176. Harisodarī हरिसोदरी

She is the sister of Lord Kṛṣṇa. Lalitā Sahasranāma 280 is Padmanābha-sahodarī and is explained thus:

She is the younger sister of Lord Viṣṇu. Brahma and Lakṣmī, Viṣṇu and Umā, Śiva and Sarasvatī are twins. They represent creation, sustenance and destruction. Sarasvatī got married to Brahma, Lakṣmī to Viṣṇu and Umā to Śiva. This is a beautiful description of interdependence of creation in mythology. 

The Brahman is divided into two aspects.  One is the form of righteousness (dharma) and another is the possessor of righteousness.  The dharma portion of the Brahman is divided into two, male and female.  Viṣṇu, the male form of dharma portion of the Brahman is sustainer of this universe.  Śaktī, the female portion of the righteousness became the wife of Śiva.  She is called Umā.  Śiva, His wife Umā and Viṣṇu combine is referred as Brahman. 

In Devi Māhātmyam (XI.42) She Herself says, “I am going to be born in the womb of Yaśodā in the house of Nandagopa…(They are His foster parents. Biological parents are Devaki and Vasudeva)”.

177. Hāhāhūhūmukhastutyā हाहाहूहूमुखस्तुत्या

Hāhā and Hūhū are two Gandharva-s. Gandharva-s are a type of celestial musicians and their wives are known as Apsaras. Sometimes Gandharva-s are also known as higher celestial bodies like angels, demigods, etc.

This nāma says that She is worshipped by Gandharva-s. This nāma can be construed to mean that She is worshiped by all types of beings including gods, demigods, humans, etc. This also proves Her omnipresence.

178. Hānivṛddhivivarjitā हानिवृद्धिविवर्जिता

Hāni – decrease; vṛddhi – increase; vivarjita – devoid.

She is devoid of increase and decrease. In other words, She is beyond modifications, which is the unique quality of Brahman.

Bṛhadāraṇyaka Upaniṣad (IV.iv.23) says, “Eternal glory of Brahman is that It never increases nor decreases.” The Upaniṣad further says that increase and decrease are associated with growth due to actions. She is without such actions, says Lalitā Sahasranāma 182, niṣkriyā and this is explained as, “She does not get involved in actions.  She is the kinetic energy and vimarśa form of the Brahman or Śiva and as such She cannot be without action.  Brahman is the combination of static and kinetic energies.  It is obvious that kinetic energy is always associated with action.  But, if one looks at this nāma from the angle of nirguṇa Brahman (the formless form) She does not get involved in actions, as Brahman does not get associated with actions but acts only as a witness”.

As Brahman is beyond all actions and remains only as a witness to all actions, She is beyond growth and time (past, present and future). She remains the same even before the commencement of creation and after annihilation.

179. Hayaṅgavīnahṛdayā हयङ्गवीनहृदया

Her heart is like butter. Butter is drawn as an example because of its softness and melting nature. When one worships Her with all sincerity, Her heart melts down due to compassion and She expresses Her compassion by showering Her Grace.

True love has got the capacity to melt even hard hearts. But, She being universal Mother, She is compassionate to all the beings, without any differentiation. She evaluates every person depending upon their love for Her. She cannot be satisfied with external rituals. When devotion transforms into love, She comes forward and guides them to attain their spiritual goal, emancipation.  

180. Harigopāruṇāṁśukā हरिगोपारुणांशुका

Harigopa – an insect; aruṇa – red (generally used to mean the rising sun); śuka – garment.

Harigopa is Mexican red scale insect that feeds on cacti, which is the source of red dye. Everything associated with Her is red in colour and this nāma says that She wears red coloured garments. The garments that She wears is prepared out of dies derived from Harigopa insects, which symbolically refers to compassion.

Aruṇa is often used in Lalitā Sahasranāma to express Her red complexion, which is an indication of Her compassionate nature. One of the dhyāna verses say, “aruṇāṃkaruṇā-taraṃgitākṣīṃ” which is explained thus: aruṇām – like rising sun, the colour of the sun at dawn which is red; karuṇa – compassion; tarangitākṣīm – waves from Her eyes;  Waves of compassion emanating from Her eyes (continuously like ocean waves).

Lalitā Sahasranāma 41 is Indragopa-parikṣipta-smaratūṇābha-jaṅghikā, where indragopa refers to harigopa.