Lalitha Sahasranama names 241 - 250
Lalita Sahasranama meanings per name
241. Chāru-rūpā
She is exceedingly beautiful (chāru; ati sundarah).
242. Chāru-hāsā
Meaning - She is the form of exquisite and ultimate bliss (ananda).
The 5 aspects of Paramatma are Asti, bhāti, priyam, roopa and nāma. Asti (eternal existence), bhāti (illumination, brightness), priyam (perpetually blissful) are eternal aspects of the Supreme, while the last two, i.e. name (nāma) and form (roopa) appear and disappear. Hence the first three aspects are most dear to Her.
These 3 names beginning from Chandra-maṇḍala-madhyagā explain these constant aspects of the Supreme entity. ‘Chandra-maṇḍala-madhyagā’ depicts Her eternal existence. ‘Chāru-rūpā’ glorifies Her Divine illumination. ‘Chāru-hāsā’ means She is eternally in bliss.
243. Chāru-candra-kalādharā
Meaning - She retains the 16th phase (kalā) of the moon on Her forehead.
Due to association with the Divine Mother, the moon’s brightness just increases multi fold. She transfers Her energy into the moon so that it can benefit earth and the life on it. This 16th phase that is retained on Her forehead shines gently dispelling just that much light as needed. It is rightly proportioned- neither too large and bright nor too small and dark.
244. Charāchara-jagannāthā
Meaning- She is the queen who rules the entire universe (jagat) that is abounding with living (charā) and non-living (achara) objects.
The non-living objects are jada (inanimate) while the living objects are those that are filled with consciousness (chaitanya).
245. Cakra-rāja-niketanā
Meaning - Her residence is the Srichakra, the king amongst chakras.
It also means that Srichakra is Her flag (niketa) that is held high.
In ancient times, hoisting a flag behind every household was a custom. The lowering of the flag on any day signified that some unfortunate event had befallen the family. The flag flying high signified that the family abided by the righteous path (dharma).
246. Pārvatī
Meaning - She is the daughter of the Himalayas (Himavat putri).
Her birth as a daughter of a mountain establishes Her connection as well as Her authority over the non-living or inanimate objects of the universe. This name is interlinked with the name Charāchara-jagannāthā (247th name).
‘Achala’ means ‘that which does not move’- mountains being immobile (achara) are also known as achala as in Simhāchala, Dronāchala, Bhadrāchala etc. When the intellect (buddhi) is brought to the state of absolute immobility (achala, motionless), the Supreme Lord enters and resides in it. These mountains with temples located upon them subtly teach us such an important lesson!
247. Padma-nayanā
Meaning - Her eyes are long and beautiful like lotus petals. She is lotus-eyed.
248. Padmarāga-sama-prabhā
Meaning - She glows as brightly as the ruby (padmarāga).
The three names 246-248, highlight the connection of the Supreme with the immobile/ non-living objects. She manifests as these objects and She also rules over them.
249. Pañca-pretāsanāsīnā
Meaning - She retains the pancha (five) pretās as Her Seat (asana).
The 5 pretas (pancha pretas) are Brahma, Vishnu, Eshwara, Rudra and Sadāshiva.
Preta can be split as pra+ itah, which means ‘he who is deceased; he who has reached the abode of the Lord’. When the life force (chaitanya) departs from the body it becomes a corpse (jadaa, kalebara).
As explained in the nama 232 ‘Maha tāndava sākśini’, at the end of creation, the Supreme Parabrahma absorbs everyone, including the Trinity into Himself. He then conducts the cosmic dance. The Chidambara Rahasyam (secret) at the Chidambaram temple highlights the state of total merger when nothing exists. As the Gods do not have any existence they are being referred to as ‘pretas’ (literally meaning lifeless). The Divine Mother now retains these deities as Her seat. This indicates clearly that She is Parabrahma. After some time, She resumes creation wherein they are brought back into existence.
Let us understand a little in detail about these pancha pretas. Parabrahma got the sankalpa (intent) to visualize Himself in innumerable forms. This led to creation.
From Him emerged Brahma, Vishnu and Shiva, Eshwara and Sadashiva. These are the 5 main deities (Devatas) who took on the 5 main tasks associated with the creation, sustenance, dissolution, tirodhāna and anugraha (showering grace or blessings; final merger). These five tasks are known as Pancha krtya.
There are 3 levels of existence - Parabrahma level, Devata level and Manushya (human) level. Parabrahma is the ultimate level. Devatas are at the second level. Devatas emerged from Parabrahma/ Parashakti and therefore are her children. They obey Her commands and perform the tasks allotted to them. The birth of the Trinity as children of Mother Anasuya highlights this fact.
We humans (manushya) worship the Devatas and procure their grace. For every desire of ours to be fulfilled, we need to approach the Devatas. We approach Parabrahm only to seek merger into Him. This is the command of that Almighty. Sadhana is the process of merging into the ultimate Supreme Parabrahma. Devatas also contemplate and meditate so as to merge into Parabrahma. That is why Shiva is always shown as seated in deep meditation.
250. Pañca-brahma-svarūpiṇī
Meaning - She manifests in the form of the 5 Brahmas.
In the earlier name we have discussed about the state of total merger, wherein even the Devatas merge into Parabrahma. Parabrahma alone exists at this point. After a certain period of time Parabrahma decides to once start the creation. At once, the 5 Devatas get the chaitanya (life force, consciousness) and begin their tasks. Now that they are full of life force (chaitanya), they are no longer referred to as pretas (lifeless) but are now addressed as ‘Brahma’.
What are the traits of Brahma? Who is eligible to be adored as Brahma? The following verse clarifies this -
Anapanna vikārassaṇ ayaskāntāva deva yaha
Budhyādheen chālayetastu tad brahmetya vadhāraya
Meaning - A large piece of magnet, when kept, by itself does not perform any action. It remains immobile, yet with its power of attraction, it draws towards it all the tiny iron pieces in its vicinity. Likewise, Brahma sits immobile without any movement (chanchala, vikaara) yet He lights up (prachodana) the intellect (buddhi) within each and every being and causes movement in us.
Yasya sannidhi mātrena dehendriya manodhiyaha
Viśayeśu pravartante tad brahmet yavadhāraya
Meaning - He, who by His mere presence causes our body, mind, intellect, antahkarana (inner mind), and senses (indriyas) to move is Brahma. He is the root for our existence, our movement and our action, thoughts as well as our intellect.
Such is the great responsibility entrusted to these Lords. These Brahmas, who are the root behind this creation, spend their entire time mediating upon the Supreme Mother; in fact they are the manifestations of the Divine Mother.
‘Swa’ means atma (self); ‘roopini’ means form; they are manifestations of Her forms.