Sukhakari (968)
She gives happiness. Her lineament of giving happiness to Her devotees is discussed in nama 125, 192 and 953.
Suveṣāḍhyā (969)
Suveṣā means beautifully adorned. This is the symbol of Her auspiciousness in terms of namas 51 and 967. The one who is thus adorned is described in the next nama.
Suvāsinī (970)
A woman who is auspiciously dressed and lives with her spouse is called suvāsinī.
The qualities of a suvāsinī are described by Anasuya in Valmiki Ramayana (Ayodhyakanda, Canto 117, verses 22 to 24). “Oh! Proud Sita! Worlds that are attended with great prosperity await those women to whom their husband is dear, no matter whether he lives in a city or a forest, whether he is propitious or adverse. In the eyes of women who are blessed with a noble disposition, the husband is the highest deity, no matter whether he is ill-mannered or licentious or entirely devoid of riches. Though deeply pondering, I do not see for a woman, a friend greater than her husband and more capable of yielding one’s desired object at all places like the imperishable fruit of one’s austerities.”
Again in Canto 39 verse 22 says (Rama’s mother Kousalya speaks to Sita thus) “Neither noble birth nor good turn, nor learning, nor gift nor even marriage ties capture the heart of such women, who are in fact devoted to good conduct, truthfulness and the percepts of their elders and keep within the bounds of decorum laid down for their family, their husband is the most sacred object and he alone excels all.”
Based on the above references in Ramayana, suvāsinī not merely means the one who is well dressed, but also endowed with good qualities.
Since Lalithambigai is not only auspiciously and graciously dressed but also is the embodiment of all good qualities, She is addressed as suvāsinī by Vak Devis.
Suvāsinyarcana-prītā (971)
She is pleased when She is worshipped by suvāsinīs discussed in the previous nama. Such suvāsinīs are highly revered and worshipped at the end of navā-varana pūjā.
Āśobhanā (972)
The alphabet Ā strengthens the word śobhanā. Śobhanā means beautiful and āśobhanā means extremely beautiful.
Soundarya Lahari consists of two parts, Ananda Lahari (1 to 41) and Soundarya Lahari (42 to 100). The first forty one verses talk about bliss and the next 58 verses talk about Her beauty.
Śuddhamānasā (973)
She is pure minded. If the mind is associated with senses, it becomes impure. She can be realised only in the purest form of consciousness, a product of mind, where the mind becomes focused on Her alone, devoid of other thoughts. This is achieved through meditation.
She is not affected by karmas and impressions (vasana), hence She is pure minded.
Such descriptions are based on the fact that the Brahman is omnipresence and the great saying “I am That”. When one considers himself as That (the Brahman), he should be aware of the qualities of the Brahman. This nama says that purity of mind is one of the essential qualities of the Brahman. Such descriptions make a practitioner to understand the qualities of the Brahman, so that he can practice and implement them in order to become Brahman himself (realising the Brahman).
Bindu-trarpaṇa-santuṣṭā (974)
She is happy if offerings are made in the bindu. Bindu has already been discussed in nama 905 baindavāsanā. The central point of Sri Chakra is called bindu. It is placed in the midst of the inner most (top most in the case of Meru) triangle, that is discussed in nama 976. Bindu is called ‘sarvānanda maya chakra’, also known as ‘baindava sthana’. She is worshipped here with viśeṣa argya and flowers. Preparation and offering of viśeṣa argya is one of the important rituals of Sri Chakra navāvarana pūjā. Offering viśeṣa argya on the bindu is called trarpaṇa. Sudha Devi is invoked in the vessel containing viśeṣa argya. This is an elaborate procedure involving a lot of rituals and mantras. Viśeṣa argya should be prepared purely according to the instructions of one’s guru. Left hand worshippers add wine and other intoxicating materials to viśeṣa argya.
Pūrvajā (975)
She exists even before creation. It is said that Shiva created Her and She created the universe. Brahman is the eternal reality. Maya or illusion may be described as something that has the appearance of a transient reality. Brahman has no name and form, bur maya is full of names and forms and projected as the blunder of illusory phenomenal existence. Maya is the creation of the Brahman. This reasons out this nama. This nama can also be explained in terms of nama 397.
Tripurāmbikā (976)
Tripurāmbikā is the presiding deity of eighth āvaranā or covering of Sri Chakra. This āvaranā is the innermost triangle of Sri Chakra in the midst of which is the bindu, the central point of Sri Chakra, is placed. It can also be construed that towards the end of this Sahasranamam, the goddess of the eighth āvaranā is worshipped by Vak Devis. This triangle forms Her subtler form kāma kalā. Tripurāmbikā means ‘mother of triads’. Triad refers to creation, sustenance and mahat ('the great principle' the buddhi, 'Intellect', or the intellectual principle (according to the Sāṃkhya philosophy the second of the 23 principles produced from prakṛiti and so called as the great source of ahaṃkāra (ego), 'self-consciousness', and manas, 'the mind'). The three lines of this triangle represent all that is in the form of triads (for example creation, sustenance and dissolution; sleep, dream and deep sleep stages, etc).
Each corner of this triangle is guarded by Vāmā, Vajreśvarī and Bhagamālinī, the three important Devis of Sri Chakra. Vāmākeśvara tantrā (IV.9, 10) says “She is vāma, śikhā, jyeṣṭā, the maker of triangles. As Raudri She swallows the universe. She is the ultimate unified Shakthi, the Parameshvari, Tripura, the very self of Brahma, Vishnu and Isha.”
In the ninth āvaranā, She is worshipped as the sum total of all the triads as Lalithambigai. All the triads unite into a single bindu in the ninth āvaranā. Sat, cit and ananda, all the three unite at the bindu to become the Supreme Brahman where She shines eternally as the nirguna Brahman.
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