81. Hrīṁkārarūpā ह्रींकाररूपा

She is in the form ह्रीं hrīṁ, the fifth akṣara of Pañcadaśī mantra. This bījākṣara is also known as māyā bīja. Lalitā Sahasranāma 301 says “hrīṁkārī ह्रींकारी” which is explained thus:

She is in the form of māyā bīja hrīṁ.  Hrīṁ is also called śākta praṇava or śaktī praṇava, which means that the worshippers of śaktī, call hrīṁ as praṇava bīja of Śaktī.  This is also known as Bhuvaneśvarī bījā.  Praṇava is the supreme ॐ.   The power of hrīṁ bīja is as powerful as ॐ. That is why in Pañcadaśī mantra every, kūṭa or group ends with the bīja hrīṁ.  Hrīṁ is the combination of ha (ह) + ra (र) + ī (ई) + ma (म) + bindu (').  Ha refers to manifestation, ra indicates involution (action of enfolding, the action of māyā), ī indicates perfection and the bindu, a dot on top of the bīja controls all the three.  Therefore hrīṁ means manifestation, involution and perfection.  The appearance of the bodily form enfolded by perfection is the literal meaning of the bīja hrīṁ.  This means that māyā or illusion is causing a veil around the Brahman and this veil can be removed only if one realizes the Supreme Consciousness of Śaktī.  Unless the kinetic energy (Śaktī) is fully realized, it is not possible to feel the pulsation of Śiva, the static energy.  In fact this bīja can also be called as Śiva-Śaktī bīja as ha stands for Śiva bījā and kāmakalā - īṁ (ईं) stands for Śaktī bīja.  The bīja ra (र) conjoins these two bīja-s to form a single Śiva-Śaktī bīja.  The role of ra in any bīja is significant.  The sound of ra is the chief of all the sounds.  Whenever hrīṁ is chanted, it endues peace and auspiciousness. 

In any bīja the bindu is important and most of the bīja-s have bindu.  For example take the letter ha(ह).  When a dot is placed at the top of this ha it becomes haṁ (हं).  Without bindu an alphabet remains as an alphabet and becomes a bījā only if a ‘dot’ is placed above the alphabet.  The bindu though tiny, is yet very powerful.  There are three major sub divisions in a bindu leading to the union of Śiva and Śaktī, from where the three exclusive actions of the Brahman viz. creation, sustenance and destruction originate.  The three major sub divisions are bindu representing Śiva, bīja representing Śaktī and nāda representing their union.  A bindu above ha, one of the alphabets of hrīṁ spells like haṁ.  This bīja haṁ, a component of hrīṁ represents creation (h), sustenance (a) and destruction (ṁ) the three functions of the Brahman. 

The bindu undergoes subtle changes from its origin to delivery.  It originates as Parā Śaktī and gets modified as paśyantī, madhyamā and delivered at vaikari.  At the time of delivery it undergoes modifications through eight stages) by deriving power from five basic elements and gets blessed by Brahma, Viṣṇu and Rudra.  It begins its journey from the heart cakra with the letter ‘a’ (अ), moves to the throat cakra and conjoins with ‘u’(उ) and further goes up to palate where it conjoins with ‘ṁ’ (मं), the three components of OM (a + u + ṁ).  From the palate it moves to forehead where it derives its cosmic energy received through the crown cakra, enters the world of śūnya ( cosmic vacuum) where no energy operates, moves further up  towards the top of the skull establishing a link through brahmarandhra with mahā śūnya (the great cosmic vacuum), where the Creation takes place.  When it moves further, the creation becomes transcendental energy and the life begins to exist out of the Self illuminating cosmic brilliance.  That is why bindu is said to be in the form of a luminous dot like the sun, born out of the union of Śiva and Śaktī. 

There is no differentiation between the bīja hrīṁ and Śiva-Śaktī combine, the point of origin and the point of annihilation of this universe. 

There is another explanation very close to the above. Ha means Śiva, ra means Prakṛti, ī means mahāmāyā¹. Nāda² is the mother of the universe and the dot, known as bindu is the dispeller of miseries. Parāśakti is to be worshiped with this mantra.

1. Mahāmāyā: As per Trika philosophy, there are 36 tattva-s and tattva 5 from Śiva is śuddhavidyā and tattva 6 is māyā. Mahāmāyā is a subtle tattva existing between tattva-s 5 and 6. The one who is in this state is called as vijñānakala. He is free from kārma (karmic impressions) and māyīa mala-s (deception and delusion); however still āṇavamala (innate ignorance) is present.

2. Nāda: Sound is called nāda. Metaphysically, it is the initial movement Śiva (Śiva here means both Śiva and Śakti. Neither Śiva nor Śakti can independently create the universe) towards the creation of the universe.

This nāma says that She in the form this powerful ह्रीं hrīṁ.

82. Hrīṁkāranilayā ह्रींकारनिलया

Not only She is in the form of hrīṁ, but Her Abode is also hrīṁ.

Bīja ha refers Śiva. She totally pervades Her Consort Śiva. Her Abode is no where else, but Śiva. She is in Him and He is Her Abode.

Please refer Saundaryalaharī verse 23 for additional details.

83. Hrīṁpadapriyā ह्रींपदप्रिया

She is fond of word hrīṁ. She is fond of hrīṁ due to two reasons. hrīṁ consists of bīja “h” which belongs to Śiva. This explains Her deep love and regard for Him. Pada also means stride, a step forward. As explained in nāma 80, She puts Her first step forward to create the universe. Creating the universe means, Her manifestation of the universe. From a tiny dot, She manifests Herself in the form of the whole universe. Hence, Kaṭha Upaniṣad (I.ii.20) says, aṇoraṇīyānmahato mahīyān ātmā, which means that Brahman is smaller than the smallest and bigger than the biggest.

84. Hrīṁkārabījā ह्रींकारबीजा

Her bīja is hrīṁ.

A huge tree remains in a tiny seed and in the same way, the entire mantra resides in various bījākṣara-s that form part and parcel of a mantra. Not only mantra resides in the bījākṣara-s, but also the deity of the mantra. When the deity, mantra and the aspirant becomes one, it is Self-realization.

This nāma says that She resides in hrīṁ bīja like a tiny seed, which gives to a huge tree. She is like this tiny seed which gives rise to the whole universe.

85. Hrīṁkāramantrā ह्रींकारमन्त्रा

Parāśakti’s mantra is hrīṁ, which is also known as māyā bīja. This mantra (bīja) is capable of conferring peace and auspiciousness. It forms ekākṣara Bhuvaneśvarī mantra.

This could also mean Her Pañcadaśī or Ṣoḍaśī mantras where hrīṁ is used several times.

86. Hrīṁkāralakṣaṇā ह्रींकारलक्षणा

She is the object of bīja hrīṁ. She can be attained through bīja hrīṁ. Based on this fact, Pañcadaśī mantra has three hrīṁ-s, one each at the end of each kūṭa (group or line).

Brahman has five important acts, creation, sustenance, destruction, concealment and re-creation or Grace. These five acts of Brahman are expressed through bīja hrīṁ. Ha refers to Śiva (creation), ra (agni bīja) refers to Śakti (also part of creation), Ī refers to sustenance and ṁ refers to laya (becoming one with Her). Destruction and concealment are hidden in these three acts. It is construed as hidden because, after creation and sustenance, liberation is spoken of and naturally, the other two acts, destruction (death) and concealment (till another birth) are hidden between sustenance and liberation.

Lalitā Sahasranāma 264 to 274 explain this.

87. Hrīṁkārajapa-suprītā ह्रींकारजप-सुप्रीता

She is delighted with those who do hrīṁ japa (ekākṣara Bhuvaneśvarī mantra japa) and liberates them.

88. Hrīṁmatī ह्रींमती

She is firmly identified with bīja hrīṁ. If one resolves to attain Her, he has to identify himself with hrīṁ bīja, by repeatedly reciting it in his mind. Mati means sacred utterance or conviction, etc.

89. Hrīṁvibhūṣaṇā ह्रींविभूषणा

She is decorated with hrīṁ, which is considered as Her ornaments.

Hrīṁ is the combination of ha + ra + ma. Ha is white in colour (refers to Śiva who has crystal complexion), ra is red in colour (agni bīja and refers to Parāśakti) and ma is said to be in blue colour. These three colours represent three guṇa-s, sattva, rajas and tamas. This state is known as avyakta (Lalitā Sahasranāma 398). She is the embodiment of three guṇa-s, says Lalitā Sahasranāma 763, triguṇāmikā.  Before creation, all these guṇa-s lay in equilibrium and when there is disturbance in the equilibrium, creation begins, giving rise to three types of creative actions, icchā,  jñāna and kriya śakti-s. She is fondly adored as Parāśakti, because She alone has all these three supreme śakti-s to cause creation. Lalitā Sahasranāma   658 icchāśakti-jñānaśakti-kriyāśakti-svarūpiṇī confirms this.

90. Hrīṁśīlā ह्रींशीला

Śīla means nature. Brahman has three primary actions – creation, sustenance and destruction. These three attributes of Brahman are represented by three forms of saguṇa Brahman, i.e, Brahman with attributes and they are names as Brahmā, Viṣṇu and Rudra. Śiva is nirguṇa Brahman and Śakti is saguṇa Brahman and the three Gods mentioned above originate from Śakti to carry out the primary acts of Brahman.

This nāma can be interpreted in two ways. She has the nature of Śiva, as She is inherent in Him. Or, the three Gods mentioned above has Her nature, as they originate from Her. Lalitā Sahasranāma-s 264 to 269 explain this.