Lalita Sahasranama meanings per name
551. Sarva-vyādhi-praśamanī
Meaning – She cures all the diseases both physical (vyādhi) and mental (ādhi).
Mental sickness and troubles arise out of dissatisfaction or discontent in the mind. Such discontent is also the root for depression. It is an unhealthy attitude and should never be entertained. A person who really wants to be depressed can afford to be depressed about not reaching God. This in fact will motivate him and cause him to work harder towards this spiritual goal.
552. Sarva-mṛtyu-nivāriṇī
Meaning – She destroys the fear of death.
In addition to the natural death (sahaja mrtyu), the other forms of death are akāla mrtyu (untimely death), kāla mrtyu (timely death), ghora mrtyu (terrible death) and roga mrtyu (death due to disease). The word ‘mrtyu’ refers not only to ‘death’ but also to the ‘fear of death’.
More than death it is the fear of death that is torturous. She dispels all such fears.
553. Agra-gaṇyā
Meaning –
a) She is the first in this entire creation.
b) The energy who at first receives our worship and prayer is Agra-gaṇyā. As Paramatma/ Parabrahma, She is the most supreme in this creation. Everything else is secondary to Her. The first worship naturally goes to Her.
554. Acintya-rūpā
Meaning – Her true form is inconceivable by the human mind.
At the most- supreme level (Agra-gaṇyā), Her form is devoid of all attributes and as such She cannot be perceived by the mind.
555. Kali-kalmaṣa-nāśinī
Meaning – She washes off all the impurities and sins (kalmasha) that pertain to Kali Yuga. She is the refuge for this Kali Yuga.
We commit limitless sins every minute. A few of them are committed knowingly, most of them unknowingly. For example, killing of insects and pests, including mosquitoes is a sin. Carelessly stamping an ant that comes in the way is also a sin.
Before retiring to bed the following prayer should be recited –
Jnanataha ajnanataha krtasyaakhila paapasya Jnanato ajnanatopiva
Praayaschittam param proktam Paraashakte padasmritihi.
This prayer seeks forgiveness for all the sins committed knowingly or unknowingly during the day.
556. Kātyāyanī
Meaning – She is Kātyāyinī- the daughter of Muni Kata.
Devi Bhagavatam initiates the Kātyāyinī mantra as –
Kātyāyinī mahāmaye bhavāni bhuvaneshwareem
Samsāra saagare magnam maamuddhara krpaamahe
Brahma Vishnu Shivārādhye prasādam jagadāmbike
Manobhilashitam devi varam dehi namostute.
Unmarried girls or families in which there are unmarried girls worship of Mother Goddess Katyayini as this results in quick marriage.
557. Kālahantrī
Meaning – She is the destroyer of time (kāla).
A yogi can transcend to levels wherein he goes above the limitations of time.
The following verse appears in the Shvetashvatara Upanishad –
prthivyaptejo’nilakhe samutthite
panchatmake yogagune pravrtte
na tasya rogo na jara na mrtyuh
praptasya yogagnimayam sariram
Meaning – When the five elements (pancha bhutas) are in harmony, the five attributes of the elements will manifest in the yogi in the right proportions, and the fire of yoga will be kindled and the body will be full of that fire.
In other words, the five elements will be invoked to activate the right qualities so that the physical body is free of disease, aging and death. The body of a yogi emanates the brilliance of the fire of yoga.
At such a state, the yogi will be in Samadhi for days at stretch. He would have transcended the limitations of time. The story of Chaitanya Prabhu at Puri Jagannath temple in Odisha stands as a proof of this. Such a state is achieved purely through Her grace.
558. Kamalākṣa-niṣevitā
Meaning – Kamalaksha i.e. Mahavishnu worships Her
Kamalaksha is the lotus-eyed Lord Vishnu. In His eyes, Goddess Lakshmi is visible.
Maha Vishnu in his incarnation as Krishna is accredited with the glory of introducing all the various rituals (vratas) and pujas to earth. Prior to his era, only yagnas and dhyana of the Supreme Consciousness were accepted practices in the spiritual path. During the third eon, the Dwapara Yuga, Lord Krishna introduced puja and worship as a means to reach the Supreme. This was primarily intended for the ordinary beings. He is accredited with advocating the worship of the Supreme Mother.
559. Tāmbhūla-pūrita-mukhī
Meaning – Due to the juice of the betel leaves, Her lips are red in colour.
Her power of attraction is symbolized by this name. Through this attraction She causes a spurt towards spiritual journey in the beings.
One should not be misled by the gross meaning of the name and believe that the Supreme Mother is habituated to eating betel leaves (paan).
A similar description of the Divine Mother exists in Lalita Trishati- Karpoora veeti sourabhya kallolitha kakup thataa.
560. Dāḍimī-kusuma-prabhā
Meaning – She is shining like the dark red pomegranate flower.
The pomegranate flower is of the red (aruna) complexion. Colours are especially highlighted in hymns because a great co-relation exists between colours and our traits. Describing a particular colour is to increase the tendencies associated with it in the mind of the devotee.