Lalita Sahasranama meanings per name
21. Kadamba-mañjarī-klpta-karṇapūra-manoharā
Meaning – She has worn bunches of kadamba flowers around her ears.
22. Tāṭaṅka-yugalī-bhūta-tapanoḍupa-maṇḍalā
Meaning – The Sun and Moon are Her earrings (taatanka).
Subtly the importance of the tradition of ear piercing is being highlighted. When the nerve endings at the ear lobe are pierced and cut, the prana shakti (life force) within the individual increases and results in increased longevity (ayush). The intellect (buddhi) spurts in the individual as there is a connection between the nerves of the brain and nose. Both men and women should pierce both the ears.
In the 28th shloka of Soundarya Lahari, Adi Shankara extols the merit (punya, mahima) of the earrings (tatanka) worn by the Divine Mother by stating that it was the greatness of these earrings that saved Shiva when he consumed the halahala poison.
It is said that the worship done by women increases the longevity and prosperity of her husband. It is also said that when women follow dharma, dharma thrives and when they give up, it falls.
23. Padmarāga-śilādharśa-paribhāvi-kapolabhūḥ
Meaning – Her cheeks are shining more brightly than the mirror of rubies (Padmaraga gems).
Her mirror-like cheeks reflect both the good and bad nature of the individual within it. The famous hymn ‘Dakshinamurty stotram’ has a stanza- Vishwam darpana drshya mana nagari- which means, the entire illusory world is like a city that is reflected in a mirror.
24. Navavidruma-bimbaśrī-nyakkāri-radanacchadā
Her striking red lips outshine the redness of corals as well as redness of the bimba fruit.
25. Śuddha-vidhyāṅkurākāra-dhvijapakṅti-dvayojvalā
Meaning – From Her beautiful two rows of teeth, it appears as if the most superior Atma Vidya (knowledge of self realization) is just sprouting (ankura).
26. Karpūravīṭikāmodha-samākarṣi-digantarā
Meaning- The smell as well as the fragrance coming from her mouth, due to eating of betel leaves and camphor, attracts people towards Her.
Karpoora veetika is the formula for the powder that is chewed along with betel leaves (paan), traditionally taken after a meal. When taken in limited quantities, is good for digestion.
27. Nija-sallāpa-mādurya-vinirbhartsita-kacchapī
Meaning – Her voice is melodious; far sweeter than the sounds of Saraswati Devi’s Veena, Kacchapi.
Kacchapi is no ordinary veena; it is an instrument that is being played by the Goddess of Knowledge. This veena grants the power of speech (vak) and music (naada) on to every being. The music of such a powerful Veena fades in comparison to the divine voice of the Supreme Mother!
Goddess of Learning, Saraswati was once rendering music on her Veena as a service to the Divine Mother. The Divine Mother was occasionally verbally appreciating the beauty in her notes. Hearing the melody in the voice of the Divine Mother, Goddess Saraswati felt that the music rendered by her veena just faded away. She hid the instrument and instead asked the Divine Mother to speak; so as to enjoy the melody in Her voice!
This same meaning is explained by the 66th shloka of Soundarya Lahari.
Nija Sallapa suggests Vedas. Here it is to be understood that the Divine Mother’s words signify teachings of Vedas.
28. Mandasmita-prabhāpūra-majjatkāmeśa-mānasā
Meaning – Her laugh/smile is such that Lord Kamesha is overwhelmed. It causes Him to merge into Her.
Kamesha refers to the Supreme Parabrahma (Paramatma); the one who is the cause of all intentions (sankalpa); who grants consciousness (pragnya); and who gives us the power to see/comprehend.
Her laughter is so profound that Prabrahma has merged into it. Paramatma, who until then was motionless (sthaanu), now merged in it. This was the foundation for the entire creation. In a nutshell, this name implies that She is the root (moola) for creation.
29. Anākalita-sādṛśya-cibuka-śrī-virājitā
Meaning- The beauty of Her chin is beyond comparison and description (anirvachaneeya).
30. Kāmeśa-baddha-māṅgalya-sūtra-śobhita-kandharā
Meaning – Lord Kamesha has tied a Mangala-sutra around Her neck, and this causes Her to shine in all glory.
This chain Mangalasutra, is replete with the entire essence of mantras (mantra mayi). It means that Parabrahma (Lord Kamesha) is showering His auspiciousness on to the Primordial energy (shakti) and by this, He is also multiplying the auspiciousness within Him. In other words, both Paramatma and Mother (shakti or energy) are mutually sharing their auspiciousness. The result is a combined strengthened auspiciousness.
Wedding means transfer of energy between 2 beings (jeevis). This means that they are sharing their auspiciousness (maangalyam) with their partner. Hence a very auspicious moment is selected for this. The groom ties this Mangalasutra chain around the neck of the bride and a married woman eternally wears it. Such is the significance of a mangalasutra that it is not removed from the idol even during abhishekam.
The first 30 names of this Sahasranama comprise the ‘Vagbhava koota’ of the Sodashi vidya (16 syllable mantra of the Divine Mother which is considered to be the most supreme mantra). The first 5 seed letters (beejaksharas) of this mantra were described in the form of describing her face (Vagbhava koota). We now step into the Madhyama koota, the middle portion of the mantra.