पुष्टा (801)
Puṣṭā
Puśṭi means nourishment. Her form is made up of thirty six tattva-s and beyond. She does not need any nourishment. The entire nourishment emanates from Her or the universe is nourished by Her through these thirty six principles. It can also be said that She is nurtured by the love of Her devotees.
पुरातना (802)
Purātanā
Purātanā means ancient (the oldest). She is so addressed because She is the first amongst creation. Śiva created Her and the entire creation originated from Her.
पूज्या (803)
Pūjyā
Pūjyā means worshipful. She is worshipful because She is complete in everything.
पुष्करा (804)
Puṣkarā
She gives puṣṭi to all Her devotees .
It is said that there is no difference between ra and la. If the last two alphabets ra is replaced with la then puṣkarā becomes puṣkalā. Puṣkal means copious, abundant, full, complete, etc.
पुष्करेक्षणा (805)
Puṣkarekṣaṇā
Puṣkar means several things such as lotus-eyed, blue coloured lotus flower, heaven, sky, earth, tip of the trunk of an elephant, etc. Puṣkara also means water that made the earth deluged. At the time of annihilation water surrounded the earth leading to annihilation. Īkṣaṇā means eye sight. In this context Puṣkarekṣaṇā could mean Her motherly look during this deluge for recreation. Contextually also, this interpretation seems to be appropriate.
परञ्ज्योतिः (806)
Paraṃjyotiḥ
Para means supreme, Jyoti means light and paraṃjyotiḥ means ‘Supreme Light’. Supreme Light means the Brahman.
परन्धाम (807)
Parandhāma
Parama + dhāma = paraṃdhāma. Parama means the highest degree of excellence and dhāma means brilliance (tejas) or a class of super human beings or abode. She's the supreme abode.
परमाणुः (808)
Paramāṇuḥ
She is the Supreme atom (the aboriginal matter). Supreme atom means smaller than an atom (smaller than the smallest).
परात्परा (809)
Parātparā
Para means supreme. Parātpara means the highest level of Supremacy. There is nothing superior to parātpara.
पाश हस्ता (810)
Pāśa hastā
She has a noose in Her hand.
Pāśa also means anything that binds a soul. This nāma could also mean that She helps in unbinding a soul from karmic afflictions for realisation. As long as karma-s remain, realisation is not possible.
पाश हन्त्री (811)
Pāśa hantrī
She is the destroyer of pāśa. Pāśa here means bondage, attachment, etc. These are the negative factors in realizing Śiva. She destroys bondage and attachments for those who deserve to know Śiva.
परमन्त्र-विभेदिनी (812)
Paramantra-vibhedinī
Para mantra means mantra-s that cause enmity. Para means alien or hostile. These types of mantra-s are known as ari mantra-s. These mantra-s are used in witchcraft and black magic. Vibhedini means breaks apart. By destroying such evil mantra-s, She protects Her devotees.
मूर्ता (813)
Mūrtā
She is with forms – gross and subtle .
अ-मूर्ता (814)
A-mūrtā
She is without forms. Subtle is not the right word to interpret this nāma. She is beyond Her subtlest form kuṇḍalinī.
अनित्य-तृप्ता (815)
Anitya-tṛptā
Nāma 556 is nitya-tṛptā. A-nitya means things that are perishable. She is happy with the offerings of perishables. In fact, She does not need either perishable or imperishable as everything originates from Her. What She needs is only the unstinted and untainted devotion.
मुनि-मानस-हंसिका (816)
Muni-mānasa-haṃsikā
She appears as swans in the minds of sages. Muni means sages, mānasa means expressed in mind and haṃsikā means swans.
सत्य-व्रता (817)
Satya-vratā
She can be attained by the vow of speaking truth always.
The importance of speaking truth is emphasized in this nāma.
सत्य रूपा (818)
Satya rūpā
She is the embodiment of truth.
सर्वान्तर्यामिणी (819)
Sarvāntaryāmiṇī
She exists in the soul within or She exists as soul within. She is realised only by internal search.
सती (820)
Satī
She was born to Dakṣa as Satī. Liṅga Purāṇa (V.27) says “Satī, the mental creation of the Lord was adopted as his daughter by Dakṣa.”
She destroyed the yajñā of Dakṣa and then immolated Herself and was reborn as Umā to Himavān.
ब्रह्माणी (821)
Brahmāṇī
She is the energy of the Brahman (Śiva). Śiva is prakāśa and Śaktī is vimarśa. The ultimate Reality is Śiva and the universal process is Śaktī. The one without the other cannot function.
Aṇī means the pin of the axle of a cart. Without this aṇī the cart cannot run. In this context, the nāma means that Brahman (Śiva) cannot function without Śaktī (aṇī).
Brahman is Śiva and Brahmāṇī, the wife of Brahman is Śaktī. This is like Bhairava and Bhairavī.
ब्रह्म (822)
Brahma
She is the Brahman. Since there is no difference between Śiva and Śaktī, She is addressed here as Brahman.
जननी (823)
Jananī
The Mother or Śrī Mātā .
बहु-रूपा (824)
Bahu-rūpā
She has multi fold forms.
बुधार्चिता (825)
Budhārcitā
She is worshipped by the knowledgeable. Knowledgeable are Self-realised persons. Still they perform actions to nullify their karma-s.
प्रसवित्री (826)
Prasavitrī
She gives birth to universe. Literally it means that She has delivered the universe. The universe is born out of the conjugal bliss of Śiva and Śaktī.
प्रचण्डा (827)
Pracaṇḍā
She is wrathful. Brahman is also wrathful to enforce discipline.
आज्ञा (828)
Ājñā
Ājñā means orders. She commands.
प्रतिष्ठा (829)
Pratiṣṭā
She is the foundation.
She forms the foundation of the universe. This foundation is made up of dharma and righteousness.
प्रकटाकृतिः (830)
Prakaṭākṛtiḥ
Prakaṭa means evident, manifest, clear, public and ākṛti means form, figure shape. This nāma means that Her form or nature is made known to all.
प्राणेश्वरी (831)
Prāṇeśvarī
She is prāṇa or the chief of prāṇa -s. Individual consciousness bound by ego in association with prāṇa and senses manifest in a bodily form. Thus prāṇa being one of the vital forces of creation, She is addressed here as the chief of prāṇa -s.
प्राणदात्री (832)
Prāṇadātrī
Prāṇa nourishes senses. Without prāṇa, senses and mind cannot function. The previous nāma said that She is the chief of prāṇa and this nāma says that She is the giver of prāṇa.
पञ्चाशत्-पीठ-रूपिणी (833)
Pañcāśat-pīṭha-rūpiṇī
Pancāśa means fifty, pīṭha means seat and rupiṇī means form. this nāma means that She is in the form of fifty alphabets of Sanskrit. Her manifestation in alphabets is known as Śabda Brahman.
विशृङ्खला (834)
Viśruṇkhalā
vi means without and śṛuṇkalā means bondage. She is without bondage.
विविक्तस्था (835)
Viviktasthā
She abides in reclusive places. Reclusive places mean the hearts of learned men. Worshipping Śaktī should be done only in privacy. She will not manifest in crowd. She manifests only in places of purity. She manifests in the minds of Self-realized persons.
वीर-माता (836)
Vīra-mātā
Vīra means Lord Gaṇeśa and His mother is Vīra-mātā. Vīra also means warriors. Since, She Herself is a warrior, She is addressed here as mother of warriors. Warriors are those who fight against evil.
वियत्प्रसूः (837)
Viyatprasūḥ
She's the creator of ākāś or ether element, from which all other elements originated.
मुकुन्दा (838)
Mukundā
She gives salvation to jīva-s. Mahā Viṣṇu is known as Mukundā. The one who gives mukti is known as Mukundā. Mukti means final salvation, after which an individual soul ceases to exist. It merges with the Brahman.
मुक्ति-निलया (839)
Mukti-nilayā
She is the embodiment of mukti.
Mukti is the stage where the self is completely disconnected from intellect causing liberation.
मूल-विग्रह-रूपिणी (840)
Mūla-vigraha-rūpiṇī
Lalitāmbikā is the root of all śaktī-s. Vigraha means to assume form and mūla means origin, original, foundation, etc. mūla vigraha means the original form. This is Her Śrī Mātā form.
भावज्ञा (841)
Bhāvajñā
Different scriptures have attributed different contextual interpretations to Bhāva. In the present context this nāma means that She is the knower of bhāva of all beings. She knows mental modifications of men. Dualities and pretentious worship will be punished by Her.
भव-रोगघ्नी (842)
Bhava-rogaghnī
Bhava is used here to mean saṃsāra or worldly life. Saṃsāra is referred to as a disease and She relieves the pains of saṃsāra.
भव-चक्र-प्रवर्तिनी (843)
Bhava-cakra-pravartinī
Bhava means Śiva, cakra means mind (as per Viṣṇu Purāṇa) and pravartini means guide. This means that She is the guiding factor of Śiva, the Supreme. This nāma once again confirms Her Brahmanic status.
छन्दः सारा (844)
Chandaḥ sārā
Chandas means meter, the study of poetic meter and the art of versification known as metrical science. Sārā means the substance or essence or marrow or heart or essential part of anything, best part, etc. Chandas depends upon the number of letters in a word of a verse. Chandas also mean the Vedic hymns. The essence or the essential parts of Vedas are Upaniṣads. This nāma says that She is well established in Upaniṣads.
शास्त्र-सारा (845)
Śāstra-sārā
She is the essence of all śāstra-s.
मन्त्र-सारा (846)
Mantra-sārā
Mantra is the combination of bīja-s. Since She is Śabda Brahman and all the alphabets originate from Her, She is the essence of all mantra-s.
तलोदरी (847)
Talodarī
She has slender waist.
उदार-कीर्तिः (848)
Udāra-kīrtiḥ
Her invigorated fame prevails everywhere. She also gives fame to Her devotees. She grants fame quickly if properly worshipped, devoid of ego. ud is a prefix to indicate superiority, a means all pervading, ara means swift and kīrti means fame.
उद्धाम-वैभवा (849)
Uddhāma-vaibhavā
Her glorification is not bound by limits. Dhāma means rope, which is used to bind materials. Her glory is beyond such bindings.
वर्ण-रूपिणी (850)
Varṇa-rūpiṇī
She is in the form of letters.
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