Lalita Sahasranama meanings per name
81. Mahā-pāśupatāstrāgni-nirdagdhāsura-sainikā
Meaning – The Divine Mother now used the Pāshupata-astra (very powerful weapon Pāshupata) and destroyed the entire army of Bhandāsura.
Pāshupata mantra is a very powerful mantra. Burning down of the entire demon army are all steps in inner progression.
There are many inner hidden meanings behind the terms Kameshwarastram, Pāsupatāstram, Narayanāstram (for meaning of astra refer to name 79.
82. Kāmeśvarāstra-nirdagdha-sabhandāsura-śūnyakā
Meaning – Using the weapon Kāmeshwara-astra, She destroyed Bhanda along with his entire city śūnyakā.
Kāmeshwara is the Supreme Parabrahma. Destruction using weapon Kāmeshwara (astra) means total destruction of ignorance (ajnana) and ego (ahamkāra) through supreme knowledge (self-realization).
śūnyakā also means useless, illogical and meaningless arguments. One who simply argues and refuses to accept the truth even when it is visible, is said to be engaging in shoonya vādam (useless argument). Examples of such argument are- there is no life after death, no other plane except this earth exists etc. All these are also destroyed.
83. Brahamopendra-mahendrādi-deva-samstuta-vaibhavā
Meaning – Jubilant at the destruction of demons in totality, Gods such as Brahma, Upendra, Mahendra together with a host of Devatas profusely sang hymns (stotras) in Her praise.
The destruction of ignorance (ajnana) within the individual has been symbolically explained through the story of destruction of Bhanda. Bhanda represents the individual ego and ignorance (ajnana). The Supreme Mother at first washes away all the layers of ignorance that surround us and thereafter draws us closer to herself.
With the destruction of ignorance, the Devatas realized the power of shakti (Supreme Energy) whom they had so far forgotten.
84. Hara-netrāgni-sandagdha-kāmasañjīvanauśadhīh
Meaning – Kāma (Manmatha, the God of love) who had been earlier reduced to ashes due to the fire arising out of Shiva’s third eye (Hara netrāgni) was now revived and brought back to life by the Divine Mother.
This is one of the very powerful names in this Sahasranama.
In the introduction, the story about Manmatha (the lord of cupid/desires) being reduced to ashes was explained. Many subtle great secretes are hidden behind such stories.
Before his destruction, Manmatha was an embodiment of ignorance that mainly comprised of ego. He was simply churning the mind and creating problems (man-matha, man is manas (mind); matha is to churn). As this was a problematic tendency, Shiva had to destroy him. He disregarded Shiva, the God whom he diligently worshipped (upasana devata), and instead tried a negative experiment on him. In the process he suffered from Shiva’s wrath and was burned to ashes.
It should be understood that Shiva burnt down his ego.
In Her position as Guru, Devi restored him back. She brought about a great transformation in Him. All his old vasanas (latent mental impressions) were washed away. With Her grace, he now was blessed with another body which was not physical but which was in the form of waves (taranga, thought). Further She blessed him with the Supreme Knowledge. He now understood advaita (non-duality) and attained liberation.
A thought in the mind means Manmatha has arrived. He exists in the form of thoughts, desires and intentions (sankalpas); it could be positive or negative. Let us delve a little deeper into the meaning hidden within this nama –
Haranetrāgni-sandagdha – Here Hara is Shiva; He burns (haram) away our sins with the fire from his eyes (netragni).
In Guru Gita, there is a stanza- Harau (śive) rushte Guru strāstā, Guru rushte na kaścana.
Meaning- When Lord Hari is angry, the Guru saves Hhis disciple form Hari’s wrath; but when Guru is angry there is no one to save the disciple.
Who is Hari and who is Guru? The deity/ God whom the individual diligently worships (upasana devata) is ‘Hari/ Hara’ to him. Thus, to a Devi worshipper, Devi is Hari; to the Ganesha worshipper, Ganesha is Hari/ Hara.
The upasana devata, (Hari/ Hara) means the Lord who washes away our sins. The main intention behind offering prayers to the Lord should always be- ‘O Lord, take away my sins.’
Guru refines the individual and acts as the guide for his spiritual journey. He is the captain for your vehicle and shows the way to reach God. In Her position as Guru, She reforms us, takes us to a state that is above indriyas (senses), a yogic state where though eyes exist, we do not see, the ears do not hear and likewise.
The Divine Mother has 3 states of existence- gross (sthoola), subtle (sookshma) and para (supreme). The first part of the Lalita Sahasranama detailed Her gross form. Her subtle (Sookshma) form is that of chidagni (the fire of consciousness). Now, in the next few names, Her supreme most form (para) wherein she exists as seed letters (beejaksharas) is being explained.
At the form beyond this Para, She exists in a far more subtle form, as the Kundalini (spiritual energy). This is Her yogic form (yoga swaroopa). It exists secretively within every being; it is just that the spiritual aspirants (sadhakas) experience its existence.
The most prominent mantra in the worship of the Supreme Mother as well as in Srividya upasana is the shodashi (16 syllable) mantra. This 16-syllable mantra (shodashi) is to be taken purely as an initiation from Guru. Before initiating the disciple into this 16- syllable mantra, a 15-syllable (panchadashi) mantra is initiated to the disciple. One seed letter is added to this 15- syllable mantra to make it 16- syllable (shodashi) mantra.
The 15 syllable (Panchadashi) mantra is further divided into 3 groups (kootas)- Vagbhava Kūta, Madhyama Kūta and Shakti Kūta.
The break up & visualization of this mantra is being explained in the next few names. She can be known through the mantras ‘Aim Hreem Sreem’.
85. Śrīmad-vāgbhava-kūṭaika-svarūpa-mukha-paṅkajā
Meaning – The seed letters (beejaksharas) of the Vagbhava kūta create Her face.
The first 5 seed-letters of this 15-syllable mantra are known as the Vagbhava kūta. They form Her face.
These 5 seed letters are placed at 5-places- at the location of the forehead (lalāta), cheeks, nose, lips and neck. Lines are then drawn around them in the form of a Yantra. These lines coupled with the seed letter positions gives rise to Her face. With decorations, Her complete beautiful form emerges.
It is said that those who can see the mantras when seeing the form of Devi, will be quickly blessed with accomplishment (mantra siddhi).
In the names describing Her gross form, the 13th (Campakāśoka-punnāga-saugandhika-lasat-kacā) to the 30th name (Kāmeśa-baddha-māṅgalya-sūtra-śobhita-kandharā) correspond to this Vagbhava kūta. They also correspond to the Sahasrara and Ajna Chakras.
86. Kanṭhādhaḥ-kaṭi-paryanta-madhyakūṭa-svarūpiṇī
Meaning – The portion from Her neck (kanṭha) to Her hip (kaṭi) corresponds to the middle portion of the 15- syllable (Panchadashi) mantra.
The 6 most important seed letters (beejāksharas) of Srividya upasana dwell in the middle portion (madhya kūta). Her heart comes within this portion. It is comparable to a lamp, which, when lit within the center of the house, lights up the entire house.
In this Sahasranama the 31st name (Kanakāṅgada-keyūra-kamanīya-bhujanvitā) till 38th name (Ratna-kinkinikā-ramya-raśanā-dāma-bhūśitā) comprises the middle portion (madhya kūta) of this 15- syllable mantra.
87. Śakti-kūṭaika-tāpanna-kaṭyadhobhāga-dhāriṇī
Meaning – The portion from Her hip to Her legs is the Shakti kūta i.e. the third portion of the 15- syllable mantra.
Shakti kūta comprises of 4 seed letters and is the last part of the mantra. Her gross form that is detailed from the 39th name (Kāmeśa-jñāta-saubhāgya-mārdavoru-dvayānvita) up to the 47th name (Marālī-manda-gamanā) corresponds to this third portion of the mantra.
88. Mūla-mantrātmikā
Meaning – The 16th seed letter of the shodashi mantra is the root/ foundation (mūla) for this mantra. It is to Devi, Her atma (soul).
When one seed letter is added to the 15 lettered (panchadashi) mantra it becomes the 16- syllable (shodashi) mantra, the Supreme-most mantra of Devi. While the 15 letters form Her body, this 16th is Her atma (inner being). With this, the importance of this 16th seed letter can be gauged.
For any devotee, ‘mūla mantra’ is that mantra which he has received as an initiation from his Guru. The Supreme Mother shows her grace abundantly on those who visualize this Guru Mantra as their atma (inner being, soul).
What is a mantra? Mantra is that which protects the person who is reciting it endlessly (manana). Mantra cleanses the person of his earlier sins and bestows upon him peace and purity of mind. More importantly, gradually with incessant mantra japa, it wipes away the sense of self-identity (ahamkara) and finally blesses the person with a vision of the self (atma darshana).
For example, at the time of sipping holy water (teertham), we recite the mantra-
Akala mrutyu haranam sarva vyadhi nivaaranam
Samasta paapa kshyakaram narayana (datta) paadodakam subham.
Recitation of this mantra with faith & devotion, truly cleanses the person, who is taking this holy water, of his sins.
Vedas declare ‘Apo vai sarva devataah’ it is to say that all the Gods reside in water (Apa). Water is the form of God. Even for bathing in a river there is a prescribed procedure. The river should be respected duly, offered prayers and only thereafter one should bathe in it without polluting it. Even when bathing in the bathroom with a bucket of water, we should, with complete faith, invoke all the deities into the water through the following mantra –
Gange cha Yamune chaiva Godavari Saraswati,
Narmade Sindhu Kaveri jalesmin sannidhim kuru
Meaning – In this water, I invoke the presence of holy waters from the all the sacred rivers. I pray that all the herbal and medicinal properties and positive energies of those waters come into the bucket of water.
The power contained in the mantra is so great that it renders the water pure.
89. Mūla-kuṭa-traya-kalebarā
(During recitation, this ‘mula’ and should not be dragged as ‘moola’).
Meaning –
1) The three kūtas (portions) of the 15- syllable (panchadashi) mantra comprise Her body. This is a reiteration of earlier meaning.
In Her supreme (para) form, the Divine Mother exists in the form of mantra. They comprise Her body (kalebara).
2) The mantra of ‘Bala Devi’ comprises of only 3 seed letters (beejakshara) and it is the ‘mūla kootatraya’.
The first seed letter of this 3-lettered mantra is corresponds to the Vagbhava kūta; second to Madhya kūta and the last letter to the Shakti kūta. In effect, the 15 lettered (panchadashi mantra) of the Supreme Mother and the 3 lettered Bala Mantra are synonymous.
After teaching us about external worship/ visualization of the Supreme Mother at the macrocosm (Universal Kundalini, bahirdasharam) level, Lalita Sahasranama now delves into inner worship (antaryaagam) and inner visualization. This inner worship is equivalent of the antardasharam (inner 10 concentric circles of Srichakra) of Srichakra.
Space is expansive and vast. Nevertheless, each pot has some space within it. From the pot’s point of view, this space belongs to it. Likewise, in this universe (creation), tremendous Kundalini shakti exists. Nevertheless, each individual has in him/her some portion of the Kundalini shakti that is his/hers. Lalita Sahasranama now refers to this individual Kundalini. It explains the process of invoking the energy of Kundalini that lies dormant within each individual (microcosm) and how to visualize the inner Srichakra.
90. Kulāmṛtaika-rasikā
Meaning – The Supreme Mother relishes the nectar (amrita) that lies within the Kula.
The word ‘ Kula’ symbolizes both the Mūladhāra as well as the Sahasrāra Chakras. (Mūladhāra is the first spiritual energy centre that exists at the bottom of the spine while Sahasrāra is the last energy centre that exists at the top of the head).
Kula thus means the movement of the Kundalini (spiritual) energy from Mūladhāra to Sahasrāra. The nectar lying hidden within the Mūladhāra should traverse the path of Sushmna Nādi (subtle astral nerve) and reach the point of Sahasrara.
‘Relishing the nectar at Sahasrāra’ means She is immensely pleased to see the bliss enjoyed by the aspirant/yogi at this point.
Pranayama is the means by which this spiritual Kundalini energy rises. Hence everyone should mandatorily perform minimum of 3 Pranayama every single day. Performing 12 or 36 pranayamas is most ideal.