Jananī जननी (823)

The Mother or Śrī Mātā (nāma 1). It also means the Creator of the universe. Nāma 264 is srṣṭi-kartrī. Nāma-s 295, 337, 457, 826 and 934 talk about Her universal Motherhood. 

This nāma in conjunction with the previous nāma is recited as ‘brahma-janani’. 

Bahu-rūpā बहु-रूपा (824)

She has multi fold forms. This aspect has been dealt with in various nāma-s. All that exist in the universe is Brahman.  Due to the effect of māyā, Brahman is recognised in various shapes and forms through senses. When the thought process becomes devoid of experience of multiform existence, it is known as Self-realisation. 

Bahu-rūpā because, She not only exists in living beings, but also prevails as sound (Śabda Brahman). Śrī Devi Māhātmyam refers to Her various forms while slaying demon Bhaṇdāsura. 

In Sūta Saṁhitā it is said, ‘She is the super most of the Supreme, who is one and two and sixteen and thirty two.’  One means the Brahman. Two means vowels and consonants. Sixteen means the sixteen vowels. Thirty two means thirty two consonants. (Consonants are thirty five). In terms of nāma 804 ra and la are the same. Now it becomes 34.  Generally the last alphabet kṣa क्ष (as it is a compound alphabet made up of ka + śa) is not reckoned with. Therefore it becomes thirty three. The letter ha is also not considered as it is the origin of letters. Now the consonants become thirty two. The numeric thirty two has relevance to this Sahasranāma as only thirty two alphabets are used at the beginning of each of the one thousand nāma-s. 

Śri Rudraṁ (11.1) says ‘sahsrāni sahasraśaḥ’ which means thousands of Rudra-s in thousands of forms. Their wives are known as Rudrāṇī-s. She is in the form all these Rudrāṇī-s and Śiva is in the form of all the Rudra-s. 

{For further reading: The vowels are considered as bīja (Śiva) and consonants are considered as yoni (Śaktī). All the vowels and consonants are classified into eight divisions and each of the divisions give rise to one of eight mātā-s (aṣṭa mātā-s). These eight mātā-s along with Her original form make nine, which represent nava rasa (nine types of expressions: love, heroism, disgust, fury, mirth, terror, pity, wonder and tranquillity). If all the alphabets (fifty) are taken into account, then each letter shines as one Rudra, making the number of Rudra-s to fifty. Number of Rudra-s varies in different texts.}

Viṣṇu Sahasranāma nāma 721 is aneka-mūrtī.

She is worshipped in different forms and each form has certain specific qualities. For example, Sarasvatī is worshipped for knowledge, Lakṣmī worshipped for wealth, etc. She becomes many (creation) and many become One (annihilation).

Budhārcitā बुधार्चिता (825)

She is worshipped by the knowledgeable. Knowledgeable are Self-realised persons. Still they perform actions to nullify their karma-s. 

Kṛṣṇa says in Bhagavad Gīta (VII.16) “Four types of devotees worship me, the seeker of worldly possessions, the afflicted, the seeker for knowledge and man of wisdom.”

Prasavitrī प्रसवित्री (826)

She gives birth to universe. Literally it means that She has delivered the universe. The universe is born out of the conjugal bliss of Śiva and Śaktī. 

This nāma can be attributed to Her parā-devi form.  It is said “One should concentrate on the delightful mind, whether by itself or permeated by pranic breath leading to blissful state.  It is the association of blessedness which is the worship of the heart, the essential nature of parā-devi.”  The creation takes place when kriya śaktī of Lalitai unites with jñāna śaktī of Śiva. Netra Tantra (VII.40) says “Parā Śaktī is the source of all the gods and all the śaktī-s (energies). Everything proceeds from Her.”

Pracaṇḍā प्रचण्डा (827)

She is wrathful. Brahman is also wrathful to enforce discipline. 

Taittirīya Upaniṣad (II.viii.1) and Kaṭha Upaniṣad (II.iii.3) both say, “The wind blows out of fear of Him (Brahman). The sun also shines out of fear.  Out of fear of Him Fire, Indra and Death, all rush to do their respective duties.”

Brahma sūtra (I.iii.39) says, “universe emerges and vibrates because there is prāṇa that is a great terror, like an uplifted thunder.”

Viṣṇu Sahasranāma 315 is krodakrit convey the same meaning.

Arjuna addresses Kṛṣṇa in Bhagavad Gīta (XI.20) “Seeing this transcendent, dreadful form of Yours, Oh! Soul of the universe, all the three worlds feel greatly alarmed.”

Caṇḍi (the combined form of Durgā, Lakṣmī and Sarasvatī) is originated from the root word caṇḍiman which means to charge, make angry or violent. 

Śrī Rudraṁ begins by offering obeisance to Rudra’s anger (nāmaste Rudra-manyava udhota iśvae namaḥ)

This nāma discusses one of the qualities of the Brahman with attributes. Anger is a quality of the saguṇa Brahman to enforce discipline for sustaining the universe.