the universe. He bewilders the universe by the illusion, he is
the knower of the universe, Ndrayarja, supreme, unmanifested,
in the form of illusion - thus says the Vedas";
Mama Saparama Maya prakrutis Trigurjatmika I
Prochyate Munibhi: Shaktir Jagadyoni: Sanatanee W
Sa Eva Mayaya Vishvam Vyamohayati Vishvavit I
Ndrayarja: Parovyakto Mayaroopa Iti Sruti: II
d. In the Sanatkumara Samhita, describing to king Prabhakara, the
devotion to Vifhrju, and describing to his wife Padminee, the
devotion to Parvati, it is said - "Janardana is thus in the form of

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Devee as well as in his own form, for the husband and wife
being one production, the only one is worshipped as two";
Evam Devyatmana Svena Roopena Cha Janardana: I
Dampatyoreka Gayatvadeka Eva Dvidharchita: II
e. The Bruhat Parasara Smruti also says, "He who with delighted
mind worships Durga, Katyayanee and Vagdevata obtains the
world of Vi$hgu”;
Durgam Katyayaneem Chaiva Yajan Vagdevatamapi I
Chetasa Suprasannene Vi$hgulokamavapnuyat II
f. In the Padma Puraga also "One who bathes the image of
Chagpika with the juice of the sugarcane and places her on a
golden vehicle, enjoys the presence of Vi$hgu after death";
Chagdikam Snapayedyastu Ikshavena Rasena Cha I
Souparigena Cha Yanena Vi§hguna Saha Modate II
g- The Aditya and ShivaPuragas say - "she who dwells by his side is
the young Parvati and Hari also is a part of him";
Ya Tasya Parshvaga Bala Sa Parvatyamshajo Hari: II
h. The Vamana Puraga also says, "One who on the full moon day
of the month Magha worships^ree Devee according to rule, he
obtains the benefits of the Ashvamedha sacrifices and after
death he shines in the world of Vi$hgu“;
Pourgamasyam Tu Yo Maghe Poojayedvidhivachchivam I
Sooshvamedhamavapnoti Vi$hguloke Maheeyate II
i. In Tamil, Thirumazhisai Alwar (65th verse) says; Mataya
Malavanai... Madhavanai.

894.Ayon/‘: -
(i) One who has not originated from anything.
(ii) She is the original cause of everything, original place, supreme
being, etc.
(iii) Yoni means abode, because Sruti says, "I prepared a place of abode
for thee, Oh Indra”; Yonishta Indras Nishate Akari.Ayoni means
having no abode, i.e. omnipresent.
(iv) Asya - this Vi$hgu's, Von/- mother. That is She is mother of Vi$hgu.
WS.Yoninilaya -
(i) One who houses the origination and merging place of the universe.
(ii) The universe originates from $ree Devee. Hence She is the ypni

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 sfh’ifcicii Sree Lalita Sahasranamam

(mother) of it. During dissolution it merges with Her- i.e. Nilaya.

That is She is both Yoni and Nilaya and hence Yoninilaya.
(iii) Yoni indicates nature also. As an evidence for this,
Murjdakopanishad (111-1-3) may be referred; KartaramEshwam
Purusham Brahmoyonim. Again Brahma Sutra (1-4-27) says;
Yonishcha Hi Geeyate.
(iv) Shvetashvatara Upanishad (IV-11) says Yoni as illusion; Yo Yonim
Yonimadhitishtatyeka:
(v) It can also be construed as - the merging place for Brahma and
others, who are the cause of this universe, is Sree Devee only.
(vi) Sree Devee, in the form of Bindu, having the centre of free Chakra
as Her abode, is indicated here. Sree Bhaskararaya quotes some
AtharvapaVedastatements as evidence here;
Ashfachakra Navadvara Devanam Poorayodhya I
Tasyam Hiranmaya: Kosha: Svargopi Jyotisha Vruta: II
Tasmin Hiranmaye Koshe Tryakshare Tripratishtite I
Tasmin Yadyakshamatmanvattadvai Brahmavido Vitu: II
(vii) ln Arupa Prashnai alsothe same meaning is conveyed; Ima Nukam
Bhuvana Seeshwatema.
(viii) Soundaryalaharee (verse 11); Chaturbhi: Sreekanfai: the
commentary of Lakshmeedhara can be seen.
39B.Koofastha -
(i) One who is the location of ignorance.
(ii) Koota means - cheating, hidden, lie, etc. The true bliss form of the
soul, is hidden by ignorance, and made to whirl in the cycle of births
and deaths. She only is the head of this ignorance and deludes the
souls. Saptashatee (5th chapter) says;
YaDevee Sarvabhooteshu Brantiroopena Samsthita I
Namstasyai Namstasyai Namstasyai Namonama: II
In Sreemad Bhagavad Geeta (Xll-3) also says; Koofasthamachalam
Dhruvam.
(iii) It means that She is the abode of the above said ignorance.
(iv) In addition, Koota also means - peak of a hill, a smith's large
hammer, etc.
a. She is idle like a peak of a hill, without any work and immobile.
b. The lathe of an iron smith is called as koota. To change the
shape of anything, it will be beaten with a huge hammer after

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 sftciPldi tistjiiiHH Sree Lalita Sahasranamam

heating it with high temperature. But the shape of the lathe

does not change. In the same fashion She is without any
change.
(v) She is in the halls (koot'as) like Vagbhava, etc.
(vi) Koofa also indicates the entrance of a city. Taking it to indicate the
triangle of a Sree Chakra, it can be considered that She resides
there.
(vii) Kbota means society, meeting, etc. The entire society of this
universe is with Sree Devee and hence this name.
397.Kularoopirjee -
(i) One who is in the form of Kula.
(ii) Kula means Mooladhara, the path of the sect called Kualas, external
worship, race or conduct. She who assumes all these forms. These
names may also be referred; 90 to 96, 439 to 441 -
Kulamrutaikarasika, Kulasanketapalinee, Kulangana, Kulantastha,
Koulinee, Kulayoginee, Akula, Kuleshvaree, Kulakuqdalaya, and
Koulamarga Tatparasevita.
393.Veeragoshtheepriya -
(i) One who is fond of the society of worshippers (veeras). In 836th
name Veeramata the meaning of Veera was given in various ways.
She is fond of the assembly (or conversations) of such Veeras.

399.Veera -4hr
(i) One who is valourous.
(ii) As mentioned earlier, She herself is a warrior in battles, has valour
and has killed lots of demons.
(iii) A veera is a lady living with her husband and sons.
(iv) Sree Adi Sankara in his commentary of VifhguSahasranamam for
the 658th name - Veera: mentions; to go, to spread, to create, to
enlighten, to throw, to eat, etc. The meaning of the verb Vee is a
person who does all these actions.
Sree Adi Sankara says that the 643rd name is to be read as Soora and the
401st name as Vikramasali.
90Q.Naishkarmya -
(i) One who does not have any relationship with actions.
(ii) The real meaning of this name is, though it seems that She does the

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actions of creation, protection and destruction, in reality She ■$

unrelated to all these actions. The results of doing or not doing anv
actions do not affect Her. She is in the pure knowledge form
unrelated to any of the actions. There is no action in knowledge.
The knowledgeable person, even if he does some actions it will not
affect him.
(iii) The KaivalyaUpanishad (1-22 or according to some books 11-3) says,
"I am neither sinful nor righteous"; Na Purjya Pape Mama.
(iv) In Sreemad Bhagavd Geeta (V-10) also it is said as, "He is free from
the taint of action"; Lipyate Na Sa Papena.
(v) The Patanjali Yoga Sutra (1-24), "Eshvara is a person untainted by
pain, action, the result of action and mental impression"; Klesho
Karma VipakashayairoPardmrushta: PurushaVishesha: Eshwara:.

Thus ends the tenth Kato called Bhodinee.

**♦

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 UgUHIWT $ree Lolita Sahasranamam

Section 11: Dharinee Kala

901.Nadaroopirjee-
(i) One who is the primal mystic sound.
(ii) While pronouncing the words Om, Hreem, etc., the last syllable m
sounds in an elongated way. After plucking the strings of Veena, or
after ringing the bells in temples, if we allow the sound to subside
on its own, it subdues mildly in a reverse telescopic way. The
pronunciation of the sound m also should subdue in the same way.
This sound is the head portion of the pranava. This is called natha.
(iii) The sound/ vibration, created without hitting of heart with the
Anahata chakra is called Anahata. This can be identified only by the
inward looking yogis. Those who identify this gets high glee, with
goosebumps and tears 0/ delight. They are the lucky ones, says
Ambastava (19th verse);
Ananda Lakshgamahahata Namini Deshe
Nddatmana Parinatam Tava Roopameeshe
Pratyanmukhena Manasa Paricheeyamanam
Shasanti Netrasalilai: Pulakaishcha Dhanya: II
(iv) The m sound is enjoyed with little by little reduction in the nine
places from AgndChakra till Brahmarantram. The third in those nine
places is called Natha. From there iree Devee moves upwards. This
has been mentioned in Svachchanta Tantra.
Rodhinyakhyam Yaduktam Te Nathas Tasyordhva Samsthita:
Padma Kinjalka Sankasha: Sooryakofi Samaprabha:
Thus describing, it advises to meditate upon Sree Devee in that place;
Tasyosangatamoordhvagamineem Paramam Shivam Dhyayet II
(v) 299th name Natharoopa and 836 - Veeramata may be referred.
BQl.Vijnanakalana - h
(i) One who is the realisation of supreme absolute.
(ii) That is, She arranges the perception of Brahmam. 643rd name
Gnada and 727th name Shivagnanapradayinee may be referred.
(iii) According to the Koorma Purarja, "Vijnana means retaining in the
mind the fourteen vidyds with their meanings"; Chaturdashanam
Vidyanam Dhdranam Hi Yatharthata: I Vignanamiti Tadvidyat II
(iv) She gives this.

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9Q3.Kalya - 4>^i
(i) One who is skilful in arts.
(ii) The Vishva dictionary says, "Ka/yameans creation, dawn, one
without disease, a skilful man, auspicious speech, liquor".
Accordingly it can be considered that She has the concerned
qualities and takes the relevant forms. That dictionary says;
Kalyam Sarge Prabhate Cha Kalyo Neerogadakshayo: I
Kalya Kalyanvachee Sydt Kadambaryamapi Smruta II
BCM.Vidagdha-
(i) One who is adept and skillful.
(ii) The skill is not only ability, but also understanding or anticipating
others' mind and behaving according to it.
9Q5.Baindavasana - <3
(i) One who is seated on Bindu.
(ii) The bindu, called as SarvanandamayaChakra, in the centre of the
triangle in the middle of the Sree Chakra. This is called Baindava
place. She resides there.
(iii) The Baindava resembles the round spot above the eye-brows.
Earlier in these names the places from Agndchakra till
Brahmarandandram was explained - 299 - Ndtharoopa, 836 -
Veeramataand 901 - Natharoopigee. The Svacchagdo Tantra says,
above the Hakini circle there is a disc called Bindu; Hakinee
Magdoladoordhvam Bindu Roopam Tu Vartulam.
There, after describing the lotus and Shiva, there is the energy
Manonmagi, which is above the Shanti, on the left side, etc.”;
Vamabage Samaseena shantryateeta Manonmanee II
(iv) 853rd name Shantyateetakalatmika may also be referred.
(v) In addition Bindu indicates the below seats and She dwells in all
these.
a. Sudha Sindu
b. The moon's disc in the karnika of Sahasrara Kamala.
c. The lap of Kameshwara.
(vi) She has the collection of bindus, as her seat or form. She is the
support for all those indicate by these words. The Jndnarnava says,
"Oh fair one, I will explain to you the collection of bindus which are
in the form of beeja, know. Oh! Parvati, ha with bindu as Brahmo,

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sawith bindu and sarga as Hari and myself, Oh Queen of Devas, the
relation between Hari and Hara is that of inseparable association".
After describing Vama etc., Iccha, etc., awakened state, etc., all
those are in the form of bindus, thus it is concluded by explaining,
"thussince^ree Devee is conjoined to the three bindus,Her name is
Tripura".
The verses start with;
Bindu Vyooham Pravakshyomi Beejaroopam Varanane I
Hakaram Binduroopena Brahmanam Viddhi Parvati II
Sakaram Bindu Sargabhyam Harishchaham Sureshvari I
Avinabhava Sambandhou Loke Hariharou II
And ending with;
Evam Bindu trayai Yokat Tripura NamaroopiqeeW
(vii)lt can also be considered as the Kamakala form of iree Devee. 88'th
name Moolamantratmiko, 89th name - Moolakootatroyakalebara
and 322nd name Kamakalaroopd may be referred.
Kamakalavilasam, Varivasyarahasyam and 19th verse of
Soundaryalaharee may also be referred.
(viii) This name can be split by prefixing A to it, it becomes
Abaindavasana (this may not fit according to paribasha verses) - Ap
- water, aindava - the multitude of moons, i.e., of the souls, Asana -
She remains. The meaning is She remains alone by non-difference, in
the multitude of the souls which are Her different reflections like the
various reflections of one moon in different water bodies; Ekadha
Bahudha Chaiva Drushyate Jala Chandravat II The Bruhat Bindoo
Upanishad (12) says, "Brahmom is seen as one and as many like the
moon in the water".
BQB.Tatvadhika -
(i) One who is beyond the Tatvas.
907.Tatvamayee - I
(i) One who is in the form of Tatvas. (the literal meaning of tatva in
Samskrit is philosophy).
(ii) Those that last till great dissolution and be enablers of the souls to
enjoy are called Tatvas. The objects like body, pot, etc., do not
qualify to be called as tatva. Soota Samhita says;
A Pralayam Yat Thistati Sarvesham Bhogadayi Bhootanam I
Tat Tavamiti Proktam Na Shareera Ghatadi Tatvamata:.

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According to various principles the number of tatvas vary - 25, 36,

51 and 94.
(iii) According to the ireevidya practice (even in Saiva practice) tatvas
taken as 36 in number. This can be split into three groups. The list
below details it. What is in reality indicates Atma (self) tatva. Hence
this is also called as Sat Tatva. It includes;
Primary elements - 5
Subtle elements - 5
Actions organs - 5
Sense organs - 5
Nature, ego, intellect andmind - 4
Total - 24
Vidyatatva indicates knowledge. Hence it is called as Chit Tatva also.
Illusion, art, illiteracy, desires, time, rulesand purush - 7
Shivatatva indicates salvation. Hence it is called as Ananda Tatva also.
Shiva, Shakti, Sadashiva, Eshwara and shuddha Vidya - 5
Total - 36
(iv) Since She is in the form of the self, Vidya and Shivatatvas
mentioned above, She can be called as Tatvomayee. Since She is in
the combined form of all these tatvas, She can also be called as
Tatvadhika.She continues to be even when these tatvas get
destroyed during great dissolution. Hence She is greater and
beyond the tatvas. 424th name Tatvasana may also be referred.
(v) The combination of the Sat (eternal), Chit (energy) and Ananda
(bliss) tatvas is the supreme bliss. It indicates Satchitanonda. Hence
She is called as Satchitanonda Roopinee (in the form of
Satchitanonda).
(vi) In these types of tatvas, the chit and ananda types are hidden. The
below list explains them; —----------
Tatva The hidden The explicit OtHer names on account of this
part part ___________ reason_________
Atma Chit Sat Ashuddha (impure)
(self) andAnarida
Vidyd A small portion Sat and Chit Shuddhdshuddha (pure and
of Ananda impure as well) or Mishra
Shiva Nil Sat, Chit Shuddha (pure)
_____ andAnanda________________
(vii)To worship Sree Devee in the form of Poromatma there are six

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different ways. They are Varga (race), Pada, Mantra, Kala, Tatva
and Bhuvana (world), Sree Devee is beyond all these. This will be
explained further later in 991st name Shatfadhvateeta Roopigee. It
can said as - considering these six routes as the body of Paramatma
and treating the tatva as an organ of that body, the name
Tatvamayee has originated.
(viii) The author gives a different meaning for this name. Tatva will mean
Shiva Tatva. Tatvamayee means something above Shiva tatva - i.e.
Chinmayee. The Samadhi (concentrated meditation - not aware of
the external happenings) state obtained by, the worshipper by
crossing the Shiva Tatva is called Sampragna Samadhi. Without
crossing the Shiva Tatva, but being along with it is called Asam
Pragnata Samadhi. The characters of these are explained in
GnandrnavaTantra. These states of Samadhi are differentiations of
light. Sree Bhaskararaya ends the explanation here with the remark
that further details are to be obtained from a competent teacher.
The 6th chapter of Geeta Bhashyam by Sree Madusoodana
Saraswatee may be referred.
The 16th chapter of Gnanarnava has the verses explaining these.
Eeshwara Uvacha;
Shrugu Devee Pravakshyami Yajanam Cha"ntaram Mahat I
ShruMooladibrahmarandhrantam Bisatantutaneeyaseem II 2
Udyatsooryaprabhajala Vidyutkotiprabhamayee I
Chandrakotiprobhadravam Trailokyaikaprobhamayeem II 3
Asheshajagadutpattisthitisamharakarigeem I
Dhyayenmano YathaDeveem Nishchalam Jayate Tatha 114
Sahajanandasandohamandiram Bhavati Kshagat I
Mono Nishchalatdm Praptam Shivashaktiprabhavata: 115
Samadhirjayate Tatra Samgyadvayavijrumbhita: I
Svayampragndmaiko Hyasampragnananamdrut 116
Svayampragnatasangnastu Shaktyadhikyena Jayate I
Asampragnatanamaiko Shivadhikyena Vai Bhavet 117
Svayampragnatabhedastu Teevrasteevrataro Bhavet I
Asampragnatabhedastu mando Mandatarastatha 118
Sangna Pragna Na Yatraivam Svayampragno'bhidheeyate I
Asampragno Hi Bhooyastu Sthitapragna: Pratishfhita: II 9
Pragnapragnanamevedamasamsmayamiti Dvayam I

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Sangnadvayammidam Devee Shivatatvena Vaibhavet II 10

Hasya Rodan Romanchakampa Svedadvilakshaga: I
Teevrasteevrataro Devee Samadhiroopalakshita: II 11
Nimeshavarjite Netre Vapustallakshgam Sthiram I
Mando Mandataro Devee Samadhi’. Parikeertita: II 12
Shambhavena Cha Vedyena Sukhee Bhooydnnirantaram I
BQZ.Tatvamarthasvaroopirjee - J<-cnc\Ruf|
(i) One who Herself is the meaning of the great statementTatvamas/.
(ii) Tat means Shiva (Paramatma - the supreme being) and tvam
means the soul. This great statementadvises the unison of these
two. She is the meaning of it.
9Q9.Samaganapriya - ^HPuiRl<4i
(i) One who is fond of Samavedasongs.
(ii) Hearing Samaveda will be so sweet to the ears like music. It is also
said that the music originates only from Samaveda. Parameshwara
is also very much interested in Samaveda songs. It is told (Sreemad
Ramayana, Uttara Kanda - 16-33) that Ravana sang Samaveda and
pleased Parameshwara. Since Sree Devee is an integral part of
Parameshwara, She is also very much fond of Samaveda songs;
Evamuktastadamatyaistushtava Vrushbhadhvajam I
Samabhirvividhai: Stotrai: Pranamya Sa Dashanana: II
(iii) It can also be said that those who follow Samaveda are so dear to
Her, as Her own life. This meaning is taken by splitting the name as
Samaga + Ana + Priya [Ana means life). Like Her life force, She is
interested in those who sing Samaveda.
91Q.Somya(Soumya) «4i)
(i) One who is fit to be adored in the Somasacrifice.
(ii) The word Soma means moon or camphor. Hence Soumya means
one that pleases the mind like Moon.
(iii) Soma means Shiva accompanied with Uma - another meaning is ■
one who has Paramashiva as a part of her own body. This was
earlier mentioned in 392nd name Shreekanthardhashareerirjee.
(iv) Sree Bhaskararayaquotes various rules of grammar to justify
suffixing ya with the three meanings mentioned above.
(v) If the variation Soumya is considered it means, She is beautiful,
peaceful and affectionate.

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911,Sadashivakutumbinee -
(i) One who is the consort of Sadashiva.
(ii) The same name and meaning is seen in Trishatee also - 231st name
Sadashivakufumbinee.
(iii) It also means the Devees - Shydmala, Shuddha Vidyaand
Ashvaroodha.
912.Savyapasavyamargastha - ^oqiM^oqnHfwT
(i) One who is standing in the right (savya) and left (apasavya) paths.
(ii) The author gives various types of meanings to this name.
(iii) Savya - creation, Apasavya - destruction, Marga - in the middle viz.,
protection. She is engaged in all these three tasks. It can be
reminded that the same meaning was conveyed in names 264 -
Srushfikartree, 266 - Goptree, 268 - Samharigee and 317 -
Rakshakaree.
(iv) Savya - worship according to Vedasand Apasavya - worship
according to Tantras. She is there in both the ways.
(v) There are three paths of the solar disc distinguished as north, south
and middle. It has been said that - the 27 constellations
(Nakshatras) make the lines (veethis) for the movement of Sun, and
three of these lines make one path and these three paths are
defined. Their names are;

Path ____________ Star constellations___________

1. ________ North____________________
Naga (snake) Ashvini (Castor and Pullox), Bhararji (Arietis or a
Muscae) and Kruttika (Tauri or Alcyone)________
Gaja (elephant) Rohigee (Aldebaran), Mrigaseersha (Orionis) and
Arudra (Betelgeuse)______
Irdvata (the white Punarvasu (Geminorium), Pushyami (Cancri)
elephant with Indra) andAslesha____________
2. _______ Middle
Arshata Magha (Hydarae), Poorvaphalguni (Leonis)
andUttaraphalguni (Lionis)__________
Go (cow) Hasta (Corvi), Chitra (Virginis or Spica) andSwati
(Bootis or Arcturus)
Jaradgavee Vishakha (Librae), Anuradha (Scorpionis)
andJyestha (Antares)
3. South

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 Sree Lolita Sahasranamam

I________ Path _____________ Star constellations

■ Aja (goat) Moola (Scorpionis), Poorvashadha (Sagittari)
andUttarashadha (Sagigtarii).________________
: Mruga (deer) Shravarja (Aquarii), Dhanishta (Capricorni or
I Delphini) andSatabhistha (Aquarii)
• Vashvanara Poorvabhadra (Pegasi), Uttarabhadra
(Andromedae) andRevati (Piscium)

She controls the movement of Sun by staying in these three routes/

paths. That is, the summary meaning is that She administers the worldly
affairs by staying In these three paths.
This meaning has been derived by taking evidences from VayuPuraqa
(the verses are not quoted).
P.S.: In general Savya means right and Apasavya means left. But at
times the meanings are interchanged. This is also mentioned by iree
Bhaskara Raya. Again, in the original verses the word Margee can be
taken as related to Mrigaseer. In that case directions of these three
paths will be changed.
(vi) Sastras say that after one's death, depending on the virtues and sins
done, the soul reaches the other worlds.
Savya indicates the "path of light" called Archirati or Devayana. This is
the path used by those who worship with renunciation, to go to Deva's
world, after death. The path used to cross the worlds related to the five
primary elements, leaving the body, after the body is over, with the self
tools and trials as advised in the gnana (knowledge) kanda of Vedas.
This is called as salvation or extinction.
Apasavya is called as Pitruyanam - the "path of smoke". Those who
worship with iniquity go to the world of pitrus after leaving this body,
use this path. After fulfilling the actions defined by the Karma (action)
Kanda ofVedas, having been attained the results of taking this body,
reach the upper world through this path. After enjoying the fruits of the
. actions, they take re-birth in this world.
Margastha indicates the world of Vi^hrju, the residing place Druva star.
Druva is the pole star on which depend the established paths of the sun
and the planets; hence Margastha means Dhruva.
One meaning could be, thus She is in the form of Savya, Apasavya and
Margastha. (The evidenced verses are not written here).
(vii) Another meaning is that She is in the form of the three words viz.,

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Sree Lalita Sahasranamam
___________________

Pitru, Deva ar\dVi$hrju. These have been described in VifhrjuPurarja

(II part) and Matsya Puraija. Those who follow the Karma (action)
Kandq ofVedas which advises the iniquity path go to the world of
pitrus. The great among’ them again take birth in their races, in
every era (yuga) or whenever need arises, show the respect and the
paths of Veda to all and return to the world of Pitrus.
In the world of Devas, those who have controlled their senses, who do
not have stinginess, who do not have disgust, etc., who have won the
erotic desires and who do not go in the path of iniquity, will be there till
great dissolution with further birth or death.
In the world of Vi$hrju, those who do not have any blemish, who have
control over their senses, who do not have any sin or virtue and the
sages who do not have any cause for sorrow, will reside. They are
integrated with Vi^hiju and will be there with their minds always in the
thoughts of Vi^hiju. (The evidenced verses are not written here).
(viii) a. In worshipping Gods there are two methods viz., Varna
(left) and Daskshina (right). These are the sub-divisions of the
Samaya religion. There is one other called Koula religion. The
names 97 - Samayantastha, 98 - Samayacaratatpara and 441 -
Koulamargatatparasevita may be referred.
b. The left path means one should always meditate upon his own
deity in all ceremonies such as Agnihotra, etc., described in the
Vedas or in the ceremonies such as Ashtaka, etc., enjoined in the
Smrutis or in the mantra, siddhis, etc., described in the Tantras,
whatever chief deities or secondary deities are invoked he
should add his own deity; that is in every ceremony one should
add or repeat his particular or chosen deity after repeating the
deities which belong to each mantra. He who goes by this path
will have with him the sin as he does not discharge his (three)
debts to Devas, rishees (sages) and pitrus.
c. This is explained at length in Kalika Purarja - "Everywhere
i!
whether in the Deveemantras or in the Vedicmantras, and in all
the mantras to gods he should duly meditate on Bhairavee,
Tripura. One should add the suffix Bhairavee to all the names of
the deities as a subject. The Devee name should not be recited
without the names of other deities as qualified.
d. Many persons of higher-level follow the vama path, for they

617
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 Sree Lalita Sahasranamam

should wait a little time to finish all their karmas,. (actions)

whether high or low by the enjoyment in the same body. They
have the desire to enjoy a lot in this world itself. They live smart
and with all the facilities in the world.
e. But in the right hand path, in the place of the deities of the
ceremonies as enjoined in Sruti and other works, his chosen deity
(i.e. the deity whom he worships) should be necessarily
substituted and worshipped. As he observes all the rites
described in different scriptures, (i.e. he worships his chosen
deity) in the place of other deities of different ceremonies, he
has no sin with him of that (left hand path) as he has discharged
the debts of Devas, etc, by the meditation on one supreme gods.
Hence he attains the salvation soon.
f. Out of these two paths, the Vama path does not fulfill the wishes
of other gods and Dakshirja path satiates all the gods. Hence
people say that the later path is great.
g. The deities Mahamaya, Sharadaand Shailaputree have to be
worshipped only through Dakshirja method. The other deities
may be worshipped through any method.
h. The summary of all the above is that Sree Devee can be
worshipped in either of the methods. She is there in both.
(ix) According to ShivaSutra (44); Savyapasavya Soushumneshu -
Savya indicate Ida nadi (pulse) and Apasavya indicates Pingala
nadi- Marga indicates Shusumna nadi- She dwells in all these.
That is, She can be reached with practice of Yoga relating to all
these three. (In this context the yoga practice indicates what is
mentioned in Kashmeera Shaiva and not the Hatayoga ).
It can be reminded that in 110th name Kundalinee, it was mentioned
that Hatayoga practice is not suitable for ordinary people, Sree Devee
has to be tried and reached through devotion only - says
SreeKanchiKamakotiParamacharya.
913.Sarvapadvinivariijee - ilW]
(i) One who removes every type of danger.
(ii) By not following either of the Savya or Apasavya worshipping
methods, as discussed in the previous name, one may end up with
great dangers. Chandogya Upanishad says that those who do not
follow either of these 2 methods will become a worm or a bird;

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 sftaifridi Sree LaIita Sahasranamam

Atha ya Ethou Panthanou Na Viduste Keeta: Patanga: Yadidam

Darjdashukam.
Sree Devee removes the theirdangers by Her compassion through other
tools like Ndma Keertanam, etc.
(iii) In Koorma Purarja,Sree Devee says - I protect all those, who come
to my refuge leaving all the desires, who worship with devotion,
who have compassion with all beings, who are with pacification,
who have control over senses, who have no jealous on others, who
are modest, who are intelligent, who do penance, who complete
the desired vows, who think on me alone and who have interest in
propitiating my knowledge, irrespective they being young boys
(brahmachari) or married or vanaprastas or sanyasins. Even those
who do have any of these characteristics, but if they chant my
name, I save them soon from mountain like dangers like a light.
Ye Tu Sangan Parityagya Mamekam Sharanm Gate: I
Upasate Sada Bhaktya yogamaishvaramashrita: II
Sarvabhoota Dayavanta: Shanta Danta Vimatsara: I
Amanino Buddhi Mantas Tapasa Samyatavrata: II
Machchitta Madgata Prana Majgnanakathane Rata: I
Sanyasino Gruhasthashcha Vanastha Brahmacharina: II
Ye Choktair Lakshagair HeenaApi Manamajapaka: I
Tesham Nityabhiyuktanampatam Parvatanapi I
Nashayamitaram Gndnadeepena Na Chiradiha II
(iv) Hari Vamasa says that Sree Devee protects from the dangers of loss
of wealth, death of children, death and other dangers;
Apatsu Nikhilasu Tvam Rakshasyeva Na Samshaya: II
(v) In Vardha Purarja also, we read that those who have surrendered to
! Sree Devee do not meet with any danger or troubles;
Sharanam Tvam Prapadyante Ye DeveeParameshvari I
Na Tashamapada: Kashchij Jayante Kvapi Sankata: II
(vi) The learned advise;
What to do while in danger? Think of the two feet of Sree Devee.
What will do such thinking? It will make Brahma and others also as
servants.
Apadi Kim Karaneeyam Smaraneeyam Charaqayukalambaya: I
Tatsmaranam Kim Kurute Brahma Deenapi Cha Kareekurute II
(vii) In Saptashatee also Sree Devee is prayed as; Sharanagata Deenarta

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 44?^-iihh Sree Lalita Sahasranamam

Paritrano Parayane. There itself in (12-22) Sree Devee's divine

speech goes;
Shrutam Harati paponi Tothdrogyom PrayachchatH
Raksham Koroti Bhootepyo Janmonam Keertanam Mama II
Yuddheshu Choritam Yanme Dushfodaitya Niborhanom I
Tasmin Shrute Varikrutam Bhayam Pumsam No Jayate II
Again
Aranye Prdntare Vapi Davakni Porivdrita: I
Dasyubhirva Vruta: Shoonye Gruheeto Vapishotrupi: II
Simha Vyoghranuyato Vo Vane Va Vanahastibhi: I
Ragna Kruddhena Chognopto Vodhyo Bondhagatopi Va II
Aghoornito Va Voteno Sthita: Pote Maharnave I
Patotsu Chbpi Shostreshu Sangrome Bhrushadarune II
Sarvo Badhasu Ghorasu Vedanabhyaditopi Vo I
Smaran Momotach Choritam Noro Muchyeto Sonkatat II

BlA.Svastha -
(i) One who does not have mind agitation or trembling on account of
sorrows.
(ii) She is in the form of happiness/ bliss. How can She have sorrows?
(iii) She is settled in self (sva - self, stha - to settle or to stay). Only from
the second the sorrow and fear originate. When it is related to self, it
is a state of no-sorrow. This is the healthy and no-disease state.
Chandogya Upanishad (VII-24-1) says - where no other thing is seen,
no other thing is heard and no other thing is identified that is limitless.
However, where anything else is seen or heard or identified that is
small; that which is limitless is eternal. That which is insignificantly
small is destroyable. In which of these it stays, with the self
pride?; Yatro Nanyati, Nanyat Shrunoti, Nanyat Vijanati, Sabhoomatho
Yatranyat Pashyatyanyach Chrunotya Nyadvijanati Tadalpam Yo Vai
Bhooma Tadamruthamatha Yadalpam Tan Martyam Sa Bhagavo:
Kasmin Pratishtita Iti Sve Mahimni.
(iv) It can also be recollected what is given in Kafopanishad (3-11);
SaKashfha Sa Para Gati.
(v) Sva: - heaven. She is the head of it.
(vi) Soo - auspicious, Astha - without staying. That is, it means that She
bestows auspicious.

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 sftaPirii Sree Lalita Sahosranamam

91S.Svabhavamadhura ~
(i) One who is sweet by nature and hence liked by all.
(ii) She is sweet by nature. It is not that She becomes sweet by mingling
with or adding anything else. This is construed by considering the
sweetness as meaning for the word Madhuram. The
Madhurashtakam - Adharam Madhuram... - can be reminded.
(iii) The word Madhuram also means room for affection. Hence it can
be taken as that - She is loved and liked by all.
(iv) It can also be taken as; Sva - self, Bhava - dwelling place, Madhura
- the city Madurai. That is, She is Meenakshee Devee, who has the
city Madurai, which is called as Halasya city, as her dwelling place.
This Meenakshee Devee was mentioned in 18th name
Vaktralakshmee Pareevahachalanmeenabhalochana. Or She is in
the form of that city itself. It can also be reminded that 323rd name
Kadambakusumapriya also mentioned above Meenakshee Devee.
(v) Sva - self, Bha - in the lustre, Avama - among the top most, Dhura
- one who supports the weights. That means, She takes along all
the responsibilities of the people great in self knowledge. For
instance, the yoke is an important part of a cart. Being a great part,
it supports the entire weight of the cart. In the same fashion, Sree
Devee supports the weight of the self knowledgeablepeople.
The author quotes some of the verses from results part as evidence to
interpret this meaning. He also quotes a grammar rule convincing that it
is correct that this name ends with A.
(vi) The name is split in other way also - Svabha - self lustre or self
knowledge, Varna - to make available, Dhoo - great. That is, She is
the greatest among those who can provide self knowledge;
Svabhavatprognanam Ye Vamanti Srujanti Sadhayanti Teshu
Dhooruttameti - the author gives some grammatical explanations.
(vii) Desire and responsibility are called as Bhavas. Without those -
Abhava Soo - cute or auspicious. Hence She is so auspiciously sweet
without any desire or responsibility.
(viii) Sva - own people (devotees of self), Bhava - stays, Madhura - She
is sweet. That is She is sweet because, She dwells in her own
devotees.
(ix) Sva - own people (devotees of self), Bhava - the state of devotion,
Madhu - great strength (fruit like knowledge), ra - gives. That is

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 $ree Lalita Sahasranamam

Shegives the knowledge as a fruit, as a strength to her devotees

who have pious on her.
(x) The word Bhava also means opinion or incarnation. Hence, by
adding these meanings also, this name can be interpreted.
BIG.Dheera - tffar
(i) One who is learned and knowledgeable.
(ii) Or one who has courage.
(iii) Or, one who bestows the non-dual intellect. Avadhootha Geeta (tl
verse) says - "the non-dual knowledge happens only with the
blessings of Eshwar; Eshwaranugrahadeva Pumsamadvata Vasana.
(iv) She is the presiding deity of the tenth day, in Moon's fortnight,
called Ira, which will provide intellect.
917. Dheerasamarchita -
(i) One who is well worshipped by the clever and learned.
(ii) Sruti says; Tam Dheera: Kavaya Unnayanti - the clever learned and
poets praise her. Further we read as; Tasya Dheera: Parijananti
Yonim.
(iii) iree Bhaskararayo quotes what was said by iree Kalyana Charaqas
- "whether I am pushed into the patala world (under world beneath
the earth) or I am made as a head of all the worlds, I will not leave
your feet";
Pataya Vd Patale Sthapaya Va Nikhiloloka Samrajye
Matas Tava Padayugalam Nagam Munchami Naiva Munchami II
(iv) The meaning of this name is said as - She is worshipped aiming the
essence of happiness called Dhee. (Dhee - nothing different from
knowledge, rasam -happiness [aiming at], archita - being
worshipped). That is, those who aim at knowledge worship Her.
918. Chaitanyarghyasamaraadhya-^ d i *4 td h 141 &2R
(i) One who is best worshipped with the offerings of the consciousness
(chaitanya) as Arghya.
(ii) Consciousness is the form of mind. Self consciousness is the form
mind of the soul. The mind form of soul. ShivaSutra (1-1) says that
this is the soul; Atma Chaitanyamatma.
Arghya is water, etc., used in any pooja. Imagining self as the Brahmam
is called Niradhara Pooja. Pavanopanishadadvises as; Gnanam Arghyam
- the knowledge is arghyam. That knowledge is Chaitanyarghyam,

622
 $ftaf?ldi Sree Lalita Sahasranamam

which is - thinking the three, the knower, the knowledge and the object
of knowledge, which seem to be different from consciousness, as one
and the same.
Tantra Raja says;
Gnata Svatma Bhavet Gnanam Arghyamgneyam Havi Sthitam I
free Chakrapoojanam Tesham Ekeekaranmeeritam II
The summary meaning of this name is that She is well worshipped with
such offerings.
In ShivaPurarjo, Marjickavachaka also says - the acute intellect, is to
identify the sharp and true knowledge.
(iii) Soota Samhita (1-5-19) says - worshipping Maheshwaree with
support, will get beneficence. She is worth worshipping in that way;
Svanubhootyd Svayam Sakshat Svatmabhootam Maheshwareem
Poojayedadarenaiva Pooja Sa Pursharthada
(iv) According to Vishva dictionary, Arghya means the holy water used
in pooja, knowledge, Vidya and root of a tree. The mantra which
has goddess as presiding deity is called Vidya. The meaning of this
name is obtained as - She is being worshipped with the Vidya called
chaitanya (consciousness).
Soota Samhita says that if one chants the mantra called chaitanya for
10000 times, he is removed from all groups of sins and other sins;
Japitva Dashsahasram Mantram Chaitanyavachakam I
Mahapatakasanghaishcha Muchyate Patakantarai: II
The commentary for this verse says that the mantra called Chaitanya is
said to be Bhuvoneshwaree mantra. Hence we get the meaning for this
name as She is to be worshipped by Bhuvoneshwaree mantra.
(v) Chaitanya (consciousness) means the essence of the form of the
potency of knowledge. This is the one - in the arghya used in the
pooja of Sree Devee in two ways viz., ordinary and special. The
vessel of special arghya is to be filled with chaitanya mentioned
here - with many of the offerings it has to be made eligible for
pooja. The meaning of this name is that - She is being worshipped
with offering of this special arghya (water). Rudrayamala says that
instead of filling this vessel with alcohol etc., it is great to fill it with
this special arghya.
(vi) The fifth essence mentioned as Kundagolodbhava by Tantrikas is
called as Chaitanya (since it originates from the body). She is being

623
 Sree Lalita Sahasranamam

worshipped with this. This is a matter of Koula path.

919. Chaitanyakusumapriya--^ d
(i) One who loves the flower of consciousness (chaitanya).
(ii) The chaitanya (consciousness) itself is mentioned as a flower here.
If it is offered to Sree Devee, She bestows great results. Sree Adi
Sankara, in his Soundaryalaharee 3rd Verse considers chaitanya as a
flower;
Jadanam Chaitanya Stabakamakaranda Srutijaree I
(iii) Consciousness (chaitanya) is an intuition.lt spreads and comes out
through the intellect and mind. When it comes out, through control
of senses, it has to be converted into good feelings and offered to
Sree Devee. The learned say that there are eight such flowers in
Chaitanya. They are; non-violence, control of senses, compassion,
knowledge, penance, truth and meditation;
Ahimsa, Prathamom Pushpam, Indriyanam Cha Nigraha: I
Kshanti: Pushpam Daya, Pushpam Gnanapushpam Param Matam II
Tape: Pushpam Satya Pushpam Bhava Pushpam Athashtamam II
The chaitanya containing' these eight flowers if very much liked by Sree
Devee.
(iv) The gist of the above is that, Sree Devee expects only the mind of
the devotees and not the costly offerings in the pooja. In Sreemad
Bhagavad Geeta (IX-26) also we read the same message. Lord
SreeKri^hgaBccepts whatever is offered to him with devotion.
Sabari, Kuchela, Karjrjappa Nayanar and others are evidences for
this;
Patram Pushpam Phalam Toyam To Me Bhaktya Prayachchati I
Tadaham Bhaktyupahrutamashnami PrayaTatmana: II
920.Sadodita
(i) One who is ever raising by self illumination.
(ii) These names can be reminded.6th name - Udyadbhanusahasrabha •
She is as bright as thousands of rising Suns. 275th name -
Bhanumagdolamadhyastha- Sheis in the midst of solar orbit. 596th
name - Raviprakhya-Sheis as bright as Sun.
(iii) She shines in the minds of good people.
921.Sadatushfa -
(i) One who is ever pleased.

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 Sree Lalita Sahasranamam

(ii) She has the great bliss as her form. This message was already
mentioned in these names and has been repeated here; 252 -
Paramdnandd, 365 - Svatmanandalavee Bhootabrahmadyananda
Santati:, 676 - Brahmandnda.
(iii) It can be meant that - as mentioned in the previous name, She
dwells in the minds of good people with complete bliss and She
makes them Atmaramas.
922. Tarurjadityapatala - dt>uiiRrMUiecil
(i) One who is crimson coloured like the morning rising Sun.
(ii) She assumes different colours according to the form under which
She is contemplated, meditating methods and intending desires.
(iii) Those who seek salvation, have to meditate a peaceful form white
in colour. Those who want to attract ladies, kings and other people
have to mediate with white and red mixed colour. Those who seek
wealth have to meditate yellow in colour. Those who want to win
over the enemies have to meditate black in colour;
Shanta Dhavalavargabha Mokshadharma Prakalpane I
Streevashye Rajavashye Cha Janavashye Cha Patala II
Peeta Dhanasya Sampatthou Krushnam Maranakarmaqi I
Babhrur vidveshne Prokta Shrungare Patalakruti: II
Sarvavarrja Sarvalabhe Dyeya Jyotirmayee Para II
923. Dakshirjadakshirjaradhya - uiki^IT
(i) One who is fit to be worshiped by the educated (who has capability)
and the uneducated (who do not have capability) alike.
(ii) Dakshiqa: means able people. (It can be reminded that Sree Adi
Sankara's Dakshirjamoorti Ashtaka says so). For adoring Sree Devee
only the interest and devotion are important and not education.
(iii) She is fit to be worshipped by - Dakshirja - the things that are used
while worshipping or the charge that is paid to the teacher or the
learned people.
(iv) Sruti Says - through knowledge the sages reach the place where
there are no desires. The idiots and Dakshirjas do not reach this
place.
Vidyaya Tadarohanti Yatra Kama: Paragata: I
Na Tatra Dakshiqa Yanti Navdvamsas Tapasvina: II
This implies that those who follow the karma (action) path of Vedas are
Dakshigas and those who follow the gnana (knowledge) path of Vedas

625
 free Lalita Sahasranamam

are Adakshirjas. She is fit to be adored by these two types of

worshippers. She is fit to be worshipped, since She bestows the results
based on the actions of individuals - says 20th name of Trishatee;
Karmaphalaprada.
(v) She is adored by right and left hand followers - i.e. She is worshiped
by both Dakshirjacharas and Vamacharas. 912th name Savya-
pasavyamargastha may be referred.
92A.Darasmeramukhambuja -
(i) One whose lotus face is radiant with a sweet smile.
(ii) 460th name Nalinee compared the beauty of Sree Devee herself with
that of Lotus. It is the practice of poets to compare the face, feet,
hands and eyes to Lotus flower. The following famous verse can be
reminded;
Kararavidena Padaravidam Mukhdravinde Viniveshayantam I
Vatasya patrasya Pute Shayanam Balam Mukundam Manasa Smarami II
The smile of Sree Devee has enhanced the beauty of the already
beautiful face. She has attracted Kameshwara with this smile. 28th name
may be referred; Mandasmitaprabhapoora-majjatkameshamanasa.
(iii) She is already in the form of happiness 878th name Svatmdrama. A
drop of the happiness enjoyed by Her is seen as smile. In Trishatee
the 60th name - Eshatsmitanana and 280th name - Laptaharsha
Bhipoorita also convey the same message. The Mantasmita
Chatakam of Mookapanchashatee completely describes the smile of
Sree Devee only.
(iv) Dara - conch. Like the stem for Lotus flower, Herconch like neck
•forms the stem of lotus like face. That neck shines well like conch. It
is the practice of poets to compare the neck to a conch. 157th name
of Trishatee - Kambukantee says there are three lines in Her neck.
The commentary for this describes that these three lines can be
compared to the three letters of Prarjavaand Pashyantee,
Madhyama, Vaikharee speeches.
The summary of this meaning- the head (the knowledge of Brahmam) is
supported by the neck (Prarjava ) is being advised by this name.
69th verse of Soundaryalaharee - Gale Rekhastisro - also describes these
three lines.
(v) Dara - in time of fear, smeramukha - Her face is always shinning,
even in time of fear. The meaning is even at the time of final

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 Sftrifc^HT Sree Lalita Sahasranamam

dissolution when all beings including the tri-gods are being

destroyed, She without any fear on Her face, continue to smile. She
does not have fear. Even at that time, She witnesses the tandava of
Maheshwara. It can be reminded that this has already been
described in 232nd name
MaheshvaramahakalpaMahatandavasakshinee.
(vi) Dare - when it comes to protecting the devotees, Her face is always
gracious.
925.Koulinee Kevala -
(i) One who has pure knowledge called Kevala and follows the religion
called Koula.
(ii) According to those who follow Salakshara Sutra, this name is
considered as Koulinee and the next name is taken as
Kevalanarghyakaivalya-padadayinee. The Paribhashaverses created
by Sree Nrusimhanandanatha, the teacher of Sree Bhaskararaya,
differs from Salakshara Sutra and considers Koulinee Kevala as one
name and Anarghyakaivalyapadadayinee as another name. In the
same way, he has differed from Salakshara Sutra in two other
places. That is, according to Salakshara Sutra,Koulinee Kulayoginee
is a single name, but in this Paribhasha verses this has been
considered as two names Koulinee and Kulayoginee (94th and 95th).
Again in Salakshara Sutra, Prakata and Akruti: are two different names,
but considered as a single name as Prakafakruti: (830th) in Paribhasha
verses.
Sree Bhaskararaya considers the names based on the Paribhashd verses
only explaining reasons for the same. We also follow the same. Those
who are interested in understanding the reasons may refer the original
book.
(iii) The description given for the 623rd name Kevala may also be
referred.
(iv) Kevala - the knowledge of Eshvaro, because it has been thus used in
the Jaina tantras.
(v) Kevala - devoid of all attributes, or freed from pleasure and pain.
(vi) In the ShivaSutras (111-35) Shiva is named as "Kevalin who is free
from happiness and sorrows"; Sukhasukhayor Bahir Mananam and
Tadvimuktistu Kevalee.
(vii) The Vishva dictionary gives various meanings to the word Kevala - a

627
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certain kind of knowledge, one, complete, decision and deception.

Hence it can be construed that She is decided, kevala, by the
Kualas.
(viii) a. The ladies who follow the Koula religion are called as
Koulinees. Hence it can be taken as - Sree Devee is by whom they
become Kevalas - consorts of knowledge. That is, She gives
knowledge to those ladies who follow Koula religion.
b. It can also be taken as - one who is decided by the Koulinees and
hence Koulineekevala (the author quotes various grammar rules
to split this name in this way and mean it).
(ix) Two other books (in this the second one seems to be based on the
first one) say that this name is Kalineekevala.Sree Bhaskararaya has
not mentioned this. If such a version is available, then there is no
need for arguments about Namavibhaga.
According to this the meaning is - She is beyond all things that can be
fixed by time or She is without any religion.
926.Anarghyakaivalyapadadayinee-3i d i q Q q q IR 4T
(i) One who confers the abode of priceless salvation.
(ii) That is, Anargha - priceless, kaivalya - one who bestows the fifth
state of salvation. 625th name Koivalyopadadayinee may also be
referred. The four kinds of salvation, namely salokya, saroopya,
sameepya and sayujya are results of actions, dependent on each
other and temporary. It has been explained that, hence they have
name as status. Further there itself it has been described that the
salvation called Kailvalya is the result of knowledge, has bliss as its
character and is eternal. It has been reiterated here that She
bestows that fifth type of salvation called Kaivalya (priceless has
been added as an adjective). 948th name Panchamee may also be
referred.
(iii) One variation of this name is Anarghya Kaivalya Pada Dayinee. In
this case this name can be split in two ways -
a. Anarghya Akaivalya Pada Dayinee- A means omnipresent
Hence the priceless and omnipresent Kaivalya salvation is being
offered to the devotees.
b. Anarghya Akaivalya Pada Dayinee- Akaivalya status - Without
anything else, that is, reaching Her only is Kaivalya. There is
nothing else called as Kaivalya status. The real meaning is that-

628
 Sfrrlfodl Sree Lalita Sanasranamam

thus reaching Her is a priceless great status.

927.Stotrapriya -
(i) One who is fond of praises (stotras).
(ii) The praises are of two types - Vaidheeka (based on Vedas) and
loukeeka (not based on Vedas).
(iii) The characters of loukeeka stotras have been divided into six types
by learned. They are, "Salutation (namaskara), blessing (Ashirvata),
praising the attainments (telling about the siddhantas), praising
exploits (parakrama), rehearsing glory (vibhooti) and prayer for
prosperity (prarthana);
Namskaras Tathasheeshcho Siddhantokti: Parakrama: I
Vibhooti: Prarthana Cheti Shdvidham Stotra Lakshagam II
In this Sahasranam, all these six types are covered. The below names
are shown as instances - one for each of the types;
627- trijagadvandya, 448 - Svastimatee,
735 - Mithyajogadadhishthana,
79 - Bhandasurendranirmukta ShastrapratyastraVarshinee,
658 - Ichchashaktijnanashakti-kriyashaktisvaroopigee,
692 - Samrajyadayinee.
The 1000 names entirely fit in any one of these 6 types.
(iv) It refers to the Vedic praise, namely chanting the Vedic verses
relating to Sree Devee like Ratri Sookta, etc. She is very fond of it.
(v) The word Ap indicates all the four types viz., Devas, human beings,
Pitrus and demons. There are lot of evidences in this regard in
Vedas. For instance;
Toni Va Etani Chatvaryambhamsi...
Panchamyamahootavapa: Purushavachaso Bhavanti-
Chandokya Upanishad (V-3-3)
Apo Va Idam Sarvam - MahaNarayaga Upanishad (XIV-1) -
All these indeed are water.
In this sense, this name indicates that She is fond of Deva, human,
P/tru(ancestors) and demon who praise Her. To suit this interpretation
the name is split as Stotree + Apa: + Priya.
(vi) Sree Adi Sankara in his commentary of Vi^hguSahasranamam for
the 679th - Stavya: and 680th - Stavapriya: says - He is praised by all.
but he does not praise anybody and hence Stavya:. Because of this
he is interested in praising - Stotrapriya:

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 rftHfeTHT Sree Lalita Sahasranamam

92&.Stutimatee -
(i) One in about whom lots of praises have been sung.
(ii) There are lots of praises about her - both Vaidheeka and Loukeeko
and hence Stutimatee. Among the Loukeeka praises, the top ones
are - Lalita Stavaratnam by Sree Durvasa, Mooka Panchashatee by
Sree Mooka and Soundaryalaharee by ^ree Adi Sankara.
(iii) By splitting the name as Stuti + Mati + E, it can be construed as - by
worshipping Her, one can get knowledge (mati) and dominion (£).
929.Srutisamstutavaibhava -
(i) One whose glory is praised in Vedas.
(ii) Earlier it was mentioned that there are Vaidheeka praises. She is
praised through them.
(iii) According to the Amara dictionary (111-2-23), samstuta means
experience; Samstava: Syat Parichaya: i.e. Her greatness is enjoyed
by the Vedas themselves.
(iv) Veda indicates the number four - evidence; Chanda: Sudhakaram.
She experiences Her glory as the four Shaktis. As mentioned in
Bahvruchopanishad, She is in the form of the four groups
viz.Shareerapurush(body), Chanta:purush(metre), Vedapurush and
Mahapurush(great).\.e. Herglory is experienced in four ways, the
person in the body, the person in the metres, the person in the
Vedas/ scriptures, and the great person.
(v) The KoormaPuraija also says - "Devee has four shaktis; they
declared to be her own nature, and She is the support of these four;
Listen to me, Oh best of sages, these are shanti (peace), vidyd
(knowledge), protista (fixity),and nivrutti (restraint). Hence the
supreme Lord is said to be four-formed. By these four shaktis the
supreme Lord enjoys his own bliss";
Chatasra: Shaktyo Devya: Svaroopatve Vyavasthita: I
Adhishtanavashattasya: Shrunudhvam Munipungava: II
Shantirvidya Pratishta Cha Nivruttishcheti Ta: Smruta: I
Chaturvyoohastato Deva: Prochyate Parameshwara: II
AnayaParamo Deva: Svatmanandam Samashnute I
Chatursvapi Cha Deveshu Chaturmoortir Maheshwara: II
93Q.Manasvinee
(i) One who has self possessed mind.

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 Sree Lalita Sahasranamam

(ii) She does not have a mind dependent on others. She has it on her
own.
P.S. The author quotes a grammar note to convince that this name ends
with Vinee.
931. Manavatee - MndJl
(i) One who has high/ broadminded.
(ii) Mana may mean the elevation of mind, regard, the expression
indicating the forgiveness of sin, proof, or measurement. She has all
these and hence Manavatee.
932. Maheshee -
(i) One who is the consort of Maheshvara.
(ii) 208th name - Maheshvaree and 750thname -Maheshvaree may be
referred.
(iii) The DeveePuraqa says, "As She was born from Mahadeva and
worshipped by great men and as She is the consort of Mahesha, She
is called Maheshee";
Mahadevdt Samupanna Mahadbhir Yata Adruta I
Maheshasya Vadhooryasmanmaheshee Tena Sa Smrutd II
(iv) A part of Sree Adi Sankara's commentary for the 257th name in
Trishatee - Kameshwara Maheshwaree - very great, with blemish­
less wealth - Maheshwaree;
Mahatee Cha Sa Eshwaree Nirupadhikaishvaryavatee,
“Mahanprabhurvai Purusha:" Iti Srute: II
933. Mangalakruti: -
(i) One who has a beneficent form.
(ii) 116th name - Bhadramoortti:and 200th name - Sarvamangala may
be referred.
93A.Vishvamdta - f^WTHT
(i) One who is the mother of the universe.
(ii) This has been accepted by all right from Moolaprakruti till the
creation of this universe.
(iii) Vishva means Vi$hqu.Vi$hrjuSahasranama itself begins with the
name Vishva. Sree Bhaskararaya quotes the statement from Veda
starting from Soma: Pavatet\\\JanitotaVi$hr)u.
935Jagaddha tree -
(i) One who is the sustainer and protector of the world.

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 $ree Lolita Sohosranamom

(ii) Dhatree means mother or nurse. As mother nourishes her child,

She, in the form of earth, protects the living beings.
(iii) 337th name Vidhdtree may be referred.
93G.Vishalakshee - q-ft
(i) One who has long and large eyes.
(ii) The eyes leading upto the ears will be beautiful.
(iii) In Soundaryalaharee there are many verses describing the beauty
and greatness of eyes of Sree Devee. Specifically these verses may
be referred; 52 to 57 - Gate Karnabhyarnam, Vibhakto
Traivarrjyam, Pavitreekartum Na:, Nimeshon Meshabhyam,
Tavaparne Karne and Drusha Dragheeyasya.
(iv) In this Sahasranama itself these names describe the beauty of the
eyes of Sree Devee; 18 - Vaktralakshmee
Pareevahachalanmeenabhalochana, 332 - Vamanayana, 561 -
Mrugakshee and 601 - Darandolitadeerghakshee.
(v) In Trishatee also She is addressed as Kamalakshee (7th name). That
is, her eyes are like blossomed Lotus.
(vi) According to Padma Purarja, Vishalaksheeis the name of the deity
worshipped at Benaras. She is of that form.
(vii) 49th verse of Soundaryalaharee beginning with Vishala Kalyanee
may also be referred. Vishala means blossomed sight. In
commentaries this has been mentioned as energy that creates
confusion.
(viii) The word Vishala indicates Badrikashrama. Since it is in the
Himalayas, it also indicates Nepala Peeta. In Laghu Shade Nyaso
(Peeta Nyasa), Brahmanda and other Puragas say, that the
NepalaPeeta should be meditated upon as situated in the eyes. The
word Akshee indicates both the eyes. Hence it can be considered
that She has Vishala Peeta as her eyes.
937. Viragigee -
(i) One who is dispassionate.
(ii) That is, one who is with zeal.
(iii) Already it was mentioned in 156 th name as Neeraga.
333.Pragalbha
(i) One who is daring and powerful.
(ii) A lady who has courage and strength is called Pragalbha.She is

632
4
 tisduMK Sree Lalita Sahasranamam

strong in the action of creation, etc., and hence Pragalbha.

939. Paramodara
(i) One who is extremely generous.
(ii) She is supremely generous, readily responding to the prayers of Her
devotees.
(iii) Udara also means very big. She is very big both in space and time.
Since She is very big, She is called as Paramodara.
(iv) This name can be split as - Para - supreme, mode ?'bliss, Ara -
complete. That is, She bestows complete and supreme happiness to
Her devotees.
(v) If the name is split as - Parama + Uda + Ard. In that case, very great
water i.e. ocean; ocean here meaning the ocean of worldly
existence; Ara- weapons. She is the destroyer of the worldly
existence of her devotees.
(vi) By prefixing A to the name we get Aparamodara; if this is split as
Aparama + Udara.Apa - gone, Rama - wealth or joy. i.e. for the
poor and miserable people, She is, Udara.
940. Paramoda-
(i) One who is supremely reputed.
(ii) Para - great, Amoda - sweet smell, i.e. fame.
(iii) Para - great, A - spread on al[ sides, mode - happiness. She
embodies the ultimate bliss of realisation.
941. Manomayee -
(i) One who has the mind itself as her form.
(ii) The Maha Vashifa Ramayana, says, "That Bhairava, Shiva, is said to
be Chidakasha, his own active energy (spandashakti) known as
Manomayee";
Sa Bhairava: Chidakasha: Shiva Ityabhidheeyate I
Ananyam Tasya Tam Viddhi Spandashaktir Manomayee II
(iii) The Brhadararjya Upanishad (IV-4-19) says "By mind alone it is to be
seen"; Manasoivanudrashfavyam. According to this, mind is the
chief instrument in creating self knowledge.
942. Vyomakeshee
(i) One whose hair is the form of ether - that is the form of Virat.
(ii) Or Vyomakesha, i.e. Shiva, his consort. Since it is being said that the
directions are his wives, it can be considered that She is in the form

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 sfrriPkdi Sree Lalita Sahasranamam

of directions.
(iii) If the letter ka is suffixed to a word it makes it small. For example
Balakai,Udaka., etc. Vyoma means ether. If ka is suffixed, it
becomes small sky or ether. She is the head of that also (the ether
In the pot etc.). She is present in those also i.e. omnipresent.
943.Vimanastha -
(i) One who is no different from Devas in the celestial chariot i.e.
flights.
(ii) She is omniscient. Since She herself is in the form of Devas, this
meaning is derived.
(iii) Vi - specially or in a great way. Mana -in supporting her
devotees,Stha - one who is stubborn. That is, She is stubborn and
has great interest in supporting her devotees.
(iv) It can be split as - Vi - great, Ma - with lustre. Ana - cart or chariot,
Stha - She is there. That is, She is in various chariots like
Geyachakra, Girichakra and Chakraraja. That She herself is in the
form of Mantrirjee andQandineeDevees.
(v) If it is split as Vimana - immeasurable + stha - is there. She resides
in the immeasurable Brahmam.
(vi) Mana - dimension or measurement. The author says that Sta has to
be taken as stiti and meant to be originated from status. Vi indicates
the antonym. Hence She is* not in a position to be measured i.e.
immeasurable.
(vii) Since it provides especially the true knowledge, the Veda can be
considered as a flight. She is there, described by Vedas.
(viii) She remains in the evidences, which are not opposed to the Vedas,
in the form of righteousness.
(ix) It can specially be taken as that, She lives in the fourteen Vidyas,
(the scriptures, nyayas,meemamsasand others), which describe the
form of limitations.
944.Ua/r/rjee -
(i) One who is the consort of Indra, the possessor of the weapon Vajra.
(ii) Or one who has the thunderbolt in hand.
(iii) Or adorned with jewels like diamond and other gems.
(iv) Or Kafopanishad (VI-2) says, "The great terrible Vajra". Vajra means
Brahmam. iree Devee is called Vajrirjee as She is related with
Brahmam as its limitator; Mahadbhayam Vajramudyatam.

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 efiHfrTHT tree Lolita Sahasranamam

(v) In Mahashotfanyasa (Moorti Nyasa), She is called as Parameshfin.

MS.Vamakeshvaree -
(i) One who is in the form of Vamakeshvaratantra.
(ii) This tantra is about iree Devee. In this in the part called
Nityashodashikarnava (Sree Bhaskararaya himself has written
commentary for this in his book called Sethu Bandam), lot of
important matters about Sree Devee (its importance and meanings),
the method of worshipping her, etc., have been described. The 31st
verse of Soundaryalaharee (beginning with Chatu: ShashfydTantrai:)
says - Parameshwara, has cheated people, by creating 64 tantras,
attracting them towards it and has entangled them in the cycle of
births and deaths. However, because of your compulsion, he has
made one tantra which bestows all the desires. Sree Bhaskara Raya
in his Sethu Bandam,has categorically mentioned that it is the
65ihtantra viz., Vamakeshwara Tantra.
(iii) Those who follow the left path are called Vamakas. They do not
perform the five sacrifices viz., Panchayajnas. They do not repay the
credits to Devas, sages (rishis) and pitrus (ancestors). The
description given for the 912th name Savyapasovyamargastha may
be referred. She is head of them - i.e. She is worshipped by them.

I (iv) Vamana indicates creation. Daksha and other prajapatis who create
the world are called Vamakas. She is head of them.
9A6.Panjchayajnapriya -
(i) One who loves the five types of sacrifices.
. (ii) Different books differently list down the five sacrifices. She is fond
of all those.
(iii) Veda lists - Agnihotram, Darshapoorgamasam, Chaturmasyam,
Pashuyagam and Somayagam.
(iv) Smruti lists - Deva, Pitru, Brahma, Bootha and Manushya sacrifices.
(v) Panchardtra Agama lists - Abhigamanam (nearing the God),
Upadhanam (compiling the things needed for worship), Ijyam
(worship), Svatyayam (repeating Veda, etc.) and Yogam
(meditation).
(vi) Kulagama lists Kevala, Yamala, Mishra, Charayug and
Veerashankara.
(v\\)Nitya Tantra explains the five types of worshipping methods with
alcohol and others.

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 ^TnPldi Sree Lalita Sahasranamam

(viii) Five types of ladies are explained in Bruhattantra Mahotati (and

Mantra Mahodadi which was based on it) as - Aturee, Soutakee,
Tourpotee, Traseesatanaand Bhavanee.
(ix) Five types of offerings in Agnihotramis also called as five sacrifices.
Its meaning has been given in Chandogya Upanishad (V-3-3). In the
last sacrifice it becomes the human body itself. The places where
these sacrifices are done are; Soma world, Tyu world, earth, male
and female.
(x) One of the meanings of Pancha is - to expand. Hence, it can be
considered as the place of dwelling for those who create the
universe.
9A7.Panchapretamanchadhishayinee-^ Q a h i ft) i Pl 41
(i) One who is reclining on a couch made of five corpses.
(ii) To indicate that She is greater than the five tasks (creation,
protection, destruction, tirodhdna and anugraha), the persons who
do those tasks have been compared to the legs of the cot and its
plank. Brahma, Vi$hrju, Rudra and Eshvara are the four legs of the
couch and the Sadashiva is the pure white sheet”. She shines in that
cot. These five are mentioned as corpses. They do their tasks
through their respective Shaktis (energies) viz., Varna, Jyeshta, etc.
If the energies are not there, they cannot do anything. Hence they
are indicated as corpses.
(iii) The Bhairavayamala says in the Bahuroopasatakaprastara - "On
that great and pleasant couch whole pillow is Mahesana, of whose
four legs are Brahma, etc., and whose mattress is Sadashiva,
reclines the great Tripurasundaree, the Great Queen";
Shivatmake Mahamanche maheshdnopa Barhane I
Mrutakashcha chatushpada: Kashipushcha Sadashiva: II
Tatrashete Maheshanee Mahatripurasundaree II
(iv) Lalita Stavaratnam (verses 151 and 152) also describes this bed;
Paryankasya Bhajdma Padan Bimbambudendu Hemarucha:
Ajaharirudrechmayan Anlasuramarutesha Konasthan I
Phalakam Sadashivamayam Pranoumi Sindoora renu KiranabhamW
(v) In Soundaryalaharee also (92nd verse) we read as - the four gods
Brahma and others, though being the heads of their worlds, with
the intention of bein£ near Sree Devee and to serve her, take the
form of the legs of the cots:

636
 sftcdfeldl TToTHTW free Lalita Sahasranamam

’ Gataste Manchatvam Druhina hari rudreshvara Bruta:

Shiva: Svachchachchaya Gatitakapata Prachchadapata: I
(vi) The commentators quote the below verse from Rudrayamala. The
details of this can be obtained from the explanations of Sree
Lakshmeedhara and from the book called Tatparyateepinee;
BrahmaVi^htjushcha Rudrashcha Eshwarashcha Sadashiva: I
Ete Pancha Mahapreta: Bhootadhipatayo Mata: I
Chatvaro Manchachararja: Panchama: Prachchadha: Pata:
Sakshi Prakasharoopena Shivenabhinna Vigraha I
Tatrasane Samaseena Nirbharanandha Roopinee II
This bed has been described in detail in Lalitopakyana. Further 952nd
name Shashvataishvarya may be referred.
(vii) lt is being explained in the book called Saparyapattati Vasana by
SreeChidananda Natha (page 67) as below;
1. Brahma Maya Manchapada = Energy of creation
Mooladhara = the seat of Brahma.
2. Vi^hrju Maya Manchapada= Energy of protection
Swadishtanana = the seat of Vi$hrju.
3. Rudra Maya Manchapada= Energy of destruction
Marjipoorakam = the seat of Rudra.
4. Eshwara Maya Manchapada- Energy of complete annihilation =
Anahata = the seat of Eshwara.
5. Sadashiva Manchapalakam= Energy of anugraha = Vishuddhi =
the seat of Sadashiva.
(viii) The corpse form of Brahma, Vi^hiju and others has been explained
in Gnanarnavam (verses 12 to 27);
Sree Devee said;
Pancha Pretan Maheshana Bhroohi Tesham Tu Kararjam I
Nirjeeva Avinashaste Nityaroopa: Kadam Vibho II
Nirjeeve Nasha Evasti Te Katham Nityatam Gata: I
Eshwara said;
Sadhu Prushtam Tvaya BhadrePanchapretamayamKatham II
"BrahmaVi§hrjushcha Rudrashcha Eshwarashcha Sadashiva: I
Panchapreta Vararohe Nishchala Eva Sarvada II
948.Panjchamee -
(i) One who is the consort of Sadashiva.
(ii) We read in Soota Geetathat Brahma, Vifhqu, Rudra, Eshwara and

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 Sree Lalita Sahasranamam

Sadashiva are one greater than the previous in that order;

Trishu Rudro Varishta: Syatteshu Mayee Para: Shiva: I
Mayavishishtat Sarvagndt Samba: SatyadiLakshaga: II
Sadashivo Varishta: Sydnnatra Karya Vicharana II
Among them She is the consort of Sadashiva, the fifth god.
(iii) Varahi Devee is also called as Panchamee. It can be said that She is
in that form. Varahee is the fifth of the eight Matru
Devees(Brahmee and others). Varahee is the last in Pancharatna
Devees. Varahee is the last in Pancha Kosha Devees. In this way also,
She can be called as Panchamee, the fifth. Further, Dakshigamoorti
Samhita indicates in more than one place that Panchamee is the
natural name of Varahee.
(iv) The last in the five Ms is the bliss form. It can be said that She is in
that form. Or, it can also be said that She is the group of five Ms.
Tripuropanishad describes all these. Sree Appayyo Deekshitar, who
has written commentary for this has specified that this has to be
used only for reading and the things mentioned, Brahmins should
not think of using it even in their dream. Even though this was
mentioned earlier in 330th name Kadambareepriya, it has just been
reiterated here.
(v) The five sacrifices are mentioned in 946th name Panchayajnapriya.
The fifth one in that is a lady and it can be taken that She is in that
form.
(vi) It can also be taken that She is in the form of the fifth type of
salvation called Kaivalya. 625th name - Kaivalyapadadayinee and
926th name - Anarghyakaivalyapadadayinee may also be referred.
949.Panjchabhooteshee -
(i) One who is head of five elements (earth, etc.).
(ii) Since Sree Devee is in the form of essence of all the five basic
elements, it can be said that She is the head of them. This can
further be read in Panchadashee and Panchaboota Viveka by Sree
Vidyaragya.
(iii) It can also be considered that since She is in the form of five or She
originated in five ways. She is the head of Panchabhoota, fivefold,
because that is the garland called Vaijayanti formed of five
elements and five gems. 267th name - Govindaroopigee, 838th -
Mukunda and 893rd - Vi^hguroopigee may also be referred.

638
 sftdfrldl tistHlHH Sree Lolita Sahasranamam

It has thus been mentioned, since this garland is made of Pearl, Ruby,
Diamond, Emerald and Blue Sapphire and since these gems originated
from earth. As evidence to this, the author quotes the verses from
Vi^hrjuPurarja and Vi$hrju Rahasya, "The club-bearer's (Vifhgu's)
garland called Vaijayanti consists of five elements, it is also called the
element garland, Oh twice born one";
Prutivyam Neela Samgnanamadbhyo Muktaphalani Cha I
Tejasakoustubho Jato Vayor Vaidoorya Samgnakam II
Pushkarat Pushparagastu Vajayantya Harerime II
dSQ.Panchasankhyopacharirjee -
(i) One who is worshipped with five offerings.
(ii) Sandal, flowers, incense, lamp and food are the five offerings
mentioned here. By offering them it is imagined that the five
elements are offered to Sree DeveeAt is the practice that these five
objects are offered mentally by pronouncing their five beejas.
BSl.Shash vatee-
(i) One who is omnipresent.
(ii) 136th name Nitya may also be referred.
(iii) According to Amara (111-6) dictionary, Shashvata means definite or
always.
(iv) Shashvat means often/ frequently. She is often worshipped by
devotees and hence Shashvatee.
952.Shashvataishvarya
(i) One who is possessing eternal dominion. She is ever the giver of
Eternal Bliss, which is the greatest of eternal kingdoms and
dominions.
(ii) It can be said that the prefixed syllable E is hidden in this name (it
has gone as the last syllable of the previous name). In that case, the
Esas - the rulers of the universe (Brahma, etc.), the five corpses,
Ashvata - the condition of being a horse (vehicle), aishvarya -
dominion, i.e. the five corpses (Brahma and others) form her seat.
This message was already mentioned in 947th name
Panjchapretamanjchadhishayinee and is being reiterated here.
9S3.Sharmada-^i4^i
(i) One who is the bestower of happiness.
(ii) Sharma means the eternal bliss. After this there is no question of

639
 sfteifricii Sree Lalita Sahasranamam

sorrow.
(iii) 125th name - Sharmadayinee, 192nd - Sukhapradaand 968
Sukhakaree may be referred.
(iv) £ree Adi Sankara in his commentary of Vi$hrjuSahasrandmam for
the 459th name - Sukhadd: mentions - Since he bestows happiness
to those who have good habits and destroys the happiness of those
who have bad habits, He is Sukhadd:.
The 889th name Sukhadd: - He gives the happiness of salvation to the
devotees.
95A.Shambhumohinee - 31^411$? 41
(i) One who bewitches even Paramashiva.
(ii) Since he bestows well beings to the devotees, he has the names
Shambhu or Shankaran.
(iii) He is renowned for his self-control, but still he is bewitched by Sree
Devee.'
(iv) It can be reminded that Shehas a succession of waves constituting
an erotic play, which was mentioned in the 863rd name
Kamakelitarangita.She bewitches Kameshwara also.
(v) The same message is being conveyed in the below names in
Trishatee; 243 - Kameshwara Manohara, 251 -Kameshvara Mana:
Priya and 253 - Kameshwara Vimohinee.
955. Dhara - TO
(i) One who is in the form of Earth.
(ii) It can be taken that cryptically this has cryptically indicated all the
other four primary elements also.
(iii) She is in the form of La, which is the bheeja letter of earth.
a. This will indicate the Earth Devee including the mountains,
forests and 51 peefas.
b. She is in the form of letter La in every hall of the root vidya.
(iv) Since She supports the entire universe, She got this name.
956. Dharasuta -
(i) One who is the daughter of Himalaya.
(ii) 246th name Parvatee also conveyed the same message.
957. Dhanya - TOR
(i) One who is grateful.
(ii) As means of expressing gratitude to thedevotees who worship Her,

640
 «6«iihh Sree Lalita Sahasranamam

She bestows the results.

(iii) She bestows wealth. It can also be taken thatShe has wealth. The
author quotes a grammar rule to confirm that this name ending
with ya.
(iv) Dhanya is a certain Yogini as mentioned in the Jyotisha sastra,
namely Mangala, Pingala and Dhanya.
(v) The Bhavishyottara Purarja says, during the last period when the
soul goes out of the body, four types of thought process may
happen. Accordingly the results may vary. The gist of it is as below;
a. Thought Arta;Arta is the meditation, which arises through
illusion, the desire to possess dominion, pleasure, beds, seats,
women, scents, garlands, jewels, cloths and ornaments.
b. Thought Raudra; Raudra is said by the wise to be that
meditation, in which arises the desire and not indifference,
though he had wounds, fire, beating, cruelty, bodily injury,
breaking limbs, etc.
c. Thought Dhanya; - Dhanya is said by the wise to be that
meditation in which arises a thought by the following of the
meaning of the Upanishads and by the performance of great
vows, etc. about the causes of bondage and liberation and going
and coming (reincarnation), and of the tranquility of the five
senses, and compassion in all beings.
d. Thought Shukla; Shukla is said by the wise to be that meditation
in which by practice of Yoga which destroys the constructive
imagination the senses are not tainted by material objects, the
inner self is fixed on its unity with one reality i.e. Brahmam.
(vi) Sreemad Bhagavad Geeta (VIII-8) says - whatever being a man
thinks of at the last moment when he leaves his body, that alone
does he attain, Oh Kaunteya, being ever absorbed in the thought
thereof;
Yam Yam Vapi Smaranbhavam Tyajatyante Kalevaram I
Tam Tamevariti Kounteya Sada Tadbhavabhavita: II
9S3.Dharmirjee -
(i) One who is with righteousness.
(ii) Or She is with the experience of righteousness like bliss and
eternity.
QSB.Dharmavardhinee -

641
 Sree Lalita Sahasrandmam

(i) One who promotes righteousness.

(ii) Vamana Purarja says - ^ree Devee promotes righteousness in her
devotees, like control of senses, cleanliness, wealth and devotion to
god;
Jitendriyatvam Shoucham cha Mangalyam Bhaktireva Cha I
Shankare Bhaskare Devyam Dharmoyam Manusha: Smruta: II
Dyata: Samba Iman Dharman Vruddhim Nayati Dehindm II
(iii) The verb Vrudh means to cut or to destroy. Righteousness indicates
everything visible, for which Brahmam is the basis. She makes the
Brahmam visible by cutting things, that is, by cutting the visible
things, She is called as Dharmavardhinee.
(iv) The presiding deity at Thiruvaiyaru, which is a city of five rivers, is
Dharmasamvardhinee.
96Q.Lokateeta -
(i) One who transcends the worlds - She is beyond all the worlds.
(ii) After crossing all the worlds from Indra to Vi§hrju, Maha Kaildsa, the
world of Paramashiva can be seen. She resides in this world. The
Shivadharmottara says that the world of Paramashiva transcends all
other worlds. It has been mentioned that those who reach here do
not have re-birth. The original verses have not been mentioned.
About Kailasa, it has already been mentioned in 578th name
Mahakailasanilaya.
(iii) It can also be considered as that She is beyond all worlds or souls
(the souls originate from her only).
BSl.Guijateeta - ^uiidlai
(i) One who transcends the three qualities.
(ii) She is in the form of Brahmam. She is earlier to root nature
(moolaprakruti). Hence She is also earlier to the three attributes.
9G2.Sarvateeta - -Hqf Jldl
(i) One who transcends all.
(ii) She transcends everything, including the Universe of name and
form. Sarva - all. Since She transcends all that includes transcends
speech. 415th name Manovachamagochara can be reminded.
963.Shamatmika -
(i) One who is in the form of tranquility.
(ii) The Mantjukya Upanishad (7) and Narasimha Tapinee Upanishad (2)

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 sftafrlcii ■HsU’iiW Sree Lalita Sahasranamam

say, "They hold that it is tranquility of the activity of the world,

peace, non-dual and the fourth"; Prapanchopashamam Shivam .
Shantam Advaitam Chaturtham Manyante II She is that Brahmam.
(iii) Sham - bliss. She has bliss as Her soul.
96A.Bandhookakusumaprakhya -
(i) One who has the lustre similar to the Bandhookaf\ower.
(ii) Bandhooka (Bandhujeeva) is a famous big tree in Bengal. This
belongs to Vengai race of trees (pterocarpus bilobus). This
blossomspretty yellow mixed with red coloured flowers. Herlustre is
similar to that of this flower.
965.Bala -
(i) One who is in the form of girl or Sree Balatripura Sundaree.
(ii) Balambika is a girl of nine years, similar to the form of Sree Devee
and Sree Devee is fond of her. (Lalithopakyana may be referred). In
74th name - Bhandaputra Vadhodhyuktabalavikramanandita, we
read as - Sree Devee was pleased by killing of the sons of Bhanda by
Bala.
(iii) Like a girl She is interested in games and Sree Devee is called as
Bala, says Tripura Sittantam; Balaleela Vishishfadbaleti Kathitapriye
II
(iv) 172nd name of Trishatee - Halleesa Lasya Santushfa - She is pleased
by looking at the girls playing Kolatfam (a group dance game played
with sticks according to rhythm).
(v) The Svetashvatara Upanishad (IV-3) says - "Thou art boy or girl";
Tvam Kumara Uta Va Kumaree.
(vi) Mahashoda Nyasa also says;
Pumroopam Va Smaret Deveem Streeroopam Va Vichintayet I
Athava Nishkalam Dhyayet Sachchitananda Lakshatjam II
9661ee/a wnod/nee-oll cdiR dl R41
(i) One who gets pleasure in amusement.
(ii) Leela is related to the Universe; She playfully does the activities like
creation, protection and destruction and is happy with that. Manu
Smruti (1-80) also says so.
Monvantaranyasankhyani Sarga: Samhara Eva Cha I
"kreedannivaitat Kurute Parameshtee Puna: Puna: II
A sport is played for happiness. But, Brahmam does not do this for

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 Sree Lalita Sahasranamam

happiness, since it is Aptakaman. Sree Kullooka Battar in his

commentary explains this that it is said as like (Iva) a sport.
(iii) In Brahma Sutra (11-1-33) also it is said as; Lokavattu Leela
Kaivalyam.
(iv) In Yogavasishtha the story of Leela is given thus; LeelaDevee, the
wife of kingPadmaraja, worshipped Sarasvatee and pleased her and
received knowledge from Sarasvati and brought her husband back
to life. If the word Leela is taken as a separate name, it means
Lakshmee. 865th name Leela Vigrahadhariqee.
(v) The DeveePuraga explains it thus: "Lakshmee is called Leela because
She fondles (Lalana)"; Lakshmee Ldlanato Leela.
(vi) This name can be split into two as Leela and Vinodinee and in that
case the names 822 and 823 have to be combined and read as
Brahmajananee.
967.Sumangalee -
(i) One who is very auspicious.
(ii) She has great auspicious. One whose husband is alive is called
Sumangalee or Suvasinee. (The author gives the grammar rules for
the word ending with E). '
(iii) Auspicious indicates Brahmam. Hence it means that She is in the
form of auspicious Brahmam.
(iv) We read in Vi^hguPuraga- the auspicious, which removes the
sorrows and gives happiness, is called Brahmam;
Ashubhani Nirachashfe Tanoti Shubhasantatim I
Sruti Matrena Yatpumsam Brahma Tanmangalam Vidu: II
(v) In Atri Smruti also says - the sages who talk about Brahmam say
that by not doing the wrong deeds and doing the commendable
deeds is called auspicious;
Prashastacharagam Nityamaprshasta Vivarjanam I
Etaddhi Mangalam Proktamrushibhir Brahmavadibhi: II
(vi) 970th name Suvasinee also conveys the same meaning.
968.Sukhakaree - tjtacbU
• (i) One who gives the happiness.
(ii) It may be seen that the same message has been mentioned 125ln
name Sharmadayinee, 192nd - Sukhapradaand 953rd - Sharmada.
969.Suveshadhya -

644
 sflcifrldl Sree Lalita Sahasranamam

(i) One who is the decked with beautiful raiment and ornaments.
(ii) Since She is Sumangalee, She is adorned with beautiful and
auspicious raiment and ornaments.
(iii) She is adorned with jewels - 51st name Sarvabharagabhooshita.She
wears gold jewels - 163rd name of Trishatee - Hatakdbharanojvala.
97O.Suvasinee -
(i) One who lives with her husband.
(ii) Living with their husbandsjs-a great thing for ladies and it is also the
breath for them. They only can wear gorgeous dress (vavamsi).
(iii) In ireemad Ramayana (Ayodhya Kanda - 117th chapter) —
AnasooyaDevee says; Streenamaryasvabhavanam Paramam
Daivatam Path II
{
39th chapter;
Sadhveenam Tu Sthutanam Hi Sheele Satye Shrute Sthite I
Streenam pavitram paramam patireko Vishishyate II
Ndtantree Vadyate Veena Nachakro vartate Ratha: I
Napati: Sukhmedheta Ya Syadapi Shatatmaja II
Mitam Dadati Hi Pita Mitam Mata Mitam Suta: I
Amitasya Hi Dataram Bhartaram Ka Na Poojayet II
Arye Kimavamanyeya Streenam Bharta Hi Daivatam II

971.Suvdsinyarchanapreeta -
(i) One who is pleased with the archana done by Suvasinees.
(ii) Or one who is pleased by doing archana to Suvdsinees.
(iii) One of the important parts of worshipping Sree Devee is
worshipping Suvasinees.
(iv) In Saptashatee (11th book) also we read as - all the ladies in all the
worlds are to be treated as Sree Devee. Hence worshipping them is
equal to worshipping $ree Devee; Vidyas Samastas Tava Devee
Bheda: Striya: Samasta: Sakala Jagastu II I
972.Ashobhana - STT^ThTTT
(i) One who is always and everywhere beautiful. i
(ii) The beauty of Sree Devee has been mentioned in many a place in
this Sahasranama itself.
(iii) The second part of Soundaryalaharee (verses 42 to 100) is entirely
devoted to describe the beauty of Sree Devee.

645
 Sree Lalita Sahasranamam

973.Shuddhamanasa -
(i) One who is pure minded.
(ii) Sree Devee neither has birth nor death. There are no actions and
the corresponding results.
BltBindutarparjasantushfa - f^^fuTTF^T
(i) One who is pleased when Her devotees do Bindu Tarpana
(offerings).
(ii) The worshippers do tarpaga- in the Sarvanandamaya Chakra
(Bindu). She is pleased with the same.
(iii) She is happy with the special arghyabindus.
(iv) The detailsof Bindu offerings can be found in Parasurama Kalpo
Sutra, Paramananda Tantra and Lagu Stuti.
(y) iree Chiddnanda streamlined the method of bindu offerings by the
worshippers other than the main devotee.
(vi) According to the saying; Binduricchu: - Bindu also means the wise
men and She is pleased by their offerings.
975.Poorvaja - <{4^1
(i) One who is the first born.
(ii) She is the first movement of consciousness towards creation, as
IcchaShakti, also known as Avyakta. Ahamasmi Prathamaja Rutasya
-1 am the first born of the truth - says Taitreeya Upanisad (111-10-6).
(iii) It can be said thatSheis the first creation or Moola Prakruti (the root
nature).
BTB.Tripurambika -
(i) One who is in the form of TripuraDevee.
(ii) Tripurambika is the name of the deity of the eighth chakra of Sree
Chakra. She is not different from Her.
(iii) She creates the three states awaken, dream and deep sleep. She
also creates the soul which enjoys these three states.
(iv) She originates the Varna and other shaktis. Tantra sastras mention
that Varna, Jyeshta and Roudhree shaktis take the male form,
Brahma, Vi^hguand Rudra and their corresponding Devees,
Bharatee, Lakshmee andRudrani. They only take the form Iccha
(desire), Gnana (knowledge) and Kr/yd(action) shaktis and the three
qualities Satva, Rajas and Tamas.
(v) Sree Devee, who delivered them, shines in their combined form and

646
 ^Itnfeldi Sree Lolita Sahasranamam

the Shakti called Shanta with the name Ambika.Vamokeshvara

Tantra and Pratanika Rahasya of Saptashatee describe these.
(vi) They only are being worshipped in Bindu, in the eighth hall as
Kdmeshwaree, Vajreshwaree and Bagamalinee. Again in the ninth
hall as iree Devee and in combined form as Mahatripurasundaree.
977.Dashamudrasamaradhya - ^1 Hl<iMT
(i) One who is well worshipped by ten mudras (signs or symbols of
hands).
(ii) Some schools say in worshipping method, in the Navavargo Pooja,
at the end of each pooja, a symbol has to be shown. Some other
schools say, at the end of every pooja all the symbols have to be
shown. The tenth symbol mentioned here is called as Trikanta. This
has to be shown by those who are initiated with Shodasee mantra.
(However, even those who are not initiated with Shodasee mantra
can show this symbol by filling it with flowers and stabilising iree
Devee in Sree Chakra from their hearts). This Trikanta symbol is the
combined form of all the symbols.
(iii) In general to be known - this has to be done using both the hands.
Since the right side of the body indicates Shiva and the left side
indicates iree Devee, both the hands put together indicate the
' unison of Shiva-Shakti. The symbols shown in dance have relevant
meanings. In the same way, these symbols also have characters and
meanings. These are explained in tantra sastras particularly Tantra
Raja Tantram, and NityaShodasi Karnavam. But, these are to be
learnt only through a proper teacher.
(iv) If these symbols are correctly shown the presiding deities of the
concerned halls get satisfied and permit the worshipper to move on
to the next hall. Mudham - happiness, radhi - to give or to create,
hence it is Mudra. A mudra is like an identity to be shown to the
concerned deities that the worshipper is our person.
(v) Depending on the doing method, mantra and tatva, these mudras
differ in meaning like Stoola (physical), sookshma (subtle) and para.
They also have individual beeja letters.
(vi) In poojas there are various mudras viz., avahanadhi (installation),
nyaso, to be done during fixing of vessels, bana, nivedana (offering
food) and yon/fpraying).
(vii) AII the mudras are to be shown in a secret way - not in a public

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 rftcifrldl Sree Lalitd Sahasranamam

place or when others are looking at.

978.Tripurashreevashankaree -
(i) One who has attracted Tripurashree Devee towards Her.
(ii) The presiding deity of the Sarvartha Sadaka Chakra, the fifth one in
Sree Chakra is called as Tripurashree. She is in that form.
(iii) The philosophy of the fifth hall is guroopasadanam (reaching a
proper teacher) - i.e. to understand the philosophy of Brahmam to
be taught by him. The learned worshippers of Sreevidya do the
pooja for the fifth hall twice, with the feeling - to get self knowledge
by the blessings of the teacher and that knowledge to be
• permanent with them. It is believed similar to the belief of Avahanti
sacrifice to have continuous teacher-student race.
(iv) The names of all the presiding deities of all the halls have been
mentioned in this Sahasranama either explicitly or implicitly. It
seems, Vasinee Devees reiterate and confirm again that only Sree
Devee is in the form of all the presiding deities.

Number Name Chakra Deity of Chakra

Number
626 Tripura_______________ 1 Tripura__________ _
271 Ishvaree______________ 2 Tripureshee_______ _
997 Shreemattripurasundaree 3 Tripurasundaree
970 . Suvasinee_____________ 4 Tripuravasinee_____
978 Tripurashreevashankaree 5 Tripurashree_______
455 Malinee______________ 6 Tripuramalinee_____
471 Siddheshvaree_________ 7 Tripurasiddha______
976 Tripurambika__________ 8 Tripurambika______
I 234 Mahatripurasundaree 9 Mahatripurasundaree

979Jnanamudra -?iH^i
(i) One who is in the form of Gnanamudra (symbol of knowledge).
(ii) This is called as Chin mudra. It has been told that
SreeDakshirjamoorti shows the chin sign and teaches the knowledge
to Sanaka and others. Joining the ends of thumb and fore fingers of
the right hand is called as chin sign.
(iii) It can also be considered as - She bestows happiness through
knowledge. Sastras say that those who have got the self knowledge

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 $ree Lalita Sahasranamam

enjoy the bliss.

(iv) It can also be told that She hides both knowledge (part of chit) and
bliss.
BBOJnanagamya -WW
(i) One who can be reached through knowledge.
(ii) Though it has been mentioned in 113th name - Bhavanagamya and
119th name - Bhaktigamya, devotion and meditation lead to
knowledge and She can be reached only through knowledge. In
Sreemad Bhagavatam (1-7-10) it has been mentioned that even
after getting the knowledge devotion can be there - the sages who
enjoy in the soul, even if all the desires are removed they have
devotion over gods without any reason;
Atmaramam Cha Munayo Nirkranta Apyurukrame I
Kuvantyahetukeem Bhaktimittham Bhotaguqo Hari: II
(iii) Sreemad Bhagavad Geeta (X-10,11) says;
Tesham Satatayuktanam Bajatdm Preetipoorvakam I
Dadami Buddhiyogam Tam Yena Mamuyayanti Te II
Teshamevanukamparthamahamagnanajam Tama: I
Nashyamyatmabhavastho Gnanadeepena Bhasvata II
Sreemad Bhagavad Geeta (IV-33) says;
Sarvam Karmakhilam Partha Gnane Parisamapyate II
Sreemad Bhagavad Geeta (IV-39) says;
Gnanam Labdhva Param Shantimachirenadhigachchati II
Sreemad Bhagavad Geeta (VI1-19) says;
Bahoonam Janmanamante Gnanavanmam Prapadhyate II
(iv) Koorma Purarja says - the blemish-less form of Sree Devee can be
reached only through knowledge;
Yattu Me Nishkalam Roopam Chinmatram Kevalam Shivam I
Sarvopadhivinirmuktamanandamamrutam Param II
Gnanenaikena Tallabhyam Kleshena Paramam Padam I
I
i Gnanameva Prapashyanto Mameva Pravishanti II
981 Jnanajneyasvaroopirjee
(i) One who is in the form of knowledge and the object of knowledge.
(ii) This can be compared to what is mentioned in Sreemad Bhagavad
Geeta (XIII-17); Gnanam Gneyam Gnanagamyam Grudi Sarvasya i’ I
Vishtitam I He, in the form of the knowledge, the knowable and the
goal of knowledge, seated in the hearts of all.
iid;
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 sftafricu Sree Lalita Sahasranamam

(iii) This is called as the object and the sight. (There is a book by name
Drik Drishyam Vivekam, the r.uthor of which is not clearly known.
Someone has mentioned that this is written by Sree Adi Sankara).
(iv) It can also be mentioned that She is reachable only through
knowledge.
982. Yonimudra - 41
(i) One who is in the form of Yoni Mudra.
(ii) Out of the ten symbols mentioned earlier this is to be done in the
ninth hall. Even at the end of every hall one has to bow with Yom
mudra. This is also told as the first mudra. The character and the
results of this mudra can be read from the book called Sethu
Bandam by Sree Bhaskara Raya.
(iii) It can also be considered thatShe gives happiness in Yoni.
(iv) It can also be stated that She is in the form of Bindu, which is veiled
behind Yoni.
(v) Yoni is that part between anus and the genital organs in the body.
Sree Bhaskararayamentions that the use of this mudra is to remove
mistakes in the mantra and must be learned from a proper teacher.
(This mudra is done to get the mantras initiated, by controlling the
breath with pressure).
983. Trikhar)deshee -
(i) One who is the head of Trikhantfa mudra.
(ii) This is the tenth one of the mudras mentioned above. This is being
used to stabilise Sree Devee in the Sree Chakra.
(iii) It can also be said as that She is the presiding deity of the three halls
of Sree Vidya.
984. Trigurja -
(i) One who is endowed with the three qualities.
(ii) The Vayu Purarja says, "This Yogeshvari creates as well as destroys
forms, She has many forms, many functions and many names, by
function and by Her sport She is threefold in the world, hence She is
called Trigurja";
Yogeshvaree Shareerani Karoti Vikaroti Cha I
Nanakrutikriya Roopa. Na ma Vrutti: Sva Leelaya II
(iii) The VifhrjuPurdrja also says, "I admire that eternal energy, which is
thy energy which is in all beings and in all souls, the basis of the

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 rftafeidi Sree Lalita Sahasranamam

qualities";
Sarbhooteshu SarvatmanyaShaktirapara Tava I
Gurjashraya Namstasyai Shashvatayai Sureshvaree II
(iv) In 139th name Nirgurja, She was mentioned as without qualities.
Depending on the qualities of the worshippers. She can be
worshipped with or without qualities.
(v) DeveePurarja explains in another way - "As She has three steps, the
three paths ofGanga, the three qualities, etc"; for it says, "Bali was
bound by three steps, theGanga came from three places, heaven,
etc., by the three qualities satva, rajas and tamas.She performs the
functions of creation, preservation and destruction, hence She is
called Trigurja";
Padastribhir Balir Baddha: Svargadi Tripathangata I
Utpatti Sthiti Nashashacha Sattvadyais Trigurjochyate II
935.Am
(i) One who is the mother.
(ii) She is the mother of the three qualities mentioned above. That is,
these qualities originate from Her. This form is called in the Tantras
as the soul of the mantras (mantrajeeva). The Tantraraja says, "The
three qualities are the cause of tejas, of the forms of Shakti and of
the universe. The cause of these qualities is Sree Devee; that
samyuktva (rightly) means ' the attainment of perpetual
contemplation of the nature of that;
Tejesam Shaktimooteenam Prapanchasyapikararjam I
Gurjatrayamameesham cha Yatkararjamudahrutam II
Tat Svaroopanu sandhana Siddhi: Samyaktvameeritam I
Tan Mantraveeryamuddishtam mantranam Jeeva Erita: II
(iii) Already we read many names in this Sahasranama giving the
meaning of mother; 1 - Shreemata, 295 - Ambika, 337 - Vidhatree,
457 - Mata, 823 - Jananee, 826 - Prasavitree and 934 -
Vishvamata.She is the mother of the entire universe.
936. Trikoijaga -
(i) One who resides in the Yoni chakra, which is in the form of a
triangle.
(ii) The innermost triangle of Sree Chakra is the Yoni chakra in a triangle
form. She is in that form. This has been mentioned in Trishatee;
Trikorjaroopirjee Shakti: Bindu Roopa: Para: Shiva: Smruta: I

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 4-16-bMiHH Sree Lalita Sahasranamam

Avnabhava Sambandha: Tasmat Bindu Trikorjayo: II

(iii) It can also be told as - The second letter of Panchadaseemantra is in
the form of a triangle - She is in that letter form. 21st name of
Trishatee - Ekara Roopa - may be referred.
987.Anagha - 3TTOT
(i) One who is without any Agham (sorrow or sin).
983.Adbhutacharitra -
(i) One who has surprising stories (history).
(ii) Many sports (stories) like killing of Bhandosurd, blessings to Cupid,
etc.
(iii) It can also be taken thatShe protects all from the ill effects of
earthquake and other similar dangers.
939.Vanchitarthapradayinee - ^ifo^di^fy
(i) One who bestows what was sought for by the devotees, in plenty.
(ii) The devotees need not ask for, just thinking is enough.She bestows
those things. This is clear from the usage of the word Vanchita.
(iii) In Trishatee, in the names 43 - Epsitartha Pradayinee, 144 -
Kamitarthada and 260 - Kdnkshitarthata - it has been commented
that She bestows whatever asked for by the devotees both in this
and the other worlds including the salvation.
(iv) Unlike other gods, Sree Devee does not have varada (bestowing
boons) mudra. No need for it. Sree Adi Sankara, in his
Soundaryalaharee Adverse mentions as - Her Lotus feet itself
bestows more than what is sought for, by the devotees;
Tvadanya: Panibhyam Abhayavarado Daivatagarja:
Tvameka Naivasi Prakatita Varabheetyabhinaya I
Bhayat Trdtum Datum Phalamapi Cha Vanchasamathikam
Sharanye Lokanam Tava Hi Chararjdveva Nipunou II
99Q.Abhyasatishayajnata - hiQ?iidi

(i) One who can be recognised through frequent practice.

(ii) According to the saying; Asoopte:Amrute: Kdlam Nayet Vedanta
Chintayd - Till going to sleep, even till death, the thought of
Vedanta should continue. Continuously - without any gap - it has to
be meditated that Brahmam and the self are one and the same. Its
summary meaning is that once this meditation increases/
progresses, the knowledge about Sree Devee is obtained. The same

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 sftafSdi Sree Lalita Sahasranamam

message is conveyed in Brahma Sutra (IV-1-1) and Kapila Sutra;

Avruttirasakrudupateshat.
(iii) We read the same message in BrahmandaPuraga also;
Dhyanaika Drushya Gnanankee Vidydtma Hrudayaspada I
Atmaikyadvyaktimayati Chiranushtana Gouravat 11
(iv) InSreemad Bhagavad Geeta(IX-22)Lord Sree Kri$hgah\mse\f
confirms;
Ananyashchintayanto Mam Ye Jana: Paryupasate I
Tesham Nityabhiyuktanam Yogakshemam Vahamyaham II
991.Shadadhvateetaroopigee -
(i) One who transcends the six modes of devotion.
(ii) It is told that there are six methods of worshipping Sree Devee viz.,
Varga (race), Pada, Mantra, Kala (art), Tatva and Bhuvana (world).
203rd name Sarvamayee may be referred.
a. Vargatvais formed with the letters beginning from A till Ksha.
b. Padatva is of words - are group of letters.
c. Mantratva is of mantra - a group of words.
d. Kalatvais of kalas - abolition, etc.
e. Tatvadhva is of tatvas - tatvas are being mentioned differently
in Siva g amam, etc.
f. Bhuvatva is of Bhuvanas (worlds).
(iii) Out of the above, the first three are in the form of sounds and
hence they are part of Vimarshas i.e. part of Shaktis. The other
three are in artha (meaning) forms and hence they are part of
brightness, i.e. part of Shiva. This has been mentioned in Vayaveeya
Samhita and Viroopaksha Panchashika.
(iv) While describing the imagination of Sree Chakra these are
mentioned in Dakshigamoorti Samhita (published by Tanjore
Saraswatee Mahal - 26thchapter). These are mentioned while
detailing the be images to be deifyied in ireeChakra;
Padadhva Chakrapatreshu Bhuvanadhva Trisandhishu I
Vargadhva Matrukapeefhe Sarvamantravijrumbhite II
Shattrimshattatvabharitam Chakram Moolargaroopata: I
Panchasimhasanonnaddha: Kaladhva Chakrashasanat II
Navadhachakrabharitam Tathantyaparaya Yutam II
Shodashargasvaroopa Cha Chakram Vyapya Vijrumbhite II
Mantradhveti Tadakhyata: Neerajayatalochane I

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 Sree Lalita Sahasranamam

Evam Shadadhvabharitam Sreechakram Parichintayet II

(v) This has been explained still in detail in Gnanarnava (X chapter
verses 89 to 98).
(vi) Sree Padmapadachariyar tells about the tatva examining to be done
by the teacher to his disciple before initiation, in Prapancha Sara (VI
chapter 119th verse). Still further in detail this has been described in
Paramananda Tantra - 12thUllasa, verses 170 to 177 and again in
15'hUllasa verses 98 to 100.
(vii) ^ree Raghunata Mishra wrote commentary for Chitkakana
Chandrika of Kalidasa (published by Sampoonjananda Sanskrit
University, Varanasi). He describes about these 6 atvas in the start
of the 36th verse.
(viii) She transcends all these 6 atvas.
(ix) Worshipping of Shiva, Vifhrju, Shakti, Sun, Garjapati and Kumara (or
Indu, which means Jainism) can be taken as six atvas. It has been
mentioned that those who got his mind cleaned by these worships
in the previous births, gets to worship Sree Devee in this birth.
Hence it can be said as She transcends all these 6 atvas.

992.Avyajakarurjamoortr. -
(i) One who has compassion without partiality.
(ii) Avyaja means without gambling or deceit or partiality. She has so
much compassion.
(iii) In some other book, Avyaja has been used to mean interest on the
loans. Hence this name is interpreted as - She has compassion
towards her devotees without any expectations.
(iv) The compassion of Sree Devee has been mentioned in various
names. Even in the meditation verse we read as -
ArurjamKarurjatarangitaksheem. In the meditation verse of
Trishatee we read as - AthishayaKarurjam. These names may be
referred -197 - Sandrakarurja, 326 - Karurjarasa Sagara and 581 -
Dayamoorti:. These names in Trishatee are also worth noting - 9 -
KarurjamrutaSagara, 151 - Kafakshasyandikarurja and 153 -
Karunya Vigraha.
(v) All devotees have sung praises about the compassion of Sree Devee.
For instance; Jayati Karurja Kdsitarurja - Glory to Sree Devee, the
compassionate one.

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 sflcilrldl ngtjUHH Sree Lalitd Sahasranamam

993.Ajnanadhvantadeepika -
(i) One who dispels the darkness of ignorance.
(ii) As mentioned above, She is so compassionate to her devotes that
She removes the darkness called ignorance around the beings and
bestows them with well being. Once a light is lit, the darkness goes
away. The light does its duty of encompassing brightness,
immediately the darkness escapes. That is, once knowledge is lit,
the ignorance runs away.
(iii) In Sreemad Bhagavad Geeta (X -11) also we read as;
Teshamevanukamparthamahamagnanajam Tama: I
Nashayamyatmabhavastho Gnanodeepena Bhasvata II
99A.Abalagopavidita - 3il4lci<ilUARdl
(i) One who is known even to children and cowherds.
(ii) Even immature children and lay menwho do not have the thought
of Brahmam, since they have their complete focus in managing the
cattle, can recognise Her. In this context, managing the cattle
should be taken as sub-character of any task. That is, it has to be
taken as that those who have their complete focus only on their
tasks, who do not think of Brahmam. In Sree Rudram, we read;
Uthainam Gopa Adrushannadrushannudaharya: II
(iii) The words in this name are interestingly split by the author;
Who supports children and Brahma (and others) is called Balagopa.
One who is like children and as cowherd is called Balagopa.
In the above two definitions of Balagopa, one indicates Shiva and the
other the Krifhrja incarnation (above Brahma, Vifhrjuand Rudra - these
three are like his children or young boys). The second indicates lay men.
(iv) The same meaning is conveyed in Soota Samhita (1-8-36) - All beings
recognize Him in the shape of the idea of, "I" (self). That is, Sree
Devee in the inner self is recognised as T (myself) instead of
Herself;
Tam Aham Pratyaya Vyajat Sarve Jananti Jantava: II
(v) Is that Her respect is reduced among the people, since She is known
to all? No, Her orders cannot be disobeyed by anybody, says the
next name.
99S.Sarvanullanghyashasana ■
(i) One whose commands cannot be disobeyed by anybody.

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 Sree Lalita Sahasranamam

(ii) She is understood by learned and lay men as well. However, nobody
can exploit the nearness and disobey Her orders. Even the three
Gods Brahma, Vi^hguand Rudra understandthe commands of Sree
Devee just by her blinking of eye brows and execute the same. 24th
verse of Soundaryalaharee conveys the same meaning -Brahma
creates the universe, Vi^hrju protects it and Rudra destroys it. Shiva
annihilates all these three as well as himself and finally, under thy
order indicated by the movement of thy creepers-like brows,
Sadashiva approves the same;
Jagatsoote Dhata Hariravati Rudra: Kshapayate
Tirskurvannetat Svamapi VapurEshwastirayati I
Sada Poorga: Sarvam Tadidamanugruhnati Cha Shiva
Stavagna Malambya Kshanachalitayor Bhroolatikayo: II
99B.Shreechakrarajanilaya -
(i) One who is abiding in the royal Sreechakra.
(ii) She abides in Sree Chakra, in the form of Bindu, triangle, etc.
(iii) Trishatee says that, "Sreechakra is the body of Shiva and Sree
Devee". The meaning is that just as the soul resides in the body so
they reside in the Sreechakra; Sreechakram Shivayor Vapu:.
(iv) Since it is the greatest of all the chakras, it is called as Sree Chakram,
Chakra Rajam and Sree Chakrarajam.
997.Shreematripurasundaree -
(i) One who is the consort of the great Tripura.
(ii) The bodies of Brahma, Vi^hguand Shiva are called as puras. The
Paramashiva who has three puras as part of his body is called as
Tripura. This has been mentioned in KalikaPurdgaas, - by the will of
the pradhana the body of Shiva become triple. Then the upper part
became Brahma with five faces, four arms, and whose body had the
colour of the pericarp of the lotus. His middle part became Vfyhgu
with the blue colour, having one face, four arms, bearing the conch,
disc, club and lotus. The lower part became Rudra having five faces,
four arms and the colour of a white cloud and the Moon as a crest
jewel. As these three Puras are in him, he is called Tripura;
Pradhaneccha Vashacchambho: Shareeramabhavattridha I
Tatrordhva Bhaga: Sanjata: Panchavaktrash Chaturbhuja: II
Padma Kesara Goranga: Kayo Brahmo Maheshware I
Tanmadhya Bhago Neelanga Ekavaktrash Chaturbhuja:\\

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 Sree Lalita Sahasranamam

Shankha Chakra Kada Padma Parji: Kaya: Sa Vaishgava: I

Abhavattadhobhage Panchavaktrash Chaturbhuja:\\
Sphafikabhramaya: Purair Shukla:Sa Kayashchandrashekhara: I
Evam Tribhi: Purair Yogat Tripura:Parama: Shiva: II
(iii) She is Sreemathi (one with wealth), further She is Tripurasundaree
or one with Sree (Lakshmee) and the consort of the above said
Tripura.
(iv) She is Chakreshvaree, the presiding deity of the 3rd hall. 978th name
Tripurashreeva-shankaree may also be referred.
998.Shree Shiva -
(i) One who is the blessed SreeShiva.
(ii) She is Shivai with Sree (wealth). Since She is the sacred consort of
Shiva and since She is an integral part of Shiva, She got the name as
Shiva. Hence whatever meaning applicable to Shiva is applicable to
Her also. The verses like; Ya Te Rudra Shiva Tanooraghorapa-
pakashinee in Sree Rudram may be refereed.
(iii) 53rd name S/wdmay also be referred.
(iv) She is called as Nimesha Roopa in MahaShodo Nyasa (Prapancha
Nyasa).
(v) Sree Adi Sankara in his commentary of Vi^hquSahasranamam for
the 27th name-Shiva mentions;
Since he is pure and not influenced by the three qualities, he is called as
Shiva.Narayagopanishadadvises the integrated form, Vi^hrju only is
being worshipped as;
Shiva; Nistraigurjyataya Shuddhatvat Shiva: I "Sa Brahma Sa Shiva:"
Ityabhedopadeshat Shivadinamabhi: Harireva Stooyate II
999.Shivashaktyaikyaroopir)ee -
(i) One who is the unison of Shiva and Shakti.
(ii) She embodies the union of Shiva and Shakti.
(iii) She is the universal absolute and cannot be considered as individual
Shiva or Shakti forms - must be considered in the integrated unison
form. Many an example can be given in this regard - light and
illumination, word and its meaning, Sun and heat, Moon and
coolness, till and oil, match box and fire, etc.;
Bhavakasyoshnateveyam Bhaskarasyeva Dheedhiti: I
Chandrasya Chandrikeveyam Shivasya Sahajd Shiva II
Shivechaya ParaShakti: Shivatatvaikatam Gata I

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 Tata: Parisphuratyadou Sarge Tailam Tiladiva II
(iv) Here "union" means the supreme equality, the being of
absoluteunity without any differences. The Saura Samhita says,
"The Shakti, which is separate from Brahmam is not different from
Brahmam itself. Such being the case it is only called Shakti (as
separate) by the ignorant. It is impossible to distinguish the
difference, between the Shakti and the possessor of Shakti1';
Brahmarjobhinna Shaktistu Brahmaiva Khalu Napard I
Tatha Sati Vrutha Proktam Shaktirityavivekbhi: II
ShaktiShaktimator Vidvan Bheddbhetastu Durghata: II
(v) In Vasishta Ramayana, also it is mentioned as, "as there is only one
movement of air, only one odyana Peeta (in the world), and only
one manifested Chitshakti, also there is only one union (of Shivaand
Shakti).
Yathaikam Pavanaspanda Meka Moushnyana Lou Yatha I
Chinmdtram Spanda Shaktishcha Tathavaikatma Sarvada II
(vi) We read the same message in Tripuropanishad also;
Bhaga: Shaktir Bhagavan Kama Esha Ubha Dataraviha Soubhaganam I
Sama Pradhanou Samasttvour Samotayo: Samshaktrardjara Vishvayoni: II
(vii) The commentaries for Soundaryalaharee (34th verse) mentions that
there are five different characteristics for Shiva-Shakti. They are;
a. Equality in worshipping with chakra, etc.,- Atishtana Samyam
(quality in installation)
b. Equality in tasks like creation, protection, etc., - Anushtano
Samyam (quality of tasks)
c. Equality in actions like dance, etc., - Avastana Samyam (quality
of actions)
d. Equality in names like Shiva-Shiva, Bhairavee-Bhairava, etc., -
Nama Samyam (quality of names)
e. Equality in Red colour (this has originated from white), three
eyes, crescent Moon, etc., - Roopa Samyam (quality of form)
Shareeram Tvam Shambho: Shashimihira Vakshoruh Yugam
Tavatmanam Manye Bhagavati Navatmana Managham I
Ata: Shesha: Shesheetyayam Ubhayasadharanataya
Sthita: Sambandho Vam Samarasa parananda Parayo: II
(viii) In $ree Chakra, Her form is the union of Shiva Chakra and Shakti
Chakra. In Sree Chakra the upward four chakras are Shiva

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 ^Trifclcii «6«iiihh free Lalita Sahasranamam

Chakrasand downward five chakras are Shakti Chakras. This has

been described in the 11th verse of Soundaryalaharee (Chaturbhi:
ireekantai:..). The commentary may be referred for further details.
(ix) It can be noted that Trishatee describes in details about the
formation of iree Chakra and its parts - which are integrated and
mingled with each other.
(x) It can also be construed that She is in the form of Hamsa mantra,
which indicates the union of Shiva-Shakti, for in this mantra is
declared that union of Shiva-Shakti. This mantra has the inner
meaning of the Mahavakyas. This has been cryptically indicated in
Soota Samhita, (IV-7-2) - "Shakti of Shiva is said to be the end of the
syllable Sa and end of that ho, which is called Beeja. The Beeja is the
Vidyashakti. That itself is Shiva. Therefore this supreme mantra is
said to signify Shiva as well as Shakti";

Shantantam Shaktrasyokta Tadantam Bheejamuchyate I

VidyaShaktibhavedbheejam Shiva Eva Na Chanyatha II
Tenayam Paramo Mantra: Shiva Shakyatmaka: Smrta: II
(xi) The Viroopaksha Panchasika (verses 27 and 28) says She is the
collective form of the five Shaktis (Dhoomavatee and other 4) of
Shiva. The list of their names, action, place, etc., goes as below;

Name Action Place

Dhoomavatee Tirodanam -veiling Earth
Bhosvati Revealing__________ Fire
Spanda_____ Kshopana - Stimulation Air__
Vibhvee_____ Vyapakam - pervading Ether
Hlada Push £/- nourishing Water

(xi'^SreeKanchiKamakotiParamacharya's talk in this regard is (The book

Deivathin Kurd, 6th Volume, Pages 690);
Sreevidya does the role of merging non-duality and duality themselves
' as non-dual. It says that Shiva (who is so peaceful and not known to the
second) and Shakti (who is the cause of duality) are unified without
being able to be split.
(xiii) Before ending this Sahasranama with the name Lalitambika, this
name Shivashaktyaikyaroopirjee, is a befitting last but one.

659
 Sree Lalita Sahasranamam

1000.ta//tamb/ka--^f?kdiPichi
(i) One who is a beautiful mother called Lalita.
(ii) This is the end of 1000 names. In some other schools we read more
than 1000 names. However in this book we have exactly 1000
names.
(iii) The message of a book has to be decided with 6 characters viz.,
commencement, conclusion (summing up), explanatory remarks,
communicating quiet a new things, practice and strength. In this
book, in the first three names, Vasinee Devees tell us that Sree
Devee does the three tasks of creation, protection and destruction.
They themselves say in other names that Sree Devee does the other
two tasks of complete dissolution and re-creation which are the
cause of bondage and salvation. In some other places, the first three
tasks are again reiterated. For instance 264 - Srushfikartree, 266 -
Goptree and 268 - Samharirjee. After advising the state of Brahmam
without any qualities and secret of Sree Chakra, now they advise
what are not available with other gods and what is special of Sree
Devee and the great name of Sree Devee.
(iv) Parameshwara, gave the initiation as Pitta (Tamil word which
means lunatic), for the devotee who wanted to sing prayers on him.
We read in the Poorvo(first) part itself that Sree Devee ordered
Vasinee Devees to sing about Her- this can be reminded now. Sree
Devee ordered Vasinee Devees with the intention of doing good to
the devotees and since they -
• Are Vag (speech) Devees,
• Have great oratory competency with the blessings of Sree
Devee,
• Have been appointed by Sree Devee to bestow speaking
capability to others,
• Know the secret of the chakra of Sree Devee and
• Have passion towards the names, which are in the form of
mantras, of Sree Devee.
She has cryptically indicated that the above characters should be in this
Sahasranama. That is, this Sahasranama, should cover the secret of the
chakra and other mantras. The message is that this should be
understandable by those who read with interest and their oratory

660
 Sree Lalita Sahasranamam

competency should improve. According to the saying; Kurudhvam

Ankitam Stotram - it should be the flagship (ankitam) verse about iree
Devee. Keeping the primary name as the last one is called ankitam. Sree
Devee has countless names, but Lalita is an important one. Hence as a
befitting finale, Vasinee Devees have kept this name at the end. Though
She is of the form of Brahmam, devotees can easily access Her as a
mother. As it started with the name Sreemata (mother) at the end also
Vag Devees mentionHer as Ambika (mother).
(v) This Sahasranama advises Brahmam. Hence it is a secret. Each
name has many a meaning. There is no duplication of names. There
are no meaningless words like Cha, Vai, etc. All the names begin
with one of the 32 blemish-less letters. It includes mantras. It
mentions about the secret of Sree Chakra. It has all the six
characters mentioned in 927th name - Stotrapriya. On account of all
these reasons, those who heard this for the first time in the
assembly of Sree Devee, they were much surprised.
[The footnote of the book by Sree R AnandaKri§hrja Sastry in English
(page 28) is worth noting here;
"The science showing the potency and virtues of the letters says that
the selected 32 letters for the beginning Sahasranama are good and the
rejected 19 letters are bad. This indicates according to Nrsimha, the
author of the Paribhasha, that the compiler of this hymn had great
responsibility in selecting auspicious letters for the beginning of the
1000 names of this collection].
(vi) Since She is the mother of the entire universe, She is Ambika. Since
She is also Lalita, She is called as Lalitambika.
(vii) Since She is always playing (in 648th name - Leelakluptabrahmarjda-
maijdala - it was mentioned that the tasks like creation, etc., are
themselves like sports for Her), She is called as Lalita.
Padma Purarja says; Lokanateetya Lalate Lalita Tena Sochyate II - in this
context the word Loka indicates rays or presiding deities. Controlling all
of them, Sree Devee occupies the place Bindu with a unexplainable
lustre. Hence the name Lalita.
(viii) Any imagination that gives happiness to the mind can be indicated
by the word Lalitam. Wise men say that these eight constitute
Lolitam - brightness, origination, sweetness, depth, stability, energy,
flattering and magnanimity;

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 diM*4 Sree Lalita Sahasranamam

Shobha Vilaso Madhuryam Gambheeryam Sthairya Tejasee I

Lalityam Chatathoudaryamityashfou Pourushagurja: II
(ix) It is so famous in Kama Sastra that softness and eroticism are
Lalitam. She is great in eroticism and compassion as well.
(x) Since She has all these qualities, She is called astLafita.
(xi) Further, wise men say, everything depending on Her is Lalitam and
hence this name is very much apt for Her - everything with you like
nine divine services, sugarcane bow, flowers a»s arrows, etc., are
Lalitam;
Laliteti Name Yuktam Tava Kila Divya nhtiavrutaya: I
Dhanuraikshavamastranyapi Kusumani Tathokilam Lalitam II
(xii) ln Shabdarnavam, it has been mentioned that Lalita means
beautiful.
(xiii) According to Padma Purarja, She is the deity worshipped in
Praydga.
(xiv) There is a temple for Lalita in Tirumeeyachchoor. In the beginning
of this book, the description of the specialties of this book may be
referred.
(xv) At the end of this name 'Om' has to be pronounced.

Thus ends the elevent Kala called Dharirjee.

Thus chanting all the 1000 names again the Shadango (six organs)
nyasa, chanting of meditation verse and Pancha-pooja (five-poojas) are
to be done. Then this chanting itself has to be dedicated to Sree Devee.
Then it has to be prayed to get the fruits of this mantra. There ends the
18234 verses as chant by Vasinee and other Vag Devees.

Thus ends the second chapter of BrahmandaPurarja in the form of

dialogue between Sree Hayagreeva and sage Agasthya.

***

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 sftafrldl HIMK Sree Lalita Sahasranamam

Sree Lalita Sahasranamam

Uttara Bhaaa (End part)
Phalasruti (The fruits)

Section 12: Kshama Kala

The results that can be obtained or results of chanting this

Sahasranama are described in the below verses.
1. Ityetannamasahasram Khathitam Te Ghatodbhava I
(i) Thus this Sahasranama was told to you Oh Agastya I
(ii) This sentence if read in conjunction with what Sree Hayagreeva said
"I told you as told by Vagdevees" in the previous chapter. The word
Namasahasram is repeated many a time - this repetition reiterates
that this hymn has exactly 1000 names, not even one more or less.
2. Rahasyanam Rahasyam Cha Lalitapreetidayakam I
Anena Sadrusham Stotram Na Bhootam Na Bhavishyati II
(i) These 1000 names are secret of the secrets and are very dear to
SreeLalita Devee.Hence this type of hymn has never existed in the
past or neither will exist in the future.
(ii) The following verses describe some of the specialties of this hymn.
In the same way various benefits of chanting this are also explained.
(iii) Since this has to be read only with Nyasa, japa, etc., and also since it
contains the meanings of lot of mantras, it has to be treated as
most secret.
(iv) Two special characters viz., secret and most dear to 5ree Devee are
mentioned in this verse. These will be reiterated in the following
verses again and again.
3. Sarvarogaprashamanam Sarvasampatpravardhanam I
Sarvapamrutyushamanam Kalamrutyunivaranam II
(i) This cures all diseases and helps in creating all types of wealth. It
prevents all accidental deaths and is an antidote to untimely death.
(ii) To start with it cures all the diseases resulting in a healthy life.
Poverty is also considered as a disease and it removes it by
bestowing all wealth.
(iii) The word Apamrutyu means untimely death due to accident, snake
bite, forest animals, etc. One result is, this avoids such deaths.
Kalamrutyu indicates the whole life defined for a person. That is, it

663
 sftafridi Sree Lolita Sahasranamam

gives long life. How can this be mentioned as

Kalamrutyunivaranam? Who can prevent the death at the end of
the life? Prevention of death does not mean to evade death. The
100 years lifetime mentioned in Vedas is called long life and death
at the end of it is indicated as Kalamrutyu. Further according to
Vedantas death is for the body and not for the soul. Death after
living a complete life and not undergoing rebirth, etc., can be
considered as kalamrutyunivaranam (protecting from regular death
also).
(iv) Sree G.V.Garjesaiyer explains the words apamrutyu and kalamrutyu
in an interesting manner as below. If a lamp having oil and wicketis
puts off itself,itis equivalent to kalamrutyu. If the same lamp is put
off by wind even when it has adequate oil and wicket, then it can be
equated to apamrutyu.
(v) The word sarva appears in the first three parts of this verse. It is
considered with the meaning 'all*. The same can be considered to
'mean to all' or 'belonging to all*. This is also an apt meaning only.
That is, it implies - all diseases or diseases of all.
4. Sarva jwarartishamanam Deergayushyapradayakam I
Putrapradamaputranam Purusharthapradayakam II
(i) It is a cure for the sufferings from all types of fever. It gives rise to
long life. It bestows the issueless with child. Purushartham - that is,
it gives the salvation, which is greatest need among all.
(ii) In the previous verse it was mentioned as all types of diseases. Now
the fever is separately mentioned. This implies that fever is a special
type or an important disease. Further since there are many types of
fevers, it has to be mentioned as all fevers.
(iii) Not only is this - later in the 24thverse, the chanting method of this
Sahasranama, for getting rid of a fever is again described. In that
verse, the word jwarartthi, which indicates all sufferings like
headache, etc.j, on account fever is separately mentioned.
(iv) Long life mentioned here is 100 years as mentioned in Vedas.
Chanting of this Sahasranama will bestow long life. If that has to be
given, isn't that the obstructing diseases have to be wiped off?
(v) Since long life does not specifically mention any number, it can
further extend beyond 100 years as a result of this Sahasranama.
(vi) Those who chant without any specific expectation or wish will get

664
 sfrdfrlHT U3<HIW Sree Lalita Sahasranamam

the salvation. This has been reiterated in all hymns describing

worshipping of Sree Devee — this stresses that only in the last birth,
one will get interest in worshipping Sree Devee.
5. Idham Visheshachreedevya: Stotram Preetividhayakam I
Japennityam Prayatnena Lalitopastitatpara: II
(i) This special prayer of Sree Devee has to be chant by the devotees
with full focus, concentration and interest and with an aim to please
Her, after worshipping Her.
(ii) The word Visheshat mentioned in this verse indicates some of the
special characteristics of this hymn. Especially giving great fruits is
its one specialty. That too, Sree Adi Sankara mentions two
characters; Sakalapurusharttha Sadhanam Sukhasampddyam,
Alpaprayasam - with least effort most benefit is reaped.
(iii) Lalitdpreetividhayakam - the hymn which gives limitless enjoyment
to Sree Devee. Earlier in 2nd verse it was mentioned as
Lalitapreetidhayakam. Further again this will be stressed.
(iv) It is often indicated that the happiness got by Sree Devee, from this
Sahasranama is not got by her from any other hymn or worship.
(v) According to Karma Kantfa, depending on the strength of the
actions the results will also vary. Meemamsa argues that there are
variations even in heaven. There are no such partialities/ variations
in this Sahasranama. It is the most befitting character "very less
effort leading to maximum result".
(vi) If the statement that "if the effort is more then the result will also
be proportionately higher" is considered to be true, then more
effort than chanting of this Sahasranama may lead to higher fruits.
The specialty of this verse is that it says "that is not the case"
6. Prata: Snatwa Vidhanena Sandhyakarma Samapya Cha I
Poojagruham Ta to Gatva Chakrarajam Samarchayet II
(i) After taking bath in the morning, finishing the oblations like
Sandhydvandanam, etc., according to the individual's tradition, the
prayer room has to be entered and worship to the Sree Chakra has
to be done first.
(ii) The summary is bathing and Sandhydvandanam have to be done
according to tradition/ practice (vidhanena). For the tri-castes two
Sandhyavandanamsare prescribed - Vaidheeka and Tantreeka. For
others only the latter.

665
 Sree Lalita Sahasranamam

(iii) Entering the prayer room is one of the actions part of worshipping
$ree Chakra. Samarchayet - i.e. Samyak + Archayet - Archana has
to be done in a proper way. It is also acceptable, if it is done by
others, but only when it is not possible by self.
7. Vidyam Japetsahasram Va Trishatam Shatameva Va I
Rahasya Namasahasramidam Pashchdt Patennara:\\
(i) Sree Devee'smantra has to be chant 1000 or 300 or 100 times, and
then this Sahasranama should be read.
(ii) The word Vidyam means mantra - that is, Panchadashee or
Shodasheemantra.
(iii) Whether it is 1000 or. 300 or 100 times, 8 times have to be added in
chanting.
(iv) The word Pashchat means later7. That is after chanting this hymn
and before offering flowers - that is to be done in between these
two. This rule is applicable only when all these three are done -
chanting of mantra, reading this hymn and offering of flowers. If
only the reading of this hymn is done, it is not applicable.
8. Janmamadhye Sakruchchapi Ya Yetatpathathesooudhee: I
Tasya Purjyaphalam Vakshye Srunutvam Kumbhasambhava II
(i) Oh, sage Agastral Please hear the results of reading this hymn in
the middle of his life even once by devotees.
(ii) Sree Hayagreeva insists to hear in an attentive manner, since if
these are going to be results for reading once in the life time, what
would be results for regular reader of this hymn.
9. Gangadisarvateertheshu Ya: Snayatkofijanmasu I
Koti Lingapratishtam Cha Ya: Kuryadh Avimuktake II
10. Kurukshethre Tu Yo Dadhyatkotivaram Ravigrahe I
Kofim Sournabharanam Srotreyeshu Dwijanmasu II
11. Ya:Kofim Hayamedhanam Aharedgangarodhase I
Acharethkoopa Kofiryo Nirjale Marubhootale II
12. Durbhikshe Ya: Pratidinam Kofibrahmanabhojanam I
SraddhayaParaya Kuryat Sahasraparivatsaran II
13. Thatpurjyam Kojigurjitam Labhetpurjya Manuthamam I
Rahasya Nama Sahasre Namnapyekasya Keerthanath II
(i) If a devotee chants even one name out of these 1000, he gets crore
times the benefits of doing all the actions mentioned below:
a. Taking bath in sacred rivers like Ganges and others for one crore

666
 sficifridl Sree Lalita Sahasranamam

births
b. Consecrating one crore Shivalingas in Benaras, which is called as
Avimukta place.
c. Giving one crore bhara (a weighing measure - detailed below)
of gold ornaments to Brahmins who have learntl/edas, one
crore times in Kurukshetra, during solar eclipse
d. ' Performing one crore Ashwamedha sacrifices in the shores of
the Ganges.
e. Digging one crore wells with water in the deserts.
f. Feeding one crore Brahmins daily during the time of famine.
(ii) Since it is mentioned as Ganges and other (all) holy waters, it
includes all holy lakes/ tanks also. Again since it was mentioned as
Ganges and other rivers, it includes all the holy rivers in all the three
worlds.
(iii) The result of taking bath in the holy rivers daily in one crore births.
(iv) Avimuktam is another name for Banares. It has been mentioned
that in Banares, there are four holy places viz., Kasi, Varanasi,
Avimuktam and Antargruham inside one another like five sheaths.
Among these Antargruham is the most holy, innermost and sacred
place. This is really the body of Paramashiva.
(v) The word Avi means sins. Linga purarja says that since the sins are
removed and Paramashiva himself dwells there, that place is called
Avimuktam. By inserting the letter ka we get Avimuktakam. This
word indicates unidentified Antargruham. Hence it refers the most
holy virtual manastalam.
(vi) Kurukshetra is the place where the Mahabharata battle did happen.
This is also indicated as place of Dharma (righteousness). Hence the
results of the action of given away things is much more than the
same action in other places.
(vii) The virtue that is got by the giver is equal to the sin got by the
receiver. Hence he has to do adequate expiation to remove the sin.
But, it has been mentioned that if he receives anything in
Kurukshetra, there is no expiation for this and hence the giver gets
limitless virtue.
(viii) Cows, earth and the knowledge are said to be the great things
that can be given away. These three can be attained through gold
and hence giving away gold is said to be the greatest one.

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 4h6<3MIHh Sree Lalita Sahasranamam

(ix) Here is the calculation for one bhara (of gold mentioned above) -
100 palam equal 1 tulam and 20 tulams equal one bhara. That is
one bhara equal 2000 palams (approximately equal to 70
kilograms).
(x) It has been mentioned that we have to give away to srotrias.
Brahmavaivartta Purarja defines srotria with three characteristics
viz., birth', Upanayanam (the sacred thread is first worn) and
knowledge.
(xi) Ashwamedha sacrifice is said to be the greatest of all sacrifices. It
removes the sins in toto. The virtue got by performing one crore
Ashwamedha sacrifices in the banks of river Ganges with great
purohits is mentioned here.
(xii) The gist of this verse is that by just chanting one name out of 1000,
a devotee gets one crore times the results of all the above summed
up.
(xiii) Repeatedly mentioning the numbers crore, thousand etc., is just
to indicate that it is infinite or countless.
14. Rahasyanamasahasre Namaikamapi Ya: Patet I
Tasya Papani Nashyanti Mahantyapi Na Samshaya: II
(i) Even if one among the thousand secret names is chant, all the sins
committed by the devotee would be destroyed - there is no doubt
about it.
(ii) The earlier verses talked about the virtues and this verse talks about
destruction of sins.
(iii) By the word Mahantyapi, even very great sins are indicated. In that
case, is there no need to separately talk about ordinary sins.
15. Nityakarmanushtanannishiddhakararjadhapi I
Yatpapam Jayate Pumsam Tatsarvam Nashyatidhruvam II
(i) The sins caused by the very bad act of not doing the ordained daily
sacred routines and the sins caused by doing objected actions,
would go away and all the sins would be destroyed speedily.
(ii) If the ordained actions are not done at the appropriate time sins will
accrue. This depends on the race/ caste one follows.
(iii) The daily routines will also include the special occasions like New
Moon Day, the eclipse time, etc.
(iv) By the word druvam, it has been indicated that no other expiation is
needed. Just chanting of one name will do.

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 Sree Lalita Sahasranamam

(v) In addition to these two types of sins, there is a third type - non­
control of organs. This is the root cause of the other two types and
hence not been mentioned explicitly.
16. Bahunatrakimuktena Srunutvam Kumbhasambhava I
(i) Why to talk too much? Oh Agastyal Hear what I say.
Atraika Namno YaShakti: Patakanam Nivarttane I
Tannivartyam Agam Kartum Nalam Lokachchadurdasha II >
(ii) The capability of removing the sins by chanting one name from this
hymn is that much -that as many sins cannot be done by fourteen
worlds.
(iii) All the living beings in all the fourteen worlds cannot do as many
sins, which cannot be removed by the single name from this hymn.
17. Yastyaktva Namasahasram Papahanimabheepsati I
Sa Hi Sheetanivrtyarttam Himashailam Nishevate II
(i) If a person is desirous of getting rid of the sins, but hates to chant
this hymn, it is like going to Himalayas to avoid cold.
(ii) If a worshipper of Sreevidya, does not reach to namasangeertanam
for expiation but tries some other methods, he gets one more sin.
That is, with any other expiation methods, the sins cannot be got
destroyed.
18. Bhakto Yax Keertyan Nityam Idam Namasahasrakam I
Tasmai SreeLalita Devee Preetabheeshtam Prayachati II
(i) Devotees, who sing these thousand names daily, would be blessed
and their wishes fulfilled by very much pleased Sree Devee.
(ii) That is the reason it was earlier mentioned as Sreedevya: Preeti
Vidayakam. That is the chanting of this hymn has to be done by the
devotees on a daily basis. Chanting of the complete hymn has to be
done till the life time. It has been mentioned that this has to be
added to the daily chore of actions like early morning bath, etc.
(iii) Since it has been repeately mentioned as Namasahasrakam, it
implies the entire 1000 names in toto. The word Nityam indicates
daily as well as till the life time.
19. Akeertayennidam Stotram Kathambhakto Bhavishyati I
(i) How can one become a devotee without chanting this hymn? The
implied meaning is that he cannot.
(ii) For a worshipping devotee, only the happiness of the presiding
deity is important. Since that happiness is reached by chanting of

669
 Sree Lalita Sahasranamam

this hymn, it becomes important for him.

(iii) In SreemadBhagavad Geeta, SreeKrifhrja says that there are four
types of devotees - “Artto Jignasu: Arttarttee Gnanee".
Artto is - one who is suffering from sorrows on account of sinful actions.
Jignasu: is - one who wants to get knowledge. Since he does not have
any interest in anything he get his mind purified by chanting this
Sahasranama and gets knowledge.
Arttdrttee is - one who likes things. The chanting of this hymn is capable
of giving more things and happiness than what is sought for.
Gnanee is - one who has reached the knowledge of Brahmam. He does
devotion and chanting of this hymn just to show this world.
In all these four types, chanting of this hymn is necessary for the
devotees.
20. Nityam Sankeerttanashakta: Keerttayet Purjyavasare I
Sankrantou Vishuvechaiva Svajanmatritaye Ayane II
Navamyam Va Chaturdashyam Sitayam Sukravasare II
CO People who cannot sing it daily should chant it on the special
occasions, viz., first day of every month, first of the New Year and
the three birthdays, on ninth and/ or on fourteenth days or Fridays
of the waxing moon, and on the full Moon day - singing this hymn is
very special.
(ii) Special days include Arddhodayam, Mahodayam and the below
detailed days.
(iii) Vishu means the first day of the months Chaitra and Tula.
(iv) Three birth days include self, spouse's and son's.
Or the three days - self birth day, the initiation day and the day of
poorqabhishekam.
Or the three days - self birth day, the previous and the next days.
Or the three days - self birth day, the 10th and the 19th stars
(janmanujanmam).
(v) Ayane means the first day of the Kataka and Makara months.
(vi) It can be construed that the word Navamyam Va (ninth day)
includes the eight day also.
21. Keertyen Namasahasram Pourrjamasyam Viseshata:
(i) The chanting of this hymn has to be done especially on the full
Moon days.
(ii) If the days, stars, etc., mentioned so far fall on the same day, it is

670
 fHdi t-iotMiHH Sree Lolita Sahasranamam

enough if the chanting is done once.

22. Pourrjamasyam Chandrabhimbhe DyatvaSree Lalitambikam I
Panchopacharai: Sampoojya Pafhennama Sahasrakam II
(i) On the full Moon day,one should meditate by imagining Sree Devee
on the full Moon, after offering the five oblations and these
thousand names should be read.
(ii) The night of the full Moon day is the last night of bright fortnight of
the Moon. This has to be chant in the night only when the full Moon
thithi spans at that time.
(iii) On the full Moon day, Sree Devee has to be imagined on the full
Moon. All the fifteen thithi nityaDevees and'the sixteenth kala
called Sada also shine in the form of full Moon. The evidence for
this is the 240th name Chandramorjdalamadhyaga.
(iv) SreeVifhrju and SreeShiva are always present in Saligrama and
Bhana respectively. Hence no need of establishing them through
Avahana (deifying), Praga Prothishta, etc., in those idols. In the
same manner, Sree Devee is always there in the form of a Moon and
hence no need of Avahono(deifying) and related mudras (signs of
hand).
(v) Since it has mentioned as Dyatva, Sree Devee has to be imagined as
mentioned in meditation verses.
(vi) The five oblations are - the offerings of sandal, flower, fragrant
smoke, light and food.
(vii) The word Sampoojya stresses the integrated feeling of non-duality
between self and Sree Devee.
23. Sarve Roga: Pranashyanti Deergayushchchavindati I
Ayamayushkaro Name Prayoga: Kalpachoditai II
(i) Such usage will make all the diseases vanish. It gives long life. That is
the reason this usage has been mentioned as Ayushkara (rite to get
long life) in the kalpa Sutras.
(ii) The usage Pranashyanti, in stead of Nashyanti, stresses that no
disease will affect (not about getting cured).
(iii) The word Deergdyul indicates that both type of deaths Apamrutyu
and Kalamrutyu will not happen.
(iv) The word cha indicates that in addition good things also will
happen.
(v) The word Kalpanodita: indicates that Parasurama Kalpasutra. But

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 'iiHH Sree Lalita Sahasrundmam\

there is no such usage in Parasurama Kalpasutra. But it is said that

it has been subtly indicated. It can be construed as that this has
been mentioned in some other kalpasutras.
(vi) This and other usages detailed in the following verses can be done
only by those who do their daily chores regularly. It can be for self
or for others. The method of this usage has been detailed in the
original commentary book.
24. Jwararttam Shirasi Sprushtva Patennama Sahasrakam I
Tatkshnath Prashamam Yati Shirastodo Jvaropi Cha II
(i) If one has fever, if the other person touches his head and chants
this hymn names, the fever and the consequent headache would
descend away immediately.
(ii) This usage is also explained in detail. The first part of this hymn has
to be read, the 1000 names has to be read with a hand on the
diseased person and again after removing the hand this last part has
to be read.
(iii) If a person is attacked with fever, he himself can also chant this
hymn by having his own hand on his head. Any number of times this
can be chant, till the fever is cured.
25. Sarvavyadhi Nivrutyartham Sprushtva Bhasma Japedidam I
Tadbhasmadhdranadeva Nashyanti Vyadhaya: Kshanat II
(i) For getting rid of all diseases this has to be chant by touching the
holy ash. And by smearing that ash on the body all diseases would
immediately be cured.
26. Jalam Sama ntrya Kumbhastham Namasahasrathomune I
Abhishinched Grahagrastan Graha Nashyanti Tatkshanat II
(i) Oh Agastyal Storing the water in a pot and chanting this hymn, and
anointing the person affected by any planet with that water would
remove all problems created by planets.
(ii) The word planets imply the planets that are in affecting positions,
the sinful planets and evil beings.
27. Sudhdsagaramadhyastham Dhyatva Sreelalitambikam I
Ya: Patennamasahasram Visham Tasya Vinashyati II
(i) Meditating on Sree Devee as She is in the ocean of nectar and
chanting this hymn will remove any effect of poison.
(ii) 61st name Sudhosagaramadhyastha may be referred.
28. Vandhyanam Putralabhaya Namasahasramantritam I

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 Sree Lolita Sahasranomom

Navaneetham Pradadhyattu Puthralabho Bhaveddhruvam II

(i) For blessing with a male issue, for those who do not have, chant this
hymn and make them eat the butter offered Sree Devee. By this
they will be blessed with a son soon.
(ii) The word Vandhya indicates four types of issueless ladies - one who
has not conceived at all, one who got a baby and it has died, one
who has got only girl children and one who has got a single child. All
these type of ladies will get the baby of their choice.
(iii) Putralabhaya means not necessarily male child, but any child.
(iv) If the issueless lady herself is a worshipper, she can do this usage for
herself.
(v) The word dhruvam stresses that it is definite to have a child.

29. Devya: Pashena Sambaddhamakrushtamangushena Cha I

Dhyatvabheeshtam Striyam Ratrou Japennamasahasrakam II
30. Ayati Svasameepam Sa Yadhyapyantaipuram Gata I

(i) If a worshipper chants this hymn in the night with a lady of his
liking, as binding with a noose and attracted by a goad, then she will
come near him, even she is in the queen's wing of a palace.
(ii) The queen's wing, in a palace, is a secluded place, where men are
not allowed. Even if the lady is in that place, by the attraction of this
hymn, she will come out and reach the worshipper.
31. Rajakarshana Kamaschedraja Vasathadingmukha: I
Triratram Ya: PatedetachchreeDevee Dhyana Tatpara: II
32. Sa Raja Paravashyena Turangam Va Matangajam I
Aruhyath Nikatam Dasavat Pranipatyacha I
Tasmai Rajyam Cha Koshamcha Dadyadeva Vasam Gata: II
(i) If a worshipper wants to attract a king, he can face the palace of the
king, and chant this hymn for three days, meditating on Sree Devee.
Definitely then the king would be under the control of the
worshipper. He would ride a horse or elephant, come near the
worshipper and would salute and serve him as a slave. He would
even offer his country or a state of his country or a treasure.
(ii) Rajavasathadingmukha: - the direction in which the king resides
from the dwelling place of the worshipper.
(iii) Triratram - to be chant for three nights and days continuously.

I1 (
673 hi

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 Sree Lalita Sahasranamam

There is no limit on number of times.

33. Rahasyanama Sahasram Ya: Keertayati Nityasha: I
Tan Mukhaloka Matrena Muhyellokatrayam Mune II
(i) Oh sage! The three worlds immediately faint, as soon as the face of
a person, who chants this secret hymn daily, is seen.
(ii) It need not be the aim of the worshipper that all the worlds be
attracted to him. Even then, if he is regularly chanting this hymn,
this fruit will automatically be reaped.
34. Yastvidam Namasahasram Sakrutpatati Bhaktiman I
Tasya Ya Shatrova: Thesham Nihanta SharabhEshwara: II
(i) The enemies of the devotee, who reads this hymn once, would be
killed by arrows by Sharabheshwarar.
(ii) Sakrut means once. The word Nityacha: mentioned in the previous
verse should be read with this and has to be considered as once
daily.
(iii) Sharabheshwarar is one of the incarnations of Shiva. Linga Puraga,
KalikaPurarja, etc., say that when SreeVi$hrju took the incarnation
of Narasimha and killed the demon Hiranyakasipu. Even after this
his anger did not subside and he was about to destroy the entire
world. At that time Shiva took the incarnation of Sharabheshwarar
and controlled Narasimha. Narasimha is a combined form of man
and lion. In the same manner Sharabheshwarar is a combined form
of man, lion and a bird.
(iv) Amnaya worship is a part at the end of Sreechakranavavanja
worship. In general it is a practice that this is done in a group in an
abridged form with all the mantras in it. For those who are initiated
with Panchadasheemantra, 4 Amnaya worships and for those who
are initiated with complete Shodashee worship, 6 Amnaya worships
are prescribed. Four for the 4 directions - East, South, West and
North. In addition above and below are two more. It can be said
that there is no mantra or deity, which is not there in these
Amnayas. In the Avarrja Pooja itself, all the deities happen to be
worshiped with their respective mantras. That is the reason it has
been mentioned that Sharabha kills the enemies of those who chant
this hymn. The devotee does not worship Sharabheshwarar directly.
Further it has been mentioned that some more deities themselves
do what is needed for the devotees who chant this hymn.

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 sftcifrldf Sree Lalita Sahasranamam

(v) The mantras of Sharabheshwarar mentioned here occur as a group

of mantras for the 8th deity in the South Amnaya. There are two
mantras - one indicating Sharabhar and the other indicating
Sharabhasalva, a king of birds. Both these deities are for usage of
highly vehement mantras and for saving from such mantras also.
These two mantras have high vigor. Even a person who do not
chant these mantras, but just chant this hymn, will get the results of
those mantras.
35. Ye Vabhicharam Kurute Namasahasrapatake I
Nivartya Tatkriyam Hanyat Tamvai Pratyangirasvayam II
(i) He who does black magic against the person, who reads this hymn,
would automatically be killed by PratyangiraDevee herself for
protecting the devotee, by returning the black magic to the person,
who used it.
(ii) Black magic is one, for which the source cannot be identified, but
does a lot of hardship on the person, whom it was aimed at -
including death - witchcraft, conjuring, sorcery, an elf, imp, etc., are
forms of black magic.
(iii) If anybody tries black magic on a devotee of Sree Devee,
PratyangiraDevee will return it on the person who originated and
will even kill him.
(iv) PratyangiraDevee is Kali herself. As mentioned earlier, the mantras
of PratyangiraDevee occur as a group of mantras for the 12th deity
in the East Amnaya. According to what is said in this Amnaya, there
are 5 deities - Brahmee, Narayarjee, Roudhree, Ugrakrutya and
Atharvanabadrakalee. We read as in these mantras themselves as;
Pratyakkarttaram Ruchchtu -will destroy who originates • it. * *
(v) This Atharvarjabadrakalee PratyangiraDevee has a„ rude (fearful)
form and the deity is strong and fervent. There are 32 mantras in
the Sounaka branch of AtarvarjaVeda and 48 mantras in the
Pippalata branch about this Devee. The usage of these mantras has
been described in Narada Tantra.
(vi) PratyangiraDevee and Shoolinee are the consorts x of
Sharabheshwarar mentioned earlier.
36. Yo Krooradhrushtyd VeekshyanteNamasahasrapatakam I
Tan Andhan Kurute Kshipram Svayam Martandabhairava: II
(i) He, who sees, with cruelty, the one who reads these thousand

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 WtsitiHH Sree Lalita Sahasranamam

names, would be made blind, immediately by Martanda

Bha/ravahimself.
(ii) This was mentioned in the 785th name Martanda Bhairavaradhya.
(iii) The name Martanda Bhairava indicates the Sun. The Sun rays have
the capacity of giving or taking away the eye-sight. If Sun is
worshipped with devotion, eye-sight will improve. On the other
hand, if anybody sees the Sun directly his sight will be affected.
(iv) A deity called, Martanda Veerabhairava, has been mentioned as
one among the 10 Veerabhairavas in the West Amnaya.
37. Dhanam Yo Harate Chorai: Namasahasra Japina: I
Yatra Kutra Stitam Vapi Kshetrapalo Nihanti Tam II
(i) He, who tries to steal the wealth of the devotee, who reads these
thousand names, through thieves, would be killed by KshetraPala,
wherever he is.
(ii) It has to be noted that it is noVbeen mentioned as "one who steals",
but it has been mentioned as "one who steals through thieves".
(iii) KshetraPala is a form of Shiva only. The details may be seen in the
commentary for 345 name - Kshetrapalasamarchita.
38. Viddhyasu Kurute Vadam Yovidvan Namajapeena: I
Tasyavak Stambhanam Sadhya: Ka roti Nakuleshwaree II
(i) He who argues with the learned man, who reads these thousand
names, would be made dumb immediately by Nakuleshwaree.
(ii) Nakuleshwaree is one of the organ deities of Shyamala, the minister
of Sree Devee. She is in-charge of speech. Hence she makes the
person dumb or causes speech obstructions. Her mantra is available
in Parasurama Kalpasutra. She, who is one of the army deities of
Sree Devee, is being worshipped in the Navavarrja Pooja.
39. Yo raja kurute vairam nama sahasra japina: I
Chaturanga balam tasya dandinee samharet svayam II
(i) The four armies (chariots, elephant, horse and human) of the king,
who shows enmity on the devotee, who chants this hymn, would be
immediately destroyed by QandineeDevee herself.
(ii) QandineeDevee is commander-in-chief of Sree Devee. She heads the
army in the battle between Sree Devee and the demons. She herself
fights with the enemy of the devotee of Sree Devee and kills him.
(iii) DandineeDevee is Varahee only. She is also worshipped in the
Navavarrja Pooja alongwith other the army deities of Sree Devee.

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 sficifeldl Sree Lalita Sahasranamam

(iv) By the word samharet - hostility, cursing and killing are indicated.
40. Ya Paten Nama Sahasram Shanmasam Bhaktisamyuta: I
Lakshmee: Chanchalya Rahita Sadathishtati Tadgruhe II
(i) He, who reads these thousand names daily for six months with
devotion, will have Lakshmee, the Goddess of wealth, live in his
house permanently.
(ii) It has been mentioned everywhere that Lakshmee or wealth is fickle
minded and never stays continuously in one place. She herself stays
permanently in house of the devotee who chants this hymn daily for
six months.
41. Masamekam Pratidinam Trivaramya: Paten Nara: I
Bharathee Tasya Jihvagre Range Nrutyati Nithyasha: II
(i) He, who reads it daily three times for a month, will have
Saraswatee, the goddess of knowledge, always dancing on the tip of
L
his tongue.
(ii) Rangam means the dancing platform. SaraswateeDevee will be
dancing with his tongue as the platform.
42. Yastvekavaram Patati Pakshmatram Atandrita: I
Muhyanti Kamavashaga Mrugashyastasya Veekshanat II
(i) If a devotees chants this hymn at least once in a day, without feeling
lazy, for a fortnight, he will have ladies attracted and gets erotic
towards him just by his sight.
(ii) Atandrita: means one who is without laziness, tiredness or sleep.
This indicates that this usage has to be done in the night.
(iii) So far the results like succeeding the enemies, getting-back the lost
things, attracting ladies, knowledge, etc., were discussed. Further
the results like righteousness, etc., are being discussed.
43. Ya Paten Namasaharamjanmamadhye Sakrunnera: I
Thaddhrushtigochara: Sarve Muchyanthe Sarvakil Bishai: II
(i) If a person reads these thousand names at least once, in the middle
of his life, whoever is sighted by him would be pardoned of all the
sins.
(ii) The word Thaddhrushtigochara: indicates - whoever is seen by him,
all their sins would be pardoned off. Since it is mentioned as Sarve -
this not only means human being, but all living beings.
(iii) So far it was mentioned as entire life time, six months, one month,
one fortnight, and that too daily once, three times, unlimited times

677
 Sree Lolita Sahasranamam

continuously, etc., were mentioned. Now it is mentioned even if it is

once in a life time, so much results will reaped.
44. Yo Vetti Namasahasram Tasmai Dheyam Dvijanmane I
Annam Vasthram Dhanam Dhanyam Nanyebhyastu Kadachana II
(i) The Brahmin, who has completely understood this hymn, should be
given food, clothes, wealth, cereals and all that he wishes and
definitely not others.
(ii) The capacity of the receiver is very important when anything is
given. One of the must qualities of the receiver is the knowledge of
this hymn.
(iii) A Brahmin gets the quality of receiving anything by chanting this
hymn.
45. Sreemantrarajam Yovetthi Sreechakram Ya: Samarchati I
Ya: Keertayati Namani Tam Satpatram Vidu: Budha II
(i) He who has learned Sreevidya, one who does worship to Sreechakra
and one who chants these thousand names, would be considered as
holy by the learned.
(ii) Mantrarajam means Sreevidyamantra.
(iii) For a personto be considered as Satpatram (,holy) three qualities
have been mentioned Sreevidya, worshipping Sreechakra and
chanting this hymn. Such a Brahmin is great and holy. In these, if the
first two are individually or both together are known then it is the
next stage. One who chants this hymn is still in a higher stage than
the other two. It is normally not possible to have one such person.
Because one do not get a right to learn this hymn without
Sreevidyamantra. That is the reason all the three specialties are
mentioned together.
46. Tasmai Deyam Prayatnena Sree Devee Preetimichata I
(i) A devotee, who likes to the blessings of Sree Devee, should take
effort to search for such an eligible Brahmin and give him anyting.
47. Na Keertayati Namani Mantrarajam Na Vetti Ya: I
Pashutulya:Sa Vijneya: Tasmai dattam Nirarthakam II
(i) One who does not chant this hymn or one who does not know
Sreevidya is equal to an animal. Nothing should be given to such a
Brahmin.
(ii) Though only two qualities are mentioned here, all the three
qualities mentioned earlier are to be considered.

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 Sree Lalita Sahasranamam

(iii) Nirarthakam means useless. That is, since it was earlier mentioned
that the result of such a giving is for satisfying Sree Devee, She does
not get satisfied with this.
(iv) Since sastras say; VidhyaViheena: Pashu: - he has to be considered
. as an animal.
Pareekshya Viddhya Vidhushastebhyo Daddhyadvichakshana: I
(v) Hence anything has to be given only to those who have knowledge
and that too after proper evaluation.
(vi) To properly evaluate and choose the holy man to give anything is
the duty of the giver.
(vii) Once who has the capacity to evaluate and choose the holy man has
been mentioned as Vichaksharja:.
48. Sreemantrardja Sadrusho Yatha Mantro Na Vidhyate II
49. Devatha Lalitatulya Yatha Nasti Ghafodhbhava I
Rahasya Ndma Sahasratulya Nasti Tatha Stuti: II
(i) There is no other mantra equal to Sreevidya.
(ii) Sreevidyamantra, Sree Devee and this hymn are the three very great
things and nothing else equal or higher or even comparable exists.
(iii) Sreevidya means Panchadashee or Shodashee.
(iv) In this verse again Agastya has been addressed as Ghatodhbhava or
born out of a pot.
50. Likhitva Pustake Vasthu Namasahasra Muthamam I
Samarchayedsada B haktya Tasya Tushyati Sundaree II
(i) He who writes this great hymn in a book, and worships it with
devotion, Sree Devee becomes very much satisfied with him.
(ii) As it is indicated as "one who" - it may be a worshipper or
otherwise - whoever it is. If he is a worshipper he has the
qualification and duty to chant and this type worshipping the book
is not a must for him. It has been mentioned earlier that chanting of
this hymn is a daily chore for him.
(iii) It is enough if he worships the book, if he is not initiated with the
mantras. Even then Sree Devee is much pleased.
(iv) The word Sundaree is the short form of ireelalita
Mahatripurasundaree.
(v) The word sada indicates always.
Bahunatra Kimuktena Shrunutvam Kumbhasambhava I
(vi) Why to tell again and again? Oh Agastya! Hear what I say.

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 SJTeifridi Sree Lalita Sahasranamam

(vii) This statement has been mentioned in the 15.5th verse also.
51. Nanena Sadrusam Stotram Sarvatantreshu Drushyathe I
Tasmadupasako Nityam Keertayedhida Madarat II
(i) There is no such prayer anywhere in literature of Tantra, and hence
the worshipper has to practice it with devotion on a daily basis.
(ii) The word Keertayed indicates chanting after understanding the
meaning. Devee Bhagavatam says "if the worshipper understands
the meaning of at least one name and chants it, he lives in the
ireepuram for crores of years".
Abhyekam Nam Yovetti Tatvartta Nigamatibhi: I
Sopi Sreelalita Lake Kalpakoteervaset Nara: II
(iii) Further, chanting it without knowing the meaning is equal to adding
fuel (a wooden stick) to a fire after it is put out.
Anateetam Avignatam Nigatenaiva Patyate I
Anagnaviva Shushkaito Natatdvalatikarihichit II
(iv) One who does not have the capacity or ability to know the meaning
can read it as it is. He gets some benefits based on the knowledge of
sounds. In the same manner, one who is a literate can just worship
the book. In the next birth he will get the knowledge to read and
further to know the meaning step by step.
(v) This hymn will bestow its blessings even for those who do not
worship.
52. Yebhir Name Sahasraistu ireechakramyorarchayedh Sakruth I
Padmair Va Tulaseepushpai: Kalharair Va Kadambakai: II
53. ChampakairJati Kusumai: Mallika Karaveerakai: I
Utpalair Bilvapatrairva, Kundakesara Patalai: II
54. Anyai: Sugandhi Kusumai: Ketakee Madhaveemukhai: I
Tasya Purjya Phalamvaktum Nasaknoti Maheshvara: II
(i) Even Lord Shiva would not be able to tell comprehensively, the
effect of worshipping the Sreechakra using the thousand names at
least, with lotus flower, flower of basil, Kalharra, kadamba flowers,
Jasmine, Champak, Karaveera, Uthpala leaves of Bilwa (cratava
religious), Jasmine buds, Kesara flowers and other scented flowers
like, Ketakee, Madavee, Mukha, etc.
(ii) Archand means - chanting each name with the fourth case ending
by prefixing Om (prarjava mantra) and suffixing with Om Nama: (I
bow) and offer one flower at the feet of Sree Devee. For instance

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 sfhdfHHI Sree Lolita Sahasrondmom

Om Sreematre Om Nama:,Om Sree Maharagnai Om Name:, Om

Sreelalitambhikoyai Om Noma: and so on.
(iii) Fifteen types of flowers have been mentioned as a sample. Other
than these any fragrant flower can be used.
(iv) When it is mentioned as flower of basil, it is not the leaves or tri­
leaves. It is the flowqr per se.
(v) Ordained or restricted flowers can also be used for this purpose.
(vi) The flower of European Saffron tree is very much significant to use.
(vii) When many a flower is being used, it has to be offered one by one
after sorting and not in a group in a combined fashion. After
completing one set of flowers, the sets have to follow.
(viii)Even Maheshvard does not have the capability or capacity, to
• convey the results of such an Archana.
55. Sa Vetti Lalita Devee Svachakrarjanajam Phalam I
Anye Katham VijaneeyutBrahmaddhya Svalpamedhasa: II
(i) Only Sree Devee can tell something about the result of worshipping
Herchakro. How can Lord Brahma and others, who have lesser
intellect may be able to.
(ii) The reason thatBrahma and others could not know this is that they
have lesser intellect (medha). Here medha means the capacity of
understanding and retaining things.
(iii) One specialty of this Archand is that in the sankalpa (declaration of
intention to do a pooja) itself it can be declared that such-and-such
flower is going to be used and the same flower used for all the
1000. Like chanting, the declaration has to be made, the three
nyasas to be done and the names have to be pronounced as
described above. The flowers are to be used looking above, as it was
in the tree. At the end again the nyasas to be performed and this
last part has to be read.
56. Pratimasam Pourrjamasyam Ebhir Namasahasrakai: I
Ratrou Ya: Chakrarajastam Archayet Paradevatam II
57. Sa Yeva Lalita Roopastadroopa Lalita Svayam I
Na Tayor Vidhyate Bhedho Bhedhackrut Papakruthbhavet II
(i) In every month during the full moon day, if She is worshipped, with
the thousand names as described above, in the night by imagining
Sree Devee's form on the Sreechakra, the worshipper would himself
have the form of the goddess Lolita, and he cannot be seen as

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 Sree Lalita Sahasranamam

another one, for it is a sin to see him as anything else.

(ii) In earlier verses it was mentioned that the result of once
worshipping £ree Devee would be known only to Her. Here it is
mentioned that if the devotee worships Herevery month, he himself
becomes the form of Sree Devee. That is the unity/ integrity. That is
why it was detailed as; Sa Yeva Lalita Roopa: Tad Roopa Lalita
Svayam.
(iii) It is mentioned that those who do not see him in the form of Sree
Devee becomes a sinner.
58. Mahanavamyam Yo BhaktaiSree Deveem Chakramadhyagam I
Archayen Namasahasrai: Tasyamukti: Karesthita II
(i) That devotee who worships Her on a Mahanavami day, on the
Sreechakra using these thousand names, the salvation is in his
hands.
(ii) Mahanavami is the last two days of Sharada Navaratri.
Mahanavami is the form of unison of Shiva-shakti.
(iii) This worship is also to be done in the night only. There is another
school of thought that the eighth day worship has to be done in the
night and the ninth day done in the day time.
(iv) It has been said that the eighth day is special to Shiva and the ninth
day to Sree Devee. If in a particular if both these thithis are
conjoined then that day is special to Ardha Nareeshwaran (the
combined form of Shiva and Shakti, with Sree Devee in the left half).
(v) People of all caste have the right to do this worship.
59. Yastu Nama Sahasrena Shukravare Samarchayeth I
ChakrarajemahaDeveem Tasya Pugyaphalam Shrunu II
(i) If a person does the Archana in a great manner, using these
thousand names on a Friday, to the Sreechakra of Sree Devee,
please hear the benefits he would reap.
(ii) By Friday, it has to be construed as many weeks.
60. Sarvan Kamanavapyeha Sarvasoubhagya Samyuta: I
Putrapouthradhisamyukto Bhuktva Bhogan Yathepsitan II
61. Anthe Sreelalitadevya: Sayujyamatidurlabham I
Prarthaneeyam Shivadhyaischaprapnotyeva Na Samshaya: II
(i) The devotee mentioned in the previous verse gets all his desires
fulfilled here (in this world) itself. He would lead a life with all the
blessings, would be surrounded by children and grand-children and

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 Sree Lalita Sahasranamam

enjoy all the pleasures of life more than what he expected. At the
end he would get the salvation, which is very difficult to obtain and
there is no doubt in this.
(ii) lha means in this world itself. He enjoys all the pleasures with
children and grand-children means, not only he is benefitted, but
also his entire family/ race.
(iii) Anthe means at the end when the body falls down, he reaches the
salvation of Sree Devee by taking the route of Devas. The details can
be seen in 912th name Savyapasavyamargastha.
(iv) Sayujyam (salvation) also indicates the Kailvalya stage. Sree Devee is
Kaivalyapadadayinee.
62. Ya: Sahasram Brahmananam Ebhirnama Sahasrakai: I
Samarchaya Bhojayedh Bhaktya Payasapoopashadrasai II
63. Tasmai Preenathi Lalita Svasamrajyam Prayachathi I
Natasya Durlabhamvasthu Trishulokeshu Varddhte II
(i) Dedicating these thousand names to thousand Brahmins, feeding
them with sweet Payasam, Vada made out of black gram and a
meal with all the six tastes, would make one dear to Sree Devee. She
would bless him with her kingdom and there would be nothing in
the three worlds, that would be difficult to get for this man.
(ii) It is enough if this type of feeding the Brahmins is done once.
(iii) By the word Brahmananam it has to be construed as worshippers of I-
Sreevidya.
(iv) The word Svasamrajyam means it is un-distinguishable stage of
Kaivalyam only. In this stage of Samrajyam in the path of Vedanta,
even ruling of a world is not possible for a devotee who has reached
this Samrajyam. Though Vedantam through Brahma Sutra (4-4-17)
says; Jagatvya Bhdratvavarjam Prakaranat Asannihi Tatvatch -
since the Sreevidya devotees are integrated with Sree Devee, they
get all the shaktis of Sree Devee. Sree Bhaskara Rayahas proved this
through various arguments.
(v) The method of feeding of 1000 Brahmins has not been described
here. However, it has been explained as below in the results part of
Trishatee:. It has been explained in 7 verses starting with;
Nityashodashikaroopanpranatoutu Bhojayet I
Nityashodashikdroopanvibranatoutu Bhojayet II
And ending with; Tasyaivam Sabalam Tasyamuktistasya Karestita II

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 Sree Lalita Sahasranamam

The method follows:

After doing regular Pranayama, details of the place, time, etc., in the
declaration, it has to be announced that I feed 1000 Brahmins through
Lalita Saharanama for the satisfaction of Sree Devee. Then for purity of
the place and all the things used, Punyahavachanam has to be
performed. Sixteen Brahmins have to be chosen and offered water,
cleaning of feet, seat, oil bath in hot water, etc. The 15 thithi
nityaDevees and Mahanitya have to be imagined on these 16 Brahmins.
Worshipping them with 16 offerings has to be completed. All the
16Devees have to be worshipped like HreemSreem Kameshwaryai
Namaha, Hreem Sree Bagamalinyai Namaha and so on. Tarparja has to
be done by them. These 16 Brahmins are made to sit facing East or
North. They have to be offered clothes, sandal paste, jewels, flowers,
other fragrant materials, fragrant smoke, light, etc. Then they have to
be fed with food with sweet, fruits, etc. They have to be bowed after
given betel leaves and money. Such worship is called Nitya Bali. This has
to be followed with feeding of 1000 Brahmins. If it could be done on a
single day that would be great, else, it could be for 100 days at the rate
of 10 per day. Thus the count of 1000 has to be completed. If it is
LalitaTrishatee based feeding it could be for 15 days at the rate 20 per
day - this is also a great accomplishment. That too it can be from the
first day of the bright lunar fortnight till the full Moon day - the
Brahmins have to be imagined with the 300 names in Trishatee. All
these days the worshipper has to follow the vow obligations. The
A//yaba//worship has to be done on the starting day.
(vi) The feeding of 1000 brahmins has been mentioned in the
DharmaSCitra of Bhodhayana. It is understood that Sree
Bhaskararayahas written his commentary for this. Whatever
mentioned here is based on it.
(vii) The feeding of 300 brahmins has been described in the results part
of Trishatee and it has been mentioned that feeding of 1000
brahmins also to be done in the same manner;
Rahasyanamasahasrabhojanepyevamevahi I
Adounityabalim Kuryat PashchatBrahmaqa Bhojanam II
64. Nishkama: Keertayedhyasthu Name Sahasramuttamam I
Brahmagnanamavapnoti Yenamuchyatebandhanath II
He, who chants these thousand names, without any specific desires or

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 Sree Lalita Sahasranamam

attachments, would get the knowledge of Brahmam and would be

released from the bonds of life.
(i) Nishkamanai means - nothing is sought by self - the chanting is
done thinking only the satisfaction of Sree Devee.
(ii) The knowledge of Brahmam is that the stage of the soul getting
integrated with the supreme being. That is the stage of Kaivalya.
65. Dhanarthee Dhanamapnoti Yashortheechapnuyadyasha: I
Vidhyartheechapnuyad Vidhyam Namasahasra Keertanat II I
(i) By singing these .thousand names, one who wants money would get I
money, one who wants fame would get fame, and one who wants
knowledge would get knowledge.
(ii) The word knowledge (vidya) here does not mean the knowledge of
Sreevidya, since one cannot chant this hymn without the knowledge
of it. It can be construed as 18 types of knowledge.
(iii) Or by the word vidya, it can be taken as the knowledge of
Brahmavidya or Brahmam.
66. Nanena Sadhrusham Stotram Bhogamokshapradhammune I
Keerthaneeyam Idham Tasmadbhoga Moksharthibhir Narai: II
(•) Oh Sage! There is no prayer similar to this one, which would give
pleasures as well as salvation, for human beings chanting this hymn,
would get both pleasures and salvation.
(ii) The word Vidya, in the previous verse, was given the meaning as
knowledge of Brahmam. Hence to get the zeal, which is a tool to
reach that knowledge, the pleasure as well as the salvation
arebestowed.
(iii) The pleasure and salvation can be considered with a special
meaning. If an action is aimed at the pleasure and some mistake
happens, it may lead to salvation or vice versa.
(iv) If the word Vidya, in the previous verse, is given the meaning as
knowledge of Brahmam, then the zeal can be considered as its
previous step - to get the eligibility to reach the salvation by moving
away from the pleasures.
67. Chaturashrama Nishtaichcha Keertaneeyamidam Sada I
Svadharma Samanushtana Vaikalya Paripoortaye II
(i) In all the four stages of life, chanting these thousand -names, and
also following one's own tradition, would help reach his goal
without any obstrucles.

685
(ii) The four stages are - bachelors (brahmacharyam), married
(grahastam) or vanaprastas or ascetics (sanyasins). For each of
these stages various chores are prescribed. Only if those are
followed according to sastras, without any flaws, the full result can
be obtained. To follow everything without any flaws, especially
under the present day circumstances is next to impossible. That is
the reason, as expiation, this hymn has been prescribed.
68. Kaloupapaikabahule Dharmanushtanavarjate I
Namasankeerthanam Muktva Nrunam Nanyatparayanam II
(i) In the era of Kali, when sins have increased and following the
prescribed chores by sastras have been forsaken, there is no other
alternative for human beings other than singing these names.
(ii) It is very common to make flaws while doing the actions. Lot of
other actions are prescribed as expiation for them. At lease these
expiation actions are to be done 100% perfect to get the full results.
Otherwise some other expiation actions have to be searched for it.
It will become endless vicious cycle. That is the reason, if the
expiation is done through this hymn; there is no chance for making
flaws. Just by thinking'these names, all the sins are pardoned and
hence this hymn is the only expiation for all sins. The same message
is conveyed by this verse also. It has been said that even if the name
of Sree Devee is unintentionally or unconsciously uttered, the sins
are pardoned;
Aspashfa map Yannama Prasankopi Bashitam I
Tatati Vanchitanarttan Durlapanapi Sarvada II
(DeveeBhagavatom)
Matatpramatat unmatat utsvapnat Skalanatapi I
Katitam Nama Te Gouri Nrunam Papapanuttaye II
(Shakti Rahasyam)
(iii) Matam is unconsciousness due to alcohol, the pramatam is
carelessness, unmatam is specter, utsvapnam is clamor during sleep
and skalanam is talking differently due slip of tongue - If the name
of Sree Devee is told due to any of these, even then the sins are
removed.
(iv) This logic called koopa kanakam (well logic) has been explained
here - When a well is being dug, the person working on it may get
dirty with mud. He will use the well water itself for cleaning his body

686
 Sree Lalita Sahasranamam

and other purposes, may be not for drinking. In the same manner,
to remove other sins this hymn is used. While doing so, if any flaws
happen then the same hymn is used to remove those sins also.
(v) The same message is communicated at the end of the commentary
also as below;
Tatapyanta: Santa: Satayahrutaya Name Mahima I
Pyapoorvastasmanme Nakalu Kalapapopayamayam II
(vi) Sree Bhaskararayadoes not vouch for the statement that singing of
these names will be the expiation for the flaws happened in other
expiation activities. Hence he says in his book called Shivastavam as:
"Purarjas say that chanting the name of Shiva twice as Shiva-Shiva
with, devotion, is the expiation for the sins that occur due to not
properly doing ordained actions and doing restricted actions. Hence
instead of doing the ordained actions, not doing the restricted
actions and doing expiation for all these, why can't I say your name
right from the beginning? Will it not take me to the shore? Hence I
have renounced all my actions".
(vii) If singing these names is the way out for getting the sins removed,
what is the specialty of these 1000 names over others? This
question is replied in the following verses. All these viz., electric-fly,
Sun, Moon and fire are ustd to remove the darkness. However,
there is difference .in their energies. In the same way this hymn
differ is treated as the greatest when compared to all the others.
69. Loukikadvachanan Mukhyam Vifhrju Namanu Keerthanam I
(i) Singing the names of Vifhrju is more important than the unwanted
chit-chat.
(ii) Eka: Shabda: Samyak Gnata: Sushtu Prayukta: SvarggheLoke
Kamaduk Bhavati.
A single word, completely comprehended and used at the appropriate
place, has the capacity to reach the heaven, get everything wanted and
enjoy them. The fundamental reason for this is that all the words
originated from the sound of udukkai (a small percussion instrument
tampered in the middle) in the hands of Lord Parameshvara. Hence all
of them have divine energy.
(iii) Singing the names of Vifhiju is much greater than such ordinary
1000 words.
70. Vifhrju Nama Saharachcha Shivanamaikamuthamam II

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 Sree Lalita Sahasranamam

(i) Thousand names of Shiva are much greater than 1000 names of
Vi^hrju.
71. Shivanama Sahasrachcha Devya Namaikamuthamam I
(i) Better than the thousand names of Shiva are the name of Sree
Devee.
(ii) The word Devya indicates Tripurasundaree Devee.
(iii) All these statements are made to explain the greatness of this
hymn. In any hymn, it is quiet natural, that not only the presiding
deity is placed at the highest stature and there are some words
which bring down the greatness of other deities. This is being
accepted by the learned with various reconciliations. The first route
is the argument called Nahi Nintanydyam. That is, the aim of those
statements is not to degrade others, but place the presiding deity in
a higher platform. In Tamil literature this is called as Ikazchchi
Navilal.
(iv) The second method is based on officer argument. This is the
method Sree Bhaskararayaa\so followed in his commentary called
Setubandam. In early childhood a father encourages his son to play.
But the same father after some years, at the age when he has to
learn Vedas and sastras, obstructs him from playing and encourages
reading. In reality in the life of a boy there is some period for
playing. During that time it gets priority over other activities. In the
next stage only learning is important. During childhood whoever is
in-charge of playing becomes the in-charge of epics during the start
of education. This is what mentioned in sastras as Gurjavat
Kavyam- epics are to be read and again as Kavyala Pdncha
Varjayet- epics are to be restricted - we read contradicting
statements. Then the books, which will lead to self realisation are
only to be read. The argument here is that worship of
whicheverLord or mantra, one is for, that is the priority or
important for him when compared to all other mantras..Every
human has crossed many a birth and hence depending on the self
perspective or dimension, he gets interest and capacity to learn and
follow one or more vidyas. With respect to him the other things are
not important.
(v) The third method is explained with an example. If a person looks at
the same turning and object in a bridge once at a distance of one
 rftaPldi Sree Lalita Sahasranamam

kilometre and again from at the other end of the bridge, it will look
differently in size, but the object and the turning remain the same.
In the same manner the matter on hand looks greater than anything
else.
(vi) The reconciliations given so far lead to the assumption that the
statement that Lalita Sahasranama is greater than other hymns and
this needs some explanation. But in reality, the argument that
whatever mentioned, about the greatness of this hymn so far are
completely true, is put forth. The presiding deity of this hymn is Sree
Lalitambika. Each name indicates Her only. This Lalita Devee is
called as Shakti because, all the other various deities indicated by
tatvas explain worshipping method of the concerned deities, their
forms, symbols, idols, etc. But this tatva called Shakti indicate the
Shakti (energy) of so many great deities. This energy is integrated in
all the forms and hence there is no difference. Isn't that the names,
which explain the separate internal tatvas is better than all other
descriptions?
Devee Name Sahas rani Kotisha Santhi Kumbhaja II
(vii) Oh Agastya! There are crores of thousand names of Sree Devee.
72. Teshu Mukhyam Dashavidham Namasahasramuchyate I
Rahasya Namasahasramidam Sastamdashasvapi II
(i) It is said that there are ten important thousand-names out of those
crores of thousand-names. Among those ten this hymn is the
greatest one.
(ii) The ten important thousand-names indicated here are "Gan,
Gashya, La, Ka, Ba, La, Rasa and Ba" viz., Ganga, Gayatree,
Shyamala, Lakshmee, Kali, Bala, Lalita, Rajarajeshvaree, Saraswatee
and Bhavani).
(iii) It can also be taken that all the ten thousand-names are in the name
of La IitaHerself.
(iv) Only this Lalita Sahasranama has got an adjective as secret.
73. Tasmat Sankeerttayennityam Kalidosha Nivruttaye I
(i) Singing this hymn daily would cure the ill effects of Kali era.
(ii) The major flaw of Kali era is that the daily chores prescribed will not
be followed regularly and doing prohibited actions will increase.
(iii) This is what mentioned earlier as; Kaloubha Bhoubagabahule.
74. Mukhyam Sreematrunameti Na Jananti Vimohita: II

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 Usy’iiHH Sree Lalita Sahasranamam

Vifhrju Namapara: Kechichchivanama Para: Pare I

Na Kashchidapi Lokeshu Lalitanama Tatpara: II
(i) People, who are confused, do not understand that only
LalitaSahasranama is the greatest. Some people sing Vi$hiju
Sahasranama and some else sing names of Shiva. No one is to sing
Lalita Sahasranama.
(ii) Those, who are bewildered on account of illusion, try to devote
various deities. The do not recognise that this Lalita Sahasranama
aims at the integrated form of the energies of all those deities.
75. Yenanya Devatanama Keertitam Janmakotishu I
Tasyaiva BhavatishraddhaSree Devee Nama Keertane II
(i) Only the person, who has sung the names of other deities in crores
of births, will get interest in this hymn.
76. Charame Janmarjiyatha Sreevidyopasakobhavet I
Nama Sahasra Patascha Tatha Charame Jan mar] i II
(i) A person becomes the worshipper of Sreevidya only in his last birth.
In a similar fashion reading these thousand names would also
happen only in the last birth.
(ii) This Sahasranama is equal in all respects to the mantra of Sree
Devee and hence this will happen only in the last birth.
77. Yataiva Virala Loke Sreevidyarajavedina: I
Tathaiva Viralo Guhya Nama Sahasra Pataka: II
(i) In this world it is very rare to find the people who know the
methods of Sreevidya, and it is also rare to find those who read
these thousand secret names.
(ii) In worshipping Sreevidya, chanting of Sreevidyamantra, which is the
king of mantras and worshipping Sreechakra, which is the king of
chakras, are two important parts. This is very rare. In the same
manner chanting of this hymn is also rare and hence both are equal.
78. Mantraraja Japashchaiva Chakrarajarchanam Tatha I
Rahasya Nama Patashcha Ndlpasya Tapasa:phalam II
(i) Chanting the king of mantras viz., Sreevidyamantra, followed by
worship of Sree Chakra and reading these thousand names is not
the results low-end penance.
(ii) All these three will be got only with great results of penance. They
will not be got by ordinary people.
79. Apatannamasahasram Preenayedhyo Maheshvareem I

690

s
 flTdlcW Sree Lolita Sahasranamam

Sa Chakshusha Vina Roopam Pashyedeva Vimoodadhee: II

(i) Without reading these thousand names and trying to please Sree
Devee, is like a fool trying to see a form without eyes.
(ii) A blind person cannot see any form. In the same manner one who
has not chant this hymn cannot satisfy Sree Devee.
80. Rahasyanama Sahasram Tyaktva Ya: Siddhikamuka: I
Sa Bhojanam Vinanoonam Kshunnivruttim Abheepsati II
(i) Forsaking the thousand names and trying to get occult powers, is
like satiating hunger after forsaking all food.
(ii) For the disease of hunger food is the only medicine. In the same
fashion to get the worshipping initiation, chanting of these 1000
names is the only way out.
81. Yo Bhakta Lalita Devya: Sa Nityam Keerthayedidam I
Nanyatha PreeyataDevee Kalpa Kofishatairapi II
(i) One who is a devotee of Sree Devee has to sing these 1000 names of
Lalita Devee, else She does not get pleased with anything else even
for hundreds of eons.
(ii) Only those who chant this hymn become the devotee of Sree Devee
and nobody else.

82. Tasmadrahasya Namani Sreematu: Prayata: Patet I

(i) Hence these secret thousand names of the mother are to be read
with repression.
(ii) The word Prayata: will mean - with repression, with devotion, with
holy thought, with interest and with control of organs. It has to be
chant with all these.
Iti Tey Kathitam Stotram Rahasyam Kumbha Sambhava II
(iii) Thus these 1000 names were told to you, Oh sage Agastya!

83. Navidyavedine Brooyannabhaktaya Kadachana I

I
Yathaiva GopyaSreevidya Tatha Gopyamidam Mune II
(i) This should never be taught to those who do not have the
knowledge of Sreevidya and who is not a devotee. Oh sage! Just as
Sreevidya, this hymn also has to be protected as a secret.
(ii) The inherent meaning is - even if he is a devotee, if he does not
have the knowledge of Sreevidya, he should not be taught with this.
(iii) This has to be protected from non-devotees and who do not know £

691
 Sree Lalita Sahasranamam

the mantras.
84. Pashutulyeshu Nabrooyajjaneshu Stotramuttamam II

(I) This hymn should not be told to people who are like animals. i

00 Earlier in the 46th verse it was mentioned that a person who do

not know this hymn and Sreevidyomantra is equal to an animal. In this
verse it is mentioned that animal like.people are ineligible to learn this
hymn.
85. Yodadati VimoodatmaSreevidya Rahitayacha I
Tasmai Kupyantiyoginya: Sonartha: Sumahan Smruta: II
An idiotic soul only will teach this hymn to a person who does not have
the knowledge of Sreevidya. The Yogis would be very angry with that
fool. It has been mentioned that the anger of a yogi will have adverse
effects.
(i) The word cha in this verse will mean that the teacher and the
student will be aimed at by the anger of yogis.
(ii) The bad result means sorrows, accident, bad luck, etc.
(iii) This verse indicates what will happen if the secrecy mentioned
earlier is not protected.
Rahasyonama Sahosran Tasmat Sangopayedidam II
(v) Hence the secrecy of this hymn has to be well protected.

86. Svatantrena Mayanoktam Tavapi Kalashodbhava I

Lalita Prerarjenaiva Mayoktam Stotramuttamam II
(i) Oh Agastya! Even to you, I have not told this on my own. I have told
you about this great hymn, only by the order of Sree Devee.
(ii) Sree Hayagreeva reminds that to protect the secrecy of this great
hymn, he did not reveal this till he got the order from Sree Devee.
(iii) According to the saying; Sarvottome Chottamanke Kumbhesha
Kalasadvani - it can be considered by the word Kalasee that Sree
DeveeHerself was indicated. Hence with the word
Kalaseesudha,Agastya was addressed as son of Sree Devee. It is not
a mistake to address a great devotee of Sree Devee as son of Sree
Devee. Only because of the affection Sree Devee had on Agastya, he
was taught with this hymn, by Her order, by Sree Hayagreeva.
(iv) The word Prerana indicated order. Since Sree Devee's order cannot
be disobeyed, Sree Hayagreeva, most obediently, told this hymn to

692

I
 sftcifeHI Sree Lalita Sahasranamam

Agastya. Isn't that Lalita is Sarvanullankya Shasana (995th name)?

87. Keertaneeyam Idam Bhaktya Kumbhayone Nirantaram I
Tena TushtaMahadevee Tavabheeshtam Pradasyati II
(i) Hence this hymn has to be chant by you continuously. Oh sage
Agastyal Sree Devee will be very much pleased and fulfill your
desires.
(ii) The word Nirantaram indicates continuous, permanent and an
integrated mind (without differentiating self and Sree Devee) I
88. Sree Soota Uvacha:
ItyuktvaSree Hayagreeva DhyatvaSreelalitambikam I
Anandamagna Hrudaya: Sadhya: Pulakitobhavat II
I
Sree Soothe said:
(i) After telling thus, Sree Hayagreeva meditated on Sree Devee, was
drowned in bliss and became enraptured.
(ii) Ananda means the state of supreme bliss. Sree Hayagreeva reached
this state by the thought of Sree Devee in his mind. Because of this
state of bliss, his body was enraptured. This is what was indicated as
Pula kit.
(iii) The last name in the list of 1000 names was Sreelalitambika. In the
same manner this end part also closes with the word Sree
Lalitambika.
I
i
Iti SreeBrahmanda Purane Uttarakande Sree Hayagrrevagastya
Samvade Sree Lalita Rahasyanamasahasre Phalaniroopanam Nama
Trutiyodhyaya:

Thus ends the narration of fruits of reciting Lalita Sahasranamam in

BrahmantjaPurarja, in the form of discussion between Sree Hayagreeva
and Sage Agastya.

Thus ends the twelfth Kala called Kshama. H

♦ ♦♦

693
 Sree Lalita Sahasranamam

No. Name in English Name in Samskrit

-samanvita
79 Bharjdasurendranirmufctashastra u s I <4.4 ft 4^714-”?-
-pratyastravarshirjee
678 Bhasharoopa
680 Bhavabhdvavivarjita
843 Bhavachakrapravartinee
742 Bhavadavasudhavrushfi: T
84? Bhavajna
113 Bhavanagamya
175 Bhavanashinee
112 Bhavanee
114 Bhavaragyakufharika
842 Bhavarogaghnee
121 Bhayapaha
179 Bhedanashinee
293 Bhoginee
666 Bhoomaroopa ^^01
29? Bhuvaneshvaree
380 Bindumagdolavasinee ft H -S el C41 Rh 4
97? Bindutarpagasantushta ft^dJuKH^gl
111 Bisatantutaneeyasee ft <44^^41 ^<41
822 Brahma
Too Brahmagranthivibhedinee
676 Brahmananda
82? Brahmanee
674 Brahmanee •aisjuH
265 Brahmaroopa
672 Brahmatmaikyasvaroopirjee S^ir4cb4t-a<cfturi
675 Brahmee
83 Bramopendramahendradideva <5
samstutavaibhava___________
673 Bruhatee
 sftd fetor $ree Lalita Sahasranamam

Appendix 1

Sree Lalita Sahasranamama stotra

II HH: II

^firrftorTT^^ 1
HBBBDMMnS9BKSKHSMM92B&BBtlBniHDQBV3C2IS>>Ld2^£L2Saiafi2£i£l

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41oifcnai«ii ^?n, 4hrn,
cbld'bH.
fqfaqbi: II II
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IsHiWi
amnqct»$<g<i [Wd^ldl^lMlHcl^Ri^ 1
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■CTWT telU<i4WrhTJ'IUir SHraH'<W fill*

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^c|chl4yHtf?rF u >!
^u^n^T^n^rr
{Pl^d^MMRIKgyi in ii

695
 Sree Lalita Sahasranamam

U^id’-HIXHl’Mchl I

II 3 II
I
UO cb’lcchid) ^fu-gctl II * II

II II
(vvtchi

<=l el &4l U (I m 15 t>i -hI -i i-q^frsHr II II

nqx«^ch^i'H’i('H(^usrc<<irJldT
aKichiPnfatt<hiR’ii'Hi*i<’Ji,Hi^( II \9 II
I
II 6 II
I
II S II
I
ch^cHfd^iH^'HMlchl^^l’Tl^l II ||
rn^ticuMHi^faft^r^achT^qJ I
!< n ii
3<’Hlcb(etd'Ml^’MFc<<3)cb ^flfcKlRirfT i
ii ii
^’lehl^^^chH’ilq^'JilPclrll i
I
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696
 Sree Lolita Sahuirandmam

chi 4 ? d 0 H < <?l H HJIM id 4 U I -W dt !

HT^lrddld^Mli^cldlMid^'dgdl li <>>£11
cT^^HcddldHrtl'H^dH^WT I
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n
i
ii
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fe|-ch( I I
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f^^l’IHf'jlH^'lHnj^rf i
d<IrdiH■<■<IddT H^iciIctud^iII ?o ||
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f^idchi A^d<i§t*ir fyrsnr f<ii did deedin’ it u
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.697 11
 tffefridl Sree Lalito Sohasranamam

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^^sh^i^toH^unuR^fcIdl II II
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ii 33 11
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 £ree Lolita Sahasranamam

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an^T^TrRTcRsn;
^iwRirwtiuh n ii
arscciaiclHhfci; q<jr< shin ft ci fe^tai I
H^t^tPh: cjt'Jsict’i) Pt^d’^ddiilftl II Xo ||
<*Wft *1|CJ1|«|W4I ^dRUilc^dlfccH I
*l$Jy<4i .11 II
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vnr^RTW vratrnt vi4<ifti41 ii x? n
ail<*ft TTTS^t VTT^^PmFHTI
^ualqft ^llPdHdl pRRIRT id<34dl II "*3 II
Pt elm Pt4ctl Pw Pl<lcbHl ftt-Ucjicll I
Pt^ll Pl Ct I ^ll’tll PlbchlHI pRnjtcRT II XY II
PifM^xni PiPl<t)i<i PttHM^i pRrarari
PicM^«Sl PtvM^t pttqeti pH’fHi II II
Pt<«ht<u| l Pt’scbct^l Pth MlPiPift WI

•ft'UMI <l<IH«4’ll Pt4^( Hd’lli^ldi IIII

AQ9
 sftalrlcii ’’HSiHWH Sree Lafita Sahasranamam

"Ph^hi IdkUi hIs’iiHuhI 1

Fi4hi HHr1(5<4) Pityim VRHlf^Htll ^V9II
Pikbl^IT Picif^JT rlHi’iiR't’il I
ft M^ikyl ft^ftr ’RcHiftfttii xd 11
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1
i

T^rt TTFS^RHJTT HHI’1lfe4chctf5idl II II

K^vifxtwh HT I
wft41 II k? II
j-mI-UHI I
irttj+H1II k3 II
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HglUTdl : II k^ II
M^I'Hftl H5l<Metl I
II kk II
U^N’dl H5IMHI I
HgWplChHHI&MI II k^ II
H

II k^ II

700
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■c4-^H>JSC1HS^<4II I
x*(t»xa^cbcl|tHI II II
wixivipisusir ■c| Static Pl Art’ll I
Ml4ol U'iH'M’ll U^ltPl^HU^TT II ||
h-ail aid’ll til’ll

F4’*<41 femMM’l’tftfauD II ^11

f^%l<e\k4l 'MHlRuil ■WM’dl II ||

^JHT Ul^drMchl Tprf ti«4c(t*uRlciFjtdi I
tjfgcftsfl ■nt^t ’ntf^^Rrcrft ii 11
WfUft fclttai’UbtlSRt I
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1142 tsit *<<ihiR’1’{1 1
M'UIM’ll M4Ic4o) II ^11
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Pl'»tl?lltc\’4p1''IH( l|U<41 tJUi| 16^4^1 II II
?^Ritil H’riR4’^l<^aMi^i««itJcichi I
t+^CIMIH^cO^^rwtt^^Hlrvhchi || ^6 II

.701
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^bm0M<l Tjnrf "41 ft 141 ^pF^Fftl

i
6 ^tiFciu i ii
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^Tcbl'O ^1h4I ^'UlUI^’Udf^Idl II ^90 ||
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<3141 tHuil TRIT luifrcbf^nil^^cli II II
TRT <I^^4<HI Tfaftrar I
T^lehll TT^TTIVt TUTT IHuict’-MCI IIS9? II
chl«4l cblHchctl<c\m cb^Ad^itd^rM'UI I
T141 ch| ctit>UIK'H'HPKI II II
cbC1|c|41 chtniCUMI cbl’fll cb^^lTUtll |

cit^i dtmd’ii cntiuilH^r4§<Hi II '9'* II

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702
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<-<MlrMid^acTlleild’d^dfd: II6o||
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Pld4fc«d?ll [d-b-MHI Picdu|^<g^ifo41 |
PlrMIMl-sR’Icbl'^UI II 4M. Il
THllciai TT^I^Ml yfc-l«£l I
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R*|ci^al Ru^hi^i R»(cj*jp|: R>id^ || 44 II
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SjU^MI f<4Mchl^ll d’ild|-diM'«il1cHI II 4^ II
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703
 Sree Lalita Sahasranamam

dvqi^’ll c1vc<h4I I
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 t<5tiiiHH Sree Lalita Sahasranamam

Pictol
or ^wrfW*nT^?rr 11 o v 11
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M'Bii'HW social I
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Fifwr u4dl*i<^ IRo^ll

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■Hcf^picjlftufl 11 ? 11

705
 s
Sree Lolita Sahosranamam

<*>lcmq41 chl^16 ’41

efiici5<41 cbHniS4p1^R<dl II II

qtfVil TJ£2 T ‘l-SI'il (Hn^luuft II ^Xll

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3<w[ciE4l H$|[c|yi ^ftf^rar chin^lcldl I
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iTTT.-'feHT T^rW MTcRSt^^TnTFII II

<Ic4Mom Blchlun^i<c9rqchl I
■^nyNuil ^vM^’d'l q|cj11141 u ^3011
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4^^il <^s4init«iT ■^TraFnvr^frnV 1
II ? ? 11
chC'llftHcfcl chdl’ll^IT cbia4lc4lQ(clMlR’il I
t<x4|H«Hlc4|un'Hcd4^[^U|<lfc4ai II 33 !-1

706
 <4?^kimh Sree Lolita Sahosranamam

3tl^(prh'<^’MlcHI ■QTHT Mld'llchfd: I

3<}chchlfc«3iWS'»1’1’il II ? X 11
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TRFTF^^ft <l'J^ctcvi'4TI
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707
 Sftrtfcndi Sree Lolita Sahasranamam

tl^clCTt: ^tyHTSIT xfcTTS^cl’SRt I

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708
 sftaf^dl tistluHK Sree Lalito Sahasranamam

gRT3Rllr*4chl U4cilck!?ft I
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tiCM^I’ll’I’^tcsHI ■Himkumnun I
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imrtsrft Miuit'fsft M^iiyidfld^fauft I
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709
 ^ft?rf?rar Wjw-iihh Sr< e Lolita Sahasranamam

^rvhPiciqi i
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W^JTTT I
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'Hqlqpm^gi ^ii’tmoIcii chrtiRnchl ll II

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cht4chi<U|Pi<|Thl cbiH^f^ia<r^al I
cb’Ksh’lcfcttie^l ctlcufau^fcuR'jft II II
sr^n- ^rafsrfH^n- ■jjrm tsyuMuiRdl I
3l’d^!d'HUi<l«4l ii ii
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usai I
II II
smhnrr shtset^t
RJmFm^I f^TUHUIcblRuil || ||
f^^-MIt-il fq^HI^JT q«J|4l fqtu^fMUn I
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^frr ^cchKil ^[4^0 1
fq^l’icbcldi chr^l (<4<«fclT c^cuton II II

710
 Sree Lolito Sahasranamam

dv^lRjcbl dvMHql I
n^iR’iq^eRcIdl II ^6 II
<4 c| ?M (gRt c( | R u (1 |
wsir wujicin^T sfai yliMMfSidi 11 wn
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M^IHl MHOul Mr(|RuH |
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2RT &K(^dl &RIT yRM SirfaRMt I
dlchldlrfl JjU||dldl Udfdldl ^iHlIidMchl I! II
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tj,<gch<l ^MltoUl II ^^9II
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R|’<jd4u(<dr|£l ^cUll fa^lRsIcH II ^6 II

711
 Wswiihh Sree Lolita Sahasranamom

i §0 c^ich^ i
^TFnjSJ ;rtld<l*«UI
41fd^l (xous^n f^FTu i h-x4( Hi chi u pit i
3Frm5^r^Tftsrr qiR>«>dialye 1R44I 11 6o 11
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3<(<Mld<i)qf^F^dl I
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^OR’Idl [^iq^icK^cbU^fqun d Hd d I T«l ch I 3~b II

712
 Sree Lalita Sahasranamam

Appendix 2

The 1000 names in alphabetical order

No. Name in English Name in Samskrit

99? Abalagopavidita
990 Abhyasatishayajnata
28? Abrahmakeetajananee
55? Achintyaroopa
98? Adbhutacharitra
617 Adishakti: 31lRi?lfrh:
64? Adrushya 3T^W
82? Agna 3TRT
52? Agnachakrabjanilaya
103 Agnachakran taralastha
55? Agragagya 3nmuq
866 ~Ajd 3T^T
663 Ajdjetree Si'Jllxd 41
993 Ajnanadhvantadeepika
860 Akantd Sldd’dl
489 Akshamaladidhara 3^'41 cd iftW
96~ Akuld
537 Amati: 3mfd:
98? Amba 3TcJT
29? Ambika 3rf^)i
616 Ameya 3TW
817 Amoortd
483 Amrutddimahashaktisamvruta
2?6 Anadinidhana
987" Anagha 31^ Uf
7?? Anahatabjanilaya 3HlodlojiRriqi .1
i
29~ Anakalitasddrushyachibukashree 3id|cbfdd*dl^:?<jR^ch3ft
virajita fchlHidl

713
 sftafridi Sree Lalitd Sahasrandmam

No. Name in English Name in Samskrit

729 Anandakolika
926 Anarghyakaivalyapadadayinee
50 Anavadyangee 3Hatll$fl
620 Anekakotibrahmarjdajananee 3i^chchlf2<jl5J|usxji-f4l
517 Angkushddipraharana 3i^^nf$y^<u||
15 Anityatrupta 31R r<4 m |
669 Annada 3i*?<qi
70 Antarmukh asamaradhya
273 Anugrahada 31 6^1
541 Anuttama 3T^tihi
642 Aparicchedya
754 Aparnd 3Twf
13 Apram eyd 3IUM4I
476 Araktavarrja 34l4rbquif
37 Arugarunakousumbhavastrabhasvat
-kafeetafee —d<o
972 Ashobhana 3tt^iHftt
15 Ashfameechandra 31^41
Vibhrajadalikasthala Shobhita
662 Ashfamoortti: 3lg*jfrf:
67~ Ashvdroodhddhishtitdshvakotikoti
Bhirdvrutd
516 Asthisamsthita
508 ^Atigarvita 31 (cl <if5dl
617 Atma 3]|rHI
583 Atmavidya 3j| chReJI
(
639 Avarada 31d<<l
992 Avyajakaruqdmoorti: 3|oq|vji4)t>U||^n;
398 Avyakta 31 dii
427 Ayee 3rft
894. Ayo nr. 3iq'|R:
871 Bahirmukhasudurlabha
i

714
 ^ftkdPldi TT^Hnnr ^ree Lalita Sahasranamam

No. Name in English Name in Samskrit

82? Bahuroopa
905 Baindavasana IU4I
965 Bala qicdl
677 Balipriya GlfcdfQ <11
546 Bandhamochanee
517 Bandhinyadisamanvita
964 Bandhookakusumaprakhya
547 Bandhuralaka (Barbardlaka) q^ildcbl (qJiKdcfci)
116 Bhadramoortti:
115 Bhadrapriya
277 Bhagamdlinee
715 Bhagaradhya W7TW
27? Bhagavatee ■WFft
74? Bhagyabdhichandrika
276 Bhairavee
777 Bhaktachittakeki Ghana Ghana vl^Ri mi yd|
404 Bhaktahardatamobhedabhanu ^cn$i4d dl niR:
-madbhanusantati:__________
372 Bhaktamanasahamsika
567 Bhaktanidhi:
117 Bhaktasoubhagyadayinee
119 Bhaktigamya
353 Bhaktimatkalpalatika 'Mfrb^r^(^iriRchl
U? Bhaktipriya ‘Mfrbfa ql
120 Bhaktivashya
593 Bhdlqstha
I 27? Bhanumagdalamadhyastha
Bhagdaputravadhodyuktabdla
-vikramanandita
72 Bharjdosainyavadhodyuktashakti $ (5dl
-vikramaharshita ________________
65 Bhaijdasuravadhodyuktashaktisena a tr» 3 i ftb J d I H R dl

715
 ^hdlvidl ^ree Lalita Sahasranamam

No. Marne in English Name in Samskrit

-samanvitd
79 Bhaijddsurendranirmuktashastra
-pratyastravarshirjee y rMt-^dRufl
678 Bhasharoopa ■
680 Bhavabhavavivarjita
43 Bhavachakrapravartinee
742 Bhavadavasudhavrushfi:
841 Bhavajna
113 Bhavanagamya I d H Pl «IT
175 Bhavanashinee a h i f$i 4r
TH Bhavanee *RTFft
114 Bhavararjyakutharika
842 Bhavarogaghnee ^d<Tlt4l
121 Bhayapaha
179 Bhedanashinee ^<Hlf$l41
293 Bhoginee
666 Bhoomaroopa
29? Bhuvaneshvaree
380 Bindumagdolovasinee
974 Bindutarpar] a san tush fa
111 Bisatantutaneeyasee R <4 d 41
822 Brahma
Too Brahmagranthivibhedinee
676 Brahmananda
821 Brahmanee
674 Brahmanee
265 Brahmaroopa
672 Brahmatmaikyasvaroopirjee tf$lc4tK4i-d<c4L|un
675 Brahmee
83 Bramopendramahendradideva
samstutavaibhava___________
673 Bruhatee Q

716
 sftaRldi Sree Lalita Sahasranamam

No. Name in English Name in Samskrit

6?9 Bruhatsena ford’ll
825 Budharchita
919 Caitanyakusumapriya
918 Caitanyarghya Samaraadhya
24"5 Cakrarajaniketana
68 Cakrarajaratharoodhasarvayudha
-parishkruta _qf)tef)dl
13 Campakashokapunnagasougandhi qf^T-
kalasatkacha
435 Campeyakusumapriyd
434 Candanadravadigdhangee (nga) (^7)
240 Candramarjdalomadhyaga
592 Candranibha xi-^Rirr
239 Candravidya
756 Cagdomugdosuranishoodinee
755 Caqdika xjfus^l
244 Caracarajagannatha x4<|x4<vj14|-H|4T

243 Carucandrakaladhard X4 |<rc| Cb d I UTT

242 Caruhasa *iK>6mi

241 Caruroopa
236 Catu:shashtikalamayee
235 Catu:shashtiyupacaradhya
69? Ca turangabalesh varee
7 Caturbahusamanvitd
505 Caturvaktramanohara
417 Cetanaroopa x)ddl*\MI

844 Chanda.sara
416 Cicchakti: R| ;
4 Cidagnikurjdasambhoota
364 Cidekarasaroopirjee
251 Cinmayee

717
 ^ree Lalita Sahasranamarrr '

o. Name in English Name in Samskrit

rr" Cintamaqigruhantastha
362 ———

728 Citkala
512 Dadhyannasaktahrudaya
560 Dadimeekusumaprabha
609 Daharakasharoopiqee
599 Daityahantree
696 Daityashamanee 2r^l QI H 41
484 Qakineeshvaree sifi 41
600 Dakshayajnavinashinee
598 Dakshayanee cjrawjft
923 Dakshiqadakshiqaradhya
725 Dakshiqamoortiroopiqee
498 Qamaryadibhirdvruta
488 Damshtrojvala
608 Daqdaneetistha
602 Darahdsojvalanmukhee o
601 Darandolitadeerghakshee
92? Darasmeramukhambuja
"977 Dashamudrasamaradhya
581 Dayamoorti:
695 Deekshita
701 Deshakdlaparicchinna
5 Devakaryasamudyata
64 Devarshigaqasamghatastooya-
manatmavaibhava
607 Deveshee 22qH
886 Dhanadhanya Vivardhinee froRf4t
885 Dhanadhyaksha TOTtq-^r
957 Dhanya TOTT
955 Dhara TO

718
 $fhdf?far ^ree Lalita Sahasranamam

No. Name in English Name in Samskrit

956 Dharasuta
884 Dharmadhara Wunr
255 Dharmadharmavivarjita
95 9 Dharmavardhinee
958 Dharmirjee trfSufrr—
916 Dheerd eftar
917 Dheerasamarcita
446 Dhruti:
254 Dhyanadhyatrughyeyaroopa
641 Dhyanagamya ^Idd^ll

631 Divyagandhadhya
621 Divyavigraha
195 Doshavarjita ql qdfjfdi
744 Dourbhagyatoolavatoola
650 Drushyarahitd
191 Du.khahantree
194 Duracarashamanee
772 Duradharsha
771 Duraradhya
190 Durga
189 Durgama
188 Durlabha
193 Dushfadoora
668 Dvaitavarjita SddRdl
423 Dvijavrundanishevita
768 Dyutidhara
712 7 f
665 Ekakinee ITchlOi 41
85? Gaganantastha dddl’vl<-^T

854 Gambheera
857 Ganalolupa 'll d oil c^mi

719
 Sree Lalita Sahasranamam

No. Name in English Name in Samskrit

636 ■ Gandharvasevita JI cf fd d I
719 Garjamba <|U||4-CJ|

856 Garvita 4lf3dl

20 Gaya tree ■nra-ifr
"69" Geyachakraratharoodhamantrinee
-parisevitd -URtlRdl
605 Gomata nl Hldl
42 Goodhagulpha
266 Goptree irtaft
635 Gouree
267 Govindaroopiqee Jl'lld<<c\fqun
501 Gudannapreetamanasa
606 Guhajanmabhoo:
706 Guhamba ^61^1
62? Guhya
720 Guhyakaradhya
707 Guhyaroopigee
604 Gurjanidhi:
961 Gu gate eta ^uilJldl
713 Gurumarjdalaroopiqee

603 Gurumoorti:
722 Gurupriya
527 Hakineeroopadhdrinee
525 Hamsavateemukhyashaktisamanvita $ <4a
456 Hamsinee
84“ Haranetragnisamdagdha-
kamasamjeevanoushadhi:
297 Haribrahmendrasevita
526 Haridra n n aikarasika
30? Heyopadeyavarjita
302 Hreematee Hcfl

720
 ^ftciPdi Sree LalitaSahasranamam

No. Name in English Name in Samskrit

301 Hreemkaree
595 Hrudayastha
303 Hrudya
658" Icchashaktijnanashaktikriyashakti
svaroopigee t«<e\Ruf|
594 lndradhanu:prabha
41 Indragopaparikshipta-
smaratoonabhajanghika
271 Ishvaree St
418 Jadashakti:
719 Jaddtmika 'JlSlfrHcbl
935 Jagaddhatree v<4«s.i4)
257 Jdgarinee 'jihfWI
325 Jagateekanda
37? Jalandharasthita 'dl d dl
823 Jananee
851" Janmamrutyu Jaratapta
Jan a vishrantidayinee '-’I dR 311 Pi ^1^4)
766 Japapushpa Nibhakruti:
74? Jaradhvantaraviprabha
577 Jaya
788" Jayatsena TTTwTdT
64? Jnanada ! *11151
98? Jnanagamya
98? Jndnajneyasvaroopiqee
979" Jnanamudra _______
644 Jnanavigrahd
71 Jwaldmalinikakshipta-
vahniprakaramadhyaga
323 Kadambakusumapriya
21“
Kadambamanjareekluptakarnapoora
-manohara H d) $ <1

721
 <H5’bKiHH Sree Lalita Sahasranamam

No. Name in English I Name in Samskrit

”30 chiqmfllsiqi
Kadambareepriya
60 Kadambavanavasinee cbqqq’iqif^i’fi

625 Kaivalyapadadayinee
513 Kakineeroopadharinee
557 Kalahantree ch IVI $ -41

464 Kdlakarjfhee Ch I d ch u <fl

328 Kalalapa chdldlHI

794 Kalamala chvii Him
612 Kalanatha chdl-ii^T
191 Kalanidhi: chellRf£t:
491 Kalaratryadishaktyoughavruta
611 Kalatmika chdlfrHchl

327 Kalavatee chdlclrfl

555 Kalikalmashanashinee qiTdchfHqH

858 Kalpanarahita chd-lduRdl

903 Kalya chvqi

324 Kalyanee chv^lluFl
63 Kamadayinee chlH^lR41
795 Kamadhuk qilH^ch
322 Kamakalaroopa chlHchdl^l
863 Kamakelitarangitd
589 Kamakofika cblHch'lRchi

62 Kamakshee
558 Kamalaksha Nishevita cfcHvilgT R^Rdi
375 Kamapoojita chlH^plHT
796 Kamaroopigee chlH<c\Rufl
586 Kamasevita chlH^Rdl
30 Kameshabaddhamangalyasootra-
Shobhitakandhara
39 Kameshajnatasoubhagya-
Marda vorud vayan vita

722
 8ftr1®fdT Sree Lalita Sahasranamam

No. Name in English ____ Name in Samskrit

575 Kameshvarapraganadee
55" Kameshvarapremaratnamaqiprathi- 0^% <J H H ful U
Parjastanee
'll Kamesh waram ukh alokakalpita-
Sreegageshvara sfWtenr
82 Kameshwarastranirdagdhasabharjda
-surashoonyaka
321 Kamya *1*41
31" Kanakangadakeyoorakamaneeya-
Bhujanvita
864 Kanatkanakatafanka
529 Kanta 3TRTT
861 Kantardhavigraha
86“ Kanthadhakafiparyantamadhya-
koofasvaroopigee
449 Kanti: chiR:
465 Kantimatee ■aFif^Rcfr
755 Kapardinee
80” Karangulinakhotpannanarayaga I
-dashdkruth
26 Karpooraveetikamodasamakarshi
-digantara
326 Kqrugafasa Sagara
862 Koryakaraganirmukta ^|4<MI<uiR* TfTT
859 Kdshfha
590 Kafaksha Kinkaree
Bhootakamalakofisevita
556 Katyayanee
798 Kavyakala cfrioqcfic’ll

615" Kavyalapavinodinee eblotllCimR’llR’O

625 Kevala
475 Khatvangadipraharana

723
 ^fterfeTHT Sree Lalita Sahasranamam

No. Name in English Name in Samskrit

7? Kiricakraratharoodhadagdonathd- ft 4^ | <0x^05 |«]T_
puraskruta
_______________
622 Kleemkaree cnflcbifl
43? Komalakara ehlHetlthHI
721 Komalangee cbl Hell

4?" Koormaprush thajayishnu-

Prapadanvita
896 Koofastha _______________
,690 Koshanatha 411 ^HI*UT

441 Koulamargatatparasevita 4ilelHl4dcM«lRdl

94“ Koulinee 4tI ft41
92? Koulinee Kevala 4,1 ft 41 i>4eli
9 Krodhakarankushojvala
169 Krodhashamanee '<a^l ti qi h 41
374 Krutajnd
757 Ksharaksh aratm ika
867 Kshayavinirmukta ^iqRR^nii
344" Kshayavruddhivinirmukta
343 Kshetrakshetrajnvpalinee
34? Kshetrapalasamarchita
34? Kshetrasvaroopa
34? Kshetreshee
869 Kshipraprasadinee
466 Kshobhigee
44? Kulakurjdalaya
90~~ Kulamrutaikarasika
32~ Kulangana
c • Kulantastha
t

897 Kularoopigee c£rl<c\P|u[)

91 Kulasanketapalinee
95 Kulayoginee 'J el 41 Pl 41

724
 ^ree Lalita Sahasranamam

No. I Name in English Name in Samskrit

439 Kuleshvaree ____________
717 Kulotteerqa
772 Kumdragaqanathamba .i

I
f
no Kundalinee -3(5141
738 Kurukulla
17“ Kuruvindamaqishreneekanat-
;i
koteeramand'ita ctil <fl Ps d I ! I
436
740
Kushala______________________ _
Lojjo _______________________ Cl'Wil
11
503 Lakinyambasvaroopiqee
35~~ Lakshyaromalatadharatasamunneya
-madhyama
1000 Lalitambika ci&diRid»l
738 Lasyapriya
739 Layakaree
865 Leela Vigrahadharinee
648 Leelakluptabrahmaqdamaqtfala
966 Leeldvinodinee
171 Lobhandshinee di
960 Lokateeta CllchlJIdf i
i
664 Lokayatravidhayinee i
454 Lolaksheekamaroopiqee i

647 Lopamudrarchita cllMi^iRldl

432 Madaghoorqitaraktakshee
159 Madanashinee TTcFnfMt
433 Madapatalagaqdobhoo:
431 Madashalinee ^nfrpfr
717 Madhumatee
510 ~ Madhupreeta
575 Madhveepanalasa
370 Madhyama WHT

I
725
 ^Hf^Trrr 6 ■y i H H Sree Lalita Sahasranamam

No. Name in English Name in Samskrit i

^22 Mahabald H^iqcil

23? Mahabhairavapoojita
2?9 Mahabhoga ^61^ JH

223 Mahabuddhi:
23? Mahacatutshashfikotiyogineegaga- K^|x|^:qf§chl[2qin4bH-
Sevita JRdl
209 Mahadevee ^61^41
78“
Mahagageshanirbhinnavighna
-yantrapraharshita
752 Mahagrasa ■H 61141<HI
220 Mahaishvarya
57? Mahakailasanilaya A4 51 cl I <4 R Cl q l
751 Mahakalee H$|chlcfl
233 Mahakameshamahishi
?03 Mahakameshanayanakumuddhlada-
koumudee chl*j<D
210 Mahalakshmee X£lclg?ft
~
Mahalavagyashevadhi: H^iciiquq^iqRt;
:27 Mahamantra
2T5 Maham ayd H $1HNI
580 Mahaneeya hq’Tni
59”
Mahapadmafaveesamstha
81“
Mahapashupatastragninirdhagdhd-
Surasainika
214 Mahapatakanashinee
213 Mahapoojya
57? Mahapralayasakshinee
H? Maharati: h$i<Q:
212 Maharoopa
109 Mahasakti:
582 Mahasamrajyashalinee
22? Mahasana H 6W ’ll

726
 sfleifridl $ree Lalita Sahasranamom

No. Name in English Name in Samskrit

2?6 Mahasatva
217 Mahashakti:
753 Mahashana H6I7HI

224 Mahasiddhi: H t. iftdfS:

2^6 Mahatantra
774 Mahatee
234 Mahatripurasundaree
493 Mahaveerendravarada
221 Mahaveerya
584 Mahavidya
230 Mahayagakramdyodhya
228 Mahayantra
225 Mahayogesvareshvaree
718 Mahee
932 Maheshee H^fl
232 ' Maheshvaramahakalpamaha
-tantfavasakshinee
750 Maheshvaree
208 Maheshvaree
570 Maitryadivasanalabhya
524 Majjasamstha
458 Malayachalavasinee
455 Malinee
i 165 Mamatahan tree
500 Mamsanishta
930 Manasvinee
931 Manavatee
776 Mandarakusumapriya
28 Mandasmitaprabhdpoora
-majjatkameshamanasa
933 Mangalakruti:

727
 ■Us-U’iiHH Sree Lalita Sahasranamam

No. Name in English Name in Samskrit

76" Manikyamukutakarajanudvaya iPl Cl thl
-virajita -R<lRdl
941 Manomayee HdlnJl
207 Manonmanee
10 Manorupekshukodaqdd
4T5 Manovachamagocharg
846" Mantrasara
786 Mantrineenyastarajyadhoo: ^Rtufl’-q^-ddxr^:
75“ Mantrinyambavirachitavishanga
-vadhatoshitd —cltld'lRdl
238 Manuvidya EJI
495 Marjipoorabjanilaya *lfu|^<l«xdRnqi
101 Maqipoorantarudita ^(ul^l’dtiRdl
47 Maraleemandagamana H^^IH ’ll
785" Martando Bhairavaradhya Hidfus
457 Mata Midi
44T Ma ti:
577 Matrukavarqaroopiqee i
576 Matta TTvTT......................
716 Maya
538" Medha
509 Medonishfha cl Rai
Merunilaya tiRciqi
735 Mithyajagadadhishfhana
56? Mitraroopiqee
163" Mohanashinee h! 5 dlf^l 41
562 Mohinee
99“ Mooladharaikanilaya
HT Mooladharambujaroodha
89“ Moolakoofatrayakalebara
88“ Moolamantratmika ♦lyiH-TllIrHcbl

728
 jaftdfciar II64HIW tree Lalita Sahasranamam

No. | Name in English ________ Name in Samskrit

39? Moolaprakruti: tjeiycpR:

sTo" Moolavigraharoopiqee
Tn Moorta
56? Mrudanee Hsi4l
21? Mrudopriya
56? Mrugakshee Tpir^ft
579 Mrunalamrududorlata Jdl
74? Mrutyudarugufharika
18? Mrutyumathanee
519 Mudgoudanasaktachitta
868 Mugdha
T7” Mukhachandrakalannkabha-
mruganabhivisheshaka
563 Mukhya _____________
73? Muktida
839" Muktinilaya
737 Muktiroopirjee
838 Mukunda 7^
816 Munimanasa Hamsika
34” Nabhyalavalaromalilataphala nn^lriaicl <1 HlRddllbH
-kuchadvayee
299 Nadaroopa
901 Nadaroopirjee______________
900 Naishkarmya
44 Nakhadeedhitisamchannanamajjana
Tamoguqd
460 Nalinee
732 Namaparayaqapreeta___________ dlHUKNuisIldi

300 Namaroopavivarjita ^IH<c\q[qq[3dl

Tso Nandinee
733 Nandividya dRRal
298 Narayagee dl<l4ufl

729
 Sfferfrldl didH Sree Lalita Sahasranamam

No. I Name in English Name in Samskrit

734 Nafeshvaree
77" Navachampakapushpabhandsa dd w-l di TH d I 1
-darjdavirdjitd
24 Navavidrumabimba
Shreenyakkaridashanaccada I liquid
185 Neelachikura 41cdRl<j <1
156 Neeraga 41 <i di
172 Ni.samshayd R’:7T5FIT
287 Nijagnaroopanigama
12 Nijarunaprabhapooramajjad
Brahmarjdamaqdald
27 Nijasallapamadhuryavinirbhartsita
-kacchapee
569 Nikhileshvaree RR^cdQail
177 Nirabadha R<l<qiUI
132 Niradhard R<|t|l<l
161 Nirahamkara PUpChHi
137 Nirakara R<i<w<i
138 Nirakula R<i<j» ni
877 Niralamba fd <1 cd
876 Niramayd fd<l H<4I
133 Niranjana Rl'xrldl
151 Nirantara R<m<i
186 Nirapaya R<mi<ii
147 Nirashraya Rttsrt
187 Niratyaya R<rddl
150 Niravadya R<aSJI
174 Nirbhava fWJT
178 Nirbheda
667 Nirdvaita
155 Nireeshvara fWjJT
139 Nirgurja famuli

730
 sftcifricii Sree Lolita Sahasranamam

No. Name in English I Name in Samskrit

T34 Nirlepa Rd mi
170 Nirlobha RdTMi
158 Nirmada
135 Nirmala R 4 ell
164 Nirmama fWTJT
162 Nirmoha RhTsi
180 Nirnasha Rdf ?ll
154" Nirupddhi: Rt>uiR‘:
389 Nirupama R<>Mhi
143 Nirupaplavd R<1M‘-Clcj|

□ 90 Nirvagasukhadayinee Rafui<| <3 c;i R 41

176 Nirvikalpa R Reft CM I
?4 5 Nirvikara RRcblil
160 Nishcinta
140 Nishkala R'Xbcll
153 Nishkalamka R deleft I
142 Nishkama RccfclHI
152 Nishkararja Rtehl <U|I
182 Nishkriya RR^mi
168 Nishkrodha ww
166 Nishpapa R«-HMI
183 Nishparigraha
14 6 Nishprapajncha RtijMo-qi
|429 Nisseemamahima
7?9 Nistraiguqya RtJijuqj
184 Nistula R«-^e1I
136 Nitya RrUI
14 9 Nityabuddha Rr<|cj<>SJ
388 Nityaklinna Rr^Rel^l
1144 Nityamukta RrM^cni
73 Nityaparakramafopanireeksharja RrqiM<|^Hiel«-lR^^U|
-samutsuka

731
 Sree Lalita Sahasranamam

No. I Name in English Name in Samskrit

391 Nityashodashikaroopa
148 Nityashuddha
,566 Nityatrupta
430 Nityayouvana Rrqqlqdl

568 Niyantree
379 Odydnapeethanilaya 3i'i^J|U|41oRci’Mf

,7 67 Ojova tee
45 Padadvayaprabhajalaparakruta
-saroruha ‘

280 Padmanabhasahodaree
&47 Padmanayana M S-J’I <4 'I I

,248 Padmaragasamaprabha

i23 Padmaragashiladarshaparibhavi
-kapolabhoo:

278 Padmasana ’ll

|94 9 Pajnchabhooteshee
58 Pajnchabrahmasanasthita q ox| q Kj 1 <4

428 Pajnchakoshantarasthita Mo-Tjcfcl

948 Pajnchamee
947 Pajnchapretamajnchadhishayinee
950 Pajnchasankhyopacharinee
833 Pajnchashatpeetharoopigee O--

IT” Pajnchatanmatrasayaka
[946 Pajnchayajnapriya
250 Panchabrahmasvaroopirjee
274 Panchakrutyaparayana Mr-qcprUq<|qu|i

249 Panchapretasanaseena
Panchavaktra q--qqq-3|

1167 Papanashinee MIM’llRl’D

743 Papararjyadavanala I qiqi<uqqq|»ic1|

732
 Sree Lalita Sahasranamam

No. jName in English | Name in Samskrit

366 Para mr
369 Paradevata
782 Parakasha micfriQii
618 Parama w
252 Paramananda
812 Paraman tra vibhedinee
808 Paramanu:
396 Parameshvaree
806 Paramjyoti:
940 Paramoda <1
939 Paramoddra
807 Parandhdma
573 Paranishtha miRsi
790 Parapara M<N<I
572 Parashakti: 9<pifrb:
809 Paratpara mirMlI
246 Parvatee MlJJl
811 Pashahantree
810 Pashahasta
482 Pash ulokabhayankaree
354 Pashupashavimochanee
368 Pashyantee
773 Pafaleekusumapriya
619 Pavanakruti:
480 Pdyasannapriya
507' Peetavarrja clc*u|f
803 Poojya
292 Poonja
975 Poor\faj%\ ~
394 Prabharoopa
93 Prabhavatpe '
■ <

733
 ^fhdfrldi ’iiHH Sree Lalita Sahasranamam

o. Name in English Name in Samskrit

“27
Pracharjtja
938 Pragalbha
574 Prajnanaghanaroopigee MSHq-1<c\Qof)
261 Prajnatmika
830 Prakafakruth
783 Prarjada U|0|<|
832 Prarjadatree M |U|ql41
784 Prarjaroopiqee y |U| uf)
31 Prarjeshvaree
826 Prasavitree y 41
395 Prasiddha
610 Pratipanmukhyarakantatithi yRy^oqqcbi-dQfkt
-marjdalapoojita
829 Pratishfha ufdsi
781 Pratyagroopa
367 Pro tyakchi teeroopa
730 Premaroopa
731 Priyamkaree
770 Priyavratd
545 Pulomajarchita HxniPfdi
542 Purjyakeertti:
543 Purjyalabhya
288 Pugyapugyaphlapradd
54? Purjyashravagakeerttana
802 Purata no gild’ll
291 Purusharthaprada
804 Pushkara
805 Pushkareksharja
801 Push fa
444 Pushfi:
157 Ragamathanee

734
 Sree Lolita Sahasranamam

No. Name in English Name in Samskrit

8 Ragasvaroopapashadhya
382 Rahastarpagatarpita
381 Rahoyagakrmaradhya
688 Rajapeefh anivesh i tanijashrito
305 Rajarajarchita
68? Rajarajeshvaree
687 Rajatkrupa
308" Rajeevalochana
306 Rajnee
309 Rajnjanee <0-^1 -Ti
685 Rajyadayinee <1 41
689 Rdjyalakshmee: <|vrqclg4t:
i
686 Rajyavallabha
317 Rakenduvadana tael
*0
’ll
494 Rakinyambasvaroopigee < I Ri u <u l Tci uf|
317 Rakshakaree 7^11 eb Tl
318 Rakshasaghnee
499 Raktavarga
313 Rama TAT
319" Rama W
320 Ramagalampafa
310 Ramagee

i
741 Rambhadi Vandita
307 Ramya ttzh
312 Ragatkinkigimekhala U1 Pb f^-fu| <9 rl I
799 Rasajna __________
80? Rasashevadhi: T^TdTU: .
11 Rasya TT^TT
316 Ratipriya
315 Ratiroopa
32 Ratnagraiveyachintakalola
-muktaph a Ian vita

735
 t-tS'U’iiHH Sree Lalita Sahasranamam

No. I Name in English Name in Samskrit

-^rhlihcHI (-cl dl

38 Ratnakimkigikaramyarashana
-damabhooshitd
596 Raviprakhya
T48 Rogaparvatadambholi:
490 Rudhirasamsthita ■d^Wf^icrr
104 Rudragranthivibhedinee
269 Rudraroopa
700 Saccidanandaroopigee
614 Sachamararamavagee
-savyadakshigasevita
356 Sadacarapravarttika
661 Sadasadroopadharigee
272 Sadashiva
911 Sadashivakufumbinee o

709 Sadashivapativrata
921 Sadatushfa
201 Sadgatiprada
711 Sadhu
128 Sadhvee
920* Sadodita <4^1 Rdl
383 Sadya: Prasadinee
69? Sagaramekhala
528 Sahasradalapadmastha
283 Sahasrakshee <4 Q I

284 Sahasrapat 6MI d

105 Sahasrardmbujaroodha
282 Sahasrasheershavadana
290 Sakalagamasamdohashakti
-samputamouktika Hitch ch |
520 Sakinyambasvaroopigee
385 Sakshivarjita

736
 91ttff?ldl <46Hih*4x Sree Lolita Sahasranamam

No. Name in English Name in Samskrit

909 Samaganapriya
19? Samanadhikavarjita
792 Samarasyaparayagd UIH<<<1M<IW
50? Samastabhaktasukhada
98 Samayacaratatpara UHMI^KdcMO
97 Samayantastha UHMInl'KlT
268 Samharigee Wftoft
355 Samhrutasheshapashagtfa
66~ Sampatkareesamaroodha
sindh uravrajasevita
I
710 Sampradayesh varee |
I
692 Samrdjyadayinee I
88? Samsara Panka Nirmagna
Samuddharaga Pagtjita MpSdl

173 Samshayaghnee 44’QI <1^41

726 Sanakadi Samaradhya 44dct)iR UH HI &IT
42? Sandhya
197 Sandrakaruga Ul^cbtjUji

70? Sarasvatee U«ddl

51“ Sarvabharagabhooshita
659 Sarvadhara WTO
70? San/aga
19? Sarvajna
697
I
i Sarvalokavashankaree
75? Sarvalokeshee 4h4ci14)?|]
20? Sarvamangala u4h<icii
204" Sarvamantrasvaroopigee
20? Sarvamayee <44h41
703 Sarvamohinee u4h!R 41
552 Sarvamrutyunivarigee u4 <11 (Ml
819" Sarvan taryamigee TT^rFlfftufr

737
 ^ree Lalita Sahasranamam

No. Name in English I Name in Samskrit

995 Sarvanullanghyashasana
913 Sarvapadvininaripee
698 Sarvarthadatree
77" Sarvarupa 44dlt>u||
199 Sarvashaktimayee JQ| |<hH 4]
206 Sarvatantraroopa
.724 Sarvatantreshee
962 Sarvateeta <4dl 41 dl
532 Sarvatomukhee *4cfd'lH)<4t
529 Sarvavarpopashobhita
263 Sarvavasthavivarjita
645 Sarvavedantasamvedya <4c(4 dl’TiM Ell

551 Sarvavyadhiprashamanee
,205 Sarvayantratmika
530 Sarvayudhadhara
202 Sarveshvaree Trfyfr
no? Sarvopadhivinirmukta
852 Sarvopanishadudghushfa
1533 Sarvoudanapreetacitta
[820 Satee
791 Satyajnananandaroopa
6?6 Satyanandasvaroopipee
717 Satyaroopa
693 Satyasandha TTFITRIT
817 Satyavrata <4 dU <3 dl
699 Savitree
912 Savyapasavyamargastha
99? Shadadhvateetaroopipee
523 Shadanana qSM’il

386 Shadongadevatayukta
387 Shadgupyaparipoorita i u 44 m R'-jRcii

738
 Name in English Name in Samskrit
No.
"shailendratanaya_____
634
'^^ikootaikatapannakatyadho
'V -bhagodharirjee _________ -'mwftnft-
Shama tmika_________
963
122~~ Shambhavee ______
95V” Shambh umohinee___________
Wq'lf^

126" Shankaree_________________
Shanta___________ piHir
141
TUf^T:
77? Shanti:________________
131^ Shan timatee _________ QliRndl

853^ Shantyateetakalatmika
129~ Sharaccandranibhanana
123^ Sharadaradhya __________ ^iKdRiKir

953~“ Sharmadd______________
125^ Sharmadayinee_____________
124 “ ?Nlufl
Sharvarjee_________________
952 ~ Sh ash va taish varya__________ whw
951 Shashvatee ________
705 Shastramayee _______
84? Shastrasara ______________ QIIWtiKI

108 Shafchakroparisamsthita
130 Shatodaree___________
591 Shira:sthita______ _________
417 Shishtapoojita Rig'jRdr
417 Shishfeshta________________
53" Shiva
405 Shivadootee
727 Shivajnnanapradayinee

52 Shivakameshvarankastha
408 Shivamkaree
407 Shivamoortti:

739
 Sree Lolita Sahasranamam

No. Name in English Name in Samskrit

410 Shivapara
409 Shivapriya
406 Shivaradhya f$wnw
999* Shivashaktyaikyaroopirjee q 51 O-q ufl
462 Shobhana ww
663 Shobhana Sulabha Gati: ■^fhTHT 7TH71T
506 Shooladhyayudha Sampanna
576 Shrungararasasampoorrja
682 Shubhakaree
765 Shuddha
575 Shuddhamanasd
25“
Shuddhavidyankurakaradvijapankti
-dwayojjwald -kql'j-xj-qr’iT

531 Shuklasamsthita
522 Shuklavarqd ^[cKlciuil
486" Shyamabha HI'ATT
777 Siddhamata
777 Siddhavidya
Siddheshvaree
77” Sijnjanamaqimanjeeramarjdito fi-i oatIH nful h’v{| j H [us ri
-Sreepadambuja
632 Sindoora tilakajn cita
MO Smruti: 4-4 Id:
492 Snigdoudana Priya
910" Somya (Soumya)
467 Sookshmaroopirjee
996 Sree Shiva f$rar
996 Sreechakrarajanilaya
392 Sreekanthardhashareeriqee
127 Sreekaree SflehD
85“ Sreemadvagbhavakootaika
-svaroopamukhapamkaja

740
 TIKn'nnrn Sree Lalitd Sahosrandmam \

fNo. Nanvg in English Name in Sainskrit

Srcemchardfnee
ro Srec man naaarana yi kti
<reema(-a HT
CC' Sreematripvrayiindarvp

•c j Sreemaf \imhd ^anesh wnrpp

i
|2 r*--
|5-3 r
| S.wybi^oyM^ shareevidyd

I Sroyhp'k^rtfrc
; Srvt/:
4
I
I

-
E!
Sir
|2£?
3ri)Zisprr^Wta\>aibha\fd
SrifZis^C'mantasinddorikrutapddabja- RW M’rt R4-< flcp HUid»
j
i
■ -dhPPlikd i
l3£ SrjnDbhdradalanmadhyapatto N
i
~&jndhzvolitrayd
i
•— Szpzrzpriyd Sd'HlU^i
iz Szjzimotee •KfR+hfl
\ Subtwga
^■r. . Suhhroo:
£l" Sudhsssgaramodhyastha ’HLH'HHHUtUT*.

Sudhssdrabhrvarshirjee ^jiirMKiMakiwi
E“? S^d^zsrjtr.
•L
Sjcdndkoree I
5ur^/r?proda !
ȣr*l 5-/<'/5r5c7T/a j y-a-t1-^
5-rr>sng^fee I
Cr IsZJ
^^ffrnjrr^d'nya^rungastho
4
Zu&atishfM if
•^♦.crei

h ■j=t=*
4?T

742
 ^ree Lalita Sahasranamam

No. IName in English Name in Samskrit

970 Suvasinee ^qii^'Tl
971 Suvasinyarchanapreeta -^qiRd’^xId'Jldl
969 Suveshadhya
915 Svabhavamadhura |qh <|
536 Svadha
54 Svadheenavallabha 4-q|tTHqcvnjT
504 Svadhishfanambujagata
535 Svaha
258 Svapantee t-qM'vTl
414 Svaprakasha
764 Svargapavargada
638 Svorqagarbha
914 Svastha
448 Svastimatee t-qf?dHdi
723 Svatantra
365 Svatmanandalavee
Bhootabrahmadyunanda Santati: *Hd 9 c-J i EJI n -C ■H’dld:
878 Svatmarama I rd t<l H1
107 Tadillatasamaruchi: di^mdltHH-dixi:
259 Taijasatmika
847 Talodoree delicti
559 Tamboolapooritumukhee dl«^?1Ml<dHOi
361 Tamopaha ddlM^I
360 Tanumadhya d^dtqj
359 Tapasaradhya diM
35^ Tdpatruyagnisantap tasamahladona
-chandrika —-qj-rJQ:]
20 . t ardkan titiraskari -
Nasabharaqabhasura
922 TaruqddityapdtaSa dO«!IKrqMlCCll
358 Tarjgee
425 Tat nd

742
 ^ftrifc^cir Sree Lolita Sahasranamam

No. Name in English Name in Samskrit

22" Tatankoyugoleebhootatopanodupa-
magdald -Huscdl
363 Tatpadolakshyartha
906 Totvadhika TT^t^T

908 Tatvamorthasvaroopigee
907 Tatvomayee dcanJl
424 Tatvasand d rqi <4 'll
452 Tejovatee r. vdi a di
270 Tirodhanakoree fnTT^Ha-Hi

872 Trayee
630 Triaksharee
762 Triambaka
629 Tridashesh varee oa<i
984 Triguga Q<juii

763 Trigugatmika
627 Trijagadvandya
983 Trikhagdeshee Houg oi i

986 Trikogagd HchlUMH

5 97 Trikogantaradeepika Qi

538 Triko ota

477 Trilochana
628 Trimoortti:
453 Trinayana iddadi

626 Tripura
87 = Tripuramalinee
976 Tripurdmbikd
978 Tripurdshreevoshankaree
787 Tripureshee
874 Tristhd
760 Trivargadhdtree Ha I
873 Trivarganilayd a* I Id rial

743
 <4o^'1ihh Sree Lalita Sahasranamam

No. Name in English Name in Samskrit

262 Turya
443 Tushfi:
8? Tvakstha rdcH-^T
42? Tvam
48 Udarakeerti:
??9 Uddhdma Vaibhava
6 Udyadbhanusahasrabha Q

633 Uma
28? Unmeshanimishotpannavipanna
-bhuvanavalee q-11 def)
487 Vadanadvaya
479 Vadanaikasamanvita
17 Vadanasmaramangalyagruhatorarja
-cillika
496 Vadanatrayasamyuta
640 Vagadheesh varee
350 Vagvadinee aPdlR-fl
352 Vahnimarjdalavasinee
371 Vaikhareeroopa
892 Vaishgavee dtU|cf|
989 Vajnchitarthapradayinee
497 Vajradikayudhopeta
468 Vajreshvaree
944 Vajrigee ctfdufl
18 Vaktralakshmeepareevaha-
chalanmeenabhalochana
469 Vamadevee
351 Vamakeshee
94? Vamakeshvaree
332 Vamanayana a IH H <4 Hl
349 Vandarujanavatsala
348 Vandya A "til

! 744
a
a
 sftdfeldr TToKHRnr $ree Lalita Sahasranamam

No. Name in English Name in Samskrit

331 Vara da
518 Varadadinishevita
850 Varrjaroopirjee quf^faufr
286 Varrjashramavidhayinee iR
333 Varurjee Madavihvala Hdfd^eir
670 Vasuda
470 Vayo 'vas th a vivarjita
338 Vedajananee <4 ci -d d 4l
335 Vedavedya dd^cll
652 Vedyavarjita <4 a aPfd 1
899 Veera
898 Veeragoshfheepriya cfl <^'1 ?l R ql
83? Veeramata
777 Veeraradhya 41<i<itzrr
904 Vidagdha Rc^m
337 Vidha tree
549 Vidhya
402 Vidhya'vidhyasvaroopiqee
891 Vidrumabha fa<prniT
451 Vighnanashinee R Ld diRi 4'i
346 Vijaya
253 Vijnanaghanaroopigee
902 Vijnanakalana A^iincbrK
651 Vijnatree
3T0 Vilasinee Rcdli^dl
347 Vimala fddcdl
943 Vimanastha
54? Vimarsharoopirjee
336 Vindhyachalanivasinee
887 Viprapriya
888 Vipraroopa Au^mi

745
 $ree Lalita Sahasranamam

No. Name in English Name in Samskrit

77? Viradroopa <1S I
937" Viragigee Id <lPl ufj
77? Viraja
936 Vishalakshee
102 Vi^hgugranthivibhedinee
339 Vifhgumayd
?93 Vi^hguroopigee
834 Vishrunkhala
475 Vishuddhicakra Nilaya
76“ Vishukrapragaharagavarahee
Veeryanandita -414-iRdl
889 Vishvabhramagakarigee
759 Vishvadharigee
334 Vishvadhika
637 Vishvagarbha
890 Vishvagrasa f^^rarnr
934 Vishvamata
256 Vishvaroopa
384* Vishvasakshigee
780 Vishvatomukhee ^<$(1
,401 Vividhakara AAiUl«bl<l
835 Viviktastha
550 Viyadadijagatprasoo:
837 Viyatprasoo:
671 Vruddha
421 Vyahruti:
399 Vyaktavyaktasvaroopigee
400 Vydpinee
942 Vyomakeshee
769 Yagnyaroopa

883 Yajamanasvaroopigee

746
 Sfhnfrlrii Willing Sree Lalita Sahasranamam

No. Name in English Name in Samskrit

882 Yajna Kartree
881 Yajnayapriya

534 Yakinyambasvaroopigee *-q|

474 Yashasvinee 41
657 Yogada
656 Yogananda
653 Yoginee
655" Yogya
982 Yonimudra qlRqgi_________
895 Yoninilaya ^iRRciqi
657 Yugamdhara | yrmr
***

747
 ^fhrfrTHT Sree Lalita Sahasranamam

Appendix 3

All the words in Samskrit cannot be translated into English to provide complete
meaning. An attempt has been made to describe the words in the below table;

No. Samskrit word Description in English

T7~ Agni___________ Fire____________________________________________
2. Akasa_________ Space, ether_________________________________
3. Apana The seat and field of activity of Apana is from the
navel to the soles of the feet It is characterised by
heaviness and has a downward movement Its
function is elimination It eliminates stool, urine,
semen and menses It helps in the process of
childbirth When this energy is not regulated one
feels lazy, dull, heavy and confused It is yellow in
colour_________________________________________
4 . Ashtanga During any sankalpa it is usual to describe the
Sankalpa place, the time and the intention In time, the
description is eight level viz 1 year, 2 ayanam [half
of the year], 3 ritu, 4 month, 5 paksha [bright or
dark half of lunar month], 6 day,7 star of the day
and 8 thithi [counting from previous new or full
moon day] Hence it is called Ashtanga)__________
5. Bhaga Part___________________________________________
6. Brahma The God responsible for creation________________ _
7. Chakra A wheel_______________________________ ________
8T" Deeksha Initiation_______________________________________
9. Deva Deity, Godhead_________________________________
10. Devees Feminine form of Devas_________________________
11. Dhyana Meditation________________________________ ____
12. Graha _House_____________________________________ ___
13. Guru _Teacher_______________________________________
14. Indra King of Devas_______________________________ __
15. Jala _Water______________________________________ __
16. Japa Pious repetition of a holy name or sacred mantra,
practiced as a spiritual discipline_________________
17. Jeeva The soul_____________________________________ __
18. Kalasam A holy pot with water, coconut, mango leaves, etc
19. Katika One sixtieth part of the day - 22 minutes - also
called as Nazhikai

748
 free Lalita Sahasranamam

No. Samskrit word ________________ Description in English_____________

20. Kri$hrjapaksha Dark half of the lunar month__________
21. Kuntjalinee_____ The coiled power or energy _
22 . Mahabharatha One of the two epics of Hindu religion The other
*
one is Ramayana_______________________ _
23. Manmatha God of Love - Equivalent of Greek god Cupid - He
has a bow made of sugarcane and arrows made of
flowers_________________________________________
24 . Mantra Sacred chant - 3 types of measurement A mystical
verse as a prayer or form of exorcism_____________
25. Nazi's______ Pulse in the human body_________________________
26. Noma:_____ Salutations or bow to____________________________
27. Nyasa______ Mental appropriation ____________________________
28 . Parva______ Either full or new moon__________________________
29. Pathivrathai One who is loyal to her husband by virtue_________
30. Pooja______ Offering prayers_________________________________
31. Poorva_____ First or initial____________________________________
32. Prana The seat and field of activity of Prana is from the
heart to the throat Its main function is respiration It
moves between the nostrils and the heart during
inhalation/ exhalation It controls and regulates all
the activities of the sense organs It helps in sound
production, swallowing and regulates the body
temperature It is golden in colour, light in weight
and has an upward movement____________________
33. Prarjavam The word Om_____________________________________
34 . Prithvi Earth____________________________________________
35. Purarja A legendary tale containing accounts of gods,
Devas, etc________________________________________
36. Rishi__________ Sage___________________________________ _________
37. Sahasranamam JWOjnames______________________________________
38. Shakti_________ Energy _________________________________
39. Samana The seat and filed of activity of Samana is from the
navel to the heart Its function is digestion and
assimilation It therefore nourishes the whole body
and gives glowing health to it It is white in color and
cool in nature_________________________________
40. Sankalpa Resolute, wish, intention
Prior to initiating any ritualistic endeavor such as
pooja, it is proper and traditional to state to God

749
 H66HIHH Sree Lalita Sahasrandmam

No. Samskrit word Description in English _

what it is that we are about to do, why,, the
geographical description of the place where we do
pooja the astronomical time when we do pooja ■
(sankalpa)________________________ __________ I
41. Saraswathee Goddess of learning_________________ _________ _
42. Sastra A Hindu religious book as laid down and considered
of divine origin or authority________________
43. Siddha One of the eighteen classes of supernal or 1
I
demigods inhabiting the middle air or region I
between the earth and the Sun embracing several
sub divisions_________________________________
44 . Sloka Verse, poem______________________ ___________
45. Shiva God responsible for destruction________________ _
46. Sree Normally Sree stands for Lakshmee, the goddess of
wealth It is also prefixed with names instead of Mr
47. Stotram A prayer_____________________________________
48. Suklapaksha Bright half of the lunar month___________________
49. Sumangali Ladies with living husband Antonym of widow_____
50. Tantra Trick - 3 types of bodies________________________
51. Trishati 300 names___________________________________
52. Udana The seat and filed of activity of Udana is from the
throat to the head It keeps the body lifted upwards
and does not allow it to fall down while running or
turning in different directions It helps in vomiting It
also helps in sound production, speaking, singing,
etc By regulating this energy the body can be made
very light It is green in colour After death a portion
of this energy remains in the body This energy then
decomposes the physical body reverting the
physical matter of the body to its elemental forms
53. Vayu Wind/ Air_______________________________ ___
54. Veda The holy book of Hindus_______________________
55. Veena A string instrument - an Indian lute_____________
56. Vidya Education___________________________________
57. Vi$hr)u God responsible for protection_________ -________
58. Vyana This energy pervades the whole body Its major
function is circulation It co-ordinates all activities of
the nervous system It helps in maintaining co-
ordination and balance It is sky-blue in colour

750
 Sree Lalita Sahasranamam

No. Samskrit word ____________ Description in English_________ _

■597 Vyasa________ The sage who compiled all the Vedas__________
60. Ya ma________ Lord of death____________________________
61. Yantra Talisman - 3 types of energies - A plate (normally of
copper) where some drawing is made in a specific
design to the concerned god Ardent devotees do
pooja with the Yantra instead of idols

***

751

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