Lalita Sahasranama meanings per name
101. Maṇipūrānta-ruditā
Meaning – The Kundalini energy makes itself distinctly visible at Manipura Chakra, after cutting the Brahmagranthi.
A seed that is planted swells, shakes up the soil and sprouts. Likewise, through spiritual pursuits the Kundalini energy lying dormant in Mooladhāra is awakened and it begins to sprout. It cuts the Brahmagranthi at the Swadhisthana Chakra and begins to glow at the Manipura Chakra. This is a very important Chakra. The Supreme Mother, as Kundalini energy is worshipped with gems (mani) here. This is the point where the supernatural powers (siddhis) begin.
During inhalation the prana shakti (life force) should cross all the Chakras and go completely within. Likewise one should exhale completely. Due to this longevity increases.
102. Viṣṇu-granthi-vibhedinī
Meaning – She cuts the knot (granthi) called Vishnu at the Manipura Chakra.
The Chakras of Manipura and Anahata together form the Vishnu granthi. This knot is situated near the spiritual heart located on the right side. This spiritual heart is not physically visible.
What is the significance behind these granthis/ knots? States of existence are 3- waking state (jaagrat), dream (swapna) and deep sleep state (shushupti). In waking state the individual is aware of his surroundings, his name etc. The truth is that within this individual there is a ‘being’ and it is this being who is awake.
The inner being goes to sleep and initially drifts into a dream state (swapna avastha). The inner being (jeevi) gets completely exhausted and after passing through this dream state drifts off into a deep sleep state (shushupti) wherein he is totally unaware of his existence & his surroundings. From this we understand that it is inner being who is drifting from one state to another.
At the Brahmagranthi, the knot pertaining to this wakeful state (body consciousness, creation (srishti)) was eliminated. At the level of Manipura, the being’s dream state is being wiped away. The aspirant transcends the state of sustenance. Vishnu’s tasks relate to sustenance and protection (sthithi). This Vishnugranthi is cut.
When the aspirant crosses Anahata chakra, he begins to distinctly hear beautiful & auspicious sounds. Generally for creation of any sound, friction is a must. However, at Anahata Chakra, sound is created without any friction (āhata) and hence this Chakra has been named Anahata. To hear this sound, close the ears and focus inwards.
103. Ājñā-cakrāntarālasthā
Meaning – The Supreme Mother in the form of the Kundalini energy now resides at Ajna Chakra (located at the point between the eyebrows).
At this level, permission (ajna) from Guru/Devi needs to be sought to move forward. Only those who receive the permission, move ahead to Sahasrara while others return back. To put it differently, the sadhana gets tougher from this stage.
104. Rudra-granthi-vibhedinī
Meaning – She cuts the knot of Rudra (Rudragranthi) that is located at this point.
At this point the Divine Mother cuts the knot of Shushupti (deep sleep) and enables the aspirant to move forward. At this level of Shushupti (deep sleep) the inner being (jeevi) takes on the name Prāgnya.
These 3 granthis (knots) respectively stand for A U M (Omkara).
Māndukya Upanishad states –
bidyate hridaya-granthis chidyante sarva-samsayah
kshiyante casya karmani tasmin drishte paravare
Meaning – When the knot in the heart is cut completely, all reservations and doubts are shred into pieces. The thought of ‘I and mine’ behind the actions gets destroyed. The individual ahamkara (ego, sense of self identity) dissolves into the universal ahamkara and the individual forgets his separate existence.
Simply put, there are 3 paths to the Supreme –
Tasyaivāham I am His.
Tasya means there (far away). In this state, the individual visualizes God (Paramatma) as a third person “HE” i.e. a distant being who is far away and who controls this entire universe. The individual tries to build a link with the third person by thinking – I am His; I belong to Him alone; I was created by Him and so on.
Tavevyāham I am yours alone.
Tvave means yours (close by). At this stage, the individual connects to God more closely. God is a second person ‘YOU’. ‘I belong to You’ is his way of thinking.
Tvameavāham I am you.
The individual identifies himself with God energy. ‘I’ does not exist anymore. ‘I am You.’
Cutting of the 3 knots (granthis) also stipulates crossing over these 3 stages. Only thereafter the being receives permission from God to proceed further.
105. Sahasrārāmbujārūḍhā
Meaning – The Supreme Mother has now reached the Sahasrara Chakra and is magnificently seated here.
The spiritual aspirant after procuring the due permission from his Guru at the point of Ajna chakra, proceeds further on the journey and reaches Sahasrara where He is able to visualize the Supreme Mother as seated on a thousand-petalled lotus.
Soundarya Lahiri summarizes this spiritual journey in the stanza – Mahim mooladhaare kamapi manipure hutavaham..
106. Sudhāsārabhi-varṣiṇī
Meaning – At the Sahasrara She rains down nectar (amruta, sudha) on to the aspirant (upasaka). The aspirant is drowned in unexplainable bliss and happiness.
This is the ultimate state. This bliss inherently exists within every being; yet it can be harnessed only through sadhana. This bliss is sudha (nectar). Just as Ganga flows out of Lord Hari’s feet, at the Sahasrara the nectar flows from Mother’s feet drenching the 72000 Nādis (astral nerves) within the body. The bliss experienced at that minute is beyond explanation.
Sahasrara Chakra is the residence for Her Divine Pādukas. By undertaking intense sadhana, the aspirant reaches the Sahasrara, and obtains the vision of Her feet (Pāda). This is called pāduka siddhi. Bharata placed Rama’s pādukas (sandals) on his head for it was their rightful position (home). Her divine feet should be firmly imprinted in the intellect such that the moment we sit in prayer, they should be visualized mentally.
The Vedas extol the greatness of Devi’s feet as –
Charanaṃ pavitraṃ vitatam puranām yena pūtastarati dushkrutāni.
Tena pavitrena shudhdena putāh. Atipāpmanāmarātintarema.
107. Tatillatā-samaruchih
Meaning – Her brilliance is comparable to lightning (tatillatā).
Her brilliance has been compared to lightning for two reasons. Just as lightning completely brightens up the otherwise dark sky, Her brilliance (tejas) lights up the being completely. Secondly, akin to lightning She has a very short existence i.e. She is visible in the Sahasrara only for a fraction of a second.
This is self-illuminated effulgence. Many flashes of lightning arise in the sky but each flash lasts for just a few seconds. Likewise the Kundalini that reaches the Sahasrara, stays there for just a few seconds before it begins its descent back to Mūladhāra. Sadhana has to continue thereafter if one is desirous of procuring Her vision again.
108. Shatcakropari-samsthitā
Meaning – She is seated above the 6 Chakras.
She is seated at the Sahasrara. Yet as explained above, constant efforts are needed to retain Her there.
Narayana Suktam of the Vedas states –
Neelato yadamadhyasthādvidhyullekheva bhasvarād
Neevara shooka vattanvee peeta bha swatya noopama|
Meaning – The illumination is like a streak of lightning amidst dark blue clouds. This dazzling light is like a small line (rekha) comparable to a pointed end of a blade of grass.
The aspirant should learn to retain it forever. This means constant efforts should be continued even after reaching the Sahasrara.
109. Mahā-Śaktih
Meaning – She is the supreme energy that is immeasurable, limitless, incomparable and infinite. It is the inexhaustible energy of Brahma.
Mahat means extensive or supreme. Mahat+shakti therefore means supreme & limitless energy. Such infinite energy can only be experienced.
The name Dāmōdara is a synonym for this name. Dāmodara means ‘He whose waist cannot be measured’. Lord Panduranga stands with His hands upon His waist to emphatically declare that His waist cannot be measured. This signifies His infiniteness. If one seeks to measure it, it expands endlessly but yet at the same time, if one seeks earnestly to reach it, He lends out a helping hand.
110. Kundalinī
Meaning – Kundalini or the Mūladhāra Chakra is Her true residence. Here She is coiled 3½ times like a serpent.
A descent (avarohana) always follows an ascent (ārohana). Likewise, after reaching the top peak of Sahasrāra, the energy begins to descend back again to Mūladhāra, which is its true residence.
‘Soundarya Lahiri’ summarizes the yogic experience at Sahasrara and the descent of the energy in stanza 10 – Sudha-dhara-sarais carana-yugalanta vigalitaih..
This descent of the Kundalini also teaches that one should never forget his/her roots no matter how high they have reached in life. Similarly one should not forget the original state just because their efforts took him/her to the Sahasrara. An egoistic person, who forgets his roots on account of scaling great heights, crash-lands instead of safely landing down.
It is said that when our 72000 naadis are laid straight they will stretch from earth to moon! Mūladhāra also symbolizes the earth element (bhoo tattva).
111. Bisatantu-tanīyasī
Meaning – She is like the tender hair-like fiber that exists within a lotus stalk.
The stalk that holds the lotus is the basis (moola) for its existence. On peeling the outermost layer of this stalk, one comes across another stalk within. Peeling this stalk leads us to another stalk. Nine such layers of stalk will be found one within another. Within these 9 layers, there exists a very fine, hair like filament (stalk). This tiny thread like structure is, in reality, the support/basis for the lotus.
This thread-like support is being compared to the flash of lightning. When compared to the vast endless sky, the flash of lightning is infinitesimal. Likewise, in front of the huge lotus, this fine thread-like fiber has an insignificant existence. Yet, it is a support for the existence of the lotus. It is therefore compared to the Sushumna naadi (the primary astral channel of energy movement) through which the Kundalini energy travels.
The difference between lightning and this stalk is that in lightning, brilliance is visible which is distinctly absent in the lotus stalk. The lotus stalk symbolizes the Kundalini in the Mooladhara state. When this sleeping Kundalini (bisatantu taniyasi) is awakened and taken to the Sahasrara, it dazzles like lightning (tatillata samaruchih).
There is a well-known story of Lord Indra, who, having lost his seat in heaven, hid in a lotus stalk for a thousand years. There is a subtle meaning hidden behind this story. Indra in his pride disregarded the garland sent as a Prasadam by Goddess Lakshmi. This is the influence that money and authority casts over us. In his arrogance, he carelessly threw the garland on the neck of his elephant. The elephant, per its nature, threw it on the ground, stamped and walked over it. Due to this sin of disregarding the Prasada, he faced many hardships and finally took refuge in the lotus stalk. Here he composed many hymns in praise of the Lord, contemplated a lot and finally had vision of Lord Datta. The famous Mahalakshmi ashtakam that is recited daily in most homes was one of the hymns composed at this time.
At the first level, the moral of this story is to never be egoistic. But when we dig into the secrets hidden within the story, we realize that the lotus stalk here refers to Sushumna naadi (the yogic channel through which the Kundalini energy travels). Indra went back to the basics and began intense spiritual pursuits through the Sushumna nādi. After having been rendered pure through these efforts, he was blessed with the vision of Datta and finally secured the grace of the Supreme Mother.
Vedas declare that Indra is Parabrahma, Paramatma. Securing Indra’s position means securing the vision of that absolute Parabrahma.
The first 111 namas are considered as the moola grantha (foundation) of the entire substance of Lalita Sahasranama. The remaining 889 names as we go ahead are only commentaries/ detailed elaboration of these above contents. These 111 names can be compared to strong foundation that is laid before the construction of a house.
We are now stepping into Shambhavi Vidya, which begins with the name Bhavāni and goes up to the name Kāntimati.