The famous Lalita Sahasranama Stotra can be found in the Brahmanda Purana. It was given to the great Rishi Agastya by Lord Hayagriva, an incarnation of Lord Vishhnu. Agastya was dismayed with the ignorance and the pleasure seeking lives of people and worshipped Devi Kamakshi at Kanchi, one of the most revered Devi Shakti peethas, for a solution to uplift the masses. Lord Hayagriva appeared before Agastya and advised him that the worship of the Devi with the Lalita Sahasranama stotra is the best way to attain both spiritual and material upliftment.
In Stotra form, Lalitha Sahasranamam containers 182 stotrams or two liners. For Archana, Lalitha Sahasranama is made up of 1000 namams. It is believed that Lalitha Sahasranamam was first written in the 12th Century AD. However, it was in verbal form much before that.
It is believed that regular recitation of Lalitha Sahasranamam will bring all round upliftment, prosperity and happiness in the household. With proper application of this Stotram and by combination of Saundarya Lahari, people believe, almost anything can be achieved. In the regular posts, the Stotram is given in Sanskrit Text and English Text, then translation in italics and explanation with cross reference to Saundarya Lahari.
Lalita Sahasranama with Meaning
Dhyanam
Sinduraruna vigraham trinayanam manikyamauli sphurat
Tara nayaka shekharam smitamukhi mapina vakshoruham
Panibhyamalipoorna ratna chashakam raktotpalam bibhratim
Saumyam ratna ghatastha raktacharanam dhyayet paramambikam
The Divine mother is to be meditated upon as shining in a vermilion-red body, with three eyes, sporting a crown of rubies studded with the crescent moon, a face all smiles, a splendid bust, one hand holding a jewel-cup brimming with mead, and the other twirling a red lotus.
Dhyayet padmasanastham vikasitavadanam padmapatrayatakshim
Hemabham pitavastram karakalitalasad hemapadmam varangim
Sarvalankara yuktam satata mabhayadam bhaktanamram bhavanim
Shrividyam shanta murttim sakala suranutam sarva sampatpradatrim
The Divine Goddess is to be meditated upon as seated on the lotus with petal eyes. She is golden hued, and has lotus flowers in Her hand. She dispels fear of the devotees who bow before Her. She is the embodiment of peace, knowledge (vidyaa), is praised by gods and grants every kind of wealth wished for
Lalita Sahasranama Lyrics with Meaning
ॐ श्रीमाता श्रीमहाराज्ञी श्रीमत्- सिंहासनेश्वरी ।
चिदग्नि- कुण्ड- सम्भूता देवकार्य- समुद्यता ॥१॥
Om Shreemaathaa shreemahaaraagyee shreemathsimhaasaneshwaree
chidhagni-kunda-sambhoothaa dhevakaarya-samudhyathaa || 1 ||
Salutations to the Divine Mother, who is the Mother of all. She is the Great Empress of the whole Universe, enthroned on the lion’s back.Devi came out of the fire of Pure knowledge and consciousness to to promote the cause of divine forces (devas).
Ambal is considered as Loka Maataa, who removes all sorrows and gives joy. She is the slayer of Asuraas like Bandan, Mahishan, Shumban, Nishumban etc., thus eager to serve Devas. || 1 ||
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उद्यद्भानु- सहस्राभा चतुर्बाहु- समन्विता ।
रागस्वरूप- पाशाढ्या क्रोधाकाराङ्कुशोज्ज्वला ॥२॥
Udhyadhbhaanu-sahasraabhaa chathurbaahu-samanvithaa
raagaswaroopa-paashaadyaa krodhaakaaraankushojjwalaa || 2 ||
Devi is as radiant as a thousand suns rising together. She is a four-armed Goddess who holds in one of Her left hands a noose representing the power of love and the flashing Ankusa (goad) of anger in one of Her right hands for restraining the forces of evil.
|| 2 ||
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मनोरूपेक्षु- कोदण्डा पञ्चतन्मात्र- सायका ।
निजारुण- प्रभापूर- मज्जद्ब्रह्माण्ड- मण्डला ॥३॥
Manoroopekshu-kodhandaa panchathanmaathra-saayakaa
nijaaruna-prabhaapoora-majjadhbrahmaanda-mandalaa ||3||
Devi wields in one of Her left hands a Sugarcane bow that stands for mind and in one of Her right hands five arrows representing the five Tanmatras (Subtle elements). Devi bathes the whole Universe in red colour which is equivalent to the early morning Sun.
Devi has four hands, two left hands and two right hands. Each hand holds a different thing. Regarding five Tanmatras, these connote five senses of touch, hearing, sight, taste and smell. ||3||
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चम्पकाशोक- पुन्नाग- सौगन्धिक- लसत्कचा ।
कुरुविन्दमणि- श्रेणी- कनत्कोटीर- मण्डिता ॥४॥
Champakaashoka-punnaaga-sowgandhika-lasathkachaa
kuruvindhamani-shreynee-kanathkoteera-mandithaa ||4||
Ambal’s shining locks of hair impart their fragrance to flowers like Champa, Ashoka and Punnaga adorning them. Her crown is shining with rows of Kuruvinda gems.
Ambal locks of hair are adorned with flowers like Champa, Ashoka and Punnaga. Normally flowers give fragrance to hairs but in Ambal’s case, her shining locks of hair gives fragrance to flowers. Saundarya Lahari Shlokam No. 43 has eulogized Ambal’s hairs in the same manner. Ambal’s crown is glittering with precious Padmaraga stones. Saundarya Lahari Shlokam No. 42 states that the crown of Devi glitters with various Gems which have the radiance of twelve Adityas. In this stotram, Ambal’s beautiful locks of hairs and crown on her head are praised. ||4||
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अष्टमीचन्द्र- विभ्राज- दलिकस्थल- शोभिता ।
मुखचन्द्र- कलङ्काभ- मृगनाभि- विशेषका ॥५॥
Ashtameechandhra-vibhraaja-dhalikasthala-shobhithaa
mukhachandra-kalankaabha-mrganaabhi-visheshakaa ||5||
Devi’s forehead shines, arching like the crescent moon of the eighth lunar digit (Ashtami). The Kasturi Tilaka adorns her moonlike face, like the spot in the moon.
Here, Ambal’s beautiful forehead is eulogized. Shlokam No. 46 of Saundarya Lahari states that Devi’s forehead and crown when combined together, give a shape of Moon with Nectar flowing from it. ||5||
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वदनस्मर- माङ्गल्य- गृहतोरण- चिल्लिका ।
वक्त्रलक्ष्मी- परीवाह- चलन्मीनाभ- लोचना ॥६॥
Vadhanasmara-maangalya-grhathorana-chillikaa
vakthralakshmee-pareevaaha-chalanmeenaabha-lochanaa ||6||
Devi’s face, the auspicious home of Kaama (Cupid), has eyebrows that resemble archways leading to that abode of beauty. Her eyes move like fish in the streams of beauty flowing from Her face.
Beauty of Goddess’s eyes and eye brows have been described. It is pertinent to say that any lady’s beauty gets enhanced with beautiful eyes and eye brows. Shlokam no. 47 of Saundarya Lahari describes the beautiful eyebrows of Almighty Goddess. ||6||
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नवचम्पक- पुष्पाभ- नासादण्ड- विराजिता ।
ताराकान्ति- तिरस्कारि- नासाभरण- भासुरा ॥७॥
Navachampaka-pushpaabha-naasaadhanda-viraajithaa
thaaraakaanthi-thiraskaari-naasaabharana-bhaasuraa ||7||
Devi’s shapely nose is like a freshly blown Champaka bud with a nasal ornament set with a jewel that is more lustrous than a bright star.
The nose and the ornament worn on the nose of Devi have been eulogized in this Stotram. A woman’s beauty is reflected by the shape of her nose. Traditional family people attach much importance to nose piercing and wearing of nose rings, for this obvious reason. Saundarya Lahari Shlokam No. 61 describes the beautiful nose of Devi which states that Devi’s nose resembles a thin bamboo stick from which flute is made. ||7||
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कदम्बमञ्जरी- कॢप्त- कर्णपूर- मनोहरा ।
ताटङ्क- युगली- भूत- तपनोडुप- मण्डला ॥८॥
Kadhambamanjaree-kliptha-karnapoora-manoharaa
thaatanka-yugalee-bhootha-thapanodupa-mandalaa ||8||
Devi is radiant and charming with a bunch of Kadamba flowers over her ears and has the orbs of the Sun and Moon as Her pair of ear pendants.
Beauty of Devi’s ears have been described here. In shlokam No. 28 of Saundarya Lahari, it is stated that Lord Shiva, even after consuming poison, did not lose his life due to the power of Devi’s ear pendants. Thus, learned people advise all ladies to wear ear pendants. ||8||
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पद्मराग- शिलादर्श- परिभावि- कपोलभूः ।
नवविद्रुम- बिम्बश्री- न्यक्कारि- रदनच्छदा ॥९॥
Padhmaraagashilaadharsha-paribhaavi-kapolabhooh
navavidhruma-bimbashree-nyakkaari-radhanacchadhaa ||9||
Devi’s cheeks are far fairer than mirrors of ruby (Padmaraga) and Her lips outshine the redness of fresh coral and bimba fruit.
Shlokam No. 59 of Saundarya Lahari also describes the beauty of Devi’s cheeks while Shlokam No. 62 of Saundarya Lahari eulogises the beauty of Devi’s beautiful lips. ||9||
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शुद्ध- विद्याङ्कुराकार- द्विजपङ्क्ति- द्वयोज्ज्वला ।
कर्पूर- वीटिकामोद- समाकर्षि- दिगन्तरा ॥१०॥
Shuddhavidhyaankuraakaara-dhwijapankthi-dhwayojjwalaa
karpooraveetikaamodha-samaakarshi-dhigantharaa ||10||
Devi’s beauty is enhanced by her rows of teeth that resemble the sprouting of pure Knowledge (Shodasakshari Vidya). The fragrance of the camphor limbedded betel roll in Her mouth is spreading in all directions.
In Shlokam No. 62 of Saundarya Lahari Devi’s teeth have been praised. Ingredients like cardamom, clove, camphor, saffron, nutmeg, mace and other frangrant items are added in the betel leaf and rolled. This is called Karpoora Veetika. Chewing such betel leaf will result good fragrance emanating from the mouth and spreading in all directions. Shlokam No. 65 of Saundarya Lahari praises the betel leaf containing camphor and other ingredients in Devi’s mouth. Ladies of highest order consume betel leaf containing various ingredients after meals.||10||
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निज- सल्लाप- माधुर्य- विनिर्भर्त्सित- कच्छपी ।
मन्दस्मित- प्रभापूर- मज्जत्कामेश- मानसा ॥११॥
Nija-sallaapa-maadhurya-vinirbharthsitha-kacchapee
mandhasmitha-prabhaapoora-majjathkaamesha-maanasaa
Devi’s speech is more melodious than the Veena of Sarasvati known as Kachhapi. The radiance of Her smile is like a flowing river in which the mind of Kamesvara, Her consort, plays.
Shlokam No. 66 of Saundarya Lahari praises the sweet words emanating from the mouth of Devi, as compared to which even the notes produced by Saraswati Devi’s Veena pale.
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अनाकलित- सादृश्य- चिबुकश्री- विराजिता ।
कामेश- बद्ध- माङ्गल्य- सूत्र- शोभित- कन्धरा ॥१२॥
Anaakalitha-saadhrshya-chibukashree-viraajithaa
kaamesha-baddha-maangalya-soothra-shobhitha-kandharaa
Devi’s chin is uncomparable in beauty. Her neck is adorned with the Mangalasutra fastened thereon by Her consort Kamesvara.
Shlokam No. 67 of Saundarya Lahari describes the beauty of Devi’s chin. Himavan holds the chin of his daughter Devi as a father would fondle his daughter while Lord Shiva holds her chin as holding the mirror handle. Beauty of Devi’s neck is eulogized in Shlokam No. 69 of Saundarya Lahari.
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कनकाङ्गद- केयूर- कमनीय- भुजान्विता ।
रत्नग्रैवेय- चिन्ताक- लोल- मुक्ता- फलान्विता ॥१३॥
Kanakaangadha-keyoora-kamaneeya-bhujaanvithaa
rathnagraiveya-chinthaaka-lola-mukthaa-phalaanvithaa
Devi’s beautiful arms are decked with golden armlets. She wears a necklace having pearls and pendant inlaid with gems.
Here, beauty of Devi’s arms have been described. The meaning is quite clear.
The pearl dangling (lola) means those who are bound by earthly desires. Agni Purana says “Lola means change and desire”. There are certain kind of worshippers who belong to this kind.
There are some categories of worshippers who meditate on the throat (Greeva) of the Devi.
Muktas are another class of worshippers. Devi is the fruit (phala) to be obtained by different class of worshippers as per the type of worship undertaken.
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कामेश्वर- प्रेमरत्न- मणि- प्रतिपण- स्तनी ।
नाभ्यालवाल- रोमालि- लता- फल- कुचद्वयी ॥१४॥
Kaameshwara-premarathna-mani-prathipana-sthanee
naabhyaalavaala-romaali-lathaa-phala-kuchadhwayee
Devi’s breasts, which are like pot made of precious stones, represent the price she pays to Her Consort (Mahesvara) in return for the gem of love He bestows on Her. Her breasts look like fruits on the creeper of the hair – line spreading upwards from the navel.
Shlokam No. 73 of Saundarya Lahari conveys similar meaning regarding Devi’s beautiful breasts. The beautiful lay out of creeper of tiny hairs rising from Devi’s belly to her breasts has been described in Shlokam No. 76 of Saundarya Lahari.
It is worth mentioning that the navel portion of any lady is an attractive part of the body and is capable of arousing passions in the opposite gender. Navel is called Manmatha Sthan viz. the place where Manmatha is posited. Manmatha is the person who is capable of arousing passions. Elders always advise the ladies to keep the navel portion properly covered.
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लक्ष्यरोम- लताधारता- समुन्नेय- मध्यमा ।
स्तनभार- दलन्मध्य- पट्टबन्ध- वलित्रया ॥१५॥
Lakshyaroma-lathaadhaarathaa-samunneya-madhyamaa
sthanabhaara-dhalanmadhya-pattabandha-valithrayaa ||15||
Devi has a waist so slender that it can only be inferred as a base for the creeper of fine hair springing from her navel upwards. Her waist, breaking under the weight of the breasts, gets three lines like a supporting belt. ||15||
Shlokam No. 80 of Saundarya Lahari also praises the middle part of the stomach/waist of Devi which contains three wrinkle like lines in order to support the weight of Her breasts. According to Samudrika Shastram, ideal gentlemen and ladies have three lines in their forehead, neck and waist (stomach).
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अरुणारुण- कौसुम्भ- वस्त्र- भास्वत्- कटीतटी ।
रत्न- किङ्किणिका- रम्य- रशना- दाम- भूषिता ॥१६॥
Arunaarunakowsumbha-vasthra-bhaasvath-kateethatee
rathna-kinkinikaa-ramya-rashanaa-dhaama-bhooshithaa ||16||
Devi shines with rose tinted cloth worn over Her beautiful waist and is adorned with a girdle having many mini bells set with precious stones. ||16||
Here the waist portion and the portion just below the waist have been eulogized. Among many ornaments adorned by ladies, there is one ornament tied around the waist which is called “Oddiyaanam” in Tamil or Golden Waist Band. Hardly any one wears it now because either it has become unwieldy to wear or because of the prohibitive costs.
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कामेश- ज्ञात- सौभाग्य- मार्दवोरु- द्वयान्विता ।
माणिक्य- मुकुटाकार- जानुद्वय- विराजिता ॥१७॥
Kaamesha-gyaatha-sowbhaagya-maardhavoru-dhvayaanvithaa
maanikya-mukutaakaara-jaanudhvaya-viraajithaa ||17||
The beauty and smoothness of Devi’s thighs is known only to her consort, the Conqueror of love (Kamesha). Her two knees are like crowns shaped from the precious stone Manikya. ||17||
Devi’s thighs and knee caps have been praised here. The meaning is quite clear.
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इन्द्रगोप- परिक्षिप्त- स्मरतूणाभ- जङ्घिका ।
गूढगुल्फा कूर्मपृष्ठ- जयिष्णु- प्रपदान्विता ॥१८॥
Indhragopa-parikshiptha-smarathoonaabha-janghikaa
goodagulphaa koormaprshta-jayishnu-prapadhaanvithaa ||18||
Devi’s calf – muscles resemble the quiver of the god of love with bright glow–worm like decorations. Her ankles are well filled and without protrusion. The arch of Her feet rival the shapeliness and beauty of the back of a tortoise. ||18||
Shlokam No. 83 of Saundarya Lahari similarly describes and praises Devi’s leg and feet portion. Indra Kopa is a kind of bee which is bright. Some interpreters have assumed Indra Kopa is a kind of gem. Devi’s feet are depicted to be brighter than Indra Kopa bees.
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नख- दीधिति- संछन्न- नमज्जन- तमोगुणा ।
पदद्वय- प्रभाजाल- पराकृत- सरोरुहा ॥१९॥
Nakha-dheedhithi-sanchanna-namajjana-thamogunaa
padhadhwaya-prabhaajaala-paraakrtha-saroruhaa ||19||
The illumining splendor of Devi’s toe nails dispel the darkness of ignorance in the devotees prostrating at Her feet. Her feet defeat the lotus in beauty. ||19||
The toe nails of Devi have also been described in Shlokam No. 83 of Saundarya Lahari which states that the nails have been sharpened by constantly being touched by the crowns of celestial beings who always prostrate before Devi. Thamoguna is darkness. In this stotram, Thamas is indicative of ignorance in the minds of devotees and by constantly prostrating before Devi, their ignorance is removed and they attain knowledge.
“Pada Dwaya” means “Pair of feet”. Devi’s feet are much more beautiful than Lotus flowers.
In the Matsya and Padma Puranas, Narada interpreted the bodily marks. He told Himavan, father of Devi, that Devi’s feet are like lotuses shining with bright nails. When the Devas and other beings prostrate before her, the various colours of their jeweled crowns reflected, will drive away the rays of her nails which entering their hearts dispel their Tamas quality. (ignorance).
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सिञ्जान- मणिमञ्जीर- मण्डित- श्री- पदाम्बुजा ।
मराली- मन्दगमना महालावण्य- शेवधिः ॥२०॥
Sinjaana-manimanjeera-manditha-shree-padhaambujaa
maraalee-mandhagamanaa mahaalaavanya-shevadhih ||20||
Devi’s lotus – feet are adorned with tinkling anklets set with jewels. Her gait is slow and gentle like that of a swan. She is a treasure house of Divine beauty. ||20||
Many poets hold Swan’s gait in high esteem when they compare it with beautiful ladies. “mahaalaavanya-shevadhih” means treasure house of beauty. Shlokam No. 12 of Saundarya Lahari describes the Devi’s beauty inasmuch as only Lord Shiva is in a position to see and appreciate Devi’s beauty. The celestial damsels pray and want to merge with Lord Shiva to be able to see and appreciate Devi’s beauty.
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सर्वारुणाऽनवद्याङ्गी सर्वाभरण- भूषिता ।
शिव- कामेश्वराङ्कस्था शिवा स्वाधीन- वल्लभा ॥२१॥
Sarvaarunaa anavadhyaangee sarvaabharana-bhooshithaa
shiva-kaameshwaraankasthaa shivaa swaadheena-vallabhaa ||21||
Devi is red – hued all over, as the early morning rays of Sun. She has beautiful limbs and is adorned with divine ornaments. She is seated on the lap of Shiva, the conqueror of desire (Kamesvara). The Consort of Shiva, whose Power She is and who dominates over Her Consort Siva in the creative part of the cyclic motion of time. ||21||
First rays of Sun are called Arunaa, which have a reddish hue. Sarvaarunaa is made up of two words “Sarvaa” and “Arunaa”. Devi is having the colour of Arunaa all over. This has been described in Shlokam No. 93 of Saundarya Lahari. Just as after a full night of darkness, the Arunaa removes darkness, in a similar way Devi’s blessings will remove the inner darkness (ignorance) from the minds of devotees.
By the word “Swadheena Vallabha” it is implied that SHE whose husband obeys her. Shlokam No. 1 of Saundarya Lahari states that Lord Shiva is capable of action only when he is united with Shakti. Otherwise, he can’t even vibrate.
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सुमेरु- मध्य- शृङ्गस्था श्रीमन्नगर- नायिका ।
चिन्तामणि- गृहान्तस्था पञ्च- ब्रह्मासन- स्थिता ॥२२॥
Sumeru-madhyashrnghasthaa shreemannagara-naayikaa
chinthaamani-grhaanthasthaa pancha-brahmaasana-sthithaa ||22||
Devi dwells on the mid most peak of Mount Meru. She is the chief of Srinagara (a town). Her abode is Manidvipa the Island of Wish-yielding Gem. She rests on a seat formed of the five Divinities (Brahmans), Brahma, Vishnu, Rudra, Isana and Sadasiva. ||22||
The words “shreemannagara-naayikaa” convey a literal meaning of “Naayikaa” (Chief) of “Shreemannagara” (Srinagara – a town). Here it may mean to convey the centre point of Sri Chakram. In Devi Pooja, Sri Chakra Pooja assumes considerable importance and many devotees will certainly know about it. For performing Sri Chakra Pooja, it is advisable to consult a Sri Vidya Upasakar.
Shlokam No. 92 of Saundarya Lahari also depicts “Pancha Brahmaasana Sthithaa”.
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महापद्माटवी- संस्था कदम्बवन- वासिनी ।
सुधासागर- मध्यस्था कामाक्षी कामदायिनी ॥२३॥
Mahaapadhmaatavee-samsthaa kadhambavana-vaasinee
sudhaasaagara-madhyasthaa kaamaakshee kaamadhaayinee
Devi resides in a forest of lotus flowers. She resides amidst a grove of Kadamba trees. She dwells in the center of the sea of Nectar. The look of Devi’s eyes is full of grace and She grants all the prayers of votaries.
Padman is Lotus. There is another interpretation of Mahapadmam which some people state is to denote a superior quality of Elephant. The place where such elephants were roaming is “Thiruvaanaikka”, where Devi is revered in the form of Akilandeshwari and Dandinee.
Kadambavanam is another name of Madurai where Devi is worshipped as Meenakshi Devi. Those who have eye disorder, may worship Meenakshi Devi and make an offering of eye made of silver.
Devi resides in the sea of Nectar. It is a very great thing. When Devas and Asuras were fighting to take control of the urn containing nectar, just one drop of it fell in some places in the earth. Precisely at that place, Kumbh Malas are held once in 12 years where at least 2 crore devotees visit. Such is the spiritual power of nectar.
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देवर्षि- गण- संघात- स्तूयमानात्म- वैभवा ।
भण्डासुर- वधोद्युक्त- शक्तिसेना- समन्विता ॥२४॥
Devarshi-gana-samghaatha-sthooyamaanaathma-vaibhavaa
bhandaasura-vadhodhyuktha-shakthisenaa-samanvithaa
Devi’s majesty is the subject of praise of hosts of sages and divine beings. Devi is surrounded by an army of Shaktis who are intent on destroying Bhandasura.
Devi has been praised by a host of sages in various Puranas and sub Puranas. In fact Devi is dulogised in various texts like Saundarya Lahari, Lalitha Sahasranamam, Devi Mahaatmyam etc.
Shaktis are personified beings of Devi’s energy. According to Kashi Khand (Skanda Puranam) when Devi was fighting with Durgasura, she released several particles of energy which assumed forms of different Devis who fought with the armies of the Asura. Many of such personified Devis (which are actually energies of Devi) are worshipped in different names in Kashi (For Eg. Tripura Bhairavi etc.).
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सम्पत्करी- समारूढ- सिन्धुर- व्रज- सेविता ।
अश्वारूढाधिष्ठिताश्व- कोटि- कोटिभिरावृता ॥२५॥
Sampathkaree-samaarooda-sindhura-vraja-sevithaa
ashwaaroodaa dhishtithaashva-koti-kotibhi-raavrthaa ||25||
Devi is accompanied by a regiment of elephants, headed by Sampatkari and is surrounded by a cavalry of several crores of horses under the command of Ashvarooda. ||25||
In any battle, it is usually three types of armies which fight (in ancient times). Cavalry of soldiers who are on foot, warriors on horses and warriors on elephants. This is mentioned here.
According to Kashi Khand, when Devi was fighting Durgasura, she released several particles of powerful energy (Shakti) which took shape of other Devis. One of them was Ashvaroodaa. This form of Devi is considered so powerful that the temple dedicated to that Deity remains open only on two days in an year viz. Panchami days of Chaitra Navaratri (March-April, just before Ram Navami) and Shaaradeya Navaratri (September-October).
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चक्रराज- रथारूढ- सर्वायुध- परिष्कृता ।
गेयचक्र- रथारूढ- मन्त्रिणी- परिसेविता ॥२६॥
Chakraraaja-rathaarooda-sarvaayudha-parishkrthaa
geyachakra-rathaarooda-manthrinee-parisevithaa ||26||
Devi is seated in Her chariot Chakra Raja(with nine storeys) equipped with armaments of every kind and seated in Her chariot named Geya – chakra (consisting of seven storeys), attended by Manthrini (God of Music). ||26||
Here two different kinds of Chariots of Devi have been described. This describes the power of Almighty Devi. Unlike the other devis, Srilalitha has many more weapons and rides on the best or Kingchakra.
Devi is attended by Manthrini who has attendants called Yantrini and Tantrini. From Her parrot came Dhanurveda, the expert archer.
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किरिचक्र- रथारूढ- दण्डनाथा- पुरस्कृता ।
ज्वाला- मालिनिकाक्षिप्त- वह्निप्राकार- मध्यगा ॥२७॥
Kirichakra-rathaarooda-dhandanaathaa-puraskrthaa
jwalaamaalinikaakshiptha-vahnipraakaara-madhyagaa ||27||
Devi is preceded by Dandanatha, the commander of Her armies in his chariot Kiri-chakra. She has taken position in the center of the rampart of fire constructed by Jvaalaamaalinikaa. ||27||
The word Kiri means boar. Dandanatha is another General and often referred to Varahi. Elsewhere, Varahi is one of the Sapta Matrikas who fights on behalf of Almighty Devi. Varahi is having the face of the boar. There are very few temples dedicated to Varahi and one of them is in Kashi. The Deity is considered very powerful and the darshan is allowed for only 2 hours per day in Kashi.
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भण्डसैन्य- वधोद्युक्त- शक्ति- विक्रम- हर्षिता ।
नित्या- पराक्रमाटोप- निरीक्षण- समुत्सुका ॥२८॥
Bhandasainya-vadhodhyuktha-shakthi-vikrama-harshithaa
nithyaa-paraakramaatopa-nireekshana samuthsukaa ||28||
Devi rejoices at the valour of Her Shaktis bent on destroying the army of Bhanda and is delighted on seeing the aggressiveness of Her Nitya deities in their attack on the army of Bhanda. ||28||
Bhandasura was an arrogant Asura who tormented many innocent devotees and was destroyed by Devi’s Shaktis. The Shakti Devis are nothing but personification of energy released by Almighty Devi. The nitya devis preside over the tithis. They are fifteen in number and they slay fifteen generals in Bhanda’s army.
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भण्डपुत्र- वधोद्युक्त- बाला- विक्रम- नन्दिता ।
मन्त्रिण्यम्बा- विरचित- विषङ्ग- वध- तोषिता ॥२९॥
Bhandaputhra-vadhodhyuktha-baalaa-vikrama-nandithaa
manthrinyambaa-virachitha-vishanga-vadha-thoshithaa ||29||
Devi is overjoyed to see Her daughter Baala who is intent on slaying the son of Bhanda and feels satisfaction at the destruction of Vishanga by Manthrini (Syamala Devi). ||29||
Baala is the nine year old daughter of Srilalitha who resembles her mother in all respects. She is said to have killed the thirty sons of Bhanda. Vishanga was born from the right shoulder of Bhanda. Vishanga means toxic limbed one (Vish + Anga). The best way of removing toxins that affects our mind is use of Yogas of Music, Mantras and ritualistic worship. While Vishanga represents the evil desires of sensory organs, Mantrini is the potent Mantra which destroys these evil desires. Devotees who regularly recite Lalitha Sahasranamam will gradually see their evil desires vanishing.
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विशुक्र- प्राणहरण- वाराही- वीर्य- नन्दिता ।
कामेश्वर- मुखालोक- कल्पित- श्रीगणेश्वरा ॥३०॥
Vishukra-praanaharana-vaaraahee-veerya-nandithaa
kaameshwara-mukhaaloka-kalpitha-shreeganeshwaraa ||30||
Devi appreciates the valour displayed by Varahi in the destruction of Vishukra and by a mere glance at the face of Her Consort Mahesvara, procreated Sri Ganesha (the elephant headed diety). ||30||
Varahi killed Asura Vishukra whose birth is from the left shoulder of Bhanda. Vishukra is synonymous with negative energies. Varahi represents the power of sacrifice. Veerya is the strength resulting from leading a regulated life. Thus by constantly conserving the positive energy, the devotees can remove the negative energies and become an ideal soul.
In Brahmanda Purana, the joy the Devi felt while looking at the face of her consort resulted in the birth of Sri Ganesha who is a Siddhaganapati.
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महागणेश- निर्भिन्न- विघ्नयन्त्र- प्रहर्षिता ।
भण्डासुरेन्द्र- निर्मुक्त- शस्त्र- प्रत्यस्त्र- वर्षिणी ॥३१॥
Mahaaganesha-nirbhinna-vighnayanthra-praharshithaa
bhandaasurendhra-nirmuktha-shasthra-prathyasthra-varshinee
Devi rejoices when she learns that Ganesha destroys the magical devices placed by Bhandasura as obstacles to Her victory. She counters by Her own missiles the rain of missiles directed against Her by Bhandasura.
Vishukra had activated a Jayavighna Yantra and threw it into the camp of the Shaktis. (Vighna means obstacle). This yantra made all warriors become lazy, helpless, sluggish and weak. (except Mantrini, Dandanatha-Varahi and Baala) They began to fear death and craved for excessive sleep. When the matter was reported to Srilalitha, Ganesha was procreated who destroyed the Yantra in one night with his tusks. Since then, Ganesha acquired a position as the first to be worshipped.
Bhanda used over eleven different types of missles which were countered by many missiles from Devi having more potency. In practical life, there are various factors which cause negative thoughts or energy. By proper application of prayers and Mantras, human beings can overcome these negativities and attain purity in mind.
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कराङ्गुलि- नखोत्पन्न- नारायण- दशाकृतिः ।
महा- पाशुपतास्त्राग्नि- निर्दग्धासुर- सैनिका ॥३२॥
Karaanguli-nakhothpanna-naaraayana-dhashaakrtheeh
mahaa-paashupathaasthraagni-nirdhagdhaasura-sainikaa
Devi caused the birth of ten Narayanas from the nails of her fingers. She also burned to death the armies of demons with the fire of the great missile paashupata.
Bhanda created various Asuras who were creating havoc by destroying divine personalities. To annihilate these asuras, Devi recreated 10 incarnations of Lord Vishnu from her finger nails. These incarnations destroyed the Asuras one by one.
Many missiles were used by Devi for destroying the army of Bhanda and finally the lethal missle (astra) known as “Paasupata Astra” was used and the fire which emanated from this missle destroyed the army of Bhanda.
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कामेश्वरास्त्र- निर्दग्ध- सभण्डासुर- शून्यका ।
ब्रह्मोपेन्द्र- महेन्द्रादि- देव- संस्तुत- वैभवा ॥३३॥
Kaameshwaraasthra-nirdhagdha-sabhandaasura-shoonyakaa
brahmopendhra-mahendhraadhi-dheva-samsthutha-vaibhavaa ||33||
Devi with the flames of the missile Kamesvara caused the destruction of Bhanda and also of his city Shoonyapura. Devi is praised by Brahma, Vishnu and Indra. ||33||
Many of the asthras used by Almighty Goddess refer to specific mantras. Only those devotees who have achieved Manthra Siddhi, by actively following the teachings of Sri Vidhya Upasakar, can use them for specific purposes.
Bhanda had everything at his command, yet his city was called Shoonyapura (city of void). Similalry, human beings may have everything but if their innerself is loaded with negativity, all the material possessions will have no meaning. In a battle, missiles are used to defeat the enemies, in real life human beings can overcome the negativity by constantly reciting Lalitha Sahasranamam, for achievement of ultimate bliss.
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हर- नेत्राग्नि- संदग्ध- काम- सञ्जीवनौषधिः ।
श्रीमद्वाग्भव- कूटैक- स्वरूप- मुख- पङ्कजा ॥३४॥
Hara-nethraagni-sandhagdha-kaama-sanjeevanowshadhih
sreemadhvaagbhava-kootaika swaroopa-mukha-pankajaa ||34||
Devi has the life giving herb, that revived the god of love (kama – deva) who had been burnt to death by the fire of Shiva’s eyes. Her lotus face represents the Vagbhava – Kuta of the pancha dashakshari – mantra which is subtle form of the Devi. ||34||
The word “Haranethraagni” is a combination of three words. Hara means Lord Shiva, Netra means eyes and Agni means fire. Lord Shiva had burnt Kamadeva (Manmatha), God of Love, with his (Lord Shiva’s third eye). Sanjeeva Aushadhi which brought back Kama to life is the mere sideways glance of Almighty Goddess. Saundarya Lahari Shlokam No. 5 states after getting burnt by Lord Shiva’s third eye, with Devi’s divine blessings, Manmatha got a beautiful body which is not visible to anybody except his wife Rathi.
The three groups of mantras for Devi worship are Vakbhava Koodam (Ka, E, Ee, La, Hreem), Kamaraja Koodam (Ha, Sa, Ka, Ha, La, Hreem) and Shakti Koodam (Sa, Ka, La, Hreem). These form a part of Pancha Dasakshari Mantram which is a powerful form of meditation of Devi. Further knowledge in this branch of meditation should be obtained from a Sri Vidya Upasakar.
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कण्ठाधः- कटि- पर्यन्त- मध्यकूट- स्वरूपिणी ।
शक्ति- कूटैकतापन्न- कट्यधोभाग- धारिणी ॥३५॥
Kantaadhah-kati-paryantha-madhyakoota-swaroopinee
shakthikootaikathaapanna-katyadhobhaaga-dhaarinee ||35||
Devi’s middle region from the neck to the waist is represented by the central part (Kamaraja – Kuta) of the same Mantra. Her form below waist is identical with the last part (Shakti – Kuta) of Pancha –dashakshari Mantra. ||35||
To understand this better, we must visualize Devi as seated. We can imagine a pyramid like structure, which consists of three parts. The first part is face – Vagbhava Kuta, second part is neck to waist – Kamaraja Kuta and third part below waist – Shakti Kuta.
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मूल- मन्त्रात्मिका मूलकूटत्रय- कलेबरा ।
कुलामृतैक- रसिका कुलसंकेत- पालिनी ॥३६॥
Moolamanthraathmikaa moolakootathraya-kalebaraa
kulaamrthaika-rasikaa kulasanketha-paalinee ||36||
Devi is the original Mantra (Mula-mantra, here Pancha – dashakshari) itself. Her body is identical with Pancha – Dashakshari Mantra with all its Kutas or combination of letters. SHE (as the Kundalini) revels in the nectar flowing from the Sahasrara through the whole of the Kula path (i.e.the Susumna). She also guards the esoteric doctrine of the Kaulas. ||36||
Vagbhava Kuta emphasizes Gyana (power of knowledge), Kaama Kuta emphasizes Icchha (will power) while Shakti Kuta lays stress on Kriya (power of action). The essence of the three is the form of her Atma. In this connection, Shlokams No. 9 and 10 Saundarya Lahari are very much relevant where the “Sahasrara” has been emphasized.
“Moola Mantraathmika” : Moola means root. Moolamantha means root of the mantra. Devi is the root of the Manthra Panchadasi.
“Moolakootathraya-kalebaraa” : Thraya means three. The three kootas of Panchadasi Manthra are mentioned here. For details regarding Panchadasi Manthra devotees may consult any Sri Vidya Upaasakar.
“Kulasanketha Paalini” : Kulam means race or family. Devi guards the secrecy of the Kula or the family of her worshippers.
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कुलाङ्गना कुलान्तस्था कौलिनी कुलयोगिनी ।
अकुला समयान्तस्था समयाचार- तत्परा ॥३७॥
Kulaanganaa kulaanthasthaa kowlinee kulayoginee
akulaa samayaanthasthaa samayaachara-thathparaa ||37||
Devi is the Female Element (Kundalini) in the Kula Path. She is the innermost Reality of the Kula Path. She is called Kaulini, the core of the Kaula form of worship. She is the Deity of the Kaulas. She is also the Akula (Siva) who is in the thousand-petalled lotus above the Kula Path. She is likewise the center of the Samaya doctrine (in which the worship is done internally through meditation and which holds Siva-Sakti as of equal importance in all respects). Samayanchara tatpara: Whom the Samaya tradition of worship is dear. ||37||
“Kulaangana” : Devi hails from the family of chaste women and always protects chaste women. Such chaste women are generally not seen much in public. Saundarya Lahari Shlokam No. 9 says Devi conjoins with husband Shiva secretively.
“Kulaanthasthaa” : Kula also denotes scriptures. Devi resides in the midst of these scriptures.
“Kaulini” : Kaula form of worship. Shaakta Sampradaya of Devi worship has many schools. Two schools have been mentioned here Kaula Maarga and Samaya Maarga. In Kaula, there are two branches Uttara Kaula and Purva Kaula. Purva Kaulas believe that Shakti and Shiva are alternating principles. Here pooja is done for both deities. Uttara Kaulas believe Shakti is the absolute dominant principle and prayer to Shakti automatically includes prayer to Shiva also. In Samaya Marga both the Devi and her consort Shiva are worshipped. Here also, some persons opine that when Devi is worshipped, Shiva will be automatically implied.
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मूलाधारैक- निलया ब्रह्मग्रन्थि- विभेदिनी ।
मणि- पूरान्तरुदिता विष्णुग्रन्थि- विभेदिनी ॥३८॥
Moolaadharaika-nilayaa brahmagranthi-vibhedhinee
manipooraantharudhithaa vishnugranthi-vibhedhinee ||38||
Devi’s chief residence is the Mooladhaara. She in Her ascent from the Mooladhaara breaks through the Brahma-grandhi (the Barrier of Brahma to the subtle dimension) and then emerges in the Manipura – chakra, then breaks through the Vishnu – granthi (the barrier to still subtler dimensions). ||38||
Devi is believed to reside inside the Mulaadhaara Chakra that is as Kundalini; She penetrates through the Brahma Grandhi or the barrier of Brahma and enables her devotees practising Yoga to be conscious while awake; then a devotee is facilitated to have vision of Devi in Manipura while in a condition of stupor; further a devotee has to pierce through the Vishnu Grandhi or the Vishnu knot when the Yogi becomes unconscious and his body and thoughts are felt irrelevant.
Devotees may know more about Kundalini from various sources, but it is advisable to learn/know about it from a Learned Guru.
Saundarya Lahari shlokam No. 9 also speaks about the Mooladhaara and other Chakras.
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आज्ञा- चक्रान्तरालस्था रुद्रग्रन्थि- विभेदिनी ।
सहस्राराम्बुजारूढा सुधा- साराभिवर्षिणी ॥३९॥
Aagyaachakraantharaalasthaa rudhragranthi-vibhedhinee
sahasraaraambujaaroodaa sudhaasaaraabhi-varshinee ||39||
She next abides in the center of the Agyaa – chakra and finally breaks through the Rudra – granthi (the barrier to the subtlest dimension). She then ascends to the Thousand – petalled Lotus known as the Sahasrara and sends streams of Nectar (spiritual bliss) from the Transcendant moon in the Sahasrara. ||39||
In the Agynaachakraanta state the yogi loses his identity; while breaking Rudra Grandhi the Yogi attains cosmic reality and in Sahasraara the yogi is stated to seek Salvation.
Chakras are psychic centres that lie along the axis of the spine. They are not actual parts of the body but are to be understood as situated in the body. According to Tantra Vidhya, each of the Chakra corresponds to one of the elements. Manipura chakra is corresponding to Water element and Swadishtana Chakra is to Agni element. In the present day studies, some people have taken Manipura Chakra to represent Fire element and Swadishtana Chakra to represent water element.
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तडिल्लता- समरुचिः षट्चक्रोपरि- संस्थिता ।
महाशक्तिः कुण्डलिनी बिसतन्तु- तनीयसी ॥४०॥
Tadillathaa-samaruchih shatchakropari-samsthithaa
mahaasakthih kundalinee bisathanthu-thaneeyasee ||40||
Devi shines like a steady flash of lightning and then establishes herself above the six Chakras. Her immense joy consists in Ashakti (union with Shiva). She resides in the Muladhara as the Kundalini (the coiled power) and is as fine and firm as the fibre of a lotus stalk. ||40||
Chakras are psychic centres that lie along the axis of the spine as mentioned in previous stotram. Some interpreters have assigned esoteric meaning to this stotram conveying ultimate bliss.
“Tadillathaa-samaruchih” : Devi shines like a streak of lightning. In advanced stages of Kundalini meditation, the devotee is believed to get this feeling in the spinal cord.
“Shatchakropari-samsthithaa” : Devi is above the six chakras starting from Mooladhaara to Aagyaa Chakras. She is now at Sahasrara which is not a Chakra. Sahasrara is a thousand petalled lotus.
“Mahaasakthih” This Naama has two meanings. One is great union of Shiva and Shakti in Sahasrara. This is mentioned in Saundarya Lahari shlokams No. 9 and 10 also where it is depicted that Devi arises from Mooladhara and after crossing all Chakras, unites with Shiva in Sahasraaraa.
“Mahaa” means festival. Thus, this naama may also mean Greatly attached to festivals.
“Kundalinee” : Kundala means coiled, hence Kundalini represents what is coiled. This is in the form of a coiled serpent. According to learned scholars and yogis, when a Yogic practitioner closes his eyes and ears, he can listen to a hissing sound from within. For this, absolute concentration and silence is essential.
“Bisathanthu-thaneeyasee” : Devi is like the minute fiber of a lotus stalk. For Kundalini form of meditation, devotees should consult their Gurus/Sri Vidya Upasakar. They should not resort to any type of meditation just by reading some books etc.
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भवानी भावनागम्या भवारण्य- कुठारिका ।
भद्रप्रिया भद्रमूर्तिर् भक्त- सौभाग्यदायिनी ॥४१॥
Bhavaanee bhaavanaagamyaa bhavaaranya-kutaarikaa
bhadhrapriyaa bhadhramoorthir bhaktha-sowbhaagyadhaayinee ||41||
Devi is Bhavani, who is attainable through meditatiion. Devi is Kutarika (axe) that chops the forest of Bhava. Devi is delighting in benevolence, She is of benevolent appearance and confers all round prosperity on the devotees. ||41||
“Bhavaanee” : Bhava refers to Lord Shiva. In Veda Paarayanam, we come across “Bhavaaya Devaaya Namah”. Bhavanee is consort of Bhava (Lord Shiva). Shlokam No. 22 of Saundarya Lahari praises Bhavani.
“Bhaavanaagamya” : Devi is realized only through devoted meditation.
There is another interpretation. Meditation is of two types. One is meditating with the help of mantra and another is meditating with the meaning of mantra. For example one can meditate by reciting Panchadasi mantra mentally. The second type is to understand the meaning of mantra and meditating on the meaning of such mantras. The latter is considered as powerful. Panchadasi mantra assumes importance because Sri Vidya cult attaches a lot of importance to Guru. The Devotee has to go by what the Guru says. But the transition from external rituals to internal worship (meditation) is very important, without which She can never be realized. This is the meaning of this Naama.
“bhavaaranya-kutaarikaa” : She is verily like an axe for clearing the jungle of Samsara (bondage), which has resulted from a mistaken sense of possession to people, places, things and so on. In the world, nothing belongs to us. The principle is, we have come as a body and even the body remains in the earth after we die. She grants all-round advancement to devotees, both in the spiritual and the material fields.
According to Agni Purana “Bhaaga” means fortune, magnanimity, strength, fame”. “Subhaaga” means Lalithaa herself. Sowbhaagyaas are Devi qualities and she unites the qualities with herself. In other words, Devi confers “Sowbhagyaa” on her devotees.
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भक्तिप्रिया भक्तिगम्या भक्तिवश्या भयापहा ।
शाम्भवी शारदाराध्या शर्वाणी शर्मदायिनी ॥४२॥
Bhakthipriyaa bhakthigamyaa bhakthivashyaa bhayaapahaa
shaambhavee shaaradhaaraadhyaa sharvaanee sharmadhaayinee ||42||
Devi is fond of true devotion and is realized through true devotion. She can be won over through true devotion. She removes all fear. She is known as Shambhavi, the Consort of Shiva and is adored by Sharada (the Consort of Brahma). She is the consort of Sharva or Shiva and is the bestower of happiness. ||42||
The protection is assured for devotees who follow Bhakti. Bhakti is of two kinds, primary (Mukhya) and secondary (gauna). Various puranas mention many kinds of devotion. Garuda Purana talks about eight kinds of devotion, Vishnu Bhagawat Purana mentions nine kinds of devotion while other puranas speak about ten kinds of devotion. All these are included in the word Bhakti.
If there is any fear in the minds of devotee, Devi is sure to remove that fear. It is stated that Devi likes to be worshipped in autumn. Here, it is meant that autumn of our lives when thoughts turn more and more inwards, the role of the divine is known and understood clearly. The need for Devi worship becomes stronger.
“Shambhavee” Consort of Shambhu (Lord Shiva). “Sharadhaaraadhyaa” means worshipped by Shaaradhaa (Saraswathi).
“Sharvanee” : Wife of Lod Shiva. Linga Purana says “Lord Shiva is called Sharvaa in his earth form.
“Sharmadhaayinee” : Devi who bestows happiness on devotees.
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शाङ्करी श्रीकरी साध्वी शरच्चन्द्र- निभानना ।
शातोदरी शान्तिमती निराधारा निरञ्जना ॥४३॥
Shaankaree shreekaree saadhvee sharacchandhra-nibhaananaa
shaathodharee shaanthimathee niraadhaaraa niranjanaa ||43||
Devi is Shankari the Consort of Shiva, who bestows “Shree”. She is a paragon of virtue whose face shines like the autumnal moon. She has a very slender waist, whose mind is calm and peaceful. Devi needs no support other than Herself, but supports everything else. She is free from the stains. ||43||
The word “Shree” is to denote Lakshmi. Lakshmi has two meanings. One is Lakshmi Devi and other is wealth (prosperity). In this stotram, the Shree is to represent wealth/prosperity and Almighty Devi bestows wealth/prosperity on her devotees. Devi’s face is compared to Sharad Full Moon (Poornima), which occurs immediately after Navratri.
On this day, the moon comes very close to earth and the rays of the moon are supposed to be beneficial. This poornima is also called Kojagiri poornima and it is believed that devotees who remain awake the whole night under the moon will be blessed by Goddess Lakshmi. Shlokam No. 15 of Saundarya Lahari eulogises Devi’s face comparing it with Sharad Moon.
Devi is “Saadhvee” : chaste. She has been referred as “Pati Vrata”, who is devoted to her husband. This has been mentioned in Shlokam No. 96 of Saundarya Lahari also.
Devi is “shaathodharee” : having thin waist. She is “shaanthimathee” : She is never harsh to her devotees. She is peaceful.
Devi is “niraadhaaraa” She does not depend on anybody. She is without support.
She is “niranjanaa” : Th naama is made of two words “Nir” and “Anjanaa”. Anjanaa refers to black paste (eye liner) which is applied to the eyes of women. This add up to the beauty of the eyes. Devi face is beautiful even without application of this paste. Anjanaa is the name of Lord Hanuman’s Mother. In the present context, Anjanaa refers to ignorance and Devi is without ignorance.
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निर्लेपा निर्मला नित्या निराकारा निराकुला ।
निर्गुणा निष्कला शान्ता निष्कामा निरुपप्लवा ॥४४॥
Nirlepaa nirmalaa nithyaa niraakaara niraakulaa
nirgunaa nishkalaa shanthaa nishkaama nirupaplavaa ||44||
Devi is free from all attachments and is free from all impurities. She is eternal and without any form. She is never agitated. She is beyond the Gunas. She is the Partless Unitary Whole. She is ever serene and is free from desires and afflictions. Devi is indestructible. ||44||
Devi is “Nirlepaa” : without attachments. Lepa means stain or pollution which is impure. This naama also means pure. Attachment is caused by bondage. Devi is beyond bondage. “Nirmalaa” means without any dirt arising out of impure matter. Last naama refers to impurity arising out of mind while this naama refers to impurity of matter.
The Gunas mentioned in this stotram refer to the three Gunas which are essential for this Universe. They are Satva Guna, Raja Guna and Tamo Guna. Each Guna has its own positives and negatives. In Matsya and Padma Purans, Naarada says to Himavan that Devi is devoid of attributes (Lakshana). Shlokam No. 25 of Saundarya Lahari also mentions the three Gunas (properties).
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नित्यमुक्ता निर्विकारा निष्प्रपञ्चा निराश्रया ।
नित्यशुद्धा नित्यबुद्धा निरवद्या निरन्तरा ॥४५॥
Nithyamukthaa nirvikaaraa nishprapanchaa niraashrayaa
nithyashudhaa nithyabudhaa niravadhyaa nirantharaa ||45||
Devi is always free, not limited by change. She is beyond the sphere of extension or expansion. She is not dependent on anything or anyone. She is eternally pure and the ever – awake Consciousness. She is blameless and compact. ||45||
Devi is “Nithyamukthaa” : eternally free. To realize the Brahman, one has to be eternally free and devoid of bondage. The true devotees of Devi are also free as Devi is eternally free.
Devi is “Nishprapanchaa”. Prapanchaa means extensionor expansion. Devi is without these.
Devi is “Niraashrayaa” : Aashrayaa is dependence. Devi is not dependent on anything.
Devi is referred to as “Nitya Shuddha”. Devi is without blemish and is free from contact. The body may be impure but with clarify and purity of thoughts, the deweller (Atma-Soul) will be pure.
“Avadya” is blame. Devi is “Niravadya” which means blamessless or spotless. Another meaning of Avadya is the name of hell. By Devi’s grace, devotees will certainly be spared from the travails of Hell. According to Kurma Purana, if a devotee remembers Devi day and night, he will be cleansed of all the sins and will not go to hell.
Antara means opening, while Nirantara means compact or whole.
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निष्कारणा निष्कलङ्का निरुपाधिर् निरीश्वरा ।
नीरागा रागमथनी निर्मदा मदनाशिनी ॥४६॥
Nishkaaranaa nishkalankaa nirupaadhir nireeshwaraa
neeraagaa raagamathanee nirmadhaa madhanaashinee ||46||
Ambaal has no cause for Hersef, as she is the first cause. She is faultless, has no limitations, without a superior. She is without desires and destroys all passion/desires in the minds of devotees. She is without pride and destroys all pride. ||46||
Devi is “Nishkaaranaa” : She is without cause because She is the cause for this Universe.
Devi is “Nishkalankaa” : Devi is without any stains. Stains arise out of sins. On account of this, those who do not commit any sins are considered equivalent to God and respected as such.
Devi is Nireeshwaraa” : Since Devi is the Supreme Ruler, She does not have a superior.
Devi is “Neeraagaa” : Raagaa means desire. Devi is without any desire for hrself.
“Raagamathanee” : Devi destroys the desires of Her devotees. Here the desires are to mean the bondage to worldly attachments, which will be destroyed on regular worship of Almighty Devi.
Here the mental and behavioural side of Almighty Goddess has been eulogized. The qualities will slowly transcend into the devotees. The true devotee will slowly start gaining the mental strength and the characteristics of Almighty Devi.
“Nirmada” means without Pride and “Madanaasani” means destroying Pride. True devotee of Devi will slowly start suppressing pride.
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निश्चिन्ता निरहंकारा निर्मोहा मोहनाशिनी ।
निर्ममा ममताहन्त्री निष्पापा पापनाशिनी ॥४७॥
Nishchinthaa nirahankaaraa nirmohaa mohanaashinee
nirmamaa mamathaahanthree nishpaapaa paapanaashini ||47||
Devi is free from all worries and anxieties. She is without any egoism. She does not have any confusion of thought and destroys any confusions. She is devoid of self-interest in any matter, as She includes everyting in Herself. She destroys the sense of self – centredness in devotees. She is sinless and destroys sins. ||47||
“Chinta” means worry or anxiety and it also means recollection generally. Some persons keep on thinking/worrying about the past and painful topics. Anxiety resembles a funeral pile (Chita). Just as Chita burns the corps, the Chinta burns the living body/mind. Therefore, if the devotee slowly and steadily acquires a mind of Nischinta (devoid of Worries/anxiety) his mind will certainly become strong.
Devi does not have ego. A true devotee will slowly and steadily acquire the good qualities and suppress the ego. If all persons forego their ego, there will be peace and harmony everywhere. That should be the ultimate desire.
“Nirmoha” : Moha is to mean confusion of thought, distraction of the mind. Devi is without such confusion and she destroys such confusion from the minds of her devotees. When a devotee is without such confusions, he moves towards attaining the Brahman.
“Nirmamaa” “Mamathahanthree”. Devi without any self interest and She destroys self interest in devotees. Here self interest refers to the tendency of excessive selfishness which will be gradually removed when a devotee worships Devi.
“Nishpaapaa paapanaashini” : Devi is without any sin and She destroys the sins of the devotees. It is quite clear that when a devotee worships Devi, all the sins committed by him/her knowingly or unknowingly will be destroyed by Devi.
According to Padhma Purana “The sins committed may be as great as Mount Meru, but these will be destroyed if one worships “Kaathyaayanee”. This deity is the one of the forms of Durga Devi.
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निष्क्रोधा क्रोधशमनी निर्लोभा लोभनाशिनी ।
निःसंशया संशयघ्नी निर्भवा भवनाशिनी ॥४८॥
Nishkrodhaa krodhashamanee nirlobhaa lobhanaashinee
nissamshayaa samshayaghnee nirbhavaa bhavanaashinee ||48||
Devi is without anger and destroys the tendency to get angry. She is free from greed and destroys greed in Her devotees. She has no doubts and destroys all doubts. She is without any origin and not involved in the cycle of births and deaths and frees devotees from involvement in the cycle of births and deaths. ||48||
The stotram appears to convey a simple meaning but the results have a wide meaning. Anger, greed, unnecessary doubts are negative qualities that tend to destroy a person’s individuality. By eulogizing Devi and regular recitation of Lalitha Sahasranamam, the devotee will surely overcome any kind of anger, greed and his mind will stop oscillating with unnecessary doubts.
Any worship or sacrifice made with the mind having such negative qualities will be a waste.
The question of birth and rebirth is attached much importance. A being after going through 84 Lakh “Yonis” is supposed to take birth as a human being. If that person is saved from the “Rebirth” he/she does not have to go through the travails of “84 Lakh Yonis” again.
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निर्विकल्पा निराबाधा निर्भेदा भेदनाशिनी ।
निर्नाशा मृत्युमथनी निष्क्रिया निष्परिग्रहा ॥४९॥
Nirvikalpaa niraabaadhaa nirbhedhaa bhedhanashinee
nirnaashaa mrthyumathanee nishkriyaa nishparigrahaa ||49||
Devi is without any change/modifications, she is undisturbed, free from afflications. She is beyond all differences and destroys the sense of differences. She is deathless and destroys the fear of death. She is without involvement in action and needs no gift, as everything in the universe is Hers. ||49||
There is another meaning of “Vikalp” that is “Alternative”. Regarding the word “Nirvikalpa”, eminent Devi worshippers opine that there is no alternative to Devi Worship.
“Niraabaadhaa” : Devi is undisturbed.
“Nirbhedhaa Bhedha Naashinee” : Devi is without any difference. Kurma Purana says “The Supreme Shakti, infinite, is the Supreme Ruler, devoid of all differences and and the destroyer of all differences.
“Nirnaashaa” : Devi is imperishable. She is beyond death which comes only to mortal beings.
“Mrthyumathanee” means Devi capable of destroying death. The literal meaning is that all devotees will conquer death. It may be mentioned that birth and death are cycles of life and any person born will have to die. Here we may infer that the devotees will be spared of untimely death and they will have no rebirth.
“Nishkriyaa” Devi is without involvement in any action. Devi does not have to act. She only ordains. It is said that by mere closing and opening of her eyes, she can cause the beginning and end of the universe.
“Nishparigrahaa” : Receiving nothing. She does not have to receive any gift or anything because the entire Universe already belongs to her.
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निस्तुला नीलचिकुरा निरपाया निरत्यया ।
दुर्लभा दुर्गमा दुर्गा दुःखहन्त्री सुखप्रदा ॥५०॥
Nisthulaa neelachikuraa nirapaayaa nirathyayaa
dhurlabhaa dhurgamaa durgaa dhukhahanthree sukhapradhaa ||50||
Devi is uncomparable, having locks of hair are shining dark colour. She is indestructible and difficult to attain. She is hard to approach and difficult of access. Devi is Durga. She puts an end to sorrow and bestows all happiness. ||50||
“Nisthulaa” : “Thulaa” is comparison. Nisthulaa is uncomparable. Devi is indeed uncomparable.
“Neelachikura” : Devi’s hairs have been praised here. The word “Neelachikura” may tend to mean blue haired but that is unimaginable. We may take the colour of hair as dark and shining. Shlokams 43 to 45 of Saundarya amply eulogise Almighty’s Devi’s dense black hairs.
“Nirapaayaa nirathyayaa” : Devi is indestructible and difficult to attain.
“Dhurlabhaa dhurgamaa” : Devi is difficult to access. It is quite obvious that only devotees who worship Devi and offer all prayers/rituals will be able to attain Devi’s blessings.
“Durgaa” Devi is referred to as Durgaa. In Skanda Purana, Kashi Khand, Devi wages a battle with a demon called Durgasura and finally slays him. She attained the name of Durgaa. In Markhandeya Purana it is mentioned that Devi killed a great demon named Durgama, hence She came to be known as Durgaa. In another Purana, a nine year old girl has been referred to as Durgaa.
Dhukha Hantree is ending sorrow and Sukha Pradhaa is bestower of happiness. Any devotee who worships Devi by chanting Lalitha Sahasranamam is sure to see his sorrows disappear and get himself/herself surrounded by happiness.
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दुष्टदूरा दुराचार- शमनी दोषवर्जिता ।
सर्वज्ञा सान्द्रकरुणा समानाधिक- वर्जिता ॥५१॥
Dhustadhooraa dhuraachaarashamanee dhosha-varjithaa
sarvagyaa saandhrakarunaa samaanaadhika-varjithaa ||51||
Devi is far away for the evil and destroys evil ways. She is free from all evil, She knows everything, full of mercy and has none equal or superior. ||51||
“Dhustadhooraa” Devi is far away from sinners.
“Dhuraachaarashamanee” Aachara is the customs or traditions as prescribed by Shastras / Scriptures. Customs are of two types, one type which has been prescribed by the Vedas fall under the first category. The second type have been introduced within the last century or so which may not have a spiritual value. Prayers cannot be successful if they are done by a proxy. The devotee should perform the prayers by his/her own self. The exception is parents praying for the well being of their children.
Performing those actions that are prohibited by the scriptures is called “Dhuraachaara”. Devi destroys these evil ways.
“Dhosha-varjithaa” : Devi is devoid of faults. She is devoid of blemishes which is a quality of the Brahman.
“Sarvagyaa” : Devi is omniscient. According to Upanishad, Sarvagyaa is one who knows everything, who knows everybody, whose supreme intellect is the source of evey thing. Devi perceives all and knows all and hence she is omniscient.
“Saandhrakarunaa” : She exhibits intense compassion towards her devotees because she is the Mother to the entire Universe.
“Samaanaadhika-varjithaa” : She has none who is equal or superior to her.
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सर्वशक्तिमयी सर्व- मङ्गला सद्गतिप्रदा ।
सर्वेश्वरी सर्वमयी सर्वमन्त्र- स्वरूपिणी ॥५२॥
Sarvashakthimayee sarvamangalaa sadhgathi-pradhaa
sarveshwaree sarvamayee sarvamanthra-swaroopinee ||52||
Devi is the possessor of all Shaktis (strengths). She is all auspicious and leads one along the path of salvation. She is the Goddess of all, present everywhere and is the personification of all Mantras. ||52||
Devi is the aggregate of all divine powers. Devi’s powers are manifested in the form of weapons of the Devas. Devi gives the devotees all the good fortune in the heart, all desired objects, hence she is called Sarva Mangalaa.
Sadhgathi means the right path or the path to ultimate knowledge (Brahma Gyaan). According to Padma Purana, the devotee who worships Devi three times on the fourteenth day goes to the supreme abode where Devi is located. Fourteenth day man mean Chaturdasi day.
Devi is Sarveshwaree, Supreme ruler of the Universe. This naama is equivalent to the Naama discussed in the previous sthothram “Samaanaadhika Varjithaa” : Devi has none equal or superior to her.
“Sarvamayee” : Devi is omni present, present everywhere. True devotee will certainly find Devi where he/she wants Her to be. She is accessible by true devotion.
“Sarvamanthra-swaroopinee” : There are seven crores of Mantras and Devi is considered to be the essence of all the Mantras.
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सर्व- यन्त्रात्मिका सर्व- तन्त्ररूपा मनोन्मनी ।
माहेश्वरी महादेवी महालक्ष्मीर् मृडप्रिया ॥५३॥
Sarva-yanthraathmikaa sarva-thanthraroopaa manonmanee
maaheshwaree mahaadhevee mahaalakshmee mrdapriyaa ||53||
Devi is the soul of all Yantras. She is the embodiment of all Tantras (scriptures dealing with worship). She is Manonmani, the transcendent consciouness. She is the Consort of Mahesvara, the Supreme Ruler of the Universe. She is the Supreme Goddess, who is Mahalakshmi and the beloved of Mruda (Shiva). ||53||
“Sarva-yanthraathmikaa” : Devi is in all the Yantras. Yantra form of worship is a worship of the highest order. Saundarya Lahari can be recited as Shlokams and when a devotee desires to worship Devi by using Mantra form for specific form, each shloka should be repeated many number of times with different Yantras. Worship with Yantra and Chakras should be done under the active guidance of a Sri Vidya Upasakar.
“Sarva-thanthraroopaa” : She is in form of all Tanthras. This is a sequel to the previous naama.
“Manonmanee” : Devi is in the form of Manonmanee. There are 8 smaller chakraas between Agyaa Chakra and Sahasraaraa (thousand petalled lotus) and one just below the Sahasraaraa is Manonmani. At this point, no activity takes place and there absolute calm and peace. The yogi who attains this level feels absolute bliss because beyond this level is Sahasraaraa where Devi will unite with Lord Shiva.
Thre is a mudra called Manonmani which is used in advanced stages of meditation where the practitioner loses consciousness, ready to merge with the supreme.
Lord Shiva is known Manonmana and Devi, His Wife, is Manonmanee.
“Maaheshwaree” : According to Linga Purana, Lord with Tamas Guna is Rudra (destroyer), Lord with Rajas Guna is the one born from Hiranya Garbha (Golden Egg or Womb) viz. Lord Brahma and Lord with Satwa Guna is Vishnu. The Lord devoid of these three qualities (Nirguna) is Maheshwara who is the aggregate of twenty five Tattvas. Wife of Maheshwaraa is Maheshwaree (Devi).
“Mahaadhevee” : Devi is referred as Mahadevi whose body is immense and cannot be measured. According to Padma Purana, Mahadevi is the presiding deity at Chakratirtha on the Gandaki River (which originates at Nepal).
According to Linga Purana, Shiva has eight forms Sarvaa (earth), Bhavaa (Water), Rudraa (fire), Ugra (wind), Bhima (water), Pashupati (soul), Ishana (Sun) and Mahaadeva (Moon). Shiva’s consort (Devi) is Mahaadevi and both Shiva and Shakti have moon in their crowns. Shlokam No. 42 of Saundarya Lahari depicts the moon on the crown of Devi.
“Mahaalakshmee” : The great wife of Vishnu is Mahaalakshmee. It is said that Shiva manifests in the form of Vishnu for sustenance and his wife is Mahaalakshmee. According to Shiva Purana “The beautiful, all fascinating Supreme shakti seated on the lap of Shiva is called Mahaalakshmee”. Lakshmee is at times referred to as Paarvathy. Mahaalakshmee is the presiding deity at Kolhapur.
By the word Mridapriyaa, it means one who is beloved to Mrida (Lord Shiva).
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महारूपा महापूज्या महापातक- नाशिनी ।
महामाया महासत्त्वा महाशक्तिर् महारतिः ॥५४॥
Mahaaroopaa mahaapoojyaa maha-pathaka-naashinee
mahaamayaa mahaasathvaa mahaashakthir mahaarathih ||54||
Devi’s form is magnificent and all – embracing. She is fit to be worshipped by great people. She can destroy the effects of even the most heinous sins. She is Mahaamaaya (great illusion) and the Supreme Reality (Sattya). She is the Boundless Energy and great delight. ||54||
“Mahaaroopaa” : Devi has a great form which is magnificent and all embracing. This supreme “Mahaat” form is the cause of creation.
“Mahaapoojyaa” : Devi is worshipped by many celestial beings/Lords. Saundarya Lahari Shlokam No. 1 states that Devi is worshipped by Lords Brahma, Vishnu and Shiva. Shlokam No. 25 ibid also states that Lords Brahma, Vishnu and Rudra are always believed to be worshipping Devi.
Padma Purana and other Puranas say that Shiva, Brahma, Vishnu, Kubera etc. worship Devi by means of Manthra, Stone, Blue Stone, Gold etc.
“Mahaa-paathaka-naashinee” the words mean that the effect of highest form of sin whether committed knowingly or unknowingly is destroyed by Devi worship.
“Mahaamayaa” Devi is the great illusion. According to Markhandeya Purana, The Divine Devi Mahaamaayaa, forcibly draws away the minds of even the sages and leads them into confusion.
“Mahaasathvaa” : Devi is the great reality. Sathvaa means quality of friends, reality etc. Sathva is also one of the three gunas, the other two being rajas and tamas. Sathva guna ranks superior and Devi is an embodiment of Sathva Guna.
“Mahaashakthir mahaarathih” : Devi is referred as Mahaa Shakti or great energy and Mahaarathih or great delight. It is relevant to mention that Rathi is the wife of Kaama. Since Kaama is synonymous with ultimate delight and Rathi is his wife, the Naama Mahaarathih refers to great delight.
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महाभोगा महैश्वर्या महावीर्या महाबला ।
महाबुद्धिर् महासिद्धिर् महायोगेश्वरेश्वरी ॥५५॥
Mahaabhogaa mahaishwaryaa mahaaveeryaa mahaabalaa
mahaabuddhir mahaasiddhir mahaayogeshwareshwaree ||55||
Devi is personification of great pleasures. Devi possesses supreme prosperity. She is supreme in valour, strength and wisdom. She is endowed with the highest of attainments (siddhi) and is the object of worship for all Yogeshvaras (spiritual adepts). ||55||
“Mahaabhogaa” : The mere thought of Almighty Devi gives immense happiness to devotees. Direct interpretation of the Naama would mean Devi is great enjoyer. In fact, She passes on all the positives to her sincere devotees and removes the negatives from the latter.
“Mahaishwarya” is made of two words Maha+Aishwarya. Aishwarya generally means prosperity but some eminent scholars have given the meaning of “Great Sovereignty” or “Supreme Lordliness” to this word.
“Mahaaveeryaa” : There are several meanings to the word Veera. The common meaning is courage. This implies that Devi is courageous. Veera also means “keeping vigil”. Devi keeps a strict vigil on the universe created by Her and we cannot escape from her sight.
“Mahaabalaa” : Balaa means strength. Devi possesses great strength which is the quality of Brahman.
“Mahaabuddhir” Devi is personification of intelligence of the highest order.
“Mahaasiddhir” : Siddhis are attainment of super natural powers viz. Anima, Mahima, Lagima etc. Devi is praised as having “Mahasiddhi”. To take this further, devotees who regularly recite Lalitha Sahasranamam alongwith the rituals connected thereto, will become capable of attaining Siddhi.
“Mahaayogeshwareshwaree” Devi is sought after by great Yogis. Another interpretation is Devi is ruler of great rulers, in other words, Devi is over and above the great rulers.
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महातन्त्रा महामन्त्रा महायन्त्रा महासना ।
महायाग- क्रमाराध्या महाभैरव- पूजिता ॥५६॥
Mahaathanthraa mahaamanthraa mahaayanthraa mahaasanaa
mahaayaaga-kramaaraadhyaa mahaabhairava-poojithaa ||56||
Devi is Herself the greatest Thanthra, the greatest Mantra (Shri Vidya), the greatest Yanhtra (Shriyantra or Shri chakra). She is seated on the great seat (the thirty six Thatthvas), is adored by Mahayaga (Supreme Sacrifice) and worshipped by Mahabhairava. ||56||
“Mahaathanthraa” : Thanthraa is a form of worship. The great Thanthras are Kulaarnava, Jnaanaarnava and others. According to Saundarya Lahari Shlokam 31, Lord Shiva created 64 Thanthras and Sri Vidya. Devi is a great thanthra and all thanthras lead to her.
“Mahaamanthraa” Great Manthras are Baalaa, Bagalaa and others. Devotees may seek further knowledge about this branch of rituals from a Sri Vidya Upasakar. Devi is the embodiment of all Manthras. According to Padma Purana Lord Shiva worshipped Devi, who is the Shakti of the Manthras.
“Mahaayanthraa” Great Yanthras are Padmachakra, Amritaghata, Merulinga etc. Mahaayanthraa refers to Sri Chakra which is the Supreme of all Yanthras.
“Mahaasanaa” The Great Seat is made up of thirty six tatthvaas.
“Mahaayaaga-kramaaraadhyaa” There are 64 yoginis who are assistants to Devi. Worshipping these Deities is called Mahaa Yaaga and if performed, gives immediate results. This naama means that Devi is worshipped through the worship of these 64 yoginis.
“Mahaabhairava-poojithaa” : Devi is worshipped by Maha Bhairava. Bhairava is Lord Shiva.
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महेश्वर- महाकल्प- महाताण्डव- साक्षिणी ।
महाकामेश- महिषी महात्रिपुर- सुन्दरी ॥५७॥
Maheshwara-mahaakalpa-mahaathaandava-saakshinee
mahaakaamesha-mahishee mahaathripurasundaree ||57||
Devi is the witness of the Supreme Lord’s (Maheshvara’s) awesome cosmic dance (thaandava) at the end of the creative cycle. She is the consort of the great Lord of desire (Maha – kamesha) and is Tripura-sundari (the Divine Beauty known by that name). ||57||
“Maheshwara-mahaakalpa-mahaathaandava-saakshinee” : At the time of deluge (Maha Pralaya), no one existed. The three acts of Brahman are creation, sustenance and destruction. The fourth act is dissolution. Difference between destruction and dissolution is : Destruction is called Death, which is of the physical body. Dissolution means destruction of the entire universe and nothing exists. At this time, Lord Shiva performed his cosmic dance and Devi was a witness to it. According to Saundarya Lahari, Shlokam No. 41, Lord Shiva performed his Taandava Dance and Devi was witness. Both of them married to re-create the world.
“Mahaakaamesha-mahishee” : Mahaa Kaameshwara is Lord Shiva and Devi (wife of Shiva) is Mahaa Kaameshwari. Mahishee is queen. Here it is to denote Devi.
“Mahaathripurasundaree” : Devi is denoted as “Tripura Sundari”, which means beautiful lady of three cities. It has got no connection with the present State of Tripura.
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चतुःषष्ट्युपचाराढ्या चतुःषष्टिकलामयी ।
महाचतुः- षष्टिकोटि- योगिनी- गणसेविता ॥५८॥
Chathushshashtyupachaaraadyaa chathushshashtikalaamayee
mahaachathuh-shashtikoti-yoginee-ganasevithaa ||58||
Ambal who is worshipped with sixty four offerings (Upacharas), embodies the sixty four forms of fine arts. She is attended on by a host of sixty – four crores of Yoginis. ||58||
“Chathushshashtyupachaaraadyaa” : Devi is worshipped with sixty four kind of offerings. Examples are offering her scents, flowers, bangles, fanning her, making offerings of Naivadyam etc.
“Chathushshashtikalaamayee” : She embodies sixty four forms of fine arts like the knowledge of the eighteen letters (Lipi), Power of writing and reading these quickly, knowledge of different languages, composing verses in them, four Vedas and the auxiliary subject to those etc.
“Mahaachathuh-shashtikoti Yoginee ganasevithaa” means sixty four crore yoginis. The Brahmi and other seven divinities each has eight Shaktis who are parts of them. Thus eight multiplied by eight becomes sixty four. Each has a crore of bands. Yogini gana are demigoddesses. Devi is worshipped by these 64 crore (640 million) deities.
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मनुविद्या चन्द्रविद्या चन्द्रमण्डल- मध्यगा ।
चारुरूपा चारुहासा चारुचन्द्र- कलाधरा ॥५९॥
Manuvidhyaa chandravidhyaa chandramandala-madhyagaa
chaaruroopa chaaruhaasaa chaaruchandra-kalaadharaa ||59||
Devi is the personification of Manuvidya (Srividya having twelve traditional authorities headed by Manu). She is also the personification of Chandravidya (the same Srividya as practiced by Chandra, one of the twelve authorities). She is stationed in the centre of the moon (the pericap of the Sahasrara). Her form is exquisite and her smile is charming. She has the comely crescent moon in Her crown. ||59||
“Manuvidhyaa chandravidhyaa” : The Sri Vidya is differentiated according to the twelve devotees as Manu, Chandra, Kubera, Lopamudra, Manmatha, Agasthya, Agni, Surya, Indra, Skanda, Shiva and Krodhabhattaraka (Durvasa). All of them are devotees of Devi. Manuvidhyaa refers to worship by Manu while Chandravidhyaa refers to worship by Chandra (Moon).
“Chandra Mandala Madhyaka” means Devi residing in centre of Chandra Mandala. In Siva Purana, Lord Shiva says to Devi “I am residing in the head of fire, you are residing in the head of the Moon, thus the world consisting of fire and moon is upheld by us”. The secret meaning of the Moon’s disc is the Sri Chakra itself.
“Chaaru roopa” : Devi’s form is exquisite and She is beauty incarnate.
“Chaaru Haasa” : Devi has a charming smile which is in line with her appearance. Her smile is compared to the Moon.
“Chaaruchandra-kalaadharaa” means Devi wearing beautiful crescent moon, in her crown. Saundarya Lahari Shlokam No. 42 states that Devi is wearing golden crown on her head which is reflective of crescent moon and glittering with Manikya Gems which are synonymous with twelve Adityas.
All the above naamas refer to Moon. The full moon represents supreme consciousness. If Devi is worshipped on full moon night, devotee will attain Manthra Siddhi. If Full Moon combines with Friday, performance of Lalitha Sahasranama Archanai during twilight time will yield multiple results.
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चराचर- जगन्नाथा चक्रराज- निकेतना ।
पार्वती पद्मनयना पद्मराग- समप्रभा ॥६०॥
Charaachara-jagannaathaa chakraraaja-nikethanaa
paarvathee padhmanayanaa padhmaraaga-samaprabhaa ||60||
She is the queen ruling over all beings mobile and immobile. She has Her abode in Chakra – raja or Shri chakra. She is Parvati, the daughter of the Himalayas. Her eyes are like a lotus petal. She shines like a ruby. ||60||
“Charaachara-jagannaathaa” : Devi is the ruler of animate and inanimate worlds. Chara means mobile.
“Chakraraaja-nikethanaa” : Sri Chakra is known as Chakra Raajam. She resides in Sri Chakra. The nine chakras beginning with Trailaokyamohana are the dwelling place of Devi. For worshipping Devi, one has to bring mind under conrol.
“Paarvathee” : Devi is Paarvathee, daughter of Himavan, King of Mountains.
“Padhma Nayanaa” means lotus eyed. Shlokams 48, 52 and 54 of Saundarya Lahari eulogise Almighty Devi’s eyes. It is pertinent to mention that Madurai Meenakshi Temple has strong relevance to Devi’s eyes. Those having eye afflictions are advised to worship there and make an offering of “eye” made of Silver.
“Padhmaraaga-samaprabhaa” : Devi is compared to a special type of ruby called “Padhmaraaga” which of deep red hue. This could also men Devi is like red lotus. The hidden meaning of this Naama is the description of Devi subtlest form (Kundalini) which is deep red in colour at the base of the spine. When She ascends, the redness gradually decreases and at Sahasraara, She becomes almost colourless. For deeper knowledge about Kundalini, devotee is advised to consult Sri Vidya Upasakar.
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पञ्च- प्रेतासनासीना पञ्चब्रह्म- स्वरूपिणी ।
चिन्मयी परमानन्दा विज्ञान- घनरूपिणी ॥६१॥
Panchaprethaasanaaseenaa panchabrahma-swaroopinee
chinmayee paramaanandhaa vigyanaghana-roopinee ||61||
Devi sits on a seat formed of the five dead deities (same as the Brahmas mentioned below). Her form is composed of five Brahmas (Brahma, Vishnu, Rudra, Ishvara and Sadashiva). She is Pure Consciousness, Supreme Bliss and wisdom crystallized. ||61||
“Panchaprethaasanaaseenaa” : The five Brahmas, when devoid of their respective Shaktis such as Vaama etc. are not capable of any action. They, therefore, become still as corpses. These are referred to here as “Pancha Prethaa”. Devi presides over the seat (Aasana) formed by the above Pancha Prethaa.
“Panchabrahma-swaroopinee” : The five Brahmans are Brahma, Vishnu, Rudra, Ishvara and Sadashiva. Without Shakti any act of the above Brahmans cannot happen. She becomes the cause of the five actions of the five Brahmans and She is the form of the five Brahmans.
“Chinmayee” : Devi is in the form of pure consciousness.
“Paramaanandhaa” : Devi is the embodiment of happiness or absolute bliss. This naama is a sequel to previous naama. When consciousness is pure, it leads to bliss which is called the supreme happiness. This stage will be reached when maaya is discarded which will happen only when devotee surrenders fully to Devi.
“Vigyanaghana-roopinee” : Devi is consisting of rock solid wisdom or permanent intelligence.
ध्यान- ध्यातृ- ध्येयरूपा धर्माधर्म- विवर्जिता ।
विश्वरूपा जागरिणी स्वपन्ती तैजसात्मिका ॥६२॥
dhyaana-dhyaatr-dhyeyaroopaa dharmaadharma-vivarjithaa
vishwaroopaa jaagarinee swapanthee thaijasaathmikaa ||62||
She is meditation, the person meditating and the object meditated upon. She transcends both Dharma (justice) and Adharma (injustice). She has the whole world perceived in the waking state as Her form, and who is therefore technically called Vishva. She is the waking state, the Dream State and the soul of Taijasa, the totality of Jivas experiencing the Dream State. ||62||
“Dhyaana-dhyaatr-dhyeyaroopaa” : Devi is in the form of a three fold structure viz. the meditation, meditator and the object of meditation. This leads to another structure, the knower, the known and the knowledge. All these give inference that knowledge can be obtained by proper meditation.
“Dharmaadharma-vivarjithaa” : That which leads to a desirable result and taught by teachers is Dharma and Adharma is the opposite of this. In simple words it is like two things viz. Good and evil. Devi is free from these two because the Scriptures are meant only for the ignorant and the Devas are not subject to them.
“Vishwaroopaa” : Devi is considered as Vishwaroopaa or omnipresent. Vishnu Purana says “just as the banana tree cannot be seen independently of bark and leaves, likewise the Universe is depending on the Almighty”. Thus Devi is synonymous with Universe.
“Jaagarinee” : There are three stages in a day in a being’s life. Awake, Dream and Deep Sleep. Devi is in the form of waking state in theliving beings.
“Swapanthee” : Devi exists in dream states also.
“Thaijasaathmikaa” : The state of dream is called Hiranyagarbha (Thaijasa) which is identified with the cosmic mind.
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सुप्ता प्राज्ञात्मिका तुर्या सर्वावस्था- विवर्जिता |
सृष्टिकर्त्री ब्रह्मरूपा गोप्त्री गोविन्दरूपिणी ॥६३॥
Supthaa praagyaathmikaa thuryaa sarvaavasthaa-vivarjithaa
srshtikarthree brahmaroopaa gopthree govinda-roopinee ||63||
She is the state of Deep Sleep and She who is awake. She is the Thurya, in a state of trance and above all states. She is the cause of creation and has taken the form of Brahma for creation. Her function is protection and she has taken the form of Govinda (Vishnu) for this purpose. ||63||
“Supthaa” : Supthaa is the third stage, which is the state of deep sleep. In this stage, we are not aware of anything. In this stage, the whole body as well as mind rests.
“Praagyaathmikaa” : This is an extension of the previous naama. Devi is called Praagyaathmikaa in the Susupthaa stage.
“Thuryaa” : Thurya is a state of trance or in other words state of ecstacy. The three stages are waking, dreaming and sleeping. The real enjoyment exists only in the fourth one which is Thurya. This stage cannot be experienced automatically. It can be attained only by meditation and lot of practice. Devi is in this stage. Saundarya Lahari Shlokam No. 97 also speaks about Thuryaa.
“Sarvaavasthaa-vivarjithaa” : In the previous naamas, it is seen that Devi exists in all the four stages. This naama denotes that She is beyond all the stages.
“Srshtikarthree” : Devi is the creator. Lord Brahma is entrusted with the task of creation. Sandarya Lahari Shlokam No. 24 states “Brahma creates this universe, Vishnu sustains it, and Rudra destroys it. Supreme Sadashiva waits for the movement of eyebrows of Devi to re-create, sustain etc.” This shlokam implies that the Lords may be creating the world and protecting, but Devi is the ultimate controller of these functions.
“Brahma Roopa” : She is in the form of God of creation, Brahma.In this stotra the Lords of creation of the world and protection of the world are mentioned (Lord Brahma and Lord Vishnu respectively).
“Gopthree govinda-roopinee” : Devi is in the form of Govinda (Lord Vishnu) and She is the protector, sustaining this Universe.
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संहारिणी रुद्ररूपा तिरोधान- करीश्वरी ।
सदाशिवाऽनुग्रहदा पञ्चकृत्य- परायणा ॥६४॥
Samhaarinee rudhraroopaa thirodhaanakareeshwaree
sadaashivaa anugrahadhaa panchakrthya-paraayanaa ||64||
She who destroys takes the form of Rudra for this purpose. Her function is concealing this, i.e. reducing this universe to its primeval conditions. She is Ishvari who accomplishes this. She is the form of Sadashiva and by Her gracious blessings starts the universe again on the path of evolution from the involved state. She is engaged in the five functions mentioned above. ||64||
“Samhaarinee rudhraroopaa” : Samhara means reducing the universe into atoms. In many temples, they conduct Pooja called Shatru Samhara which means total destruction of enemies. Samhara role is played by Lord Rudhra and Devi is taking the form of Rudhra for this purpose.
“Thirodhaanakareeshwaree” : Thirodhaanam is the fourt act of the Brahman, which is called the great dissolution. The naama means that Devi causes dissolution. She makes the Universe disappear. Saundarya Lahari shlokam No. 55 states O Devi, as per the learned men, when your eyes close deluge occurs (Maha Pralayam). When your eyes open, world is created. I firmly believe, O Mother, your never close your eyes so that the world created by you will never face Maha Pralaya (Deluge).
“Sadaashivaa anugrahadhaa panchakrthya-paraayanaa” : With the blessings of Sadaashivaa, Devi performs the five functions. Pancha Krthya means five functions which are creation, preservation, destruction, annihilation and causing the re-appearance of the Universe which manifests incessantly. It is implied in this Stotram as also in Saundarya Lahari Shlokam No. 24 that the duties of creation, protection, destruction of the universe may rest with the respective Lords, but ultimately it is Almighty Devi who controls all these.
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भानुमण्डल- मध्यस्था भैरवी भगमालिनी ।
पद्मासना भगवती पद्मनाभ- सहोदरी ॥६५॥
Bhaanumandala-madhyasthaa bhairavee bhagamaalinee
padhmaasanaa bhagavathee padhmanaabha-sahodharee ||65||
Devi is in the midst of solar orbit. She is Bhariavi wife of Bhairava i.e. Paramasiva, She is Bhaga-malini – wearing the garland of prosperity. She is Brahma, with seat in the cosmic lotus. She is the Bhagavati or the supreme goddess. She is the sister of Padmanabha or Mahaavishnu. ||65||
“Bhaanumandala-madhyasthaa” : Bhanu in Sanskrit means Sun. Devi is located in the midst of Sun’s orbit thus reflecting the effulgence of sun.
“Bhairavee” : Lord Shiva is denoted as Bhairavaa and Devi, wife of Lord Shiva, is revered as Bhairavee. Devi, as Bhairavee, is a cause of terror to all sinners and evil doers.
“Bhagamaalinee” : Bhaga has different meanings. Bhaga means Lord, Patron, wealth and prosperity. Bhagamaalinee means Devi wearing garland twined with various qualities of prosperity. Some erudite scholars mention Bhaga Malini as a form of Goddess.
According to some people, Bhaga also denotes female private parts. Just as Lord Shiva is worshipped in Linga form, while addressing Devi, the female emblem (Bhaga) is denoted. The Linga Purana states “Those who have the male emblem are the manifestations of Shiva and those having the female emblem are the manifestations of Devi.
There are 52 Shakti Peethas in and around India where different parts of the body of Almighty Devi fell. Millions of devotees come to these temples representing these Shakti Peethas, for worship. Of these, Kamakhya Devi temple near Guwahati represents the place where private part of Devi was supposed to have fallen. The sanctum sanctorum of the temple always remains dark because of the ultimate secrecy attached to the part which fell there.
But with reference to this naama, we have to take it as Devi wearing garland of wealth and prosperity.
“Padhmaasanaa” : Padhma means lotus. Aasana means seat. Devi is seated on a lotus. It can also means that Devi is sitting in the posture of padhmaasana (Yogic pose). Padhma also refers to Goddess of wealth, Lakshmi. In this context, Devi distributes wealth to devotees who worship her.
“Bhagavathee” : Devi is having six qualities of Shakti viz. supremacy, righteousness, fame, prosperity, wisdom and discrimination. These are the supreme qualities and She is the Supreme Goddess.
“Padhmanaabha-sahodharee” : Devi is the younger sister of Lord Vishnu.
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उन्मेष- निमिषोत्पन्न- विपन्न- भुवनावली ।
सहस्र- शीर्षवदना सहस्राक्षी सहस्रपात् ॥६६॥
Unmesha-nimishothpanna-vipanna-bhuvanaavalee
sahasrasheershavadhanaa sahasraakshee sahasrapaath ||66||
The opening of Devi’s eyes results in creation and closing in destruction. She has thousands of heads and faces. She has thousands of eyes and thousands of feet. ||66||
“Unmesha-nimishothpanna-vipanna-bhuvanaavalee” : The creation and dissolution of the Universe happens at the blink/wink of Devi’s eyes. Saundarya Lahari shlokam No. 55 states that when Devi’s eyes close deluge occurs (Maha Pralayam). When Devi’s eyes open, world is created. It is believed Devi never closes her eyes so that the world created by Her will never face Maha Pralaya (Deluge).
“Sahasrasheershavadhanaa sahasraakshee sahasrapaath” : Devi has thousands of heads, faces, eyes and feet. The interpretation is that Devi is countless number of heads, etc.
According to Devi Bhagavatham, Devi, having thousands of eyes, thousands of hands and thousands of heads and feet, vividly shines. One cannot imagine a being with thousand heads. Here the meaning is to convey that she has enough resources at her command which may mean unlimited power in all spheres.
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आब्रह्म- कीट- जननी वर्णाश्रम- विधायिनी ।
निजाज्ञारूप- निगमा पुण्यापुण्य- फलप्रदा ॥६७॥
Aabrahma-keeta-jananee varnaashrama-vidhaayinee
nijaagyaaroopa-nigamaa punyaapunya-phalapradhaa ||67||
She is the mother of all from Brahma down to a worm. She ordained the social divisions and stations in life. The Vedas are her commands. She is the dispenser of the fruits of righteous as also of evil actions. ||67||
“Aabrahma-keeta-jananee” : Devi is the Supreme Creator. She creates from Brahma to the smallest insect. Here Brahma refers to human beings.
“Varnaashrama-vidhaayinee” : The Vedas are divided into two parts, the Karmakaanda and Brahmakaanda. Social divisions into four orders was created by Almighty Devi and persons belonging to each order was assigned different duties pertaining to that order. Different activities to be undertaken by different types of persons have been ordained by Srutis and Smritis.
By Devi’s command, the divine Brahma created the Brahmanas for protecting the Vedas and established them in their respective duties.
“Nijaagyaaroopa-nigamaa” : Devi conveys Her commands through Vedas. Derivatives of Vedas have prescribed the actions to be done and not to be done. These derivates are Shastraas and Puraanaas which spell out the kriyas or karmas or actions to be undertaken and those which are prohibited.
“Punyaapunya-phalapradhaa” : Giver of results good or bad. The Kurma Purana says “for those who do not perform good actions as ordained, there are hells created by Brahma into which they are thrown by Yama on the order of Almighty. On the contrary those who are devoted to Devi and perform the duty prescribed by the Vedas are brought by Indra to heaven by the command of Devi.”
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श्रुति- सीमन्त- सिन्दूरी- कृत- पादाब्ज- धूलिका ।
सकलागम- सन्दोह- शुक्ति- सम्पुट- मौक्तिका ॥६८॥
Shruthi-seemantha-sindhooree-krtha-paadhaabjadhoolikaa
sakalaagama-sandhoha-shukthi-samputa-maukthikaa ||68||
The dust of Devi’s feet are borne on their head by the Shruti Devatas (Vedas personified as goddesses), who prostrate before Her and thereby colour Her feet with the vermilion marks on their foreheads. She is the priceless pearl contained in the shell casket of all the Agamas (ritualistic scriptures). ||68||
“Shruthi-seemantha-sindhooree-krtha-paadhaabjadhoolikaa” : The Goddesses who are personification of Vedas are constantly prostrating thus imparting the vermillion marks to the feet of Almighty Goddess. Shlokam No. 44 of Saundarya Lahari tells about the parting line of Devi on the head. It is believed that married ladies apply vermillion on the parting line and Goddess protects all those ladies (Pati Vrata ladies). Erudite scholars opine that Goddess resides in the vermillion applied on the parting line of Pati Vrata ladies.
“Sakalaagama-sandhoha-shukthi-samputa-maukthikaa” : This naama states that Vedas or Shaastras etc. are within the tiny piece of Her nose ring. This naama is excellent inasmuch as it gives a deeper meaning. Devi’s nose ring made of pearl encompasses the agamas which originated from Vedas. Agamas are scriptures that lay down various guidelines for various rituals especially those connected with temples.
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पुरुषार्थप्रदा पूर्णा भोगिनी भुवनेश्वरी ।
अम्बिकाऽनादि- निधना हरिब्रह्मेन्द्र- सेविता ॥६९॥
Purushaartha-pradhaa poornaa bhoginee bhuvaneshwaree
ambikaa-anaadhi-nidhanaa haribrahmendhra-sevithaa ||69||
Devi bestows the fourfold values of human life. She is Poorna (the all-encompassing whole). She is ever full of bliss. She is Bhuvaneshvaree the ruler of the universe. She is Ambika, the Mother of the Universe. She exists without a beginning or an end and is adored even by Deities like Hari, Brahma and Indra. ||69||
“Purushaartha-pradhaa” : Those who worship Devi are blessed with four values of human life viz. – Dharma (morality), Artha (wealth), Kama (pleasure) and Moksa (liberation).
“Poornaa” : Devi is the totality of everything (without any blemish). She is the all encompassing whole.
“Bhoginee “ : means enjoyer. This word is also the name of a female serpent (Naagakanya). However, in this stotram, Bhogini may mean “full of bliss/enjoyment”.
“Bhuvaneshwaree” : Bhuvanam denotes the universe. Devi is the ruler of the entire universe.
“Ambikaa” : Devi is ambika, mother of Universe, possessing the powers known as Ichha (will), Janana (cognition) and Kriya (action).
“Anaadhi-nidhanaa” : Devi has no beginning and no end. She is all pervading.
“Haribrahmendhra-sevithaa” : The words “haribrahmendhra-sevithaa” means attended by Lords Hari – Vishnu, Brahma and Indra.
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नारायणी नादरूपा नामरूप- विवर्जिता ।
ह्रींकारी ह्रीमती हृद्या हेयोपादेय- वर्जिता ॥७०॥
Naaraayanee naadharoopaa naamaroopaa-vivarjithaa
hreemkaaree hreemathee hrdhyaa heyopaadheya-varjithaa ||70||
Devi is Naaraayanee, counterpart of Naaraayana (Vishnu). She is in the form of Naada (cosmic sound). She as Para-Brahman is beyond name and form. She is seed-syllable (Bijakshara) Hreem, which represents Bhuvaneshvari who creates, sustains and dissolves the universe. She is endowed with modesty. She dwells in the heart and thereby gives highest satisfaction. She has nothing to reject nor to accept. ||70||
“Naaraayanee” : Naaraayanee is taken as accompaniment to Narayana (Vishnu). Elsewhere, Devi is considered as sister of Lord Vishnu. According to Kurma Purana, Lord Shiva has divided himself into two forms, one is Naaraayanaa and other is Gauri, mother of Universe. This leads one to believe that in this stotram, Naaraayanee is to mean consort of Lord Shiva.
“Naadharoopaa” : There are eight notes (varnas) above the bindu of the syllable Hreem such as Ardhchandra, Rodhini, Naada, Naadaanta, Shakti, Vyaapika, Samaanaa and Unmani which are subtle, more subtle and most subtle. Of these the third is Naada which resembles the filament of the lotus. The supreme Devi, seated on the lap of that Naada, leading upward should be visualized while reading this stotram.
“Naamaroopaa-vivarjithaa” : Devi is without name (naama) and form (roopa). She is beyond names and forms which is an exclusive quality of the Brahman.
“Hreemkaaree ” : Devi is in the form of Maaya Beeja “Hreem”. Hreem forms part of Bijakshara which is a Mantra ritual. Devotees may learn more of it through Sri Vidya Upasakar.
“Hreemathee” : Hree means Shy, shame, modesty and one who does not wish to show off. Devi’s modesty prevents Her in participating in the rituals performed with pomp and vanity. She is ashamed of participating in such rituals. Devi is fond of secretive worships and worships performed internally.
“Hrdhyaa” : Devi resides in the heart. Heart means the centre of heart chakra where the soul resides. Devotees who profoundly worship Devi will realize the Goddess in their inner self.
“Heyopaadheya-varjithaa” : Devi has nothing to reject or accept. According to scriptures, injunction and prohibition are confined to the ignorant ones.
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राजराजार्चिता राज्ञी रम्या राजीवलोचना ।
रञ्जनी रमणी रस्या रणत्किङ्किणि- मेखला ॥७१॥
Raajaraajarchithaa ragyee ramyaa raajeeva-lochanaa
ranjanee ramanee rasyaa ranathkinkini-mekhalaa ||71||
Devi is worshipped by King of Kings. She is the queen (shakti) of the Supreme Being. She is lovely, her eyes are lotus-like. She gives delight. She is charming and is the essence of all things we enjoy. She wears a girdle of tinkling bells. ||71||
“Raajaraajarchithaa” : Devi is worshipped by King of Kings or emperor. There is another interpretation. There are twelve Raaja Raajaas. They are Manu, Kubera (God of wealth), Chandra, Lopamudra, Agastya, Manmata, Agni, Surya, Indra, Skanda, Shiva and Durvasa. Each of them worships. Some experts have interpreted Raajaraaja as Kubera, Lord of Wealth.
“Ragyee” : This naama means Devi is queen. This is a sequel to the previous naama. Being Shiva’s wife (Shiva is Raaja Raajaa), Devi is the queen.
“Ramyaa” : Ramya is beautiful. Devi is considered to be the most beautiful of all, but her beauty can be appreciated only by Lord Shiva. Saundarya Lahari Shlokam 12 says, the celestial damsels want to see Devi’s beauty and they pray to merge themselves into Lord Shiva, so that they can see and appreciate Devi’s beauty.
“Raajeeva-lochanaa” : While Lochanaa means eyes, Raajeeva may mean deer, fish, lotus and dependent of a King. In the stotram, some interpreters have compared Devi’s eye to lotus while some have compared it with deer’s eyes. In one sense, Devi looks favourably on those who depend on the king’s bounty.
In shlokam No. 56 of Saundarya Lahari and elsewhere in Lalitha Sahasranamam (“Vaktra Lakshmi pareevaaha chalan meenaabha lochanaa” ), Devi’s eyes have been compared to fishes. Saundarya Lahari states that just like fishes do not close their eyes, Devi also does not close her eyes, so as to safeguard the Universe. Devi is the Universal Mother.
“Ranjanee” : Ranjanee has two meanings. One who gives happiness, delight etc. Devi is delighting and bestower of happiness to her devotees.
Ranjanee also denotes the person who does the colouring or dyeing. Going by the second interpretation, everything associated with Devi is red. Shiva is white or transparent like a crystal. When Devi sits near Him, Shiva’s complexion turns into red. Saundarya Lahari Shlokam No. 92 also conveys a similar meaning.
“Ramanee” : Devi is playful, sporting. She plays with Her devotees. She gives them happiness.
“Rasyaa” : She is in the form of essence of all things we enjoy. Devi is in the form of Supreme Self.
“Ranathkinkini-mekhalaa” : Devi is wearing a waist belt with small bells hanging therefrom. These bells originate a tingling sound when Devi walks. Saundarya Lahari Shlokam No. 7 also states about the waist band with bells.
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रमा राकेन्दुवदना रतिरूपा रतिप्रिया ।
रक्षाकरी राक्षसघ्नी रामा रमणलम्पटा ॥७२॥
Ramaa raakendhu-vadhanaa rathiroopaa rathipriyaa
rakshaakaree raakshasaghnee raamaa ramanalampataa ||72||
Devi is Rama (Lakshmi) whose face is like the full moon. Her form is like that of Rati, the Wife of Kamadeva (God of Love) and she is dear to Rati. She is saviour of Jivas from Samsara. She is the slayer of Rakshasa, the forces of evil. She is all that is feminine and craves to sport with Her Consort. ||72||
“Ramaa” : Ramaa means Lakshmi, goddess of wealth. Devi is in the form of lakshmi and bestows wealth on Her devotees. Wealth indicates both materialistic wealth as well as spiritual wealth.
“Raakendhu-vadhanaa” : Devi’s face is like the full moon. Saundarya Lahari Shlokam No. 15 also compares Devi’s face with the full moon which occurs on Sharad Poornima. Any worship done to Devi on full moon will yield multiple benefits.
“Rathiroopaa” : Devi is in the form of Rathi, wife of love god Manmatha or Kaama.
“Rathipriyaa” : She is fond of Rathi, wife of Manmatha. According to some scholars, there is a yakshini called Rathipriya who is supposed to give wealth to her devotees.
“Rakshaakaree” : Devi protects the universe and the beings. Raksha or Rakshai also denote the ashes coming out of homam rituals. These ashes are filled in a small container and worn on the arms or waists to give protection.
“Raakshasaghnee” : Devi is the destroyer of demons. According to Skanda Puranam, Kashi Khand, Devi destroyed an evil demon named Durgasura. In other puranas, we read about Devi’s valour in destroying demons like Shumba, Nishumba. Bandasura etc.
“Raamaa” : The prounounciation of the naama may appear to convey Lord Raama. But here the naama means Devi is the embodiment of women.
According to Linga Purana “All names which denote masculine gender are said to be of Shiva and those which denote the feminine are the manifestations of Devi”.
The Vishnu Purana also says “The divine Hari (Vishnu) lives in the form of a man among Devas and in the form of women, Lakshmi lives and there is none higher than these.
Brahma Vaivartha Purana says “in this world, whatever appears in feminine form are all Devi’s form”.
For this reason, in almost all the orthodox South Indian households, married ladies (Sumangali) and girls are honoured on the occasion of Navratri and even on regular Fridays.
“Ramanalampataa” : “Ramana” means enjoyment, play and “Lampataa” means devoted. Devi is devoted to enjoyment with her husband. She enjoys Her every moment with Her consort Shiva at Sahasraaraa.
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काम्या कामकलारूपा कदम्ब- कुसुम- प्रिया ।
कल्याणी जगतीकन्दा करुणा- रस- सागरा ॥७३॥
Kaamyaa kaamakalaaroopa kadhamba-kusuma-priyaa
kalyanee jagathee-kandhaa karunaa-rasa-saagaraa ||73||
Devi is to be longed for as the highest. She is Kaama-kalaa, the manifestation of Kameshvara and Kameshvari together. She is fond of Kadamba flowers. She is Kalyani or the auspicious One. She is the Root of the Universe and the sea of compassion. ||73||
“Kaamyaa” : To be longed for or to be desired. The devotees who desire Mukti (liberation), desire to obtain Her by knowledge. Kaamyaa is the deity of the twelfth night of dark fortnight (Krishna Paksha).
“Kaamakalaaroopa” : Different interpretations have been given in respect of Kaama Kalaa. Kaama is the name of Manmatha who arouses desires in the minds of people. Kaama has another meaning viz. sexual acts. Kaama Kalaa may be interpreted by some as related to sexual acts.
Kaama Kalaa is a form of worship. According to Saundarya Lahari shlokam No. 19, the dot in the centre of Sri Chakram is to be taken as the beautiful face of Devi. Just below the dot are the two busts of Devi and still below is the shape which is half of Lord Shiva. He who worships Devi with Sri Chakram and Kaama Kalaa form of meditation not only stirs emotions in the minds of ladies but will also charm the three worlds which have Sun and Moon as busts.
Kaama Kalaa form of meditation is a long process and involves beeja mantrams etc. which are to be followed only under strict supervison of Sri Vidya Upasakar.
“Kadhamba-kusuma-priyaa” : Devi is fond of Kadhamba flowers. There are five types of sacred trees and Kadhamba is one of them.
“Kalyanee” : Devi is the personification of auspiciousness. By Kalyaanee, it can mean beneficient or blessed also. Padma Purana says Devi is worshipped as Kalyaanee in the Malaya Mountain.
“Jagathee-kandhaa” : Devi is the root of the world. Devi is the cause for the origin of the world or universe.
“Karunaa-rasa-saagaraa” : Devi is the ocean of compassion. For her all devotees are equal and She is the universal Mother.
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कलावती कलालापा कान्ता कादम्बरीप्रिया ।
वरदा वामनयना वारुणी- मद- विह्वला ॥७४॥
Kalaavathee kalaalaapaa kanthaa kaadhambaree priyaa
varadhaa vaamanayanaa vaarunee-madha-vihvalaa ||74||
She is the possesser of all arts and her speech itself constitutes what is called fine art. Her beauty is coveted by all. She is fond of offerings of Kadambari (mead). She bestows boons. Her beautiful eyes are full of grace and she is intoxicated with Varuni (the wine of spiritual bliss). ||74||
“Kalaavathee” : Devi is the possesser of 64 types of arts. Kalaa is generally to denote fine arts. Some eminent scholars have designated this word to mean sciences. There are sixty four kinds of sciences.
“Kalaalaapaa” : By Kalaalaapa, it means sweetly sounding speech. Other interpretation is “Attainment of Brahman becomes through her grace as natural as the flow of saliva”. Brahman is ultimate knowledge or God. “Ka” means Brahman, “Laalaa” means saliva and “aapa” means attainment. Saundarya Lahari shlokam 38 mentions about various arts emanating out of sweet speech.
“Kaanthaa” : “Kaanthaa” is to mean beautiful. Another interpretation is, she is the deity (called Kaanta) of the eleventh night of dark fortnight (from Poornima to Amavasya).
“Kaadhambaree priyaa” : Kaadhambaree is mead made of honey and water that is allowed to ferment. This drink is supposed to be intoxicating and is offered in special Thanthra rituals. Devi is fond of this drink. In reality it is not wine or any other intoxicant, but refers to the ambrosia that is generated when Kundalinee reaches the Sahasraaraa. Devotees should know more about such forms of worship through a Guru.
“Varadhaa” means granting boons. According to Matsya and Panma Puranas, Devi with her ever uplifted hands confers boons on her devotees. Saundarya Lahari Shlokam No. 4 states that all deities grant blessings and protection by their hands but for Devi this is not required. Her lotus feet alone are capable of giving boon and protection to the devotees.
In the Varaaha Purana it is mentioned that Devi is always to be worshipped by concentration, She will certainly become the giver of boons to all worlds.
“Vaama nayanaa” : Devi is beautiful eyed. It also means ‘the fruits of our actions lead to her’. Vaama also means left.
“Vaarunee Madha Vihvalaa” : Vaarunee is the juice extracted from dates which causes intoxication. The Naama means, by consuming this, Devi forgets the surroundings and concentrates on Her inner Self. Vishnu Purana says, in the Varuna regions, He (Aadisesha) worships Devi with his own glorious body. Varunee is also a nerve which can be controlled by proper breathing exercise. If this is done, the practitioner will not feel the tiredness in the body.
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विश्वाधिका वेदवेद्या विन्ध्याचल- निवासिनी ।
विधात्री वेदजननी विष्णुमाया विलासिनी ॥७५॥
Vishwaadhikaa vedhavedhyaa vindhyaachala-nivaasinee vidhaathree
vedhajananee vishnumaayaa vilasinee ||75||
Devi transcends the whole universe. She can be known through the Vedas. She resides in the Vindhya Mountain. She created the universe and sustains it. She is the creator of Vedhaas. She is Vishnu-maya-the power that limits the all-pervading Vishnu and manifests all that was unmanifest. She is the playful. ||75||
“Vishwaadhikaa” : Vishwaa means world or universe. Devi transcends the whole universe. There are 36 important thathwaas from Shiva to earth. Devi transcends all these thathwaas.
“Vedhavedhyaa” : Devi can be known through the Vedas (sacred scriptures). There are four Vedas viz. Rig, Yajur, Saaman and Atharvan. It is believed that the Devis who are personification of four Vedas are constantly prostrating before Supreme Devi and act as doors or barriers. Devotees will have to cross these doors to attain Devi. In other words, devotees can get blessed by Devi through Vedas.
“Vindhyaachala-nivaasinee” : According to Padma Purana, Devi is residing in Vindhya Mountain as Vindhyaachala Vaasini. The Devi temple at Vindhyachal (70 Kms. From Varanasi) is a powerful Peeth and millions of devotees throng the temple for holy darshan during Chaitra and Shaaradeya Navaratris.
“Vidhaathree” : Dhaathree means motherhood. The naama means Devi is the mother or creator of the Universe.
“Vedhajananee” : By the word “Veda Janani” Devi is denoted as mother of Vedas.
“Vishnumaayaa” : Devi is the maayaa of Vishnu. According to Narayana Suktam, Vishnu exists both internally and externally. “Vilasinee” : The word “Vilaasinee” means Playful. Some scholars have interpreted this naama to say that She is interested in fun associated with lusty acts with Shiva. Possibly this could mean that such acts between lawfully wedded coupls are not sins. If such acts are not there, there will be no procreation.
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क्षेत्रस्वरूपा क्षेत्रेशी क्षेत्र- क्षेत्रज्ञ- पालिनी ।
क्षयवृद्धि- विनिर्मुक्ता क्षेत्रपाल- समर्चिता ॥७६॥
Kshetraswaroopaa kshethreshee kshethra-kshethragya-paalinee
kshayavrddhi-vinirmukthaa kshethrapaala-samarchithaa ||76||
She is the personification of the Kshetra or body of all beings and is also the ruler of all bodies. She looks after bodies and Lord. She is without growth and without decay and is worshipped by the Kshetrapala the keeper of the body (the Jiva). ||76||
“Kshetraswaroopaa” : Kshetra is the physical body (matter). Devi is the form of Kshetra. According to Linga Purana Devi becomes Kshetra (matter). The divine and eternal Lord, is the knower of the bodies. Kshetra, Kaamarupa and other abodes or thirty six categories from earth to Shiva, these form her body.
“Kshethreshee” : Devi is the ruler of the bodies. Another interpretation is Devi is wife of Kshetragyaa (Shiva), She is Kshetreshee (Shakti).
“Kshethra-kshethragya-paalinee” : Kshetraa is body and “Kshethragyaa” is soul. Devi protects both viz. the gross body and the Soul. “kshethragya” is the Soul. Linga Purana says “The wise call the twenty four categories Kshetra and the enjoyer thereof – Kshetragya. It is almost like saying body and soul are two separate things.
“Kshayavrddhi-vinirmukthaa” : Devi is beyond growth and decay. These are associated with all the living beings. This is the eternal glory of Almighty Goddess.
“Kshethrapaala-samarchithaa” : Kshetrapaala (a form of Lord Shiva) worships Devi. Lord Shiva created Kaali to slay Daaruka. Even after killing him, the fire of the wrath of Kaali was not appeased. Seeing the pandemonium prevailing in the world, Lord Shiva assumed the form of a crying infant. Kaali breast fed the child (Lord Shiva) who drank up the fire of anger alongwith Milk. This incarnation of Lord Shiva is called “Kshetrapaala”.
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विजया विमला वन्द्या वन्दारु- जन- वत्सला ।
वाग्वादिनी वामकेशी वह्निमण्डल- वासिनी ॥७७॥
Vijayaa vimalaa vandhyaa vandhaaru-jana-vathsalaa
vaagvaadhinee vaamakeshee vahnimandala-vaasinee ||77||
Devi is the victorious. She is Vimalaa or the Pure. Devi is worshipped by everybody. She has affection towards all the devotees. She is vag-vadhinee or the power that prompts holy men to speak words of wisdom. She is Vaamakeshee or one with lovely locks of hair. She lives in a universe of fire. ||77||
“Vijayaa” : Vijayaa is normally to mean Victory. Supreme Devi is ever victorious. But “Vijayaa” has several meanings. It denotes an auspicious hour. In the Hindi Month of Aswina (the month during which Navratri falls), in the tenth day of the bright fortnight, when the stars appear, that time is known as Vijaya. This day is called Vijaya Dashami. The time of twilight on Vijaya Dashami is very auspicious. Vijayaa is also the name of one deity.
“Vimalaa” : Malaa is impurities arising out of ignorance. Vimalaa is to denote Purity. This denotes pure mind. Vimalaa is also the name of a deity, according to Padma Purana. Or Vimalaa and Vijayaa are kinds of houses as enumerated by Vishwakarma (celestial architect). The kinds of houses are “Dhruva, dhanya, Jaya, Kaanta, Vipulaa, Vijayaa, Sumukha, Vimalaa, Nanda, Nidhanaa and manoramaa”.
“Vandhyaa” : Devi is adorable. Devotees adore Devi and worship her with all purity from the bottom of their hearts.
“Vandhaaru-jana-vathsalaa” : Devi loves her devotees like a mother who loves her children.
“Vaagvaadhinee” : Devi is in the form of speech. She prompts holy men to speak good words of wisdom. Since Devi is the origin of speech, She is called Vaagvaadhinee.
“Vaamakeshee” : Devi is having beautiful hair. Kesh means hair. Lord Shiva is denoted as Vaamakesha which is one of the Thanthras promulgated by Him. Devi is, thus, Vaamakeeshee.
“Vahnimandalaa vaasinee” : Vahni means fire. Vahnimandalla means sphere of fire, which is a place in Moolaadhaara. Vahni also means three, hence three mandalaas, thus Devi is supposed to reside in three circles of the Moon, the Sun and the Fire.
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भक्तिमत्- कल्पलतिका पशुपाश- विमोचिनी ।
संहृताशेष- पाषण्डा सदाचार- प्रवर्तिका ॥७८॥
Bhakthimath-kalpalathikaa pashupaasha-vimochinee
samhrthaashesha-pashandaa sadaachara-pravarthikaa ||78||
Devi is verily the wish granting creeper Kalpaga. She who removes the shackles from the living beings. She is the destroyer of heretics those who are averse to spiritual values. She inspires men to right conduct. ||78||
“Bhakthimath-kalpalathikaa” : “Kalpa” is the wish yielding tree in celestial world. Saundarya lahari Shlokam No. 89 also mention Kalpa Tree in Heaven. In common language, all worshippers of Devi will have their wishes/desires fulfilled.
“Pashupaasha-vimochinee” : The words “pashupaasha-vimochinee” is to mean “liberate the ignorant beings from bondage”. This conveys a deep meaning. Modern human beings are attached to various kinds of material things, in other words “Moha Maaya”. Once a person is released from this, his inner self becomes purified and he adopts spiritual path.
According to Linga Purana, the afflictions of human being may be like ignorance, confusion, still greater confusion, deep indignation, egoism etc. A true follower of spirituality slowly and gradually overcomes these negative traits and finally becomes pure in mind.
“Samhrthaashesha-pashandaa”. Heretics are persons who go against spiritual values. The Linga Purana describes the nature of heretics as “observers of vows not enjoined in the Vedas and those who are exclused from the ceremonies enjoined by the Shruti and Smritis.” Brahma Vaivarta Purana lays down fourteen sources of knowledge of righteousness (Dharmasthaana). Those acting beyond these fall under the category of “Paashandaa” or heretic.
“Sadaachara-pravarthikaa” Because Devi destroys the wicked, she naturally incites people to right action. In Kurma Purana, Devi says, the eighteen puranas promulgated by Vyaas establishes Dharma (righteousness). These and the sub puranas which promulgate various kinds of knowledge like Veda, Vyaakarana, Nirukta, Jyotisha etc. will be in Devi’s command till the dissolution of the Universe.
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तापत्रयाग्नि- सन्तप्त- समाह्लादन- चन्द्रिका ।
तरुणी तापसाराध्या तनुमध्या तमोऽपहा ॥७९॥
Taapathrayagni-santhaptha-samaahlaadhana-chandhrikaa
tharunee thaapasaaraadhyaa thanumadhyaa thamopahaa ||79||
She is like moonlight that gives joy to those who are burnt by the triple fires of misery – those generated by physical, mental and supernatural causes. She is ever young. She is worshipped by sages. She has a slender waist. She destroys darkness. ||79||
“Taapathrayagni-santhaptha-samaahlaadhana-chandhrikaa” : Devi is like moonlight that gives joy to those who are burng by the three kinds of miseries those generated by physical, mental and supernatural causes. In otherwords the miseries belong to the body, to the elements and to deities.
“Tharunee” : Devi is eternally youthful and young. There are several types of worships and abstinence, which prevent ageing. These have to be followed by a strict regimen of meditation, worship and diet.
“Thaapasaaraadhyaa” : Devi is worshipped by sages/ascetics.
“Thanumadhyaa” Devi is visualized as having slender waist. In Shlokam No. 80 and 81 of Saundarya Lahari, Aadi Shankaracharya has described Devi’s heavy breasts, slender waist and huge hip portion. The slim waist of Devi might break due to the weight of her breasts. Lalitha Sahasranamam, (Naamam No. 36) reads as “sthanabhaara-dhalanmadhya-pattabandha-valithrayaa” which also depicts the slim waist of Devi.
“Tamopahaa”. Tamas is darkness. Devi is the dispeller of darkness (ignorance). Here darkness is to denote ignorance. Devotees of Devi will slowly see their ignorance removed.
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चितिस्तत्पद- लक्ष्यार्था चिदेकरस- रूपिणी ।
स्वात्मानन्द- लवीभूत- ब्रह्माद्यानन्द- सन्ततिः ॥८०॥
Chithi -sthathpada-lakshyaarthaa chidhekarasa-roopinee
swaathmaanandha-laveebhootha-brahmadhyaanandha-santhathih ||80||
Devi is Chiti, intelligent or wisdom personified. She is denoted by the word Tat (“Thath”). She is of the nature of Pure Consciosuness, a fraction of whose bliss forms the bliss manifest in Brahma and others. ||80||
“Chithi” : Devi is in the form of eternal knowledge. All qualities of Devi will get slowly transferred to her true devotees. This means, Devi worshippers will slowly and surely attain knowledge.
“Thathpada Lakshyaarthaa” : The word “Thath” is indicative of conditioned Brahman endowed with the work of creation etc. of the universe.
“Chidhekarasa-roopinee” is to denote total wisdom or the one essence of intelligence. Devi is the essence of knowledge.
“Swaathmaanandha-laveebhootha-brahmadhyaanandha-santhathih” : The bliss of Indra and others is like a drop in the ocean as compared to the bliss of Devi. Brahma, Vishnu, Rudra and other beings live on a mere part of this bliss.
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परा प्रत्यक्चितीरूपा पश्यन्ती परदेवता ।
मध्यमा वैखरीरूपा भक्त- मानस- हंसिका ॥८१॥
Paraa prathyak-chitheeroopaa pashyanthee paradhevathaa
madhyamaa vaikharee-roopaa bhaktha-maanasa-hamsikaa ||81||
Devi is the Paraa or the Transcendent Word (above the other lower stages of speech known as Pashyanti, Madhyama and Vaikhari). She is in the form of consciousness turned inwards (when the Reality is unmanifest in dissolution). She is Pashyanti or speech in the inaudible stage. She is the supreme Deity. She is Madhyama, or speech in the middle stage of its external expressions. She is Vaikhari, the uttered audible speech. She is the swan sporting in the Manasa lake of Her devotees’ minds. ||81||
“Paraa” : Devi is called Paraa (highest) because She is the highest of the three lower speeches. The usages “Paraa”, “Pashyanthee”, “Madhyama” “Vaikhari” are connected with various Chakras of the Body or imaginary psychic centres, mentioned in Stotrams 38, 39 of Lalitha Sahasranamam, as also in Shlokam No. 9 of Saundarya Lahari.
The Paraa form rises in the Mooladhaara produced by air, the same (air) rising upwards, manifested in the Svaadhisthaanaa, attains the Pashyanthee state. The same slowly rising upwards and manifested in Anaahata, united with the understanding is termed Madhyamaa. Then, rising upwards appearing in the Vishuddhi and comes out from the throat as Vaikhari. For devotees, this will be better explained by any renowned Sri Vidya Upasakar.
“Prathyak-chitheeroopaa” : Devi is in the form of inner consciousness which is considered as the supreme level of consciousness.
“Pashyanthee” : Devi is the Pashyanthee or speck in the inaudible stage. This is the second stage in the evolution of sound. In this stage, the sound becomes more perceptible but continues to be inaudible.
“Paradhevathaa” : She is the supreme among Gods and Goddesses. In other words, She transports power to other Gods and Goddesses.
“Madhyamaa” : this is the next higher level of Pashyanthee. This is the intermediary stage between the origin and the end of speech.
“Vaikharee-roopaa” : Vaikharee is the uttered audible speech. Devi is in the form of audible speech. This is supposed to be the fourth and final form of sound in its evolution.
“Bhaktha-maanasa-hamsikaa” : The words “bhaktha-maanasa-hamsikaa” means Devi who is synonymous with the swans in the lake of minds of devotees. This denotes ultimate purity in the minds of devotees. Saundarya Lahari shlokam No. 38 conveys similar meaning. There is a type of meditation known as “Hamsa Dwandwa Upaasanam” and in Bharata Bhoomi the proper place for this is reported to be Avudayar Temple somewhere near Pudukkottai in Tamil Nadu.
There is another inner meaning. It is believed that Swans have a few exceptional qualities. If water and milk is mixed, swans consume only the milk, leaving the water alone. In other words, this refers to the ability to differentiate between the good and bad. If human beings can differentiate between good and bad, then accept only the good qualities of others (ignoring the bad qualities), then practically all misunderstandings will cease to exist.
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कामेश्वर- प्राणनाडी कृतज्ञा कामपूजिता ।
शृङ्गार- रस- सम्पूर्णा जया जालन्धर- स्थिता ॥८२॥
Kaameshwara-praananaadee krtagyaa kaamapoojithaa
shrngaara-rasa-sampoornaa jayaa jaalandhara-sthithaa ||82||
Devi is the life source of Her Consort Kameshvara. She observes all actions of every person. She is worshipped by Manmatha the god of love. She is full of Love. She is designated as the victorious one. She is Vishnumukhi at the holy shrine of Jalandhara (or who dwells in Visuddhi chakra). ||82||
“Kaameshwara-praananaadee” : Devi is the life source or life giver to Kaameshwara, Lord Shiva. When the ocean of milk was churned, some terrible poison was formed which was consumed by Lord Shiva. But his life was saved due to the power of Devi’s ear ornaments. (Saundarya Lahari, Shlokam 28). Thus Devi is the vital current of Kaameshwaraa.
“Krtagyaa” : Devi observes all that goes on in the Universe. She is aware of all the actions of the Universe.
“Kaamapoojithaa” : She is worshipped by Manmathaa (Kaama). When Manmathaa was burnt by Lord Shiva, it was Devi mere glance that brought him back to life. Devi’s glance proved to be the life saving drug.
“Shrngaara-rasa-sampoornaa” : Devi is in the form of essence of love. There are 10 types of rasas or emotions which are love, heroism, disgust, anger, mirth, fear, pity, amazement, tranquility and warmth. Saundarya Lahari Shlokam No. 51 also talks about several types of rasas.
“Jayaa” : Devi is ever victorious. She is the embodiment of victory. Devotees of Devi will also be victorious if they win over their senses. If the mind is controlled, the evil influences will not cause any damage.
“Jaalandhara-sthithaa” : Devi abides in the Jaalandhara. In Shakti worship people hear about 51 Shakti Peetas. Internally, there is a reference to four places called Kaamagiri Peeta, Purnagiri Peeta, Jaalandhara Peeta and Odyaana Peeta which correspond to Mooladhaara Chakra and the other Chakraas in the upward journey..
The four peetas referred herein, represent Paraa, Pashyanthee, Madhyamaa and Vaikharee.
According to Padma Purana, Jaalandhara is the place where Devi is worshipped under the name of Vishnumukhi.
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ओड्याणपीठ- निलया बिन्दु- मण्डलवासिनी ।
रहोयाग- क्रमाराध्या रहस्तर्पण- तर्पिता ॥८३॥
Odyaana-peeta-nilayaa bindhu-mandalavaasinee
rahoyaaga-kramaaraadhyaa rahastharpana-tharpithaa ||83||
She is present at holy seat or Odyana. She dwells in the centre of Bindu. She is to be worshipped by secret rites. She is gratified by secret rituals. ||83||
“Odyaana-peeta-nilayaa” : Devi is present at Odyaana Peeta. There have been many debates as to where is Odyana Peeta. Some scholars refer this to be a Shakti Peeta of Adi Shakti located at various places. In the Stotram, “Odyaana Peeta” refers to Agya Chakra which is the small space between the two eye brows.
Thus, all devotees apply vermillion, preferably that vermillion which has been used for pooja of Devi. The vermillion should be applied in the spot between the eye brows which will give Devi’s protection against all dangers. It is the personal experience of many elders that regular application of vermillion in the Agya Chakra spot, will tend to keep tempers down.
“Bindhu-mandalavaasinee” : Devi dwells in the bindu mandala which is the central dot of Sri Chakra, where She resides with Her consort Lord Shiva. This point of Sri Chakra is considered as the most powerful point because it is the abode of Lord Shiva and Shakti.
“Rahoyaaga-kramaaraadhyaa rahastharpana-tharpithaa” : Devi is to be worshipped in the secret by sacrificial rites and She is gratified by the Secret rituals.
Secretive worship is interpreted as worshipping Her internally without resorting to external rituals.
Regarding Secret rites, Saundarya lahari Shlokam 9 mentions that Devi sports with her husband in Sahasraaraa Lotus, in the secret place. Many complicated Devi Poojas/rituals are performed in Tantra Roopam and with few persons without any publicity or crowd.
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सद्यःप्रसादिनी विश्व- साक्षिणी साक्षिवर्जिता ।
षडङ्गदेवता- युक्ता षाड्गुण्य- परिपूरिता ॥८४॥
Sadhyahprasaadhinee vishwasaakshinee saakshivarjithaa
shadangadhevathaa-yukthaa shaadgunya-paripoorithaa ||84||
Devi bestows Her immediate grace. She is the witness of universe but has Herself no witness. She is accompanied by the deities of the six Angas (parts). She is endowed with the six good qualities in perfection. ||84||
“Sadhyahprasaadhinee” : Devi is at once gratified by the sacrifice and rituals mentioned in the previous stotram.
“Vishwasaakshinee saakshivarjithaa” : While she witnesses all that happens in the Universe, she herself has no witnesses to her action.
“Shadangadhevathaa-yukthaa” : By the word “shadangadhevathaa-yukthaa”, six parts are denoted which are heart, head, tuft of hair, eyes, armours and weapons. Some interpret the word to say “shadangadhevathaa” is Lord Shiva who presides over the six angas. Yukta means conjoin or be together. Thus, Devi is taken as together with Lord Shiva. Both the interpretations hold good.
“Shaadgunya-paripoorithaa” : Devi is endowed with six qualities that are considered auspicious. The six gunaas or qualities according to Puranas are prosperity, righteousness, fame, wealth, wisdom and dispassion.
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नित्यक्लिन्ना निरुपमा निर्वाण- सुख- दायिनी ।
नित्या- षोडशिका- रूपा श्रीकण्ठार्ध- शरीरिणी ॥८५॥
Nithya-klinnaa nirupamaa nirvaana-sukha-dhaayinee
nithyaashodashikaa-roopaa shreekantaardha-shareerinee ||85||
She is ever compassionate, without comparison and confers the bliss of Nirvana. She is in the form of the sixteen Nityas-deities (Tripurasundari with Her companions) and has a body constituting the half of Siva. ||85||
“Nithya-klinnaa” : Devi is ever compassionate. Nithya-klinnaa is the deity of third day of the lunar fortnight or Tritheeya. Garuda Purana says Nithya-klinna is Tripuraa herself giving happiness and salvation.
“Nirupamaa” : Devi is without comparison. Devi is peerless. According to Upanishad, there is no way of describing God.
“Nirvaana sukha-dhaayinee” : “Nir” is freed and “vaana” is body. Thus it denotes freed from the body. Nirvana gives indescribable bliss. In Kurma Purana, Devi told Himavan not to neglect her and if he did so, he cannot attain the pure bliss of supreme nirvana.
“Nithyaashodashikaa-roopaa” : The sixteen deities are from Kameshwari to Tripurasundari viz. Kameshwari, Bhagamalini, Nityaklinna, Bherunda, Vahnivaasini, Mahaa Vajreshwari, Shiva Dhuti, Tvarita, Kulasundari, Nitya, Nilapatakini, Vijayaa, Sarvamangalaa, Jvalamaalini, Chitra and Tripurasundari. Knowledge of Shodashi Mantra should be obtained through a Guru or Sri Vidya Upasakar. Devi is pleased with those who recite Shodashi Mantra.
According to Shakti Rahasya, Devi is as much pleased by a single repetition of Shodashi (sixteen syllable Mantra) as by crores of Vaajapeya or similar sacrifices. This conveys a great meaning because Vaajapeya Yagam is a very complicated process and in entire past and present India, there must be hardly a few learned persons who may have performed this.
“Shreekantaardha-shareerinee” : Shree is Poison, Kantaa is throat and ardha is half. Lord Shiva is also referred to as Shree Kantaa or Neel Kantha (blue throat). Devi possesses half the body of Lord Shiva.
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प्रभावती प्रभारूपा प्रसिद्धा परमेश्वरी ।
मूलप्रकृतिर् अव्यक्ता व्यक्ताव्यक्त- स्वरूपिणी ॥८६॥
Prabhaavathee prabhaaroopaa prasiddhaa parameshwaree
moolaprakrthi ravyakthaa vyakthaavyaktha-swaroopinee ||86||
Devi is luminous and is in the form of brightness. She is the celebrated, She is the Supreme Ruler. She is the primary cause. She is the unmanifest state of the universe. She who is visible and not visible. ||86||
“Prabhaavathee” : Devi is luminous and endowed with the power of effulgence. She is surrounded by eight Devis, each representing one Ashtama siddhi.
“Prabhaaroopaa” : Devi is shining with supernatural powers and is the personification of the light resulting therefrom.
“Prasiddhaa” : She is famous, celebrated and is the root cause.
“Parameshwaree” : The naama is union of two words “Param” and “Eeshwaree”. Param is supreme and Eeshwaree is ruler. Devi is the supreme ruler. Another interpretation is : Lord Shiva is Parameshwar and His Wife, viz. Devi is Parameshwaree.
“Moolaprakrthi” : Devi is the primary cause or origin. In Srividya Mantra, Moola mantram is the root and prakrti is origin.
“Avyakthaa” : Devi is not clearly seen and is in the unmanifest state of the Universe.
“Vyakthaavyaktha-swaroopinee” : Devi is in the form of manifested and unmanifested. According to Linga Puran, Vyakta is called Sath (existence), Avyakta is called Asath because it is devoid of that (modification).
Matsya Puran says “Vyakta is said to be perishable and Avyakta, imperishable. Devi is manifested (Vyakta) in those devotees whose deeds are ripened and is not manifested (Avyakta) in those who are bound by the noose (of Maayaa).
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व्यापिनी विविधाकारा विद्याविद्या- स्वरूपिणी ।
महाकामेश- नयन- कुमुदाह्लाद- कौमुदी ॥८७॥
Vyaapinee vividhaakaara vidhyaavidhyaa-swaroopinee
mahaakaamesha-nayana-kumudhaahlaadha-kaomudhee ||87||
Devi is all – pervading and has many forms. She is both Knowledge and Ignorance. She gladdens the eyes of Her Lord Kameshvara as the moon gladdens the water – lilies. ||87||
“Vyaapinee” : Devi is all pervading, because she assumes the forms of the three creations viz. creation, protection and destruction.
“Vividhaakaara” is made up of two words viz. Vividh + Aakaara. Vividh means several and aakaara is forms. Thus Devi is of different forms. Devi is the form of knowledge and ignorance viz. Vidya and Avidya.
“Vidhyaavidhyaa-swaroopinee” : Devi is in the form of knowledge and ignorance. According to Isa Upanishad “One who knows both knowledge and ignorance, attains immortality by knowledge”.
“Mahaakaamesha-nayana-kumudhaahlaadha-kaumudhee” : Kaumudhee (moonlight) may mean the full moon of the month Kaartika. Kaartik Poornima is a very auspicious day when, it is believed, all celestial beings descend on the earth and take bath on all important rivers (Punya Nadhis).
Kumuda means lotus flower. Mahaakaamesha is Lord Shiva and Nayana means eyes. Just as moonlight opens the lotus petals, Devi gladdens the eyes of Lord Shiva.
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भक्त- हार्द- तमोभेद- भानुमद्भानु- सन्ततिः ।
शिवदूती शिवाराध्या शिवमूर्तिः शिवङ्करी ॥८८॥
Bhaktha-haardha-thamo-bhedha-bhaanumadhbhaanu-santhathih
shivadhoothee shivaaraadhyaa shivamoorthih shivankaree ||88||
She is the sunbeam which drives out the darkness from the heart of her devotees. For Her Shiva became the herald. She is worshipped by Shiva and her form is Shiva. She dispenses happiness. ||88||
“Bhaktha-haardha-thamo-bhedha-bhaanumadhbhaanu-santhathih” : It has been mentioned in several places elsewhere that the ignorance in the minds of human beings will be removed by constantly propitiating Devi through various shlokams and mantras. Devi removes the ignorance from devotees’ minds just as a strong beam of light removes darkness.
“Shivadhoothee” : According to Markandeya Purana, as Lord Shiva himself was made a messenger by Devi, She was known in the world as “Shivadhoothee”.
“Shivaaraadhyaa” means Devi who is worshipped by Lord Shiva. Shlokam No. 1 of Saundarya Lahari states that Devi is worshipped by Lords Brahma, Vishnu and Shiva. According to Brahmanda Purana, even Lord Shiva by worshipping Devi becomes the lord of all Siddhis and becomes half female – Ardhanaareeshwara.
“Shivamoorthih” : Devi’s form is Lord Shiva.
“Shivankaree” : Devi dispenses happiness. Shiva means auspiciousness and “Karee” means giver. In Devi Maahaatmyam (Durga Saptasati) Devi is Sarva Mangala Maangalaye viz. provider of happiness.
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शिवप्रिया शिवपरा शिष्टेष्टा शिष्टपूजिता ।
अप्रमेया स्वप्रकाशा मनोवाचामगोचरा ॥८९॥
Shivapriyaa shivaparaa shishteshtaa shistapoojithaa
aprameyaa swaprakaashaa mano-vaachaamagocharaa ||89||
Devi is the beloved of Shiva and is solely devoted to Shiva. She is dear to the reighteous and is adored by the righteous. She is the Infinite that is immeasurable. She is self – illumined and is beyond the range of mind and speech. ||89||
“Shivapriyaa shivaparaa” : Devi is beloved of Lord Shiva, to whom Shiva is the supreme (Paraa) and she reveals Shiva to her devotees.
“Shishteshtaa” is made of two words “Shishtaa” and “Ishtaa”. The literal meaning that Devi is liked (adored) by “Shishtaas”. Shishtaas means wise or people who are righteous. Shishtaa refers to the proper conduct of beings in regard to various religious and other activities and in common parlance it is called “Shishtachaar”. Even paying respects to guests, elders and spiritual activities etc. comes under the entire gamut of Shishtachaar”.
“Shishtapoojithaa” means Devi is worshipped by righteous devotees.
“Aprameyaa ” : Devi cannot be measured.
“Swaprakaashaa” : Devi is self illuminating. This is the quality of Brahman.
“Mano-vaachaamagocharaa” : Devi is beyond mind and speech. In the Vishnu Purana, Prahlaada says “I bow down to the Supreme Eeshvari who transcends speech and mind and who can be grasped by the wisdom of the wise alone”. This naama says that Devi can be realized only through pure knowledge, the knowledge to which we are never exposed to.
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चिच्छक्तिश् चेतनारूपा जडशक्तिर् जडात्मिका ।
गायत्री व्याहृतिः सन्ध्या द्विजबृन्द- निषेविता ॥९०॥
Chichhakthi shchethanaa-roopaa jadashaktir -jadaathmikaa
gaayathree vyaahrthih sandhyaa dwijavrndha-nishevithaa ||90||
Devi is the Power of divine knowledge and is pure consciousness itself. She is the energy of inanimate creation and She is the objective word. She is the Gayatri Mantra and is the seven Vyahrutis (utterance) of Gayatri Mantra. She is the Deity for whose adoration the Sandhya (twilight worship) is done and is adored by holymen at the Sandhya worship. ||90||
“Chichhakthi” : In simple words, Chit Shakti is divine knowledge. According to Devi Bhagavatham, in all beings there is Shakti with all its power. Any person without this power is nothing but corpse. The Chit Shakti in all beings is Devi’s form. In other words, every person has some good qualities and bad qualities inherent in himself. By regularly propitiating Devi, all the bad qualities will get suppressed and good qualities will come to the surface.
“Chethanaa-roopaa” : It is called chaitanya, the pure and unconditioned form of consciousness. Devi’s Chethanaa form or chaitanya form is also known as Her vimarsha form.
“Jadashaktir” : Devi is the energy of inanimate creation.
“Jadaathmikaa” : Devi exists as the objective world of Maayaa.
“Gaayathree” : Devi is in the form of Goddess Gaayathree or Gaayathree manthra. Gaayathree is an important manthra and is denoted as mother of all Vedas. According to Padma Puran, devotees should bathe in Pushkara lake and repeat Gaayathree (mother of the Vedas). Many scholars refer to Gaayathree as a form of song also. It is worth mentioning here that the Gaayathree normally referred here is the one taught to son by father during Yagyopaveeth Dharana (wearing of Sacred Thread) Ceremony. In fact for every Lord there is a different Gayatri Mantra viz. Surya Gayatri, Chandra Gayatri, Durga Gayatri, Lakshmi Gayatri. For Eg. Lakshmi Gayatri reads as :
“Mahaa Deivyecha Vidmahe, Vishu Patnee Cha DheemaheeTanno Lakshmi Prachodaya Aath”.
While vyaahrthih is utterance of a Manthra, “sandhyaa” has been taken to mean junction. Thus, the word is to mean the deity who is to be worshipped at the twilight time (Sandhyaa Kaalam). Elsewhere it is mentioned that Sandhyaa is the mind born daughter of Brahma who performed penance and gave up her body to become Arundhati (wife of Vasishtha). Sandhyaa is also in the form of one year old girl in whose form Devi is supposed to be present.
“Dwijavrndha-nishevithaa” : Devi is worshipped by devotees who recite Gaayathree Manthra. Such persons are called dvijaas or twice born because their first birth is through Mother and second birth is the initiation of Gaayathree manthra.
She is worshipped by devotees by the great souls, while sitting down, in lying down, in moving about, in eating and in all action. In Shlokam No. 27 of Saundarya Lahari, all casual actions in comfort are desired to be taken as synonymous to worship of Devi.
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तत्त्वासना तत्त्वमयी पञ्च- कोशान्तर- स्थिता ।
निःसीम- महिमा नित्य- यौवना मदशालिनी ॥९१॥
Thathvaasanaa thathvamayee panchakoshaanthara-sthithaa
nisseema-mahimaa nithya-yowvanaa madhashaalinee ||91||
Devi’s seat is constituted of the Cosmic principles. She is denoted by the mystic syllable Thath and is addressed as Tvam (Thou) in prayers and hymns. She is referred to as Ayi. She is the Jiva within the five Kosas (Psychological sheaths of the Jiva’s personality). Her glory is boundless. She is ever youthful and is ever shining by her Bliss. ||91||
“Thathvaasanaa” : Devi is having a seat which comprises of 36 tathvas (principles) from Earth to Shiva. It is said that Thathvaas form Her throne.
“Thath” “Thvam” Devi is denoted by the mysic syllable Thath and is addressed as “Thvam” or Thou which is the honorific value of “You”.
Devi is referred as “Ayi” which is a fond way of addressing Mother. Devi is mother to all. “Ayi” also refers to the fortunate one.
“Panchakoshaanthara-sthithaa” : Devi resides in five Koshaas or sheaths. These are “Srividya, Paramjyotis, Paraa, Niskalasambhavi and the Ajapamantra”. In our bodies there are five sheaths called Annamaya, Praanamaya, Manomaya, Vijnanamaya and Anandamaya each involved in the preceding one. The inner most one is Anandamaya. This finds mention in Taitreeya Upanishad.
“Nisseema-mahimaa” means glory which has no end. Devi is having endless glory and this has also been depicted in Saundarya Lahari Shlokam No. 97.
“Nithya-yowvanaa” : Devi is eternally youthful, young. Devi is beyond space and time.
“Madhashaalinee” : Devi is shining by her bliss. Some scholars have interpreted this Naama to say “Devi is inebriated with bliss”. Devi is in the stage of Ananda, the stage of bliss.
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मदघूर्णित- रक्ताक्षी मदपाटल- गण्डभूः ।
चन्दन- द्रव- दिग्धाङ्गी चाम्पेय- कुसुम- प्रिया ॥९२॥
Madhaghoornitha-rakthaakshee madhapaatala-gandabhooh
chandhana-dhrava-dhigdhaangee chaampeya-kusuma-priyaa ||92||
Devi’s red-tinged eyes are turned away owing to the exuberance of bliss. Her cheeks are rosy with rapture. Her person is fragrant with the scent of sandal paste and she is fond of the fragrant Champa flowers. ||92||
“Madhaghoornitha” is formed from the words Madha and Ghoorana. Madha has several meanings like musk, pride, joy, rut of an elephant and liquor. Madha also means bliss or ultimate joy. Here, bliss is denoted. Ghoorana meanings rolling – turned away from wordly things. Raktakshi denotes the colour of red. The naama means that Devi’s eyes have natural red tinge and have turned inward owing to the exuberance of bliss.
“Madhapaatala-gandabhooh” : Her cheeks blush with red colour because of Her blissful stage.
“Chandhana-dhrava-dhigdhaangee” : Devi’s body is fragrant with the scent of sandal paste smeared thereon.
“Chaampeya-kusuma-priyaa” : Devi is fond of fragrant Champaka flowers.
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कुशला कोमलाकारा कुरुकुल्ला कुलेश्वरी ।
कुलकुण्डालया कौल- मार्ग- तत्पर- सेविता ॥९३॥
Kushalaa komalaakaaraa kurukullaa kuleshwaree
kulakundaalayaa kowlamaarga-thathpara-sevithaa ||93||
Devi is skillful and her form is graceful. She is the Deity Kurukulla and the ruler of the Kula. She is the Deity in the Kulakunda and is worshipped by those who are devoted to the Kaula tradition. ||93||
“Kushalaa” : Kushala has two meanings viz. skillful and clever (intelligent).
“Komalaakaaraa” : Komala is graceful. Devi has a beautiful and tender body. She has a graceful form.
“Kurukullaa” : Kurukulla is a Goddess who dwells in Sri Chakra between the boundaries of ego and consciousness. She is the deity located in the tank called Viarsamaya in the Sri Chakra in the space between the walls of Chit and Ahamkara.
“Kuleshwaree” : Devi is the ruler of the triad. Kula, the triad, viz. the measurer, the measurement and the thing measured.
“Kulakundaa” : Devi is the Deity in Kulakunda which is the bindu in the centre of the pericarp of the Mooladhaara. This is the place of rest of the Kundalini “After reaching your own place assuming the form of a coiled serpent you sleep in the cavity of the Kulakundaa (Saundarya Lahari Shlokam No 10)”.
“kowlamaarga-thathpara-sevithaa” : Devi is worshipped by those who follow the Kowla or Kaula tradition of worship. There are three types of Devi Worship, Samaya, Mishra and Kaula. Samaya worship is as laid down in Vedas etc. Mishra worship is described in eight Tantras, Chandra kala and others. Kaula marga differes from the above two is described in other Tantras.
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कुमार- गणनाथाम्बा तुष्टिः पुष्टिर् मतिर् धृतिः ।
शान्तिः स्वस्तिमती कान्तिर् नन्दिनी विघ्ननाशिनी ॥९४॥
Kumaara-gananaathaambaa thushtih pushtir mathir dhrthih
shaanthih swasthimathee kaanthir nandhinee vighnanaashinee ||94||
Devi is the mother of Kumara (Kaartikeyaa) and Gananatha (Ganesha). She is the personification of contentment. She is fullness (Pushti). She is wisdom (mati) She is personification of fortitude. She is personification of peace, She is always true, effulgent. She is daughter of Nanda (Nandini) and destroyer of obstacles. ||94|
“Kumaara-gananaathaambaa” : Devi is the mother of Kumara (Lord Kaartikeyaa or Lord Muruga) and Gananatha (Lord Ganesha).
“Thushtih” : Contentment.
“Pushti” : Nourishment
“Mathi” : Wisdom
“Dhrthih” : Fortitude
“Shanti” : Peace
“Swasthimathee” : Benevolent
“Kaanthir” : Luminous or effulgent.
In respect of the various Naamams mentioned herein, like “Thushtih” etc., it is believed that Devi is worshipped as a Deity having these names in various places.
“Nandini” is a cow born in the family of Kaamadhenu (celestial cow). And, Ganga is also called Nandini. Both are divine names.
“Vighna Naashinee” : Devi is the destroyer of all obstacles.
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तेजोवती त्रिनयना लोलाक्षी- कामरूपिणी ।
मालिनी हंसिनी माता मलयाचल- वासिनी ॥९५॥
Thejovathee thrinayanaa lolaakshee-kaamaroopinee
maalinee hamsinee maathaa malayaachala-vaasinee ||95||
Devi is effulgent and is endowed with three eyes. She is in the form of the desire of women. She wears a garland. She is the Hamsa mantra. She is the Mother of the Universe who dwells on the Malaya mountain. ||95||
“Thejovathee” : Devi is ever shining as Sun and other luminaries.
“Thrinayanaa” : She is three eyed, her eyes are the Moon, the Sun and the Fire. Saundarya Lahari Shlokam No. 48 also states about Devi’s three eyes.
“Lolaakshee-kaamaroopinee” : Devi is in the form of the desire of women. Devi is so called because her love is not limited to Lord Shiva. Devi is in the form of Yogeshwari who is the deity of desire. According to Varaha Purana, there are eight traits each representing one Deity viz. desire (Yogeshwari), anger (Maaheshwari), greed (Vaishnavi), passion (Brahmani), bewilderment (Kalyaani), envy (Indraja), calumny (Yamadanda) and scorn (Varaha). The traits mentioned above are also said to be synonymous to “Matrikas” who are forms of Devi.
“Maalini” : is the name of the deity of fifty one letters. In Vamana Purana, Maalini is mentioned as companion of Devi. Elsewhere, Maalini is taken to mean a girl of seven years of age.
“Hamsinee” : Devi is in the form of Hamsa Manthra. Hamsa also means swans which are known for the agility of walking. Saundarya Lahari shlokam No. 91 talks about gait of swans.
“Maata” : Devi is referred to as Maata, Mother of Universe.
“Malayaachala Vaasinee” : Devi is residing in Malaya mountain. While some scholars have taken this to mean “Himalaya Mountain”, some have interpreted this to mean “Malayala Bhagawati” viz. Goddess in Kerala. Chottanikkara Bhagawati is the Deity inferred here by some scholars.
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सुमुखी नलिनी सुभ्रूः शोभना सुरनायिका ।
कालकण्ठी कान्तिमती क्षोभिणी सूक्ष्मरूपिणी ॥९६॥
Sumukhee nalinee subhrooh shobhanaa suranaayikaa
kaalakantee kaanthimathee kshobhinee sookshmaroopinee ||96||
Devi has a pleasant face and is called Nalini. She has attractive eyebrows and is all radiance with beauty. She is the leader of the gods. She is the consort of Kala – Kantha (Shiva). She is resplendent. She is causing emotion and is of a subtle form. ||96||
“Sumukhee” is made up of two words viz. “Su” and “Mukhee”. Mukh is face and “Su” means good. Here it infers pleasant or beautiful. Opposite word is “Durmukh”.
“Nalinee” has two meanings viz. Lotus and Lovely. Devi is referred as Nalinee to convey that she is as lovely as lotus, because her eyes, limbs etc. have the loveliness of Nalini or lotus.
“Subhrooh” : Devi has beautiful and attractive eye brows. Saundarya Lahari Shlokam No. 47 describes the two beautiful arched eye brows of Devi and compares them with the bow of Kama (Manmatha). Any lady’s facial beauty gets enhanced by the beauty of the eye brows.
“Shobhanaa” : Shobha is divine. Shobhanaa is exceptional beauty. Saundarya Lahari Shlokam No.12 also describes Devi’s pristine beauty and the celestial damsels are eager to see and appreciate Devi’s beauty.
“Suranaayikaa” : Devi is the head of Devas. Devas means all types of Gods and goddesses.
“Kaalakantee” : Lord Shiva is called Kaalakanta because his throat is coloured by poison. According to Vayu Purana, Lord Shiva says “In the presence of many Devas, Pisachas, serpents and rakshasas, the virulent poison became transfixed in my throat; hence I am called Kaalakanta”. Devi is consort of Lord Shiva, thus Kaalakantee.
It is also said that among the sixty eight sacred places, Kaalanjaraa is a place where Lord Shiva is worshipped as Kaalakantaa. Kashi Khand, a part of Skanda Purana, states that 68 Shiv Lings have been brought from various sacred places and installed in Kashi. A shiv ling from Kaalanjara mountains has been installed in Kashi which is worshipped as Neel Kanteshwar.
“Kaanthimathee” : Devi is resplendent and radiant.
“Kshobhinee” means causing emotions/excitement. Devi excites Lord Shiva to create. According to Varaha Purana, Devi underwent penance for a longtime and became excited. From that excitement sprang young women of beautiful appearance with red lips, lotus eyed. Thus, when the mind of Devi becomes excited/agitated, hundreds and millions of such women arose with different faces.
Devi is of a subtle form “Sookshama Roopinee”. This is visualized as more minute than an atom.
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वज्रेश्वरी वामदेवी वयोऽवस्था- विवर्जिता ।
सिद्धेश्वरी सिद्धविद्या सिद्धमाता यशस्विनी ॥९७॥
Vajreshwaree vaamadhevee vayovasthaa-vivarjithaa
siddheshwaree siddhavidhyaa siddhamaathaa yashasvinee ||97||
Devi is Vajreshwaree. She is the consort of Vamadeva (Shiva). She is exempt from the states of life. She is the supreme goddess of Siddhas or spiritual adepts. Her Mantra (Srividya) is always fruitful. She is the Mother ever ready to help aspirants and is the most renowned. ||97||
“Vajreshwaree” is the sixth of the sixteen Nityaa deities which find mention in 85th stotram of Lalitha Sahasranamam. Vajreshwaree is the deity in the temple and town of the same name near Mumbai and this deity is worshipped by millions of devotees. According to Brahmanda Purana, when Lord Indra performed penance in the water “from that water Devi arose and gave Indra the bow called Vajra and disappeared. Indra was satisfied and returned to Heaven”.
“Vaamadhevee” : Lord Shiva is referred to as Vaamadheva and Devi, his consort, is Vaamadhevee. Vaama has several meanings. It means left side. It also means fair, pleasant, lovable and agreeable.
“vayovasthaa-vivarjithaa” : “Vayas”, the states of childhood, teen, youth etc. Devi is exempt from these states of life because she is eternal.
Devi is “Siddheshwaree” or queen of Siddhas. There is a powerful temple by the name of “Siddheshwaree” in Kashi and in fact, the locality is also called as “Siddheshwaree”. This temple is a siddha peeth and any prayers performed here will yield multiple benefits.
Devi is eternal science (“Siddhavidya”) i.e. Panchadasi. This mantra is exempt from the astrological calculations and is universal.
Devi is also mother of Siddhas (“Siddhamaata” or protector).
Devi is famous (“Yashasvinee”).
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विशुद्धिचक्र- निलयाऽऽरक्तवर्णा त्रिलोचना ।
खट्वाङ्गादि- प्रहरणा वदनैक- समन्विता ॥९८॥
Vishuddhichakra-nilayaa aarakthavarnaa thrilochanaa
khatvaangaadhi-praharanaa vadhanaika samanvithaa ||98||
Devi resides in the Vishuddhi Chakra. Presiding deity is of a slightly red complexion. She has three eyes and is armed with a club and other weapons. She is with a single face. ||98||
“Vishuddhichakra-nilayaa” : There are different Chakras which are presided by Yoginis who are Devi’s important assistants. Vishudi chakra is also known as throat chakra. Vishudi chakra is smoky purple in colour. It appears like a sixteen petal lotus with sixteen vowels of Sanskrit with bindus (dot) inscribed on each of the petals.
The descriptions of these chakras begin with the name of the chakra and ends with the name of the yogini who is the presiding deity of that chakra. For example, this naamaa says ‘vishudi-chakra-nilaya’ which means ‘she resides in vishudi chakra’. But who resides in this chakra: It is ‘Daakinishvari’, the name of the yogini who controls this chakra. The description in the next few stotrams concerning various chakras, pertain to the Yoginis who are the respective presiding deities.
The Vishudhi Chakra is a space in the throat which corresponds to the space element. Chakras are not actual parts of the body but are psychic centres. Saundarya Lahari shlokams No. 9 and 37 mention about Vishuddhi Chakra. Devi’s abode is in the pericarp of the sixteen petalled lotus.
“Aaraktavarna” means of the hue of blood which is red in colour. Some scholars have referred this hue as rosy. The Deity of Vishuddhi Chakra is of the above colour.
“Trilochana” : The Deity is three eyed and armed with various weapons.
“Khatvaangaadhi-praharanaa” : Khatvangam is a club fitted with human skull. The Deity is armed with this club and other weapons.
“Vadhanaika samanvithaa” : The Deity (Daakinee) is single faced.
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पायसान्नप्रिया त्वक्स्था पशुलोक- भयङ्करी ।
अमृतादि- महाशक्ति- संवृता डाकिनीश्वरी ॥९९॥
Paayasaanna-priyaa thwaksthaa pashuloka-bhayankaree
amrthaadhi-mahaashakthi-samvrthaa daakineeshwaree ||99||
The Deity likes offerings of Payasa (milk food). She is the deity of organ of touch. She fills the ignorant with fear. She is surrounded by sixteen Saktis beginning with Amruta and is the Divine Ruler Daakinee. ||99||
Paayasaanna-priyaa” : “Paayasaanna” is a sweet dish made of rice and milk with sugar. This is offered to Gods and Goddesses. The Deity of Vishuddhi Chakra is fond of this dish.
“Thwaksthaa” : The Deity presides over skin and sensation of touch or organ of touch.
“Pashuloka-bhayankaree” : She removes ignorance from the minds of devotees, in whom she instills fear.
“Amrthaadhi-mahaashakthi-samvrthaa” : The Deity is surrounded by sixteen mahaa shakthis starting with Amritaa, Karshani and upto Akshara, each seated in each of the sixteen petals of the Lotus, which is with the Vishuddhi with Daakinee (the supreme ruler) in the Centre.
“Daakineeshwaree” : The name of the Yogini who has been described herein is Daakineeshwaree. Some scholars refer Her as Goddess of the South (denoting death).
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अनाहताब्ज- निलया श्यामाभा वदनद्वया ।
दंष्ट्रोज्ज्वलाऽक्ष- मालादि- धरा रुधिरसंस्थिता ॥१००॥
Anaahathaabja-nilayaa shyaamaabhaa vadhanadhwayaa
dhamshtrojjwalaa akshamaalaadhi-dharaa rudhira-samsthithaa ||100||
She resides in the Anaahataa Chakra. She is of shining dark complexion. She has two faces. She appears shining with protruding teeth. She wears meditation chains. She is the occupant of blood tissues. ||100||
“Anaahathaabja-nilayaa” : Abiding in the Anaahathaa. In the heart, in the twelve petalled lotus, called Anaahata Chakra, the Yogini named Raakini resides. Her meditation is “We meditate upon Raakini who is in the twelve petalled dlotus of the heart, having two faces, with protruding tusks, like that of a boar, greenish black coloured, bearing the disc, the trident, the skull and the drum in her hands, three eyed, presiding over the blood attended by many deities”.
“Shyamaabhaa” : Black in colour. Shyaama is a girl of sixteen years of age and Abha means like.
“Vadhanadhwayaa” : The Deity has two faces. While Dakini of Vishudhi Chakra has one face, Yogini of Anaahaathaa Chakra has two faces.
“Dhamshtrojjwalaa” : The Deity has terrifying teeth, referred to as tusk, like that of a wild boar.“Akshamaalaadhi-dharaa” : wearing a garland of Akshaa beads etc.
“Rudhira Samsthitaa” means residing in blood tissues.
While Vishuddhi Chakra is presided by Daakinee, Anaahataa Chakra is presided by Raakinee.
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कालरात्र्यादि- शक्त्यौघ- वृता स्निग्धौदनप्रिया ।
महावीरेन्द्र- वरदा राकिण्यम्बा- स्वरूपिणी ॥१०१॥
Kaalaraathryaadhi-shakthyowgha-vrthaa snigdhowdhana-priyaa
mahaaveerendhra-varadhaa raakinyambaa-swaroopinee ||101||
She is attended by Kalaratri and eleven other Shaktis. She loves offerings of rice mixed with ghee. She grants boons to great heroes and sages. She is the form of deity Raakinee. ||101||
“Kaalaraathryaadhi-shakthyowgha-vrthaa” : The Deity (Raakinee) is surrounded by Kaalaraathri and 11 other Shaktis. “Kaalaraaththryaadhi” is made of two words : Kaalaraathri and Aadi, which means Kaalaraathri and other Shaktis. Twelve shaktis are occupying one petal each in the lotus in Anaahataa. According to Varaha Purana, the Shakti of Rudra (Raudri) born from darkness went to the blue mountain determined to perform penance. That Raudri, the supreme Shakti is called Kaalaraatri.
According to Skanda Puran, Kashi Khand, when Devi was fighting against an evil Asura called Durgasura, She sent her emissary Kaalrathri who fought with the Asura. Kaalrathri by her exhalation released huge fire balls which destroyed the enemy’s army. She is worshipped on seventh day of Navratri and is considered as seventh form of Durga.
“Snigdhowdhana-priyaa” : The Yogini (Raakinee) is fond of rice mixed with ghee. It is said that this food item is capable of producing good quality blood.
“Mahaaveerendhra-varadhaa” : “Mahaaveerendhra” has two meanings. Mahaaveera means great warriors/heroes. Veeras also means trained orators gifted with eloquence. In ancient times Sages were the main persons with such gifts. Thus, in this stotra, the above word may mean “great warriors” or “great sages”. The Yogini grants boons to the above persons.
Raakinyambaa-swaroopinee” : She assumes the form of Raakinee who has been described herein.
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मणिपूराब्ज- निलया वदनत्रय- संयुता ।
वज्रादिकायुधोपेता डामर्यादिभिरावृता ॥१०२॥
Manipooraabja-nilayaa vadhanathraya-samyuthaa
vajraadhikaayudhopethaa daamaryaadhibhi-raavrthaa ||102||
She resides in the Manipura centre. She has three faces. She has the weapons like “Vajra Aayudhaa” and is surrounded by ten Shaktis beginning with Damari. ||102||
“Manipooraabja-nilayaa” : Manipoora is the ten petalled lotus in the navel. Here the Yogini named Lakinee resides. The meditation for that Deity is “Let us meditate on Lakinee in the ten petalled lotus of the navel, who is three faced, red coloured, carrying “Vajra Aayudhaa” (the thunderbolt), club and other weapons, most terrible, attended by Daamari and other Shaktis, who presides over flesh, who is fond of sweetmeat and who does good to all”.
“Vadhanathraya-samyuthaa” is three faced.
“Vajraadhikaayudhopethaa” : The Yogini, Lakinee, has thunderbolt (Vajra) and other weapons. She has four arms, two of them holding a thunderbolt and a Shakti weapon.
“Daamaryaadhibhi-raavrthaa” : The Yogini, Lakinee, is surrounded by ten Shaktis beginning with Daamari, Mangala, Pingala, Dhanya, Bhadrika, Ulka, Siddha, Phatkaarini etc.
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रक्तवर्णा मांसनिष्ठा गुडान्न- प्रीत- मानसा ।
समस्तभक्त- सुखदा लाकिन्यम्बा- स्वरूपिणी ॥१०३॥
Rakthavarnaa maamsanishtaa gudaanna-preetha-maanasaa
samasthabhaktha-sukhadhaa laakinyambaa-swaroopinee ||103||
She is blood coloured. She presides over flesh in living creatures. She has a liking for rice cooked with jaggery. She bestows happiness on all devotees and is the Mother with the form of Lakini. ||103||
“Rakthavarnaa” : Her complexion is blood red in colour.
“Maamsanishtaa” : The yogini, Laakinee, presides over flesh which is found beneath skin and blood.
“Gudaanna-preetha-maanasaa” : Laakinee is fond of a sweet preparation which is rice mixed with jaggery. After Devi pooja, the dish is usually prepared and offered to Goddess. If it is not convenient to prepare this dish for whatever reason, it is advisable to offer Naivedyam of rice flakes or beaten rice (Avil in Tamil) alongwith a piece of Jaggery (vellam). According to learned scholars, Almighty Devi is also fond of Gudaannam.
“Samasthabhaktha-sukhadhaa” : Laakinee confers happiness to all the devotees of Lalithambigaa.
“Laakinyambaa-swaroopinee” : The Yogini is in the form of Laakinee.
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स्वाधिष्ठानाम्बुज- गता चतुर्वक्त्र- मनोहरा ।
शूलाद्यायुध- सम्पन्ना पीतवर्णाऽतिगर्विता ॥१०४॥
Swaadhishtaanaambujagathaa chathurvakthra-manoharaa
shoolaadhyaayudha-sampannaa peethavarnaa athigarvithaa ||104||
She abides in the Swaadhisthaana Chakra. She is fascinating with Her four faces and is armed with a spear and other weapons in Her four hands. She is yellow in hue (i.e. golden in colour) and is very dignified. ||104||
“Swaadhishtaanaambujagathaa” : Yogini who resides in the Swaadhishtana Chakra which is a six petalled lotus is Kaakinee. Saundarya Lahari, Shlokam No. 39 mentions about Swaadhishtaana Chakra. In reference to this, Lord Shiva and Shakti are worshipped as Samavarteshwar and Samayambal. The kshetram (region) described for this in Bharata Bhoomi is called Arunachalam which is Tiruvannamalai. The Lingam installed there is Tejo Lingam.
“Chathurvakthra-manoharaa” : Kakinee is admired as a four faced and fascinating deity. Different Yoginis are mentioned as One Faced, Two Faced, Three Faced etc.
“Shoolaadhyaayudha-sampannaa” : The word “shoolaadhyaayudha” is made up of Shoola, Aadi, Aaayudha, which means weapons like Shoola etc. The weapon “Shoola” may mean spear and trident. Kaakinee is in possession of these weapons.
“Peethavarnaa” : Kakinee is of golden colour.
“Athigarvithaa” : Kakinee is extremely proud. However, Lalithambigai is not at all proud but is very gentle.
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मेदोनिष्ठा मधुप्रीता बन्धिन्यादि- समन्विता ।
दध्यन्नासक्त- हृदया काकिनी- रूप- धारिणी ॥१०५॥
Medho-nishtaa madhupreethaa bandhinyaadhi-samanvithaa
dhadhyannaasaktha-hrdhayaa kaakinee-roopa-dhaarinee ||105||
She presides over fatty substances in living beings. She likes honey. She is surrounded by Bandhini and other five Saktis. She loves to have offerings of curd. She assumes the form of Kaakini. ||105||
“Medho-nishtaa” : Kaakinee presides over fat. Fat is the fourth layer beneath the skin and this Chakra is mentioned as the fourth.
“Madhupreethaa” : Madhu means honey. Kaakinee is fond of honey. Madhu has another meaning viz. liquor, giving an indication that Kakinee is fond of liquor.
“Bandhinyaadhi-samanvithaa” : Kaakinee is surrounded by six assistants like Bandhini. Each of her assistant presides in one petal of the lotus. Important among them are Bhadrakalee and Mahaamaayaa.
“Dhadhyannaasaktha-hrdhayaa” : Kakinee is fond of curd rice.
“Kaakinee-roopa-dhaarinee” : The presiding deity of Swaadhishtaana Chakra is in the form of Kakinee who has been described here.
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मूलाधाराम्बुजारूढा पञ्च- वक्त्राऽस्थि- संस्थिता ।
अङ्कुशादि- प्रहरणा वरदादि- निषेविता ॥१०६॥
Moolaadhaaraambujaaroodaa panchavakthraa asthisamsthithaa
ankushaadhi-praharanaa varadhaadhi-nishevithaa ||106||
She assumes Her place in the Moolaadhaara Chakra, described as a lotus of four petals. She exhibits five faces and presides over bones in living creatures. She is armed with a goad and other weapons and is attended on by Varadhaa and three other Shaktis. ||106||
“Moolaadharaambujaaroodaa” : Yogini who presides over Mooladhaara Chakra is Saakinee. This chakra is situated at the perineum area and has four lotus petals that are red in colour.
“Pancha-vakthraa” : Sakinee is five faced, hence described in this sahasranamam as the fifth chakra. Each of these faces represents five elements viz. akash, air, water,fire and earth.
“Asthi-samsthithaa” : Sakinee presides over bones, the fifth layer from the skin. This is also one of the reasons for taking up this chakra as the fifth in this sahasranamam.
“Ankushaadhi-praharanaa” : The yoginee has weapons like elephant-hook. She is stated to have four arms and apart from elephant-hook, she also carries lotus, book and chin mudra. Some scriptures disagree with these weapons and talk about a long stick with a flag tied at the top, kamandal, rudraksha maala which are symbols of a Sanyasin (ascetic).
“Varadhaadhi-nishevithaa” : Saakinee is surrounded by her assistants like Varadhaa and three others who are Sri (indicating Goddess Lakshmi), Shandaa and Saraswathi (goddess of knowledge).
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मुद्गौदनासक्त- चित्ता साकिन्यम्बा- स्वरूपिणी ।
आज्ञा- चक्राब्ज- निलया शुक्लवर्णा षडानना ॥१०७॥
Mudhgowdhanaasaktha-chitthaa saakinyambaa-swaroopinee
aagyaa-chakraabja-nilayaa shuklavarnaa shadaananaa ||107||
She loves offerings of boiled pulse (moong daal) and rice. She is the Mother who appears in the form of Sakini and resides in the aagyaa chakra (which is described as a lotus with two petals). She is white in complexion and has six faces. ||107||
“Mudhgowdhanaasaktha-chitthaa” : Saakini is fond of food made of moong daal. The combination of “mudgannam” is rice mixed with moong daal, jaggery, cononut, jeera, ghee and milk.
“Saakinyambaa-swaroopinee” : The presiding deity of the Mooladhaara Chakra is in the form of Saakinee who has been described here.
“Aagyaa-chakraabja-nilayaa” : The yogini resides in Aagyaa Chakra. Aagyaa Chakra is considered as the most important Chakra and is located between the two eye brows. This Chakra has two lotus petals. Presiding deity (Yogini) is Haakinee who is generally fair in complexion and has six faces. The faces have a red hue.
She has six arms and is majestically seated on a white lotus. Each of her six hands holds varadha mudra (granting boons) and abhaya mudra (dispelling fear), a rudraksha rosary, a human skull, a small drum and a book. With complete devotion and spiritual practices when Kundalini reaches this Chakra, super human powers are acquired by the practitioner.
“Shukla Varnaa” means fair complexion.
“Shadaananaa” : Haakinee has six faces and hence described as the sixth chakra. Aagyaa Chakra is an important Chakra and it controls the mind and is also the controlling centre for the five lower Chakras. Hence, Haakinee is described with six faces, one representing mind and other five representing five elements.
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मज्जासंस्था हंसवती- मुख्य- शक्ति- समन्विता ।
हरिद्रान्नैक- रसिका हाकिनी- रूप- धारिणी ॥१०८॥
Majjaa samsthaa hamsavathi mukhyashakthi samanvithaa
Haridraannaika rasika haakinee roopadhaarinee. ||108||
She presides over marrow of living beings. She is attended on by Hamsavati and other Shaktis. She loves offerings of saffron – flavoured rice. Devi assumes the form of Hakini. ||108||
“Majjaa samsthaa” : Haakinee presides over bone marrow, the sixth layer below the skin. Hence Aagyaa Chakra is discussed as the sixth chakra in Sahasranaamam.
“Hamsavathi mukhyashakthi samanvithaa” : Haakini is attended by two of her assistants Hamsavahti and Kshamaavathi.
“Haridraannaika rasika” : .She is fond of rice cooked with saffron.
“Haakinee roopadhaarinee” : The yogini who has been described here is known as Haakinee.
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सहस्रदल- पद्मस्था सर्व- वर्णोप- शोभिता ।
सर्वायुधधरा शुक्ल- संस्थिता सर्वतोमुखी ॥१०९॥
Sahasradhala-padhmasthaa sarva-varnopa-shobhithaa
sarvaayudha-dharaa shukla-samsthithaa sarvathomukhee ||109||
She dwells in the thousand petalled lotus. She shines with all colours and is armed with all weapons. She presides over the vital fluid in all creatures. She has faces all round and sees in all directions. ||109||
“Sahasradhala-padhmasthaa” : She dwells in the Sahasraaraa. Sahasraaraa or the crown Chakra is presided by Yogini “Yaakinee”. Sahasraaraa is in the form of thousand petal lotus, which is not categorized under the Chakras. The union of Shiva with Shakti (Devi) takes place here. Shiva is manifested here as the pure Brahman and Shakti conjoins Him, unfolding eternal bliss leading to final liberation.
“Sahasraaraa” is described in Saundarya Lahari Shlokam No. 9 and the other Chakras are mentioned in this Shlokam as well as Shlokam No. 10.
From devotee’s point of view, the mind that was purified at Aagyaa Chakra begins to realize the oneness of the Self (Atma) and the Brahman (Paramaatma).
“Sarva-varnopa-shobhithaa” : She shines with all colours.
“Sarvaayudha-dharaa” : The naama is Sarva Aayudha Dharaa. Yaakinee has all types of weapons.
“Shukla-samsthithaa” : Yaakinee is in the form of subtlest product of the human body – semen or ova.
“Sarvathomukhee” : Yakinee has infinite faces which may mean having eyes everywhere, hands and feet everywhere.
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सर्वौदन- प्रीतचित्ता याकिन्यम्बा- स्वरूपिणी ।
स्वाहा स्वधाऽमतिर् मेधा श्रुतिः स्मृतिर् अनुत्तमा ॥११०॥
Sarvowdhana-preethachitthaa yaakinyambaa-swaroopinee
swaahaa swadhaa amathir medhaa shruthi smrthi ranutthamaa ||110||
She loves to have offerings of all kinds of food. She appears in the form of Yaakinee. She is the deity of Swahaa, the sacred exclamation with which oblations are made in sacrificial fire for Gods. She is the Deity Swadhaa, the sacred exclamation uttered while making oblations to the Pitrs. She is Amiti (Buddhi or knowledge who has become intelligence, memory and has none superior. ||110||
“Sarvowdhana-preethachitthaa” : The Yogini, Yakinee, likes all types of food.
“Yaakinyambaa-swaroopinee” : The Yogini presiding over Sahasraaraa, is known as mother Yaakinee.
In this and the previous sthothrams, the names of the respective Yoginis appear in the end but explanation has been given in the beginning or middle level itself, so as to make a clear depiction.
After describing Yoginis, description of Lalitha Devi is continued. Devi is in the form of oblations offered to Gods and Goddesses. This refers to fire rituals (Homams and Yaagams). The words Swaahaa and Swadhaa are used when oblations are offered to Gods. According to Linga Puran, the wife of Lord Shiva in the form of fire is said to be Swaahaa. Devi is in the form of rituals offered to departed souls (pitrs).
“Amathir medhaa” Amatih : means devoid of intelligence and Medhaa means intelligence. There is a deity called Medhaa and some scholars refer Goddess Saraswathy while talking about Medhaa. Medhaa Suktam is recited for gaining intelligence.
Shruthi are the scriptures and Smrithis are the power of recollection or memory.
“Anutthamaa” : There is none better than Devi. Anutthamaa also means intellect, not derived from others. Devi is the personification of intellect.
One important point needs to be mentioned here. Various Yoginis have been described here and their characteristics like colour, number of faces have been mentioned. It is stated that these are assistants of Devi located at various places. In the foregoing stotras, Almighty Devi is stated to assume the form of different Yoginis (Roopini). Some scholars have stated them to be Devi herself in different forms.
Devotees may get further clarifications from their Gurus or Sri Vidya Upasakars.
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पुण्यकीर्तिः पुण्यलभ्या पुण्यश्रवण- कीर्तना ।
पुलोमजार्चिता बन्ध- मोचनी बर्बरालका ॥१११॥
Punyakirthih punyalabhyaa punyashravana-keerthanaa
pulomajaarchithaa bandhamochanee barbaraalakaa ||111||
Devi is famed for righteousness and can be attained only through righteousness. To hear of Devi and to praise her make for righteousness. She is worshipped by Pulomaja, the consort of Indra. She liberates the Jiva from the bondage of Samsara. She is wavy – haired. ||111||
“Punyakirthih” : Devi is famous for righteousness (Punya). Devi confers fame to Her devotees.
“Punyalabhyaa” : She can be attained only by righteous actions. It is stated that the material comforts enjoyed by a being are the result of “Punya” or good actions performed in previous births. It is the “Karma” both past and present which direct the lives of beings.
“Punyashravana-keerthanaa” : Recitation of verses in praise of Devi are such virtuous acts.
“Pulomajaarchithaa” : It is said that Pulomaja, wife of Indra received the powerful mantra of Devi from the teacher (Brahaspati) and worshipped Tripurasundari by oblations of food, flowers etc. and her desire was fulfilled.
“Bandha Mochanee” : Bandha means bonds of ignorance or prison. Mochana means liberation. The literal meaning is clear. There are various instances where people who were imprisoned, were liberated by Devi on worship by devotees. Here, we may infer the bonds of ignorance and the devotees will be liberated by pure devotion to Devi.
“Barbaraalakaa” means wavy haired.
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विमर्शरूपिणी विद्या वियदादि- जगत्प्रसूः ।
सर्वव्याधि- प्रशमनी सर्वमृत्यु- निवारिणी ॥११२॥
Vimarsharoopinee vidhyaa viyadhaadhi-jagathprasooh
sarvavyaadhi-prashamanee sarvamrthyu-nivaarinee ||112||
Devi is of the nature of Vimarsha. She is Vidyaa (ultimate knowledge). She is the origin of the whole cosmos beginning with the element of Akasha (space). She alleviates all diseases and wards off all forms of death. ||112||
“Vimarsharoopinee” : “Vimarsha” needs some elaboration. Brahman is the combination of prakasha and vimarsha forms. Prakasha is the self-illuminating light without parentage. It is the beginning of creation or creation begins from prakasha. Without this self illuminating eternal light, nothing can exist. It is Shiva.The reflection of Shiva is known as vimarsha, which is known as Shakthi.
Without the presence of vimarsha or Shakthi, Shiva cannot act. Shiva is the creator and Shakthi is the doer. It is said that ‘if ultimate Reality were merely prakasha without vimarsha, it would be hibernating.’ Without Shiva or prakasha form of the Brahman, the presence of Shakthi or vimarsha of the Brahman is not possible. Without Shakthi or vimarsha of the Brahman, the creation is not possible as without Shakthi, Shiva becomes inert. Shiva is devoid of activity without Shakti.
Saundarya Lahari Shlokam No. 1 also states that Shiva acts only when joined with Shakti and without Shakti, HE cannot even vibrate. “Shiva Shaktyaa Yukto”.
“Vidhyaa” : is knowledge and the devotees of Devi attain salvation.
“Viyadhaadhi-jagathprasooh” : denotes The mother of the universe consisting of ether etc. This refers to various elements, viz Akash (Space), air, fire, water and earth. Taitreeya Upanishad also mentions: “Aakaashaadh Vayu, Vayoor Agni, Agnerapaha, Aapa Prithiveem”. From one element emerged the other and so on.
“Sarvavyaadhi-prashamanee sarvamrthyu-nivaarinee” : Devi alleviates all diseases and wards off death. By warding off death, it does not actually mean that the beings will remain immortal. Every living being has to die one day or the other. The actual meaning is Devi will prevent untimely death of the devotees as also save devotees from fatal diseases.
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अग्रगण्याऽचिन्त्यरूपा कलिकल्मष- नाशिनी ।
कात्यायनी कालहन्त्री कमलाक्ष- निषेविता ॥११३॥
Agraganyaa achinthya-roopaa kalikalmasha-naashinee
kaathyaayanee kaalahanthree kamalaaksha-nishevithaa ||113||
Devi is to be reckoned as the First in every-thing. She transcends all thought. She destroys the sins of the degenerate age of Kali. She is Katyayani. She puts an end to Time, the destroyer of all. She is worshipped even by the lotus – eyed Vishnu. ||113||
“Agraganyaa” : Devi is the root cause of the whole universe and she is the first to be enumerated. Devi is free from connection with the qualities and her nature is unthinkable. At the time of first creation, none was there except Shiva and Shakthi.
“Achinthya-roopaa” : She is in inconceivable form, which is a quality of the Brahman. She is beyond comprehension by mind.
“Kalikalmasha-naashinee” : Devi destroys the sin which predominates the Kali yuga. Kurma Purana says “water is able to douse the fire, presence of Sun will remove darkness and the repetition of the names of Devi will destroy the multitude of sins in Kali Yuga.
Brahmanda Purana says “The prayers to the feet of Supreme Shakti will work as ultimate antidote for the sins committed knowingly or unknowingly.
“Kaatyaayanee” is the daughter of a Rishi named Kaataa. This deity denotes brightness. The Vaamana Purana says “That brightness which is the greatest is known in the world by the name of Kaatyaayanee. The Deity shines in that name.
Skanda Purana, Kashi Khand, refers to Kaatyaayanee as a Vikata Devi who brought back a boy to life from untimely death. This deity is referred to as sixth form of Goddess Durga and is worshipped on the sixth day of Navraatri.
“Kaalahantri” : Destroyer of Kaala. Kaala means time as also death. Here it may mean untimely death.
“Kamalaaksha Nishevitaa” : Worshipped by Kamalaaksha. Here it denotes Lord Vishnu. According to Padma Purana, Lord Vishnu worships Devi.
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ताम्बूल- पूरित- मुखी दाडिमी- कुसुम- प्रभा ।
मृगाक्षी मोहिनी मुख्या मृडानी मित्ररूपिणी ॥११४॥
Taamboola-pooritha-mukhee dhaadimee-kusuma-prabhaa
mrgaakshee mohinee mukhyaa mrdaanee mithraroopinee ||114||
Devi’s mouth is full of chewing betel. She shines like a pomegranate flower. Her eyes are like those of a doe and is an enchanting beauty. She is known as Mukhya – prana, the first – born of creation. She is the Consort of Mruda.(Shiva in His sattvika aspect). She is effulgent like the Sun. ||114
“Taamboola-pooritha-mukhee” : Devi is fond of chewing betel leaves. In Stotram No. 10 of Lalitha Sahasranamam, “karpooraveetikaamodha-samaakarshi-dhigantharaa”, there is mention about the betel leaf chewed by Devi. Saundarya Lahari shlokam No. 65 also speaks about this.
“Dhaadimee-kusuma-prabhaa” : Devi shines brightly like a pomegranate flower.
“Mrgaakshee” : She has got beautiful eyes which are like those of a doe.
“Mohinee” : Devi has got a bewitching beauty.
“Mukhyaa” : Devi the Universal First. Mukhyaa also means important.
“Mrdaanee” : Mrdaa is Lord Shiva. Consort of Mrdaa is Mrdanee. It also means giver of happiness.
“Mithraroopinee” : Mithran means a friend. Sun is considered as a friend of the universe, as it sustains existence. She is in the form of Sun. In Sri Vidya worship, Shiva is represented by agni, Shakthi is represented by moon and the union of Shiva-Shakthi is represented by sun. This naama indicates Her closeness and easy accessibility to those who seek Her.
Some scholars have taken Mithra to mean the twelve Adityas. Kashi Khandam, which is an integral part of Skanda Puranam, mentions the names of twelve Adityas which are Arun Aditya, Draupad Aditya, Ganga Aditya, Keshav Aditya, Khakholkh Aditya, Lolark Aditya, Mayukh Aditya, Samba Aditya, Uttarark Aditya, Vimal Aditya, Vriddh Aditya and Yama Aditya.
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नित्यतृप्ता भक्तनिधिर् नियन्त्री निखिलेश्वरी ।
मैत्र्यादि- वासनालभ्या महाप्रलय- साक्षिणी ॥११५॥
Nithya-thrpthaa bhakthanidhir niyanthree nikhileshwaree
maithryaadhi-vaasanaa-labhyaa mahaa-pralaya-saakshinee ||115||
Devi is eternally pleased. She is a treasure to Her devotees. She is the guide and controller of all. She is the Ruler of all. She is attained through loving kindness and other such dispositions. She witnesses the dissolution of the whole cosmos. ||115||
“Nithya-thrpthaa” : Almighty Devi is always pleased and happy. She remains eternally contended, because She has no requirements. The person who has no requirement will always be contended and happy.
“Bhakthanidhir” : She grants treasure to her devotees, in other words, fulfills the desires of the devotees.
“Niyanthree” : She guides and controls the whole universe.
“Nikhileshwaree” : Because She is the guide to the Universe, She assumes the position of Supreme Ruler.
“Maithryaadhi-vaasanaa-labhyaa” : There are four dispositions viz. friendship, compassion, complacency and indifference. By gradual upliftment of the mind, the negative traits can be removed/overcome and ultimately only the positive thoughts will prevail. The words mentioned above mean that the devotee will attain Goddess by gradually removing the negative traits and following the positive behavior with kindness, compassion etc. In due course of time sadness will give way to happiness and impure will become pure.
“Mahaa-pralaya-saakshinee” : Devi is witness to Mahaa Pralaya (deluge). Shlokam No. 26 and 41 of Saundarya Lahari and Stotram No. 57 of Lalitha Sahasranamam also mention about Devi’s presence at time of dissolution of the universe.
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परा शक्तिः परा निष्ठा प्रज्ञानघन- रूपिणी ।
माध्वीपानालसा मत्ता मातृका- वर्ण- रूपिणी ॥११६॥
Paraashakthih paraanishtaa pragyaanaghana-roopinee
maadhweepaanaalasaa matthaa mathrkaa-varna-roopinee ||116||
Devi is Paraashakti, the Supreme Power. She is the Supreme End. She is concentrated knowledge. She is introverted and inactive like one intoxicated with wine. She is the ego consciousness of Shiva. She is the form of all Maathrkaa alphabets. ||116||
“Paraashakthih” : Devi is Parashakthi, Consort of Paramashiva. She is the supreme Shakthi. In a human body there are ten substances called ‘dhatus’. Skin, blood, flesh, fat and bone originated from Shakthi. Marrow, semen/ova, prana and jiva (soul) originated from Shiva. The tenth dhatu is Parashakthi.
Shiva can manifest only if He is conjoined with Shakthi. This is explained in SoundaryaLahari verse 1 which says ‘Shiva united with Shakthi, becomes able to manifest. Otherwise, Shiva cannot even pulsate.’
The original universe is ‘Parashakthi’ and the entire manifestation is said to be Her expression. It is said in Linga purana that powers of all objects of existence in the universe is Shakthi.
“Paraa Nishta” : Means supreme end. This also refers to a certain kind of knowledge. In Bhagawat Gita it is mentioned that all kinds of actions end in knowledge. This also means steadfast position. Nishta also means faith or devotion.
“pragyaanaghana-roopinee” : “pragyaanaghana” is made of three words “Pra” means superior, “gyaana” means eternal wisdom and “Ghana” means concentrated. Thus it means concentrated form of superior wisdom or knowledge. Devi is the personification of this.
“maadhweepaanaalasaa matthaa” by these words, the direct meaning may be Devi is in an intoxicated stated because of consuming Madhu (liquor). Madhu has another meaning viz. honey. It is also stated that Devi consumes a mixture of grape extract and honey. She is in a state of ultimate bliss because of her meditation on Lord Shiva and in a languorous state. Devi represents the ego of Shiva and since she is in a state of introversion, She appears inebriated.
“Mathrkaa-varna-roopinee” : Devi represents the fifty one letters from “A” to “Ksha” which are the Matrika alphabets.
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महाकैलास- निलया मृणाल- मृदु- दोर्लता ।
महनीया दयामूर्तिर् महासाम्राज्य- शालिनी ॥११७॥
Mahaakailaasa-nilayaa mrnaala-mrdhu-dhorlathaa
mahaneeyaa dhayaamoorthir-mahaasaamrajya-shalinee ||117||
Devi’s resides is the Maha – kailaasa ( the Bindu in the Sahasrara). Her arms are smooth and slender like a pair of lotus stalks. She is adorable and personification of mercy. The vast empire of the whole universe belongs to her. ||117||
“Mahaakailaasa-nilayaa” : Mahaa Kailsaasa is the abode of Shiva which is far away from the existing Kailaasa mountains. Mahaa Kailaasa is beyond human imagination. The orifice in Sahasrara (bindu) is referred to as Mahaa Kailaasa. Sahasrara is beyond the six chakras. Lord Shiva conjoins Devi here where ultimate bliss is achieved.
“Mrnaala-mrdhu-dhorlathaa” : Devi’s arms are tender like lotus stalks. She is adorable and worthy of whatever praise one showers on her. Devi is full of mercy and compassion.
“Mahaneeyaa” : Devi is adorable. Whatever praises are showered on Her, Devi becomes worthy of it.
“Dhayaamoorthir” : Devi is personification of compassion and mercy.
“Mahaasaamrajya-shalinee” : She controls all the planets forming part of this universe.
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आत्मविद्या महाविद्या श्रीविद्या कामसेविता ।
श्री- षोडशाक्षरी- विद्या त्रिकूटा कामकोटिका ॥११८॥
Aathmavidhyaa mahaavidhyaa shreevidhyaa kaamasevithaa
shreeshodashaaksharee-vidhyaa thrikoota kaamakotikaa ||118||
Devi is spiritual knowledge, She is Maha – vidya, the exalted science, She is Shri – vidya (Sacred Science or the fifteen lettered Mantra of the Devi). She is meditated upon by Kamadeva, the god of love. She is the Shodashakshari – vidya, the sixteen lettered Mantra of the Devi. She forms the three Kutas or groups of letters of Shri – vidya,of whom Kameshvara (Parama – Shiva) is a mode. ||118||
“Aathmavidhyaa mahaavidhyaa” : Aathmavidhyaa and mahaavidhyaa mean spiritual knowledge or knowledge of Brahman and Atma (self). Some scholars infer this as Brahma Vidya.
“Sri Vidhyaa” : Sri Vidhyaa is the Sacred science or Panchadasi Mantra, which is a powerful mantra for invoking Goddess. There is no short cut to attainment of Devi. The process has to be initiated through a Guru or Sri Vidya Upasakar and regular recitation of the Mantras should be undertaken.
“Kaamasevithaa” : Devi is attended by Kaama, the bodiless one. When Kaama tried to disrupt Lord Shiva’s penance, the latter burnt him with his third eye. Then out of mercy, he got his life back but without a body. It is believed that it was Devi’s compassionate glance that gave Kaama his life back.
“Shreeshodashaaksharee Vidhyaa” : This refers to the sixteen syllable Mantra. This is one letter more than Panchadasi Mantra which is a powerful Mantra. This is one of the Dasa Mahaa Vidhyaas. Devotee has to follow this under strict supervision of a Sri Vidya Upasakar.
“thrikoota” : The three groups of mantras are Vakbhava Koodam (Ka, E, Ee, La, Hreem), Kamaraja Koodam (Ha, Sa, Ka, Ha, La, Hreem) and Shakti Koodam (Sa, Ka, La, Hreem). These form a part of Pancha Dasakshari Mantram which is a powerful form of meditation of Devi. As mentioned in other shlokams, further knowledge in this branch of meditation should be obtained from a Sri Vidya Upasakar.
“Kaamakotikaa” : Devi is the spirit of Kameshwara (Lord Shiva).
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कटाक्ष- किङ्करी- भूत- कमला- कोटि- सेविता ।
शिरःस्थिता चन्द्रनिभा भालस्थेन्द्र- धनुःप्रभा ॥११९॥
Kataaksha-kinkaree-bhootha-kamalaa-koti-sevithaa
shirahsthithaa chandranibhaa bhaalasthendhra-dhanuh-prabhaa ||119||
Devi can at a mere glance make crores of Lakshmis wait upon Her. She dwells in the head. She shines like the Moon. She resides in the forehead. She shines in the colours of the rainbow. ||119||
“Kataaksha-kinkaree-bhootha-kamalaa-koti-sevithaa” : Almighty Devi by a mere glance makes crores of Lakshmis attend on Her. Lakshmi is Goddess of wealth and beauty. Propitiation to Devi will result in attainment of wealth and beauty to devotees.
“Shirahsthithaa” : Devi resides in the head, in the pericarp of Sahasraara, the thousand petalled lotus. Apart from Shiva and Shakthi, one’s Guru is also worshipped in sahasraara. This nama can also infer that She is the supreme Guru who is worthy of worship in sahasraara. Guru is the one who not only initiates into mantras but also imparts knowledge about the Brahman.
Only those gurus who are capable of imparting such supreme knowledge about the Brahman are to be worshipped in sahasraara, as sahasraara is the sanctum sanctorum of human body.
“Chandranibhaa” : The shine of the moon is visualized just below sahasraara. The visibility of moon is a strong indication to know the progress achieved in kundalini meditation.
“Bhalastha” : Devi is in the form of the bindu of bija ‘hrim’ in ajna chakra. Hrim bija is formed out of 12 components, out of which three are letters and the rest are subtle modifications of sound.The bindu of bija ‘hrim’ is placed above the alphabet ‘e’. In Sri Chakra, Shiva is in the form of bindu and Shakthi is in the form of innermost triangle. Devotees may learn more about this from a Guru/Sri Vidya Upasakar.
“Indra Dhanu Prabha” : The apparent meaning may be Indra’s arrow. But here it is to denote the rainbow. Devi shines like seven colours of the rainbow. The seven colours are violet, indigo, blue, green, yellow, orange and red.
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हृदयस्था रविप्रख्या त्रिकोणान्तर- दीपिका ।
दाक्षायणी दैत्यहन्त्री दक्षयज्ञ- विनाशिनी ॥१२०॥
Hrdhayasthaa raviprakhyaa thrikonaanthara-dheepikaa
Dhaakshaayanee dhaithyahanthree dakshayagnavinaashinee ||120||
Devi abides in the heart of the devotees and shines in the heart like the Sun. She resides in the centre of the Muladhara known as the Trikona. She is manifested as the daughter of Daksha. She destroys demons who embody the forces of evil. She destroyed the sacrifice of Daksha. ||120||
“Hrdhayasthaa” : Devi resides in the heart of her devotees. This naama could also meen that She is to be meditated in Heart Chakra.
“Raviprakhyaa” : Devi shines in the heart like the Sun. She resembles the Sun. In the heart, there is a solar disc, that is the second division of the Panchadashi Mantra.
“Thrikonaanthara-dheepikaa” : Thrikona” “Anthara” “Dheepika” are three words. Thrikona is triangle, Anthara is inside or within. The naamam means light within the triangle. There is a triangle in the pericarp of the Mooladhaara Chakra within which there is a disc of fire. This is the first division of the Panchadashee.
“Dhaakshaayanee” : Devi was born to Daksha and got married to Shiva. This nama talks about Her lineage. Certain fire rituals are performed on full moon and new moon days continuously. These are known as ‘darsha-purna-maasa yajna’ and the oblations offered during these rituals are known as Dakshayana yajna. These yajnas are considered as powerful and She is said to be in the form of those yajnas.
“Dhaithyahanthree” : Devi is slayer of Daityaas. It is worth mentioning that Daityaas are taken as asuras like Bhandasura etc. This word also represents the evil thoughts in the minds of the devotees. Devi eradicates these evil thoughts also.
“Daksha Yagya Vinaashini” : Devi destroyed the Yaaga of Daksha. There are two Dakshaas, one is known as Prajapati and the other is a human king who is an incarnation of the former. Though Lord Shiva destroyed both of their sacrifices, it is said that Devi was the instrument of destruction. According to Brahmanda Purana and Vayu Purana “Lord Shiva, after consulting the seven great Rishis, cursed Daksha Prajapati saying that the latter will be born as a human King where he will be known by the name of Dakshaa”.
The seven great Rishis mentioned above are Marichi, Vasishtha, Angirasa, Athri, Pulasthya, Pulaaha and Krathu. Different sources mention different names, some of them include Bhrigu and Gautam also. These seven Rishis are known as Sapta Rishis.
According to Kashi Khand (Skanda Purana), Lord Shiva was describing the power of Vishweshwar Ling in Kashi and he was accompanied by the Sapta Rishis as also Lord Indra who was holding the fly whisk (Chaamaram). To this day, there is one Sapta Rishi pooja (Aarti) which is conducted at around 7.00 p.m. in Kashi Vishwanath Temple which is a treat to watch. The pooja is conducted by seven learned Pundits who represent the Sapta Rishis.
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दरान्दोलित- दीर्घाक्षी दर- हासोज्ज्वलन्- मुखी ।
गुरुमूर्तिर् गुणनिधिर् गोमाता गुहजन्मभूः ॥१२१॥
Dharaandholitha-dheerghaakshee dharahaasojjwalanmukhee
guru-moorthir gunanidhir gomaathaa guhajanmabhooh ||121||
Devi has shapely, large eyes and her face is lit with a gentle smile. She assumes the form of the Guru. She is a treasure house of virtues. She is the source of speech. She is the mother of Guha (Kartikeya). ||121||
“Dharaandholitha-dheerghaakshee” : “Dharaa” denotes fear, “Aandholitha” means driving out. Thus, the glances from the large eyes of Devi drives away the fear of her devotees.
“Dharahaasojjwalanmukhee” : Devi’s face shines with smiles. Her smile expresses her mercy and compassion. Her smile attracts everyone to become Her devotee.
“Guru-moorthir” : Devi assumes the form of Teacher. Taitreeya Upanishad mentions “Aacharya Devo Bhava” which means Guru should be respected as God. One should meditate upon Devi who assumes all forms as the Guru.
“Gunanidhi” : Devi is the treasure house of qualities. Devi has nine aggregates of qualities. The Supreme Lord Shiva, the highest bliss is in the form of nine aggregates, viz. the aggregate of time, of family, of name, of knowledge, of mind, of Naada, of Bindu, of Kaala and of Jiva. This also finds mention in Saundarya Lahari Shlokam No. 34.
“Gomaatha” normally refers to Cow. She is the Mother of all cows. Cows are considered sacred. This naama also could mean the holy cow ‘Kamadhenu’ capable of yielding any quantity of food at anytime. The word ‘go’ is frequently used in Vedas, meaning knowledge while practicing inner yajna and in outer yajna it means four legged animals.
The word ‘gauh’ also means speech, rays, heaven, etc indicating that they have originated from Her.
“Guhajanmabhooh” : Guha means hide, conceal or secret. Janmabhooh means the birth place. Guha also means birth place.
Guha is also used to represent ‘Lord Subrahmanya’ (Skanda, Muruga, Karttikeya). This nama also could mean that She had given birth to Subrahmanya.
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देवेशी दण्डनीतिस्था दहराकाश- रूपिणी ।
प्रतिपन्मुख्य- राकान्त- तिथि- मण्डल- पूजिता ॥१२२॥
Dheveshee dhandaneethisthaa-dhaharaakaasha-roopinee
prathipanmukhya-raakaantha-thithi-mandala-poojithaa ||122||
She is the ruler of all divinities and sits on the throne of justice. She is the subtle Self in the heart of human beings. She is to be worshipped on the full – moon day, which is the last day (Tithi) of the lunar fortnight beginnng with Pratipada. ||122||
“Dheveshee” : Devi is the ruler of Devas, Brahma, Vishnu etc. She is the source of all divinities.
“Dhandaneethisthaa” : Devi delivers justice to beings depending on the Karma of the beings. Good doers are rewarded and evil doers are punished. This is the law of Karma and Devi dispenses justice in a justified manner. Dhanda-neethi means encumbering those who resort to evil ways and making them to pursue the path of goodness. She punishes those ignorant men who are unwilling to pursue the virtuous path.
Almighty administers the universe through the law of karma and those who follow the virtuous path need not worry about the divine punishment.
“Dhaharaakaasha-roopinee “ : Devi resides in the heart of human beings in a subtle form. She can be realized only by devotees whose heart is pure and who offer prayers to Devi as prescribed in scriptures.
“Prathipanmukhya-raakaantha-thithi-mandala-poojithaa” : Devi is worshipped during the fifteen days from the Pratipad (Pratamai) to the full moon. Some scholars interpret this as Devi is worshipped by the aggregate of Nitya Deities of the first to the fifteenth.
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कलात्मिका कलानाथा काव्यालाप- विनोदिनी ।
सचामर- रमा- वाणी- सव्य- दक्षिण- सेविता ॥१२३॥
Kalaathmikaa kalaanaathaa kaavyaalaapa-vimodhinee
sachaamara-ramaa-vanee-savya-dhakshina-sevithaa ||123||
Devi is Herself all the kalaas and is the mistress of all the kalaas. She delights in the language of poetry. She is served by Lakshmi and Sarasvati standing on Her left and right sides holding Chowri fans. ||123||
“Kalaathmikaa” : The word Kalaa means the ten Kalaas of fire, the twelve of the Sun, the sixteen of the Moon and the other well known sixty four Kalaas. In the present stotram, the reference is to the Kalaas of Moon.
With respect to Moon, it is made up of 16 parts. During waning period of moon one kala is reduced on each day leading to no moon (new moon day or amavasya) on the15th day. Similarly one kala is added each day during waxing period of moon leading to the full moon comprising of all the 15 kalas. The 16th kala of the moon is Lalitha Devi who is present in the moon without waxing and waning. Shlokam No. 94 of Saundarya Lahari also depicts the various phases of moon, from full moon to new moon.
“Kalaanaathaa” : Devi is the ruler of the Kalaas. This also means the moon as the moon’s disc is the Sri Chakra and Devi is in that form.
“Kaavyaalaapa Vimodhinee” : Devi is sporting in the poetical speech. Kaavyaas mean great epics which have 18 qualities. Ramayana is a great epic. It is believed that by properly worshipping Devi, the devotee will become proficient so as to write great epics. Saundarya Lahiri Shlokam No. 17 also conveys the same benevolence of Goddess.
“Sachaamara-ramaa-vanee-savya-dhakshina-sevithaa” : Goddess Lakshmi (Ramaa) and Saraswati (Vanee) stand by the side of Almighty Lalitha Devi holding “Chaamara”. Chaamaram is fly whisk, which has a handle and white coloured hair like substance and it is waved back and forth. The naama implies that those who worship Devi are bestowed with wealth and intelligence. Saundarya Lahari Shlokam No. 99 also also conveys similar meaning.
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आदिशक्तिर् अमेयाऽऽत्मा परमा पावनाकृतिः ।
अनेककोटि- ब्रह्माण्ड- जननी दिव्यविग्रहा ॥१२४॥
Aadhishakthi rameyaathmaa paramaa paavanaakrthih
anekakoti-brahmaanda-jananee dhivya-vigrahaa ||124||
Devi is the Aadishakthi. Her greatness is immeasurable. She is the Self in all and is also the Supreme Self. Her form is pure and sanctifying. She has given brith to several crores of worlds. She has a Divine form. ||124||
Devi is the Aadi Shakthi or Primordial Power, which creates every thing and pervades every thing. Shiva is not the creator. His only creation is Shakti who in turn was instrumental in creating the Universe. Hence She is called Aadi Shakthi or first Shakthi.
“Ameyaa” : Devi is immeasurable. Except herself, there is none to measure her.
“Aathmaa” : Devi is the Aatman and the Supreme. She is the Brahman. Linga Purana says “All bodies of embodied souls are the forms of Devi, all embodied souls are parts of Shiva”.
“Paramaa” : Devi is the Supreme Self. Para Brahman (the Supreme Brahman, Shiva and Shakthi combine) has four forms, which are the purusha (soul), un-manifested, manifested and time. Devi has transcended all these four forms to remain as Supreme Self.
“Paavanaakrthih” : Devi is of pure form. Devi performs all auspicious acts such as creation, sustenance and liberation. She is the cause for self realization. A devotee gets purified by means of penance and knowledge. Whatever qualities belong to Devi, will be transported to the devotees who invoke her blessings by performing various rituals, reciting mantras etc.
“Anekakoti-brahmaanda-jananee” : Literally speaking this means Devi has given birth to crores of worlds. This is based on her holy task of creation, sustenance and liberation. The universe is said to contain lakhs of planets with their own galaxies. Since Devi is referred to as Universal Mother, she is revered as creator of crores of worlds.
“Divyavigrahaa” : Devi has a divinely shaped body and only the Divine can appreciate her beauty. Some scholars have interpreted this Naama in a different way. Divya means “Aakash” and “Vigrahaa” means war. In “Devi Maahatmiyam” (Durga Saptashati), it is stated that She had climbed to Aakash without support and won the battle against the demon Shumbha.
Saundarya Lahari Shlokam No. 12 states that many persons try to imagine something comparable to Devi’s beauty but they fail to do so. Only Lord Shiva can see and appreciate Devi’s beauty.
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क्लींकारी केवला गुह्या कैवल्य- पददायिनी ।
त्रिपुरा त्रिजगद्वन्द्या त्रिमूर्तिस् त्रिदशेश्वरी ॥१२५॥
Kleenkaree kevalaa guhyaa kaivalya-padha-dhaayinee
thripuraa thrijagadhwandhyaa thrimoorthi-sthridhasheshwaree ||125||
Devi is represented by the holy syllable Kleem. She is the absolute devoid of all attributes. She is worshipped in secrecy by some adepts. She confers Kaivalya, the state of Absolute Bliss. She is Tripura or the One with three aspects. She is adored by all in the three worlds. She has the three forms of Brahma, Vishnu and Maheshvara. She is the Godess governing the Divinites (Tridasas). ||125||
“Kleenkaree” : Devi is in the form of Kleem, known as the Kamaraja Bija. Kleem Bija is used to please the Goddess of wealth Lakshmi. Kleemkara is Shiva and His consort Kleemkari. “Ka” means Shiva and “la” means Shakthi and “eem” is “Kaamakala”. Thus Kleem also denotes Shiva-Shakthi union.
“Kevalaa” : Devi is The Absolute. Absolute because She is devoid of qualities and modifications.
“Guhyaa” : Devi is secretive both in form and nature. Scholars opine that Devi worship should be secretive and She should not be worshipped in the presence of those who do not have fundamental knowledge about her.
“Kaivalya-padha-dhaayinee” : Kaivalya state is reckoned by some as absolute bliss while some scholars state this as the final stage of life. After performing all the spiritual activities aimed at liberation from the bondage, the soul of the being is about to leave its present body. Kaivalya is liberation or salvation so that the being goes to a stage, not to be born again. Lalitha Devi is the giver of this stage.
“Tripura” may mean Devi having three aspects or Devi is superior to the three deities Brahma, Vishnu and Rudra. Devi is the form of three Shaktis known as Iccha, Jnaana and Kriya, she is the ruler of three Kootas of Panchadasi, three Naadis viz. Ida, Pingala and Sushumna, three gunas viz. Satvic, Rajasic and Tamasic.
There is another legend that Lords Brahma, Vishnu and Shiva looked at each other and in the process there appeared a young girl. The Lords asked the girl her identity, to which she replied She is the Shakthi, the combined form of all the three of them. They named the girl as Tripura who was born out of the subtle looks of Gods of creation, sustenance and dissolution. She is made of three colours, white, black and red, each colour denoting one guna. Saundarya Lahari Shlokam No. 53 also speaks about the three colours when describing Devi.
“Trijagadh Vandhya” : Devi is worshipped in all the three worlds viz. Bhur, Bhuvah, Suvah. The three worlds are represented by the three portions of Gayathri manthra.
“Trimoorthi” : Trimoorthis are Brahma, Vishnu and Rudra. Devi is the combined form of these three Gods.
“Tridhasheshwaree” : Devi is Eeshwaree to all Gods and Goddesses. Devi is stated to be the ruler of thirty three ganaas of Gods. 8 Vasus, 12 Adityas, 11 Rudras, 2 Vishve Devas, thus making 33. Each of these Devas has one crore assistant Devas, thus making 33 crore devas.
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त्र्यक्षरी दिव्य- गन्धाढ्या सिन्दूर- तिलकाञ्चिता ।
उमा शैलेन्द्रतनया गौरी गन्धर्व- सेविता ॥१२६॥
Thryaksharee dhivya-gandhaadyaa sindhoora-thilakaanchithaa
umaa shailendhrathanayaa gowree gandharva-sevithaa ||126||
Devi is the Mantra of three parts. She is full of divine fragrance. She is adorned with the vermilion mark on the forehead. She is Uma. She is the daughter of the King of Mountains. She is Gauri, the fair complexioned one. She is attended upon by Gandharvas, the celestial minstrels. ||126||
“Thryaksharee” : Devi is in the form of three bijas (Mantras). Baala Mantra has three bijas viz. eem, kleem, sowhu. In Shodashi mantra, the three kootas of Panchadashi Mantra are treated as three bijas.
“Dhivya-gandhaadyaa” : Devi is endowed with divine fragrance. Three sources of fragrance are there. Devi’s form itself is full of fragrance, even her hairs. It is belived that many flowers, which normally give out fragrance to ladies’ hairs, would like to adorn Devi’s hairs so as to avail the fragrance emanating from Devi’s beautiful hairs. This is described in Shlokam No. 43 of Saundarya Lahari. Devi is surrounded by Demi Gods and Goddesses who have natural fragrance. This is the second source. Many devotees worship Devi with Sandal and other fragrant materials, which is the third source of fragrance.
“Sindhoora-thilakaanchithaa” : Devi is adorned with vermillion mark on Her forehead. Shlokam No. 44 of Saundarya Lahari describes the importance of Sindhooram on the forehead of Devi. Ladies make their hair and make a parting in the middle. This line is “Seemantha Sarani (Vakidu)”. It is customary for “Pati Vrata” ladies to apply vermillion (kumkum) at this parting line, where Goddess Lakshmi is supposed to reside. Goddess will always protect such ladies.
Devi is Uma. Being wife of Mahaeshwara, She is known as Uma Maheshwaree.
“Shailendra Tanayaa” : Daughter of King of Mountains, Himavan. Devi is “Gauri” viz. golden in colour. Varuna (God of Water)’s wife is also known as Gauri. Elsewhere Gauri is referred to as a ten year old girl.
“Gandharva Sevitaa” : She is attended by Gandharvas. Lingapurana refers to twelve gandharvas : viz. Tumburu, Naarada, Haha, Huhu, Vishvavasu, Ugrasena, Surugi, Paravasu, Chitrasena, Urnayoo, Dhritarashtra and Suryavarka. It is believed that Gandharvas like Haha and Huhu almost always worship and attend her.
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विश्वगर्भा स्वर्णगर्भा वरदा वागधीश्वरी ।
ध्यानगम्याऽपरिच्छेद्या ज्ञानदा ज्ञानविग्रहा ॥१२७॥
Vishwagarbhaa swarnagarbhaa avaradhaa vaagadheeshwaree
dhyaanagamyaa aparicchedhyaa gyaanadhaa gyaanavigrahaa ||127||
Devi’s womb contains the universe. She has a golden womb. She punishes the evil beings. She is the ruler of speech. She can be attained through meditation. She is the Infinite without any limitation. She is the giver of Supreme Knowledge and is Herself the personification/ embodiment of Supreme Knowledge. ||127||
“Vishwagarbhaa” : Devi’s womb contains the universe is another way of saying that Devi’s is mother to the entire universe. Naama No. 934 also denotes Devi as “Vishwa Maata”. Here Vishwa means all that is visible.
“Swarna Garbhaa” literally means golden womb. Devi is stated to be born from a golden egg (ova). Vayu Purana says “Her womb is golden and born from gold, hence she is called Hiranyagarbha”. “Su” means excellently, “arna” means letters or mantras and “garbha” means shining/ conceiving. Thus, the naama also means that She holds the sacred mantras in her womb. Hence Devi is said to be in the form of Matrkas (aksharas or alphabets). Naama 577 “matrka varna roopinee: also states this.
“Avaradhaa” :Devi is the destroyer of all evil doers, known as demons. Evil doers rank almost equal to evil thoughts in the mind. Just as Devi destroys demons, similarly proper rituals/propitiations to Devi will eradicate the evil thoughts in the minds of devotees.
“Vaagadheeshwaree” Devi is the ruler of speech. In the 100th Shlokam of Saundarya Lahari, Aadi Shankara (composer) says that the shlokam has been composed by Devi’s own words because Devi is the source of words/speech. Scholars believe that regular recitation of 100th shlokam is akin to reciting all the 100 shlokams.
“Dhyaanagamyaa” Devi can be attained by meditation. There are powerful Mantras like Panchadashi, Shodashi etc. by reciting which devotees reach the highest level of spiritual attainment. Devotees may consult a Sri Vidya Upaasakar in this regard.
“Aparichhedhyaa” : Devi is infinite. She is incomprehensible. Yet she is attainable through intense meditation.
“Gyaanadhaa” Devi is the giver of knowledge. “Gyaana Vigrahaa” Devi is the personification of supreme knowledge.
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सर्ववेदान्त- संवेद्या सत्यानन्द- स्वरूपिणी ।
लोपामुद्रार्चिता लीला- कॢप्त- ब्रह्माण्ड- मण्डला ॥१२८॥
Sarva-vedhaantha-samvedhyaa sathyaanandha-swaroopinee
lopaamudhraarchithaa leelaaklrptha-brahmaanda-mandalaa ||128||
She is the one to be known through all the Vendantas (Upanishads). She is Supreme Knowledge and Supreme Bliss. She is worshipped through the Mantra named after Lopamudra. For Devi the creation of many a universe is a mere sport. ||128||
“Sarva-vedhaantha-samvedhyaa” : Devi is known through Vedanta which literally means supreme knowledge. Vedas are the source of knowledge. Learned scholars classify Vedas into four categories viz. Mantras, Brahmana, Aranyaka and Upanishads.
Mantras are collection of Vedic hymns which have to be applied properly. Brahmana deals with Vedic rituals or sacrifices like Yaagams etc. Aranyaka is the combination of rituals and study of Aatman or Brahman. Upanishads are the monument of spirituality. Since Upanishads provide the highest knowledge, they are known as Vedanta. There are several Upanishads and studying them is a long drawn process. Accordingly the eminent Rishis wrote Brahma Sutras which are the condensed form of Upanishads. Aadi Shankara was the first one to give commentary (Bhashyam) on Brahma Sutra.
“Sathyaanandha-swaroopinee” : Sathya is Truth. Here it is taken as Ultimate Knowledge which is Truth. Aananda Swaroopinee is the form of ultimate bliss.
“Lopaamudhraarchithaa” : Worshipped by Lopamudraa who is wife of Sage Agasthya. According to Lalitha Trishathi, Almighty Devi is stated to narrate that Lopamudra worships me (Devi) with great devotion.
“Leelaaklrptha-brahmaanda-mandalaa” For Devi, creation of the universe is like a sport.
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अदृश्या दृश्यरहिता विज्ञात्री वेद्यवर्जिता ।
योगिनी योगदा योग्या योगानन्दा युगन्धरा ॥१२९॥
Adhrshyaa dhrshyarahithaa vigyaathree vedhya-varjithaa
yoginee yogadhaa yogyaa yogaanandhaa yugandharaa ||129||
Devi is invisible. She is the ultimate subject. She being omniscient, has nothing more to know. She is Yogini and can bestow Yoga to devotees. She is the object of Yoga and is the bliss realized through Yoga. She bears the Yoke of Yoga consisting in regulating the evolution during vast periods of time (Yugas). ||129||
“Adhrshyaa dhrshyarahithaa” : Devi is invisible and can be seen or realised only through various forms of intense meditations. She transcends visibility. She is in the form of supreme knowledge which is beyond comprehension.
“Vigyathree Vedhya Varjithaa” : Devi knows all and there nothing more for her to know.
Devi is in the form of Yoga which is the process of harmonizing body, mind and soul with an intent to liberate the soul from bondage, so as to attain salvation. Yogini also means several Yoginis like Dakinee, Hakinee which find mention in various naamas from 475 onwards.
Devi bestows Yoga on her devotees by her grace. It goes without saying that Devi can be attained by Yoga. Sage Patanjali says in his Yoga Sutra “Yoga is the control of the urges, modifications or tendencies that arise out of the mind”.
“Yogaanandaa” : This naama is made up of two words viz. Yoga and Aanandaa. Devi is in the form of bliss that is attained through Yoga.
“Yugaandharaa” : Yugaa means time period. There are for Yugaas, Satya, Treta, Dvaapara and Kali Yugaas. Devi is the controller of this cycle of time.
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इच्छाशक्ति-ज्ञानशक्ति-क्रियाशक्ति-स्वरूपिणी ।
सर्वाधारा सुप्रतिष्ठा सदसद्रूप-धारिणी ॥ १३०॥
Ichhashakti gyanashakti kriyashakti svarupini
Sarvadhara supratishtha sadasad rupadharini
Ichhashakti gyanashakti kriyashakti svarupini: Who is the Power of Will (Ichha – shakti), Power of Knowledge (Gyana – shakti) and Power of Action (Kriya – shakti).
Sarvadhara: On whom everything rests.
Supratishtha: Who is the firm foundation of all existence.
Sadasad rupadharini: Who takes the forms of both Being and Non –being.
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अष्टमूर्तिर् अजाजैत्री लोकयात्रा-विधायिनी । or अजाजेत्री
एकाकिनी भूमरूपा निर्द्वैता द्वैतवर्जिता ॥ १३१॥
Ashtamurti rajajaitri lokayatra vidhayini
Ekakini bhumarupa nirdvaita dvaita varjita
Ashtamurti: Who has an eightfold form.
Rajajaitri: Who helps to overcome Aja (Ignorance).
Lokayatra vidhayini: Who directs the cosmic process.
Ekakini: Who is the Alone
Bhumarupa: Who is Infinite by nature.
Nirdvaita: Who has no opposite
Dvaita varjita: Who is without any duality.
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अन्नदा वसुदा वृद्धा ब्रह्मात्मैक्य-स्वरूपिणी ।
बृहती ब्राह्मणी ब्राह्मी ब्रह्मानन्दा बलिप्रिया ॥ १३२॥
Annada vasuda vrudha brahmatmaikya svarupini
Bruhati brahmani brahmi brahma nanda balipriya
Annada: Who supplies food to all.
Vasuda: Who is the generous giver of everything valuable.
Vrudha: Who is the Primeval One.
Brahmatmaikya svarupini: Who is the symbol of the oneness of Brahman and the Atman.
Bruhati: Who is the Immense.
Brahmani: Who is the wisdom of the Eternal.
Brahmi: Who belongs to the Eternal.
Brahmananda: Who is the bliss of Brahman.
Balipriya: Who loves the offerings of devotees.
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भाषारूपा बृहत्सेना भावाभाव-विवर्जिता ।
सुखाराध्या शुभकरी शोभना सुलभा गतिः ॥ १३३॥
Bhasharupa bruhatsena bhavabhava vivarjita
Sukharadhya shubhakari shobhana sulabhagatih
Bhasharupa: Who is in the form of language.
Bruhatsena: Who leads a mighty army.
Bhavabhava vivarjita: Who is beyong being and non–being.
Sukharadhya: Whose worship is easy to perform.
Shubhakari: Who is blissful in blessing.
Shobhana sulabhagatih: Whose path is lustrous and easy to traverse.
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राज-राजेश्वरी राज्य-दायिनी राज्य-वल्लभा ।
राजत्कृपा राजपीठ-निवेशित-निजाश्रिता ॥ १३४॥
Raja rajeshvari rajya dayini rajya vallabha
Rajatkrupa rajapitha niveshita nijashrita
Raja rajeshvari: Who is Rajarajeshvari (The Ruler of rulers).
Rajya dayini: Who bestows dominion.
Rajya vallabha: Who loves dominion.
Rajatkrupa: Who is gloriously compassionate.
Rajapitha niveshita nijashrita: Who raises Her devotees to royal status.
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राज्यलक्ष्मीः कोशनाथा चतुरङ्ग-बलेश्वरी ।
साम्राज्य-दायिनी सत्यसन्धा सागरमेखला ॥ १३५॥
Rajyalakshmih koshanatha chaturanga baleshvari
Samrajya dayini satya sandha sagara mekhala
Rajyalakshmih: Who is the wealth of kingdoms
Koshanatha: Who protects the treasury
Chaturanga baleshvari: Who is the leader of four fold army (mind, brain, thought and ego)
Samrajya dayini: Who makes you emperor
Satya sandha: Who is truthful
Sagara mekhala: Who is the earth and surrounded by the sea
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दीक्षिता दैत्यशमनी सर्वलोक-वशङ्करी ।
सर्वार्थदात्री सावित्री सच्चिदानन्द-रूपिणी ॥ १३६॥
Dikshita daityashamani sarvaloka vashankari
Sarvartha datri savitri sachhidananda rupini
Dikshita: Who is under a holy vow.
Daityashamani: Who quells evil forces.
Sarvaloka vashankari: Who keeps all the worlds under Her sway.
Sarvartha datri: Who grants all our wants.
Savitri: Who is the Creative Power.
Sachhidanada rupini: Whose form is Existence – Knowledge – Bliss absolute.
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देश-कालापरिच्छिन्ना सर्वगा सर्वमोहिनी ।
सरस्वती शास्त्रमयी गुहाम्बा गुह्यरूपिणी ॥ १३७॥
Deshakala parichhinna sarvaga sarva mohini
Sarasvati shastramayi guhamba guhyarupini
Deshakala parichhinna: Who is not limited by space and time.
Sarvaga: Who is present in all as the inner controller.
sarva mohini: Who casts Her spell on all.
Sarasvati: Who is Sarasvati, the Goddess of discriminative wisdom and spiritual illumination.
Shastramayi: Who is the science of the spirit.
Guhamba: Who is the Mother residing in the cave of intelligence (Also the mother of Guha or Subrahmanya).
Guhyarupini: Whose form is subtle.
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सर्वोपाधि-विनिर्मुक्ता सदाशिव-पतिव्रता ।
सम्प्रदायेश्वरी साध्वी गुरुमण्डल-रूपिणी ॥ १३८॥
Sarvopadhi vinirmukta sadashiva pativrata
Sampradayeshvari sadhvi gurumandala rupini
Sarvopadhi vinirmukta: Who is free from all limitations.
Sadashiva pativrata: Who is the devoted Consort of Sadashiva.
Sampradayeshvari: Who is the guardian of sacred traditions.
Sadhvi: Who is rightly understood as the Power that dispels ignorance.
Yai: Who is donoted by the syllable I.
Gurumandala rupini: Who embodies in Herself the teaching of successive lines of teachers.
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कुलोत्तीर्णा भगाराध्या माया मधुमती मही ।
गणाम्बा गुह्यकाराध्या कोमलाङ्गी गुरुप्रिया ॥ १३९॥
Kulottirna bhagaradhya maya madhumati mahi
Ganamba guhyakaradhya komalangi gurupriya
Kulottirna: Who transcends the sphere of the senses, including the mind.
Bhagaradhya: Who is worshipped in the orbit of the Sun.
Maya: Who is the Power called Maya.
Madhumati: Who is called madhumati, the ultimate step to be taken by the highest Yoginis.
Mahi: Who is Mahi, the common ground of all.
Ganamba: Who is the Mother of all the hosts of Shiva and Ganesha.
Guhyakaradhya: Who is worshppped by the demi – gods called the Guhyakas.
Komalangi: Whose form is delicate and pleasing.
Gurupriya: Who is the Consort of Shiva, the great Guru.
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स्वतन्त्रा सर्वतन्त्रेशी दक्षिणामूर्ति-रूपिणी ।
सनकादि-समाराध्या शिवज्ञान-प्रदायिनी ॥ १४०॥
Svatantra sarvatantreshi dakshinamurti rupini
Sanakadi samaradhya shivagyana pradayini
Svatantra: Who is the only Independent Being.
Sarvatantreshi: Who is the presiding deity of all the Tantras.
Dakshinamurti rupini: Who has taken the form of Dakshinamurti.
Sanakadi samaradhya: Who is worthy of being worshipped by Sanaka and other great ascetics.
Shivagyana pradayini: Who imparts the knowledge of the Supreme Being (Shiva).
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Lalitha Sahasranamam : Stotrams No. 141 to End
चित्कलाऽऽनन्द- कलिका प्रेमरूपा प्रियङ्करी ।
नामपारायण- प्रीता नन्दिविद्या नटेश्वरी ॥१४१॥
Chithkalaa aanandha-kalikaa premaroopaa priyankaree
naamapaaraayana-preethaa nandhividhyaa nateshwaree ||141||
Devi is a spark of Divine Consciousness (Chitkala) and is the bud of Divine Bliss. She is pure Love and affection; She grants affection to devotees. She is pleased with narration of Her names. She is the Deity of the Mantra of Nandikeshvara and is the counterpart of Chidambara Nateshvara. ||141||
Devi is “Chithkalaa” : This refers to the power of the Divine in a human being.
Devi is “aanandha-kalikaa” She is in the form of bliss attained by humans. This bliss is attained when the sheaths and barricades of ignorance and negativities in the minds are removed by spirituality.
She is “premaroopaa priyankaree” : She is the embodiment of Love and being of such nature, she causes love and affection in human beings.
“Naamapaaraayana-preethaa” : The first word means repetition of names. Devi is fond of repetition of names. Here it may mean the liking of Devi for the Lalitha Sahasranamam. In other words, Devi likes devotees reciting Lalitha Sahasranama and bestows all mercy and prosperity on the devotees.
“Nandhividhyaa” : Here it means worshipped by Nandi. Some scholars infer that Nandi is one of the Rishis. But it is common knowledge that Nandi is the vehicle of Lord Shiva.
“Nateshwaree” : Shiva is worshipped as a Dancer and in this form he is worshipped as Nataraajaa in Chidambaram. Nateshwaree denotes wife of Nataraajaa. Saundarya Lahari Shloakam No. 41 describes Shiva’s Dance as Nava Rasa Mahaa Taandava Natam which refers to dance with nine types of expressions.
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मिथ्या- जगदधिष्ठाना मुक्तिदा मुक्तिरूपिणी ।
लास्यप्रिया लयकरी लज्जा रम्भादिवन्दिता ॥१४२॥
Mithyaa-jaga-dhadhishtaanaa mukthidhaa mukthiroopinee
laasyapriyaa layakaree lajjaa rambhaadhi-vandhithaa ||142||
Devi is the cause for the illusionary universe. She is the giver of salvation and is Herself salvation. She likes the rhythmic dance of women, called Laasya. She generates harmony in dance and music. She is modesty itself. She is adored by Rambha and other celestial damsels. ||142||
“Mithyaa” means false or incorrect. “Jagadh” means Universe and “Adhishtaanaa” means basis or support. This naama means Devi is the basis for false appearance of the Universe. She supports this illusionary universe with the power of Her Maayaa.
“Mukthidhaa” : Devi is the bestower of salvation. Kurma Purana says “One desirous of salvation should take refuge in Devi who is the Soul of all beings and also of Shiva”. Brahmaanda Purana says “These who worship the supreme Shakti whether regularly or irregularly are the liberated souls”. Mukti in simple terms is liberation from the travails of birth and rebirth.
“Mukthiroopinee” Devi is personification of Salvation. Acquiring knowledge alone does not give salvation. The ultimate bliss attained with knowledge gives liberation. When ignorance is removed by acquiring knowledge, one is getting rid of bondage.
“Laasya priyaa” Laasya means dancing by women with accompaniment of instrumental music and singing. Devi is fond of such dance.
“Layakari” One interpretation of this Naama is Devi brings balance between dance and music. The naama also means causing absorption. “Laya” is a peculiar state of mind because it is said “Laya (mental absorption) is equal to ten meditations. Only in total mental absorption, the Brahman is realized. Thus, this naama also means that She is the cause of such absorption (Kari means causing).
“Lajja” means shame or bashfulness or modesty. This is one of the basic qualities which a woman should possess.
“Rambhaadi Vandhithaa” : Devi is worshipped by celestial damsels like Rambha who appreciate Devi’s beauty and worship Devi. In Saundarya Lahari shlokam No. 12, it is mentioned that the celestial damsels are very eager to see the pristine beauty of Almighty Devi.
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भवदाव- सुधावृष्टिः पापारण्य- दवानला ।
दौर्भाग्य- तूलवातूला जराध्वान्त- रविप्रभा ॥१४३॥
Bhavadhaava-sudhaavrshtih paapaaranya-dhavaanalaa
dhowrbhaagyathoola-vaathoolaa jaraadhwaantha-raviprabhaa ||143||
Devi is the rain of nectar that douses the wild fire of Samsara. She is also the wild fire that burns down the jungles of sins. She is the wind that drives away the flakes of misfortune. She removes by her effulgence the gloom of infirmities attendant on old age. ||143||
“Bhavadhaava-sudhaavrshtih” : Devi puts out the fire of materialistic life (Samsaaraa) by raining nectar. Bhava means samsaaraa (materialistic life). Dhaava means forest fire (ignorance). Nectar is knowledge. Devi douses the ignorance by raining knowledge on the devotees. “Vrishtih” means shower.
“Paapaaranya-dhavaanalaa” : Devi is the wild fire that burns down the jungle of sins. According to Brahmanda Purana “All sins whether committed knowingly or unknowingly will be removed by the remembrance of the feet of the Supreme Shakti”.
“Dhowrbhaagya-thoolavaathoolaa” : Dhurbhaagyaa means misfortune. Karmaas accrued in various births are the cause for miseries and misfortune. Devi blows away this bundle of misfortunes. That does not mean that She removes these sins etc. easily. The devotees have to do good karmas and do religious propitiations to Almighty Devi for removing such misfortunes.
“Jaraadhwaantha-raviprabhaa” : “Jaraa” means old age, “waantha” means to diffuse, “ravi” is Sun and “Prabhaa” means light. She dispels ignorance just as Sun dispels darkness. Human body may get old and even get decayed but Soul (Aatman) is eternal. If one gives importance to his body, then he is said to be ignorant. Attachment towards perishables is nothing but ignorance. Just as Sun dispels darkness by his rays, Devi dispels ignorance of attaching importance to body by dispelling fear about old age.
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भाग्याब्धि- चन्द्रिका भक्त- चित्तकेकि- घनाघना ।
रोगपर्वत- दम्भोलिर् मृत्युदारु- कुठारिका ॥१४४॥
Bhaagyaabdhi-chandhrikaa bhaktha-chittha-keki-ghanaaghanaa
rogaparvatha-dhamboli mrthyudhaaru-kutaarikaa ||144||
Devi is the full moon that sets up the tides of good fortune. She is the heavily water – laden cloud or black/thick cloud that makes the hearts of devotees dance like peacocks. She is the thunderbolt that shatters the mountain of diseases. She is the axe that cuts down the tree of death.
“Bhaagyaabdhi-chandhrikaa” : Devi is like the moon light to the ocean of good fortune. The tides in the sea water are governed by Moon. The previous naama refers to Sun while this naama refers to Moon. Sun and Moon are said to be Her two eyes. Saundarya Lahari Shlokam No. 48 also states this.
“Bhaktha-chittha-keki-ghanaaghanaa” : Minds of Devi’s devotees are compared to peackocks. Ghanaaghanaa means dark rain bearing clouds. Peacocks dance on seeing rain bearing clouds. Almighty Devi is compared to such dark clouds. Just as Peacocks dance on seeing such clouds, the minds of the devotees dance and acquire ultimate bliss on visualising Almighty Devi. “Keki” or “Keka” refer to the sound that peacocks make.
“Rogaparvatha-dhamboli” : Roga refers to diseases, Parvatha means mountain and dhamboli means thunderbolt. This literally means Devi is like a thunderbolt which is capable of destroying even the mountains of diseases. Thunderbolt also refers to the Vajra Aayudha of Lord Indra which is capable of destroying the opponents. The naama means that Devi cures all the diseases of Her devotees.
“Mrthyudhaaru-kutaarikaa” : The naama literally means the axe that cuts down the tree of death. Fear of death is the worst fear for a Man. But if a devotee has faith in Devi, he/she does not get the fear of death. Every being has to die one day or the other. It is the untimely death which causes fear. This naama means Devi wards off untimely death. It is said that there are 28 types of pains in one’s life. They arise due to nescience, ego, desires, anger, attachment etc. Devotion to Devi will remove all these negative qualities.
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महेश्वरी महाकाली महाग्रासा महाशना ।
अपर्णा चण्डिका चण्डमुण्डासुर- निषूदिनी ॥१४५॥
Maheshwaree mahaakaalee mahaagraasaa mahaashanaa
aparnaa chandikaa chandamundaasura-nishoodhinee ||145||
Devi is the Supreme Goddess. She is Mahakali – the Divine Mother who consumes everything as Time. She is the great Devourer and great eater. She is Aparna – the one who did not take even a leaf while performing austerities. She is the Chandika, who is supremely angry. She is the destroyer of the demons Chanda and Munda, and came to be known as Chamunda for this reason. ||145||
“Maheshwaree” : Devi is Maheshwaraa’s (Shiva’s) wife. This is indicative of her Supreme Status.
“Mahaa Kalee” : Kalee has several meanings such as blackness, Shiva’s wife, black clouds, a lady with dark complexion, Mother of Sage Vyaasaa. Kalee is also a form of Goddess Durga and she is worshipped as seventh form of Goddess Durga. Skanda Purana, Kashi Khand says when Devi was fighting with Durgasura, She sent her emissary Kaalraathree to the battleground and the latter caused havoc in the enemy’s army.
Mahaa Kaala is a form of Lord Shiva who is worshipped in Ujjan which finds mention in Avantika Kshetra Khand of Skanda Purana. Mahaa Kaali is the wife of Mahaa Kaala. This naama also infers that Devi is the ruler of death in the form of Mahaa Kalee.
“Mahaagraasaa mahaashanaa” Both the naamas mean Devi is a great devourer or great eater. Some scholars have interpreted these naamas to mean that Devi devours
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क्षराक्षरात्मिका सर्व- लोकेशी विश्वधारिणी ।
त्रिवर्गदात्री सुभगा त्र्यम्बका त्रिगुणात्मिका ॥१४६॥
Ksharaaksharaathmikaa sarvalokeshee vishwadhaarinee
thrivargadhaathree subhagaa thryambakaa thrigunaathmikaa ||146||
Devi is both the perishables and non perishables. She is the Ruler of all the worlds and supports the whole universe. She bestows the Thri-Varga. She is the goddess affluence. She is the three – eyed Goddess in whom the three dispositions of Nature are in harmony. ||146||
“Ksharaaksharaathmikaa” : The Naama is made of two words viz. Ksharaa and a-ksharaa. Ksharaa is perishable and a-ksharaa is non perishable. Ksharaa refers to body and a-ksharaa refers to soul.
There is another interpretation to this Naama. Ksharaa means syllables and aksharaa means alphabets. Syllable is formed by the combination of alphabets. The naama thus implies that Devi is mono-syllable and multi-syllable. Devi is “Maatrka Varna Roopinee”.
“Sarvalokeshee” Devi is the Eashwaree for all the worlds. She rules all the worlds. In other words, she rules over the universe.
“Vishwadhaarinee” : “Vishwaa” means world and “Dhaarinee” means holding. Devi holds the Universe and supports the Universe.
“Thrivargadhaathree” : Thrivarga refers to the three objects of desire, which are called as Purushaarthaas : viz. Dharma (righteousness), Artha (wealth or purpose) and Kaama (desire). Devi is the bestower of the above three Purushaarthaas.
“Subhagaa” : this refers to good fortune or prosperity etc. Subhagaa also refers to a five year old girl. “Su” is an adjective to the word “Bhaga”. Devi is the goddess of prosperity or affluence.
“Thryambakaa” : Devi is having three eyes. Sun, Moon and fire are her eyes. Saundarya Lahari shlokam No. 48 also talks about Devi and her three eyes.
“Trigunaathmikaa” : Devi is possessing the three Gunas viz. Sativic, Rajas and Tamas. This is also depicted in Saundarya Lahari Shlokam No. 53.
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स्वर्गापवर्गदा शुद्धा जपापुष्प- निभाकृतिः ।
ओजोवती द्युतिधरा यज्ञरूपा प्रियव्रता ॥१४७॥
Swargaapavargadhaa shuddhaa japaapushpa-nibhaakrthih
ojovathee dhyuthidharaa yagyaroopaa priyavrathaa ||147||
She bestows the heaven and liberation. She is ever pure and her colour is of the nature of japa flowers. She is full of energy and splendour. She is the form of Yagya (sacrifice). She is fond of holy vows. ||147||
“Swargaapavargadhaa” Swarga is heaven and “apavarga” is liberation or moksha. Devi bestows both of these to her devotees. All devotees who worship Devi are sure to get liberated from the bondages and will reach heaven.
“Shuddhaa” : Devi is embodiment of purity. She is pure. Purity gives knowledge that is required to attain Moksha. By Devi worship the devotees will see the stains in the mind (ignorance) removed and their hearts will become pure.
“Japaapushpa-nibhaakrthih” : Japaa Pushpaa refers to hibiscus flower. Devi has the complexion of hibiscus flower. It is customary in all Devi temples to make an offering of flower garlands which are woven from hibiscus flowers.
“Ojovathee” : Ojovathee refers to vitality or strength. Devi is full of vitality and strength. This strength gets transferred to her devotees who worship her constantly.
“Dhyuthidharaa” : Devi radiates brilliantly.
“Yagyaroopaa” Devi is the form of Yagyaas (sacrifice). Lord Vishnu is the Supreme authority for Yagyaas. Thus, erudite scholars have interpreted this Naama to say that Devi is the form of Vishnu.
“Priyavrathaa” : Devi is fond of holy vows.
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दुराराध्या दुराधर्षा पाटली- कुसुम- प्रिया ।
महती मेरुनिलया मन्दार- कुसुम- प्रिया ॥१४८॥
Dhuraaraadhyaa dhuraadharshaa patalee-kusuma-priyaa
mahathee merunilayaa mandhaara-kusuma-priyaa ||148||
Devi is hard to worship. She is difficult to control. She is fond of Patali flower (the pale – red trumpet flowers). She is greater than all. She resides on Meru. She loves the Mandara flowers. ||148||
“Dhuraaraadhyaa” : Devi is stated to be hard to worship. Worshipping Devi without controlling mind and senses does not yield any result. Saundarya Lahari Shlokam No. 95 also states that devotees who have spiritual attainments can only worship Devi properly.
“Dhuraadharshaa” : Devi cannot be controlled. It is almost as good as saying Devi cannot be easily attained. Only a devotee with purity in mind and constant devotion can attain Devi. This requires lot of spiritual practice. Shlokam No. 21 of Saundarya Lahari states that devotees should remove all the dirts from their minds and worship Devi whereby they will be blessed.
“Paatalee-kusuma-priyaa” : Paatalee is a red and white flower. Some people refer to this as Trumpet Flower. Devi is fond of this flower. According to Padma Purana, Lord Shiva is fond of Bilva leaves and Devi is fond of Paatalee flowers.
“Mahathee” : Direct interpretation of this Naama is “big” or “great”. Devi is either of those. She is thus referred to as Almighty Devi.
“Merunilayaa”: Devi who lives in Meru mountain. In another naama of Lalitha Sahasranama, this has been discussed “Sumeru Madhya Shrnghasthaa”. Another interpretation is : The three dimensional form of Sri Chakra is known as Meru or Maha Meru. Meru is also a nine syllable manthra, indicated by the following words : Bhoomi, Chandra, Shiva, Maayaa, Shakti, Krishnaadhvan, Maadana, Ardhachandra and Bindu. Nilaya means the place wherefrom all these manthras arise.
“Mandhaara-kusuma-priyaa” : Devi is fond of Mandhaara flowers. Mandhaara is a beautiful heavenly flower. Learned scholars refer to Hibiscus flower when they speak about Mandhaara flowers.
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वीराराध्या विराड्रूपा विरजा विश्वतोमुखी ।
प्रत्यग्रूपा पराकाशा प्राणदा प्राणरूपिणी ॥१४९॥
veeraaraadhyaa viraadroopaa virajaa vishwathomukhee
prathyag-roopa paraakaashaa praanadhaa praanaroopinee ||149||
Devi is worshipped by the heroic warriors and she is the Viraad, the Cosmic Whole. She is without any blemish. She faces all directions. She is the Self within. She is the great sky. She gives life. Is Herself Life (Prana or Brahma). ||149||
“Veeraaraadhyaa” : Veeras are warriors or heroes. We can say heroic warriors. Such persons are brave and willing to sacrifice their lives for their Kingdom. Devi is worshipped by such warriors. In other words, a true devotee who worships Devi will acquire the good qualities and bravery of such heroic warriors.
“Viraadroopaa” : Viraad encompasses the entire visible and tangible world. This practically convers the entire universe. Devi is in the form of entire universe.
“Virajaa” : Virajaa has two meanings. One is without any taint/blemish. Other meaning is “Passionless”. “rajas” is sin and “Vi” is without. So, in this naama, we should take the interpretation as without any taint/blemish. Some interpreters have taken the meaning as “Passionless”.
“Vishwathomukhee” : Devi faces all directions or the entire world.
“Prathyag-roopa” : Devi is visible to those who see inwardly. She can be realized within and this is known as self realization. Experienced seniors say “to attain God, look within yourselves. God resides in everyone’s minds, only we have to find the Almighty”. It is ultimately the removal of impurities and negativities from minds, which is the way to attain God.
“Paraakaashaa” : Devi is the Supreme Aakash (Sky) or ether or space.
“Praanadhaa” : Devi is the giver of life to all human beings.
“Praanaroopinee” : Devi herself is life. Devi is the embodiment of Praana (Life).
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मार्ताण्ड- भैरवाराध्या मन्त्रिणीन्यस्त- राज्यधूः ।
त्रिपुरेशी जयत्सेना निस्त्रैगुण्या परापरा ॥१५०॥
Maarthanda-bhairavaaraadhyaa manthrinee-nyastha-raajyadhooh
thripureshee jayathsenaa nisthrai-gunyaa paraaparaa ||150||
Devi is worshipped by Martanda bhairava (a form of Shiva). She has invested the power to rule to her minister (Manthrini) with all Her regal authority. She is the deity Tripura who has victorious armies at Her command. She is devoid of the three dispositions of Nature. She is both the Absolute and the Relative. ||150||
“Maarthanda-bhairavaaraadhyaa” : Devi is worshipped by Maarthanda-Bairavaa who is a form of Shiva. This deity is posted in the 24th wall of Sri Puram and Sri Chakra is in the centre of Sri Puram. Some are of the opinion that Maarthanda Bhairava is Sun.
Also, there are 64 Bhairavas and Maarthanda Bhairava is one of them. The 64 Bhairavas are grouped into 8 groups of 8 each and Maarthanda Bhairava falls under the group headed by Asitanga Bhairava. Skanda Purana, Kashi Khand, states that Kashi, the abode of Lord Shiva, is guarded by 8 Bhairavas in different directions and Asitanga Bhairava is one of them.
In the context of this naama, Maarthanda Bhairava is Lord Shiva and the naama means Devi is worshipped by Lord Shiva.
“Manthrinee-nyastha-raajyadhooh” : Devi has entrusted the power to rule with Manthrini. Manthrini is the feminine gender for Manthri (Minister). Her Minister is Shyamala. Manthrini also refers to a group of potent Manthras used for Devi Worship. The other interpretation of this naama is Devi is in the form of such intricate and potent manthras. Devi is the sum total of all manthras.
“Thripureshee” : There were three demonic rules in three cities who tormented the citizens and divine worshippers. Lord Shiva had burnt the three cities (Tri+Puris). Lord Shiva is the Tripura and his consort, Devi, is referred as Tripureshi. Some scholars have referred to Devi as ruler of three cities. The three demonic cities are synonymous to various stages of ignorance in the minds of devotees and worship of Devi will remove these traits of ignorance from the minds of the devotees.
“Jayathsenaa” : Devi is commanding a victorious army. With this army and all the weapons She was able to conquer many demons (evil acts).
“Nisthrai-gunyaa” : The naama is made up of three words “Nis”, “thrai” and “gunyaa”. Devi is is devoid of or above the three gunas viz. satva, rajo and tamo. She is much above these three gunas.
“Paraaparaa” : This is made of two words : “Paraa” and “Aparaa”. These have several meanings. Paraa means others and Aparaa means self. Paraa is foe and Aparaa is friend. Paraa : located at far off place, Apara : located near. Paraa means superior and Aparaa means inferior.
Paraa and Aparaa are two forms of Brahman, the unconditioned and the conditioned. The Linga Purana says “The two kinds of knowledge should be known “Paraa” and “Aparaa”.
Different Puranas and sources have given different meanings of the word Paraaparaa.
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सत्य- ज्ञानानन्द- रूपा सामरस्य- परायणा ।
कपर्दिनी कलामाला कामधुक् कामरूपिणी ॥१५१॥
Sathya-gyaanaanandha-roopaa saamarasya-paraayanaa
kapardhinee kalaamaalaa kaamadhuk kaama-roopinee ||151||
Devi is the personification of Truth, Knowledge and Bliss. She is the harmony of all diversities. She is the Consort of Kapardin (Shiva). She wears all arts and crafts as a garland. She is a kamadukh (the wish-yielding celestial Cow) to Her devotees. She can assume any form. ||151||
“Sathya-gyaanaanandha-roopaa” : Sathyam is truth, Gyaanam (Jnaanam) is knowledge and Aananda is bliss. Devi is the form of Truth, knowledge and ultimate bliss. Upanishad also says “Satyam Gyaanam Anantham Brahma”. Here the meaning is Brahman is Truth, knowledge and infinity. Aananda is bliss, anantham is infinity.
“Saamarasya-paraayanaa” : “Paraayanaa” means devoted to or engaged in. Devi is devoted to the principle of equality. Here equality is to refer vis-à-vis Lord Shiva. Without each other, they cannot function. The nature of Shiva is reflected through Shakti. Shiva can realize His self only in Shakti.
“Kapardhinee” : Kaparda refers to the matted hair of Lord Shiva. “Ka” means water, of Ganga, “Para” means flow, “da” means sanctifies. The whole meaning is the matted hair of Lord Shiva sanctifies even the water of the Ganga. When Ganga fell with a great force, Shiva caught the water with full force in his matted hair and gently released the same for a smooth flow in the earth.
Lord Shiva with the matted hair is referred to as Kapardi and Devi is wife of Lord Shiva and referred to as Kapardini. According to Skanda Purana, Kashi Khand, Lord Shiva is worshipped in his form of Kapardeeshwar near Vimal Teerth (Pisach Mochan Talab) in Kashi. By taking bath in this Pond, the devotee is cleansed of the severest of the sins committed by him/her.
“Kalaamaalaa” : “Kalaa” means arts and crafts, “Maalaa” means garland. Devi wears all arts and crafts as her garland. There are sixty four arts and Devi is exponent of all the arts. The sixty four kalaas are Geetham, Vaadhyam, Nrityam, Naatyam, Aalekhyam, Pustaka Vaachanam, etc. The 64 Kalaas may also mean the 64 Thanthras created by Lord Shiva.
“Kalaa” also means beauty, “maa” means limitless and “laa” means to bring. It can be interpreted that Devi is of limitless beauty.
“Kaamadhuk” : Devi fulfills all desires. She is like Kaamadhenu, the celestial cow, which yields unending supply of milk.
“Kaama-roopinee” : Kaaman means Lord Shiva. Devi is of the form of Lord Shiva. The Naama could also mean that She is capable of assuming various forms at Her will. Kaama means desire and Roopinee means form.
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कलानिधिः काव्यकला रसज्ञा रसशेवधिः ।
पुष्टा पुरातना पूज्या पुष्करा पुष्करेक्षणा ॥१५२॥
Kalaanidhih kaavyakalaa rasagyaa rasashevadhih
pushtaa puraathanaa poojyaa pushkaraa pushkarekshanaa ||152||
Devi is the treasury of all arts and is the art of poetry. She knows all Rasas (tastes, values, joys etc.) and is Herself the treasure of all Rasas.She is Healthy and is the most Ancient Being. She is worthy of devoted worship. She is like a lotus in bloom and has eyes charming like petals of lotus. ||152||
“Kalaanidhih” : Devi is the treasure house of all Arts. Some scholars have interpreted “Kalaa” as Science. “Nidhi” is treasure.
“Kaavyakalaa” : Kaavya is poetry. Devi is the art of poetry and She loves poetry.
“Rasagyaa” : “Rasaa” means essence or flavor. Devi knows all Rasaas. Saundarya Lahari shlokam No. 51 also mentions eight types of Rasaas.
“Rasashevadhih” : Devi is the Treasure house of rasaas.
“Pushtaa” : Pushti means nourishment. Devi is the possessor of the body consisting of thirty six Thathvaas or many qualities. Devi infact does not need any nourishment. The entire nourishment emanates from Her or the Universe is nourished by Her through these 36 Thathvaas.
“Puraathanaa” : Puraathanaa means ancient. She is referred to as Puraathanaa because She is the first amongst creation. Lord Shiva created Her and the entire creation originated from Her.
“Poojyaa” : Devi is to be worshipped by all or to be attended. It goes without saying that all Devotees worship Devi in one form or the other.
“Pushkaraa pushkarekshanaa” : Pushkara has several meanings and one of them is “like a blue Lotus”. Devi’s eyes are compared to the beautiful blue lotus. There are other naamas also which eulogise Devi’s eyes. Pushkaraa also means Banyan tree as also a divine Lake.
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परंज्योतिः परंधाम परमाणुः परात्परा ।
पाशहस्ता पाशहन्त्री परमन्त्र- विभेदिनी ॥१५३॥
Paramjyotih paramdhaama paramaanuh paraathparaa
paashahasthaa paashahanthree paramanthra-vibhedinee ||153||
Devi is the Supreme Light. She is the Supreme Abode that homes all things that exists. She is also the ultimate atom. She is the Supermost even to the super. She holds in Her hands the noose that binds all to Samsara and cuts the bond of Samsara. She breaks the spells of one’s enemies. ||153||
“Paramjyotih” : Devi is the the Ultimate Light or Light of Lights. She illuminates the entire world. Her illumination removes the darkness of ignorance. By worshipping Devi, the devotees conquer the ignorance in their minds. Elsewhere, Paramjyothi is referred as the eight syllable manthra.
“Paramdhaama” : This refers to the Supreme Abode. Dhaama also means brilliance or a class of super human beings.
“Paramaanuh” : Devi is the supreme atom which means smaller than an atom (smaller than the smallest). “Anu” means atom. “Anu” also means manthra. Thus, this Naama may also mean the Supreme Manthra.
“Paraathparaa” : Devi is the supermost of the supreme. Paraathparaa means the highest level of Supremacy. There is nothing superior to Paraathparaa. She is supreme over Lords Brahma, Vishnu and Rudra.
“Paashahasthaa” : Devi has a noose in her hand.
“Paashahanthree” : Devi is destroyer of Paasha. Here pasha refers to bondage, attachment etc. Devi destroys all bondages, attachments etc.
“Paramanthra-vibhedinee” : Devi destroys the effect of evil spells of enemies. Paramanthra means manthraas that cause enmity. These types of manthras come under the negative category of manthras. Many people feel that they are under the evil influence of negative manthras being resorted to by enemies. Devi will grant protection to her devotees in respect of these acts.
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मूर्ताऽमूर्ताऽनित्यतृप्ता मुनिमानस- हंसिका ।
सत्यव्रता सत्यरूपा सर्वान्तर्यामिनी सती ॥१५४॥
Moorthaa amoorthaa anithyathrpthaa munimaanasa-hamsikaa
sathyavrathaa sathyaroopaa sarvaantharyaaminee sathee ||154||
Devi has forms and is formless also. She is satisfied even with our perishable offerings. She is the swan who swims in the Manasa lake of the minds of saints. She who has resolved to speak only truth and is herself truth. She is within everything. She is the Eternal Being as also the Consort of Parama – Shiva. ||154||
“Moorthaa amoorthaa” Moorthaa is form and amoorthaa is formless. Devi has forms and is formless also. The naamas can also be interpreted as follows. Out of five elements, akash and air are invisible (Amoorthaa). Earth, fire and water are visible (Moorthaa).
“Anithyathrpthaa” : Anithya means things that are perishable. Devi is happy with the offerings of perishables. If a true devotee offers with devotion a leaf, a flower, a fruit or water, Almighty will accept that.
“Munimaanasa-hamsikaa” Devi is the swan who swims in the Maanasa lake of the minds of saints. The minds of holy Saints are the purest and it is inferred that Devi resides in such minds. Saundarya Lahari shlokam No. 37 also speaks about swans which can differentiate between good and bad.
Elsewhere, Lalitha Sahasranamam mentions “Bhakta Maanasa Hamsikaa”. The difference is, the minds of Saints are purest because they are realized souls. Bhakta means everyone who is devoted to Her, these may include Saints and non Saints. All devotees are not realized souls.
“Sathyavrathaa sathyaroopaa” : Devi is the vow of truth and is the embodiment of truth. Truth is considered as one of the important aspects of spirituality. Devi likes those who speak truth.
“Sarvaantharyaaminee” : Devi exists in the soul within, who is realized by internal search. Devi resides in the minds of all devotees. All Upanishads advise to look within for Self realization. One who has accomplished self realization has attained God.
“Sathee” : Sathee is to refer to Pathi Vratha Sthree or faithful wife. Sathee is also the act of self immolation which a wife commits on the death of her husband. Here Sathee refers to wife of Lord Shiva, Devi herself. Saundarya Lahari Shlokam No. 96 also refers to Devi as foremost among Pati Vratha ladies.
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ब्रह्माणी ब्रह्मजननी बहुरूपा बुधार्चिता ।
प्रसवित्री प्रचण्डाऽऽज्ञा प्रतिष्ठा प्रकटाकृतिः ॥१५५॥
Brahmaanee brahma jananee bahuroopaa budhaarchithaa
prasavithree prachandaa aagyaa prathishtaa prakataakrthih ||155||
Devi is the Shakti of Brahman and is Herself Brahman. She is the Mother of the Universe who has taken the form of the many. She is worshipped by the enlightened and knowledgeable. She gives birth to the universe and is wrathful. She is the divine commandments and is the foundation of all things. Her nature is experienced by all. ||155||
“Brahmaanee” : Devi is the energy of Brahman (Lord Shiva). Some interpreters have referred to Brahma to mean Lord Brahman. The reference here is to Brahman and not Brahmaa. Brahman is Shiva and Brahmaanee, the wife of Brahman is Shakti.
“Brahma jananee” : Devi herself is Brahman and she is the mother of the Universe.
“Bahuroopaa” : Devi has multi forms. Many naamas speak about the various forms of Almighty Devi. Sri Rudram says “Sahasrani Sahasra sho ye Rudra Adhi bhumyam” which means thousands of Rudras in thousands of forms. Their wives are Rudraanis. Devi is in the form of Rudraanis.
The Varaaha Purana says “The dark (tamas) energy called Raudree is said to be Chamunda. There are nine crores of different Chamundas. The Raajasee, passionate energy called Vaishnavee has differentiated into eighteen crores of energies.” Skanda Purana, Kashi Khand states that Devi released several forms of energy when fighting an evil asura. These energies assumed form of powerful shakties known as Tripura Bhairavi, Chandi etc.
“Budhaarchithaa” : Devi is worshipped by enlightened and knowledgeable. These are self realized persons.
“Prasavithree” : Devi gives birth to Universe. Literally means She has delivered the Universe. Saundarya Lahari shlokam No. 41 states, that after the great deluge (Mahaa Pralayaa) Lord Shiva and Shakti created the Universe.
“Prachandaa” : Devi is wrathful. Almighty is wrathful to enforce discipline and also to punish the sinners.
“Aagyaa” or “Aajnaa” means commands or orders. If Devi’s orders are not obeyed, she is enraged as mentioned in previous naama.
“Prathishtaa” : Devi is the foundation of all things. Scholars have interpreted this naama to mean she forms the foundation of the Universe.
“Prakataakrthih” : Devi’s nature is experienced by all. Here it is the devotees who experience Devi’s benevolent nature by devout prayers and worship of Devi.
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प्राणेश्वरी प्राणदात्री पञ्चाशत्पीठ- रूपिणी ।
विशृङ्खला विविक्तस्था वीरमाता वियत्प्रसूः ॥१५६॥
Praaneshwaree praanadhaathree panchaashathpeeta-roopinee
vishrnkhalaa vivikthasthaa veeramaathaa viyathprasooh ||156||
Devi is the ruler of Prana (life force) who gives life. She forms the fifty basic sounds of our speech, or who is in fifty centres of worship or Shakti Peethas. She is ever unfettered. She dwells in the hearts of the wise or in sacred lonely places. She is the Mother worshipped by the heroes (Viraas). She is the source of Viyat, the substance from which evolution takes place. ||156||
“Praaneshwaree” : Devi is the ruler of Praana (life force), in other words, she is the ruler of senses. Praana may mean senses as also vital life force.
“Praanadhaathree” : Devi gives Praana to beings. She creates/bestows life on human beings. Taitreeya Upanishad refers to Praana, Vyaana, Apaana, Udhaana and Samaanaa as five types of praanas. Without Praana, senses cannot function. Thus Praana is almost synonymous with senses. Devi provides Praana to the Universe and She becomes Paraa Shakti or Paraa Prakriti.
“Panchaashathpeeta-roopinee” : The naama refers to the 50 alphabets from “A” to “Ksha” which are called Matrikas. There is also a naama “Matrika Varna Roopinee”. This also conveys the same meaning. Devi is in the form of 50 (51) letters which is Shabdha Brahman. Some people say the alphabets are 51 in number.
Some interpreters of this naama, refer 51 to the Shakti Peethas of Devi in various places. When Shiva was not invited by Daksha (Sati’s father) to participate in a ritual, Sati who is an incarnation of Shakthi immolated herself. Shiva was moving around with her corpse which disintegrated and fell in various places (51) and these became Shakti Peethas which are seats of vital energy. Any prayers performed here will yield multiple benefits. Examples of Shakti Peetha are Vishalakshi (Varanasi), Kamakhya Devi (Guwahati), Kali Temple (Kali Ghat-Kolkata) etc.
“Vishrnkhalaa” : This naama means unfettered, unshackled or exempt from chain. Here it is to mean the shackles of bondage. Bondage is the quality of normal human beings and Brahman is beyond bondage. Some erudite scholars have given one more interpretation for this word viz. naked. We shall take the first interpretation only.
“Vivikthasthaa” : Devi resides in reclusive places which are hearts of learned men. In simple terms, a devotee who attains mental purity and becomes a self realized person, by constant prayer and worship of Devi will qualify to become a learned man. Devi resides in the hearts of such devotees.
“Veeramaathaa” : Devi is the mother of warriors. The best of the devotees are called warriors. By regular Devi worship, they slowly and surely conquer the negative traits like ego etc. and their minds become pure. According to Padma Purana, Veera also denotes Ganesha, son of Shiva and Parvathy. Thus the meaning of the naama in this context is obvious.
“Viyathprasooh” : Devi is the creator of Aakash or ether element. Akash was created from self (Brahman). Upanishad says “Akaashaadh Vayuh, Vayor Agni, Agner Aapah, Aapah Prithvim, etc.”. This means from Aakash (space) came air, from air fire came, from fire water came, from water earth came etc. Thus one is the cause of origin of the other. Thus Devi is the creator of all the elements.
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मुकुन्दा मुक्तिनिलया मूलविग्रह- रूपिणी ।
भावज्ञा भवरोगघ्नी भवचक्र- प्रवर्तिनी ॥१५७॥
Mukundaa mukthi-nilayaa moolavigraha-roopinee
bhaavagyaa bhavarogaghnee bhavachakra-pravarthinee||157||
Devi gives salvation to Jivas and is the Abode of those who attain salvation. She is the Root from which all other Shaktis like Bala have their origin. She knows all thoughts and sentiments. She can cure the diseases/sins of birth. She has also set in motion the wheel of recurring transmigratory existence.
“Mukundaa” : Devi gives salvation to the living beings. Mahaa Vishnu is known as Mukundaa. The one who gives mukti is known as Mukunda. Mukti or liberation means final salvation after which the soul ceases to exist and the being has attained God. Elsewhere, Mukunda also means a precious stone.
“Mukthi-nilayaa” : She is the abode of those beings who attain salvation. This naama is a sequel to the previous naama. Devi is the embodiment of Mukthi.
“Moolavigraha-roopinee” : Devi is the root of all Shakthis. Vigraha means to assume form and it also refers to idol. Here the connotation is the root of all Shaktis. In various puranas, Devi creates various energies like Baalaa, Bagalaa etc.
“Bhaavagyaa” : The word Bhaava has many meanings. In the present context, the naama means Devi is the knower of Bhaava of all living beings. She knows the thoughts and processes of human beings. Some people think differently and speak differently. Devi knows and acts appropriately, She punishes the sin doers.
“Bhavarogaghnee” : Bhava is used to mean worldly life. While roga means disease, Devi cures the disease of worldly life. One interpretation is : Samsara can be explained as the continuous process of birth and death. Devi frees Her devotees from the adversities of Samsara or She releases them from the cycle of rebirth.
“Bhavachakra-pravarthinee” : Samsaara is compared to a wheel which is rotated and controlled by Her. As per Vishnu Purana, Bhava means Shiva and Chakra means mind and Pravarthinee means one who guides. Thus Devi is the guiding factor for Shiva’s mind.
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छन्दःसारा शास्त्रसारा मन्त्रसारा तलोदरी ।
उदारकीर्तिर् उद्दामवैभवा वर्णरूपिणी ॥१५८॥
Chandahsaaraa shaasthrasaaraa manthrasaaraa thalodharee
udhaarakeerthi-ruddhaamavaibhavaa varnaroopinee ||158||
Devi is the essence of all Veda, Shastras and Mantras. Devi has a slender waist. Her fame extends everywhere and is boundless in Her might and glory. Her form is denoted by the letters of our language.
“Chandahsaaraa” : Chandas has various meanings viz. meter, study of poetic meter, metric science etc. Chandas also means Vedic hymns. The essential parts of Vedas are Upanishads. Thus, this naama implies that Devi is well established in Upanishads.
Gayathri chandas is considered as the most important of all chandas. Everyone knows that Gayathri Manthra is imparted by father to son at the time of Sacred Thread ceremony (Yagyopaveeth Sanskaar). Gayathri manthra is highly secretive and it comes in Taithreeya Upanishad also. When Taithreeya Upanishad is chanted, at the time of chanting Gayathri, the loudness of utterences should be kept at the bare minimum, almost inaudible, because of the secrecy associated with it.
“Shaasthrasaaraa” : Devi is essence of all Shaasthraas (scriptures). All wordly actions and activities are prescribed by Shaasthraas.
“Manthrasaaraa” : Devi is essence of all Manthraas. Manthraa may mean Vedas or the Manthras as appearing in Thanthraas.
“Thalodharee” : Devi has a slender waist. Saundarya Lahari shlokams No. 7 and 79 also speak about the slender waist of Devi.
“Udhaarakeerthi” : Devi’s highlighted fame prevails everywhere. Devi’s endless fame gradually passes on to her devotees also. If Devi is properly worshipped, the devotee will also gradually acquire name and fame. Devi’s fame is compared to two famous lakes “Ara” and “Nya” in Brahma Loka.
“Uddhaamavaibhavaa” : Devi’s glory is exalted. “Dhaama” means rope which binds materials. The naama implies that Devi’s glory is beyond such bindings. “Vaibhav” means glory.
“Varnaroopinee” Devi is in the form of letters. In another naama, Devi is mentioned as “Maatrika Varna Roopinee”. Both the naamas convey almost the same meaning.
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जन्ममृत्यु- जरातप्त- जनविश्रान्ति- दायिनी ।
सर्वोपनिष- दुद्- घुष्टा शान्त्यतीत- कलात्मिका ॥१५९॥
Janma-mrthyu-jaraa-thaptha-jana-vishraanthi-dhaayinee
sarvopanisha-dhuddhghushtaa shaanthyatheetha-kalaathmikaa ||159||
Devi gives peace and repose to those afflicted with birth, old age and death. To her all the Upanishads proclaim. She transcends even the state of peace. ||159||
“Janma-mrthyu-jaraa-thaptha-jana-vishraanthi-dhaayinee” : Human beings are subjected to birth, old age and ultimate death. Ordinary mortals are sure to get rebirth as some other beings, depending upon their karma. Those who follow the path of absolute truth, prayers, worship of Devi get liberated from this cycle. When they die, they are not subjected to rebirth and the liberated soul is not born again as it merges with the Brahman. It loses its individual identity.
Devi gives solace to her true devotees and liberates them from the cycle of birth-rebirth.
“Sarvopanisha-dhuddhghushtaa” : Devi is proclaimed as greatest by Upanishads which are latter part of Vedas and deal with the Supreme knowledge viz. Brahma Gyaan. Taithreeya Upanishad contains Gayathri Manthra, Durga Sooktham, Medhaa Sooktham which eulogise Devi in her various forms.
“Shaanthyatheetha-kalaathmikaa” : Shaanthyatheetha is a kala or time factor. This means transcending peace (Shaanthi). When a being acquires Supreme Knowledge (Brahma Gyaan), ignorance is totally removed. However some slight trace of ignorance still persists and the being has to undergo slight pains on account of Karmic account. The next stage is liberation. Transcending the jeevan mukthi stage is known as Shaanthyatheetha Kala. Devi is stated to be in that form.
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गम्भीरा गगनान्तस्था गर्विता गानलोलुपा ।
कल्पना- रहिता काष्ठाऽकान्ता कान्तार्ध- विग्रहा ॥१६०॥
Gambheeraa gaganaanthasthaa garvithaa gaanalolupaa
kalpanaa-rahithaa kaashtaa akaanthaa kaanthaardha-vigrahaa ||160||
Devi is inscrutable. She pervades all space. She is proud. She is fond of music. She is untouched by the creative process, which proceeds from Her will. She is the Supreme Goal who effaces all sin. She is half the person of Her Consort, Parama-Shiva. ||160||
“Gambheeraa” : Devi’s depth cannot be measured. Gambheera also means reservoir. According to Shiva Sutra “By uniting with the infinite reservoir of divine power (the pure consciousness), the power of Supreme ‘I’ (the Brahman) is attained”.
There is another interpretation. “Gam” is Ganapathi Beeja, “Bhee” means fear and “Raa” means drives away. Devotees’ fear will be driven away when they worship Lord Ganeshaa.
“Gaganaanthasthaa” : Devi pervades all space. Gagana means Aakaash (Sky or space). According to Taithreeya Upanishad Aakash, Vaayu, Agni, Water, Earth elements come in this order viz. one from the previous. Devi controls all these elements.
“Garvithaa” : Devi is proud. The proper interpretation would be, Devi is the embodiment of “I” consciousness or “Aham Brahmaasmee”. Whatever qualities Devi possesses, are generally bestowed on her true worshippers. Here also, Devi’s devout worshippers will attain a position whereby they can be proud of their achievements. This naama should be interpreted in this manner and not be confused with the ego that is associated with Human mind.
“Gaanalolupaa” : Devi is fond of songs. Many of her prayers are in the form of songs. There are many songs which depict her victories (like Devi Mahaatmiyam). Devi herself has a melodious voice in comparison with which, the musical notes from Saraswathy’s Veena (Kachhapi) fade. This is mentioned in Saundarya Lahari Shlokam No. 66.
“Kalpanaa-rahithaa” : Kalpana means imagination. This naama may directly mean Devi does not imagine. There is another interpretation
The naama is split into three “Kalpa”, “Nara” and “Hita”. Kalpa means pralaya. In the naama “Maheshwara Mahaakalpa Mahaathandava Saakshinee”. Mahaa Kalpa is great deluge which annihilated the Universe. Nara means human beings and hita means friend or favour. It is said that Devi held in Her Womb, pious souls for recreation. Saundarya Lahari shlokam No. 41 says that after prayala Devi alongwith Shiva created the universe.
“Kaashtaa” : Kaashtaa is the ultimate goal. Kaashtaa has several meanings. The period of time consisting of eighteen minutes is called Kaashtaa. This word also denotes wife of supreme Lord Shiva in the form of Bheema. According to Linga Purana, the divine Shiva is called Bheema. The wife of this glorious divine, Supreme Bheema, is called Kaashtaa. Vaayu Purana also says the same.
“Akaanthaa” : Devi is the destroyer of sins. Here it is clear that all devotees who worship Devi with all divinity will see their sins cleansed by Devi.
“Kaanthaardha-vigrahaa” : Devi has half the body of Her husband Shiva. This form is known as Ardha Naareeshwara form. Saundarya Lahari Shlokam No. 23 also mentions this.
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कार्यकारण- निर्मुक्ता कामकेलि- तरङ्गिता ।
कनत्कनकता- टङ्का लीला- विग्रह- धारिणी ॥१६१॥
Kaaryakaarana-nirmukthaa kaamakeli-tharangithaa
kanathkanaka-thaatankaa leelaa-vigraha-dhaarinee ||161||
Devi is not subject to the laws of cause and effect. She overflows with joy in the company of Her Lord, Kameshvara. She wears ear-ornaments of burnished gold. She takes various forms of Her cosmic play. ||161||
“Kaaryakaarana-nirmukthaa” : Devi is not subject to the laws of cause and effect. Only Brahman is beyond the laws of cause and effect. In normal life, one action may be the cause of a resultant product or effect. All these are pertaining to the life of mortal beings. Devi is much beyond this phenomenon.
“Kaamakeli-tharangithaa” : Devi overflows with joy in the presence of Shiva. Kaama means Shiva.
“Kanathkanaka-thaatankaa” : Kanaka means gold and Thaatankaa means ear ornaments. Devi is wearing glittering gold ear ornaments. Saundarya Lahari shlokam No. 28 states that it is due to the power of Her Thaatankaa that even after consuming poison, Shiva did not die.
“Leelaa-vigraha-dhaarinee” : Devi assumes different forms just like a kid’s play. This naama reflects the ease with which She takes different incarnations. Leela means without effort and Vigrahaa means different incarnations.
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अजा क्षयविनिर्मुक्ता मुग्धा क्षिप्र- प्रसादिनी ।
अन्तर्मुख- समाराध्या बहिर्मुख- सुदुर्लभा ॥१६२॥
Ajaa kshayavinirmukthaa mugdhaa kshipra-prasaadhinee
antharmukha-samaaraadhyaa bahirmukha-sudhurlabhaa ||162||
For Devi there is no birth and there is no decay also. She is attractive by her beauty. She is easily pleased. Her worship is easy for those whose, mental gaze is turned inward and difficult for those whose mental gaze goes outwards. ||162||
“Ajaa” : Ajaa refers to a person who does not have birth. This also refers to “Unborn”. In the context of Devi, this means for Her there is no birth.
“Kshayavinirmukthaa” : Kshaya means decay or death. Devi is free from death. The above two naamas have to be taken together to mean that Devi is free from birth and death.
“Mugdhaa” : Devi is beautiful. Mugdhaa also means innocent. Both the meanings apply to Devi.
“Kshipra-prasaadhinee” Kshipra means quickly. Devi’s worship yields salvation quickly. Kshipra is also name of a Holy river which flows by the side of Ujjain where Kumba Mela is held once in 12 years. This holy river finds mention in Skanda Purana, Avanti Kshetra Khand.
“Antharmukha-samaaraadhyaa” : Devi is worshipped by those who look within. This is another form of mentioning self realization. Scholars mention that Aatman resides within and when Mind attains absolute purity, God is realized.
“Bahirmukha-sudhurlabhaa” : Devi is very difficult to attain for those who are not able to look within. Unless senses are controlled, it is difficult to control the Mind and unless Mind is controlled, it is difficult to attain Almighty. People whose senses are wavering will not attain spiritual advancement. Such people will not be able to worship Devi from close quarters. This is reflected in Saundarya Lahari Shlokam No. 95.
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त्रयी त्रिवर्गनिलया त्रिस्था त्रिपुरमालिनी ।
निरामया निरालम्बा स्वात्मारामा सुधासृतिः ॥१६३॥
Thrayee thrivarga-nilayaa thristhaa thripura-maalinee
niraamayaa niraalambaa swaathmaaraamaa sudhaasrthih ||163||
Devi is the three Vedas and is implicit in the threefold aim of life (Dharma, Artha and Kama). She is present in the three periods of existence like past, present and future. She is the Deity of the threefold circle in the Shri-chakra. She is free from the ills of life and depends on none. She is merged in the joy of Her own Self and is the source of Sudha (spiritual nectar). ||163||
“Thrayee” : Thrayee means three and here it refers to three Vedas viz. Rig, Yajur and Saama. Devi is respected as mother of Vedaas “Veda Janani”. In Kurma Purana, Devi says to Himavan “I have another supreme ancient energy called Vedas. It appears as Rig, Yajur and Saaman:. The Padma Purana praises Devi stating that SHE is logic, the three Vedas and ethics”.
“Thrivarga-nilayaa” : Thrivarga can mean the three desires Dharma, Artha and Kaama or the three periods viz. past, present and future. Devi is present in these three aspects.
“Thristhaa” : Devi resides in the “three”. These are three worlds, three Vedas, three Vidyaas, three qualities, three objects of desire, three Lords (Brahma, Vishnu and Rudra), three acts (creation, sustenance and dissolution) etc. According to Markhandeya Purana all the threes mentioned above are Devi’s form and so Devi is called Thristhaa.
“Thripura-maalinee” : Thripura maalinee is the presiding deity of sixth avarana of Sri Chakra, known as Sarva Rakshakara. There is another interpretation. Maalinee is wife of Kaama (Shiva). Thripura could also mean three primary stages of consciousness (awake, dream and deep sleep). This means that Devi rules over the initial three stages of consciousness. The ultimate level of consciousness is Shiva.
“Niraamayaa” : Devi is free from all diseases. Diseases are of two types, one is physical and other which affects the mind. Devi is beyond body and mind. Devotees who actively worship are freed from any sort of disease.
“Niraalambaa” : Devi is without any support because every thing in this Universe is supported by her. Devi is not dependent on anybody for any of her actions.
“Swaathmaaraamaa” : Devi rejoices in Her own Self. Creation was made from Devi’s mind. At the time of annihilation (deluge), the universe is dissolved into Her mind. The universe is said to be Her playground. Since the Universe was created from her Mind, Her own Self (Mind) has become her playground.
“Sudhaasrthih” : Devi is the stream of nectar. The nectar which is in the moon of the pericarp of the Sahasraaraa lotus flows through the Kundalini. According to Vayu Purana, the Devas become fat by drinking the fifteen streams of nectar which flow from the moon in the dark fortnight. All this is the Maayaa of Saambhavi (wife of Lord Shiva). Saundarya Lahari Shlokam No. 10 also depicts the flow of nectar.
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संसारपङ्क- निर्मग्न- समुद्धरण- पण्डिता
यज्ञप्रिया यज्ञकर्त्री यजमान- स्वरूपिणी ॥१६४॥
Samsaarapanka-nirmagna-samuddharana-pandithaa
yagyapriyaa yagyakarthree yajamaana-swaroopinee ||164||
She is skilled in rescuing men who are sunk in the mire of Samsara. She delights in acts of sacrifice and directs all sacrificial acts. She takes the form of the institutor of sacrifice. ||164||
“Samsaarapanka-nirmagna-samuddharana-pandithaa” : Samsaara means materialistic life, comprising of cycles of birth, old age, death, rebirth etc. Devi releases the devotees who are entangled in this Samsaara and gives them salvation.
“Yagyapriyaa” : Devi is fond of sacrifices. In worship of Gods and Goddesses, it is customary to make sacrifices by Yagyaa form (Yaagam). For this ritual, the highest level of attainment is necessary. In the present day structure, Yagyaas of smaller magnitude take place in various places, but large Yagyaas like Soma Yaagam, Vaaja Peya Yaagam, Raaja Suya Yaagam, Ashwa Medha Yaagam etc. rarely take place.
Yagyaa is synonymous to Vishnu. In this context, it can be stated that Devi is fond of Vishnu, Her brother.
“Yagyakarthree” : Yagyaa mans sacrifice. Devi directs all sacrificial acts.
“Yajamaana-swaroopinee” : One form of Shiva is Deekshita (Sacrificer) and the spouse is called deeksha. According to Linga and Vayu Puranas, of Shiva’s eight forms, the last is sometimes called the Sacrificer and sometimes Aatman. Thus Yajamaana is the person who performs the ritual. Since Shakti and Shiva are synonymous with each other, Devi is of the form of Yajamaana.
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धर्माधारा धनाध्यक्षा धनधान्य- विवर्धिनी ।
विप्रप्रिया विप्ररूपा विश्वभ्रमण- कारिणी ॥१६५॥
Dharmaadhaaraa dhanaadhyakshaa dhanadhaanya-vivardhinee
viprapriyaa vipraroopaa vishwabhramana-kaarinee ||165||
Devi is the basis of Dharma. She controls all wealth and increases wealth and harvests. She loves the learned and is Herself the learned. She causes the universe to revolve in cyclic motion. ||165||
“Dharmaadhaaraa” : Dharma is the way of life prescribed by scriptures. Dharma may vary from place to place. It is said that Dharma without following the prescribed guidelines do not yield desired results. The naama says that Devi is in the form of Dharma and is the basis of Dharma.
“Dhanaadhyakshaa” : Dhanaadhyakshaa is Kubera the Lord of wealth. He is one of Devi’s twelve great worshippers. All that belongs to the worshipper belongs to the worshipped. Thus Devi is lord of Wealth.
“Dhanadhaanya-vivardhinee” : Devi is the increaser of wealth and grain stock. This is bestowed on her true devotees. In some places in Kerala, during the month of Karkataka, just before harvest, people pray to Devi by “Bhagavati Sevai” which is Lalitha Sahasranama Archana. It is believed that Devi grants the devotees bumper harvest.
“Viprapriyaa” : Vipra means learned. Devi is fond of learned and wise. It is only those who are knowledgeable and wise, attain self realization.
“Vipraroopaa” This is a sequel to previous naama. This naama infers that Devi herself is in the form of ultimate knowledge.
“Vishwabhramana-kaarinee” : Vishwa means not only the world but the Brahmaanda containing more than one universe. She causes the rotation of the Vishwa.
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विश्वग्रासा विद्रुमाभा वैष्णवी विष्णुरूपिणी ।
अयोनिर् योनिनिलया कूटस्था कुलरूपिणी ॥१६६॥
Vishwagraasaa vidhrumaabhaa vaishnavee Vishnu-roopinee
ayonir yoni-nilayaa kootasthaa kula-roopinee ||166||
Devi devours the universe at the end of the cycle. She is like coral in complexion. She is Vaishnavi, the power of Vishnu and is Herself in the form of Vishnu. She has no source other than Herself. She is the cause and source of everything. She is the changeless. She is the Deity of the Kaula sect. ||166||
“Vishwagraasaa” : She devours the universe. This may mean Her act of dissolution.
“Vidhrumaabhaa” : Vidhruma means coral coloured. Coral is red coloured and Devi is of the complexion of red. Vidhruma also means the tree of knowledge. Devi passes on the knowledge to Her devotees.
“Vaishnavee” Devi is said to be the power of Vishnu and denoted as Vaishnavee. In various Puranas we find the mention of Sapta Matrikas (Seven mother Goddesses) namely Brahmani, Vaishnavi, Maheshwari, Kaumari, Varahi, Indrani and Chamundi. Vaishnavi is one of them. Some interpreters opine that this naama refers to Vaishno Devi, which is a powerful Devi temple near Jammu.
“Vishnu-roopinee” : This naama is a sequel to the previous Naama. Devi is the form of Vishnu.
“Ayonir” : Yoni is the source of origin. A-Yoni means Devi is without origin. Devi has no source of origin.
“Yoni-nilayaa” : She herself is the source of origin. Devi has created the entire universe and She is the origin. This goes without saying.
“Kootasthaa” : Means changeless, constant and immovable (the Brahman)
“Kula-roopinee” : Kula means noble, eminent, race or Chief etc. In Saktha form of worship, rights observed in Devi worship is known as Kula. It is also known as Kaula.
Kula also means mooladhaara Chakra. There are three divisions of Kaulas. First category is of people engaged in rituals such as japaa, pooja and homaa. The second category spend more time on meditation and reach the stage of trance. The third quality is of self realized persons, who are almost at the stage of reaching Almighty.
The naama says Devi is in various forms of Kula.
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वीरगोष्ठीप्रिया वीरा नैष्कर्म्या नादरूपिणी ।
विज्ञानकलना कल्या विदग्धा बैन्दवासना ॥१६७॥
Veeragoshtee-priyaa veeraa naishkarmyaa naadha-roopinee
vigyaanakalanaa kalyaa vidhagdhaa baindhavaasanaa ||167||
Devi is fond of the assembly of heroes and is Herself the Hero. She is beyond action. She is the form of sound. She is realization of the Absolute and is one to be reckoned with. She is the wisdom displayed in all skills. She is seated in the Bindu, the central dot in the Shri-chakra. ||167||
“Veeragoshtee-priyaa” Devi is fond of assembly of heroes or warriors. There is another interpretation. Those mortal beings who have conquered their senses and have removed all negativities from their minds are also classified as heros/warriors. These beings are the enlightened ones. Devi is fond of assembly of such persons.
“Veeraa” : Devi is valorous. Her family is full of warriors. Her husband Lord Shiva, Her sons Ganesha and Skanda are warriors. In various puranas we can find mention of various demons killed by the above mentioned warriors.
“Naishkarmyaa” : Law of Karma applies to those who are prone to demise. Since Devi is the Brahman, She is not afflicted by Karmas. She is beyond Karma and She transcends Karma.
“Naadha-roopinee” : Devi is the form of sound. The subtlest sound is experienced in the spinal cord (sushumna) at the time of Kundalini awakening. Further details can be obtained from any reputed Sri Vidya Upasakar.
“Vigyaanakalanaa” : Vigyaana means absolute knowledge. It also means Science. Kalanaa means causing or effecting. Interpretation of this Naama means Devi provides the highest knowledge to her devotees.
“Kalyaa” : Kalyaa has many meanings as healthy, perfect, ready, auspicious, good tidings etc. Devi is in the form of all these qualities. Kalaa refers to arts. Devi is proficient in all arts.
“Vidhagdhaa” : Devi is clever, knowledgeable, sharp, shrewd etc. Devi worship will transfer these qualities gradually to the devotees.
“Baindhavaasanaa” : Baindhava refers to bindu or dot and Aasana is seat. The central point of Sri Chakra is bindu. Devi is having her seat there and She is worshipped here in her highest form.
In Kaamakalaa form of worship, there are three bindus, white, red and multi coloured. The white represents Shiva, red bindu represents Shakti. Since Devi is seated on the bindu (red coloured), this Naama calls Her Baindavaasanaa.
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तत्त्वाधिका तत्त्वमयी तत्त्वमर्थ- स्वरूपिणी ।
सामगानप्रिया सौम्या सदाशिव- कुटुम्बिनी ॥१६८॥
Thathvaadhikaa thathvamayee thathvamartha-swaroopinee
saamagaana-priyaa soumyaa sadaashiva-kutumbinee ||168||
Devi transcends all cosmic categories and comprehends all cosmic categories. She is one with the non-dual Being denoted by the words Tath and Thvam in the great Vedic sentence Tat-thvamasi. She loves the chanting of Samaveda. She is the object of worship in Soma sacrifice. She is the consort of Sadashiva. ||168||
“Thathvaadhikaa” : Devi is beyond Tathvaas or principles. Tathvaas are 36 in number.
“Thathvamayee” : Tathvaas are the real essence or the ultimate principle underlying the phenomenal creation. Knowledge about tathvaas is spiritual revealation. Twenty four tathvaas are known as Atma Tathvaa, then Vidya Tathvaa consists of another six Tathvaas and Suddha Vidya Tathvaa (consisting of four tathvaas) collectively make ten tathvaas. Thus the number becomes 34. The most superior Tathvaas are Shakti Tathvaa and Shiva Tathvaa. This naama means She is the embodiment of Tathvaas.
The previous naama, considering Her as the Brahman says that She is beyond Tathvaas and this Naama regards Her as Prakriti and infers that She is the embodiment of Tathvaas.
“Thathvamartha-swaroopinee” : “Tath” means the Brahman and “Thvam” means the Soul. The union of the two is Self realization. “Tath Tvam Asi” means “You are That”. Devi’s Tath Thvam form is the cause of Self realization. Devi is the form of Brahman and soul.
“Saamagaana-priyaa” : “Saama” refers to Saama Veda. “Gaana” means songs. Devi is fond of songs of Saama Veda. She is also fond of those who recite Saama Veda.
It is pertinent to mention here that when Vedic Pundits recite Saama Veda texts, it will sound almost like music or song.
“Soumyaa” : There are two interpretations to this naama. This naama is pronounced as “Soma” which means moon. This means “resembling the moon”, auspicious, pleasant, happy, cheerful etc. All these features apply to her.
This naama also means that Devi is propitiated through Soma sacrifice (Soma Yaagam). Soma Yaagam is a fire sacrifice of one of the highest order. Only highly learned and qualified devotees are eligible to perform this ritual. Traditionally, the person who has successfully performed this ritual is called as “Soma Yaaji” and it was customary to address him as “Dikshithar”.
“Sadaashiva-kutumbinee” : Lord Shiva is Sadaashiva. The naama means that Devi belongs to the family of Sadaashiva.
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सव्यापसव्य- मार्गस्था सर्वापद्विनिवारिणी ।
स्वस्था स्वभावमधुरा धीरा धीरसमर्चिता ॥१६९॥
Savyaapasavya-maargasthaa sarvaapadhwi-nivaarinee
swasthaa swabhaavamadhuraa dheeraa dheerasamarchithaa ||169||
Devi is reached by both the paths – Savya (samaya) and Apasavya (kaula). She wards off all dangers. She has everything within her or She is peaceful. She is sweet by nature. She is endowed with wisdom and is worshipped by the wise with care and completeness. ||169||
“Savyaapasavya-maargasthaa” : “Savyaa” means right, “Apasavyaa” means left and “Maarga” means middle. This means Devi stands in the three paths. Savya is worshipping through Vedic methods where right hand is used to perform rituals. Apasavya is worshipping through Thanthric methods where left hand is used. Other interpretation is : Devi worship is through Samaya method and through Kaula method. There are two other types of worship viz. Dakshina Maarga and Vaama Maarga.
The naama implies that Devi is worshipped by the forms of worship mentioned above.
“Sarvaapadhwi-nivaarinee” Devi removes all dangers and misfortunes from her devotees. In the Kurma Purana, Devi says “Those who take refuge in me and worship me with devotion, if they repeat my name, ever devoted to me, I quickly destroy in the same birth even mountains of misfortune by the lamp of wisdom”.
Varaha Purana also says that those devotees who take refuge in Devi will not face any misfortunes or dangers in their lives.
“Swasthaa” : Swasthaa means being in one’s natural state. It also means in peaceful state.
“Swabhaavamadhuraa” : Madhuraa means sweet. Swabhaava means nature. The naama means Devi is Sweet in nature. The naama also implies that Devi carries the spiritual knowledge which is imparted to the devotees who profoundly worship her. Devi, by nature, is sweet, pleasant, charming and delightful and these qualities get passed on to her devotees who worship her with all divinity.
“Dheeraa” : Devi is embodiment of strength. Here strength means strength of knowledge.
“Dheerasamarchithaa” : Devi is worshipped by Scholars and the Wise Men. Archithaa means worshipped.
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चैतन्यार्घ्य- समाराध्या चैतन्य- कुसुमप्रिया ।
सदोदिता सदातुष्टा तरुणादित्य- पाटला ॥१७०॥
Chaithanyaarghya-samaaraadhyaa chaithanya-kusuma-priyaa
sadhodhithaa sadhaathushtaa tharunaadithya-patalaa ||170||
Devi is best worshipped with the offereings of the spirit as Arghya. She loves the flowers which never fade. She is ever shining and ever pleased. She is rosy like the morning Sun. ||170||
“Chaithanyaarghya-samaaraadhyaa” : Chaithanya has several meanings. It is the foundational consciousness that has absolute freedom of knowing and doing. Chaithanya is also the essence of Wisdom.
Bhuvaneshwari Manthra is also known as Chaithanya Manthra and repetition of this manthra ten thousand times is said to absolve sins. There are two types of Bhuvaneshwari Manthras, one is single beeja (hreem) and other has three beejaas (aim, hreem and shreem).
Arghya is offering of water. The naama means Devi is worshipped by offering of Chaithanya or water offering.
“Chaithanya-kusuma-priyaa” : Direct interpretation of this naama means Devi is fond of Chaithanya flowers. Here it refers to the flower which never fades viz. flower of consciousness. The flower mentioned here represents eight qualities which are required for spiritual progress. (1) Non violence, (2) conquering the senses, (3) pity on living beings, (4) compassion, (5) wisdom, (6) penance, (7) truth and (8) meditation.
Saundarya Lahari Shlokam No. 3 states : “Jadaanaam chaithanya-sthabaka-makaranda-sruthijhari” which means : For the dull witted Devi is like the bouquet of knowledge flowers, dripping nectar.
“Sadhodhithaa” : Devi is eternally shining. Devi shines in the minds of virtuous men. In other words, Her devotees will attain purity of mind.
“Sadhaathushtaa” : “Sadhaa” means always and “Thushtaa” means pleased. Devi always remains pleased and satisfied. Devi always remains contended because of true devotion.
“Tharunaadithya-patalaa” : Devi is of rose or pale red colour, which is the colour of rising Sun. Devi assumes various colours during various acts. When she confers salvation, she becomes peaceful and white in colour. In her aspects as controlling women, as controlling kings, controlling men, she becomes red in colour. When controlling wealth, she assumes the colour of saffron. In the action of slaying, she becomes black. When creating enmity, she becomes tawny. In the Shringaara, she becomes rosy coloured.
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दक्षिणा- दक्षिणाराध्या दरस्मेर- मुखाम्बुजा ।
कौलिनी- केवलाऽनर्घ्य- कैवल्य- पददायिनी ॥१७१॥
Dhakshinaa-dhakshinaaraadhyaa dharasmera-mukhaambujaa
kaulini-kevalaa anarghya-kaivalya-padha-dhaayinee ||171||
Devi is worshipped according to both the Dakshinachara and its opposite, by the learned and the ignorant. Her smiling lotus like face gladdens all. She is form of Kaula and Kavala worship. She confers the priceless state of ultimate bliss and freedom. ||171||
“Dhakshinaa-dhakshinaaraadhyaa” : There are two types of worshippers called Dhakshinachaara (right hand worshippers) and Vaamachaara (left hand worshippers). The naama means Devi is worshipped by both kinds of people above.
The naama also means knowledgeable and ignorant men. Devi is worshipped by wise as well as ignorant men.
There is another interpretation. Dhakshinaa means offerings made to one’s Guru. Devi is pleased when offerings are made to a Guru who initiates disciplines into Sri Vidya cult.
“Dharasmera-mukhaambujaa” : Devi’s face is adorned with a smile, comparable to fully bloomed lotus flower. Devi has been compared with lotus in several Naamas of Lalitha Sahasranamam and also in Saundarya Lahari.
“Kaulini-kevalaa” : Kaulini means She who is the Unification of the Principles of Shiva and Shakti. Kevalaa means She who is She herself. In the Saakgta worship, Shakthi is called Kevalaa. Kaulini Kevala means She who is the mixture of the Kaula and Kevala methods.
“Anarghya-kaivalya-padha-dhaayinee” : Anarghya means priceless or invaluable. Kaivalya means state of ultimate bliss and dhaayinee means giver. Thus Devi confers priceless or invaluable ultimate bliss on her devotees. In another naama we find Kaivalya Padha Dhayinee and both convey similar meaning.
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स्तोत्रप्रिया स्तुतिमती श्रुति- संस्तुत- वैभवा ।
मनस्विनी मानवती महेशी मङ्गलाकृतिः ॥१७२॥
Sthothra-priyaa sthuthimathee shruthi-samsthutha-vaibhavaa
manaswinee maanavathee maheshee mangalaakrthih ||172||
Devi loves chants or hymns of praise and Devi grants boons to those who sing chants or hymns of praise. Her glory is praised by the Vedas. She is self-possessed and high-minded. She is the great queen with a benevolent appearance. ||172||
“Sthothra-priyaa” : Sthothra means praise, eulogy, hymn of praise. Texts or verses which are sung in praise of Almighty are called Stotras. Devi is fond of of praise by verses like Devi Mahaatmiyam or Vedic verses like Sri Suktham, Durga Suktham etc.
Sthothras are of six types (1) Salutation, (2) blessings, (3) praising the attainments, (4) praising exploits (paraakramaa), (5) rehearsing glory (vibhuti) and (6) prayer for prosperity (Praarthanaa).
“Sthuthimathee” : Sthuthi means praise and mathee is knowledge. Direct interpretation of the naama is recipient of praise. We can also infer that if Devi is praised through the sthothras, the devotee gets knowledge that is required to realize the Brahman. Here the devotee will get knowledge as well as wealth (prosperity).
“Shruthi-samsthutha-vaibhavaa” : Shruti refers to Vedaas. Samsthutha means experience. Devi’s greatness is experienced through Vedaas. Kurma Purana says “Devi has four shaktis, they are declared to be her own nature. These are Shanti (peace), Vidya (knowledge), Prathishtaa (fixity) and Nivritti (restraint). By these four Shaktis, the Supreme Lord enjoys his own bliss.
“Manaswinee” : Devi’s mind is self dependent, self willed and free. This can be called as Svathanthra Shakti or the power of autonomy. The naama means Devi has a independent and stable mind.
“Maanavathee” : Devi has a mind of high moral or intellectual value. Because of this quality of the mind, She is adored as Sri Maataa or Divine Mother. Devi has a high mind that comprises of forgiveness and compassion.
“Maheshee” : Devi is wife of Maheshvaraa (Lord Shiva). She has been addressed as Maaheshvaree in other naamas.
“Mangalaakrthih” : Mangal means auspiciousness, felicity, welfare, happiness etc. The naama thus means Devi is embodiment of these qualities. Devi is benevolent and confers all these qualities to her devotees who worship her.
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विश्वमाता जगद्धात्री विशालाक्षी विरागिणी ।
प्रगल्भा परमोदारा परामोदा मनोमयी ॥१७३॥
Vishwamaathaa jagaddhaaathree vishaalaakshee viraaginee
pragalbhaa paramodhaaraa paraamodhaa manomayee ||173||
Devi is the Mother of the Universe and the protectress of the universe.She has large eyes. She is utterly passionless and surprisingly daring. She is supremely generous, She is embodiment of bliss and mind. ||173||
“Vishwamaathaa” : Devi is the Mother of Universe. “Vishwa” also denotes Vishnu and Maathaa is mother. Accordingly, another interpretation is Devi is mother of Vishnu. The first interpretation is more apt, because the first naama of Lalitha Sahasranamam “Sree Maathaa” also conveys the same meaning.
“Jagaddhaaathree” : Devi is the supporter and protector of the Universe.
“Vishaalaakshee” : Devi has large eyes. Saundarya Lahari shlokam No. 49 describes Devi’s eyes “Your eyes are expansive, glittering with brilliance etc. “ Devi is worshipped in the name of Vishaalaakshee in Kashi, which is a powerful Shakti Peeth. Further, Saundarya Lahari Shlokam Nos. 52 to 57 also praise Devi’s eyes in one way or the other.
“Viraaginee” : Devi is devoid of passion. Vairaagya means freedom from worldly desires. One who acquires this quality will realize absolute bliss.
“Pragalbhaa” : Devi is bold, daring and confident. She is resolute as She governs the Universe.
“Paramodhaaraa” : The naama is “Param” and “Udaar”. Param means supreme or extreme and Udaar means generous or munificent. Devi is extremely generous and gives without asking.
“Paraamodhaa” : Paraa means supreme and modhaa means joy, pleasure, delight etc. The naama implies that Devi is the embodiment of supreme joy (bliss).
“Manomayee” : Devi is the embodiment of mind. Mind is so restless and difficult to curb. But it can be brought under control by repeated practice (meditation) and by exercising restraint.
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व्योमकेशी विमानस्था वज्रिणी वामकेश्वरी ।
पञ्चयज्ञ- प्रिया पञ्च- प्रेत- मञ्चाधिशायिनी ॥१७४॥
Vyomakeshee vimaanasthaa vajrinee vaamakeshwaree
panchayagya-priyaa panchapretha-manchaadhishaayinee ||174||
Devi has the skies above as Her locks of hair on the head. She is seated high in Her celestial car. She is Indrani. She is the deity of the leftward path of the Kaulas. She loves the five sacrifices of the rightward Savya path. She is seated on a seat supported by the Five Dead, (Brahma, Vishnu, Rudra, Ishvara and Sadashiva). ||174||
“Vyomakeshee” : Vyoman means heaven, sky, air, ether etc. and Kesha means hair. Devi’s hair is said to be Akash element. Shiva is also known as Vyomakesha which means sky haired and his consort is Vyomakeshee.
“Vimaanasthaa” : This naama has more than one interpretation. Literal meaning is Devi seated in the celestial chariot. Or, Vi means much, Maana means protection, sthaa means engaged. Devi is engaged in giving much protection to her devotees.
“Vajrinee” : Vajrini is synonymous with Indrani, wife of Lord Indra. Lord Indra is the possesser of Vajra, the thunderbolt.
“Vaamakeshwaree” : Vaama has several meanings like beautiful, Shiva, Durva, Lakshmi, beautiful woman, wife left side etc. Vaamaas means those who worship Devi through left hands. Some scholars also refer this to the Kaula form of worship.
Vaamakeshwaree here refer to Vaamakeshwara Thanthra. This Thantra is apart from the 64 Thanthras which find mention in Saundarya Lahari Shlokam No. 31. This Thanthra is supposed to be the most important Thanthra for Sri Vidya worship. Vaamakeshwaree is said to be the souce of this Universe.
“Panchayagya-priyaa” : Pancha means five and Yagya means sacrifices. Devi is fond of five sacrifices. These, as mentioned in Vedas are Agnihotra, Darshapoorna Maasaa, Chaaturmaasya, Pasu and Soma. These Yagya rituals are of the highest order and only learned persons are eligible to perform this.
The five yagyaas mentioned in smritis are called Pancha Mahaa yagyaas. They are Deva Yagyaa (appeasing Gods and Goddesses), Brahma Yagyaa (knower of Vedas), Pitri Yagyaa ( for ancestors) Bhuta Yagya (animals etc) and Nara Yagya (humans).
“Panchapretha-manchaadhishaayinee” : Devi is seated on a seat supported by five dead viz. Brahma, Vishnu, Rudra, Ishwara and Sadaashiva. This is also discussed in Saundarya Lahari Shlokam No. 92.
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पञ्चमी पञ्चभूतेशी पञ्च- संख्योपचारिणी ।
शाश्वती शाश्वतैश्वर्या शर्मदा शम्भुमोहिनी ॥१७५॥
Panchamee panchabhootheyshee panchasankhyopachaarinee
shaashwathee shaashwathaishwaryaa sharmadhaa shambhumohinee ||175||
Devi is the Consort of the Fifth of these (Sadashiva). She rules over the five primordial elements and is worshipped with the fivefold offerings. She is eternal and her dominion is eternal. She gives eternal happiness and is the charmer of Shambhu, Her Consort. ||175||
“Panchamee” : Panchamee means fifth. In the order of Brahma etc., Sadhaashivaa is the fifth and his wife is Panchamee.
Vaaraahee Devi is also known as Panchamee, which forms one of the Vaaraahee manthras. Vaaraahee Devi is one of the Sapta Matrikaas and is fifth in the order (Panchamee).
“Panchabhootheyshee” : Devi is the ruler of five elements. Panchabhootha is fivefold because that is the garland called Vaijayanthi. According to Vishnu Purana, Vishnu’s garland called Vaijayanti is five- formed as it consists of five elements. Five formed means the five kinds of jewels, pearl, Maanikya, Marakatha, Sapphire and diamond.
“Panchasankhyopachaarinee” Pancha Sankhya Upachaarinee. This is the break up of the Naama. Devi is worshipped by five types of offerings such as gandha-scent (sandal paste), pushpa (flowers), dhupa (incense), deepa (lamp) and naivedya (food). These represent one element viz. earth, akash, air, fire and water.
“Shaashwathee” : Devi is eternal or frequent. In this context, the naama means Devi is worshipped again and again.
“Shaashwathaishwaryaa” : Devi is possessed of eternal dominion. She is the embodiment of eternal wealth, knowledge and prosperity.
“Sharmadhaa” : Devi is the bestower of joy, bliss, delight, happiness. Devi gives absolute physical comforts and bliss.
“Shambhumohinee” : Devi charms and entices Lord Shiva. Shiva is known as Shambhu.
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धरा धरसुता धन्या धर्मिणी धर्मवर्धिनी ।
लोकातीता गुणातीता सर्वातीता शमात्मिका ॥१७६॥
Dharaa dharasuthaa dhanyaa dharminee dharmavardhinee
lokaatheethaa gunaatheethaa sarvaatheethaa shamathmikaa ||176||
Devi is the earth on which all beings rest. She is the daughter of Himavan, the king of mountains. She is supremely blessed. She is righteous and promotes righteousness in devotees. She is beyond all the worlds. She is also beyond the three Gunas of Prakruti known as Sattva, Rajas and Tamas. She is beyond everything and is the soul of peace.||176||
“Dharaa” : Dhara means earth. Devi is earth form. Dhara also means bearing, holding, carrying, supporting etc. All this point out that Devi is supporting and sustaining the earth on which all beings rest.
“Dharasuthaa” : Dhara also includes mountains, forests etc. Suthaa means daughter. Devi is the daughter of Himavan, King of mountains.
“Dhanyaa” : Dhanyaa means blessed. It also means bestowing wealth, riches or fortunate, happy etc. In the present naama it may mean Devi is blessed as also Devi is possessor of wealth and auspiciousness. It has been mentioned elsewhere in this work that all the things in possession of Devi will be gradually transferred to devotees who profoundly worship Devi.
Dhanyaa also means an expression of thanks. There is one more interpretation. During the last moments of human life, the hour of death is known as Charamakaalina. There are four kinds of thoughts during that period. 1. Aartha is that kind of thought which arises through illusion, the desire to possess, pleasure, beds etc. 2. Raudra is a kind of thought where even if the being is seriously hurt and undergoing pains, he will not disassociate himself from the above thoughts, 3. Dhanyaa, where one thinks about Vedas, Upanishads and other teachings and 4. Shukla where one thinks about Brahman. Learned souls state that the people of the last two stages will get liberated from the bondage. Devi is in the Dhanyaa state mentioned above.
“Dharminee” : Dharma means righteousness. Devi is righteous and promotes righteousness among devotees.
“Dharmavardhinee” : Devi is the increaser of righteousness among devotees. The Vaamana Purana says “Control of the senses, purity and wifehood with devotion refer respectively to Samskara, the Sun and to Devi. Shiva and his spouse, meditated upon by devotees, increase in the devotees these three qualities”.
“Lokaatheethaa” : She is beyond all the worlds. She transcends all the worlds. Lokaas means Indra Lok, brahma Lok, Vishnu Lok.
“Gunaatheethaa” : She is beyond the Gunas and transcends them. The Gunas are Satva, Rajas and Tamas.
“Sarvaatheethaa” : She is beyond all and transcends all. She is beyond everything and She is Supreme.
“Shamathmikaa” : Shamaa means peace or tranquility. This is attained through intense meditation. Tranquility is Devi’s nature. Devi is an embodiment of peace and tranquility.
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बन्धूक- कुसुमप्रख्या बाला लीलाविनोदिनी ।
सुमङ्गली सुखकरी सुवेषाढ्या सुवासिनी ॥१७७॥
Bandhooka-kusuma-prakhyaa baalaa leelaa-vinodhinee
sumangalee sukhakaree suveshaadyaa suvaasinee ||177||
Devi has the tender grace of Bandhooka blossoms. She is eternally young and sports in the creation of the universe. She is the most auspicious in Herself and bestows happiness. She is gracefully attired and is ever with Her consort. ||177||
“Bandhooka-kusuma-prakhyaa” Devi is compared to the Bandhooka flowers. Bandhooka flower is yellowish red in colour which is said to be bright and tender.
“Baalaa” : Devi is referred to as baalaa who is a young girl of nine years. Baalaa is also the first manthra that is initiated in Sri Vidya worship.
“Leelaa-vinodhinee” : Leelaa means acts or facility in doing anything. Devi does things in a sporting way, with ease. Here, Leelaa is to mean Her three primary actions of creation, sustenance and dissolution of the Universe. She does these acts playfully.
“Sumangalee” : Mangala means anything auspicious. “Su” means beautiful as also possession of supremacy, excellent, right, virtuous etc.. A faithful wife is also known as Mangala. This naama means Devi is embodiment of supreme auspiciousness.
Vishnu Sahasranaamam in one stotram says “Mangalaanaam Cha Mangalam”. This means Mangala not only means auspiciousness but also causes auspiciousness. Vishnu Purana says “That, by remembering which, drives away misfortune and gives benefit, is known as Mangala”.
“Sukhakaree” : Devi bestows happiness on her devotees. Happiness covers a wide area. This encompasses both physical happiness, material happiness and mental happiness.
“Suveshaadyaa” : Devi is gracefully adorned/attired
“Suvaasinee” : This is a sequel to the previous naama. A woman who is auspiciously attired and lives with her spouse is called Suvaasinee. Suvaasinee is a term to denote a woman whose husband is living. It is said that Devi is not separate from such women. It is customary in many households to conduct Suvaasinee pooja by honouring various Suvaasinee ladies who are symbolic of Almighty Goddess.
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सुवासिन्यर्चन- प्रीताऽऽशोभना शुद्धमानसा ।
बिन्दु- तर्पण- सन्तुष्टा पूर्वजा त्रिपुराम्बिका ॥१७८॥
Suvaasinyarchana-preethaa aashobhanaa shuddha-maanasaa
bindu-tharpana-santhushtaa poorvajaa thripuraambikaa ||178||
She is pleased with respect shown to married women. She is extremely beautiful. She is ever pure in mind. She is pleased with the offerings to the Bindu (the central dot in the Shri chakra). She is the first born who is the Mother-Goddess Tripuraambikaa. ||178||
“Suvaasinyarchana-preethaa” There are two interpretations. (1) Devi is pleased with the respect shown to Suvaasinees viz. married women who are staying with their husbands. (2) Devi is worshipped by Suvaasinees. Taking the second one, Devi is not only worshipped by Suvaasinees but also by all other categories. Therefore, the first interpretation is more apt.
It is customary to honour Suvaasinees on important occasions, on Fridays, on Navratris etc. It is believed that Suvaasinees are synonymous to Devi and during Navratri days, any Suvaasinee entering the house should be treated with respect and honoured accordingly.
“Aashobhanaa” : Shobhanaa means beautiful and “Aa” strengthens the word Shobhanaa. The naamaa means Devi is extremely beautiful. Saundarya Lahari shlokams 42 to100 talk about Devi’s beauty, starting from Devi’s hairs to Devi’s toe nails.
“Shuddha-maanasaa” : Devi is pure minded. It is said that if a person has purity in mind, he can achieve almost anything.
“bindu-tharpana-santhushtaa” : Devi is pleased with various offerings in the Central dot of Shri Chakra. The different kinds of offerings by different classes of people as per “Varnashram” are milk, ghee, honey and mead. Bindu also means wise men and Devi is pleased by their offerings.
“poorvajaa” : Devi is the first born or the first creation. It is believed She came first and created the universe.
“thripuraambikaa” : Devi is Mother Goddess thripuraambikaa. Thripura is the name of the deity of the eighth Chakra.
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दशमुद्रा- समाराध्या त्रिपुराश्री- वशङ्करी ।
ज्ञानमुद्रा ज्ञानगम्या ज्ञानज्ञेय- स्वरूपिणी ॥१७९॥
Dashamudhraa samaaraadhyaa thripuraashree vashankaree
gyaanamudhraa gyaanagamyaa gyaana-gyeya-swaroopinee ||179||
Devi is worshipped through the ten Mudras or signs and poses of the hands and fingers in worship. She controls Tripurashri (a powerful Deity) presiding over the fifth avarana called sarvarthasadhaka chakra. She is gyana-mudra also known as Chin-mudra – the finger-pose of knowledge. She is attained through knowledge and is both knowledge and the object of knowledge. ||179||
“Dashamudhraa samaaraadhyaa” : Devi is worshipped through ten types of finger gestures known as Mudhraas. There are ten Mudras using fingers in Devi worship. They are Sarva Samkshobini Mudra, Sarva-Vidravini mudra, Sarva-Akarsini mudra, Sarva-vasamkari mudra, Sarva- unmadini mudra, Sarva-mahankusa mudra, Sarva-khechari mudra, Sarva-bija mudra, Sarva-yoni mudra, Sarva- trikhanda mudra.
In all these mudhraas, the fingers of the two hands are kept joined or twined in a particular pose. It is advisable to know more about these from a Sri Vidya Upasakar.
“Thripuraashree vashankaree” : Thripuraashree is the name of the presiding deity of the fifth Aavaranaa of Sri Chakra. This aavaranaa is known as the accomplisher of all objects. Devi is the controller of Thripurashree.
“Gyaanamudhraa” : Gyaanamudhraa is also known as Chin Mudhraa. This mudhraa is made by connecting the tip of index finger with the tip of the thumb, while the remaining fingers are stretched. This mudhraa is synonymous with knowledge. This naama states that Devi is the symbol of knowledge.
“Gyaanagamyaa” : Gamyaa means approachable. Devi is approachable or attainable only through knowledge. Devi can be attained through three means (1) through Bhaavanaa (meditation), (2) through Bhakti (devotion), (3) through Gyaana (knowledge). Meditation and devotion merge into knowledge where Self realization takes place.
According to Kurma Purana, the Almighty Says “My unconditioned nature is to be attained by wisdom alone and is bare absolute consciousness”.
“Gyaana-gyeya-swaroopinee” : Devi is personification of knowledge as well as object of knowing.
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योनिमुद्रा त्रिखण्डेशी त्रिगुणाम्बा त्रिकोणगा ।
अनघाऽद्भुत- चारित्रा वाञ्छितार्थ- प्रदायिनी ॥१८०॥
Yonimudhraa thrikhandeshee thrigunaa-ambaa thrikonagaa
anaghaa adhbhutha-chaarithraa vaanchithaartha-pradhaayinee ||180||
Devi is the finger-pose of creation as well (Yoni-mudra). She is the presiding deity of the Trikhanda. She is endowed with the three modes of Sattva, Rajas and Tamas. She is Amba, mother of all. She dwells in the triangle of Shri-chakra. She is sinless and her ways are marvellous. She grants worshippers whatever they want. ||180||
“Yonimudhraa” : Devi is in the form of Yoni Mudhra. Yoni Mudhraa is the ninth of the Dasha Mudhraas discussed in the previous sthothram. Yoni Mudhraa is supposed to be the secret communication between the practitioner and the Divine Mother.
There are three kinds of Yoni Mudhraas. First one is used during Navaa Varana Pooja. Second one is used during preliminary meditation. Third type is the tougher one and is associated with the movement of Kundalini. Devotees should learn more about this from a Sri Vidya Upasakar.
“Thrikhandeshee” : Thrikhandaa is the tenth Mudhraa. Thrikhandaa also means the three divisions of the Panchadasi Manthra. Devi is the ruler or presiding deity of Thrikhandaa.
“Thrigunaa” : Devi is in the form of three gunas or qualities viz. Satvic, Rajas and Tamas. The naama implies that the three gunas arise from Her. Saundarya Lahari shlokam No. 53 also mentions about Devi possessing the three gunas.
“Ambaa” : Devi is Ambaa, the mother of all. The devotee who performs all rituals connected with Sri Vidya Pooja reaches a stage of absolute ecstasy and bliss. It will be realized that Devi is the Ambaa or mother of all, mother of the Universe who gives full care and protection to all her devotees.
“Thrikonagaa” : Thrikona means triange and this naama means that She resides in the triangle. In this context, Triangle means the innermost triangle of Sri Chakra. The triangle represents Shakti and the bindu within this represents Shiva.
“Anaghaa” : Agha means sin, impurity, suffering etc. This naama says that Devi is sinless or devoid of the above qualities.
“Adhbhutha-chaarithraa” : Chaarithraa means behavior, conduct, character, manner of acting etc. Adhbhutha means extraordinary, wonderful etc. This naama means that Devi’s behavior is extraordinary or supernatural. Since charithraa also means character or chastity of a woman, Devi is of superlative chastity.
“Vaanchithaartha-pradhaayinee” : Devi bestows on her devotees, whatever they pray for. Saundarya Lahari shlokam No. 4 also states this.
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अभ्यासातिशय- ज्ञाता षडध्वातीत- रूपिणी ।
अव्याज- करुणा- मूर्तिर् अज्ञान- ध्वान्त- दीपिका ॥१८१॥
Abhyaasaathishaya-gyaathaa shadadhvaatheetha-roopinee
Avyaaja-karunaamoorthi-ragyaana-dhvaantha-dheepikaa ||181||
Devi is realized or known only through the strenuous practice of spiritual disciplines. She transcends the six modes of devotion. She is unconditional grace who dispels the darkness of ignorance. ||181||
“Abhyaasaathishaya-gyaathaa” : Abhyaas means to practice, concentrate one’s attention etc. This naama means that one should constantly practice meditation or Devi worship to know about Her supreme qualities. The Brahmaanda Purana staes “She whose limbs are knowledge, whose body is science and whose abode is heart, is to be seen by constant meditation. By constant practice using meditation, She becomes manifested”.
“Shadadhvaatheetha-roopinee” : Devi transcends the six medhods of worship which are Varna (letters), Pada (words), Manthra (Manthras), Kala (parts), Tattva (categories) and Bhuvana (worlds).
“Avyaaja-karunaamoorthi” : Devi is full of compassion or grace without any conditions or partiality.
“Agyaana-dhvaantha dheepikaa” : Devi is like a lamp that dispels darkness. Here darkness denotes ignorance in the minds of the devotees. A devotee who constantly worships Devi, will see his ignorance removed just as a lamp removes darkness.
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आबाल- गोप- विदिता सर्वानुल्लङ्घ्य- शासना ।
श्रीचक्रराज- निलया श्रीमत्- त्रिपुरसुन्दरी ॥१८२॥
Aabaala-gopa-vidhithaa sarvaanullanghya shaasanaa
shreechakraraaja-nilayaa shreemath-thripurasundharee ||182||
Devi can be understood by all, even by a child or a cowherd. None can disobey Her laws or commands. She dwells in the sovereign Shri-chakra and is the divine Thripura-sundari. ||182||
“Aabaala-gopa-vidhithaa” : Aabaala means all including a child, gopa means cowherds and vidhithaa means understood, known etc. Devi is understood even by children and cowherds. The word cowherd should be used in a broad sense which means those who perform hard work and are karma yogis. Such persons are appreciated by the almighty.
“Sarvaanullanghya shaasanaa” : No person disobeys her commands or laws. Saundarya Lahari shlokam No. 24 states “Lord Brahma creates this world, Lord Vishnu (Hari) protects it and Lord Rudra destroys it. Maheshwar merges Lord Brahma, Lord Vishnu and Lord Rudra within himself and makes himself also disappear. Sadasiva blesses them all by the holy order given by you (Devi) by a slight quivering of your eye-brows.” This denotes that even the Lords obey Devi’s commands.
“Shreechakraraaja-nilayaa” : Devi resides in the sovereign Shri Chakra.Saundarya Lahari Shlokam No. 11 also states that Devi’s abode is Shri Chakra.
“Shreemath-thripurasundharee : Thripurasundara is Lord Shiva and Devi is wife of Thripurasundhara. Devi is the divine Thripura Sundari.
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श्रीशिवा शिव- शक्त्यैक्य- रूपिणी ललिताम्बिका ।
एवं श्रीललिता देव्या नाम् नां साहस्रकं जगुः । ||183
Shreeshivaa shiva-shakthyaikya-roopinee lalithaambikaa
evam shreelalithaa devyaa naamnaam saahasrakam jaguh ||183||
She is the blessed Shiva (who is identical with Shiva). She is the unity of Shiva and Shakti. She is called Lalithaambika (the goddess who is Lalitha, the playful). ||183||
“Shreeshivaa” : Devi is the personification of the Supreme energy of Shiva.
“Shiva-shakthyaikya-roopinee” : Devi is the unity of Shiva and Shakti. This is the most revered, admired and secretive form of the Divine Couple, the unification of Shiva and Shakti. Saundarya Lahari shlokam No. 1 starts with “Shiva Shaktyaa Yukto”. This shlokam states that Shiva becomes capable of creating the Universe, only when united with Shakti, otherwise he cannot move even an inch”.
This naama eulogises Devi’s undifferentiated form from Shiva, that is inseparable eternally.
“Lalithaambikaa” : “O Mother, Devi, your name is Lalithaambikaa”. Devi is indicated as the creator, preserver and destroyer of the Universe. SShe also possesses two other functions viz. annihilation and recreation of the universe.
According to Padma Purana, Devi transcends all worlds and she sports. Hence She is called Lalitha”. Here “Worlds” denotes Her surrounding lights or deities.
The word Lalitha has different meanings viz. brilliance, manifestation, sweetness, depth, fixity, energy, grace and generosity. Almighty Goddess Mother is personification of these qualities.
Devi is called Lalithambika (the Goddess who is Lalitha, the playful) because Her Cosmic functions are like a sport to Her and Ambika, because She is the Mother of all.
In Saundarya Lahari Shlokam No. 99, Adi Shankara has stated that by regularly worshipping Devi, the devotee will become highly educated, rich, handsome and will always remain young, with everlasting happiness.
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Also Read:
Goddess Lalitha – Tripura Sundari Maa | Lalita Mata Ki Aarti |
108 Names of Goddess Lalita | 1000 Names of Goddess Lalitha | Sri Lalitha Sahasranama Stotram | Sri Lalitha Sahasranamam Meaning
