61. Lakārarūpā लकाररूपा

She is in the form of fourth akṣara la ल of Pañcadaśī mantra. Saundaryalaharī verse 32 describes laas Earth. This can be taken to mean that She is Mother Earth. According to Śrī Śakti mahimnaḥ (verse 17) akṣara la refers to sureśvaraḥ, where sureśvara means Śiva, the Supreme Lord. Since She is not different form Śiva, this nāma addresses Her as the Supreme Goddess. Next twenty nāma-s begin with la. There are totally sixty nāma-s that begin with akṣara la ल in Triśatī. Akṣara la लhas the power to give wealth. It is not generally used as a separately. For example, if used with ka क, it becomes klīṁ क्लीं.

62. Lalitā ललिता

Lalita means lovely, charming, playful, etc. As Lalitā She carries out the five primary acts of Brahman – creation, sustenance, destruction, annihilation and re-creation. These five can also be explained as creation, sustenance, destruction, concealment and Grace. These five acts of Brahman are explained as pañcakṛtya-s, known as the actions of Brahman, by which She manifests. All Her qualities are explained in Lalitā Sahasranāma. If one wants to know about Her gross form, subtler form and the subtlest form, one has to understand the meanings of all the one thousand nāma-s ofLalitā Sahasranāma.

She is full of ānandaśakti, icchāśakti, jñānaśaktī and kriyāśakthi.

63. Lakṣmī-vāṇī-niṣevitā लक्ष्मी-वाणी-निषेविता

She is attended by Lakṣmī and Vāṇī. She is worshipped by Goddess of wealth, Lakṣmī and Goddess of knowledge, Sarasvatī. This goes to prove Her Supremacy. The same concept is again highlighted in Triśatī nāma 194.  Lalitā Sahasranāma 614 also affirms this.

Those who worship Lalitā get wealth and knowledge without even asking for them.

64. Lākinī लाकिनी

Lākinī is a yoginī. A yogini is the one who attends on a Goddess. As far as Lākinī is concerned, She presides over maṇipūraka chakra, also known as navel chakra. Navel chakra represents fire element in our body. A highly evolved Guru normally places a mantra in maṇipūraka chakra of a disciple, by working on his energy body and it is up to the disciple to kindle the fire in maṇipūraka chakra and take the mantra to higher chakras by working with his own consciousness. This is because presiding deity of maṇipūraka, Lākinī is capable of dispelling fear and conferring blessings to the aspirant.

This nāma can be explained in two ways. One, Lalitā Herself is in the form of Lākinī and confers Her Grace to those who contemplate Her effectively. The second and probably the appropriate interpretation is, as Lākinī attends to the needs of Parāśakti, She is worshipped here separately.

Varivasyā-rahasya interprets la, the first akṣara of kinī as guha, which means reared in a secret place. A mantra is initiated by a Guru by planting the mantra at his navel chakra not physically, but by passing on his divine energy. Guru will ask his disciple to sit opposite to him and close his eyes. He will ask the disciple to notice vibrations in his navel chakra. After a few minutes, the disciple can feel the vibrations distinctly in his or her navel chakra. Once this is done, Guru initiates mantra orally asking his disciple to repeat the mantra. At the time of initiation, a Guru also gives a detailed description of the concerned deity so that the disciple can contemplate easily. Once the initiation is over, it is up to the disciple to kindle the fir,e where the mantra is planted as a seed.

Lalitā Sahasranāma 508 is Lākinyambā-svarūpiṇī.

65. Lalanārūpā ललनारूपा

Lalanā means a woman. She is in the form all women. She embodies in the form of all women. Devī Mahātmyam (11.6) says, “all women are Your form”.

66. Lasaddāḍimapāṭalā लसद्दाडिमपाटला

Lasad – shining like saffron (indicating deep red); dāḍima - pomegranate tree; pāṭala – pale red or rose colour.

Her complexion is like the fully blossomed pomegranate flower as well as like a fully blossomed rose flower. It could also mean that She has dark red complexion and a body as soft as a rose flower. Worshipping Her with pomegranate flowers will give auspicious results. Some of the yantras are drawn with pomegranate stem.  While performing puraścaraṇa rites for Her mantras, pomegranate flowers should be used during fire rituals. Every mantra has different ingredients for offering in oblations. In the case of performing puraścaraṇa for Her mantras, ghee (clarified butter), honey and cows’ milk should be mixed (not in equal proportions; quantity of ghee should be more and the other two much less in quantity) and offered in oblations. This is known as trimadhura (tri-madhura actually means the mixture of ghee, honey and sugar)

Lalitā Sahasranāma 560 Dāḍimī-kusuma-prabhā दाडिमी-कुसुम-प्रभा also says that Her complexion is like the flower of a pomegranate. This nāma is interpreted like this: “She radiates like a pomegranate flower.  They are dark red in colour.  The flowers of pomegranate are considered as the most auspicious amongst the flowers for worshipping Her.  Next is hibiscus flower, which too has deep red petals and is widely used for worshipping Her.  The last verse of Abhirāmi andhādhī (A poetize consisting of 100 Tamil verses in praise of Her.  This is more or less like Saundarya Laharī) also compares pomegranate flower to Her complexion.  Everything associated with Her is red.”

Sage Durvāsas (also called Durvāsa) in his master piece Śrī Śakti mahimnaḥ (verse 4) explains Her as “bālabhānuprabhā” meaning ‘She shines like the young sun (young sun means sun at the dawn, which is deep red in color)’.

67. Lalantikālasatphālā ललन्तिकालसत्फाला

Lalantikā is an ornament worn on the head and when the necklace touches the forehead, it expands, where gems are embedded. This is considered as an auspicious ornament, generally worn by queens. It not only enhances the beauty, but also is a royal symbol for women.

This nāma though can be explained to mean that Her forehead shines because of Lalantikā, but this interpretation cannot be accepted, as Her forehead shines naturally. Or it can also be said that lalantikā shines because it adores Her forehead. As explained in Saundaryalaharī, Śiva is seen in Her ājñācakra. These ornaments are decorated on Her by Her attendants and they derive happiness in doing so. This is like worshipping Her with flowers and ornaments during external worship.

68. Lalāṭanayanārcitā ललाटनयनार्चिता

Lalāṭa is forehead; nayana is pupil of the eyes; arcita means worship. She is worshiped by all those whose third eyes are opened. Those who are able to open their third eyes situated in ājñācakra are considered as yogis. Yogis not only exist in isolated places, but also exist one amongst us and they never reveal their true identities. But, when Love for Her becomes predominant, in rare cases, one is compelled to move into mountains and forests. This will happen on its own through a powerful irresistible urge. They go to undisturbed places where they always stay connected with Śiva and Śakti. At some point of their existence, they are fully pervaded by Śiva and Śakti.

This nāma says, that She is worshipped by all those, whose ājñācakra-s are active. The usage of the word nayana is important in this nāma. This typically describes the nature of third eye, which is also known as Divine eye. This eye does not look like our biological eyes. In the middle of ājñācakra (only if ājñācakra is fully active, not otherwise), there is a small eye ball (not in black colour but white in colour), which is able to see beyond the boundaries of time and space. She is worshiped by those who have these eyes.

69. Lakṣaṇojjvaladivyāṅgī लक्षणोज्ज्वलदिव्याङ्गी

She is the treasure house of beauty. Saundaryalaharī verse 12 and Lalitā Sahasranāma 48 attempt to describe Her beauty. Her real beauty cannot be described and is known only to Śiva.

She is in the form mātṛkā, the Divine Mother. She has sun and moon as Her ear studs. She wears most fragrant flowers. She is compassionate. And above all, She holds Śiva’s Supreme Power of Authority, known as His svātantrya śakti.  She is known as ānanda śakti (Bliss). Because of these facts, Her beauty becomes indescribable.

70. Lakṣakoṭyaṇḍanāyikā लक्षकोट्यण्डनायिका

She is the ruler of infinite number of worlds. This means that she presides over the entire universe. Universe is made up of several galaxies and each galaxy is mentioned here, as a world. This nāma also goes to prove that there are several galaxies in the universe (our galaxy is known as Milky Way).

71. Lakṣyārthā लक्ष्यार्था

She is the object of realization or She is the aim of all reasoning. This nāma speaks about Self-realization.

Advayatāraka Upaniṣad says that there are four ways to attain the goal of life, liberation. Through kuṇḍalinī meditation, where realization happens within; concentrating on tip of the nose, where realization happens outside the body; visualising light in antarikṣa (space above earth) and through mind which is known as cidākāśa, space visualized during meditation. These are the generally known spaces, where She is realized. Object is One (Parāśakti), but the path could be different. The difference between all these four ways can be compared to travelling through land and travelling through sky to reach a destination.

72. Lakṣaṇāgamyā लक्षणागम्या

She is inaccessible through these three senses, figurative, proper and suggestive senses. Lakṣaṇā means three senses and they are known as lakṣaṇā, abhidhā and vyañjanā. To attain Her, the foremost thing is Her Grace; next comes sādhana, which includes, knowing Her Glories, gaining knowledge, repetition of mantra, meditating on Her form, etc.

Kaṭha Upaniṣad (I.ii.23) explains this. “The Self cannot be grasped by teaching (ordinary teaching such as describing Her forms, which is against reality), by the power of intellect, listening to Her stories. She can be understood by those whom She chooses (not otherwise). To him, She reveals Her identity.”

Realization depends upon three factors. First and foremost is Her Grace. This is possible only if one begins to love Her, instead of worshiping Her. Second is sādhana or practice. One is supposed to have attained perfection in sādhana only when Her worship transforms into immaculate Love for Her. Only in this way, realisation is possible.

73. Labdhakāmā लब्धकामा

All Her desires are fulfilled. This state is called pūrṇābhilāṣa. Brahman has no desires. One is made to become desirous by Brahman by the power of Māyā. When one realizes that He or She is Brahman, where is the question of desires? When one is in the final stages of realization, these thoughts will come to his mind. She is pūrṇa (LS 292).

Bṛhadāraṇyaka Upaniṣad Chapter IV explains about the ‘qualities’ of Brahman. It says that Brahman is beyond all known forms of human comprehension. When on becomes Brahman, he also attains the qualities of Brahman. When one has attained all the qualities of Brahman, he also becomes Brahman. He also becomes pūrṇa.