Lalita Sahasranama meanings per name
51. Sarvābharana-bhūśitā
Meaning – Having adorned Herself with divine exquisite ornaments, She is dazzling.
All those persons who possess good intellect (sadbudhi), who entertain good/ healthy thoughts (sadalochana), who spend time in the company of wise and good people (satsang), who are involved in performing good actions (sat karma) and the satpurushas (holy persons) are the ornaments that She decorates Herself with.
In the names so far, Her gross form (sthoola varna) was described from head to toe. The process of visualizing the 16-syllabled (Shodashi) mantra in Her gross form was also detailed. The next few names detail Her address (place of residence).
52. Śiva-kāmeśvarānkasthā
Meaning – She is seated majestically on the thigh of Shivakameshwara or She is seated on the seat/plank called Shivakameshwara.
Shivakameshwara (Shiva+ Kama+ Eshwara) refers to the Supreme Parabrahma. Shiva means ‘One who grants auspiciousness’. Kama+Eshwara means He is the ‘Lord of Pragnya (Consciousness) and Jnana (Supreme Knowledge)’.
Being seated upon Shivakameshwara implies that She is seated upon knowledge, consciousness and auspiciousness. Being seated over them highlights that She has the authority over these three.
She showers all these three upon Her children.
In the idol, when seeing Her seated on the lap of Shiva, one should recollect that She is seated on Jnana (knowledge).
53. Śiva
This is one of the most powerful names in this Sahasranama. This name illuminates all the names on either side. It is said to be a gem among all the thousand names.
This name has many meanings. Let us recollect a few of them –
As the wife of Shiva, She takes on the name Shivā.
Through the usage of this name, the fact that Shiva and the Supreme Mother (Shivā) are one and the same essence/ entity, being highlighted as two separate entities of husband and wife is being re-iterated.
The ignorant presume that Shiva is the Lord who wears tiger skin around his waist and roams about in a cremation ground while the Supreme Mother is a personification of endless beauty with all her ornaments and silks. Progress in sadhana will result in a spiritual awakening of the person. He is then able to visualize them as Ardhanareshwara roopa (a form in which one half is Shiva and other half is Devi). Gradually the realization that there is only one entity that truly exists will dawn upon him.
This name Shiva clarifies that She is the force who helps in controlling the senses, controlling the mind and in achieving single pointed concentration (ekagrata).
The word ‘Vashi’ means ‘one who helps us in controlling our senses (indriyas)’. Interchanging these ‘va’ and ‘shi’, the word ‘Shiva’ is formed. Therefore Shiva is said to be the force that aids us in sense control. As His wife, She is the energy who ensures that it is rendered possible. She is the kinetic energy as opposed to the static energy of Shiva.
Shiva means one who is eternally in bliss (Ananda), who possesses excellent qualities and who is an embodiment of auspiciousness. Shiva is one who grants this auspiciousness on to the devotee (Shivam karoti).
As She bestows all these upon to Her devotees, She is Shivā. Just repeating the word ‘Shiva’ blesses one with auspiciousness (mangalam).
She grants salvation and hence is addressed as Shivā.
She is a form of Iccha shakti (energy of intent) and She loves those who are desirous of knowing about the Supreme.
54. Svādhīna-vallabhā
Meaning –
1) She has her husband (vallabha) under Her control.
Here it does not imply that She asserts superiority over her husband. Instead it reflects a healthy association and an understanding marriage. Shiva is the cause of this universe and She is His force/energy that propels him. This is being explained as if She controls Shiva.
Although She is the energy that propels Shiva, it should be understood that She cannot achieve anything in the absence of Shiva.
An ideal marriage relationship should be like the number 63, wherein both numbers face each other. Adjustment and understanding between the partners plays a critical role. In modern marriages it is often like 36 where both partners disagree at all times and have individualistic opinion.
2) The word ‘Swa’ stands for self (atma). ‘Swadheena’ consists of two words swa+ adheena, which means control/ subjugation of the self. Therefore it implies that She is very fond of people who practise self-control. She is also very fond of the person who is deeply desirous of self-realization. She is easily attainable by the spiritual aspirants.
55. Sumeru-madhya-śṛingasthā
This name has many meanings.
1) She resides majestically in the centre-most peak (madhya) of the Srichakra (Sumeru).
Srichakra is also known as Sriyantra, Chakra raja, Sumeru or Bhooprasthara. depending on its form.
2) Within the human body, the backbone is the Sumeru (Srichakra). The naadi (astral nerve) that goes there is Sushumna. The Divine Mother resides at the Sahasrara chakra (located at the top of the head), the top most peak of this Sumeru (backbone) and hence is addressed as Sumeru-madhya-śṛingasthā.
Irrespective of the action being performed, be it sitting, standing, talking, exercising and so on, the backbone must necessarily be firm and straight. A strong backbone means a strong body. Pranayama and exercises provide this strength.
Our body is a Srichakra. Just as a Srichakra has many small peaks in addition to the centre most peak (Madhya srunga), the human body too has small peaks (konas) near the knees, ankle, feet and so on. All these are Srichakras. After the point of Sahasrara, there are no more konas (peaks).
3) Meru is the mountain that supports this earth and She resides within it.
We erroneously presume that the earth holds mountains, but in reality on a subtle plane, it is these mountains that hold the earth. The entire earth accumulated gradually in tiny bits to form the Mountain Meru. Both the north and the south poles originate from this. The pressure generated by this Mountain Meru caused smaller eruptions and the rise of other mountains from within this earth. For this reason Mountains are said to be very sacred. Divine energy flows abundantly within them. Each mountain is a Meru.
4) Sumeru also refers to the ‘collective Srichakra (meru) of every living being’.
The 11th shloka of Soundarya Lahari ‘Chathurbhih Srikanthaihi’ explains this essence of Sumeru.
56. Śrīman-nagara-nāyikā
Meaning – She is the ruler of the beautiful city called ‘Srinagara’ or ‘Srimannagara’.
The word ‘Nagara’ here refers to the Srichakra. ‘Sri’ stands for illumination/ energy/ light. She is the powerhouse of tremendous energy. Srinagara is the place where she stores the yogic energy. She is its owner/ ruler.
Just as the electricity board supplies electricity differently to the houses based on the individual need, She releases only that much energy to each being as is needed, as per his/her karma. The individual should put in attempts and try to obtain more energy from Her.
57. Cintāmaṇi-gruhāntasthā
Meaning – Within this Srinagara, She resides in the house (gruha) made of Chintamani gems.
Chintamani is the gem that dispels worries (chinta) and also grants all that is desired.
Chintamani is also a type of mantra and She resides within this mantra.
The Japamala (rosary) is known as Chintamani and She resides within it.
58. Pañca-brahmāsana-sthitā
Meaning – Within this house (Chintamani gruha), She is sitting on a seat (throne, asana) that is supported by the Five Brahmas (Pancha Brahmas).
Brahma, Vishnu, Rudra, Eshwara and Sadāshiva are the Five Brahmas. Among them Sadashiva is the central plank on which She is seated and the other 4 are the legs of Her throne/ seat.
Rudra, Ishwara and Sadāshiva are all aspects of Shiva himself; nevertheless, based on the different tasks allotted to them, they are separate entities. Pancha brahmas also have a spiritual significance, which will be detailed later.
59. Mahāpadmāṭavī-samsthā
Meaning – She resides in the forest of the great lotuses.
Mahapadmatavi also refers to the Sahasrara chakra (1000 petalled lotus) located on the top of our head. She resides within it.
The speciality of the lotus (padma) is that it grows in ponds or lakes notwithstanding the fact that plenty of slime, algae and dirt surround it. It teaches that despite unhealthy surroundings, the spiritual aspirant can reach the top, provided he is determined. The term ‘society’ is a combination of both good and bad elements. Among the mixture of good and bad, it is up to the individual to pick and choose only the good and to undauntedly continue the spiritual practices. With persistent efforts, the 1000 petalled lotus located in the Sahasrara chakra will bloom one day.
60. Kadambavana-vāsinī
Meaning – Her house i.e. the Chintamani Gruha is in the forest of Kadamba trees. She lives within this forest.
Kadamba trees are rarely seen. This tree flowers for a very brief period in a year. The Kadamba tree is unique, in the sense that it does not take in water through its roots, but drinks only the pure rainwater that falls on its leaves. Where rains fail, the tree dries up. Kadamba tree reflects the connection between heaven (Devatas) and earth. Rains are the outcome of our prayers. When the society is righteous (dharmic), then the rain gods will bless the land with abundant rainfall. Seeing this tree is equivalent of having darshan of Heaven (devaloka). Performing pradakshina (circumambulation) to this tree is very sacred.
Kadamba vana subtly refers to the spiritual pursuits undertaken by the individual. Dhyana (meditation) and spiritual pursuits help us develop a connection with the deities. This is the Kadamba vana and She resides within it.