113. Haridaśvādisevitā हरिदश्वादिसेविता

Hari contextually refers to cardinal gods protecting eight cardinals, including upper and lower cardinal points of compass.

Indra – East; Agni – South East; Yama – South; Nirṛti – South West; Varuṇa – West; Vāyu – North West; Soma (some texts say Kubera) – North; Īśāna – North East; Ūrdhva – Upper world (heaven); Bhūmi – Earth. They are together known as daśadikpālaka, where pālaka means guarding. They protect these cardinal points.

All these cardinal deities worship Her as they function under Her command.

114. Hastikumbhottuṅgakucā हस्तिकुम्भोत्तुङ्गकुचा

Her bosoms are like the two humpbacks of an elephant. This nāma adores Her as Śrī Mātā, the nourisher of the whole universe.

115. Hastikṛttipriyāṅganā हस्तिकृत्तिप्रियाङ्गना

Hasta refers to elephant (referring to its trunk); kṛtti means garment made of hide (referring to Śiva, who wears tiger’s hide); priya – fond of; aṅgana – either refers to a woman or a female elephant. Thus this nāma subtly conveys the love between Śiva and Śakti. But for this love, creation and existence of the universe is not possible.

116. Haridrākuṅkumadigdhā  हरिद्राकुङ्कुमदिग्धा

She is anointed with turmeric and vermilion (probably referring to saffron) powders. Kuṅkuma is prepared by mixing turmeric powder and lemon juice (in commercial manufacture, lime is mixed, which is not good for the skin), which turns red after keeping the mixture in direct sunlight. This is considered as the most auspicious symbol placed on the forehead of a married woman. Both turmeric and kuṅkuma are symbols of auspiciousness.

This nāma announces Her auspiciousness. In fact, She is the embodiment of auspiciousness and is adored as Mahāsumaṅgalī (sumaṅgala means bringing good fortune and highly auspicious).

117. Haryaśvādyamarārcitā हर्यश्वाद्यमरार्चिता

Haryaśva refers to Indra’s horse. She is worshipped by Indra and other gods, who are controlled by him. This nāma is significantly different from nāma 113, which spoke about cardinal gods worshipping Her and one among them is Indra. This nāma says all other gods, who are controlled by Indra worship Her along with Indra.

In terms of hierarchy, number of gods and goddesses function under Indra, who in turn reports to Her. Every aspect of birth, sustenance and death is controlled by a god or goddess. The number of gods and goddesses who report to Indra is said to be 330 million. These gods and goddesses do not have direct access to Her, as Her Royal Court is full of higher hierarchy of gods, sages and saints.

118. Harikeśasakhī हरिकेशसखी

Harikeśa means fair headed, but contextually refers to Śiva, whose plaited hair has lustre, due to the presence of Gaṅgā (river Ganges). There are verses that describe His body with golden lustre. Sakhī means a woman’s companion with whom all secrets are shared. This nāma describes Śiva as Her close confidante (sakhī or confidante generally refers to female companion). The association between Śiva and Śakti is not merely based on marital bliss; many of the tantra-s are taught to Her by Śiva, who then assumes the form of Her Guru. The present nāma says that they are friends. Their union is inexplicable and hence they are worshipped as parents of the universe (Viṣṇu and Lakṣmī are grandparents; Brahmā and Sarasvatī are great grandparents of the universe).

119. Hādividyā हादिविद्या

Pañcadaśī mantra that begins with “ha” is known as hādividyā and practiced by Lopāmudrā, wife of sage Agastya. She is one of the greatest devotees of Parāśakti. Devi Herself says in pūrvabāga of Lalitā Triśatī (verse 15), “Agastya’s wife Lopāmudrā worships me with great devotion. Agastya also has great reverence for me. Hence, you can initiate Lalitā Triśatī to Agastya.” This was addressed to Hayagrīva who initiated Triśatī to Agastya.

Pañcadaśī mantra of Lopāmudrā is called hādividyā because the first letter of Her Pañcadaśī mantra begins with “ha” and not “ka”. There are two types of hādividyā Pañcadaśī and they are known as prathama (principal or first) Lopāmudrā and dvītiya (second) Lopāmudrā.

Prathama Lopāmudrā Pañcadaśī mantra:  (fifteen letters and falls under hādividyā)

ह स क ल ह्रीं। ह स क ह ल ह्रीं। स क ल ह्रीं॥
ha sa ka la hrīṁ | ha sa ka ha la hrīṁ | sa ka la hrīṁ ||

Dvītiya Lopāmudrā Pañcadaśī mantra (eighteen letters and falls under kādividyā)

क ए ई ल ह्रीं। ह स क ह ल ह्रीं। ह स क ए ई ल ह्रीं ॥
ka e ī la hrīṁ | ha sa ka ha la hrīṁ | ha sa ka e ī la hrīṁ ||

Apart from Lopāmudrā, Kubera Pañcadaśī mantra also falls under hādividyā.

This nāma says that She is worshipped by those practicing hādividyā.

120. Hālāmadālasā हालामदालसा

Hāla means spiritual liquor; mada – intoxication; lasa- playing.

She too meditates on Śiva. During meditation, if one uses khecarī mudrā, a fluid having taste and viscosity of honey is secreted from the cavity of the skull and drips into the throat and this is known as spirituous liquor. When this fluid is secreted, it signifies annihilation of all sins. This happens only during intent stage of meditation. This spirituous liquor is secreted even without khecarī mudrā, in highly evolved yogī-s. When this fluid drips into the throat, it induces Bliss. This nāma refers to this rapturous Bliss. When this liquid is secreted, it should not be consumed. By effectively using khecarī mudrā, the spirituous liquor should be sent upwards towards sahasrāra.

Following three nāma-s in Lalitā Sahasranāma describe about this spirituous liquor. They are

Kādambarī-priyā कादम्बरी-प्रिया (330)
Vāruṇi-mada-vihvalā  वारुणि-मद-विह्वला (333)
Mādhvīpānālasā माध्वीपानालसा (575)

The essence of these nāma-s is as under:

Vāruṇi is the extract of dates that is allowed to brew and when consumed causes inebriation. By consuming this, She forgets the surroundings and concentrates on Her inner Self (possibly meaning Śiva) is the literal meaning.

There is a nāḍi (nerve) called vāruṇi which can be controlled by breath. This nāḍi plays a significant role in excretion of bodily waste.  If this nāḍi is brought under control by proper breathing exercises, one will never feel tiredness in the body.  Sages keep this nāḍi under their control to cope up with longer duration of meditation.  She is said to be in form of this nāḍi.  This is also known Vāruṇi Vidyā, referred in Taittirīya Upaniṣad (III.vi), which says “seṣā bhārgavī vāruṇī vidyā सेषा भार्गवी वारुणी विद्या” which refers to the knowledge sage Bhṛgu acquired from Varuṇa; the knowledge referred in the Upaniṣad is about resting in the empty space of the heart (referring to khecarī mudrā or the effect of using khecarī mudrā).

Therefore, this nāma can be explained in two ways. When She meditates on Śiva, She uses khecarī mudrā and thus gets connected to Śiva and enters into the state of Bliss. This is the state, when She showers Her Grace on Her devotees. Alternatively, it can be explained that She can be realized by entering into spiritual ecstasy by generating amṛtavarṣiṇi (spirituous liquor). Lalitā Sahasranāma 105 and 106 speak about this.