Haṁsinī हंसिनी (456)

In the form of haṁsa mantra, also known as ajapa mantra, a method of mantra recitation from dawn to dawn concentrating on the psychic cakra-s.  Ajapa japa also relies on inhalation and exhalation.

Swans are known for their agility of walking.  Poetic parlance of Saundarya Laharī (verse 91) describes this situation as ‘the swans that are nurtured in the house of Paramaśiva (Her house as well) practice your walking agility’.

Mātā माता (457)

The first nāma of this Sahasranāma is Śrī Mātā meaning universal mother.  Lalitā Sahasranāma is the only Sahasranāma where a nāma is not repeated twice.  In this nāma, Śrī that was a prefix in the first nāma is not used.  Another example like this are nāma-s 53 Śiva and 998 Śrī Śiva. In view of the contextual reference of this nāma i.e. while dealing with mantra-s (nāma-s 453, 455, 456), this nāma can be interpreted as ‘She is the mother of mantra-s’.  She is also known as Mātṛkā meaning the mother of letters. 

Malayācala vāsinī मलयाचल वासिनी (458)

In Kerala, a state of India, She is worshipped as Bhagavatī.  The state of Kerala is known as Malayācala.  Malayalam is the language spoken in Kerala.  Malayācala mountain has rich growth of sandalwood trees and therefore, has natural fragrance.  This place is also known as the garden of Indra, the chief of demigods and goddesses.  The subtle meaning conveyed by this nāma is that She has natural fragrance emanating because of mantra-s.  By drawing a comparison to natural fragrance, the power of mantra-s is portrayed.

Sumukhī सुमुखी (459)

She has a beautiful face.  Face is the reflective part of wisdom.  Chāndogya Upaniṣad (IV.14.2) says “your face is shining like that of a knower of Brahman.  Who has taught you?”  (The Upaniṣad proceeds to say that a person who has known the Brahman remains pure and nothing could taint him.  He is incompetent of doing anything wrong).  If one advances spiritually, his face becomes radiant and glows.  Śvetāśvatara Upaniṣad (VI.15) also says “I, a seeker of liberation, take refuge in that luminous Lord, who reveals Self-knowledge in the mind”.  Self can be identified only with luminosity.   Viṣṇu Sahasranāma nāma 456 Sumukhā which gives the same meaning. 

Mantra initiation should be taken only from these types of gurus, not from the one who is associated only with rituals.  Only then, the purpose of initiation is attained. 

Nalinī नलिनी (460)

Her limbs are compared to a lotus flower.  Nāma 278 said that She is seated on a lotus seat. This nāma says that She Herself looks like a lotus flower.  The beauty of Her sculptured figure is described by making a subtle comparison to a lotus flower. 

River Gaṅgā is also known as Nalinī.  It is said that there is a river by name Gaṅgā in the heaven, which is also known as Nalinī

Subhrūḥ सुभ्रूः (461)

She has beautiful eyebrows.  Nāma 17 already described about Her eyebrows by drawing a comparison to festoons.  Saundarya Laharī (verse 47) beautifully describes Her eyes.  “Oh! Umā! Ever bent on dispelling the fears of the world!  I take your two slightly knit eye-brows to be the bow of the consort of Rati.” The verse says that Her eyebrows are arched like a bow and the two eyes appearing like bees down below and Śrī Śaṃkara superimposes a bowstring connecting the two eyes.  The bow thus formed is ready to destroy fear of Her devotees.  Like anger, fear is also one of the worst enemies of mankind. 

Śobhanā शोभना (462)

Her exceptional beauty is portrayed. Vāc Devi-s have failed in their attempts to describe Her beauty by drawing comparisons to the objects of mankind.  Since they could not amply describe Her beauty, they ended up with this nāma while delineating Her beauty. Śobhanā means the beauty embodied and endowed with auspiciousness. This is called the divine beauty. The word śobha also means divine, anything propitious, auspicious, welfare, prosperity, moral good and virtue. 

Suranāyikā सुरनायिका (463)

She is the head of Deva-s.  Deva-s mean all types of gods and goddesses that include Brahma, Viṣṇu, Rudra, Sarasvatī, Lakṣmī, etc. The difference between Gods and demigods is that the former directly partake in the three important activity of the Brahman, creation, sustenance and dissolution, whereas the latter do not. Typically the difference is between the highest authority and a mediocre authority.