Lalitha Sahasranama names 261 - 270
Lalita Sahasranama meanings per name
261. Prājñātmikā
Meaning - In the deep sleep state the Supreme Mother takes on the name Prājnā.
Recollecting these 3 states of existence is in itself a form of dhyana. The above-mentioned 3 states occur naturally to every being. The truth is that there is yet another state of existence; the state that each being aspires to reach. Yet this 4th state is such that it should be earned through efforts. It is the stage of Tureeya.
To reach Tureeya state, the time allocated for sleep should be reduced. The attempts for the 4th stage should be made from the 1st stage i.e. the stage of wakefulness (jāgarana). Dream and deep sleep states only take the being away from this 4th stage.
Many of our experiences with divinity happen during our dream state. This is because we are not yet ready to have such experience directly in our waking state. When blessed with such a good/ auspicious dream, the person should instantly wake up, try to recollect the dream and experience it. It is wrong to go back to sleep after an auspicious dream. Even if we are inconvenienced due to inadequate sleep for that night, it is very important to wake up and experience that dream. Likewise, when troubled by a bad dream the person should wake up instantly, drink a glass of water and cool down. Sleeping a little time later will prevent that dream from repeating.
262. Turyā
Meaning- She exists in the 4th stage known as turyā.
Yatra nānyat pashyati nānyat shrunoti nanyad-vijānāti sa bhūma
It means that in this state of turyā, also known as bhūma, the person perceives nothing, hears nothing and knows nothing else. The person is completely absorbed in dhyana.
The 27th verse of Soundarya Lahari explains this -
japo jalpah shilpam sakalam-api mudra-virachana
gatih pradakshhinya-kramanam ashanady-ahuti vidhih
pranamah samveshah sukham akhilam atmarpana-drsha
saparya paryayah tava bhavatu yan-me vilasitam
Meaning - O Divine Mother! Please accept all my actions as worship through mudras. Let all the words I utter be your japam. Let my walk be considered your pradakshina (circumambulation). What ever I eat should be an offering to you (ahuti). My sleep is an obeisance to you. I am offering my entire luxuries (sukha, happiness) to you. I offer myself to you.
Once this state is mentally achieved, gradually and automatically all the bad actions will get wiped away and sat karmas will increase. All the avasthas (stages) would have been handed over to Her.
263. Sarvāvasthā-vivarjitā
Meaning - She is beyond all states of existence.
The person who is completely into the turya state is beyond all states of existence. It is the Divine Mother who exists at that stage. She who takes her devotee to such state.
The following few names from 264 to 274 describe Her 5 main functions also known as the pancha-krtyas. She showers Her energy and ensures that the five Brahmas (Pancha-brahmas) accomplish these tasks. It can be understood that a) She manifests in the form of the five Brahmas b) She brings together the 5 basic elements (pancha bhootas) that were so far absorbed within Her. The combination of these 5 elements results in creation. This is known as Panchīkaraṇa.
264. Sṛṣṭi-kartrī
Meaning - She is the cause behind this entire creation (sristhi).
Creation, as we are all well aware, is the task of Lord Brahma. The predominant trait associated with creation is action (rajo guna). Creation is the state of growing infinitely. This creation is per Paramatma’s order.
Brahma is the force which causes momentum (prachodana) to the intellect. Intents and thoughts (sankalpas) originating in our mind signify that creation has begun and that Brahma is at work.
265. Brahma-rūpā
Meaning - For the purposes of creation, She takes on the form of Brahma.
In deep sleep state of Shushupti there is no self-identification. It can also be compared to a state of total ignorance where the person is not even aware of his existence, his name etc. When the individual wakes up from this deep sleep, realization of body, self, name etc. dawns upon him. The mind, intellect and the senses begin to function. This is the start of creation. This state of expansion is the state of Brahma.
266. Goptrī
Meaning - She is the force who protects and upholds this creation.
‘Gopta’ is He who protects or sustains. ‘Goptrī’ means- She who uses māya (illusion) as a shield to protect Her children and who through Her māya, protects Her own atma.
She is a protector. Her task of sustenance is being extolled. At this stage, She is in the form of Vishnu, and is replete with traits of purity (sattva guna).
267. Govinda-rūpiṇī
Meaning - For the purpose of sustaining this creation, She manifests as Govinda (Vishnu).
The term ‘Go’ has innumerable meanings, one of them being ‘cow’. ‘Go’ in fact means everything that needs protection including plants, humans, animals, Sun, Moon, Earth, water, air and the like. As a protector of all the living things (‘Go’), She is Govinda. She has ordained, Vishnu, one of the five Brahmas, with this task of sustenance and protection of this creation and hence He is addressed as Govinda. Krishna, who protected everyone by holding up the Mountain Govardhana was praised as Govinda.
268. Saṃhārinī
Meaning - She is the supreme force behind the task of dissolution.
She empowers Rudra (Shiva) with the tamo guna as well as the energy needed to complete the task of dissolution.
‘Samhāra’ in common understanding is confused with killing or destruction. One should remember that this is not true. Can there be a mother who will *** her children? The term samhāra refers to dissolution/ absorption. The Supreme Mother, out of love for her child, absorbs him into Her. Thus She brings an end to all his sufferings. When a devotee utters the prayer ‘Om samhārinye namaha’- he is seeking the destruction of unnecessary sankalpas (intentions) that arise in his mind and is blessed accordingly.
269. Rudra-rūpā
Meaning - For the purposes of accomplishing the task of dissolution (samhāra), She manifests as Rudra.
Deities in general do not possess eyelids and have no tears. Shiva is the first deity to have tears in His eyes.
His tears were a result of the emotion that overcame Him upon seeing the distress of His demon devotees. For having got tears in His eyes, He was titled Rudra.
As the eyes of the deities are tremendously energized and powerful, one should not stand directly in front of the deity but should always look at them from an angle. Only the flagpole is placed directly in front of the deity. The vehicle of the deity is also placed directly in front, but the vehicle, be it a peacock or a bull or a mouse, is intelligent enough to cast a sidewards glance on the Lord.
270. Tirodhānakarī
Meaning - She is the force who ensures that the task of tirodhāna (fourth of the five tasks) is accomplished.
Tirodhāna is a state of absorption (laya) wherein the being (jeevi) is absorbed completely into Her without any remnants or identification. For a certain time, the being remains in that state before taking on another form. When such absorption takes places on a massive scale or when many jeevis (beings) are absorbed completely into Her at the same time, it is known as Pralaya. Pralaya takes place at the end of the Maha kalpa.