91. Hrīṁpadārādhyā ह्रींपदाराध्या
She is worshipped through hrīṁ, referring to Her Bhuvaneśvarī form.
Hrīṁ consist of the following bīja-s: ha (ākāśa bīja) + ra (agni bīja) + ī + bindu (dot), representingParāśakti. Bindu above hrī ह्री (making it as hrīṁ ह्रीं) consists of nine subtle symbols and these nine together are known as nāda and they are bindu, ardhacandra, rodhinī, nāda, nādānta, śakti, vyāpikā, samanā, and unmanī. Bindu is explained as dimensionless and extensionsless and hence is also known as infinite. Bindu is also known as subtle state of pure phonic energy and when the bindu, the essence, begins to manifest, universe is created. It is also called essence of divine creative energy. It is just a drop of divine essence meant for creation. From a tiny seed, a huge tree grows and from the bindu, the universe is created. Bindu plays significant roles in the formation of mantras.
She is described as mātṛka-varṇa-rūpinī (Lalitā Sahasranāma 577) and akṣamālādi-dharā (Lalitā Sahasranāma 489); it is no wonder that She is described in this nāma as the essence of creation of both verbal and metaphysical universe along with infinite number of beings.
92. Hrīṁgarbhā ह्रींगर्भा
Hrīṁ, which is the essence of creation, forms Her foetus. The closest possible reference in Lalitā Sahasranāma (774) is Mahatī, which arises from the union of puruṣa and prakṛti. This union is the cause, for the creation of the universe.
Kṛṣṇa explains this in Bhagavad Gītā (XIV.3), “My primordial nature known as Brahman is the womb all beings, where I placed seed of all life. The creation follows from the union of Matter (prakṛti) and Spirit (puruṣa).” Creation of the universe is compared to the birth of a child after conjugation.
93. Hrīṁpadābhidhā ह्रींपदाभिधा
This nāma can be explained in two ways. Ābhidhā (first letter आ) means name and She is known by the word (contextually it means akṣara hrīṁ). Abhidhā (first letter अ) means to cover and this means that She is entirely covered by hrīṁ. Hence, hrīṁ is considered as a very powerful akṣara. By constant recitation of hrīṁ, Her Grace can be attained.
94. Hrīṁkāravācyā ह्रींकारवाच्या
Vācya means announced or substantiated. She is substantiated through hrīṁ. There is no difference between Her and hrīṁ.
95. Hrīṁkārapūjyā ह्रींकारपूज्या
She is worshipped with hrīṁ. Pūjya means honourable. This refers to Pañcadaśī mantras, wherehrīṁ is used at the end of all the three kūṭa-s. Every nāma of both Lalitā Sahasranāma and Lalitā Triśatī should be prefixed with om - aiṁ - hrīṁ - śrīṁ, which is known as tritāri (excluding om). In all Her worship, hrīṁ plays a very significant role.
96. Hrīṁkārapīṭhikā ह्रींकारपीठिका
Pīṭha means seat or base. This nāma says that hrīṁ originated from Her, as is the case with the material world or matter. There are two important aspects in hrīṁ. One is the union of Śiva and Śakti and another is Divine essence which is Her foetus, and She gives birth to the universe. Birth is used not in literal sense. Birth contextually means Her manifestation. Thus hrīṁ is the base or foundation of creation.
97. Hrīṁkāravedyā ह्रींकारवेद्या
Vedyā means knowledge; here it means knowledge about Brahman. It is known as Brahmavidyā, which cannot be attained only through studies. Though study of spiritual materials such as Upaniṣad-s elucidate and expedite the process of realization of Brahman within, ultimately, only a Guru can take forward an aspirant to the final stages of realization. (Even the best student has to write exams and pass to attain a degree certificate.) When the knowledge about the Self is sufficiently attained, She descends Her Grace on the aspirant and makes him to go to a Guru. It is therefore not necessary to seek a Guru. When the time is ripe and after being blessed with Her Grace, the right Guru will arrive (not in literal sense) for the aspirant to complete the formalities of his realization.
Therefore, this nāma says that She can be truly realized only through the proper guidance of a Guru. Many times, one misconstrue that he is a realized person. When the love for Her is intent and absolute, these types of illusionary realizations take place. Illusionary realization is nothing but a short spell of Her Bliss. Final realization, which is known as liberation, causes complete transformation of one’s perception, which happens due to the union of soul with the Soul. This is the true stage of mahāvākya-s such as ahaṁ brahmāsmi.
98. Hrīṁkāracintyā ह्रींकारचिन्त्या
She can be contemplated through hrīṁ. Since She is fond of hrīṁ, She can be attained through recitations of hrīṁ. She is fond of hrīṁ because Śiva is also present in hrīṁ, which also signifies the union of Śiva and Śakti.
Praśna Upaniṣad (V.5) explains this further. It says that one who meditates on ॐ merges with Brahman. The Upaniṣad proceeds to say that meditation on ॐ should be perpetual and not intermittent. In order to comply with the instructions of this Upaniṣad, one should learn to align his breath with the mantra he recites. In fact, any mantras, beyond a point do not cause any spiritual transmutation. Ultimately, it is the mind that alone is capable of causing spiritual transmutation and ultimate realization. However, without practicing and reciting mantras, one cannot even enter into the spiritual path. Spiritual transformation should be gradual and should keep pace with one’s mindset.
This nāma says that She can be attained by perpetually contemplating Her with Her most loved bīja,hrīṁ.
99. Hrīṁ ह्रीं
There is no difference between Her and hrīṁ. She is the Power of Śiva and therefore, hrīṁ represents Supreme Power of Śiva, which is in Her form. Hrīṁ represents icchāśakti, jñānaśakti and kriyāśakti, the Divine power of will, knowledge and action. In order to affirm that there is no difference between Her and hrīṁ, this nāma merely says hrīṁ; but the next nāma gives final touches to this nāma.
100. Hrīṁśarīriṇī ह्रींशरीरिणी
Her body is not different from hrīṁ and hence, She is an embodiment of hrīṁ. In other words, Brahman (prefix saguṇa can be added, if need be) is in the form of hrīṁ, which represents the union (yoke) of Śiva (nirguṇa Brahman) and Śakti (saguṇa Brahman). Hrīṁ is considered as supreme because, it has both Śiva and Śakti.
For argumentative purposes, ॐ is known as praṇava or Brahma praṇava (representing Brahman) and īṁ (ईं), the kāmakalā (Lalitā Sahasranāma 322) is known as Śākta praṇava. Thus we have two different praṇava-s (praṇava means reverberation of mystical sound), one is Brahma praṇava (ॐ), and another is Śākta praṇava (ईं). But, in the case of hrīṁ, both these praṇava-s are conjoined and is reflected as Śiva and Śakti praṇava. Hence, in Lalitā Triśatī, the highest number of sixty nāma-s describe hrīṁ.
Lalitā Sahasranāma (88) goes a step further and says that She is “mūlamantrātmikā” the root of all mantras. She is not just hrīṁ, but She is “matṛkā-varna-rūpiṇī” (Lalitā Sahasranāma 577).