Lalita Sahasranama meanings per name
431. Mada-śālinī
Meaning – She remains eternally in a state of supreme bliss.
In common dialect the word ‘mada’ refers to pride. But in this instance, it refers to bliss. She pours muda (bliss) on to Her children. Those who are able to overcome mada (as in pride) will be rewarded with muda (bliss).
Mada also refers to her exquisite beauty. It can be interpreted to mean that She is exquisitely beautiful.
432. Mada-ghūrṇita-raktākṣī
Meaning – Her laughter can be seen in Her eyes.
Ghoornita is a flicker of light in Her eyes. Through one of the scriptures called saamudrika shastra, one can state the qualities of a person just by observing the body movements. Observing the forehead, the eyes, the style of walking, talking and behaviour, his nature can be assessed. Based on this scripture, the ray of bliss that can be seen in Her eyes explains Her joy.
433. Mada-pāṭala-ganda-bhuḥ
Meaning – Her cheeks soaked in bliss are shining vibrantly in white colour.
Pātala is a unique colour hard to describe. Likewise the beauty in the bliss that she grants is indescribable.
The above 3 names all refer to the different 3 levels of bliss -muda, pramoda and ananda.
Muda is the bliss or happiness of this world and this life. It is the happiness that is got through worldly acquisitions. ‘Mada-śālinī’ means that She grants this worldly happiness on to Her devotee.
Pramoda is the bliss that belongs to the Gods (devata loka). ‘Mada-ghūrṇita-raktākṣī’ implies that She showers this second level of bliss on Her devotee. She grants the pleasures of heaven.
‘Mada-pāṭala-ganda-bhuḥ’ refers to the bliss enjoyed at the supreme (Parabrahma) level. It implies that She showers this ananda on to her children.
434. Candana-drava-digdhāṅgī
Meaning – Her body is completely embalmed with sandal paste.
Sandal paste (chandana) is symbolic of bliss. The one who showers this bliss is called Chandana. Those who are able to visualize Her as decked up in sandal paste will taste this bliss. The centre most face of Gayatri Devi (out of her 5 faces) is depicted with sandal paste smeared all over.
435. Cāmpeya-kusuma-priyā
Meaning – She loves Jasmine (Champaka) flowers.
This is similar in meaning to the nama no 19- ‘Navacampaka-puṣpābha-nāsadaṇḍa-virājitā’. This name subtly hints at the importance of Pranayama.
Having described Mother Goddess Gayatri’s face, we will here after understand about Gayatri upasana, definition and practical application of yoga, yoga in everyday life etc.
436. Kuśalā
Meaning – This name depicts Her overall well being and also Her skillfulness in yoga. This name also means that She is seated in the form of sharp intellect in Her devotees.
Generally the word kuśala refers to the overall well-being or health of the person. But in reality, well-being stands for fitness and regularity in yoga, non-disturbance towards all the spiritual disciplines, discharge of karma and unfailing adherence to dharmic practices. It is the state of a true karma yogi.
Defining the term Kuśala, Bhagavad Gita states-
yoga-sthah kuru karmani sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva samatvam yoga ucyate
Meaning – O Arjuna! Perform action with your mind being fixed in yoga, renouncing attachments and being even minded in success and failure. Such a balance is yoga.
It is the mind’s nature to be elated at times of happiness and dejected at times of sorrows. By remaining undisturbed, the mind remains calm.
Buddhiyukto jahati’ha ubhe sukrta-duskrte
tasmad yogāya yujyasva yogah karmasu kauśalam.
Meaning – He whose mind is verily fixed in yoga and whose mind being in a state of equilibrium sees happiness and dejection alike, frees himself from the pāpa (sin) or punya (merit) attached to the deed. Work thus performed is yoga. This is the true state of Kuśalatva.
There is a beautiful saying- Sow an action and reap a tendency. Sow a tendency and reap a habit. Sow a habit and reap a character. Sow a character and reap a destiny. Thus you are a creator of your destiny. Do it or undo it.
These statements beautifully detail the process to reach the stage of yogic well being (kushala). Sow an action means perform a good karma (for instance, doing japam). Repeating the action regularly will create a tendency, an inclination towards performing the same action (samskaara). Mind will be drawn towards the action. Gradually it forms a habit. A good habit brings about a good character. A good character can reward the person with a good destiny. Destiny thus is not something thrust upon us by a supernatural force but is something that can be created out of repetition of good karma.
‘Kusha’ also means a blade of grass. From this we understand that the Divine Mother is as sharp as a blade of grass. From grass we learn not to hurt others, always to be useful and humble. Rama’s first born was named Kusha- to indicate that his intellect would be as sharp as a blade of grass. She shines in the form of sharp intellect in those devotees. Such sharp intellect and expertise is a primary requisite for karma yoga.
437. Komalākārā
Meaning – She possesses a slender delicate body. She possesses a very gentle nature (mrdu swabhāva).
She is as slender as the smallest layer within the lotus stalk. The lotus stalk is so thin that it is neither visible nor invisible. It is finer than the finest string of thread.
Her sweet spoken nature with very gentle and calm words, never intended to hurt anyone are all traits of the highest order. They are the traits of purity (sattva guna).
The structure of a person alters slowly based on the actions that he performs and the type of Sadhana that he undertakes. With a dedicated sattvik activities and upasana, the person begins to attract tendencies of purity towards him and slowly his structure undergoes a change. He would develop a pure, radiant, loving and calm form.
With rigorous practice of Kuśalatvam (detailed in the earlier name) the person gradually imbibes the traits of purity. To such persons, even the image of Mother Goddess Kali appears gentle and calm. This happens purely due to Her blessings.
438. Kurukullā
Meaning- The name of the deity who resides in Mooladhāra chakra is Kurukulla.
There is a well, named ‘Vimarshana’ near the residence of the Divine Mother (manidweepa). Goddess Kurukulla is the presiding deity of this well (adhishtana devata).
‘Vimarshana’ means ‘to analyze, to dig deep into and to reflect’. This human body is a Srichakra. ‘Kuru’ emphasizes upon the necessity of going deep inwards, analyzing and reflecting through yogic pursuits. Try to experience the truth behind all the truth that has been heard.
The first verse in the holy text Bhagavad Gita is-
Dhrtarastra uvaca – (Dhrtarastra said)
Dharma-ksetre kuru-ksetre samaveta yuyutsavah
māmakāh pāndavās caiva kima kurvata sanjaya.
What is the hidden meaning implied in this verse? Let us analyze-
Dharma-kshetre – It refers to this body that has been filled with the entire pre-requisites necessary to abide by dharma (righteousness).
‘Kshetra’ refers to this body. As this body has been given exclusively for following dharma, it is a dharmakśetra.
Kuru-kśetre- ‘Kuru’ means ‘you do’ or ‘perform’. For example, ‘Karma kuru’ means ‘perform action’. This body has been given for performance of mandatory duties. Hence it is Kuru-kshetra. Kurukshetra means ‘field of action’.
Samaveta yuyutsavah – in such body (kshetra) all have assembled.
Let us analyze who all have assembled.
Māmakāh – those related to me i.e. traits of activity and inertia (rajo guna and tamo guna) or the traits that need to be triumphed over.
Pāndavah – those related to Pāndu. Pāndu means white colour (shweta) or traits of purity (sattva guna).
Kim kurvata – What will be the outcome of such a war?
Sanjaya – The result will be ultimate victory i.e. traits of purity (sattva) will triumph over the other two traits.
Our body (kshetra) is the battlefield between the traits of inertia and activity (tamo and rajo guna) on the one side and traits of purity (sattva guna) on the other. This body is the dharma-kshetra where dharma should finally reside. Ultimately the traits of purity destroy the unnecessary traits and then dharma prevails.
Kurukulla Devi thus blesses us with power of discrimination (Vimarsha shakti) through which gradually the traits of purity will triumph. She bestows traits of purity.
Kuruvinda taruni nilayam kulaachalaspardhi kuchala manmadhyaam
Kumkuma vilipta gaatreem kurukullam manasi manmahesatatam
Meaning – I contemplate upon Goddess Kurukulla who is seated majestically upon the Kuruvinda gems. She resembles the Mountain Meru and She is extremely pleased with the offering of kumkuma. Mentally I offer prostrations to you O Kurukulla Devi and request you to always remain with me.
Worshipping Her with Kumkuma, with complete love and faith is the quickest way to secure Her grace.
439. Kuleśvarī
Meaning – She is the presiding deity (eshwari) of Mooladhāra chakra (Kula).
Ganapati is the presiding deity of Mooladhāra chakra and hence She is the energy of Ganapati.
440. Kulakuṇḍālayā
Meaning- The Mooladhāra chakra (Kula) is in the shape of a kunda (homa bowl) and is Her residence.
The Mooladhāra is the fire pit (home bowl, kunda) of spiritual kundalini energy. Just as offerings (ahuti) are made to the visible fire in the homa bowl, breath in the form of Pranayama is offered to this Mooladhāra chakra. Inhalation through the process of Pranayama is the offering of the material for the homa within. The Kundalini energy is sleeping coiled at this chakra. Awakening and pushing it through the Sushumna channel is possible only through Pranayama. Pranayama is a must for every person desirous of proceeding in the yogic path. Offering the breath (Prana) that is taken in during the Pranayama to the Kundalini Mother seated at the Mooladhāra is known as Prāna yagna.
Kula-kunda also refers to the triangle (Trikona). Homa kunda for Devi’s upasana is often drawn like a triangle. When we are seated either in Padmasana or sukhasana, the position resembles a triangle.
Soundarya lahiri praises this Divine Mother in the stanza –
Sudha-dhara-sarais carana-yugalanta vigalitaih
Prapancham sinchanti punarapi ras’amnaya-mahasah;
Avapya svam bhumim bhujaga-nibham adhyusta-valayam
Svam atmanam krtva svapishi kulakunde kuharini
Meaning – O Divine Mother! You move from the Mooladhaara, your official residence, you reach the Sahasrara and there you drench all the naadis of the body with the nectar. Thereafter you return back to your residence the Kula Kunda where you sleep.