LALITHA SAHASRANAMAM MEANING 793 - 800

Kapardinī कपर्दिनी (793)

Hair of Śiva is known as Kaparda.  Kaparda means braided and knotted hair (Śrī Rudraṁ V.4).  His wife is Kapardinī. 

In Lagustava of Kālidāsa (verse 11) there is a reference to Her with braided and knotted hair (referring to Her Kāli form).

Kalāmālā कलामाला (794)

She wears a garland made out of sixty four Kalā-s (arts or tantra-s) that are referred to in nāma 236.  Kalā is different from tantra-s. Kalā means art and tantra means tantra śāstra-s involving rituals.

Kalā also means arts.  There are sixty four types of arts or Kalā-s.  Kalā also means beauty, ma means limitless, and la means to bring.  Based on this, it can be interpreted that She is of limitless beauty.  In fact, anything associated with Her is limitless. 

Kāmadhuk कामधुक् (795)

She gives whatever is desired by Her devotees.  The same meaning is conveyed in nāma 63.  Lalitā triśatī nāma-s 43 and 240 also convey the same meaning. 

However this is subject to the condition laid down in Muṇḍaka Upaniṣad (III.i.10) which says “A person with pure mind can obtain whatever worlds or whatever things he wishes for.”

Saundarya Laharī (verse 4) says that “She is an expert in granting more than what is asked for.  That too She does not give through Her hands, as with other gods and goddesses.  She gives through Her lotus feet.”

Kāmarūpiṇī कामरूपिणी (796)

Kāma means Śiva.  She is in the form of Śiva.  They are not different.  They have everything in common, except the complexion.  Śiva is crystal white and She is dark red.  Both of them sitting together appear like rising sun (Her red complexion is transfused with the colourless and translucent complexion of Śiva appearing like the rising sun. The dark red colour gets diffused making it appear as orange colour).

Brahman has the desire (kāma) to create the universe.  Taittirīya Upaniṣad (II.vi.3) says “He (the Brahman) wished (thought within Himself) ‘I will be born as many’.”  She becomes the source of desire for creation. 

This nāma could also mean that She is capable of assuming various forms at Her will. Kāma means desire and rūpiṇī means form. 

Kalānidhiḥ कलानिधिः (797)

She is the source of kalā-s that have been discussed in nāma 794. Śiva Sūtra (I.3) says kalāśarīram which means ‘whose form is activity’.  Only through Her activity, the universe is administered.  In this context, this nāma means that She is the source of all activities, the Brahman. 

Kṛṣṇa says in Bhagavad Gīta (IV.33) “all actions without exception culminate in Knowledge (Brahman).”

Kāvyakalā काव्यकला (798)

Kāvya is one of the arts. Kāvya means endowed with the qualities of a sage or poet, descended or coming from a sage, prophetic, inspired, or poetical.  This nāma means She is the inspiration or the source for kāvya-s.  All kāvya-s are composed by dedicating (feminism in general like Sītā of Rāmāyaṇa) an eminent place for Her.

{Further reading on Rāmāyaṇa: This is a wonderful epic in poetic form composed by sage Vālmīki.  The epic contains 24,000 verses in Sanskrit in seven books known as Kāṇḍa-s. They are 1. Bāla-kāṇḍa or Ādi-kāṇḍa,  2. Ayodhyā-kāṇḍa,  3. Araṇya-kāṇḍa,  4. Kishkindhā-kāṇḍa,  5. Sundara-kāṇḍa,  6. Yuddha-kāṇḍa, and 7. Uttara-kāṇḍa.  Part of the first kāṇḍa and the seventh kāṇḍa are thought to be comparatively modern additions. Rāma's character, as described in the Rāmayaṇa, is that of a perfect man, who bears suffering and self-denial with superhuman patience.  Rama’s wife is Sītā}

Rasajñā रसज्ञा (799)

Rasa means essence or flavour.  Rasa also means disposition of the heart or mind, religious sentiment (there are five rasa-s or rati-s forming the five degrees of bhakti, viz. śānti, dāsya, sākhya, vātsalya, and mādhurya.  She is in the form of these five rasa-s. 

Saundarya Laharī (verse 51) refers to eight types of rasa-s. They are love, resentment, anger, wonder, fear, grace, smile and kindness. In addition to the above eight two more rasa-s contentment and fondness are also referred. 

This nāma means She is the finest of these rasa-s. 

Rasa-śevadhiḥ रस-शेवधिः (800)

She is the treasure receptacle of rasa.  Taittirīya Upaniṣad (II.vii.2) says raso vi rasaḥ.  This translates into ‘that which is, that is to be identified as the sweetness (rasa) in everything.’  Anyone who has this sweetness knows the Self (the Brahman or bliss).  The source of joy is the Brahman.  When the source is realised, the joy transforms into bliss. 

Experience with death

Please read this article that appeared in The Sunday Times, UK

Near death experience. courtesy: The Sunday Times, UK

LALITHA SAHASRANAMAM MEANING 790 - 792

Parāparā परापरा (790)

There are three forms of the Brahman, para, apara and parā-para.  This nāma discusses about the third form.  All the three forms of the Brahman has already been discussed in nāma 366. Parā.

 A brief portion of discussion on nāma 366 is reproduced here. “Parā has three stages.  Its original para form is considered as supreme and is full of energy.  In order to manifest, it loses its supremacy and energy level gradually and becomes parā-para the mediocre level of supremacy.  It further loses its strength at the exact time of manifestation and becomes apara where it loses its supremacy and become manifested.”

When Brahman is omnipresent, He has to have both superior and inferior qualities.  Śrī Rudraṁ beautifully explains this concept. Brahman is not only a master, but also a servant.  He is not only the giver, but also the taker. He is not only the creator but also the destroyer.  All the qualities that exist in this universe are placed between the two aspects of the Brahman para and apara.  This is the unique quality of the Brahman.  Unless this quality of the Brahman is fully understood, Brahman can never be realised.  To put it more simply, both a deadly snake and a sage of the highest order are Brahman.  We are deluded by the respective forms and fail to realise the Brahman ‘within’ (universality of the soul) due to the influence of māyā.  Ramaṇa Mahariṣi says “the ignorant perceive only name and form” (Ramaṇa Gīta. Verse 33).  Kṛṣṇa says In Bhagavad Gīta (IX.29) “I am equally present in all beings; there is none hateful or dear to me.”

Praśna Upaniṣad (V.2) says paraṃ cā paraṃ ca brahma which means Brahman without attributes (para) and Brahman with attributes (apara).  Brahman remains the same and for the purpose of our convenience and easier understanding, we have categorised Him as saguṇa Brahman and nirguṇa Brahman.  This can be explained this way to avoid confusion.  Śiva is nirguṇa Brahman, Śaktī  is saguṇa Brahman, and Śiva-Śaktī is Para-Brahman.  This is further explained in nāma 792.     

Muṇḍaka Upaniṣad (II.i.4) says “there are two kinds of knowledge, Para, the Superior cosmic knowledge, and apara inferior knowledge relating to the phenomenal world.” The next verse explains still further.  It says “Apara knowledge comprises of the four Vedas, rituals, grammar, phonetics, etymology, etc and para is that by which one knows the Brahman which always remains the same and never decays.” It is made very clear that realising the Brahman is important than knowing Vedas and other rituals.  Once Brahman is realised, nothing else required to be known.

Śaktī is known as Parā-Śaktī based upon these factors.  Parāpara is the intermediate stage between the highest and lowest, a sort of mediocre stage.  This is based on the fact that the Brahman is omnipresent.  This nāma refers to Her mediocre stage.

{Further reading:  Nāma-s commencing from 156 explain nirguṇa Brahman and saguṇa Brahman. For example nāma 162 is nir-mohā which means ‘She is without confusion and the next nāma 163 moha-nāśinī which means She destroys confusion in the minds of Her devotees.  Nāma 163 refers to nirguṇa Brahman or para and the next nāma refers to saguṇa Brahman or parāpara and apara.} 

Satyajñānānanda rūpā सत्यज्ञानानन्द रूपा (791)

Satya is truth, jñāna is knowledge and ānanda is bliss. She is the combination of truth, knowledge and bliss. 

Taittirīya Upaniṣad (II.1) says, satyaṃ jñānaṃ ananthaṃ brahma.  This refers to the Brahman.  Truth, knowledge and infinity is the Brahman.  Attributes of the Brahman is being described by the Upaniṣad.  There is a difference between the saying of this Upaniṣad and this nāma.  Upaniṣad says ananthaṃ (everything or infinity) and the nāma says ānanda (bliss).  The compassionate form of the Divine Mother makes this difference.  Bliss is one of the important qualities of Lalitāmbikā.  When we reach the stage of ānanda (bliss), we tend to forget ananthaṃ (all other extraneous matters).

Bṛhadāraṇayaka Upaniṣad (III.ix.28.2) says that knowledge, bliss and Brahman are the same.  Chāndogya Upaniṣad (VII. xxiii) says “that which is infinite that is happiness.”

This nāma says the nature of the nirguṇa Brahman.  While the previous nāma discussed about the saguṇa Brahman, this nāma confirms Her as nirguṇa Brahman once again.

Sāmarasya- parāyaṇā सामरस्य-परायणा (792)

Parāyaṇa means devoted to or engaged with chief authority.  She is devoted to the principle of equality.  With whom She is equal? Of course, with Śiva.  Without each other, they cannot function.  They have attained each other after performing rigorous penance. 

Śiva is Self-illuminating Brahman and Śaktī is His svabhāva.  Svabhāva means nature, innate or inherent disposition.  The nature of Śiva is reflected through Śaktī.  Śiva can realise His Self only in Śaktī, who acts a mirror to Him.  Śaktī is the power of doership of Śiva.  It is said that the ultimate reality were to be merely Śiva, He would become inert. Brahman cannot become inert.  Though Śiva continues to be inert, Śaktī, the power holder of Śiva acts as the energetic force in creation, sustenance and dissolution of the universe.  Therefore Śiva without Śaktī or Śaktī without Śiva becomes torpid.  They are known as the parent of the universe.

This nāma says that She is equal to Śiva.  If Cit is Śiva, ānanda (bliss) is Śaktī.  Cit- ānandā is Śivaśaktī.  

LALITHA SAHASRANAMAM 786 - 789

Mantriṇī-nyasta-rājyadhūḥ मन्त्रिणी-न्यस्त-राज्यधूः (786)

She has entrusted the ministerial responsibilities of the universe to Mantriṇī.   Mantriṇī is feminine gender for minister.  Her minister is Śyāmalā.  There is already a reference to Mantriṇī in nāma-s 69 and 75. Śyāmalā is also known as Rāja-Mātaṅgī and Rāja-Śyāmalā.

It is also said that one who worships Her through mantra-s is known as mantriṇī.  Here mantra-s do not mean Pañcadaśī and ṣodaśī alone. They are mantra-s of the highest order.  Since She is mātṛkā varṇa rūpiṇī (nāma 577), all the alphabets belong to Her.  All the letters originate from Her.  Therefore, there is no distinction between Her and mantra-s.  This is confirmed by nāma 204. sarva mantra svarūpiṇī.  Mantra is defined as ‘power in the form of formulated and expressed thought.’  This power is known as Śaktī.  Mantra-s are useful only if the deeper meaning of the mantra-s is understood.  Mantra-s in combination with meditation give quicker results.  Japa mantra-s do not fructify unless one understands the significance of mantra-s.  Mantra-s are nothing but bījākṣara (combination of alphabets).  A bīja is a monosyllabic sound that contains one or more consonants with a vowel and ends with a bindu. Vāmakeśvara Tantra (refer nāma-s 351 and 945) elaborates on mantra-s.

Śiva Sūtra (II.1) says Cittam mantraḥ (चित्तम् मन्त्रः).  Cittam means limitation of the highest consciousness in the individual self. This can also be interpreted as the limitation of the Supreme Consciousness (the Brahman) in self (an individual). After having said that mind is mantra, the next sūtra (II.2) says that continuous effort leads to attainment (mantra siddhi or fructification mantra).  The third sūtra (II.3) says the fructification mantra-s mean non-dualism or Oneness with the Brahman (Realisation).  Mantra is nothing but a secret tool in the hands of a practitioner that first enables him to establish a link with the Brahman and ultimately making him to dissolve into the Brahman.  When mind and mantra are well connected, one realises the Brahman.

This nāma also means that She is in the form such intricate and potent mantra-s.  She is the sum total of all mantra-s.

Tripureśī त्रिपुरेशी (787)

Śiva had burnt Tripura, a place of asura-s (demons) fortified with gold, silver and iron forts.  These are nothing but stages of ignorance.  Śiva who burnt this place is known as Tripura and His wife is Tripureśī.  This also means Bhairavī, the Goddess of Tantra śāstra-s. She is adored by all tantra śāstra-s. 

Or this could mean that She is the chief of three loka-s of Brahma, Viṣṇu and Śiva.  These loka-s (worlds) are situated around Meru, where She resides (refer nāma 775. Meru-nilayā). (Tripura atipaṭhī (atipaṭhī means chief). 

Jayatsenā जयत्सेना (788)

She has a victorious army.  She is capable of winning over demons (evil acts).  In Hindu scriptures, often references are made to demons.  These demons are embodiment of wickedness and gods who win over them represent virtues.  Virtues always prevail.

Nistraiguṇyā निस्त्रैगुण्या (789)

She is devoid of three guṇa-s.  These guṇa-s in association with prakṛti are responsible for creation.  Please refer nāma-s 139, 397, 398 and 399 for further details.  

LALITHA SAHASRANAMAM 782 - 785

Parākāśā पराकाशा (782)

She is the supreme ākaś or ether or space.  Parākāśa is often used to mean the Brahman.  This is due to three factors.  First the vast stretch of ether and secondly its purity, thirdly its imperceptibleness and finally its subtle nature.  Both shine and rain come from ākaś.  These are the reasons for comparing ākaś to the Brahman.  Since She is the Brahman, She is compared to ākaś.  When one is not able to comprehend subtle matters, normally a comparison is made to known things.  Since the Brahman is the subtlest of all, a comparison is made to ether or ākaś. 

Brahma sūtra (I.i.22) says ākāś tat lingāt.  This means that ākaś is the Brahman owing to the indicatory mark of that.  The indicatory mark is explained in Chāndogya Upaniṣad (I.ix.1).  It says ‘End of this earth is space, as everything arises from space and also goes back into space.  Space is superior to everything.  Space is the highest goal.”  The Upaniṣad again says (VIII.xiv) ‘That which is described as space manifests names and forms.  These names and forms are within Brahman.” 

Taittirīya Upaniṣad says that Brahman is bliss (III.vi) “Bhṛgu (a great sage) came to know that bliss is Brahman, for it is from bliss that these beings are born.  Having been born, they are supported by bliss and when they perish, they go back to bliss. It is Varuṇa who taught this Truth.  This Truth is in the empty space of the heart.”

The point driven home by the Upaniṣads is that Brahman is vast empty space.  Kaṭha Upaniṣad also confirms this by saying (II.ii.2) “The Self is everywhere......It supports everything and is the air in the space between the earth and heaven.”

This nāma says in a single word the teachings of these Upaniṣads.  Lalitā Sahasranāma is in mantra form.  Hence it is said that this should not be recited like musical notes (rāga and svara) or with any musical instruments. Veda-s should never be recited in notes form or accompanied by musical instruments.  

Prāṇadā प्राणदा (783)

She is the giver of vital breath or prāṇa.  Her subtle form continues to be discussed.  Like ākāś, prāṇa also is subtle.  Like ākāś, prāṇa is also life giving.  Sun and rain come from ākāś that are under Her control.   Prāṇa also is controlled by Her.  The omnipresent nature of the Brahman is being explained by Vāc Devi-s.  The next Brahma Sutra (I.i.23) says “On that very ground, prāṇa is Brahman”.  Chāndogya Upaniṣad also says (I.xi.5) says “In prāṇa all things that we see around us disappear.  And at the time of appearance they appear from prāṇa.” 

Bṛhadāraṇayaka Upaniṣad (IV.iv.18) says “those who have known the prāṇa of prāṇa” which means subtle of the subtlest, the Brahman, because ‘Self is taintless and beyond the subtle ether.’ (IV.iv.20)

Prāṇa-rūpiṇī प्राण-रूपिणी (784)

This is in confirmation of the previous nāma.  The previous nāma said that She is the giver of prāṇa and this nāma says that She is the embodiment of prāṇa.  Unless something is overflowing, it cannot be shared.  She cannot be the giver of prāṇa unless She is full of prāṇa and prāṇa overflows from Her.  These types of nāma-s are available in plenty in this Sahasranāma.  For example nāma-s 736 muktidā and 737 muktirūpiṇī. 

Chāndogya Upaniṣad (IV.x.5) explains these nāma-s (782-784).  “‘I know that prāṇa is Brahman.  But I do not know that ka-क and kha-ख  are Brahman.’   The fire replies ka is kha and kha is ka (meaning both are same) and taught him that Brahman is both prāṇa and ākāś.”  This teaching of Agni goes to prove that Brahman is everything.  ka and kha are only taken as examples.  For example Mr. A and Mr. B are the same.  Both of them are Brahman.  If Mr. A realises this fact, he is known as knowledgeable and Self-realized.  If B does not understand this, then he is called ignorant. 

Mārtāṇḍa-bhairavārādhyā मार्ताण्ड-भैरवाराध्या (785)

She is worshipped by Mārtāṇḍa-bhairava.  He is posited in the twenty fourth prahāra (wall) of Śrī puraṁ.  Śrī Cakra is in the centre of this Śrī puraṁ.  Anything associated with Her is prefixed with Śrī, a sign of auspiciousness.  Some are of the opinion that Mārthaṇda-bhairava is the sun.  Sage Durvāsa says that he worships him with his wife Chāya Devi.  Sun’s wife is Chāya Devi.  Then this nāma means that She is worshipped by sun.

Others are of the opinion that Bhairava here means Vaṭuka Bhairava-s who are also great devotees of Her.  They are also posited in Śrī puraṁ and constantly meditate on Her. 

There are sixty four Bhairava-s and Mārtāṇḍa-bhairava is one among them.  These sixty four Bhairava-s are grouped under eight categories and each category is headed by one Bhairava and these eight Bhairava-s are called Aṣṭāṅga Bhairava-s.  Mārthaṇda-bhairava comes under the first group headed by Asitāṅga Bhairava

Bhairava means Śiva.  Śiva Sūtra (I.5) says udyamao Bhairavaḥ which means ‘sudden realization like a flash is Śiva’.  Realisation always happens suddenly.  It is like a flash of light.  When the light is not switched on, the place remains in darkness.  Once the light is switched on, the room is flooded with light.  Realisation also happens this way.  We go on acquiring knowledge and we know that Brahman is present everywhere.  This is only assumption and presumption.  But, realisation is different.  Realisation is understanding and personally experiencing the Truth.  Truth means everything is Brahman. In this nāma mārthaṇda refers to the flash of light.  Therefore, in this context Mārtāṇḍa-bhairava means Śiva.  The one who has realized Śiva and merges with Him is also known as Śiva.  She is worshipped by such devotees. 

{Further reading of Bhairava: There are different interpretations on Bhairava. Śiva is worshiped in twenty five forms as per āgama śāstra.  The important ones are Liṇgotbhava, Ardhanārīśvara, Somaskanta, Dakṣiṇāmūrti, Kālasaṁhāra, Sarabeśvarā, Nīlakanṭa, Bhairava, Riśabhārūḍha, Candraśekara, Naṭarāja and Gangādhara.  Out of the twenty forms of Śiva, Bhairava form is considered to be important.  Ābhatuthtārana, Vaduga, Kṣetrapāla, Brahmasiraccheta are said to be the other names of Bhairava.  There is another school of thought which says that Śiva Himself crated Bhairava.  There was one demon by name Dahurāsuraṇ who got a boon that he could be killed only by a woman.  Kālī was created by Śaktī to kill him.  The wrath of Kālī killed the demon.  After killing the demon, her wrath metamorphosed as a child.  Kālī fed the child with her milk. Śiva made both Kālī and the child to merge with Him.  From this merged form of Śiva, Bhairva appeared in his eight forms (aṣṭa Bhairava-s).  Since Bhairava was thus created by Śiva, he is said to be one of the sons of Śiva, others being Gaṇeśa, Kārttikeya, Ayyanār (said to be the God of villages) and Vīrabhatra.

Bhairava is the ultimate form of manifestation or pure I consciousness. This form is called Mahā Bhairava or Śiva, the Supreme.  Others give Him terrifying forms. 

The word Bhairava originates from the word bhīru, which means fearful.  Bhairava means terribly fearful form.  The right interpretation is that He protects His devotees from dreadful enemies, greed, lust and anger.  Bhairava protects His devotees from these enemies.  These enemies are dangerous as they never allow us seek Him within.  There is also another interpretation.  Bha means creation, ra means sustenance and va means destruction. Therefore Bhairava is the one who creates, sustains and dissolves the three stages of a life.  Therefore, He becomes the Ultimate or the Supreme.

Bhairava is also called the protector.  If Bhairava is manifested as a form of Śiva, He becomes the protector of the universe.  In all the temples, there will be a Bhairava idol.  This Bhairava is the protector of temples.  In Śiva temples, when the temple is closed, the keys are placed before Bhairava.  In some of the ancient texts, Bhairava is described as the protector of women.  He is described as the protector of the timid and in general women are timid in nature, hence this description.  

Purāṇa-s too give different versions of Bhairava.  Brahma is the lord of creation.  He thought that He is the Supreme and abused Śiva. Śiva created Bhairava who removed one of the five heads of Brahma and took away his skull.  There is yet another version.  There was a war between gods and demons.  To eradicate the demons, Śiva created Śiva from whom aṣṭa Bhairava-s were created.  These aṣṭa Bhairava-s got married to aṣṭa mātā-s.  These aṣṭa Bhairava-s and mātā-s have dreadful forms.  From these aṣṭa Bhairava-s and aṣṭa mātā-s, 64 Bhairava-s and 64 yogini-s were created.

There are eight types of Bhairava-s and they are called aṣṭa Bhairava-s.  They are Mahā-Bhairava, Saṃhāra-Bhairava, Asitāṅga-Bhairava, Ruru-Bhairava, Kāla-Bhairava, Krodha-Bhairava, Tāmracūḍa-Bhairava, or Kapāla-Bhairava, Candracūḍa-Bhairava or Rudra-bhairava.  Apart from these eight forms there is yet another form called Svarṇākarṣṇa Bhairava.  Mahā-Bhairava is said to be Śiva himself.  Normally in Śiva temples idols of Bhairava are situated in the north facing, southern direction. He is also called Kṣetrapāla.  He appears in a standing position with four hands.  His weapons are drum, pāśa (noose), trident and skull.  In some forms of Bhairava, there are more than four hands.  He appears without dress and with a dog.  His weapons, dog, protruding teeth, terrifying looks, garland with red flowers all these give him frightening appearance. 

In all Śiva temples, regular pūja rituals begin with Sun and end with Bhairava.  Bhairava likes ghee bath (abhiṣeka), red flowers, ghee lamp, unbroken coconut, honey, boiled food, fibrous fruits etc. If a Bhairava idol is facing west, it is good; facing south is moderate; facing east is not good.  The right time to pray to Bhairava is midnight.  During midnight it is said that Bhairava and His consort Bhairavī (nāma 276) are together and will give darśana to their devotees.  The most appropriate time is Friday midnight.  There are eight types of flowers and leaves used in arcana (अर्चन) to Bhairava.

The eight Bhairava-s are said to represent five elements viz. ākāś, air, fire, water and earth and other three being sun, moon and ātman.  Each of the eight Bhairava-s are different in appearance, have different weapons, different vāhana-s and they bless their devotees with eight types of wealth representing aṣṭa Lakṣmi-s.  Continuous worship of Bhairava leads the worshipper to a true Guru.  There are separate dhyāna verses and mūla mantra-s to all the eight Bhairava-s. 

Apart from the aṣṭa Bhairava-s there is one more important Bhairava called Svarṇākarṣṇa Bhairava.  He has red complexion and clothed in golden dress.  He has moon in his head.  He has four hands.  In one of the hands he carries a golden vessel.  He gives wealth and prosperity.  Performing pūja on Tuesdays gives quick results.  Ākāśa Bhairava is also known as Sarabheśvara.  In some of the ancient texts he is said to have thirty two hands, shape of a bird, golden complexion, terrible teeth, and human form above the hip.  Worshipping him destroys enemies.

It is generally believed that worshipping Bhairava gives prosperity, success and good progeny, prevents premature death and solution to debts and liabilities.  Different forms of Bhairava evolve only from Śiva, who is called the Mahā Bhairava.}  

LALITHA SAHASRANAMAM 778 - 781

Virāḍ-rūpā विराड्-रूपा (778)

The concept has been already discussed in nāma 256. viśva-rūpa. In addition to what has been discussed there, virāḍ can also be explained as follows.  Virāḍ is the consciousness which identifies itself with the individual gross body in the waking state.  Consciousness can be broadly classified into microcosm and macrocosm.   Microcosm is the individual consciousness and macrocosm is the universal consciousness.  These can also be interpreted as the individual self and the cosmic Self.  Microcosm or the individual cosmology is a miniscule of macrocosm or the sum total of all microcosms. 

The individual self has four states of consciousness.  1. Turya or avyakta (for avyakta refer nāma 398), 2. Īśvarā (nāma 271 Īśvarī), 3. Hiraṇyagarbha (this has been discussed in various nāma-s in this Sahasranāma. Please refer nāma 638 svarṇagarbhā ) and 4. Virāḍ.  Virāḍ is also known as virāj. It is also known as vaiśvānara.  The last of the above mentioned four states of consciousness is the all pervading metamorphosis of the divine being.  It is the omnipresent universal form, encompassing the entire visible and tangible phenomenal world.  This is the fully manifested macrocosm that appear to the human eyes as the universe.  What we perceive is not the complete macrocosm, but only a minuscule deluded by māyā or illusion. 

Virāḍ is the end product of the macrocosm within a fully developed universe that is realized from experiment and observation rather than theory.  Pañcikaraṇam, a small treatise on advaita philosophy by Śaṃkarācārya says. “The virāḍ is said to be the aggregate of all the quintuplicate elements and their effects” (verse 1).  Those subtle elements produced the gross ones, from which again the virāṭ (the macrocosm) or the objective totality comes into existence.”  Again verse 11 says, “The gross elements are compounded.  These produce, the sum total of all the gross bodies.  This is the gross body of the disembodied Ātman.”  Virāṭ, virāj and virāḍ are the same.

Virajā विरजा (779)

Vi means without and rajas means impurity.  She is without impurity. Mahānārāyaṇa Upaniṣad (65.1) says ahaṁ virajā vipāpmā which means ‘I am freed from sins and passions’.  The devotee offers fire oblations seeking purity in his breath, gross body, etc. There is a fire ritual by name virajahoma to be performed before becoming a sanyāsī.  When one becomes devoid of impurity, he becomes one with the Brahman.  She, the Brahman, is devoid of impurity. She is pure (refer nāma 765).  When one wants to merge with the Brahman, one should possess the qualities of the Brahman. 

Viśvato-mukhī विश्वतो-मुखी (780)

She has faces in all directions.  Śvetāśvatara Upaniṣad (III.3) says, viśvatomukhaḥ which means ‘all faces are His’.  Faces of entire living beings are His.  This nāma affirms the omnipresent nature of the Brahman.

Kṛṣṇa also says in Bhagavad Gīta (IX.15) “others worship me in my universal form in many ways taking me as manifested in diverse celestial forms (viśvatomukhaṁ).” 

Puruṣasūkta opens by saying sahasraśīrṣā puruṣaḥ meaning that He has thousands of heads.  Heads of the entire living beings are His own. 

This nāma means that She resides in the entire living beings of this universe, an affirmation of Her omnipresence.

Pratyag-rūpā प्रत्यग्-रूपा (781)

She is visible to those who see inwardly.  She can be realized only within and this is known as Self-realization.  By disconnecting mind from sensory afflictions and looking within, She is realized.

 Kaṭha Upaniṣad (II.i.1) explains this.  “The Self-created Lord has created the sense organs with the inherent defect that are by nature outgoing.  Which is why, beings see things outside and cannot see the Self within.”  It says, pratyagātmānamaikṣat.

Nārāyaṇa sūktaṁ (5) says antarbahiśca tatsarvaṁ vyāpya nārāyaṇa-stithaḥ (अन्तर्बहिश्च तत्सर्वं व्याप्य नारायण-स्तिथः) meaning Nārāyaṇa pervades internally and externally. 

Why should one look within when the Brahman is omnipresent.  Afterall, Nārāyaṇa pervades internally and externally. Kaṭha Upaniṣad (II.iii.9) answers this.  “The Brahman is not an object of our vision.  No one can see Him by his eyes.  He reveals Himself, only when the mind is pure and constantly thinks of Him.”

LALITHA SAHASRANAMAM 771 - 777

Durārādhyā दुराराध्या (771)

She is difficult to attain.  The process of attaining Her is difficult, as mind control is paramount in Her worship.  Worshipping Her without controlling mind and senses, does not yield any result.  Saundarya Laharī (verse 95) says “It is difficult for those who cannot control their senses, to come near your sacred feet and worship you.”  Refer nāma 871, which endorses this point. 

Durādharṣā दुराधर्षा (772)

She cannot be controlled.  She can be controlled only by unstained devotion.  Pretentious worship is not liked by Her.  Kṛṣṇa  says in Bhagavad Gīta (IX.26) “Whosoever offers to me with love a leaf, a flower, a fruit or water, (patraṁ, puṣpaṁ, phalṁ, toyaṁ) I appear in person before that disinterested devotee of sinless mind and delightfully partake of that article offered by him with love.” 

She should be worshipped in seclusion. This aspect has been repeatedly stressed through various nāma-s in this Sahasranāma and elsewhere.  ‘The bliss of atman is Lalitai’ says Bhāvanopaniṣad (29).   Sage Durvāsa in his Śrī śaktīmahimnḥ stotraṁ (verse 53) says that one who worships Her through prāṇāyāma and meditation becomes one with Lalitāmbikā.

Pāṭalī-kusuma-priyā पाटली-कुसुम-प्रिया (773)

Pāṭalī (Bignonia Suaveolens) is red and white flower.  Red represents Śaktī and white represents Śiva and hence this flower is said to represent both Śiva and Śaktī. 

Śiva is fond of bilva tree and Śaktī is fond of pāṭalī tree.

Mahatī महती (774)

This nāma declares one of the important attributes of Brahman.  Mahat arises from the union of puruṣa (soul) prakṛti (nature).  Mahat is the second principle from prakṛti as per Sāṃkhya philosophy.   Puruṣa is the self-intelligent subject and prakṛti is the non-intelligent potential cause of the objective universe.  Puruṣa-s are innumerable in number, whereas prakṛti is one.  The primal constituents of prakṛti are the three guṇa-s (sattva, rajas and tamas).  As per sāṃkhya yoga principle all objects both physical and psychical are transformation of prakṛti, the first of which is mahat.  She is addressed as mahat by Vāc Devi-s because She manifests in all living beings as She is also known as prakṛti.  Mahat is also known as buddhi or intellect, the great and exclusive principle of humanity.  Intellect is an essential component for attaining knowledge. 

Mahānārāyaṇa Upaniṣad (I.i.1) says ‘mahato mahīyān (महतो महीयान्) which means greater than the greatest.  This nāma says She is that Mahat. Without mahat (intellect or the principal factor of underlying self-consciousness) Śiva cannot be realized, hence it is said that Śiva can be realized only with the blessings of Śaktī. 

Meru-nilayā मेरु-निलया (775)

She lives atop Meru. Meru is a fabulous mountain regarded as the Olympus of Hindu mythology and said to form the central point of Jambu-dvīpa.  Meru has already been discussed in nāma 55 sumeru madhya śṛṅgasthā. Three dimensional form of Śrī Cakra is known as Meru or Mahā Meru.  Meru also means the condensed form of Pañcadaśī mantra.  There are only nine bīja-s, if repeated bīja-s are removed (The nine bīja-s are:  ka, e, ī, la, sa, ha, ra, ma (क, ए, ई, ल, स, ह, र, म) and bindu). 

Meru also means the spinal cord.  She traverses up and down the spinal cord in Her subtlest form kuṇḍalinī.  This nāma could also mean Her movements through meru (spinal cord).

Mandāra-kusuma-priyā मन्दार-कुसुम-प्रिया (776)

She is fond of mandāra flowers (Erythrina Indica).  Mandāra tree is one of the five trees in Svarga (heaven).

There is a hermitage on the banks of river Ganges where there are eleven sacred pools.  She is fond of this hermitage. 

Mandāra flowers are also referred in Buddhism.  When Buddha was preaching, it is said that mandāra flowers used to shower from heaven. 

Vīrārādhyā वीराराध्या (777)

Vīrā-s mean warriors.  Characteristics of vīrā are defined. He should have realized the Self, devoid of ego, opposed to dyads and should be brave as well.  In this context vīrā means courageous devotee. When one realizes Self, he need not be afraid of anyone.  She is worshipped by such warriors.