Lalita Sahasranama meanings per name
381. Rahoyāga-kramāradhyā
Meaning – She is worshipped through the secretive rituals (raho yāga).
Secretive rituals/ sacrifices do not mean performing yāgas is isolation or in absolutely deserted places. It refers to the inner rituals/ worship (antar yāga) performed routinely by the person without any propaganda.
While discussing the criteria for attaining moksha (liberation), Vedas chose to state the conditions that automatically disqualify a person from attaining liberation. To understand the true meaning of the phrase ‘raho yāga’ these disqualifications should be understood.
Na sabda shaastraa bhiratasya moksho
Na chaiva ramyaa vasata priyasyaa
Na bhojanaa chaadana tatparasyaa
Na loka chitta grahane ratasyaa
Ekaanta sheelasya drda vratasyaa
Moksho bhavet preeti nivartakasyaa
Adhyaatma yoge niratasya samyakk
Moksho bhavet nityamahimsa kasyaa.
Na sabda shāstrā bhiratasya moksho –
People who suffer from the ego/pride of knowledge (vidya ahamkara) and who argue/ counter argue with their knowledge are far from liberation. Such people are trapped within the limits of their high learning and knowledge ‘Sabda jālam mahā aranyam’- words (knowledge) spin a web that is similar to a huge inescapable forest.
Na chaiva ramyā vasata priyasyā –
People who crave for materialistic comforts and prosperity are also ineligible for liberation.
Na bhojanā chālana tatparasyā –
Those who worry and plan about their daily meal and daily comfort are also ineligible for liberation. There should be no thought in the mind about the next meal.
Na loka chitta grahane ratasyā –
There is no use of intense sadhana, if one is unable to give up the desire to probe into other’s minds, find faults in them or criticize their habits and wrong doings. One should seek to know only his/her own mind.
Ekaanta sheelasya drda vratasyā –
Only He who enjoys being alone (ekanta) and who is firm about his practices is eligible for liberation. Being alone does not mean shunning society but implies that the person should be so involved in the task at hand that he forgets the entire society and the people surrounding him.
Viewing spirituality (adhyatmica) and materialistic life (loukika) as two separate compartments that do not blend is a grave mistake. These are 2 intertwined threads. While living within the society and being a part of it, one should continue his/her spiritual efforts. It is impractical to run away from the society and sit in a cave and meditate.
Moksho bhavet preeti nivartakasyā –
Only such persons who enjoy being alone (ekanta) and who are able to willingly give up love and other emotions (rasas) are eligible for liberation.
Adhyātma yoge niratasya samyakk –
The person should be able to get into the path of spirituality without any fear and hesitation.
Moksho bhavet nitya ahimsa kasyā –
In addition the person who practices non-injury (ahimsa) is eligible for liberation. Ahimsa should be practiced on the physical, verbal and mental planes. One should not harm others even in dreams. If possible correct others, but never criticize them. By criticizing and finding faults in others we are attracting those qualities on to ourselves. Through constant thinking about demon Kamsa or Ravana we imbibe their demonic qualities. Likewise constantly thinking about Rama or Krishna helps us develop divine qualities.
Moksha is not a state that can be attained after death. Persons with such divine qualities will enjoy liberation while living (jeevan mukti).
382. Rahastarpaṇa-tarpitā
Meaning – She is pleased with secretive offerings (rahas-tarpana) made by the devotee.
‘Tarpana’ is an offering made with an intention of pleasing the person to whom it was intended. For example, for the sake of the happiness of our departed elders and with an intention of pleasing them ‘tarpana’ is offered to them periodically.
‘Secretive offerings’ means offering services without seeking worldly appreciation/ recognition.
383. Sadyaḥ-prasādinī
Meaning – Her grace falls instantly on those who practice ‘rahoyāga’ and offer ‘rahastarpaṇa’ (see names 381, 382)
Peace (shanti) is the real blessing that She gives. Peace is not an object that can be procured externally; it is exclusively an internal state. The Divine Mother through Her immense grace causes this peace to be experienced by us.
384. Viśva-sākṣinī
(Viśva-sākṣinī is one name and there should be no gap between Vishwa and sākshini. It is wrong to read as ‘Sadyah prasadini vishwā (gap) sākshini sākshi varjita’.)
Meaning- She is the witness (sākshi) for every action and every thought of each and every being in this creation (vishwa, jagat).
385. Sākṣivarjitā
Meaning – She has no witness to record Her deeds/ actions.
She is the ultimate witness; the ultimate power in this creation. There is no power that can act as a witness to Her actions. Witness is necessary for one who acts and thinks with a wavering mind. She is devoid of all actions (nish kriya) and sankalpas (intentions) and hence is over and above the need for a witness.
386. ṣaḍaṅaga-devādāyuktā
Meaning –
1) Together with Her subsidiary Anga devatas, She resides within the being and protects him.
The Gods who are responsible for each and every body part (anga) are known as the Anga Devatas. Through the process of ‘anganyāsa and karanayāsa’ or the ‘Keshava namas’, the Devatas (deities) are invoked into the body parts. Deities (Devatas) come and reside in the body parts (anga) of those who perform holy deeds.
2) Vedas have six limbs (shad+anga). Learning of Vedas is complete only when the learning of its limbs (veda angas) is also mastered. She is a combined form of Vedas, Vedangas and Shastras. She is Saraswati.
387. ṣāḍguṇya-paripūritā
Meaning- She is the embodiment of the six primary traits. For this reason She takes on the name ‘Bhagawan’ or ‘Bhagawati’.
Sarvajnataa trupti ranaadi bodhaha, swatantrataa nityamalupta saktihi,
Ananta saktischa vibho ravidhijnaaha, shadaahurangaani maheswarasya.
Her 6 primary traits are –
a) Sarvajnataa – omniscient or all knowing.
b) Trupti- ever contented.
c) Anaadi bodhaha- endless knowledge. She is a treasure house of knowledge that knows no beginning and no end.
d) Swaatantrata- She enjoys everlasting freedom.
e) Nityamalupta saktihi – She possesses everlasting and endless power which can never ever reduce.
f) Ananta shakti- She is immeasurable, infinite or all pervading.
388. Nitya-klinnā
Meaning – She is ever compassionate (daya).
Compassion has to be righteous and eternal. Arjuna experienced a sensation of compassion towards his cousins in the battlefield but that was unrighteous. It was compassion arising out of a sub conscious fear and attachment.
The Supreme Mother showers on her children endless flow of righteous compassion. Due to this compassion She brings about a change in the being for the good.
389. Nirupamā
Meaning – She is beyond comparison. This is Her form as a Guru.
390. Nirvāṇa-sukha-dāyinī
Meaning – She bestows the happiness (sukha) of final liberation/ salvation (nirvāna, kaivalya).