Lalita Sahasranama meanings per name
901. Nāda-rūpiṇī
Meaning- She is in the form of nāda (sound) (refer nāma 299, nāda-rūpā)
After reaching the 9th enclosure, it is nāda that aids in achieving absolute dhyāna. The significance of nāda is that it takes the person to a complete state of merger (laya). Nāda (sound) exists even prior to nāma. In fact, nāma emerges out of nāda. Nadopasana is a very superior type of upasana (worship, practice).
902. Vijñāna-kalanā
Meaning- She can be reached purely through Vijñāna.
Vijñāna is the experience that emerges out of Jnana. It is the practical application of the knowledge acquired. For example, listening to the meaning of this Sahasranama has resulted in some form of knowledge (Jnana). The experience that emerges out of such Jnana is the Supreme Mother.
903. Kalyā
Meaning- Only She is worthy of being thought about. Other thoughts are all un-worthy.
904. Vidagdhā
Meaning- She is the powerhouse of intelligence and cleverness. She is the supreme effulgence (chaitanya).
Each being is able to draw from that powerhouse, some amount of effulgence based on the strength of his/her individual power house. The strength of the individual powerhouses is determined based on balance of the goods deeds performed (punya).
905. Baindavāsanā
Meaning- She is seated in the asana (pose) that is best suited for the bindu (dot) position.
Lalita Sahasranama is now at the final step. This is the position of the final dot (bindu) at the top of the Srichakra. Here the mother is seated in a pose that is suited for it.
Baindavāsanā is also position of Shiva. She is seated here as His energy.
This is depicted in the 8th stanza of Soundarya Lahiri as-
shivākāre mañce paramashiva paryankanilayām
bhalanti tvām dhanyāh kati cana cidānanda lahariim
Shiva is the cot; he is also the paryanka (seat) on which Devi is seated.
To a yogi who has reached this level, there exist no more differences between Shiva and shakti (Devi, his energy).
906. Tatvādikā
Meaning- She is the eternal force which is over and above all the tattvas (principles).
This creation was the result of the combined forces of many different principles (tattvas). To put it differently, tattva is the element/ principle that has contributed towards the formation of this creation. Tattvas are subject to destruction. The Supreme Essence that supports the tattvas is not destructible.
907. Tatvamayī
Meaning- She is an embodiment of all the principles (tattvas). All the tattvas are contained within her.
She herself is the 3 tattvas (principles)- Shiva tattva, Shakti tattva and Atma tattva.
908. Tattvamartha-svarūpiṇī
Meaning- She is the essence of great statement- Tattvamasi.
‘Tattvamasi’ is the final stage in yoga. It consists of 3 words- tat+tvam+asi and it means ‘you are that’. ‘Tat’ is Paramatma; ‘Tvam’ is the individual being. This is the state of total self-realization.
909. Sāmagāna priyā
Meaning- She loves the rendition of the Sāma Veda and also Sama rāga (note).
Nāda is born from Sāma Veda. Chandogya Upanishad, which preaches ‘Tatvamasi’ is a part of Sāma Veda. As such an important essence is contained in Sāma Veda, it is very dear to Her.
910. Sowmyā or soumyā
Meaning of Soumya- She belongs to Soma (another name for Shiva); She is the energy of Soma.
Soma is Sa+Uma. Shiva takes on this name ‘Soma’ to stress upon His association with the Divine Mother. She playfully takes on His name again and is known as Soumya- the energy of Soma. This highlights that there is no difference between the energies of Shiva and Shakti.
Meaningof Soumya- She has a gentle nature that is as cooling as the Moon.
Soma is another name for the Moon. Devi retains the moon on Her crescent. The coolness showered by the Moon teaches that one should create calm, cool and peaceful environment around him/her. When a true yogi enters any premises, it is rendered calm and peaceful.