Lalitha Sahasranama names 291 - 300
Lalita Sahasranama meanings per name
291. Puruṣārtha-pradā
Meaning - She fulfils the 4 fold objectives of life (Purusharthas).
The 4 aims of life are- Dharma, Artha, Kāma and Moksha.
These four fold objectives have a logical sequence with Dharma & Artha forming one set; Kaama & Moksha comprising the other. Dharma stands for the rules of righteousness that have been laid down for each individual based on the stage of life he/she is in. Artha stands for the materialistic earnings. Dharma should be the basis through which Artha (money) is earned. The money that is earned (Artha) should be used purely for Dharmic activities. To put it differently, use Dharma to earn Artha and then use that Artha as per the rules prescribed as per Dharma.
Kāma stands for desires & Moksha for liberation. Desires are unending. It is very difficult for a normal person to give up desires. Hence, it is said that convert all the desires into those that lead us towards liberation.
As the name Purushartha contains the word Purusha, many mistakenly assume that these aims are applicable purely to men. This body is a city. The being that resides within this city is Purusha. Hence this name is equally applicable to both men and women.
292. Pūrṇā
Meaning - She is complete in all aspects.
The word pūrna stands for complete, full, abounding and boundless. She is replete with total knowledge.
Bṛhadāraṇayaka Upanishad states -
Pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇmudacyate
Pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate
Meaning - That is infinite, this is infinite, from infinity comes infinity. If infinity is subtracted from infinity, still infinity is left. ‘That and this’ refers to OM.
The River Poorna, in Kerala at the banks of which Sri Adi Shankara Bhagavad pādacharya was born is a river that grants completeness.
293. Bhoginī
Meaning - She is the life force for the entire creation (the universal Kundalini).
The composite life force (chaitanya, Kundalini) of the entire creation is called Bhogini. ‘Bhoga’ stands for snake. This instantly reminds us of the serpent who is hidden in the Kundalini deep within us. Subrahmanya is the Lord of Yoga (yoga purusha); He is the embodiment of yoga and He blesses his devotee with yoga. He is referred to as a snake.
The references to Kundalini in the earlier names were about the individual Kundalini. Now the reference is to the Universal Kundalini (the combined Kundalini of the creation). At the universal level this force is called ‘Shesha’, ‘Bhogini’ and ‘Ananta’. At the universal level, this energy is all-pervading and endless (Ananta) and has no remnants (Shesha). It does not suffer from any form of incompleteness.
Lord Vishnu seated on the shesha (serpent), implies that the Supreme Lord is seated upon the Kundalini of the entire creation and is driving it.
Great saints worship for this Bhoga for the spiritual growth of the entire universe.
294. Bhuvaneśvarī
Meaning - She is the queen (Eshwari) who rules this entire creation that consists of the 14 worlds (bhuvana).
She monitors and regulates the functioning of the entire universe.
295. Ambikā
Meaning - She is the mother.
Ambika and Amba are synonyms. This name is dear to her. It is a very powerful sound. She is being worshipped in the form of sound. A baby at first calls out ‘amba, amba’ and finally this sound gets converted into amma (mother).
296. Anādi-nidhanā
She is without beginning (aadi) or end (nidhana); She experiences neither birth nor death. She is eternal.
She is also known as Aja, nitya, purānaḥ for She is ever-existing.
297. Haribrahamendra-sevitā
Meaning - Devata troops headed by Hari (Vishnu), Brahma and Indra worship Her.
This is to prove Her superiority over them.
From here, a different procedure for worship (upasana) is preached.
298. Nārāyaṇī
Meaning - She is the wife/ energy of Nārayana.
This is one of the prominent Names of Devi. She is one among the seven divine mothers (Sapta matrukās) and is also known as Vaishnavi (energy of Vishnu).
Nara means Jnana (knowledge). This Lord can be reached purely through knowledge (Jnana). As the force behind this knowledge, She is Nārayani. She is worshipped through the Nārayani stotram.
299. Nāda-rūpā
Meaning - She is the form of sound (nāda).
Sound is the basis for creation. Every baby cries at birth. Sound (nāda) is subtly hidden within the being in an unmanifest state (avyakta) at the Anahata chakra. At the time of speech, it becomes audible. The aspirant who worships Narayani and who is able to focus his mind inwards will be able to hear this inner sound.
Nāda originates from na+ada which means- ‘that which cannot eat us’. In fact it protects and nourishes us. Those who undertake music as a form of worship (upasana) or who listen to soothing music as an upasana are able to visualize Her.
300. Nāma-rūpa-vivarjitā
Meaning - She is over and above name (nāma) and form (roopa).
The 5 aspects (characteristics) of the Supreme entity are- 1) Nāma (name) 2) Roopa (form), 3) Asti (eternal existence) 4) Bhati (knowledge) 5) Priyam (ananda or bliss).
Name and form are acquired aspects while the other three are inherent eternal aspects. The Supreme entity at the final state is devoid of these two acquired traits of name and form. He remains then as sat (asti), chit (bhati) and ananda (priyam).
At the end stage of Sadhana, the aspirant goes over the limitations of name and form and merges into the infinite purely either through music or knowledge.
Name and form (roopa) are essential at the earliest stages of spiritual practices as they help the aspirant stabilize in his path. They pave the way towards nāda. The aspirant visualizes Her as a form as sound and is further lead to have the vision of Nārayani.
With this 299th name, the 3rd compound has been crossed over and we are entering the 4th compound (āvarana). The song Bhavaya chitte (Tripura cassette) is suited to this stage. This is the stage of music (nāda) and dance. The last name of the previous enclosure, explained that She is above name and form and is a form of music (nāda). The names from now on take a new level. That She is an embodiment of mantra, a support for this creation, a beejākshara (seed letter) and a shakti (energy) are now explained. Lalita Sahasranama teaches that She is even subtler than the causal body (kārana shareera) and that She is the cause of all causes (sarva kārana kāranam).