Lalitha Sahasranamam with simple meaning to each naamam.
Vak Devis description of Lalithambikai - Part 4
दीक्षिता (695)
Dīkṣitā
Dīkṣā means initiation into disciplehood, required to realize Brahman. This nāma says that She gives dīkṣā to Her disciples, in Her capacity as guru and to absolve them of their sins.
दैत्य-शमनी (696)
Daitya-śamanī
She is the destroyer of demons. Demons mean evil forces (anger, lust, etc) operating within, thereby preventing Self-realisation. She destroys such evil forces.
सर्व-लोक-वशंकरी (697)
Sarva-loka-vaśankari
She subjugates all the worlds, namely, bhūḥ, bhuvaḥ, suvaḥ, mahaḥ, janaḥ, tapaḥ and satyaṁ.
सर्वार्थ-दात्री (698)
Sarvārtha-dātrī
She is the bestower of all human desires.
सावित्री (699)
Sāvitrī
She is in the form of Devi Sāvitrī. Śiva is known as Savitā meaning the Creator and His wife is Sāvitrī. Sun is also known as Savitā and Sāvitrī. There is an Upaniṣad called Sāvitrī Upaniṣad’. It says Agni is Savitā and air is Sāvitrī. God of water Varuṇa is Savitā and water is Sāvitrī. Air is Savitā and ākāś is Sāvitrī. Therefore, it can be understood that Savitā and Sāvitrī are the combined factors of Creation and mean Śiva and Śaktī.
सच्चिदानन्द-रूपिणी (700)
Saccidānanda-rūpiṇī
She is in the form of sat-cit- ānanda. These three qualities constitute the Brahman. Sat means the existence, Cit means pure consciousness and ānanda means infinite bliss.
देश-काला-परिच्छिन्ना (701)
Deśa-kālā-paricchinnā
She is not limited by space (deśa) and time (kālā).
सर्वगा (702)
Sarvagā
She is omnipresent. This is the result of the previous nāma. When time and space are transcended, the resultant factor is omnipresence, yet another quality of the Brahman.
सर्व-मोहिनी (703)
Sarva-mohinī
She casts Her spell on everybody. She casts Her spell through the effect of māyā.
सरस्वती (704)
Sarasvatī
She is in the form of Sarasvatī, the Goddess for knowledge. Brahman is the embodiment of knowledge.
शास्त्रमयी (705)
Śāstramayī
She is in the form of śāstra-s.
गुहाम्बा (706)
Guhāmbā
There are two interpretations possible for this nāma. 1. Guhā means Lord Kārttikeya or Subrahmaṇya and ambā means Mother.
Guhā also means concealed and ambā means Mother. This nāma says that She is in a secret place.
गुह्य रूपिणी (707)
Guhya rūpiṇī
This is an extension of the previous nāma. The previous nāma said that She is in a secret place and this nāma goes further and says that Her form itself is secretive.
सर्वोपाधि-विनिर्मुक्ता (708)
Sarvopādhi-vinirmuktā
She is free from all limitations. This is also known as upādhi, due to which condition an unlimited thing appears to be limited.
सदाशिव-पतिव्रता (709)
Sadāśiva-pativratā
Śiva has many forms and Sadāśiva (Sadāśiva means always happy or prosperous) is one among them. She is the wife of Sadāśiva.
She is endowed with all the energies for creation, sustenance and dissolution.
संप्रदायेश्वरी (710)
Saṃpradāyeśvarī
Saṃpradāya means the knowledge imparted through traditions. This knowledge is mostly associated with rituals and generally taught through guru-disciple relationship. It can also be said that Saṃpradāya is sacred traditions. This nāma says that She is the Īśvarī (chief) of all types of traditions.
साधु (711)
Sādhu
This word has been split into two nāma-s – sādhu (711) + I (712).
She is the cause for accomplishments and dispelling ignorance. Hence She is called Sādhu. Sādhu also means a person who does not cause any harm to others and has intent to do good things for others. This interpretation also suits Her quality.
ई (712)
Ī
Ī stand for kāmakalā.
Kāmakalā is Her subtle form and Her subtlest form is kuṇḍalinī. Ī is a very powerful bīja as this is related to creation. Īṃ (ईं) bīja if properly used in ṣodaśī mantra gives mantra siddhi faster. This nāma is pronounced as yai while performing arcana. Lalitā triśatī nāma 41 is Īkāra rūpā meaning that She is in the form of Kāmakalā.
गुरु-मण्डल-रूपिणी (713)
Guru-maṇḍala-rūpiṇī
This nāma subtly conveys that the meaning and interpretation of kāmakalā should be learnt only from a guru as this has intrinsic and subtle meaning.
कुलोत्तीर्णा (714)
Kulottīrṇā
There are nine nāma-s beginning with kula and different interpretations were provided for them. In this nāma kula means the sum total of senses, both internal (antaḥkaraṇa) and external. She has transcended all the senses.
भगाराध्या (715)
Bhagārādhyā
Bhaga means solar disc (sūrya maṇdala). She is worshipped in solar disc. It is not possible for humans to enter solar disc. This nāma indirectly says that She should be worshipped secretively.
माया (716)
Māyā
She is māyā. Māyā is illusion.
मधुमती (717)
Madhumatī
Madhu means honey and mati means intellect, knowledge, judgement, etc. She is as sweet as honey and a storehouse of intellect.
मही (718)
Mahī
Mahī means earth. She is praised here as Mother Earth.
गणाम्बा (719)
Gaṇāmbā
Warriors of Śiva are known as gaṇa-s. Gaṇa is explained as certain troops of demigods considered as Śiva's attendants and under the special superintendence of the god Gaṇeśa. She is said to be the mother of such warriors. Gaṇa also means Lord Gaṇeśa. She is mother of Gaṇeśa who is the chief of Śiva’s gaṇa-s. Because of being chief of gaṇa-s, Lord Gaṇeśa is known as Gaṇapati.
गुह्यकाराध्या (720)
Guhyakārādhyā
Guhyakā-s are the warriors of Kubera, the lord of wealth, who is one of greatest devotees of Lalitāmbikā. There is another interpretation. Guhya means secret and ārādhya means worship. In this context, this nāma means that She is worshipped in a secret place known as mūlādhāra, in Her subtlest form kuṇḍalinī.
कोमलाङ्गी (721)
Komalāṅgī
She has soft and tender body.
गुरु-प्रिया (722)
Guru-priyā
Guru here means Śiva. She is fond of Śiva. Hence Gurupriya.
स्वतन्त्रा (723)
Svatantrā
Sva apart from meaning ‘self’ also means the highest authority, Śiva. Tantra means dependence. Sva (Śiva) + tantra (dependence) = dependent on Śiva. This could mean the interdependence of Śiva and Śaktī.
सर्व-तन्त्रेशी (724)
Sarva-tantreśī
Sarva + tantra + īśvarī = She is the presiding deity of all tantra-s.
दक्षिणामूर्ति-रूपिणी (725)
Dakṣiṇāmūrti-rūpiṇī
She is in the form of Dakśināmūrti, the Guru form of Śiva. In this form Śiva sits facing South, hence He is known as Dakṣiṇa (South) + mūrti (form). This form of Śiva is considered as Guru for Lord Brahma and Lord Viṣṇu.
सनकादि-समाराध्या (726)
Sanakādi-samārādhyā
Sanaka, Sana, Sanatkumāra, and Sanāndana are the four great sages who were initiated by Dakṣiṇāmūrti. There was a huge banyan tree under which was seated young Dakṣiṇāmūrti with his aged disciples mentioned above. The banyan tree is the symbolic manifestation of macrocosm from microcosm. From a tyny seed of banyan, a huge tree of banyan grows. This is compared to the formation of gross from subtle. Initiation takes place without any words being exchanged. They are great devotees of Lalitāmbikā.
शिव-ज्ञान-प्रदायिनी (727)
Śiva-jñāna-pradāyinī
She imparts the knowledge of Śiva, the Ultimate. Śiva jñāna (knowledge) means the knowledge of the Brahman, which is also known as the Supreme knowledge.
चित्-कला (728)
Cit-kalā
This nāma refers to the power of the Divine in a human being. Her presence in our body is known as cit-kalā.
आनन्द-कलिका (729)
Ānanda-kalikā
She is in the form of bliss basked by humans. Meaning that by establishing a divine link (devotion) with Her, She makes one realize the bliss at the right time to ultimately merge with Śiva.
प्रेम-रूपा (730)
Prema-rūpā
Prema means love. She is the embodiment of love, the quality of being the Supreme Mother (Śrī Mātā). She emanates love.
प्रियङ्करी (731)
Priyaṃkarī
Because of being an embodiment of love, She causes love in humans.
नाम-पारायण-प्रीता (732)
Nāma-pārāyaṇa-prītā
Pārāyaṇa means repetition. She is fond of repeated recitation of Lalitā Sahasranāma.
नन्दि-विद्या (733)
Nandi-vidyā
She is worshipped by Nandi.
नटेश्वरी (734)
Naṭeśvarī
Śiva is a great dancer and known as Natarājā. His wife is Nateśvari.
मिथ्या-जगदधिष्टाना (735)
Mithyā-jagadadhiṣṭānā
She is the cause for the illusionary universe, the effect of māyā. Mithyā means false or incorrect, jagad means universe and adhiṣṭānā means support or basis. This nāma means that She is the basis for false appearance of the universe or She supports this delusive (illusionary) universe with the power of Her māyā.
मुक्तिदा (736)
Muktidā
Mukti means salvation. She offers liberation to those who are worthy of it.
मुक्ति-रूपिणी (737)
Mukti-rūpiṇī
She is in the form of liberation.
लास्य-प्रिया (738)
Lāsya-priyā
Lāsya means dancing by women accompanied with instrumental music and singing. She is fond of such entertainments.
लय-करी (739)
Laya-karī
It is said that svara (musical note) is the father and laya is the mother. Laya is the balancing act between the primary music and the supporting music. In this context this nāma means that She does this balancing act in sustaining this universe by making the living a pleasurable one.
लज्जा (740)
Lajjā
Lajjā means bashfulness. She does not look into material offerings. She is concerned about what is being offered from within.
रम्भादि-वन्दिता (741)
Rambhādi-vanditā
She is worshipped by Rambhā, Urvaśī and other beautiful celestial damsels. Possibly this nāma means Her unparalleled beauty.
भव-दाव-सुधा-वृष्टिः (742)
Bhava-dhāva-sudhā-vṛṣṭiḥ
She puts out the fire of materialistic life (saṃsāra) by raining nectar. Bhava means saṃsāra, dhāva means forest fire. Material life is compared to forest fire and She extinguishes it by rain of nectar.
Bhava also means Śiva therefore bhavadā means She is the giver of Śiva. Attaining Śiva means liberation. Vasudhā means wealth. Vrṣtiḥ means giver. In this context this nāma means that She is the giver of both liberation and material life. It is said that dedicated and sincere devotees of Lalitāmbikā get both salvation and material pleasure.
पापारण्य-दवानला (743)
Pāparaṇya-davānalā
Pāpa means sins. She is the forest fire who blows away sins that cause miseries .
दौर्भाग्य-तूल-वातूला (744)
Daurbhāgya-tūla-vātūlā
Karma-s accrued in various births appear like a big bundle of cotton. She blows away the contents of the bundle like whirlwind. Karma-s are the cause for miseries and this nāma says that She removes these miseries like whirlwind blowing away thistledown.
This nāma does not mean that She will remove the sins that easily. She makes such sinners to perform good karma-s as a result of which the intensity of the karma-s is reduced.
जरा-ध्वान्त-रवि-प्रभा (745)
Jarā-dhvānta-ravi-prabhā
Jarā means old age ravi means sun dhvānta means darkness and prabha means beginning to illuminate. She dispels ignorance like the sun dispelling darkness.
भाग्याब्धि-चन्द्रिका (746)
Bhāgyabdhi-candrikā
Sun and moon are said to be Her two eyes. She is like moon light to the ocean of fortune. Sea water raises (high tide) with waxing moon and on the full moon day tides of oceans are high. This is a poetic comparison. On seeing Her, one’s fortunes rise high.
भक्त-चित्त-केकि-घना घना (747)
Bhakta-citta-keki-ghanā ghanā
The minds of Her devotees are compared to peacocks. Ghanāghana means rain bearing clouds (dark clouds). Peacocks dance on seeing dark rain bearing clouds. Lalitāmbikā is compared to dark clouds. On seeing Lalitāmbikā, the minds of Her devotees reach the stage of bliss.
रोग-पर्वत-धम्भोलिः (748)
Roga-parvata-dhambholiḥ
Roga means disease, parvata means mountain and dhambholi means thunderbolt. She is like a thunderbolt to diseases. This nāma says that She cures all the diseases of Her devotees, like a thunderbolt which is capable of breaking even mountains.
मृत्यु-दारु-कुठारिका (749)
Mṛtyu-dāru-kuṭhārikā
She is like an axe to the tree of death.
महेश्वरी (750)
Maheśvarī
As Maheswara's wife, She's Maheswari. This indicates Her greatness or Supreme status.
महा-काली (751)
Mahā-kālī
She is mahatī. Mahat is used to indicate anything that is supreme or intellectual. Kālī has several meanings such as blackness, Śiva’s wife, black clouds, a woman with a dark complexion, mother of sage Vyāsa. Sarasvatī is also known as Kālī, a form of Durga, etc. Mahā Kāla means Śiva and Mahā Kālī is His Śaktī.
महा-ग्रासा (752)
Mahā-grāsā
She is a devourer (one who eats voraciously).
This nāma says that everything merges into the Brahman. It refers to the act of annihilation or the great dissolution (mahā pralaya) of the Brahman.
महा-शना (753)
Mahā-śanā
The great eater. There is no significant difference between the previous nāma and this nāma. Possibly the earlier nāma refers to the great dissolution (the deluge) and this nāma refers to destruction. (a part of dissolution).
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