AvadhootaDatta Peetham

Lalita Sahasranama meanings per name

61. Sudhā-sāgara-madhyasthā

Meaning - She dwells in centre of the ocean of nectar (sudhā).

Oceans are of many types. We hear of the ocean of milk (Ksheera samudra) or the ocean that is sweet (sugar ocean) and the like. Likewise, there is an ocean of nectar within which the Divine Mother resides.

‘Agara’ means nectar and Sāgara (sa+agara) means replete with nectar. ‘Sudhā’ (nectar) refers to the supreme knowledge. With relentless spiritual practices, the spiritual aspirant reaches the Sahasrara chakra (located at the top of the head) and the Supreme Knowledge (jnana) dawns upon him. He reaches the ocean of nectar. Experiencing this nectar/ bliss means being in the state of oneness with Divinity.

Jnana is the theory; vijnāna is the practical experience of such knowledge. Vijnāna leads to a state of completeness.

Often we hear of the seven seas (sapta samudra). These seven seas exist at various levels for example, within the individual, on the earth and also in various planes. Each sea has a distinct colour and taste. Junctions where the 2 seas meet are unique. The colours overlap and yet are distinctly visible. This can be compared to the meeting of Rivers Ganga and Yamuna at Allahabad wherein the colours of both the rivers are distinctly visible for a little distance after the merger.

The 10 names from ‘Shivakameshwarānkastha’, barring Shivā, specify Her place of residence in the top-down approach.
Let us understand Her address in the bottom-up approach. In a large ocean of nectar, there is an island (mani dweepa), within which is a marvelous forest of lotuses. Within this forest, is a beautiful garden of Kadamba trees. Within the garden is a large city. This city itself consists of a vast mansion known as the Chintamani Gruha. In this mansion She is seated magnificently on a throne/ swing supported by Pancha Brahmas. With all the weapons in Her hand, She is smiling while the sages surrounding Her recite the Vedas.

She abundantly blesses those who recollect this form of Hers in their every breath.
The 8th stanza of Soundarya Lahari ‘Sudhā sindhor madhye’ defines this residence of Hers.

The Divine Mother is seated on a plank/ swing within Her Chintamani Gruha. This seat is actually our breath- our inhalation and exhalation are the swinging of Her seat. Seated within this moving swing, She remains motionless. With implicit faith we should believe that She is seated in our Sahasrara and offer Her our prayers.

62. Kāmākṣī

This name has many meanings.

1) She has charming eyes that are full of grace and compassion.

2) She fulfils all the desires (Kāmā) of Her devotees by Her looks alone and hence is Kāmākshi.

3) Shiva takes on the name ‘Kāmā’. As this Shiva is Her eye (akshi), She is Kāmākshi.

Kāmākshi is the presiding deity at Kānchipuram.

63. Kāmadāyinī

Meaning - She fulfills every desire of Her devotees. Same as above.

64. Devarshi-gana- samghāta -stūyamānātma-vaibhavā

Meaning - A large congregation (gana) of deities and saints (deva-rishi) composed and sang hymns about Her magnificence (vaibhava, prosperity) and prayed to Her.

The troops of deities and saints implored Her -

1) Seeking relief from the tortures of sanghāta (***, naraka).

General assumption is that heaven and *** are some invisible planes that are reached only after discarding this physical body. The truth is that *** (naraka) can be experienced even while living in this body. Living in *** means intense suffering; having bad thoughts; bad intellect (buddhi) and bad speech. The end result of such actions (karma) will mean reaching *** (naraka) after death.

2) To teach them their Atma Vaibhava (knowledge of the self).

The term ‘Atma Vaibhava’ here has a deep significance. The supreme truth is that there is only one atma (soul, inner being), but it appears as many different beings. It is like the all-pervading space that appears as separate in each separate ***. But what happens to the space within the ***, once the *** is broken? The *** disappears but the space remains intact. The *** had enveloped the space (akasha) that was pre-existing. Likewise the body has enveloped the all-pervading atma. When the body falls, the atma remains as it is.

It is a deep hidden fear of attaining detachment (vairagya) that prevents a person from understanding/ seeking this knowledge of self-realization (atma vaibhava).

When praying to God, it is important to remember that God does not need or benefit by our prayers. Prayers and worship are for individual upliftment. When in a temple, recite the hymns, not to show off your knowledge, but to beseech the deity to teach more. Here, the Devatas were beseeching Her to teach them this knowledge.

65. Bhandāsura-vadhodyukta-śakti-senā-samanvitā

Meaning - With an army of energy (shakti sena), the Divine Mother is ready to destroy the Demon Bhandāsura.

Listening to the pleas of the Gods (Devatas), the Divine Mother emerged from the fire with 4 hands. All of a sudden Her 4 arms turned into 8, 8 became 16 and within no time She created thousands of arms. She released the energy (shakti) that was so far concealed within Her. Goudapada swamy states that all the various Goddesses (energies, shakti) that emerged from Her were Her manifestations /forms.

Bhanda means egoist; ignorant; fool. He is the demon (asura) is that pulls away the prana (life force) from within us. The aim of life is to acquire the knowledge of the self. However this demon (asura) arrests this spiritual growth and prevents us from getting this supreme knowledge. In such a situation, the Supreme Mother, in response to the prayer of the true spiritual aspirant, sends out Her army to protect her devotee.

A true upasaka (aspirant) wears a vajra kavacha when he sits for meditation. Hanuman wore Rama nama kavacham. We invoke this kavacha when we sit for worship through Beejaksharas (seed letters). It is said that demons (bhoota,pretas) do not attack a house where Tulasi (holy basil) plant is grown, where the cow is protected, where the house kept clean and lamp (deepam) lit, and where the front yard has been decorated with rangoli (designs).

66. Sampatkari samaarudha sindhura vraja sevita

(The true pronunciation is sindhura and not sindhoora. This is one name of 16 alphabets (aksharas) and one should not pause in between).

This name has multiple meanings -
1. An array of elephants (gaja sena, sindhura vraja) beautifully arranged by Sampatkari Devi is ready to serve Her.

Lakshmi, the Goddess of prosperity (sampat), is known as Sampatkari and as Gaja Lakshmi (Gaja is elephant). She has arranged arrays of many powerful elephants as a service to the Supreme Mother. Among them are Bhadra gajas (elephants which grant prosperity); mada gajas which move around subtly; mruga gajas which resemble a lion (simha) but which have a trunk like an elephant.

To Gaja Lakshmi, the Jheemkāra (elephant’s trumpet) is as dear as Omkāra (Om).

Jheemkāra (Gaja nāda) is the sound that originates from the Anāhata Chakra (the spiritual centre located near the heart) within us. Upon closing the ears and concentrating within, a calm peaceful sound can be heard. This inner sound is the Jheemkāra (elephant’s trumpet, gaja nāda). Our Sadhana should be to reach a stage wherein even if our ears are open, only this inner sound can be heard.

2) Sampat also refers to the thoughts, desires and worries (Chintana) congregated (samaroodha) in the mind and that which trouble the beings. Their attack can be compared to the attack by elephants. We are helpless in front of their might. Yet, in between two thoughts there is a small gap called vritti sandhi. The gap could last for just a fraction but yet has a profound significance. The prayer to that Divine Mother is to let us be aware of this gap and to grant us the relief from this mental attack.

3) The knowledge of triputi (triad, set of 3), which is the true wealth (sampat) is subtly being explained in this name.

Everything in the world is in this set of 3. In the top-down view of the Srichakra, after the bindu (topmost dot) comes the triangle (trikona). This is the triad, and creation begins from here. Every aspect in this world necessarily has to fall within this triad. For example, that which is to be seen, the seer who wants to see it and the sadhana to be done by him to reach it form a triad. To learn Mathematics 3 constituents are mandatory - a student, a subject to be learnt and an effort that is put in by the student to learn. This is another triad.

The Divine Mother who is full of compassion and limitless love, at first attempted to teach the divine knowledge to these demons. Her plan was to resort to fighting only as a last option.

67. Ashvaaroodha dhisthitaatsva kotikoti bhiraavrta

This name can be interpreted in the following ways -

1) She is surrounded by Her army that consists of millions of horses (koti koti ashva). In this form, the Divine Mother takes the name ‘Ashwaroodha’.

The nama can be split as Ashvarudha +adhisthita +ashva koti koti bhirarvrta. The Sri Suktam of the Vedas, which refers to Goddess Lakshmi states -

Ashva-Puurvaam Ratha-Madhyaam Hastinaada-Prabodhiniim |
Shriyam Deviim-Upahvaye Shriirmaa Devii Jussataam

Meaning of this hymn: She, who is sitting in the Chariot which is driven by horses in front and whose appearance is heralded by the trumpet of elephants.

2) Getting a little deeper into the meaning, Ashva (horse) also very significantly refers to the indriyas (the senses). The Divine Mother is the Lord for these senses and is seated upon them. Millions of horses means that She is the Lord for the senses (indriyas) of the millions of living beings contained within this universe.

In the 3rd chapter of Bhagavad Gita, Lord Krishna states -

Indriyani parany ahur indriyebhyah param manah
Manasas tu para buddhiryo buddheh paratas tu sah

Meaning - In this chariot called body, the senses (indriyas) are the horses. The mind (manas) is the rope that holds the horse. The intellect (buddhi) is superior to the mind (manas) and Paramatma is over and above this intellect.

States the Kathopanishad -

ātmānam rathinam viddhi śarīram ratham eva ca

Meaning - Senses (indriyas) are compared to horses that pull us fast in whichever direction they choose-the direction could be good or bad.

The very same senses (indriyas) that have the capacity to drag us in the wrong direction can be channeled and used to draw us closer to God. With this understanding we should seek Her grace to help channel the senses in the right direction.

3) Subtly the Sristhi krama (refer chapter introduction, top down approach of understanding Srichakra) is being taught. Coming down from the top dot of the Srichakra and the initial triangle (Triputi), the formation of the antardasharam (inner group of 10 triangles), bahirdasharam (outer group of 10 triangles) of the Srichakra begins.

68. Cakrarāja-rathārūdha-sarvāyudha-pariśkrtā

Meaning- Armed with all Her weapons, the Divine Mother is resplendently seated on the chariot Chakrarāja.

Srichakra is known as the Chakrarāja (the king (raja) amongst Chakras, the most supreme chakra) and is Her chariot (ratha). Seated in it with all Her weapons (sarvāyudha) depicts Her universal form.

Seeing Her seated majestically on the chariot with thousands of weapons, the Devatas were enormously reassured that help was on hand and that the demons would now be destroyed.

Weapons symbolize the divine energies of the deities. A recollection of all these weapons is essential to cleanse the mind of all its dirt.

Getting deeper into the meaning, Chakrarāja refers to our body. Our body is the chariot that is to be used for spiritual growth (sadhana). Vedas declare- yajnaayudha nijahoti- Yagnas (vedic rituals) and weapons (ayudha) are the real offerings that are to be put in the holy fire (ahuti).

In other words, it means that conducting yagnas and vigilantly destroying the inner enemies that exist within us are the essential ingredients for spiritual progress (Sadhana). Weapons refer to our personal efforts that are being put in to destroy the inner enemies (arishadvargas).

A spiritual aspirant should learn from the tortoise to withdraw (pull back) all his indriyas (senses) in the event he is faced with bad/ evil circumstances in life. Thereafter, when he senses that the environment is clean, he should pull out the indriyas once again and continue the routine. Weapons for the destruction of the inner enemies already exist within us. Putting them to right use is our discretion.

69. Geyacakra-rathārūdha-mantrinī-parisevitā

Meaning - Goddess Mantrini, seated in Her chariot Geyachakra, worships and accompanies the Divine Mother.

Goddess Shyamala takes on the name Mantrini. She is the presiding deity of all Vedas and for the entire set of mantras pertaining to all Gods. It is She who bestows the entire knowledge.

Geya means ‘to be praised/ sung about’ and is related to gaana (song, music). As music originates from the Vishuddha chakra (located at the throat), it can be understood that Geyachakra is effectively the Vishuddha Chakra.

This chakra gives the power of speech and the power of knowledge (vidya shakti). By showering these, Mantrini Devi is blessing the beings with good thoughts and good intellect.

In the hymn Chandi Saptashati, the Devatas praise Her as-

Yaa devi sarva bhutesu vidya rupena na samsthita
Namastasyai namastasyai namastasyai namo namah

Mantrini Devi is the form of knowledge (vidya roopa). She is the root for good thoughts and good intents within the being. She causes a spurt in the intellect (buddhi).

In a war, the ability to reflect, think and plan effectively is very critical. The word ‘mantri’ means ‘minister’ i.e. the person who has the good intellect and ability of strategic planning. He is the guide for the war. Here it states that Mantrini Devi seats herself within our intellect and guides the war against our inner enemies.

Geyachakra is closely associated with Srichakra and is of great importance in Srichakra worship (upasana).

70. Kiri-chakra-rathārūḍha-danḍanāthā-puraskṛtā

Meaning- Goddess Dandanātha, seated on Her chariot Kirichakra has, together with her troops, surrounded the Supreme Mother and is awaiting Her orders.

Goddess Vārahi is known as Dandanātha as She holds a staff (danda). Her face as well as Her chariot resembles a boar. Her chariot is also driven by boars (Varaha, kiri). She is one of the seven Divine Mothers (sapta matrukas) who aided the Supreme Mother in Her war against the demons Shumbha and Nishumbha. She is the presiding deity at the Bruhadeeshwara temple at Thanjavur and is worshipped as the protector of that place (Kshetra pālaka).

Let us now understand the significance behind this face. The name Varaha comprises of two words Vara+aha. ‘Vara’ means most superior/auspicious and ‘Aha’ means day. Varaha therefore means ‘an auspicious festive day’.

Among the 10 incarnations of Mahavishnu (Dashavataras), His incarnation as boar (Varaha) is very sacred. It was His first incarnation as a total land animal (His earlier incarnation as Matsya (fish) was completely in water and the incarnation of a turtle (kurma) was partly in land and partly in water). Although being a land animal, this boar (Varaha) could dwell deep into the oceans, seek out & kill the demon Hiranyaksha, pull out the land that was submerged in water and restore it to its pristine glory. Due to these amazing feats achieved, the day this incarnation emerged was considered to be a festive/ auspicious day (Varāha). Consequently the incarnation was itself named Varāha.

How could the earth be submerged in water when water exists on earth? Uplifting the earth that was submerged actually means that uplifting the people living on earth. As the human being has the capability to change his habits/traits and rise to higher levels, he can be uplifted. Animals do not possess this ability.

Vārahi Devi drives away the evil forces that obstruct a devotee’s progress and She helps him to rise up (uplifts).

Kirichakra plays a very significant role in Srichakra worship.