Lalita Sahasranama meanings per name
861. Kāntārdha-vigrahā
Meaning- She is the other half in Shiva’s Ardhanareeshwara form (half male- half female).
Kāntha refers to Shiva. Artha-vigraha is half form. She is half of body in this form.
862. Kārya-kāraṇa-nirmuktā
Meaning- She is beyond all cause and action (kārana and kārya). Her existence is not based on them.
Kārana is the cause. Every creation has to have a cause. For example, to make a pot, mud is the cause. She is the root cause for this entire creation and hence is not dependent on any cause for Her existence.
863. Kāma-keli-taraṅgitā
Meaning- She is the continuous flow of intentions (taranga) behind this play (creation) of Shiva (kāma).
She is the energy of intent (Iccha shakti). Her power of intent/ desire has been described as continuous waves.
Lord Shiva is Kāma, Kāmesha or Kāmeshwara. He is the Lord of all the intentions (sankalpa). Intention is both at the microcosm (individual) and macrocosm (universal) level. For example- Unless a person has an intention to cook, food will not be prepared. No sadhana can be undertaken by the person unless he possesses the intent to do so. Merely receiving initiation (upadesha) from the Guru is of no use unless intent to put it into practice exists in the individual. All these are individual intentions.
Lord Shiva possesses a state of pure intent (shuddha sankalpa). She is the energy that causes intentions (sankalpa) to flow in Lord Shiva. Such a state of pure intention arises only in those who are totally pure in thought.
Kāma is classified into Mahākāma, Samsārakāma and Yogakāma. Mahākāma is the universal intent. Samsārakāma is the individual intent where the individual constantly entertains desires. Yogakāma is the desire of the yogis to constantly move up in the spiritual ladder. The Divine Mother possesses the Maha kāma.
In Lalita Sahasranama names Shiva- Shivā, Brahma- Brahmāni, Kāmeshwara- Kāmeshwari, Rājeshwarā- Rājeshwari, Eshwara- Eshwari, Vaishnava- Vaishnavi etc. refer to the same energy irrespective of whether it is described as masculine or feminine.
864. Kanat-kanaka-tāṭaṅkā
Meaning- Her earrings made of gold glitter.
This name has a connection with the Shiva’s Iccha shakti (power of intent) as explained in the earlier name.
865. Līlā-vigraha-dhāriṇī
Meaning- She who is omni present, playfully assumes as many forms as She wills.
All these forms in this world are Her manifestations that She has taken for Her pleasure and are a play for Her. She can assume any form per Her wish (Kāma roopini). This name also refers to ‘Leela’ who preached the Supreme truth to her husband (refer Yoga vāshishta).
866. Ajā
Meaning- She has no birth. She is eternal, ageless and deathless.
Na hi jāto na jāye’yam na janishye kadācana |
kshetraj~nah sarvabhūtānām tasmāt aham ajah smrtah
Meaning- I was never born before nor will I be ever be born. I am eternal.
867. Kṣaya-vinirmuktā
Meaning- She can never shrink nor decay. She is eternal.
One who herself is prone to decay can never give permanent bliss (ānanda) to another. She is free from the hassles of decay.
868. Mugdhā
Meaning- She is lovely attractive and tender young girl.
Mugdhā is one of the stages of growth (avastha) of women. Gowri Devi is called Mugdha. She is a little young girl. Neither does she talk too much nor does she smile much. Yet it cannot be said that she practices silence (mouna) either.
869. Kṣipra-prasādinī
Meaning- She showers Her grace/ blessings instantly on Her devotees.
Kṣipra means instantly or quickly.
870. Antarmukha-samārādhyā
Meaning- She can be reached purely through inner vision and inner practices (antar yāga or antar yoga).
Raja yoga and Kriya yoga are inner yoga (antar yāga). Surya namaskara and other physical yogas are external yogas that are used for perfecting the inner yoga. One second of inner contemplation is far more superior to hours of external worship. She can be easily reached through such inner worship/ yoga.