30

CHAPTER ; III

TEXTUAL STUDY
 CHAFFER : III

i
I TEXTUAL STUDY.
IN ■ .... .....■■■.I I ■HI.. ......

j ' <

So far detailed information is given about the importance

of the LS., also an attempt is made to explore the probable date

of the IS. and an idea about the authorship and home of the IS.

is presented. Now, the textual study of the thousand names of

* mm

Sri Lalita is presented herebelow in the light of the Bh’s

commentary.

It is the Bh. *s comm, which mates us believe that the IS.

contains not merely the epithets of the Goddess euloging her

beauty,, valour, deeds etc. but also the fundamental doctrines

»—
of TantraSastra as well as essential principles of various

schools of philosophy. Bence his comm. Sau.Bha. has been hailed

as scholarly master piece. It bears ample testimony to the

profound scholarship of Bhaskararaya commenting on IS. Bh. has

explained and illumined each and every name exhaustively by

giving more than one explanations wherever possible. His

erudition in the different branches of knowledge baa enabled

him to explain the names from the points of view of different

Sastras such as Sa&khya, Yoga, Tantra, MLma&sa, Vedanta, Furana

etc.

I have attempted herebelow to present a study of these-

names after Bhaskararaya*

 3
! In "tii© present Chapter the following method is adopted :

: (l) In the beginning the name in question is given in roman

i
script^,

(2) Thereafter if the name is a compound how, the compound

is dissolved as given by Bh. Here also alternative dissolutions

of compounds as given by Bh. are given.

(3) This is followed by the ; meaning of the name. Here

also all the alternative explanations are given after Bh.

1. Srimata :
, t «. ■ — —

(1) Sriyah = Laksmyah Saras vat yah va matl

• • * •
* —
She is the mother of Sri.

• — _ _
The word Sri stands for gih (Sarasvati) or expresses

Sarasvati. Srimata_.is here described as birth giver of Lakaml and

Sarasvati, She could be Rudranl who belongs to the same category
® mm mm mm f
of triad. Therefore, Srimata stands for the queen of Parasiva or

Farabhattaritca who is the mother of all the three viz. Mahakall,

_ _ and —
Mahalaksmi,^MahasaraSvati.
—

(2) Sr'iyam (=Laksmi&) mati («paricehinatti).

One who measures the Srih.

•

Here the word Sri means glory, as the Goddess measures

the glory, she must be more extensive than the glory which

is measured. Thus Srimata would mean moles a which is the glory

par-excellence.
 .33
1
(3) Sriyafii (=trayi&) mati (=Brahmane bodhayati or paricche-
' •

| dena vyavasrSjati).

Here the word Sri is taken to mean the three vedas. And the
v - . » - -

ma is explained to mean 'to reveal'. Thus the word Srimata

means she who reveals the three vedas to Brahma. The ' ma" is
alternatively explained as 'to classify*. In this case Srimata
the —
means that/Goddess is the same as sage Vyasa who compiled the
vedas.
(4) SrlyaA (=visai) mati (=kanthe sthapayatx).

The word Sri means ’poison* and mati means ’keeps in throat*.
t M . . means the Lord Siva,
Thus the Srimata • who keeps the poison in his
i

throat. In this case and the above (i.e.in the case of Vyasa)
* | mm tm
the name Srimata is mascul^ine. But as there is identification
1 1
between Siva and Safcfci there should be no difficulty even if
the adjective is masculine.

(5) Sri yukta matn.

The word Sri is honorific and shows respect towards the noun
to which it is prefixed. Thus Srimata means the respected mother
of everything, i.e.Creator of the Universe1.
\ „ in Tantrasastra
The word mata t„ stands fo^the
following
mantra, called Bala mantra :

"Hasakalaradaih has akalaradlra has akalaradauli".

* • • •

Thus, the above mantra is covertly conveyed by the name

* — — —
Srimata.
2. Srimaharajni - Sri yulcta maharajni.

She is the great ruler. She is considered as the controller

and maintainer of the created heings and the universe*.

The three letters of Srividya are embeded in the above

name. One of them is SodasI (Sri&) and the remaining two letters
i.e. 'a* and 'ha* are called Erakasa and Vimarsa respectively?
Again the part of the word,/raj ni contains the mantra called
llayarajni.
» s- _ 1

3. Srimatsifthasanesvari.

CD Srimacca tatsi&hasanaft e a, tasyesvarl.

The great-queen on lion-throne.

(2) Simhabhinnamasanamiti Simhasanam, tasyesvarl.

The word ‘siAha* means lion, the vehicle of the Goddess.

Thus the name means the Goddess seated on a lion*.

(3) Siraha - himsarthakah.

According to this interpretation, the word ’SiAha', according

to grammatical rule viz metathesis, is derived from the V kirns a
means to destroy. And as ana derived from y" as = to throve *s
_ 1 _
means driving out. Isvari means powerful. The connected meaning
of the words *Simha'and*asana' will he'the total annihilation?
Thus the name means She is the powerful Goddess who destroys
the universe .
 ;
t Mr mm *
3rr
; (4) Simhas ananam (=siihhasana mantranam) Isvarl.
] •
| The Letter Ma (in name) means live. In Tantrasastra there
1

are eight mantras like eaitanyabhairavl, safopatpradabhairavl etc.,

. i

which are termed as Simhasana mantras. Six of these taken together

form three pairs, plus two remaining ,(out of eight) make up five
and are situated in the four different directions and in the
centre. Thus, she is the presiding deity of these five Siifthasana
mantras. .
Thus in the first three names the Goddess is described as
identical with Brahman, the creator, protector and destroyer
■ 1

of the universe.

4. Cidagnlkimdasambhuta : • •

(1) Cidevagnikundam tatra samyak bhuta.

According to the first interpretation, the *Cit* stands for
purs Brahman and that Brahman is the aLtar of fire as :;He dispels
the darkness of avidya i.e.ignorance1/ fey the quality called j
©it (consciousness)^ She stays in that fire, hut is not born from
fire. AS the cit and the thing possessed of it is one and the same?
. . i
(2) Agnikundam eva cit tasya kundat sammbhuta.
* • * « #

The word Agnikunda means common altar of fire. Such similies \

the. _3 “
are used in/Gita.
, . , ] t

5. Devakaryas amudyata : j
Bevanam karyani devakaryani, tadartham samudyata.
: i
Manifested Herself for fulfilling the acts of the Gods. >

l:a!p^nr<*3
 She manifestsBerself in order to s&ay the Asuras like Bhanda-
* •

sura and Mahisasura etc.1

6. Udyatbhanus ahasrabha :

Udyatam bhanunam yats ahasr am tena tulya Bbha Yasyah sa.

3> 9 ‘
She who is^ bright as thousands of rising suns.

This indicates that she is very red. Bier Vimarsa form is

described here*1.

7. Caturbahus amanvita :

Caturbhih• bahubhih• samanvita.

the
She is possessed of four arms. The physical form oig Goddess
is described here.

8. Ragasvarupapasadhya :

Raga eva svam rupafo yasya sah• * ragasvarupah,

•
sa casau
pasascaraga... .Sa/tena adhya.
Holding a noose of desire.
The word raga i.e.^ desire means a peculiar mental modifier :
i
tion or wish. There are three forms of Devi viz.>the physical
(sthula) the subtle (suksma) and the supreme (para). The desire l

is the supreme form and the noose is the grossform. This weapon, 1
\
called noose, is in Her lower left hand out of four hands mention^
the I
ed in^/proceeding name. i
 37 :
...... I j vala
9,1 Krodhakarankusoj - :
— — — — * »
Krodhah• akarah* yasya safe » krodhakarah,sa casau ankusasca
1* • [

- krodhakar ankus ah, ten ujjvala.

< * ^
She who shines holding in her lower left hand the elephant ;
hook. ;
The word krodha (wrath) is one of the mental modifications
vizhatred* The word akara would mean savisayakai jnanam is
used in the sense of knowledge e.g. Ghatoyamityakarakamjnanam.
•iHet
Here the word 'krodha' would not mean 'Knowledge* as fruti
t the ■
says 'krodhohkusah'. BencVname means she, who shines holding
• *"*
in her lower right hand the elephant hook which is both hatred
and worldly knowledge'*'.

10. Manorupeks ukodanda :

Mana eva rupaA yasya t adrs am- iks urupam kodandaA yasyah sa.
• . • •* •

She is possessed of the sugarcane bow of mind. '■

This name means she is having sugarcane bow in her upper

left hand. And this bow is of mind characterised with both
\
sankalpa and vikalpa. f
\

11. Pane at anmatrasayaka : \

j;
^ _ f
Panca tanmatrani
« •
eva sayaka yasyah • sa. -'*
i

*
She who is holding the arrows of the five subtle elements.
! • I
■* The#ive subtle elements are Her five arrows, and these are Rtga,
- i » — » !
Hupa, Sabda, SparJTa and Gandha. According to Vamakesvara TTantra
* l *

sabda, spar§ a etc.^are the arrows and mind is Ifer bow . m the j
 ;
J 3* 'i

kadimata these banas are three-fold, (l) gross, (2) subtle and
■ *
i
i

(3) supreme. The gross banas are flowers, mantras are of subtle !
type, while the supreme are the vasanas. The gross arrows are five
flowers vizv the Lotus, the Rakta kairava, the Kalhara, the Indi-
2 the_ „ _
vara and the Mango-flower . Ip/Kalilca-purana
**» •
they are described (

as follows : harsanam (creating joy), rocanam (pleasing), mohanam

• «

(eausing illusion), sosanam(to suck), maranam (leading to death).;

♦ * „ •

These five arrows create confusion even in the mind of an ascetici.

While the Jnanarnava describe* them as ksobhana^,dravanam,akarsanaft,

» _ _
vasya and unma&a in order. According to the Tantraraja madan -
(exciting) unmadan - (pausing madness) mohana - (confusing) dipan - ;
(stimulating^ s os ana -(to suck) These are the five arrows of the
Goddess .

Karnes 8 to ll contain Ayudhamantras. The word ragasva of the '

name Ragasvarupapasadhya can be divided into Ra + aga + sva.
•
j
j

. , „ t , , 1
The word aga'means sthanu i.e. Siva. Ha is Siva's letter. The ,
»
lexicon declares that the letter 'Ha* means Siva, -
Sky and sthanu j
(pillar)6. Thereafter^Sva'stands for I with bindu. So the subtle
form of the pas a (noose,) is the Bija formed by these three letters^

viz.^Ra, Ha, I with bindu.Of course,the Ra would follow Ha as :

t

usual, and it will become 'Brim'.

Similarly the word Krodhakara can be divided as follows :

Kro dha + a * Krodha. The word kara is connectSd with

+ 1
each member of the compound*\Ankus
# a/ would mean anus vara.
— And !

the bijamantra would be Rroih,dham and am.

 39
! In Manor up eks ukod anda etc.. Manas means tham as kosa describes;
'v *tha’ means the lord of the right nostril and mind"/ and Kodanda !
' O < / w
ifi Anusvara as declared by lexicon. So Tham would be dhanurbijam.

Thus in names Bagasvao(8), Krodhakara© ( 9), Manorupekst^(lO), *

letters viz. daft, ram, kaft, lam, yam, sam, vam and a*, tlft, uih are
described/fhese letters when combined according to the rule, give
blja of the Mantras of weapons. The five Banabijas are draft, drift,
klift, bluft, sah.

12. Nijarunaprabhapuramaj
• •
£adbrahmandamandala.
* • • *

Nijah arunaprabhayah purah tasmin majjanti brahmandanam

• • • « ••
mandalani yasyah sa.
• • *

Bathing all the universe in her own red radiance.

She is having rose like radiance as prescribed for the

contemplation in the nyasras like Saubhagya etc.
—» — _
13. Campakasokapunnagasaugandhikalasatkaca.
t

Campakasokapunnagadisaugandhikani taih lasantah kacah * * * !

yasyah sa. !

She whose 'hair are adorned with the fragrant flowers

» — i'

campaka, asoka, punnaga etc. \

After having described the lusture of the Goddess, here­

after,Her physical description begins. She is described from head
to feet. Since the head represents the first kuta ^iz., Yagbhava a

of the Pancadasi mantra, it is taken first.

 • «c*- _ 4o ;
14. Kuruvindamanisrenikanatkotii|mandita.
Kur uvindamanayah tosaA srenya kanata kotIrena mandita. !
• •• • •••• i'

Her crown is resplendant with the shining raws of Kurutvinda

jewels. .
m*- -
Kuruvinda is a type of genu^Garudapurana describes special
features of this gem. They are said to be red in colour. They
confer love, prosperity and devotion of Hari . Henee, if one
meditates on Her as wearing such gems his devotion will be
increased.
*
The authoresses Vasinyadi Vagdevls described upto this
i- „ „
portion, Sri Devi’s evolvement in general and begin now to describe
« _ Devi
Sri _ according to creative manner. According to vedic statement
i _ Devi's
Sri „ crown first appeared from the Holy Fire, illuminating
all sides with great brilliance and then came out all other
i _ _
parts of the body down to the feet of Sri Devi.
_ —O' I_
15. AS t amic andrabibharajdalikas thalas obhita.
**
, i - » -!,
AstamyaiTTT ; yascandrah tadvat bibhrajata alikasthalena sobhita,
• * •

Her forehead is as bright as the moon on the eighth day.

16* Mikhacandrakalankabhamrganabhivisesaka.
• *
I-
* i
Mukham eva c andr ah tatkalnkatvena tulya mrganabheh vises akah ;
• y • • • * !
yas yah sa.
♦
;
k

The’tilafc’ (mark) of kasturi on (her forehead) is like ■

(the black) spot in the moon.
 a
17. Vadanasmaramahgalyagrhatorana<?illika.
• *
Vadanam eva smarasya mangalyagrham tasya torano eillika
* t •

yasyah sa.

She whose eyebrows are gate-arches of the palace of Kauadeva

(cupid). \

Here the word eillika would mean bhru i.e.eye-brow as it is

the_
said in/Namakalpadruma and also because the word is used in
the
this sense in/ancient scriptures.

Her face is the glorious palace of the cupid and Her eyebrows

are the entrance arches of that palace.

18. Vaktralales mlparlvahac alanminabhaloc ana.

Cl)Vaktralaksmyiah parivahe caladbhyam minabhyam tulye locane

* '•
yasyah sa.

(l> She whose eyes are like fish?moving in the pond of

the beauty of Her face.

(2) Minasya iva (locanam) iksanafc yasyah sa.

• • •
Here the word minabhalocana means she who sees like afish.
1
It is well known that by mere glance of fish theiv eggs become
the
fertile and-not by her milk. Similarly a glance of ^Goddess

is capable to nourish Her devotees.

19. Navac ampakapuspabhanas adandavirajita.

• **
Navam eampakasya puspam tena tulyo yo nasadandah tena vira-
• * « »

jita.
(X-
She whose nose is as beautiful as ^ newly blossomed Champaka

flower.
 42
20. Tarakant it ir as karinas abharanabhas ur a.

(1) Tara (=ma£»gala) devyah kantifi tiraskaroti

*

tadrsena
•
nasabharanena
•
bhasura.

She is adorned with the nose ornament which excels the lustre
of Goddess Tara.

CO The word Tara refers to two Goddesses viz. Mangala

t w
and Sukla. Hence it would mean she is adorned with such nose
ornaments which can over-power the lustre of Goddesses viz.
- , - t _
Tara, Mangala, Sukla etc.

(2) According to the second interpretation, the name means

shining with the jewels on the nose which outshine the stars
in splendour (jewels are manikya and mauktika).
*

21. Kadambamanjariklrptakarnapuramanohara.
• •

Kadambamanjaryah klruptah karnapurah tena manohara.

* * • • •

She is looking beautiful with blossaijs of Kadamba flowers

worn on her ears, (i.e.on Her ear lobes),

22. Tatahkayugallbhutatapanodupa
* IT
mandala.
* «

Tatankayugale sampadyamane tapanasya udupasya ca mandale J

%
y as yah sa. «•

The Sun and the Moon have become Her ear-rings.

Hero earrings of the Goddess are described and they are

identified with the sun and the moon due to their brilliance.

There is a tradition that the Sun and the Moon are the breasts
eyes and eatings of Goddess.
 43
The two breasts of the Goddess represent two circles of
the letter lea (which is a part of Kliablja ) which iscalled

kamabija.

23. Padmaragasiladarsaparibhavikapolabhuh.
- . •

«. » _ _ _ _
Padmaraga silaiva adarsah tasya paribhavini kapolbhuh yasyah
* • •

si. '

Her cheeks surpass the brightness of the mirror coated

with the Padmaraga ruby.

24, Navavidrumabimbasrinyakkariradancchada.
i*
Navam vidrumabimbayohsriyaA nyakkari^nau radancchadau
*1
yasyah sa.

Hero two delicate lips put to shame the shining beauty of

both the fresh corals and the bimba fruit.

2 5. Suddhav idyafikur akar adv ij apanlct idvyoj j vat a.

(1) Suddhayah vidyayah ankuranaminvakarah

• * • J •
yasya, tena dvijapanktidvayena ujjvala.

She who is shinjg with her two rows of teeth in the form of
sprouts of Suddhavidya.

(2)According to this interpretation the word Suddhavidya

* » _ the" „ „

means Srividya. In £Dat t atreya samhita and otherworfffi abheda

• _ • « » • r —
between Suddhavidya and Sr/vidya is expressed. Hence Srgividya
i _ t
here means Suddhavidya. The word Suddha means pure (i.e.apposite
of the ignorance). Vidya means Sodasividya. Her teeth resemble # •

the buds of the Sodasaksaramaz>|ra.

 44
This mantra sprang from the Muladhara _of thei Goddess and !

passing through the different states of Para, Pasyanti etc.,

emerge from her mouth in the form of Vaihhari and reach the ears
of Her pupils. Among these states Para is mere sounds (i.e.
Sabda Brahman), the potentiality of growth in the seed. Pasyanti
is the seed that has begun to sprout. Madhyama is when two small
leaves are visible. The last stage Vaihhari is ,* when these two
leaves are separated, but at the same time are joined at the root.
Hence here they are called a&Jcuras, resembling teeth. They are
thirty two in number. Similarly sixteen twofold buds of Sodas ales a-* •

ra~mantra also are of thirty two each.

(2) Suddha vidyahkurakara ca dvijanam brahmananam

• •
«

pahlctih taddvayena |.ujjv.ala.

1 _
The word ’dvija* in name, by Slesa
•
means Brahman• as, as
Sruti declares ’Vidyij^a vai brahmanam ajagama’ etc., i.e. Vidya

taught and spread by Bralimanas. Hence, the Brahmanas are the

• • t

buds of Vidya. Moreover Brahmans come forth from the mouth of

the Goddess, hence they are compared to Her tee'^Ki*

(3) Suddhavidyayah• ankuralcara ya dvijapahktih,

•
t as yah• dvayena. |
I

ujjavala. j
i
The word ’dvijapaWcti* stands for thirty two types of j
»
initiations, beginning with Suddhavidya— and ending with •

AnWttara. The initiation is^third birth* since thread ceremony

, ' t
‘ *
is the second birth.

I
 4n
(4) Suddhavidya eva ahkurarii yas yah. sa = Suddhavidyaikura a a ca

akara ca sadvijapanktisea iti,t as yah dvayena ujjvala.

1 _
The word Suddhavidya
9
meansthethreesyllabled,
- j
mantra and
’afikura' means beginning i.e. certain initiation is called, by
that name (i.e.Suddhavidya) is to begun before going on to the
thirty two initiations. Bence/to attain Goddess Kalita one should
purify himself by the thirty two initiations.

26; Karpurvitikamodasamakarsidigantara.

(1) Karpuravitikayah amodaA samakarsanti ya disah, ta

• * • •

evantaram yas yah sa. • •

The fragrance from the betel leaves, she chews, attracts

the (deities of the) quarters.

(2) Karpuravitfoamodena samakarsini digantarani yas yah sa.

• * • • •
She by the fragrance of whose betel leaves the quarters
have become fragrant.

1_
27. Nij as anlapamadhuryavinirbharts it akacchapi.
, — — t » —

Nij as ya santapasya madhuryena-visisya ♦ •

nihsesena bhartsita
$ • *

,
kacchapi (vina) yaya sa.
’ •

Melody of whose words put to shame the kacjfchapi (i.e.

Vina of Sarasvati).
» _ 1 —
The Amarakosa says : The Vina of Visvavasu is named Br^hatl,
• •

that of Tumburu, Kalavafi>that of Narada, Mahati, and that of

. as vatl, Kacchapi1.
Sar /
 46
In the world, the desire for hearing the Vina is due to the
sweet melody coming out indistinctly from the Svaras, Shadja etc.,
though,there is no clear reception of the sound of the letters.
6- - _ «.

Kachapi being the Vina of Sarasvati, speaks like the parrot

and cuckoo speech which is a little distinct, along with melody.
But no doubt, ^fchatwith distinct utterance the /streeter melody
of Her words excels all the musical instruments .

28. MandasmitaprabhapuramajjatkamesamanaSa.

Mandam yat smitam tasya prabhapure raaj jat kamesvarasya

manasam yas yah sa.

In the beautiful flow of whose smile the mind of Kamesvara

is being drowned.

The word Kama means Bindu which is the part of the body
of ICamakala and which is the Sun termed as fire and Kala means
moon. The Kamafcala Vilas a says :

"Bindu is the form of Ahamkara ; the Sun: is the form of

the pair (Kama and Kala) of equal essence. Kama means that which
is desired, and Kala means moon.

The two Bindus Kama and Kal^ are manifested as fire and
1
moon .
According to the Mimaftsakas the mind is omnipresent, and
t _ ----------- “ ---- —— ------------” ^
hence when it is said that mind is drowned it shows that the
glory of^Goddess is unlimited.

!
 47
29!. Anakaliiasadrsyacibukasriviraj ita. ;
f Anakalitam sadrsyafii yasyah, tadrsya eibukasriya virajita.
I * - *

I
! Adorned with the beauty of (Her) chin which is matchless
i

(which has no comparison).

3 Q. Karnes abadd hamahgalyas utr as obhii akand har a.

_ » _ «. » - -
Karnesena baddham yanmangalyasutram, tena sobhita kandhara
yas yah sa.
. •

She whose neck is bedecked with the 'Mangalya sutra* tied

t
by Lord Kamesvara.

31. Kanakangadakeywrakamanlyabhuj anvita.

Kanakamevangadam yesa& taih keyuraih kamaniya bhujah, taih >

I • • » •
anvita or Kanakamayaih• angadaih* keyuraisca kamaniyaih* bhujaih• ;
!

anvita.

She whose beautiful arms are covered with the ornaments >
made of gold or ornaments called aftgada and keyura(bracelets). |
Due to the difference in shape of the Angada and Keyur^ it may als4f
the the ;
mean different ornaments. Hence ii^Brahmottarakhanda an^/Agni- !
w 2
purana they are expressed simultaneously.

32. Eatnagraiveyacintakalolamuktaphalanvita.

(l) Eatna khacitena graiveyena cintakena lolaisca mukta-

*
phalaisca —
anvita.
i
Encircled with gem-bedecked-pendent of the necklace and
of which are pearl necklace is quiering.
 48
This refers to two ornaments, (l) Golden necklace having

gem-bedecked pendents and (2) Necklace of the pearl.

j

(2) Grivayameva cinta yesam te graiveya cintakahlelah

* • •

muktasca, tesafi yani ratnabhutani aphalani taih anvita.

* •

Here the word ’graiveyaeintaka’ means those who concentrate

on the neck of the Goddess i.e. those who are not able to fix the

deity in the hearty but worship Her externally) are the middle

class worshippers.

The word’lola’according to this interpretation means ithose

- *Th®’’ * >i

who are fickle.^iimarakosa B&ya4 'Jjola means fickle and greed .

These are the lowest worshippers.

The •Mifctas* are the highest worshippers.

m all these three classes the fruit is to be obtained

according to their worship and she is the giver of the fruit

to Her worshippers.

33, Karnesvarapremaratnaoanipratipanastanl.
• •
— f ^
Kamesvarasya premaiva ratnamanih, tasya pratipanabhutau
«•'«' * *

stanau yasyah sa.

She whose two breasts are exchanged for the precious

_ t
gem in the form of the love of Kamesvara.

34 4 Nabhyalavalaromalilat aphalakuc advayi.

Nabhih eva alvalah yasyah sa, tadrsl romalireva latah,

• • • • «
tasyah phalabhuta kucadvayi yasyah sa.
* •
 4-9
She whose two breasts are as if the two fruits on the creeper^
; i

-lifce hair-line which comes out from the navel which forms its 1

basin.

35. Icksyaromalatadharatasamunneyamadhyaraa.

Laksaya ya romalatadhar^ta taya s amyagunneyafij madhyamaft

yas yah sa.

Her (slip) waist can be judged only from the line of creeper-
-like hair*
i
i

36. Stanabharadalanmadhyapattabandhavalitraya.
♦ *
Oi. —

Stanyohrbharena dalat iva madhyasya pattabandhahi, valitrayaA

£ • •• •
yasyah sa-.

The three folds on Her belly form the belt which supports
Her waist bending due to the burden of Her breasts.
4 /),
3T. Arunarunakaus umbhavas trabhas vatkatitatI. :
• * % * ♦
(1) Arunarunam ca kausumbham ca yadvastram tena b has vat I
• •
katyah tatl yasyah sa.
* • • • I
\
She iwhose waist is resplendent with an extremely red cloth s
i
(i.e.saree). i
(2) Arunavad arunam = arunarunam. :
♦ • • • i

The word arunaruna also means - the cloth which is as red as

• •
Aruna (the chariot%r of the Sun). ■
• £

t
i

\
 : 50 '

38. Ratnakinkinikaramyaras anadamabhusita.

* - * 1
• mm |

Ratnamayibhih kihkinibhih ramyena rasanabhinnena damna

• • * •
bhusita. *

She is adorned with a golden belt (at her waist beautified

with jewelled bells.
t

39. Karnes aj nat as aubhagyamardav$rudvayanvita.

Karnesenaiva jnate saubhagyamardave yayoh tayoh, tadrsena
• * • .

urudvayena anvita.

The beauty and smoothness of Her thighs are known only to

_ t
Karnes a.

40. Manikyamukutakarajanudvayavirajita.
Manikyamukutam f;vakaro yayoh,tadrsena janudvayena virajita.

She is adorned with two knees which are like erowns of preci­
ous jewels. ;

41. Indragopapariksiptasmaratunabhajanghika.
• • j

Indragopaih paritah ksipatau yau smarasya tunau tabhyaA tulye

janghikg yas yah. sa.
• ' l>
j'
j-

She whose two legs are like the quivers of love-god which j
are decorated with Indragopa(thesnail). ■
f

42. Gudhagulpha.
Gudhau gulphau
•
yasyah sa.
*
I

She is endowed with roundedankles. :

i
43. Kurmaprsthj ayisnuprapadanvita.
••• ••
Knrmayoh prsthe jayate iti kurmaprsthjayisnuni ye prapade
• ••• ••
tabhyam anvita.
Her arches of two feet are more shapely and convex than the |
back of the tortoise.
The names 41,42,43 denote features according to the Samudrika
i— !

sastra.

44. Nakhadidhitis anehannanaaaj j anat amoguna.

Nafchanam didhitibhih samyak change namatafi jananaA tamogunah ;
* * |
yasyah sa. j

The radiance of Her nails veils the ignorance (in the form \
' ?
,
of darkness) of those persons who reverently bow down (too Her j?
f
feet). |
1 ' f

In the Matsya and the Padma-purana there is a speech of Narada

• f
after interpreting the bodily narks of Parvati to her mother I
Mena, "A husband is not yet born for her. 0,1 lady, she will j
be devoid of good bodily marks (because she is an unconditioned j

one) ana one will always nave nan* rU.*. ana feet will
err by their own shadow. What more should be said Himavan hearing !
j
about these bad marks, addressed him with sorrow when Narada *
1
replied “when you have an occasion for great joy why should t
you manifest sorrow? 0 Great Mountain you are be-wildered !
2 Vf
because you did not understand my speech . After explaining j
* |
the meaning of ’No husband is born* etc. He said, ” I will *
explain what I mean by saying her feet will err by their own tj
\

shadow”. 0 the best of the mountains, Her feet are like lotuses, \
shining with bright nails. When the Dev as and Asuras prostrate j
*
before her, The various colours of their jewelled crowns reflected > J
will drive away the rays of her nails which entering their hearts
o *
dispel their Tamas quality . j
' |
45. Padadvayapr abhajalaparakrtasar or uba. j
* i
Padadvayasya pr abhaj ale na parakrte saroruhe yas yah sa. !
i * • !

The beauty of Her two feet putthe lotuses to shame. j

i

46* Sinjanamanimanjiramanditasripadambuja.
• * #
II
i
Sinjanah manayo yayoh, tabhya* manjtrabhyaft mundita. !
• • * ••
I
srlh yayoh, tadrse padambuje yasyah sa. J
* • • • l
Her lotus like feet which are adorned with jewelled anklets
producting melodious sounds.

47. Maralimandagamana.
Mar all in a manda gamanam yasyah sa.
She whose gait is lanquid like that of female swan.
_ I
48. Mahalavanyasevadhih. -
• •

_ «
Mahato lavansya sevadhih.
She is the treasure of great beauty.

The names 48 to 51 describe the glorious state of Sri Devi.

49. Sarvaruna s Sarvamesvarunam yasyah sa.

• • »

Each and everything (i.e.clothes, ornaments, flowers and

beauty) of Her is red inc colour.

50. Anavadyangi.
Anavadyani anganl yasyah sa. *

i
; Whose all limbs are flawless.
 iI t - ■
53
All Her Hobs are in perfect shape as per the specifications
the.. I
and descriptions found in^/Samudrika sastra.

51. Sarvabharanabhusita!
• •
Sarvaih* abharanaih* bhusita.
*

; She is decorated with all types of ornaoents.

the ,
She is adorned with all those ornaoents described in/Kalika
«i The_ «. -
pur ana./Kalika Parana describes fo|brty jewels from.crest jewel
•
to the ring of the feet. The Kalpa-sutraS of farsurama, khanda
IV. 5 give details of oore ornaments, i
, l
I
52., Sivakamesvaraftkastha.
» » a. — » - » * - •
£l) Sivsxsasau kamseasau isvarsca iti s ivakamesvarah tasya ahke
tisthti sa.
f ,
She is sitting onbhe (left) thigh of Lord Sivafcamesvara.

The word kaoa can be interpreted in many ways. The word

kama means that which is desired or he who assumes any form at
will, that's why this epithet is also applied to Manmatha {
(Kama).The Kalika pur ana says, "In the world there is none who, l
• ;
; t
like you,is capable of assuming any form, hence 0 mind, born
one(manmatha^ you shall be known by the name kama” .
i
; a.— — — l !
(2.) Prajnanameva kamah : Kama also means knowledge* even sruti!
1 l
says (Ait.up. 5.2); "What is called the heart r, and the mind, are
t-

perception (sanjnana), command, understanding, knowledge, wisdom, ;

seeing, holding, thinking, considering, readiness (or suffering)
remembering,conceiving,willing,breathing, loving,desiring, ;
knew, all these are various names of knowledgj2. Here,in this
Sruti, the word prajnana means Siva only.J^kandin Brahmaglta

IV.3-19 to 24) also supports the above Sruti# It is said,)

' *+■ mm t

"Vijnana which is Sahkara, is known by the le,arned under many names .

Some say it is the heart; some theistseall it control. But all
these meanings simply denote Siva who is prajnana himself .
- >,

(3) The word Kama denotes the Lord who desires to create
the Universe# (Because sruti;. ~"In the very beginning there was
Atman only and We desired"4.

Bence the word Kama does not here mean Rudra or Manmatha.

53. Siva.
The benificier.

(1) Sivasya iyaft siva (saktirupa) : She is the power of

Siva (the benificier) or the word Siva is derived from the
i ,
vas meaning to desire. Bence she herself is the desire of Siva#7^'g,
• 1 «. i
Saivagama explains the meaning of Siva, "who is a witness to the
modifications (of the mind)| who exists before the arising of
such modification# who is present in every modifications that is 1
i,

about to risejwho is the cause of sensation, who is the support

of all false and inner matter^ who is eoneiousness, itself,#
who is the beloved of all; who is bliss itself; who is the means •
of obtaining all; who is connected with all; the omnipresent '
t j
is called Siva. The self shining pure being who is devoid of j
, _ _i ii ^
the distinction of jiva.Isa, etc. is Siva" .

(2) Sivam Jcaroti : Because she does good. She is called Siva.

(3) Sete asmin sarvam that in which every thing rests. j

 (4) Sivah• gunah
• •
santi asyaih : who possesses excellent qualities.
‘
i

(5) Samayati that which make everything calm. AS Bharata says/!

"Because he fulfils all the actions (of men) intending their good ,
(Siva) he is known as Siva. 0, gods, the Banavas and the Devas
are the same to me. I do good (Siva) to all beings, Bence I am
known as Siva? Even Sruti (Svetas vat ar up.4-11) says that the one

who is the origin (of all) dwells in every womb, in whom all
this is involved3.
1 the
(6) She is identical with Siva. AS^figa Parana says, "AS
I w
is Siva, so is Devi, hence as the notions are the same, Devi
» 4 !
is called Siva . In other place in the same book it is said, "Du
— and Sahkara;
1
reality there is no difference between Uma one
has assumed two forms. There is no doubt in this" s . in Su.Saft.
—
• — she is supreme Devi, one with Siva
it is said/She is Siva, » and 'tlie
doer of good" .

(7) Siva may, mean the wife of Vayu^Jlifega Er. says/'The great i
God Isana who pervades the whole Universe(the supporter of all
:
f
-I

beings, is called Vayu, in his aspect of Wind God. His wife is j

» _7 the_ _ I
called Siva In/Vayu purana, Vayu also is the fourth body of
Is ana, his wife is rSiva and his son is Manojava . ’ ‘
*|
(8) Sivam (=moksa&) dadati iti.
• i

f —
She who bestows Salvation. It is said in the Devi Pr"Siva
is salvation and she bestows salvation to yogins. She works for
1 s he , q •
v
Gftd (Siva). Hence/is known as Siva" .
/\ »
1
. ‘ * t - 1
(9) Men worship Devi to reach Siva hence she is Siva. In the'. ;
I „ |

Agcq^as we readj "As heat is to fire, light is to the Sun and as j

 * - to Siva
moonlight is to Moon, so is Siva • 10 . j
\
54. Svadhinavallahha. 1
s
!

(l) Svasya adhlnahvallabho y as yah sa. J

• • ri
l
She whose husband isentirely her own. }

This name indicates that though Devi is Iccha and other

— •
\?
qualities, never becomes subject to Lord, Karnes vara who j
, S'

possesses the qualities. The Kalika Pr. says HThere he resides \

far ever playing with Parvatl, the house of Devi is in the centre
» i — - *

and Siva is subject to it" . Even the Agama says, "To Her, through
- ' \

whomS Siva is enabled to bestow, happiness and salvation on the

\\
mankind2. The Skanda P. also (IV. 13.24); 0 sages, Siva became ij
_ t !
the cause of the universe, Devi is his Sakti, without Her he is
Q I
\j
powerless” . The Saundaryalahari (l-sloka) "when Siva is united
»
with Sakti,
, he ' is able to . ,;create,
' otherwise he, is unable even \‘
i,

' 4 l
to move" . |
(2) Svadhlnovallabho yaya
sa. |
' ' • 1
She by whomherhusband is subjected. Da the seventh \
book of the Devi Bhagavatar-purana the story runs like this; The |

•
Asvins - the daughter of Sayati,
made the husband o f Sukanya, _ £l
3imiiar to themseives in.torm ^ ^,far to point Mm °ut- !

She thenresorted to Devi"0 World mother, I amdeeplyafflicted t

_ i
and approach youfor help.Help me inpreserving mypativrata !
f
dharma, I worship thy feet. Thus praised, Devi, Triptirasundari |
‘ ' t _ ' i
gave her wisdom by means of which Siva was able to identify ?
s i
her husband0".
 57
I _
55. Sumerusrftgamadhyastha.
» ]i
*
Sumeroh madhya srnge «.
tisthati sa. :
• • ••
She is dwelling on the middle peak of (Mount) Sumeru.

The word 'Sumeru* also means beautiful mountain. On Meruparvata

there are three peaks (looking like Sivatrikona) and in the
centre of the three peaks there is one more peak and that is the
abode of Sri Devi (Lalita) . In La-St .Rtn. it is said/"Let the
gold mountain} whose body is made up of the whole Universe^ be
viotorions, filled by the music of the divine ladies living in the

golden creaper-bowers of mountain peak; we salute the three.r

— i
peaks of it, which are the seats of Brahma, Visnu and Siva, expand-
• *

ing to the four quarters (of the globe). In the centre of them
there is another peak, four hundred yojanas in height, beautifying
the place by the golden rays of flowers and I worship it"1.

f ^ ^

56 i Srimannagaranayika.

Srimat yad nagara* tasya nayika.

She is the Queen of the beautiful (wealthy) city.

Cities . are of two types, one of them is on the centre i

peak of mount Meru. It is said in the lalitastavaratna (S1.5),
"I salute the city of ancient Vidya, four hundred Yojanas in i
circumference* constructed by the celestial architect, beautiful
i
with many walls" . The second city is outside and beyond all
the worlds in the island of gems (Ratnadvipa) in the middle of !
the ocean of Nectar". The Rudrayamala says, "Outside and beyond
the countless myriads of world systems, in the centre of the
oc;ean of Nectar, more than a thousand crores in extent, in the
 53
Gem-island, a hundred erores in area, the lamp of the world, there
is the supreme city of Srividya, three lacs of Yojanas in height .1
and horned with twenty five walls representing the twenty-five
tattval2.

(2) The word Srimannagara (beautiful city) also means

Sricakra.jyisvakosa says 6akra (wheel) means city, house, hamlet,
town and abode3." Also(commentator on the Sutra (13) of Gaudapada
* — * —

interprets the word Sripura to mean Sricakra. One should not enter
the city without knowing Bsi"."The city (pura) of the Devas is '
' • • • . !
impregnable";”the city is surrounded by nectar etc."4. In thl>se I
and other Srutis, city (Pura or na^ara) means Sricakra (vide ’
Tai.Ar. I).

57. Cintamanigrhantastha.
• •

Cintamani ganaracitaA yad gr^hatfi tasyantah tisth^i sa.

She is residing in a house (built of) cintamani stones. :

i

Cintamani is that jewel which yields all the objects desired.

iB^ba.St.Etn; . (Slo.105) it is saidj’May that house, built of ' \

— ■ • — -
Cintamani stone,which is on the northern side of Srngaravarna 1

(on Meru), where all the Devas go to worship, remove all my mental
trouble (cintah ( ; • ’.o:;;'1. in the commentary on the GaCdapada
Sutra4- (no.*|) the Cintamani house is explained as the place of f
1
origin of all those mantras which bewtow all desired objects
(cintit a} and its construction is elaborately described. I

58. Pane abr ahmas anas thit a.

Pancabrahmanam (*panc abhihbrahmabhihnirmitam) asanaA
• * * |

1 tatra sthita.
0
 59
She is sitting upon a seat formed by five Brahmans.

Hence it is said, "There is the supreme house of Devi, built of

: „ t 1
cintamani stone, the great bed itself is Siva; the pillow the 1
!-»_ 1 «
great Is ana. On that beautiful coach, the mat is Sadasiva, the
four supports are Brahma, Hari, Rudra and ISana and the great
Indra is spittoon. On that bed reclines the great Isani, the
Supreme Tripura Sundari".. The proper places of Brahma should
be known from the Pur anas. »

59. Mahapadmat avis ams t ha. ,

Mahanti padmani yas yam atavyam t as yam safeyafc tisthti. I

• ♦ x. *
She is dwelling easily in the forest which is full of
lotuses.
The Rudrayamala describing mahapadmatavl says," Surrounded
1
by a forest of lotuses, three lacs of Yojanas in extent n.
Another one is (on the Merti). The Lalitastavaratna says,
(si.106 to 108) Let us worship the forest of lotuses which is,;..-4
.etc.
,
«
t
i

Again the thousand pettailed lotus, that is in the Brahma- j

^andhra is also called padmatavi. The Svacchanadatantra says, j
"^bove that there is the kulalotus, thousand pettled;facing !
downward...This is known as the great lotus garden and above
mm “Q ^

that is Samana . Por^ there is one form both for the body and !
for the Universe (Pin^anda and Brahmanda)4. !

60. Kadambavanavas ini.

I
ICadambanam vane vasati sa. 1
1
 60

She is living in a forest of Kadamba trees.

The palace of Cintaraani is surrounded by a gallery formed

! * „
of gems (Manimandapa), around which is the grove of Kadamba
trees. It is said inj^hairavayamala, "The abode of bindu is the

ocean of nector, the five yonis, the five sakti angles is

the Srlcakra) are the divine trees, there is the grove of
Nipatrees, within that is the gallery of gems, within which
1
io in turn > ais the palace of Cintamani and so on."

In the pur anas there is also a description which says,

"There are Kadamba trees seven Yojanas in height in the spaces
,/2
between the walls of gold and silver .

61. Sudhasagaramadhyastha.

Sudhayah• sagaranam
*
madhye tisthti
• «
sa.

She is residing in the centre of the oceans of nectar.

i
That ocean is the one above in the heaven^ The sruti
declares, "The city is surrounded by nectartil . Another one is in
the place of bindu in the centre of the moon in the pericarp
of the thousand petalled lotus. The third one is, "In the city
called^ Apar aj it a (unconquered) to be attained with devotion
by the saguna Brahmana. There are two ocean like lakes of
nectar named ’ATa* and 1nyau* respectivelypo . The two dealt
dta- _ - -
within the commentary on^Vedanta-sutra of Vyasa "anavrttih
I «, Q
sabdat" are the other two . All these oceans (in all five)
are to be understood here. Sudhasindhor madhye (Saun.Lah,8).
62.
kamaksi

(1) ICame (=kamaniye ) aksinl

* * yas yah sa i I

She who is the lovely-eyed one.

(2) Kama (-kamesvara) eva aksini yas yah sa.

• • •

She whose eyes are Kamesvara (Siva)

mm mm 1m ■■ 1
Kamaksi is a special name of the presiding deity of Kamakoti-
~ * •
- _ 1>
pitha of Kancipura ".

63. Kamadayini. |
. i
(1) kaman dadati iti.

She is the fulfiller of desires

(2) KarnesvaraJSi (bhaktebhyo) dadati.

The word kama also means kamesvara and dayini means vitarini
(bestower). i.e. She is one who bestows kamesvara on her devotees.
, 1

i.e. She is bestowing identity with Siva.

. / I;

(3) Kama* dyati (=khandayati) iti kamdah, tena ayini.

• * '*
'
The word ’kamada’ in^hame means one who destroys ('do^-to 1
cut) kama i.e.Siva and 'ayini* means "endowed with”. Thus^name f

means one who is endowed with good fortune (on account) of Siva. I
!
Hence she is called Kamadayini.
\
(4) Kamesvarena dayavati.
_ l • _
s
i
i
Here the word Kama 58 Siva and 'daya* * inheritance! i.e. f
' . . i

She whose inheritance is Siva! that ownership is hers, inseparably’

fixed from a long time. i
 6.?
64. jJovarsiganasahghatastGyamanatrnavaibhavu.
• •

(1) Devasca rsayasca * devars ayah jtesaii ganah

*• • • • • •
= devarsiganaMtasya saftghatah * 0, samghatah,
• • *r • *
tena striyamana atma yasya sah = ©-manatmah, • *

etadrsani vaibhavaft yas yah sa.

* •

She whqj^glory is praised by the assemblies of the Gods

and Sage£.

Or the word ’vaibhava’ means vyapakatva of Goddess.' i.e.

Her vyapakatva is praised.

(2) Devarsiganaih sahghatasah (=babuprakarena) stuyamana

• • • mm % • mm •
mm

atma yasya, tadrsaft vaibhavam yasyah sa.* •

The word 'sahghata' means »in different ways* i.e. Her glory
is praised in different ways by assemblies of Gods and sages. j

(3) Devarsiganaih safcghatasya (=narakasya) (nirasarthaft)

• •

stuyamana atma (=svarupam) yasyah sa. 1

' • "

The word ’samghata' (lit.much destruction) means one of

* (

the names of , hell. Hence she is praised by the devotees for

i;
having saved^from this hell. ?

(4) Devars iganaih sanghat aya (®bhandajrsurasya samyalc nasaya) |

' L
striyamana atma yasyah sa.

According to this interpret at ion, the word'sam' means 'entirely

■v 'I ' — :
and ghata means, slaying, i.e. complete destruction of Bhandasura. • * *

She is praised because of kitting of Bhandasura etc.'1

 63
(5) Devah (brahmadayah) rsayah (vasisthadayah) * devars ayah,
* •••• •• Z • *
dev alts ayah (naradadayah) devars ayas a devarsayasca » devarsayah |
ganah (=adityadayah) = devarsayasca ganasca = devarsiganah, tesafc
# • * • •

sangjjatSna stuyamanam atmavaibhavam yas yah sa.

Here the Bhaskararaya is of a view that actually the word

- mean*Brahma
•devah* - etc., rsayah stands for vasista K etc., and
* _
** ♦ o
• *
Devarsis means Narada etc., while ganah = Aditya etc..Thus Her
* • *
greatness is praised by all these <JodS; sages and ganas like sun
etc?

Again;if we explain the deeper meaning of this name^ then i-

it means what is praised by Devas, Rsis and Devarsis is Caitanya !
* * *

who enters in the everything (akhilatfugata) and who is experienced

by all (akhilaparieita).^Tantraraja says,v,The universal form
- .
Lalita is declared to be the very self . As she is inseparable
from the self, Her vaibhava is all-pervading possessed with infinite
powers etc..
i

— *
65. Bhandasuravadhodyuktasaktisenasamanvita.
* *

(l) Bhandasurasya vadhe udyuktanam saktlna* senabhih

• • ♦

samyak anvita. ;
i !

She is surrounded by an army of the saktis for the sake of

slaying Bhandasura.
• • if
g

Here~in by this name Her activity of sthula form is

described which is already described by name - No.4 i.e.manifested
for the sake of fulfilling the actions of Devas. The fighting
!
between the Goddess and thedemonBhandasura is fullydescribed ;
^ » **
in^Lalitopakyana (injfBrahmandapur ana) whilenarrating the j
 61
story of burning of Manmatha, it is said in the same book;
»

"Ganesa, the skilful worker < seeing the ashes of the God of love
* * ' m '

• "j 3. i
made from them a beautifully formed' man" and Brahma oh seeing !
this action said*"well done, well done" (i.e.Bhanda Bhanda) hence;
in this world he is called Bhandap . The fierce quality (asuratva)
• •

is explained in the same purana. As the powerful Bhanda sprang

• • •

from the fire of Rudra’s anger* his nature is terible (Raudra),

hence he is the terrible one (i.e.danava) .

C, (2) BhandaSurasyao^samyak (=abhedena) anltfita.

t • !

Anvita = entirely identified with Bhanda. AsT«audapada sutrai

^ * • •

"'For the sake of destroying Bhandasura she, though one, became

• •

„4
many" . .
(3) Bhando (=nirlajjah) tasya vadho yasmat tad udyuktam
• • «

(udyoga udyam yavat), tasya saktayah, tasafli senaya

-samanvita.

Hianda means shameless. Here, it means the embodied .soul

endowed with life. As it is said "Though he is existence,

consciousness and bliss^this embodied. Soul (Bhandima) is

' c* * *
[
affilifited by ignorance^ transient pain etc.' In the word As ur a > i

Asu = life, ra means to take away. So he who takes away life.

Life (Asu) means the real nature i*e. Bandha (captivity) as !
expressed in a sutra which says '*knowledge is captivity". ;
’Knowledge* according to the second sutra means "not recognising
the reality in the Self, and recognising the reality in what j

is not Self. This word, Bhanda, is also well-known by the word

Anavamala (vide the Sau.bha.comm. on no.354). ,

<
 65
f ^
The Siva sutras (1,5,6) say; "The effort (udyama) is called 1
i • _ j
Bhairava; when united with saktijsakra, the evolution of the ;
i !
universe conies. When sakti is united, the creation of the body j
«■» , l
comes into existence^Vhen the Blfiilfa is united* the separation
*

of the Bhutas, the composition etc. of the universe comes".

The vartikas on the tabove sutras are as follows : "From the
i j
self-knowledge of Vimarsa aspect (of Devi), who istended i
towards creation, comes out aneffort quickly(Udyama) with
complete egoism (purnaha&bhava)agitated within, merging in the
reflective self (pratibha). That udyama is called by derivative
name 'Bhairava^ because he is completely equi-poised with all
t
other saktis, he is !<a$$ pervading, he is the consumer of all
the armies of the different modifications (of the mind). That
udyoga, by name Bhairava, as said above of Svasaa$vit, has a
i
great sakti. It is above the order or otherwise, standing
entirely in its own citasakti and powerful to overcome the
armies (dualities),in the void as well as shaped forms, when
i.
t
united with sakticakraj it means realisation as said before. *
When that process is performed, evolution of the universe from i
Kalagni begins and Kala remains in the state of the fire of i
i i , * . ;
Svasanivit sakti; His sakti as described (in the Shs-su. 1.13)
is Iohchar-sakti, Uma is united, is meditated upon. The effect |
of the meditation gives power to create anybody as he wishes. ■
Bhutas: Bhutas are the Body, Buddhi and yprana which are the grasp-
, * ;
ers of the object and immovable things which are to be grasped, '
United nourished : separation, parting with them owing to disease,
etc. All these and other things come to a Yogi when he realises \
sakti". |
 6n ;
; Virility is latent in boyhood and manifests itself in youth.
Similarly the various powers (saktis) that are in the jiva, remain-
latent due to ignorance. When an effort is made^ all these shineforth.
This is the purport of the above quotation.

66. Sampatkar is amarudhas indhuravraj as evita.

(1) Sampatkarya samyag arudhana& sindhuranadt vrajena sevita.

-.'Attended by herds of elephants conducted by Safcpatkari.

v Sampatkari
, - /is :ihe name of a certain deityi . This goddess

is described in the Laiitopakhyana as the mistress of the elephants

2
belonging to the Goddess .

Sindhura means elephants. There are many kinds of elephants

viz .y Bhadra, Mandra, Mrga etc.
"* *

(2) Sampatkaryam samarudhaih s indhui^vr aj aih s evita.

Here the word sampatkari means, "the fullness of a joyous

state of mind? So in that state (i*e. joyous state of mind), ;

She is attended upon by herds of elephants i.e.aggregates of

objects, such as sound etc.„As£Kadimata says the objects of \
the senses are elephants 3 . •?

The mental modification having the ability of judging distin­

ctly the relations of the objects or the triad (i.e. the knower, i
i,
the knowing and thethingknown), appeared in single knowledge t
is known as Sukhas ampatkari4.

67. as varudhadhis t hitasvakotikotibhiravrt a.

... . *• .
(1; Asvarudhaya adhisthitanaA asvanaA kotigunita kotibhih
• •• • • • «
t
avrta.
•
i1
 She is surrounded by many crores of horses conducted by
Asvarudha.«

Asvarudha is a name of certain Goddess famous in the Tantras.

Her mantra is composed of thirteen syllables and she is the mistress
“Ht*- X
of the horses of(Goddess, It is described in Brmd.P. and Trip.Sidh,
2 mm m.

(2) The senses are called horses . Arudha * rider i.e, the
controller of the senses. If we take the word arudhain as a plural
* * -

form the meaning is., She directs endless sense-impressions in many

minds simultaneously. <

68; Cakrarajaratharudhas
■ •
arv ayudhap ar i s• Icr• t a.

(1) Cakrarajakhyam rathamarudhaih sarvairayudhaih pariskrta. ,

• * • • •

' She has mounted on the chariot named cakraraja armed with
all the weapons '^ Several kinds of chariots are mentioned in the
la1it opakhyana of which Cakraraja is one. Kiricakra and Geyacakra
are other types of chariots a .

(2) Cakrarajameva rat hah tam arudhani yani sarvayudhani taih

* * i
pariskrta.
• • 1

She is possessed of all those weapons which are mounted

i
on the cakraraja chariot.
I
r
I
According to this interpretation the’cakraraja* means j
* — • _ _ l
Sricalrra and Sarvayudliani means all the means of attaining
the knowledge of Self. These interpretations are explained
^ _ .
in^Saiva sutras as Anavopaya, Saktopaya, Sambhavopaya etc. TiRt
YogaSastras also refer to these means of attaining the knowledge
: *— t *
of ’Self’. In all these sastras,’ Sricakra’ is meant, that
which, is pointed to as the pathway to knowledge. The same -thing J
 68 '■

is explained in one of the yoga sutras. That is to say, when

i > ;
the Siddhi is attained (i.e.when Srieakra is attained well)

nothing else remains to he gained hy yoga practice.

j

(3) Cakrarajameva rath! yasyg. (=cakresakhya siddhih)

~ , 7> • ,

tamarudham yat sarvayudham yasmin tat (=suddhavidya) 1

taya parislcrta.
• •

Here the word Cakrerajaratha may be taken as one word meaning

the siddhi called Cakresatva (power of controlling the cakras)
Arudha = capable of conferring; Sarvayudha = all the ritesipfven-Ha;
* --- - Uo
Bhagavadgita saysj "All rites £> Partha, are included in knowledge* ,
and knowledge means Suddhavidya as ^ivasutra says^"The down of
t 3 ■
Suddhavidya implies mastery of the cakras" .

’ )
69. Geyacakraratharudhamantriniparisevita.
• •

(1) Geyac akrakhyaih rat ham arudhaya mant^nyaparitah sevita.

• k* •

fs _ j
She'£attended by mantrini who is riding on the chariot called ;

Geyacakra.

Mantrini is another name for lyamala Devi. !

(2) Geyam cakram yasya tadrso rathah yasya (suryamandalasya)

• * • • >

tararudhabhih mantrinibhih (yoginibhih) parisevita. !

_’•••* • 1
Here the 'Geya* means to be praised? cakrat ® wheel, raiha = i

the disc of the Sun. Those who -ride the Gayacakra are yoginls ;
1 _ _ - _
devoted to Srividya. They are called Mantrinis.

(3) Geyahcakrakhyo rathah yasyah si (tripurasundarl),

• • •

tasya arudham tena yo mantrinih (=mantri nayatiti) \

• • •

tena parisevita. i
 6.0
; According to this interpretation the word ,Geya‘ means
important cakra i.e. Srieakra0 ratha = chariot,* Arudha = contem­
plated upon?TripurasundarI whose chariot is that important cakra
i.e.Sricakra, is contemplated upon. The person obtains
the power of mantra i.e. becomes Mantrini^Whenlpie realisation
comes to him, he obtains the power of using the Mantra, which
is described in Tan^raja and which is to be learnt from Guru.

It is explained in^Sivasutra and its commentary (1,23). Even

in his commentary of^Sivasutras by KSemaraja, it is described
at length 1 .

70. Eiricakrarathirudhadandanathapuraskrta.
• • • «

(1) Kirivat cakrani yasya tam rathamarudhaya dandanathaya

• •' • •

purfrskrta.
« •

She is preceded by Dandanatha who rides her chariot carried

• •

by boars.
The word ’kiri’ means a boar1. The wheels of chariot are of

the swarf of boar; Or it may mean that the chariot is drawn

by boars. Dandanatha is the other name of Goddess vSrahi. She is
called Dandanatha because she always carries a staff (danda)
♦ * • *
2
in her band .

(2) Kirinam (=kirananam) cakrameva rathah tasyarohepi danda-

• • « • •
nathena (=yamena) puruskrta.
•

Kiri means beams of light (rays) of creation etc.«Cakra means

cycle (aggregate) of creation* preservation and destruction. Even
Yogi has mounted the chariot kiricakra i.e. the cycle of creation^
preservation and destruction; he is, therefore,»beyond the
scope (apurskrta) or reach or touch of Dandanatha (Yama or
* •*
v Hence, is not subject to death or destruction3 .
Death).

71. Jvalamalinikaksiptavahniprakaramadhyaga.

(1) Jvalamalinikayaksiptasya vahni prakarasya madhyaft gacchati

sa.

She is residing in the middle of the fortress of fire constru­

cted by Jvalamalini. ;

Jvalamalini is the Nitya deity of the fourteenth day of 1

' » _ _ _____ 1
lunar month. In(Brahmanda pur ana Devi asks jvalamalini to construct
I !
a fortress of fire . i
i

(2) Jvalanam malinikanam aksiptanam vahniprakarana&

* * ,
madhyaga.

She is in the midst of a blaze of fire which destroys the

darkness of ignorance.

Here the word Jvala = fire; Mala = garland; Aksiptab =

* • •

produced; Vahniprakara - sparks of fire; Madhyaga - who is

seated in the midst. Though the jnani is subject to the cyclic

$

law of creation, preservation and destruction, yet there is

no break in his experience of unity with Self. This seeming !

inconsistency is explained by this name.

!

As a seer,she is in the midst of a blaze of fire, which |

destroys the darkness of ignorance. She jiu also as a creator, •

Zho is in the midst of sparks (Vahniprakara) which are thrown
forth. She is like one who is standing between two combatants. I

Yet she herself is unaffected. Though by the actions of !

i
 ; 71
creation etc.,modifications arise, yet she remains unchanged.
The same thing is described in SpandaSastra (karika-14) which
; vj *

in ishort means that, though by action manifested as the universe

in the form of sparks, flame, etc.; perishes, the wiseman;who
is the fire of comic ions ness, who is the brightness of the fire
A
and who is brightness itself^never-perishes 2 .
M M M * mm mm 1
(3) Jvalamalinikasu (=saktitrikonesu^ ksiptanam vahni
prakaranafc (=SivatrikonanaA) madhye tisthati.
• • • •

Jvalamalinika means the five .angles of sakti (saktitrikonas)

• 1
— - •
and the word vahniprakara * the four angles of Siva . So the j
name according to this interpretation means residing at the
t
centre in the form of bindu in the midst of the five sakti
. of*
angles and the four siva angles, equally partaking the essence.TKe
Yoginihrdaya says "when Devi had created the five energies >
/ * \ 1 m >

and (Siva) the four fires, the cakra ie. Sncakra came into exis­
tence by their unioni'
1 ;

72. Bhandas ainyavadhodyuktas aktivikramaharsita.

1
(1) Bhandasya sainyasya vadhe udyuktanam saktinam vikramena j
* • • 1

harsita. j
i
1 i

She isdelighted at the performance of thesaktis that are \

ready to destnoythe army of Bhand as ur a.(s akt is = Nakull etc*)* !
j
(2) Bhandah (=jivabhavah) tasya sainyaA (=tadanugUnadvaitavis-
** • * ^ • *j
yinyo vrttayah) tasya vadhe udyuktanaA (=advaita vrtti- !
• * * •
r upas akt inaA-£ visesena kramah (=padaviksepah) ten harsita.
• • * • • r « ■

Bhanda = the filtered

• • f i
soul, army * ideas of duality etc. ;
\

corresponding to the nature of a fCfctered soul. Saktis are the

energies or ideas of non-duality, that are prepared to destroy
the former i.e. ideas of duality. Devi is delighted at the
destruction of these ideas of non-duality.

For, when a man enjoys even but a small portion of (true)

IK? ' _
bliss, the veil of ignorance is destroyed.^Saktisutra says,
"when a person does not recognise it, he gets bewildered by his
own energies, and is involved in Samsara?

73. Nityaparakramat* opaniriks

.
nas amuts ulca. i

(1) Nityanaft (=nityakl^adevat ana*) parakramasyatopasya nirlksa-

ne samyagutsuka.

She rejoices at beholding of the rising valour of the Nityas.

The fifteen Nitya Devatas (i.e. Kala Nityas) are beginning

with Kamesvarl and ending with Citra. ThelJ preside over the ;
fifteen days of lunar month.The name is with reference to the ;
powers of the Nityasdisplayed in destroying fifteen leaders of |
armies i.e. *pamanaka, Citragupta etc.
J

(2) Nitya (“anadisiddhah s v at m as akt ayah) t at par akr amat op as ya ;

• * ^

iksane
* • utt arot tar amuts uka. l

Nityas means the eternal energies of one's soul. Parakramatopa

“ continual progress. The embri^s" of knowledge,if once developed j

in the inner soul,it continues to increase as it is said in j
Yoga vasistha* }

74. Bhandaputr avadhodyukt abalavikr amanandita.

• •

Bhandasurasya putranam vadhe udyuktayah balayah vikramena

*• • . . . !
nandita. j
 She is delighted in the valour of Bala (who was) ready to

slay the sons of Bhanda.

• 9

i There were thirty sons of Bhandasura Viz., Caturbahu to

Upamaya. Bala = nine years old daughter o^&oddess slayed all

the sons of Bhandasura1.

• •

7 5. Mantrinyambavireit avis angav adhat osita.

* • *

Mantrinyambaya viraeitena visahgasya vadhena tosita.

• * *

She is delighted at the slaying of Visaftga effected by

*

mother Mantrini.
— * — — i
Mantr ini is the other name of Syamala. Visafiga and Vis ukra
• *

are the two brothers of Bhandasura1.

• •

I ^ mm mL mm mm mm
7 6. Vis ukrapr anaharanavarahiviryanandit a.
• •

Visukrasya (visukrakhyasya daityasya) prananaJi haranena

• •

varahi vlryena nandita.

She is delighted in the strength of Varahi, the destroyer

(lit.takeX) of the life of Visukra.

Varahi is a goddess Viz., Dandini . The Tripurasiddhanta

• •

explains the word Varahi, ^Because the Goddess,the Supreme

appeared to Varahanandanatha (one of the gurus who was devoted

to Devi) and because she has the face of a boar, she is called
- - Jf|
Varahir

The word*Bhanda putra* sons of Bhanda (referred in name 74)

• •

are the stains called inava and others, 'mala' (impurities).

Visanga$(in^f. 75)^ Vi = Viruddha = undesirabletsanga (=sanga) =

attachments or the craving for worldly objects, 0r visa - poison

 71
ga = to go i.e.perceiving sensuous objects with a poisoned view^
Hence Ksemaraga while commenting on the Sivasutrcj. (III.30)2
the *
beginning with^Yogavasistha etc., explains that the word "Avisa”
♦ _
refers to Hahesvari and other energies that are opposed to Visa
i.e.poison, evil etc..

Visukra in this name (i.e.no.76) can be explained as follows:

Vis-opposed to, (other than) Sukra - light i.e.embodied soul
or Vi=more; suk * pain, ra= received i.e. saAsara.
jMantrinF (75), Varahi (76)
Bala (No. 74 ^ represent certain internal modifications,
when these destroy the opposed tendencies (indicated in the names
nf- no.74,75,76) his own divine self becomes pleasedq .
— » _ I _ ! _
77.
t
ICamesvaramukhalokakalpitasriganesvara.
' •

Kamesvaramukhasya alokabhyaA (sakutamiksanacandrikabhyaA) * •

kalpitah (=utpaditah) Srlman ganesvaro yas yah sa.

V * . * * ,

She whose (son) Ganesvara was produced by Her glance at

I • ' '
;

Karnesvarans face.
The mythological story in^tirma. pur ana1 is like this 5 :

"seeing the Devas fittered by -muagical figures set up by the Bait-1.

yasfDevI,by merely looking at her husband, gave birth to great

Ganapati
•
whose mantra is of twenty eightsyllables, by which ii
the fettering, influence of the magical figures was destroyed and \
t

the Devas released. ;

(2) Kamesvarah(=kavalanirgunahsivah),tanmukhalokena i
• • • *
(=tadanubhavena), kalpitaA sri ganesvaratVaA (=p ur yas t ak ad hi s v ar am
• « • i

tvaSrt.) yaya sa.' j

 7."5 I
One by whom is brought into existence. j
Sri ganesvaratva i.e. the overlords hip (adhisvaratva)of,
t
eight cities or ganas, by looking at Kamesvara who represents
t
the pure Nirguna aspect of Siva. This means that when one realises
• %
the nirguna Siva his jivabhava disappears.
«. i i
Here the word Kamesvara means pure Siva i.e.without
_ i '
attributes*Aloka 3 personal experience of him. Ganesvara 3 Gana * •

• city formed of eight things consisting of (l) five Karmendriyas

the ^f

(2) five jnanendriyas, (3) four lianas etc. (4) five pranas (5)
five bhutas (6) kama (7) karma (8) avidya. This S dfte called
Ganesa. Ganesa is Is vara = the lord (of his body), Kalpita =
r * v f • ' ;
attributed or imagined. ;

78. — « anirbhinnavighanayantrapraharsita.
Mahaganes ..
• •

Mahaganesena nihsesena-bhinnaih (=nasitaih)vignayatraih

• ♦ * • • • • *•/.* :
a prakaresena harsita.
1
She is delighted at the great Ganesa’s destroying the obsta-
cle formed of the yantra.
i,

The Vighna yantra7named VJayavighna7(i.e.obstruction to •

i
victory), which had eight angles and eight tridents was defended •
by eight devatas viz., Alas a and others, was inscribed on a
stone slab two krosas (four miles) in extent and thrown by
I ^ ‘
Visukra on the army of Devi. It was broken into many pieces I
» 1.
by Great Ganesa
- » «. j
7.9. Bhandasurendr
* *
anirmukt as astrapratyas travass« ini.
*
!j
Bhandena asurendrana nirmuktanam sastranam pr at iku1anya- j
*• • • • \
strani varsati iti tat ha. I
 She who shower*missiles to counteract the weapons thrown
by Bhanda.the king of demons.
• *

f
The difference between sastra and astra is described in ■*&€-
i \ i /
Dhanurveda , Sastra is one with which one strikes his enemies
and which is always held in the hand. While Astra is one which
is discharged by the hand like the arrow of a bow.

Names 78 and 79 are explained by Bhaskararaya as follows:

Mahaganesa is the mastery over the city of eight things (i.e.
body). It means the realisation of Self. The magic figure
(Vighnayantra) of Visukra and the missiles of Bhandasura refer
• •

to the different modifications of nescience (Avidya) and

"Goddess showering missiles means the continuance of the act of

realising the supreme reality.

80. Earangulinakhattpannanarayanadasakrtih.
> - • • ♦

Karangulinam nakhesu uttpannah narayanasya dasakrtayah

• • • • •
yas yah sa.

From the nails of Her fingers (ten fingers) sprang the ten i
forms of Narayana.Dasakrtayah = Ten incarnations of Visnu viz., i
• • • • • |
Matsya, Varaha, Kurma etc.. <

The Daityas came into existence from the missile called j:

Sarvasurastra, which was used by Bhandasura. The daityas j
- - « f
produced were Somaka, Ravana, Bali; ffiLranyaksa and others, ;
• 4 >■
who fought several battles. In order to destroy these daityas
the t/Goddess created from her finger tips the ten incarnations
of Visnu (vizMatsya, Kurma, Varah, Nrsi&ha, Vamana, Bhargava, !
Rama, BalarSma, Krsna, and Kalki) in regular order .from her !
 77
right thumb to the left small finger*.

V , /
(2) dasakrtih may also be taken to mean the five states
• 4

(i.!e.DaSa) of jiva (soul) and krtih = the five functions of

• •

ISvara. The five states of jlva are weaking ( jagrat)dreaming

(svapna)Jand five functions of Isvara are creation, preservation

etc. .
«. _ * a — — —
81. Mahapas upats tr agninirdagdhas or as ainika.
«. t _ _« _
Mahacca tatpasupataiica mahapas up at am, tasya astrasya agnina
nirdagdha asurasya (=bhandas urasya) sainika yaya sa.
\
She who burnt up the soldiers ;of the demon (Bhanda) with
* *

_ _i
the fire of astra called Mahapasupata.
— * - _
Mahapasupatastragni = the highest mental modification

connected with non-duality, which arise progressively according

to the progressive practice of the devotion.

Asurasainika = the mental modifications connectdd with

ignorance.

_ —i
The Mahapasupata mantra referred^/ to her is different from
_« _*
the six syllabled pasupata mantra. The former belongs to Sadasiva
and^latter to the Isvara*. Hence this mantra (viz."Mahapasupata")

-1
belongs to Sadasiva.

_ i _ _ i _
82. Kamesvarastranirdagdhasabhandasurasunyaka.

- *
Kamesyarasya yadastraA/nirdagdliam bhandasurena sahitam:
| f m mm mm

sunyakam (=sunyakakhyam nagaram) yaya sa.

She by whom the (city of Bhanda) Sunyaka with Bhandasura

• • • •

was burnt by the fire of Kamesvar astra.

 „ I _
The weapon mentioned in this name viz. KamesvaraStra is more
powerful than the astra called Mahapasupata.
»_
The wholo story as to how Goddess burnt up the city Sunyaka
is mentioned in/Brahmanda purana.

fir paving described up to this name his equality with Siva

who has attained the final stage (sayujya) of the emancipation,
of the divine Self. While in this present condition he now shows
that Siva alone remains (i.e.he becomes Siva himself) after the
destruction by the knowledge of the Self of the condition brought
about by the prarabdha (the karma which began its operation
in present body) with the subtle body etc. which is then like a
burnt cloth, a mere appearance of duality.
I X

The fire of Kamesvara (i.e.Kamesvarasastra) nirjdagdha)

= the fire of copiousness, because he is the universal object
of desire . Bhandasura =* the state of Jiva (individuality)
- the cause of the appearance of duality. Sunyaka (emptiness)
« the appearance of duality as seen in a burnt cloth. Or it
&
applies to the emptiness or unreality of the Asthetic School
of Duality.

When that state of saftsara (i.e.jivabhava) which appears

to the devotee as void, is removed, himself remains as concious-
ness alone.

83., Br ahmopendramahendradidevasams tut avaibhava.

Brahmopendramahendradaih• devaih samayak stutafc vaibhavafe
9

yas yah sa.

Whbse glory is well-praised by Brahma, fipendra (Visnu)

• •
and Maiiendra (Siva) and other deities1

Or the word Seims tut a may mean realised in themselves. Vaibhava=

infiniteness and omnipresence of the Self. i

84. Haranetragnisandagdhakajnasanjivanausadhxh. • •

Harasya netrasya agnina samyak dagdhasya kamasya sanjlva-

nausadhih
• •
ya sa.

She who is a life giving medicine to Kama (God of love' .viz.

6 up id) who was totally burnt by the fire from the eye of Lord
Siva.
t
The word Baranetra « third eye of Siva? Sanjivani = life (U w ■■

giving medicine. This story occurs in^Brmd.^ur. The story narrates

how DevIjWho had enchained even Her husband (Siva) though he had
renounced (the world) at the prayer of Brahma etc.,restored

Manmatha to life. This agrees with the Nyaya that “children

ill
rebuked by the father are consold by the mother.

(2) Harahaliatmasvarupapaharah), tasyameta, sa eva a (samantat

* • /

; vyaptah) agnih (mulajnanam). tena samyag dagdhah yah

• • * * * ;•

kamah, tasyasamyag jivane(svasvarupavaptau)osadhih ;

* • j

(mulika). !

/
Who is the remedy in the revival of the soul - which was
r|,
completely burnt by the fire (of Ignogranee) which is the leader ;
of Hara (concealment of true nature). !
# ^ ^ ‘ ^

85. Sr imadvagbhavakut aikasvarupamukhapaftkaj a.

I — „ mm mm mm t_ _ k <
Srimat (»jnanapradayakatvadimahatmyasllaih) Vaghavanamaka* >
kutam
O
evaika& (=mukhyam) avail r up aft yasya tadrsaft mukha- mm i
|
 an i
pankajam yasyah sa. !

Her lotus face corresponds to vthe great (lit.glorious)

Vagbhava kuta (i.e.group).

i ;

Upto the name no.84 the supreme form of Goddess has been

described by the deeds of Her physical form such as the slaying

of Bhandasura etc. Now her subtle form which is inseparable

• •

from physical form is described.

The subtle form is three fold Yiz., subtle, subtler, subtlest,

. .among which the first (i.e.subtle) represents the fifteen

syllabled Mantra (i.e.Pancadasi), the second Kamakala and the third

Kundalinl.fttmong these three forms,the first is described under

three names. (tNam'eS' rio). 85, 86, 87 ).

* —
The word Srimat means divine or great having power of

showering wisdom and other great powers. Vaghhava = by which

one can attain the. power of speech, dr by this the speech is

produced. Vagbhavakuta is the group of five letters in Tantra- j

i_ ■

sastra. :
t
The face is called made up of Yagbhayakuta, because it is l!
’ * .1

the source from xvhich the speech containing letters representing

eyes, lips and upper part of the throat is - produced. ;

j

\
86. Kanthadhahkatiparyantamadhyakutasvarupini. !
• • • • ^ • t
Kanthasyadhah katiparyanto madhyabhagah (sa eva ' imadhyastha-
• • • • •
kama rajakhyasya sadaks araZsamuhasya) kittarn svarupafli asyah.
* * • • *
(Ihe portion) from the throat down to Her waist represents

the form of Madhyakuta. !

 1
81
| Madhyakuta in this name refers to the second part of the
. subtle form of Goddess. Madhyakuta means a group of six syllables f
- I •

i which is otherwise called as ’Kamarajakuta'• Because Kama (to j

.
j I
*
create - the universe) resides in Her heart (i.e.second part of !
'
,
j f
-
Her subtle body) it is called Kamar ajakuta .
, i]
* 1

87. S aktikutaikatapannakatyadhobhagadharini. |
• • • }

V t „ _ mm — m. *
Saktinamakena kutena ektamapannam kateh adhobhagamdharayatiti
- * * * j
tatha. i
' t ?

\ She who bears (the portion) lower from the waist, is identical
» !
with Sakti-kuta. 1
*
Saktikuta. is the third part of the Pane adas i mantra. It is
j
I
a group of four syllables. This is called so because of the power j
of wreation, , |
I
Thus the above three names (nos.85,86,87) represent three I
— I
kutas of Pancadasi which is made up of fifteen syllables. Ka, E, f
I, la, hrim, ka, sa, ka, ha, la, Brim, a a, ka, la, BriA, and this |
is the subtle form of Goddess. |

88. Mulamantratmika.

Mu lam mantra atma (-svarupafli) yas yah sa.

•

She who is of the form of root (Mhla^ mantra.

The mantra is called Mila as it is the root of the four j
objects of human desires (i.e.four purusarthas). The Mhl a mantra )
tM • ^ 15
is nothing but the Pancadasi mantra. Mantra is explained as ‘that
which protects on account of repetition!, ( \fman=to repeat
X/~"*tr$i = to protect)1.

ko^s-me’i
 8? ;
89. Mulakut atryalcalevar a.
Mtilasya kutatr^ayameva kaievaram (=sthularupaih) yasyah sa. j
• *
The three groups of the Mila mantra constitute the gross
form(i.e.physical form ) of the Devi.
t ' ‘

The three kut as of the mantra may he taken as forming either,

*

Her physical or subtle form.

The word mula in real sense means the subtler body called
Kamakala, and the divisions are the parts of Kamakala. The first
part of Kamakala is called Urdhva bindu, the second part is two
crossed bindus and the last is called Sardhakala. The Nathacarana™
•

gama explains this name and the name no.88 to indicate the subtler
form of^Devi.

90. ICulamr t aikar as ika.

• *

Kulasyamrte ekataya (mukhyataya) rasika.

She has the special taste of the nectar of family.

After describing the form of Goddess in Brahmanda (i.e. j

• «

Universe) the author proceeds to describe the subtlest form !

Wiz. Kundalini in the body'*'.
aS 2 i
The word Kuta meansACidgaganacandrika says the triad of [
i
the known, the knowing and the knowledge. There are thirtytwo
lotuses in the body,some facing upwards and some facing downwards,
among these the lowest one is called ’Akula* having no connection!
i
with the above said 'triad* and the other lotuses which are above,
are called kulas3. \
 88
(2) Kuh (=prthvitattvani) liyate yatra» tatkulam.
* •
Here, Ku - earth and la * absorption i.e. jvtuladhara eakra, f

as in it the earth (Prthvi tattva) is absorbed. The channel j

(or the way) of Susumma is called Khla as it is connected with

• •
Muladhara. Hence nectar flowing from Sah^rara is called Kulamrta. (
h
Kulamrta is also so called because it is connected with the
q —
' body . So /Goddess mainly delights in testing Kulamrta.
' 1 •
91. Kulas anket apalini.

Kulasya (=acarasya) sanketan (=rahasyani) palayati (=pasusu :

na prakasayati).

She protects the symbols, (or dcotrines) of kula (i.e. of

tradition).
(
The kula has so many meanings. It may mean:; scripture. It
\
may mean tradition or traditional books (which reveals the screts !

of kulas) 1 . Or it may mean right conduct as said in^Bhavisyottara-

- 2 *
purana . i

She protects,i.e. Palayati the secrets of the scriptures and

i
right conduct. She never reveals them to the ignorant. The ;
secrets are threefold viz. 1 (l) secret of cakra (2; secret of
. 3 ;
mantra (3) secret of worship . i
' !'
i

92. ICulahgana. j
1 1 [

Kulam (pativrtyadigunarasisllova&sah) tat sarabandhinjfcangana.

• •

She is a woman belonging to (a chaste) family. Kula - the :

chaste family i.e.observing right conduct. Angana is a chaste, •

noble lady.She is a woman not easily seen (Gupta). She is kept
 81
behind the curtain of .Avidya. So she prefers private worship.The ;
Kuiarnava1 says.this Sambhavi vidya is protected like a respjbable
• ti

lady.

93. Kulant as tha.

(l) Kulasyantah (=matrmeyayoh niadhye) (mitirupena) sthita.

* * • •

She is residing in the middle of the'Kula?«

'Kula'as explained, means the triad of Matr, Meya, and Miti.
She is present between the M&asurer (i.e.Matr otherwise called
«

perceiver) and the thing measured (Meya). She resides in the form
of 'miti' i.e. the measuring.
(2) Kulasya (sastrasya (jneyatvena)sthita.
I \

According to this interpretation the word *Kula’ means

scripture. She is standing in the midst of the scriptures in the
i:
form of the object of knowledge i.e.jneya.

94. Kaulini - kaulamasti asyah iti kaulini.

She who belongs to Kula.

The word*kaulayis explained as'kulasyedam/ According to j

this, the word kula means the lotus at the Miladhara. j,

1

- Or the word, may mean Sivasalcti samarasyam » the inseparable I

t I I:
connection of Siva and Sakti. The; word 'Akula1 means the lotus
at the sahasrara. Because union of s'iva and Sakti is Kaula1,-^ j
Devi is called Kaulini. , j

I,

95. Kulayoginl.
i
I
Kule yogah asti asyah iti.
(l) One who is connected with the Kula
J
 >' 3/ $ V
The word kula is already explained in above name^to that kula
iheGoddess is connected.

(2) According to the tradition the word ’kaula* means worshi­

pping the cakra imagined in ether. She is also connected with
that cakra which is to be worshipped.

96. Akula.

Na vidyate kulafe yasyah sa. I

She has no knla (i.e.She is beyond kula). At the top of
susumna there is sahasrara padma called Akula and she resides
• ** in that lotus1. So she is called Akula.
there

And also, she is called so because she has no geneology.

97. Samayantastha. j

(l)Samayah (=daharakasavakasecakram vibhavya tatra pujadilcam)3 |

tadantah tisthti. I
• * •

. She resides in the ’samaya*.

t \
The word'samaya!'isexplained astraditional custom of ;
1

offering worship etc. to a cakra imagined in the ether of the j

heart. This worship is counted as the supreme by all the yogis. {
Hence it is called samaya.This worship is described in five books:
(i.e.Tantra pancaka) viz., of Vasistha, Suka* Sanaka, Sananda? ; \
. * * f
Sanatkumara. Hence the term samaya is also frequently used for
these five books. -
(2) Samam (=samyaA) yatiti s samayah (=sivah), samaya (=siva)
• • ;

tayo ante(=svarupe) tisthti. j

 8f! ;
t *,
She in every way is similar to Siva. She is equal to Siva.
v . f
t ! > .
This equality with Siva and Sakti is in five ways. (1) equality j
of loCus (Adhisthana)i.e. both reside in the same cakra (viz .
, _ j
Sri-*cakra). (2) equality of functions (Anusthana) like creations
etc. (i.e.five functions). (3) equality of Avasthana i.e.
dance etc. (4) equality of name i.e.Siva and Siva etc. (5)
_
equality of form (rupa) mm both have red
Bhairava^Bhairavi ,

complexion.1

98. S amayao ar at at par a.

(l) Samayacare tatpara (=asakta).

She is engaged in the conduct of samaya. Or for whom the

samayacara is of supreme interest.

The word samayacara means the conduct described in the ten ;

_
chapters of Rudraryamala. <

(2) Samayacara means the complete process of initiation by guru 1

in which-kundalini rises through the influence of the guru’s

side glance, appears to disciple in various eakras and finally i

after the union with sadasiva in sahasrara returns to the Muladara.

'ThS Goddess is devoted to both the above described methods. j

l
99. Muladharaikani1aya. ^
t
Muladhara evaiko nilayah yasyah sa. 1
• •

_________________ ___ ;
She who has Muladara (Muladhara cakra) asHerchief abode. !
A )
§he chiefly resides in Muladhara. Muladhara is afour~petall7
1
ed lotus. In its pericarp there is a Madhyabindu viz. Kulakunda | • • *

f
in which KundalinI dwells covering the end of susumaa. Hence being
• ♦ • *

a support to KundalinI and the root of Susumma, it is called

• * *
j:

Muladhara.

100. Brahmagranthivibhedinl.
t _
Br ahmagr ant him visesena bhinatti sa.
• *

She who opens the Br ahmagr ant hi.

Among six cakras — each eakra has two knots on both the ends.
Br ahmagr ant hi = grant hi of Svadhistana eakra is called Br ahmagr anthi.
*

101. Manipurantarudita.
*

Manipurasya antah udita.

• •

to
She appears j[the Manipur aeakr a.
Manipura = one of the cakras among the six cakras, is situated
«
in the navel. It has a tenpetailed lotus . During the samaya-
i
fore
puja She (i.e.Sri Devi) is adorned with gems. Thereathis eakra
is called Manipura* She (i.e.KundalinI) appears in Manipura after
• •• •
breaking the knot, viz.jBrahmagranthi, situated below the
above mentioned eakra.

102. Visnugranthivibhedinl.
• •
i
i
* r
* >

Visnugranthim visisya bhinatti sa.

* • #

She who breaksthroughcompletely theVisnugranthi.

• •
!\

Visnugranthi = a knot situated above - Manipura eakra. *

‘
i

Yi = completely and Bheda = to break. KundalinI

• •
after passing
through Manipura breaks completely this knot (i.e.Visnugranthi)
* 1 * * !
and proceeds further. LordVisnu
• •
is the controllingdeity here i
i
i
 88
just as Brahma is said to be the controller of Brahmagranthi.

103. Ajnacakrantaralastha.

Ajnaeakrasyantarale tisthati sa.

She who dwells in the centre of the Ajnacakra.

Ajnacakra^ having a lotus of two petals and it is

situated between the two eye-brows. This is a place where the

guru (who commands) resides, hence it is called ^Ajnacakraf
p

Or A'mean - a little according to the Vrtti (Ahsdarthe)

• V
and jna means knowledge i.e. a little knowledge is attained

by one who controls that Ajnacalcra.

104. Rudragranthivibhedinl.

Ci> Rudr agrant him vibhinattiti sa.

She who perfectly disbands the ^udragranthi.

There are two knots in the AnahataTcakra situated in the

heart. ®his is called Rudragranthi.

Vv_
In Anustana the order is reverse. Because according to

the Pancaraika Nyaya viz., Arthacca etc. f the order of meaning

(Artha krama) is stronger than the order of repetition.

(2) There are four divisions (khandas) in the Srividya

• *

mantra viz., belonging to the fire^to the sun, to the moon and

to the candra kala, otherwise called Vaghava, Kamaraja, Sakti

and Turiya respectively-1. Among these four there are three

knots called Erillekha (i.e.Rflms) which are named respectively

Thfi.
as Brahma, Visnu,
* *
and the Rudragranthi..Kundalini
^ t t
breaks these
 8n
knots and enters in these granthis.
!i

The six c akr as described v in the above name signify the '
2
origin of the universe .

105. Sabasrarambujarudha.

Sahasra (samkhyakah) arah (=dalani) yasya tadambujamarudha.

• «

She has mounted on the lotus having thousand petals.

Sahasrara is the lower part of the Brahma-randhra.

106. Sudhasarabhivarsinl.
• •

Sudhayah* asararri abhivarsayati

• sa. |

She who showers a continuous shower of neetQr.

’ - \
From the moon of the pericarp of the thousand petailed
lotus the ambrosia is continuously flowing1 and that is called |

nectar. \
107. Tadillatasaraariicih.
• . ,

Tadit
*
(=saudamini) eva lata taya sama rucih* (=kantih)
•
yasyah*

sa.

Whose brilliance is equivalent to the brilliance of the

|
I
creeper-like lightening1.

108. Sat£oakroparisamsthita. j

S atc akranaraupari samyak sthita.

* * •
1\

She is well-seated above the six cakras.

These six cakras beginning from the rectum are Muladhara* i
tw_ _ , , i
Sv ad his tana, Manipur a, Anahata, Visuddhiand Ajna. The Goddess !
 on
(i.e.Kundalini) is dwelling above these six cakras in the Sahasrara.
••
i
109. Mahasaktih.

(1) Mahe (=utsave tatratya siva~, 3aktij3amayogarupe) asaktih

(=t at par at a) yasyah sa.

*

i i
She is eager for a great festival,, of Her union with Siva-

in the Sahasrara.

(2) Mahe (Vahni tejasi) asaktih yasyah sa.

• •

O
She who is devotSd to Tejas.
i

(3) Mahati a (=samantat) saktih (=samyogo) yasyah sa.

• •

She who has great union on all sides.

110. ICundalini.
• •
,

(1) Kundale asyah stah sa.

• •• • *
She who has ear-rings.

(2) Kundalani santi asyah.

• • •

She who has (3-|) three iffofs;

Kundalini - she resides in the Miladhara in three,? and half ;

• • i

coils^as light or as power^and controls our body. Her form

1 <
is like a coiled serpant. She is thelife-giver . -

(3) Vagbhavabija is also knownasKundalini. She is therefore?

identified with Vagbhavabija. j
i

111. Bis at antutaniyasi. 1

J
Bis at ant u vat taniyasi (=at is ayenakiffs akrt ih ).
. I *
V/ho isas slender as the fibre of the lotus stalk I
4 i
 Shri Bhaskararaya remarks here as under : Beginning with the
name Kulamrtaikarasika (no.90) to Bistantutaniyasi(no.lll) a j
’ , 6

special tantric method of awakening the EundalinI power is

* «
j
a
j
explained. This is further elucidated by him by giving a quotation
"* * 2 I
from the Vamakesvara tantra .
112. Bhavani. I

(1) Bhuv.am (=Mahadevam samsaraA kamaA va) anayati (=jlva-

yati) iti. i
j
* — —
\f
She who gives life to either Siva or SaAsara or Kama.
Ift
Bhava1 = Mahadeva or it may mean SaAsara or Kama i.e.

God of love sviz., Cupid, She gives life to all these three.
(2) Bhavam (=jlvanarupam jalam) anayati (=jivayati) iti.

She is the giver of life to Bhava. As the water form of

*
Siva is called Bhavao . v

(3) Bhavani also means the wife of Bhava. By grammatical |

rule 'Xndravaruna1 etc., here 'anuk' -agama takes place and Bipa
- !I
• |
also takes place in the sense, of feminine gender. So it becomes
Bhavani. Bhavani is said.to be the presiding deity of one of the
*• _ » Q
pithas viz., Sthanaesvara .

113. Bhavanagamya.
(l) Bhavanabhyam (=sabdi art hi bhyaA) gamy a (=avagamya) •

She who can be : ; iknown by mental efforts (viz. sabdi |

and art hi)• 1

Bhavana is of two types sabdi and arthi. The sabdi (of words)
here means the sacred words (i.e.Mantras from the Vedas)whieh are to
be meditated upon according to the will of Guru (Aearya). While |

the Art hi here means that which results in action* j1

- - _ - - I
(2) The word Bhavana-gamya will he solved as Bhavana +gamya j
t

as well as Bhavana+gamya. According to the Bhavanagamya means ;

attainable by Meditation. ;

According "to Bhavanagamya it means - She is unattainable i

by the path of action (i.e.Karmamarga) or it may mean of the
, i

nature of the purification of the mind which is the result of

the right action. j

(3) Bhavanabhlh gamya. - |

. .
There are three types of Bhavana. She is attained by those
, ij
- - 1 i
Bhavanas . /
i

t
(4) There are three states of meditation viz. Sakala, Sakala-*
« «

Niskala and Niskala . The first i.e.Sakala is the meditation fromj

Muladhara to Ajnacakra. The second i.e. Sakala Niskala is from 1
Indu (moon) to unmani and the third in form of meditation of j
l
Mahabindu is Niskala . 2 Ij
ii
114. Bhavaranyakutharika. !
mm
• ♦ mm
lj
Bhavah (*samsarah) sa eva aranyam, tasya (kuthareva) kuthari?
* * * * * i
ka. |

She is an axe which clars (Lit.cuts) the forest of Safisaraf j

(transmigratory existence). j
tf
She by Her knowledge > clears the bindings of trarmigratory j
existence as the axe cuts the woods offorest. j

115. Bhadrapriya. !
i
(1) Bhadraifc (=mahgala®) priyam yasyafci sa. i
 She who delights in auspiciousness.
33 j
(2) Bhadrah (=gajavisesah) priya yasyah sa. i
* • • • j
Or Sh<^who*>the Bhadra elephants are very much lilted.

I
116. Bhadramurtih. *
j

Bhadra (=bhavya) murtih (=svarupafc) yasyah sa.

* *

She who is of grand appearance.

117. Bhaktasaubhagyadayini.

Bhaktebhyah saubhagyafli (susthubhagyam tasyabhaVah) dadatiti .

• • * 1 i •

tat ha. i
- (
She who showers prosperity on the devotees.

Saubhagya : The word means lalita hereself is identical

with saubhagyaf~one of the dight auspicious objects described
■the. _ 1
in Agnipurana .*
t

(2) Or the wnrd saubhagya may mean the saubhagyastakas2

as they are used on auspicious occasion and they confer prosperity.

(3) Susthubhagyamyasya, tasyabhavah^ =SCLubhU^ydyn . !

* 1 ) —
Here the word ’su* means’good' or much and ’Bhagya* means
‘ i
fortune. Shebrings good fortune tothe devotees. ;
t f
r
118. Bhaktipriya. - j

Bhaktih priya yasyah sa.

She who is pleased with worship.

Bhakti = Devotion or worship. It is of two kinds i.e. Mukhya=

i
primary and Gauni secondary. Among these the first type i.e. j
f
 S?

94
primary bhakti is a, particular mental modification called Anuraga
about Dsvara. This Bhakti is otherwise called as ’para’ (supreme) :.
The secondary devotion is in the form of service (i.e.sevapipa'))
0
to the Lord and by this devotion one can attain the concentration.
Moreover the root Bhaj is declared to mean to serve .There are
many kinds of devotions. According to some puranas there are
nine varieties of Bhakti? According to some, ten kinds4. All

those types are included here in the word Bhakti.

119. Bhaktigaraya.

(l) Bhaktya (=samradhanona) gamya (=pratyaksa).

She is attainable by devotion.

I

In srutis and smrtieit is said tliat though Brahmana is

unmanifest it becomes perceptible through devotion1.

(2) Bhaktih• (=laksana),taya gamya (=bodya).

• • A

The word Bhakti according to this interpretation means

1
indication and ’gamya' means to be known as - it is declared
the « _ 9
in^risaii.
r . *

1 I )
120. Bhaktiyasya. I
Bhaktya vasya.
^ ?
She is controlled by devotional act,,' Or by the * Indication.i ■
» i «' i —

Sruti also rfl

says
'
,0
"
Siva,* though independent, you become subservient
by devotion .

121. Bhayapaha. s' r ‘

Bhayani (=jalasthaladiprayuiradini sarvani apaMantiti).

A • l

•
She who dries away all the fears. Sruti also says, by !;
knowing bliss^the fear dispels? j
 95
122. Sa&bhavi. ,
. . t i-- = t- _ ‘

(1) Sa&bhoh• ;:iyam (sa&bhoh• stri)

The wife of Siva.

(2) Sa&bhavanam iyam (sambhav anamiyam mata)

f
She is the mother of the devotees of Lord Siva* The word
sambhavi is also used as the technical name of particular mudra
»_
in yogasastra1 _ •
. The word also stands for one kind of Diksa
» - — 2
mentioned in Parasurama Kalpasutra . Or it may mean the girl of
eight years 3 .
mm mm

123. Sardaradhya. ,
. . »«. _L _ „
(1) S aradayaaradhya.
I
She is worshipped by Goddess Sarada i.e.Sarasvatl.i.e.Goddess
of speech.
f 1 {far mm. -m mm

(2) Sarade (-sardrutau) aradhya.

She is worshipped in Autumn, dr in rainy season '. And also

it is the general practice that Goddess is worshipped during
■fc/iC „ «» !
the nine days in Spring (Navaratri) . j

(3) Saradaih (-visaradaih) aradhya.

* • i,

OrShe is worshipped by scholars. '

I _ „ ' i

124. Sarvani. • - ’ \
* ■ 1
Sarvasya strl.
t 1 1 i

Wife of Sarva (i.e.Siva). Siva is called Sarva in his earth

form and i»y grammatical law in the sense of his wife^^gis^and \

mm i _ ^
'anukagama* takes place and it becomes Sarvani. ' \
* *
 90
i „ _ '

125. Sarmadayini.
Sarmafe (=sukham) datum si lamas yah (sarmafe dad at i sa). j

She who confers happiness. The word’^Earma’ means happiness1.

I 2
She always bestows happiness on her devotees .

126. Saiikarl.
Ci) Safe karotlti sahkarah, tasya stri sankarl.

The. -«?ife of Sankara,;who brings benevolence. Or Safe (Sukhasya)

l - ;l 1 .* _ t _ _
karah• tasyastri.
/
Samkare
t i
yasya va Sahkaraha,tasya
*
stri Sa&kari.
Wife of that (i.e.of Saftkara) in whose hand lies happiness1,

127. Srikari.
(1) Karotiti kari sriyah kari (=srikari).

She who confers prosperity.

(2) Srikarah (=Visnu) tasyeyafe srikari.

• • • 1
Wife of ViSnu.'
• •

128. Sadhvi (Pativrata). j

1 ''
She is chaste . All the times (i.e.past,present and future).
She is attached to Herhusband only. Hence She is called chaste2. :
1 — «
129. Saraccandranibhanana.

Sarat (=s ar at kal ilce na) eandrena nibhafe (=tulyafe) ananafe yas yah
• *
sa. |

Whose face is like the autumnal moon. Her face is as charming;

as the autumnal moon. ;
I
( 1

130. Satodari. ;
»_ am (»krsam)
Sat . » . udarain' yasyah
« - sa_.
_ ___________ -_____ _______ ;
 97
She who has a slander belly.
The word sata-means slender according to the grammatical
- » t o~
s utr a 's ot
*
anukarne
A*
’.

Or the word may he applied to mean, the daughter of Himalaya

who has hundred caves. (i.e.Satodara) satodarasya agratyam stri
t }

like Haimavati from Mmavatbiu

131. Santimati.
f— _ ^
Santih asya astiti.
«

She is full of peace. As she never behaves in a rough

manner with the devotees, she1 is called Santimati. '

132. Niradhara.

(l) Nirgatah adharah (-adhisthanant araft) yasyah sa.

• • •• •
Who has no other support.
t as she is the support
In realsense she has no other support^of the whole universe.

(2) Cc Adharat niskranta.

Who has come out from the support (i.e. base or Miladhara).
The upasargas nirgfcc.are used in the sense of movement (kranta-
|\ •

dyarthe).
She
(3 )/0f the form of the worship called Niradhara which is
the._ ^ _
explained in^suta-sa&hita. Among the external and internal worship
~ ^ _ Among them
the internal worship is of two kinds sifclhara and niradhara. /
the_ _ „ r
/Niradhara worship is without form .
f

Now^by succeeding certain names, the text puts before us the

„ the _ m
nature of pure intellect, which is the object of/Niradhara
the -•
worship (described in/above name). The nature of pure intellect
 98
is described here by assertion,by negation,by positive definition
and by elimination of attribute*. Then the means of obtaining
it (i.e.pure intellect) and the real nature of the results there”
by produced,is described.

There are three types of ignorant souls (pasus). The first

is Vijnanakevalab he who sees Self in the non-self and therefore

he has impurity alone; Second the pralayakala has the impurity

of karma which is imperceivable and which gives him new body, the
last sakala has the impurity of Maya which creates the idea of
duality. In these the second has the impurity of first and
in the third that of the second .

133. Niranjana.

(1) Nirgatam anjanaA (=kalima) yasyah sa.

•

She who is without stain. She is called so because she is

free from the impurity of the third soul (viz. sakala) described
above i*e. she is free from Maya.

(2) Nitaram ranj anam (=ragah raktima santos anam va) yas yam.
* • •

She who is full of redness or joy. Nib- much and ranjana

= redness or joy.

134. Nirlepa.

(l) hepat (=karma~sambandhena lepah /fcasmat) niskasita.

• •

Freed from impurity. She is called so because she is free

from impurity of the destruction1 (i.e.pra^yakala).Impurity
k
arises from the action.
 33
(2) Nirgatah (=jnanena) lepah (=karmasambandhah) yas yah sa.
2
She,by whose knowledge the impurity runs away .

135. Nirmala.

Nirgatah malah yasyah sa.

« • ♦

She is without spot.

’Mala* may mean embodied soul. She is without that soul

_ ^ or avidya
(i.e.Upadhiyukfcaatma)
. ^ is also called'mala* which is
h I '

the cause of impurity, darkness and confusion.

136. Nitya.
C,JThe Eternal.One.

She is called so because to Her the temporal stages like

past, present and future, are inapplicable. She is beyond the
of
three dimensions^tine ! ' (though impurities are not eternal,
X
their ruler is not so) i.e.eternal*.

(2) Nitya means the deities of forftights or of time or the

«* /'
Nitya-mantra.
Ij
i
&
137. Nirakara. i
*

Na vidyate akarah yasyah sa. l

She who is formless.

the_ |,d' —
The view of^Madhyamika fiampias (who belong to Sqkaravijnanvada
i.e.idealism) is refuted. According to; them every thing has
form.
>
Akara means the form to which the qualities are attributed, I
j
and which is not real
c~
100
138. Nirakula.

(1) Nirgata akulata yasyah.

Who is far from agitation. Though accompanied by avidya.

She is not agitated. Or She is far (nir) from the agitated

ones.
(2) Akulatvaih may mean void. She is far from* void.

139. Nirguna.
•

Navidyate gunah y as yam sa.

She who is free from qualities3'.

The qualities are connected with body, hence they are absent
in what belongs to consciousness (cit.).

140. Niskala.

Nirgata kala (=amsa vastavika) yasyah sa.

She who is not a unit of real parts. The theory of those who
1 1
say Brahman has parts is rejected. The sruti and smrti are not
controdictary as there the parts are merely attributed.

Or niskala may mean the meditation on Brahman (or the Goddess

2
is also without qualities .
i— -
141. S ant a.

(1) Samavat! ya sa.

She who is tranquil .

(2) Sakaro anto yasya, tadrupa.

t
She is of that form at the end of which letter *sa* occurs
i.e. the Amrtabija mantra.

L.clEaaa's
 (3) Asanta iti 'Vari'e aching to the end of the quarters ^<<3 he

is all~p|vading.

142. Niskama.

(1) Nirgatah kamah (=iccha) yasyah sa.

• * •

She who is free from all desires.

(2) Niskam amati (=gaechati) sa.

.One who puts on golden necklace.

143. Nirupaplava.
mm 9 mm

(1) Nirgatah upaplavah (=nasah) yasyah.

• * • •

Who is without destruction.

(2) Nih3esena (=atisayena) upa (=samipe) eva (pindanda eva)

plavt (=amrtasravana&) yaya sa.

• •

According to this interpretation the Nir=mueh\ upa=near

i.e. in the body, plava = flowing (of the nectar). So the name

means by whom the abundant flowing of the neclar flows in the

body2. 3

144. Nityamukta.

(1) Nit yam:, yatha tat ha raukta.

(as she is eternal) she is ever free.

j*'

(2) Nityam.s mukta yasyah bhaktah sa.

• •

She whose devotees are ever free.

(3) Nitya* muneati (Mucyate va) (Nityamuktasya bhavah) tattaa

 102 :

She who always makes herself free. Or she who is of the nature
of salvation. ;

145. Nirvikara.

Nirgatah* vikarah» (==samkhye praSiddhah) yas yah.

* • (

She who is free from changes.

— —.1
The word vikara means twenty three categories of Samkhyas.

146. Nisprapanca.

Nirgatah prapancah yasyah sa.

She who is without^pcuasion. ,

■t

Prapanca,the word means expaM ion ^accumulation . She is beyond

the manifold., extended phenomena of the world2 .

147. Nirasraya.
mm t mm mm

Nirgatah asrayah yasyah sa.

—*
She is wihtout body. She is theasraya.of all. She depends r
on none.

148. Nityasuddha.

Nityafi suddha. f
!
I
She is eternally pure. She is always (i.e.in the three times j,
' ' . 1 * f

viz.i past, present andfuture)without blemish . \

149. Nityabuddha. j
J _ i

Nityambuddha. ;
. » i ( j

She is ever wise. To correlate the sruti , she is in the formj

of city itself. She is eternally wise,_ _ __ _ _ _ _ _ _ _ _ __ _ _ _ _ J

 f ^
103
Or Suddhanand^and Buddha, may apply to the two Tirthankaras
of Jainas c :who have become immortal (i.e.Nirtyas) by the grace
_ _ _o
of Devi. Their goddess Tara was worshipped by these two.

150. Niravadya.

(1) Nirgatam avadyam (garhyam) yas yah sa.

Who is blameless.

Avadya means blame produced due to the modification of the

nescience.
, CL___
(2) Nirgatah (bhaktah) avadyat (=narakat) yasyah pirsadat sa.
• • • t f\
Avadya means one type of hell. By the igrace of the Goddess
devotees escape from that hell 2 .

151. Nirantara.

Ant arena rahita.• '

She is without break (or different^. Antara means end,-o-f-

difference etc.1 2

152. Hiskarana.
• ‘ •

(1) Na vidyate karanam yasyah sa.

• •

She who is without cause. As she is the cause of all (i.e.

everything )j She is without cause1.
(2) Or Nihsesam karanam (prathamaA) yas yam.
• • *

She is one in whom the cause (i.e.karana) rests.

153. Niskalahka.
Ha vidyate kalahkah• yasyah• sa. She is faultless.
 104
_ i
Kalankah means sin. But she is devoid of sin .
• 3

154. Nirupadhih.

Upadhi rahita. ;

She is without limiting adjuncts. The word upadhi is explained

/
as follows : Upa** near, adhi=adadhati -gives own characteristics.
i

Just as the red flower transfers its (red) colour to the crystal :
>'■ - _ <
near it. Similarly the nesienee, ignorance the upadhiswhi.dMi
\
causes the appearance of plurality (cit)(i.e.consciousness).

-The word nirupadhi is the real cause to identify Devi

with the special quality of faultlessness.

There are two upadhis one1^'whole (sakhan^a)/and another the

fragmentary add (akhanda). The goddess is free from both the

adjuncts.

155. Nirisvara.

Na vidyate isvarah yasyah sa.

• *

i
She is without a ruler (lit.superior). Since she is the ruler
of all, she is not under any other's rule. ;
|
_ _ f
Among the two systems of Indian philosophy l viz. Mimafisa and l
i >

ti^Sankhya the former is sesvara (with Lord), whiloufiitter is <

-u. i l l
nirisvara (without Lord). But the Goddess belongs to both, hence ■
O-t 't

she is called without/ruler.

, > i

156. Niraga.

(l) Nirgatamrag ah(=kamah)yasyah sa. !

• • •

She who isfree from passion. i

'-luoflr.'j'fi
 The text now proceeds to reject the theory that the differen­
ces in the mind belong to the ^elf and to teach that renunciation
is the means of overcoming the six enemies *viz. kama (desire)*
krodha r (wrath), lobha (greed) and moha (bewilderment), mada ’
(pride), Irsya (envy).
I *
She is devoid of desire because she has satiated all Her
desires.
(2) Raga - according the kandilya sutra (1.6) means
longing for1; But the goddess is free from it, as she has no

object to long for.

(3) Niram (=jalam) agah (=parvatah), tadubhayarupa.

• ' •

^NTr^ means water and^aga'3 mountain. She assumes both - the

(A,
forms.

157. gagamathani. >

Ragam mathanatiti.

Who extricates and destroys the passion. She destroys

the passion in the minds of Her devotees by removing their towards
every thing else attachment except Herself. |

158. Nirmada. ' \

1
f
c

Na vidyate madah yasyam.

»
;
!'

She who has no pride. ;

159. Madanasini.
— * —

Mada* nasayatiti. She whodestroysthe pride. '

(2) Madanafe asnSti iti. !

 t _
ins :
Mad an = excessive anxiety and asnati « eats. She drives
i

away (lit.gats) excessive anxiety. ,

i «. - ' :
160. Nisointa.

Na vidyate cinta yasyah sa.

She who is without worries. ?

Cinta generally means remember anc4 but in rJxfeke name, it is

used to mean recollection of painful topics i.e.worries.
1 !
The word also means delusion . According to this interpreta-!
tion the name means she is without delusion.

161. Nirahamlcara-.
j

Nirgatah ahamkarah yasyah sa.

She who is without egoism. Ahamkara is of three kinds accord-
ing to the qualities sattva, rajas, and tamas respectively called:
Vaikarika, Taijasa and Bhutadi. i

162. Nirmaha.
t
Nirgatah mohah yasyah sa.
* • •
j
1
She who is without bewilderment. Theword ’moha* means ’
erroneous perception (i.e.vaicityam). It is nothing but confusion;
of thoughts. She is free from it.
« t
|
163. Mohanasini. !
Moha* (ekatva jnanaCdanena) nasayati iti.

She who destroys the delusion. Due to Avidya, the Bhaktas ;

are confused, but by giving the knowledge and idea of unity

1
j
!
she destroys the bewilderment of Her devotees . ;
 107
164. Nirtnama. i , '

Nirgatah mamah yasyah sa. i

1
She »vho has not the conceit of ’mine*. When the ideaiof j
" j
•self* comes, it implies separatenessbut the Goddessis without ?
separateness. :

165. Mamatahantri.
1 It _
Mamatayah(=tadrsya buddhya^ hantrl.

Destroyer of conceit of others(mamattva). ;

166. Nispapa.

Nirgatani papani yasyah• sa. 1

She is void of sins.

167. Papanasini. r
— *» * - -
Papam nasayati iti. , : ' ( \

She who destroys sin. Nasini = she destroys^ sinSof her

devotees^cyik^tely’-by-tfiie" repeflMoat <r£ ifer holyhymn*. ;

168. Niskrodha. »
i
Nirgatah* krodhah* yasyah• sa. ■;
Who is without anger. She iscalled sobecause she is [
J. I
also devoid, of hatred which is the root cause of anger. ;
, '
I
\
169. Krodhasamani. j

Krodha* samayati iti. s

She ivho extinguishes anger. Krodha is counted as one of the !
six enemies. It /spoils all the acts of devotion of the devotees*.]
 108
170. Nirlobha.

Nirgatah lobhah yas yah sa.

* • •

She is completely free from agreed.

As she is most liberal and magnanimous by nature.

—* —
171. Lobhanasini.

(Bhaktanam) lobhaA nasayati sa.

She is the destroyer of the greed. It is said that greed

1 * _ _
destroys good qualities of devotees . Hence Sri Devi is the
destroyer of greed in the mind of the devotees.
I w
172. Nihsamsaya.
. t _ ^
Nirgatah• samaayah* yasyah• sa.
She who is without doubt1. This quality (i.e,without doubt)

of guru is described here and the latter is described in/succeed­

ing name.
f ^
173. Sa&sayaghni.
t ^
SaAsayam hanti iti tatha.

She is remover (lit.destroyer) of doubt.

She who destroys the doubt of devotees; who^so ever realises
the real form of the Goddess becomes free from all doubts f} She is
the guru of devotees. So she destroys all the doubts.

174. Nirbhava.
Nirgatah bhavah (=utpattih) yasyah sa.
• • i i

She who is without origin1.

 - JU<I !
175. Bhavanasini. 7

(l)Bhavafa (=samsara&), nasayatlti tatha. ;

i

_ death, and. '

She who destroys the safcsara (i.e.cycle of, birth*). Bhava =

A
saAsara = cycle of birth and death. The person who worships
Her with faith and devotion becomes free from the worldly bondages;1

(2) According to the Brhat jabalopanisad the word Bhavanasini ;

• •

means the name of rivero .

i

176. Nirvikalpa.

(1) Nirgatah vikalpah vasyah sa.

• • * •

at
She is without j^ljise imaginings. Vikalpa is the notion \
conveyed by mere words without corresponding objects1.
i

(2) Na vidyate vikalpah (=prakaso) y as yam (caramvruttau),

• *

tadrupa. i

One who is free from anyvariety ofalternative. '

(3) Viruddhahkalpah: (=paksah)vikalpaht adabharvavati. *

* * • • • /

Vi=opposite,kalpa 3 theory. There is no theory (or idea)

opposed to Her existence. That is to say she is devoid of all

separateness. ;
, i

177. Nirabadha. j
f
— — — i ~
A (=samantat) badhah = abadhah, nirgatah abadhah yasyah sa. f
• * • • • '
Whose (reality) is never sublated. When we perceive silver
-
in shell, the knowledge (i.e.reality of object) is Lbad|hta. . '•

But when one realises that it is shell and not the silver the
illusion vanishes. But in the case of the Goddess there is no l
f
.about '^Her..real.. nature,.__________________________ _____ _ _ J
 110
178. Nirbheda.
\

Nirgatah"• bhedah• yasyah• sa.

. \

She who is without bheda i.e*difference. She is said to be

free from difference1 (i.e.duality). Siva and Sakti are
2 *

indifferent .
_ i _

179. Bhedanasini.
Bheda* (=vyav ahar i ka* t at t v ajnanena} nas ay at i iti tatha).

She who destroys the idea of difference. Bheda " difference, j

It may mean the knowledge of difference. By the real knowledge,
she destroys the idea of Bheda (duality).
I

180. Nirnasa.
_ i ■ _ _

—'*
Nirgatah
•
nas ah
*
yasyah
v •
sa.
She who is without end.
-* i
Nasa = end. But she is eternal. Hence she has no end .

181. Mrtyumathani.
i
Mrtyum mathnati sa.
• •

She who removes, death. Sheremoves thedeath of Her devotees1.!

\ i

182. Niskriya. J
• *
f

Nirgatah kriyah yasyah sa.

• * • \
'

She who is not attached, to action.

i

She has no limbs, no body in Her highest form. So she is not '*1_ S

attached to action whather injuncted orprohibited . i

 Or the name may mean one who has become the doer and the

cause without being attached to the actions.

183. Nisparigraha.

Nirgatah parigraho yas yah sa.

• i

Who is not receiving anything.

\Parigrahay means attendants;wife^acceptance and root 1 . She

is having none of these as she is self reliant.

184. Nistula.

Na vidyate tula yasyah sa.

*

There is nothing which can be compared with Her*.

185. Nilacikura.

Nilah cikurah (=kutalah)yasyah sa.

* * A * *

Whose locks of hair are blue.

186. Nirapaya.

Nirgatah apayah yasyah sa.

• • •

She is without destruction^she^who never departs.

187. Niratyaya.

Nirgatah atyayah yasyah sa.

• • •

K / *|
She who is without transgression.Atyaya may mean Obstruction

188. Durlabha.

Duhkhena labdhum sakya.

She is difficult to attain

 112
Evena.yogi has to undergo long process (i.e.effort) to attain

Her.
A
189. Durgama.
. i ' _

(1) Duhkhena gantum sakhya.

She is difficult to reach. . .

(2) The name is also read as adurgama~Na vldyate durgame

yasyahjwhich means she is not difficult to approach (i.e.by

Her grace).

Durgaft matisa.

One who destroys the (demon called) Durga.

190. Durga.

She who killed the demon called Durgail. The name refers to

the Goddess of holy seat viz. sannati$on the bank of river

Bhimarathi. The word Durga is also explained; in Devi-purana.2
*

Or the word 'DurgipJ also means Siine :year old girl3.

191. Duhkhahantri.

Duhkhana* hantri.

She is the remover of sorrows,

i.e.She who removes the sorrowsof empirical, existence1.

192. Sukhaprada.
Sukhani prakarsena dadatijsa.

She who showers excessive happiness.

 Sukha=happiness i.e.happiness in this world, here after,
and the bliss of liberation from mundane existence1.

193. Dustadura.
• •

Dustanam (=dosavatam) dura (=aprapya).

* • •

She is far from sinful persons.

She is far from those who never worship Her.

_ t _
194. Duracarasamani.

Duracaram (saistra viruddhaih acarai) samayati.

She who destroys the irreligious customs. :

Duracara = customs against the scripture and prohibited

by sinrti etc if
0

195. Ddsavarljita.

Dosaih (=ragadves£dibhih) varjita.

* * • •

She is devoid of blemishes.

V )

Dosa also means attachment and hatred.

196. Sarvajna.

Sarvaft j an at It i, sarvajna.
i
She who is omniscient .

197. Sondrafearuria.

Sandra (=ghana)karuna y as yah sa.

• «

Whose loving compassion is deep.

 114
198. S am anadhik av ar jita.
Samataadhikabhyafli varjita.

She is devoid of equality and superiority complex. Being

superior to all nothing is equal or superior to Her 1 .
t _
199. Sarvasaktimayi.
— 1 _

'
arva saktayah santi as yah.
• »

She is having all deities in Herself.

The name means she is not separated from the saktis like
Bala, Bagla etc.

Upto the above name, i.e. s amanadhika^v ar j it a Nirguna aspect

of Goddess is being described now onwards her saguna form is
*

described.
(2) SarvadevasaktisamuIuQrnpinl.
She possesses powers of all the Gods and deities1.

(3) Sarva also means infinite.

200. Sarvamangala.

Sarvani mangalani yasyah sa*

* *

Who possesses all that is auspicious1.

201. Sadgatiprada.

(l) Sadgatlh (svargadinujkBantah) pradadati sa.

* * •

She who leads to the real path. 'Sadgati1 according to this

interpretation means all states beginning from svarga (heaven)
to Moksa.
 115
(2) Satah (=brahmanah) gati* (av ag at im= jnanam)pradati sa.
« * • A

She who reveals the knowledge of Brahman to the devotee. Sat

means Brahman and gati = avagati * knowledge.

(3) Sat am gatim pradadatlti sa.

She who leads to the path of wisemen ([goal of excellent^)*

sat ■>= sat am = of wise, gati = goal. As she is the excellent
1
goal she directs devotees on that path .
1 _
202. Sarvesvafci.

Sarvesam Isvari.
*

She is the ftiler of all.

203. Sarvamayi.
Sarvam asti as yah.
• _

She possesses all^forms.

*
All the tattvas, beginning with earth and ending in Siva
are present in Her.1 Also she is endowed with the powers of all

deities (i.e.SarvaHSaktil^^mayi).

The name is attributed because without non-separation there

cannot be unlimited deminian.

204. Sarvamantrasvarupini.
Sarve (=saptakotisamkhyah) mantrah svarupamasyah.
• ' • *

Having ’the form made up of all the mantras.

•Sarvamantra', the word includes all the seven crores of

mantras1.
 lio :
205. Sarvayantratmika.
Sarvesam (=gh^argaiaidina&) yantranam iti sarvayantra ,tesa& '
atma (svarupam) eva atmika - sarvayantratmika.

She who is the. essence of all^yantras (i.e.mystic diagrams).

'V. 0 ' mm mm

Yantras here stands for ghanta argala etc.

%•

206. Sarvatantrarupa.

(1) Sarvatantrahi (= vamakesvaradi) eva rupafli (=sarlra&) yas yah

• ♦
sa.
i
She who is the subject of all the Tantras. Tantras1, the word
±h.t_ i
specially refer to the works such as.Varakesvara tantra and
A l

others like that. /

(2) Sarvatantraih nirupya ya.

• j
She who is described in all Tantras. Hence she is attained
or she is to be search for by means of all the Tanttas. Name no. |
204, 205, 206 together express the idea of Name no.203 i.e.Sarvamayl.
That as why^as called Sarvamayi.

207. Manonmani.

Manonmani rupa ya sa.

She is of the form like that of Manonmani.

I
Manonmani is a particular place situated at the eighth i
stage from the centre of two eye brows and below the Brahma- !
*. 2
rand hr a- in Sahasrara.

(2) Or it means one kind of Midra famous in Yogasastra^. )

 117
(3) Manafisi unm any ante (=utkrsta~jnana3rul£tani Jcurute) ya'Iya
• * •

sa.

She who leads the mind to the higher state. This is the stage

when the distinction between, meditation meditator and the object

of meditation merges and the Divine Reality is realized. This is

» “Vi — i 4
called Manomani stage .
A
— 1 —
208. Mahesvari.
t mm mm ’

Mahesvaraisyeyam mahesvari.
*
She is the wife of Mahesvara.
i " »

Mahesvara = attributeless f^amaT^iva who is beyond three

qualities(i.e.sattya, rajas, tamas) and he is called Brahma, Visnu
• •

and Rudra,. iSien respectively three qualities ard ^attributed .

/ /
i — 1
But he is Mahesvara,devoid of all qualities .

209. Mahadevi.

(1) Mahati ca sa devi ca.

The great goddess.

Maha = great. She is having body which is immeasurable

by any measurement*1.
/
(2) Mahadevasya (=candramurteh sivasya) iyam (=patni) .
— I
She is Mahadeva's wife. Mahadeva, is the eighth form of Siva.
2
i.e. that of moon .

(3) Mahadevi means deity at the Cakratirtha on the bank of

river |§andaki.
 118
210. Mahalaksmi.

Mahati ca sa laksmlsea.

The great I»aksmi.

Mahalaksmi « the consort of Visnu.She is not different from

• • *

Visnu. She is called Mahalaksmi v*a4u she killed the daitya called
• • •

Mahala.
The word LaksmI may mean Barvati and to which honouric
' maha * is pr@gif fixed.

Or a thirteen year old girl is also called Mahalaksmi.

211* Mrdapriya.
• •

. t ^
Mrdasya (=sivasya) priya.

She is the beloved of Mrda i.e.Siva.

• •

The word ’mrda' according to the Dhatupatha (Mrdasukhane)

• • • • *
means happiness and the sattvie form of the Lord Siva is called
Mrda as^tfhe showers happiness on the devotees1.

212. Maharupa.

Mahat rupam yasyah sa.

She who is of great form.

Mahat, the word refers to supreme form which is beyond

the four forms viz. Pradhana1, Purusa, Vyakta and Kala.

213. Mahapuja.
Mahat I ca sa pujya ca.

She is great and worthy of worship.lt means that she is

i
worshipped even by Gods (Lit.great) i.e.Siva and others*
un
_ _ _ i _
214. Mahapat akanasini. ;

Mahanti patakani nasayati sa.

She who destroys great sins, Mahapatakas* are slaying

of Brahmin, etc. She also removes the evil effect created by

-t 2
great sins,commited by persons knowingly or unknowingly .
A

215. Mahamaya.

Mahati casau maya ca.

She who causes great delusion or she who is^reat delusion

Herself.

She is called so because she causes delusion to Brahman and

scholars'*'.
2
Or it may mean pride and compassion or grace . So she is
full of compassion (i.e.krpa). ■

216. Mahasattva.

Mahanti sattvani yasyah sa. *

Who is possessed of highest existence.

The word . ^safctva means existence. Hence she is having -the
f)

highest existence or the highest qualities worthy of worship.

~*
217. Mahasaktih.
Mahati (=vistrta) saktih (=samarthyam) yasyah sa.
• • •

Who is endowed with great valour. She is called so because

she manages the whole universe.
 120 !
The word sakti may mean ’weapon'*. As jghe possesses most
_ t
potent weapons to kill the demons and evils #he is called Mahasakti.

218. Maharatih.
• -I

Mahatl ratih yasyaA sa.

She who is Herself having houndless delight.

She is called so because devotees, scholars and sages etc.

find more delight in her than the material things.

Or the name may mean the wife of Mahakama.

219. Mahabhaga.

(1) Mahan abhogah (ksit ayadirupovis tarah) yasyah sa.

• * • *

Whose expanse .is very vast.

i
Abhoga means the great expanse including the entire universe
' - !i

down to the earth. ;

(2) Mahan bhogah (sukhafi) asti asyah.
• * r

Whose hapiness (i.e.Joy) is great. Or the word Bhoga may mean

wealth, (i.e.Dhanam) She is so called because bhoga i.e.Her !

experiencetgives supreme happiness which cannot be measured. „

, ii

'1 — '
220. Mahaisvarya.

iiahad aisvaryaA(lsvarata) yas yah sa.

t ’

She whose godliness is great. The word aisvarya means

godliness (i.e.rulership) and Her power to become many. >
(i.e.vibhuti sakti).
 121
221. Mahavirya.
Mahanti viryani (=sukradlni) yasyah sa.
• *
' !

She whose vigour is supreme.

The word 'vlrya* has many meanings such as semen, might, glory
and strength1. In present context the word means strength or valour

to cause effect i.e.universe.

222. Mahabala.
Mahanti balani (=gandhadini) yasyah sa.

She whose might (i.e.power) is great. Hence Her smell,

taste, form, army etc. are great1.

223. Mahabuddhih. • '

(1) Mahati ca asau buddhisca.

She is the greatintelligence. i

She is called so because when one knows Her, for him,

nothing remains to be known1.

(2) Mahati buddhihyasyah(sakasat) iti.

' - - * *
;

That is from Her one gets the highest intelligence.Even I,

an ignorant becomes a great scholar by Her grace. ;

224. Mahasiddhih. * -
j *

cii Mahati casau siddhisca.

She is the highest attainment. When one reaches the Goddess,

for him,all the attainments become minor as fhe is the highest
attainment.
 122
(2) Mahati siddhih yasyah (sakasat) iti.
• •

She gives attainment to the devotee. The word siddhi means

the siddhis like- Anima, Laghima, etc. and others described in

S kandapurana1.

_ i i _
225. Mahayogesvaresvari.

Mahatam yoginam isvarah = mahayogesvarah, tasya isvari

= mahayogesvaresvari. Or Mahatam yogesvaranam isvari.

She is the Supreme ruler of the great yogis who themselves

are kings among great yogis. Hence she is the supreme ruler.

226. Mahatantra.

Mahanti tantrani yasyah sa.

• •

She whose Tantras are great. Tantras are called great because

they bring many good results and inmense meritorious fruits.

The’, word 'Tantra' also means the tantra called 'Svatantra'

i * i
which teaches the equivalence of Siva and Sakti . The 'Svatantra*

is called so because it is not dependent on any other fantra.

227. Mahamantra.

(l 5 Mahantah• mantrah
•
yasyah• f.isa.

She whose mantras are great. The word 'Mantra* stands for

the mantras like 'Bala', 'Bagala', Dhumavaii and others

(2) The word 'mantra' also refers to the 'Srividya' i.e.

-v. _i
Pane ad as aks ar i.

228. Mahayantra.

(l) Mahanti yantrani yasyah sa.

□ 4
 123
Whose yantras are great.

The word yantra refers to the cakras viz. pujacakraj

Padmacakras, Amrtacakra, Merucakra etc.

(2) Mahat (=sarvattamam) yant ram (=s iddhi vajrakhyaij yas yah
j t, •
s &•

The word also moans siddhirajira cakra which is considered

as the best yantra of the Goddess X .

229. Mahasana.

Mahad as an am .yasyah. sa.

She whose seat is the highest.

She is called so because she dwells in all the tattvas

(i.e.thirty six tattvas) beginning with the earth1. So all the

tattvas constitute-Her great seat.

230. Mahayagakramaradhya.

12} Mahayagah sa eva kramah = mahayagakramah ,tena aradhya.

* * *

She who is properly worshipped by the method of Mahayaga.

The word Mahayaga isihetantric terpJEt means the worship of

sixty four yoginis by giving oblations to them. These sixty four

yoginis are considered to be the part of Brahmi etc.

Krama = worshiping sixty four yoginis, (i.e.proper method),

as they confer quick result and whereas others delay.

, , Or the word Mahayaga

(2) _ _ would also mean^occult meditation

as it is explained in the Bhavanopanisad. The Mahayaga is the

«
most secret and it is to be accomplished by Sivayogins alone . x
 124
231. Mababhairavapuj it a*.

Mahabhairavena (=paras ivena) pujita.

• •

She who is worshipped by Maha-Bhairava.

- «
The woi'd Mahabhairava means the Paras iva. He,called great
A
Bhairava beeause he nourishes (bha=3harana) and destroys (ila=
Ramana) and (va=vamana lit. to vomit) i.eT) creates. He is the

source of all the three actions of universe. Hence he is great,

and the goddess is worshipped by such Mahabhairava?’ Mahabhairava
_i
is otherwise called Mahasafibhu, who invoked the Goddess from
the altar fire of cidagni.

232. Mahesvaramahakalpamahatandavasaksini.
• • • •
Mahesvarasya mahakalpe yat mahatandava& tasya saksini.
• • * •
t
The witness of the tremendously violent dance of Mahesvara
at the close of the great cycle of creation.

The word ’Mahakalpa1 means the great dissolution i.e.pralaya

ber£Ud3i>
Sales ini = She is called witness Awhen the whole universe is
heing dissolved into its cause, the Self alone remains. Then
the cosmic dance CUandava) begins and at that there is no other
« *

1
witness except Herself .
y ' *

_ _ I _
233. Mahakamesamahisi.
— 1 — / — —
Mahatah kamesasya mahisi (=krtabhisekapatni) .
* • • •
The queen of great Karnes a (i.e.^arasiva) .
m. > I '

Karnes a *= Par as iva who has a great desire of creation,

sustanansce and dissolution of the universe.
 125
234. Mahatripurasundari. :

Mahatl ca sasau tripurasundari ca.

She who is of excellent beauty and of the nature of the three

fold concept (i.e.of eognizer, cognition, and what is cognized).

She is fancied as three walled city having the same cit as con­

tent.
s
235. Catuhsatyupacaradhya.
• • A* *

Catusastya upacaraih adhya.

• • • > •

Who is adored by sixty four ingredients.

» _ _ '

The sixty four ingredients are mentioned in Paras ur am akalpasu-

1 2
tra . Some Tantras describe 72 ingredients . ' J

236. Catuhsastikalamayi.
. • * ••
(1) Catuh sastikalah tanmayl (=tatpradhana) . <
* • •• •
She is endowed with sixty-fourkalas1(i.e.arts ). '

(2) Or the word 'kala* means Tantra J-e. sixty four Tantras ;
i
laid down in various texts. ?
, (
237. Mahacatusastfciyoginlganasevita. !
* • • •

(l) Mahadbhih cat utfsastiyoginisu (amsabhutah) ye kotisa&khya ;

♦ •• • • • s
ka gamah,taih sevita.
■ « *
*
^

She who is attended upon by the sixty four crores of great ;

hOsts of Yoginis. ;

Catuhsastikotiyoginigana = the eightdivinities begining with !

firahmanT. Among them each has eight saktis (powers) (i.e.Aksobhaya •
 j ‘ 120
etc.) as the parts of them which makes sixty four (Yoginis/. Among
these sixty four yoginls each has crores of hosts. Hence they

are sixty four crores.

(2) According to the Tantraraja these are the 64 yoginis of

the nine eakras of Lalita1. (Trailokyajaohana etc.). Among these

are the pralrta, gupta, guptatara, kulottirxha, nigarbha, rahasya,

* •

atirahasya, paraparat irahasyas.

The word 'Mahal' means nine times multiplied;2 .

238. Manuvidya.
t _ _
She is called so because Srividyaa is of twelve kinds tbo
differentiated by different ardent devotees of the Goddess.
These twelve devotees}whose names are associated in worship^are
Manu, Candra, Kubera, Lopamudra, Manmatha, Agastya, Agni, Surya,
• - -1
Indr a, Skanda, Siva and Durvasa .

She is called here Manu-Vidya i.e.Manit&ali used in worship

by Manu.

239. Candravidya.

She who is the subject of the holy formula used by Candra

in his meditation.

240. Candramandalamadhyasp.

cloCandramandalasya madhyam gacchati sa.

She who is resting in the orb of the moon.

She is called so because ICundalini when rises in the pericarp

* •

$ —
of the saharara ^ She breaks through the moon's disc.
A
 327
(2) She is actually worshipped and meditated upon in the ;
j
moon’s disc in special prayoga to increase the life X . jf
i
i _ {
(3) Or the secret meaning of the moon is Sri-cakra itself. |
i
******
241. Carurupa. jj
Caru (sundaram) rupam (=lavanyam) yas yah sa. 1
j
She who is of exquisite beauty. j;
<
242. CaruhaSa. \
Caruh haso yasyah sa. \

Whose laughter I is also beautiful. £j

Her ^laughter dausesothe illumination that gives highest j

bliss to sadhaka* >
243. Caruc andrakaladhara. j
Carvyah candrakalayah dhara (=dharyitri). [
* • I
■ . »
She is putting on a beautiful crescent (on Her head). \
- S
The word ’caru’indicates never waxing or waning (vrddhiksaya-
* 5
radhita). |
’Candrakala’ may mean sadakhya-kala which is of the nature I

of pure consciousness. j
I
a
Or the word Candrakala means the princess named Candrakala,!
famous in Devi Bhagavata. Here the word ’caru;* means rightly j
and ’dhara* means supports1. Thus the name means she who j
I
rightly supports Candrakala. 1
|
244. Car ac ar aj agannat h a. j
Garacarasya jagatah natha (=adhlsvarl). j
 128
~thfL
She is presiding Deity of the universe made up of sentient
!
and insentient.

245. Calcr araj aniket ana.

Cakrarajaraeva niketanam yasyah sa.

«. i
She who^e dwelling place is Cakraraja i.e.Srieakra.
The word Cakraraja meaftsSrlcakra consisting of the nine cakras
such as Trailokyamohana etc.

246. Parvati.
Parvatasya apatyam strl parvati. *
!

She is the daughter of mountain (viz. Himovat).

247. Padmanayana.

Padme iva nayane yasyah sa.

• ‘
She whose eyes are lotus like.

248. Padmaragasamaprabha.
(1) Padmaragena sama (=tulya) prabha (=kantih) yasyah sa.
<

She whose brilliance is like Padmaraga.

Padmaraga is a kind of diamond (i.e.ruby). Her brilliance
i
is as red asruby. I
}

(2) Padmasya (=kokanadasya) ragena(=raktimna) sama prabha

* -
> [f

yasyah• sa. ;
;
> - i
* r

Whose colour is as red as lotus. |

The name may refer toAmrtakundalinI1. i
• „• •
 129 ;
249. Paneapretas anas ina.
Pancabhih. pretaih (kalpite) asane (=mancake) asina.
* •
1
„

She has mounted on the stage formed by the five corpses.

The word ’panca’ means the five viz. Brahma, Visnu,

• •
Rudra,
_I —t
Jsvara and SadaSiva. They are called ’pretas 1 when they are devoid
. ' .
of their powers (i.e.saktis) . These powers cause them to function
in pancakaryas but without them they are inactive hence pretaS
(i.e.lifeless). And the Goddess is their ruler and she seats
on the couch prepared by their lifeless bodies1. >

250. Pancabrahmasvarupini. ;
• , \
(1) Pane abr ahmnadi
•
svarupaib as yah.
•

Whose body is constituted of the five Brahmans.

' Faneabrahma'means the five deities beginning with Brahma !
mentioned above. They all are called Brahma because Brahman
takes these five forms by his power called Maya. )
(2) Or the five Brahmas are ISana, Tatpurusa, Aghora, Vamadeva-
and Sadyojata. ;
m. — — '
(3) Also as linga-purana says 'Jiva, Prakrti, Buddhi, Ahanlcara
and Manas. Even the senses vise, ear, skin, eyes, tongue and nose {
|
and subtle elements are the forms of five Brahman. All these are
2 ;
her forms .
251. Cinmayl.

Cit eva cinmayl.

She who is composed of pure consciousness. She is called i
so because she is not different from consciousness (cit. ).
 130
252. Paramananda.
Parama (=utkrsta) anando svarupaA yas yah sa.
• • • i

She who is of the form of the highest bliss*.

2 53. Vijnanaghanarupini.
Vijnanam (=caitanyam) eva ghanam (=sandraA) rupamasyah.

She whose true nature is pure consciousness.

1
The word vijnana means oaitanya^ghana ~ essence . i.e.She
who is harmonious by pure consciousness.
(2) Vijnanam (jiva) tenaghanam (=samastyatmakao) rupam asyah*
i

The word vijnana here means jiva (soul)2, ie. She .who

assumes the form of Hiranyagarbha.Brahman conditioned by the

totality of the internal organs of all transmigatory souls.

254. Dhyanadhyatrdheyarupa.

She who ^assumes the form of Meditation, Meditator and the

object of Meditation.

The root ’Dhyai' is used in the three words in above name

- 1
means to think or to meditate. And it also means measurement
(mana) as it is explained in the yogasutra2. Hence she is triad

of cognition,cognizer and what is cognized, otherwise called the

form of knowledge., of the knower and of the object of knowledge.

255. Dharmadharmav ivarj it a.

, . Oharmasca
» «
adharmasca _
dharmadharmau, _ _ vivarjita.
tabhyaft _

She who is above the (lit. devoid of) Dharma and Adharma.
 -fc/iS
131
The word ’Dharma' means action leading toAdesirable fruity
TShile ’Adharma’ means the action leading to the undesirable
result. The word dharma is derived by the Matsya-purana from ♦

root 'dhr + ma,where'dhr'means to support and^ma"means great. Thus

* •
1
the word dharma^ means great support .

(2) Bharmadharmau bandhmoksau tabhyam vivarjita,

, »

(=rahita).

Here the word dharma means bondage and the adharma means
2 —
liberation as explained in the Nityahrdaya. ♦

(3) Dharmah (=saktiaksarh) ca adliarmah (=sivaksarah) ca dharma-*

• 1 * 4. • • . ^

dharmau, t abhyafo vivarj it a.

According to this interpretation the word ’dharma’ stands for

i ' t

the letter of sakti and ’adharma’ for the letter of Siva, vivarjita®
fully increased (Here\/vraj is taken to mean to increase). The
expression thus means ’who is increased by the letters representing
sakti and siva.
1 — — ;
256. Visvarupa. :
f mm mi, * mm *

(1) Visve(jivah* (vaisvanarah)rupafiyasyah sa. I.

• • •

The jlvas in the world are Her form.

(2) Visvameva rupaA yasyah sa. i

• ‘

i
Who has the whole universe as Herform. <
\
(3) VigataA svarupam (=pasubhavah) yasyah (prasadat) sa.
• »
% t _ i »
Here the ham# is splitted as viisva +rupa. The name, according
♦ _
to this interpretation means one by whose grace the pasubhava
disappears
257i Jagarinl.
Jagarah asti asyah.
« ♦

The wakeful.
Jiva in his walking state is called Jagara. The Goddess is j
identical with him. She is,therefore,called Jagarini. The definition
of jaga^state is explained in Isvara pratyabhijneu

258. Svapanti.
Svapiti sa. |

She is in dreaming state. Here the Goddess is explained

as being indifferent from the Jiva lviz-tajjasa,who in the subtle j
form enjoys the dreaming state.

259. Taijasatmika.
Taijasa (=uktalaksnajjIvah tat samastibhuto hiranyagarbhah) |
«• | • • • • |
eva atma (=svarupam) yas yah sa.

Who ensouls the Taijasa i.e.Hiranyagarbha. f

Hiranyagarbha is the callective form of the jlvas, who !I

* l
through subtle form experiencesclearly theobjects created by |
dream. j
I
260. Supta. |
Supt&ml asti as yah or supta* (=s amad avast ha), tadvan (jivah) i
* •
suptah, tadabhinna sa.
• ■i

Supta i.e.Susupta is explained as that Jiva who is merged in |!

the causal body and whoisenjoying soundsleep.The susupti j
— - ' * - \l
avast ha as experienced by Jiva is described in Sivasutra* II. 10) . ;
 m ;

<ftS«I slept -happily. I know nothipgf Hence in deep sleep ignorance j

„ UWita >

egoism and happiness exist .xSoul in this state is oealled prajna. \

j
261. Prajnatmika.
Prajntih (^karandasariravyastyabhimanijivah.), vtatsamastibhuta
• • •• ^ •' •*
isvarah) atma (=svarupam) yas yah sa.
• *

Who is of the form of prajna souls. Prajna is Is vara who is

the collective form of jivas in sound sleep condition.

262. Turya.
(1) Turyah (=mahakaransarirabhimanl jlvah), tadabhinna.
* * •

She is identical with Turya. Turya is the last state after the
third state. In this state the jiva is not affected by the
experiences of the other three states.The jiva here is called
Turya and total of such jivas isA great cause. The Goddess has
thus become both the individual and the genius. For this purpose ■
she is called Turya.
(2) Turya Turlya devata.
ill— — — i

According to fabti 8ahasya Turiya is devata. The same thing

tKe^ j i
isdescribed in^Man.Up. |

263. Sarvavasthavivarjita.
Ml _ 1
;
f

Sarvabhih (=eatasrbhih) avasthabhih visesena (=punaravrtya- !

• • « • • • • •

bhavapurakam)
A
varjitah* (jivah)
*
=sarvavasthavivarjitah,
*
tadabhin-
;
i

na sa. >
- « i
She who is not different from the Jiv&who is dvoid of all
A '
the four states.
 13-1 ]

After four states this is the fifth state of diva, it does not
N _ _ / , !
have any special name but it is called Turyatita. When, the soul
attains this state, it is called ' Sarvavasthavivarjitbecause

when it enters the fifth state it has naturally transcended the

first four states. vig% completely and varjita = crossing i.e.one
has not to return. This state puts an end to its rebirthl^llva !
sutras describe the condition of the three states*.

She is called so because she is not different from Jlvas,

the highest Siva realization individually as well as
collectively.

264. SrJtikartri.
• * •

Sr^steh kartri.
* ^ • -i-

She whose function is the creation of the world.

Creation is the work of Isvara predominated by Rajas

quality. The Goddess is the doer of that thus she is identified j
_ i }

with Isvara.

265. Brahmarupa.

Brahma eva rupaiii yasyah sa. :

• \

Whose form is of (four faced) Brahma. Brahma is one of the j

*
saktis ofBrahman 1 . ’
?
ir
266. Goptrl.
i
Gopayati sa. ;
j
She who sustains the world. The second function i * i.e. ‘
!
— • !

sustaining the universe belongs to Isvara when endowed with j

predominant of sattva quality. __ __ ____ ___ ________ _j
na o
 13f)
267. Govin6arupi.nl.♦

(1) Gosaindah (=tadrsa Isvaro visnuh) eva rupam as yah.

• • • • • •
She who is of the form of Govinda1.

(2) The word Govinda may mean Brhaspati2. So the name

»

would also mean ’of the form of Brhaspati’.

268. Samharinl.

Samharah (jagatah dhvahsah), tatkaroti iti.

« o •

She who is the destroyer (of the universe).

Samhara = reducing the universe into atoms. This is the

function of —Isvara
* when the Tamas quality predominates.

269. Rudrarupa.

Rudrah rupam yasyah sa.

* •

She who ensouls the form of Rudra. In the proceeding name

the function of Rudra is ascribed to Her. In this name the very
\

form is ascribed to Her.

(2) Rujaih dravayatiti va ro dayat iti va.

She who takes away sorrows1 or she who make creatures weep j
as the rain which falls at the time of destruction (i.e.dissolu-
tion) of the universe.comes
A
out from His (Rudra) solar eye in
the form of tears1.

(3) According to the Chandogyapnisad the pranas are the

2
rudras, these cause all the body weep .

(4) Ru(=duhkham duhkhaheturva), cltadravayati iti rudrah

•9 * *
 -!30
sa eva rupam yasyah sa.

Ru=pain or cause of pain. He (Rudra) drives away the pain

hence called Rudra. She is of the form of Rudra, or the supreme

3
cause .

270. Tirodhankari.

(1) Tirodhanam (=acchadanam= niravaseso dhvahsahLtat karoti

* •
iti.

She who entirely veils (destroys) the universe.

Her function is total annihilation! of even the ultimate

atoms of the world by reducing them to the prakrti.This is the

work of _ISvara
i endowed only with total aggregate sattva.

(2) Tirodhanakari, may mean tiraskarini, sakti? i.e.She

abhors non-devotees.

271. isvari.

<x <u. ... tadabhinnatvat

Isvarah (=ghantarsuddhasattvapradhanah) _
_f * A *
isvari.

She who is not different from, _isvara

1 qualified by uncontamina-
j
ted sattva. ;
l
(2) The parahanta is thequalityof the Isvara1. She is )
_ 1 _ f

possessed of this, supreme individuality, hence called Isvari. ]

I
f _ 3

272. Sadasiva. j
1
_» _ {
Sadasivat abhinna. ;

She is not different fromSadasiva. i

 137 :

Sadasiva is Is vara of pure s at tv a (i. e. v ir al at ars uddlia sattva).

273. Anugrahada. ,

Anugrahah (=nir avas es adhvafasaniapanriasya jag at ah srstyadau

• • * • *
punah paramanvadirupatapattih), tail dadati sa.
• • •

She who recreates the universe again from the involved state
into which it was dissolved.

She performs the function of Sadasiva. Tirodhana and Anugraha

mean bondage and liberation respectively to which jiva is subjected*
i |
According to this interpretation it means that Isvara binds the jis*
jivas engendering in them egoism and possessiveness and Sadasiva.
causes liberation.

274. Paneafcrtyaparayana.
• •

(1) Paneavidhanam Jfcrtyanam parayanam (=asrayah) ya sa.

• • •

She who is the abode of fivefold.function*

(2) Pane avid hanafe krtyesu parayana.

• • « 1

She vrho is devoted to five functions*. ;

The word parayana here has two meanings viz. devoted >
to and dependent 2 . ' ij
u

These five functions are creation (utpatti), preservation

* f
(sthiti), destruction(laya),annihiliation (tirodhana) and 1

causing reappearance (Avirbhava by Anugraha). In the ^aktisutras 1

these five functions of the (g>ddess are called Abhasana, Rakti, !
t - - - _ a.
Vimarsana, Bijavasthapana and Vilapan, respectively.
 138
275. Bhanumandalamadhyastha.
• ♦

(1) Bhanuraandalasya madhye tisthti sa.

• • • •

She who rests in the centre of the solar orb.

She is so called because in evening the Goddess is to be

meditated upon the centre of the sun’s disc.1
mm -kf\P
(2) Bhanumandala
• *
may mean.Anahatalotus,
A
as yogi meditates
the Goddess in the middle of the Anahata lotus.

276. Bhairvi.
A

(1) Bhairavasya (=parasivasya) iyam (=stri) bhairavi.

1
She who is the wife of Bhairava i.n.Parasiva.

(2) Bhairavi also means Tripuracakresvarl Mantra in the

madhyakuta, when 'ra' is deleted. She is of the form of Bhairavi
mantra.

(3) Bhairavi also means sum total of everything that has a

feminine form as Bhiru = woman1.

(4) A girl of twelve years is called Bhairavi n .

277.. Bhagamalini.

(1) Bhagaft (=sadgunyam) malati (=dharayati)iti.

« • •

She who bears all the six qualities^.

(2) She who wears a garland of Bhaga.

(3) Bhajja = a female emblem.

(4) Bhagamalini also meansone of the fifteen Nitya deities.

 J3f?

278. Padmasana.

(1) Brahmarupatvat.
She is of the form of Brahma. Brahma seats on the lotus.

The Goddess is identical with hint.

(2) Padmam ova asanara (=pitham) yasyah sa.

• •

She whose seat is lotus. The lotus is having prakrtis as

the leaves, the categories as the filaments and knowledge the

stalk,such.lotus is Her seat.

1 A

(3) Padmam (=laksmi4) sanati (=bhalctehhyo dadati) sa.

Here the word 'padma' means Laics mi and ’sanati’ means confers.

Thus the name means she who confers wealth upon her devotees.

(4) The word‘padma'means padmasura daitya and ’san’ means to

kill i.e. she is the killer of padmasura.

(5) Padma also means bindu1, So who seats on bindu (in Sri

yantra).

279. Bhagavati.
!i

(l) Bhagapadartha asyaflt santi iti. !

‘ ijt

She who is the possessor of Bhaga (six good) qualities. \

She possesses all the auspicious qualities1. She is worshipped

2 mm f
by all the devas , hence she is called Bhagavati. t

I
280. Padmanabhasahodari. :
I
]

Padmanabhasya (-visnoh) sahodari (=ekodarabhava=bhaginI) ya sa.

* * • 4 4
i

She is the cognate sister of Visnu.Thu supreme reality,

* *
;i
i
assumed a dualform ,distinguishable as attribute (i.e. Dharma) 1
tlio'sn^Vt ....... ........ ~ ——
and the substance (dharmi), the attribute again beeaone two viz.-t^g-

masculine and the faminine. The first was Visnu, the originator
*•
of the universe and the second (the faminine) became the wife of '
1
Paramasiva. The Brahman is the unity of these three entities.1 ’

The names 278 to 280 contain the first huta of Kadividya

*

viz. Vaghhavakuta* According to this Padraasana, Bhagavatl,

Padmanabhaa(Name 278 to 280) indicate the syllable 'ka', Bha«?a(i*}

vati=kamakala i.e. ‘la*, 8a=ha, Hoda=ma and last syllable Ri=rlm

Thus it gives letter ka» i» la, hrift.

281. Unmesanimisotpannavipannabhuvanavali. Unmesanimesau (=netravika

• • • •
.sasankoeau) tabhyam eva utpanna = unmesanimisatpannah vijdpanna-
sea = (srstah ca nastah ca) bhuvananam avalyah yasyah.
• ••«•• * *

The order of the universe arises and disappears with the

opening and closing of Her eyes.

Here the wordsunmesa and nimesa refer to the wish of the

• •
Goddess, i.e. by her mere wish1.

282. Sahasrasirsavadana.
»
,1
*
Sahasram slrsani (=vadanani) yasyah sa. i

• • »

1
She is having uncountable heads and faces .
H

283. Sahasraksi.
*

Sahasrafc akslni yasyah Ba.

She is having uncountable eyes.

284. Sahasrapat

ShaSram padah yasyah sa.

Who has uncountable feet1. From the name 281 to 284 the
i i„
second and the third kuta of Pancadasi are described. In 281
by the word Bhuvanavali two Bhuvanesvari bijas are indicated.
In 'Shasraksi* (283) 'la' and in 'Sahasrapat1the syllable 'ha*
and 'sa* are indicated.

285. AbrahmakitajananI.
Brahmakitani abhivyapya iti abrahmakita&t tasya janani =
abrahamaklt aj ananl.
She is the birth giver of all from Brahma to the smallest
warm. The word Brahma stands for Hiranyagarbha the gross form
of humanity taken collectively. So like the pratyahara. all
the beings coming in between the Brahma and Kitaare the
creations of the Goddess.

286. Varnasramavidhayini.

Varnanai
• •
asramanaft
#
ca vidhayini.
.f
She who ordains the order of four Varnas and four ASramas.

“ i
She created the social order and stages of life (i.e.
V

asramas) for the transmission of vedic knowledge and practices

among human beings.1

287. Nijanarupanigama
(l) Nijam (=sviya&) ajnam (vedavidbhihsabdabhavanatvena 1
 h!2
mm \ mm mm Am mm m mm mm

vyavahrtam) rupayanti iti nijajria rupah; tadrsah nigamah

• • * * •
(=icarmalcandatmakah vedahjyasyah sa. \

The vedas explain of Her commands.

(l) Her ajna i.e. order becomes intelligible to the knower

through the words (i.e. what the meaning and practical direction
of particular karma are)by giving real meaning and praise (i.e.
Arthavada) etc.1

(2) The word Nigama may mean here the teachings assisted
_ .1
by the Agamas. There are twenty eight Saiva tantras beginning
V — V
with Kamifca which follow the vedas. They are not opposed to the
vedas. Hence they are here meant by Nigama. As they sprang from
t
the mouth of Paramesvara they are said to be the command of the
2 '■
Goddess . i

288. Punyapunya|>halaprada,
* •

Pnnyapunyayoh (-punyapapayoh) phale (svarganarakau) dadati sa.

• • * • •

She who gives fruits of merits and demerits . ;

s

The performer according to his merits and demerits gets '■

1 i
the fruit viz. heaven and hell respectively . j

289. Srut is iraant as indurikrtapadabjadhulilca. j

Srutinam slmantah (=urdhvasamyadupanisada6 bhagah)* tesu s indur-
* * « •

avat (-antargatarahasyarthavat) krta padabjadhulih (=carana- 1 * • *

. . ikattalyoh rajah) yaya sa.

• *
I 1

t,
The dust of whose feet form a mark of Vermillion on the head ]
of the Vedas (i.e.Bpanisads). 1
' •
 J 43 ;
The. Vedas have two parts vis. Karmakanda and Brahmakanda. In the
• ♦ * *

preceeding names having described, Karmakanda and its fruit here

onward the explanation of Brahmakanda is given. !
• «

The word dhuli (dust) is used here to indicate that the

vedas (i.e.Upanisads) are unable to explain the real nature and-W'a-
form of the Goddess (i.e.highest being). Hence the method of
negation to describe the supreme form1 is accepted.

' — * . w
290. Sakalagamasandohasuktisamputamauktika. s
(=samuhah)
(l) Sakaiasca te agamah (=vedah) =sakalagamah >tesam sandohah/
• • • * • *■* ‘
(=sakalagamasahdohah,
•
te eva suktayah..tabhih
•' •
sa&putaA
•

(=putitam pratipaditam) mauktikam (=nasabharanam) yasyah

sa, tathokta.

She has the pearl found in the shell-casket composed of the

collection of all Agamas.

Here she is fancied as a pearl or with pearl in Her nose(=ring

(2) Or thepearl indicates the nearest attribute viz. Creation j

of the universe^ because when the scripture describes Brahman
1'

positively they describe by the method of approximation i.e.

- - 1 >
Arundhatinyaya .
• - i
The vedas describe only her nose-pearl and not the real
, 2 !
nature . ;
if
— t — i
(3) SakalagamsaMohah eva suktimayah samputah .tatra mauktika iva.
|
She who is like a pearl in the 'samputa* of the counch shell, %

which is the multitude of all the vedas.

j
 14i
291. Purus arthaprada.

(l) Purus art han pradadati sa.

*

She who gives four purusarthas.

The four purusarthas are Dharma, Artha, Kama and Moksa.1
« •

(2) Purus ah (=rudrah) purusarthapradah yaya sa.

• • • « •
2
Here the word purusa' means Eudra and 'artha * means salvation.
So she is one,by whom Rudra is able to give purusartha i.e. the
I
worship of the Brahman and the results thereof depend on sakti
alone.

202. Purna.
She who is perfect.

She is free from all the limitations like place, time,

conditions etc.1 1

The word purna also means the fifth, tenth, fifteenth, nitya •
deities, fourteenth brightnight and also the particular river2.

293* Bhogini. j
\
(1) Bhogah (=sukhasaksatkarah) asti asyah iti. 1

Who has enjoyed thecomplete bliss. |

\
(2) Bhogini also means (of the form of) the daughter of serpent
i
i.e.female serpent. j
I
t _
294. Bhuvanesvari. " ’
;
4 .

(l) Bhuvananam (=caturdas asamkhyakloicanam } isvari. 5

A - |

i i
She who is theruler of allworlds . |
 M5 ;

The word Bhuvana means the fourteen worlds, the word also

means ’water*.

(2) Or she is of the form of seed-sound called Hrllekha.

(3) Or Bhuvananandanatha is the name of guru included under

I

Manavaugha. She is the ruler of him (vide Supra. I, 39 comm.).

1 —
She is called Bhuvanesvari, while describing the origin of
mm '

all worlds and discussing the *Ba* bija in the chapter Ghatargala-
— 2
yantra of Daksinamurti samhita.
• *

295. Ambika.

(1) Amba eva ambika. !

The Mother.

She is the creator of the universe. Therefore she is the mot hex*
of universe.

(2) Ambika also means triple powers consisting of will, cognition

and action.
(3) Ambika also meanseither night orsleep1. i
i
2
She is of the form, of night or sleep .

296. Anadinidhana. i

(1) Na adih = anadih, na vidyate adih (=janana&), ca nidhanam ■

♦ * • t

ca yasyah* sa. ?1

She who has neitherbeginning nor end. ;

(2) Or the word ’adi ’ or a^jiadi means eighty according to j

the system of vararuchi. i.e. a = o and da = 8,it becomes eighty j
(80). There are eighty types of death. The namevAnadio®te. mean$ '
ana </
 j 4n
she releases the worshipper from these eighty deaths. These eighty
causes are divided into two pasa and vadha. Out of these the vadha

is of twenty eight types 1 and pasas

—« are of fifty two 2 .

297. Haribrahmendrasevita.
i _ t _ -
Harisca brahma ca indrasca = haribrahmedrah .taih sevita. # * •

She is worshipped by Hari, Brahma and Indra.

In the Srleakra in the centre between the seventeenth and the

eighteenth walls there is a seat of Visnu; between the sixteenth

Ov. _
and seventeenth there is.seat of Brahma and between fourteenth
A
and fifteenth there is a seat of Indra and other lofepafcas.All
-tA*- 1
these are the worshippers of Goddess .

The secret behind the name is this that Her devotees have
no need of worshipping other deities who themselves worship
the universal Mother.

298. Narayani.

(1) Narasya apatyam puman narayanah, taseyam narayani.

• • »

She is the consort of Narayana {i.e.of Siva or Visnu).

• • •

^ ^ I
The word narayana
•
means either Siva or Visnu.
• •
The word
Narayana is explained in Manusmrti (1.10) as "the water is called
• •

Narah, because it emanated from Nara (i.e.Brahman) and that is

the first abode (ayana) hence he is named as Narayana. Here the
- - * i
word Narayana stands for Paramasiva .

— —
(2) Also the sister of Visnu is called Narayani 2 or because
* • *

there is mo difference between Gauri and Narayana . She is called

- •

—q
Narayagf°»..._ \ __ __________________ ____ ___
_ ___ _____ _ _______ ___„____
 147 .
. . '{Kb _ _ _ _ '
(3) According to.Padmapurana
*v *
Narayani
•
is the goddess worshipped
- i 4
in Suparsvaksetra.

299. Nadarupa.

Nade rupam yasyah sa. Or Nad a eva rupam yasyah sa.

• •

She who has nada as Her form. (i.e.of sound form) and
she is also the nada stage in the eight distinctions of Bindu.
^ ^ _ f — — —

(viz .Ardhacandra, Rodhini, Nada, Nadanta, Sakti, Vyapaka, Samana

and Unmana, Among these the third one is nada.
300. Namarupavivarjita.
O '. Namarupabhyam vivarjita.
She who is devoid of name and form.
There are five forms of world. They are (l) being(existance
i.e.asti) (2) consciousness (i.e.experience or knowledge, bhati),
(3) joy, (priyam) and (4) name and (5) form. Out of these five
the first thtffce belong to Brahma and rest two belong to world;
hence illusory, so the Goddess is devoid of them'*'.

301. Hrimkari.
*

(1) Hrim
•
(=lajjam) karotiti hriiiikari.
•

She who is the doer of shame.

(2) The word hrim means syllable Hridi. The meaning of Hriih
• * . ♦

is explained in Svatantra~^antra , according to iirhieh ’ha* indicator

^ f 'mm

es manifestation 'ra’ involution,*protection and the anusvara,

j 4 *

controlling theJtMee. So the name according to this interpretation!

would mean she who is the doer of creation, protection and
involution.
 , Hr
(3) Hrifrkara is BhuvanesvarTi hija.

302. Hrimati.

Ifrih asti asyah iti hrimati.

• • • •

She who is endowed with them modesty1.

303. Hrdya.
Hrd ibhavaiirdya.
• I •

She who resides in the heart.

She resides in the heart of Esis.

• «
The word also means
lovely or beautiful.

304. Heyopadeyavarjlta.

Heyopadeyabhyam varjita.

She who is devoid of the thing to be rejected and to be

accepted. She is above all i.e. the Pravrittis and Nivrttis.

As the sastras which lay down the actions are based on Avidya.
She is beyond them.

305. Rajarajarcita.
Bajarajabhyam arc it a (=upasita).

She who is worshipped by Rajaraja. The word Rajaraja stands

for both the Manu and Kubera. The word also indicates the vidya
of Kubera, Manu, Candra, Lopamudra, Agastya, Manu, Candra, Lopa-
mudra, Agastya, Agni, Surya, Indra, Skanda, Manmatha, Agni and
Durvasa.

806. Rajnl.
She is the Qneen of t.he..Riiler, of_ tJhe.JKing.jafJKings_,____ ______
 140
307. Ramya.

The Most beautiful one.

308. Rajivalocana.

Rajiv ah (=padmamhar inova), tadvad locane yasyah sa.

. \ > .
She whose eyes are like lotus or deer. The word Rajiva
also means deer,fish, lotus and a dependent of a king1. The

name also can he interpreted as who looks favourably on those

who depends on the king (i.e.Mahesvara).

309. Ranjani.

(Bhaktan) ranjayati sa.

She gives joy to devotees. Or she,by Her mere presence,

gives t(red colour) pleasure to Paramasiva, just as.tisti red
flower gives red colour to the crystal.

310. Raman!.

(Bhaktan) ramayati (=taih saha kridti

• •
.>

She plays with Her devotees.

311. Rasya.

Rasayitum (=asvadayituA) yogya.

She who is worthy to be tested 1 .

312. Ranatkinki^i-mekhaia.
• /.

Ranantyah kinkanayah yasyam tadrsi mekhala yasyah sa.

• • • • • •
She who has waist belt of tinkling bell$v;.
313. Rasa.
She is of the form of LaksmI1.

314. Rakenduvadana.

Rakenduh iva vadanam yasyah sa.

* •

4K0- 1
Who is having the face like^full moon .

315. Ratirupa.
-/

Ratireva rupafli yasyah sa.

*

She who has the form of Rati (i.e. consort of (cupid).

The name Rama (No.313) indicates - Ikara and Rakenduvadana

indicates Anusvara. Thus •Im' i.e. ICamakala is indicated in the
*

above names. 'Im'is Ratirupa.

316. Ratipriya.

Ratih (=kamapatnl ratafcya) priya yasyah sa.

She to who^my Rati is dear.

317. Raksakari.
. • '

Raksa (=raksanam bhasma va) tat karoti iti.

« • *

Raksa means protection and also ash. sbe is doing both

«

the works, she protects the universe and also reduces it to

ashes. So Her two works creation and dissolution are indicated

here.

318. Raksasaghni.

Rales as an hantlti raksasaghni.

 She who is the killer of demons.
She observes a vow to appear again and again to destroy the
demons who are born to spoil Her creation fromt time to time1.

319. Rama.
(1) Rama svarupa.

Woman.

(2) Ramante asyam yogiriah iti.

- She in whom yogis delight. In Puranas it is described that

all the women are the forms of Goddess and are created by Her1

320. Ramanalampata.
• '

(Sva) raninesu Gpatisu) ramane (kridayam)lampata (=lalasa=

satrsna).
• • *

She who is craved for the pleasure of sporting with her own
husband,because she is the female counterpart in the entire
world. By Her grace chastity and nobility is found in woman.

321. Kamya.
(1) (Mumuksubhih) karayamanatvat.
• •

She who is desired by the seekers of liberation.

_ _ 41
(2) Kamya is the deityc . of the twelfth night of the dark
fortnight.

322. Kamakalarupa.

(l) Kamakala eva rupaA yasyah sa.

She who is of the form of Kamakala. There are three bindus
J»viSrdakala in which the firs± bindu t
is called kama aik^TLast one is called kala, according to the
 Here kama means desire and kala means manifestation. She is
2
called so because she manifested tjerself to fulfill desires

323. Kadambakusumpriya.

Kadambakusumani priyani yasyah sa.

• •

She who is fond of'Kadamba* flower®.

324. Kalyani.

(1) The auspicious one. -

Because fhe is of auspicious nature. She is called kalyani.

(2) Subhatmakavani kalya, kalyam eva anati (=sabdayate) iti

w •

kalyani

She who speaks the good words. According to the Padma

purana Kalya means the Idol worshipped in^Malaya mountain.
*

325. Jagatikanda. ^r_

Jagatyah kandah (=nurana mulam va).

• •

She is the root

326. Karunaras as agara.

Karuna eva raso yesu = karunaras ah, t Mrs ah s agarah,

,• . . . •
yasyam sa.
She in whom the oceans of all compassions rest.
 15.?
327. Salavat 1.

Kalah (catuhTsastfjsamkhyah kalah) santi as yam iti.

• • * •• • •
She who is possessing sixty four kalas.

328. Kalalapa.

(1) Kala eva alapo (=bhasana*)

• •
yasyah• sa.

Whose conversation is sweet.

(2) Kalah (=manjulah) alapah yasyah sa.
• • • •
Whose speech is sweet. The word kala means ’sweet'"^and
'indistinct 1

(3) Kam (=brahina), tasya lalavat (=ati sulahhah) -apah • •

(=praptih) yasyah
* •
(sakasat).

The word *ka* here means Brahman, i.e.from whom the

attainment of Brahman becomes very natural just like a flow of
saliva.

329. Kanta.
(1) She who is beautiful.

She is called so due to her beauty.

(2) Ka* (=brahmaiva) ant ah (=siddhantah) yasyah sa.
• * •

According to this interpretation 'ka' again means Brahman.

(i.e.final form)
The Brahman only is the end/of the Goddess.

(3) Kanta means the deity of the [eleventh night of

the dark fortnight.

330. Kadambaripriya.

(l) Kadambari (=uttama madira) saiva priya yasyah sa.

 J 5-1
She who is fond of the mead*.

(2) Kadambarl is a synonym of Sarasvati in lexicons.

The jQsLJect ive, therefore t me ana one to whom Sarasvati is beloved.

331. Varada.

Varan datte iti.

She who gives boons to Her devotees., i.e.Especially to

-i*'

Brahma, Visnu and other devotees*.

• •

332. Vamanayana.

(1) Vamani (=sundarani) nayanani (pramanani va) yasyah sa.

• • •

She who has beautiful eyes.

_ Le •

Or the word ’nayanani’ means the means of know ledge^who

has fair means of knowledge.

(2) Vamam (=marga visesa*) nayatlti.

*

The word 'vama> means lefls path (i.e.vamamarga) and

1 *y-t -t.-
naya s=nayati = leads. Thusx name means she who leads^the
Vamamarga.
(3) Vama&(=karmajanyaphalaft)*nayati (=prapayati) iti.

She who takes the fruit of action, i.e.Those who workf

for good result, She takes them to the best way.

333. Varunlmadavihala.
1 •

Varunapriyatvat varuni/=kharjurisamudbhavo rasah),tasya

* * ” *

madena (=p anaj anyanandena) vihvala (=bahyapadarthavis marana

sila).
 J 55 j
She who is intoxicated with the date wine. Vihvala = she
<
forgets. She forgets all the external objects and enjoys the j
internal highest bliss. !

(2) Varunasyeya* varuni (sasyastlti) = varuniman

• • •

(sahasraphanah,- sesah),tadvadavihala.
• • • • '

According to this interpretation varuni=belonging to the

region of varunaq i.e.Anantanaga (sesa).
f _,
She like him is avihvala
i.e.not agitated. Just as varuniman (Sesa) perpetually holds

the world without agitation. Similarly she is not agitated

with ifer -functions.

(3) Varunimantah avihvala yaya sa.

Here the word varuni means varuni nadi4 (by knowing which
* * *

the devotee reaches the thousand petalled lotus, andafter that

he becomes completely lost to all external experienced). Hence
' Varunimantah^means who has conquerred the varunlnadi and became

firm (i.e.avihvala). So the name means by whose grace the person

who has conquerred varunlnadi becomes firm.

1 — —
334. Visvadhika.
I f 1;
Visvasmat (=ksityadisivantat) adhika (=utkrsta).
* • • *

She,who is above (i.e.transcending) the universe.

1
The word 'vlsva* means categories beginning with^earth
« 1

and ending with siva . Hence she is that principle which is

above the categories.

335. Vedavedya.
Vedaih• vedya. jI
o

jso \
1 !
She who can be known through the Vedas . She is known through
the four vedas viz. Egveda, Yajurveda, Samaveda and Atharvaveda. j
•

(2) Or there are four gates to Her dwelling place, i.e.

‘Cintaraani grha (as it is said in name 57,L«S., Cintaraanigrhantas-
tha^ without entering them, She cannot be known. So she is
Vedavedya.

(3) Or she can be known through the four deities of four

1

2 1 — —
vedas .viz. Suddhavidya and other;,Saubhagya and others, Lopamudra
and others,and Turlyamba and others,who are the deities of Eg. ;
—
Yajua, Atharva, and Sama respectively3 .

336. Vindhyacalanivasini. |

Vindhyacale nivasati sa.

She who is dwelling on the Vindhya mountain*.

337. Vidhatri. ;

(1) Vidadhati (=dharayati posayati vajagat) iti vidhatri. :

She who is sustaining the world.(or supporting) 1 .

(2) Vidhatuh (=brahmanah)* • *

iyam(=patni). I
»
She is the wife of Brahma. J
^ ^ 4

(3) Visista (Visesapriti visaya) dhatrl (=amalaki) yasyah

** , • • •
sa. ;
?

She who is very fond of myrabolams. According to this

interpretation 'vi1 means much and dhatri means myrabolams.

338. Vedajanani.
Vedanam janani (=utpadika)

'll?*
 157
■tu. ,
She who is the creator of4vedas (lit.mother of vedas)1.

339. Visnumaya.
• •

Visnoh (-vyapanas ilasya desakalidibhiranavaechinnasya)

• •

api maya (-avaranakartrl).

She who is the maya of Visnu * •

i.e.She limits the all
pervasive Visnu. Or it may mean illusion belonging to Visnu.
•• •*
(tatsambandhini maya)1. The word Visnumaya is explained in
• *

Kalilcapurana, that which differenciates, every thing into

manifested and unm^nifested according to the three gunas,
2
Sattva, Rajas and Tamas .

340. Vilasini.

(1) Vi las ah (^viksepas'aktih) wasti as yah.

* * •

She who possesses the projecting power, (hence playful).

«. _ t
Or the word vilasa mean Pithasaktih.
• •

(2) Also according to the grammatical rule'bavayarabhedah'

'Bile or Vile (^Brahma randhre) aste iti. She who resides
in'Br ahmarandhra1.

341. Ksetrasvarupa.
v#

Ksetram (*kamarupadikaft) svaft (=nijaft) rupaft yasyah sa.

• *

She whose form is the sacred places (i.e, where she is

worshipped) i.e. kamarupar^. The word ksetra also means thirty-
1
six categories from earth to Siva as they form Her body.

342. Kstresi.

Ksetrasya (=sarirasya) Isah ksetresah (sivah), tasyeyam

• * * « *
 J 58
(=patnl).
-yus* |
She is the wife of sustainer of body (i.e.paramasiva).

343. Ksetrasetrajnapalini.
• •

Ksetram (sariraA) ksetrajnah (=jivah) ca, ks et rales e tr aj nau,

tau palayati iti.

She who nourishes the body and the knower of body1. Ksetra
f ^ _
means body and sethajna means - the soul, or jiva-She is
the sustainer of both.

344. Ksayavrddkivinirmukta.
• •

(1) Ksayavrddhibhyafi vinirmukta.

• *

She who is free from decay and growth. It is the nature

of body that it can increase or decrease (modifications take
place) in the body i.e.ksetra. She is though controller of the
body is free from the decay and growth of Ksetra1.
•

(2) Or she is free from the action, and the result, of the
action2 as the decay and growth are the result of the action.

345. KSetrapalasamarcita.
9

(l) KSetrapalena (=sivavataravisesena) samyak arcita.

j!
She who was properly worshipped byA special incarnation
» - 1

of Siva viz. Ksetrapala.

(2) Ksetram (=yagayatanam) palati iti ksetrapal&h, tena

saas^arc it a.
 tML
J5n
According to this interpretation ’ksetra means^ place or
sacrificial ceremony; ’pala* means the keeper (i.e.protector
Hence she is the proteeter of the places of sacrificial ceremony.;

346. Vijaya.

(1) Visisto jayo yasyah sa.

She whose victory is extra-ordinary.

(2) Or the word*can he interpreted as knowledge itself.

(3) Or vijaya is the deity of Kashmir and of other sixty

1
eight places .
t ^ !
(4) According to this she is of the form of Siva.
2
(5) She is also called vijaya after slaying the demon Padma .

(6) According to the Cintamani,‘vijaya' is an auspicious

muhurta. She is of that form.

347. Vimala.
Vigato malah (=avidya) yasyah sa.

She from whom the impurity (in the form of ^nescience)

has vanished. According to the Padmapurana vimala is the name
of particular deity (viz. Purusattama) in the Devi tirthas.
/
0% o ,

(2) Or Vimala means a kind^house . SoAGoddess is of the form

of house called Vimala. ;

348. Vandy§.
Vanditum yogya.
She who is worthy of salutations.
 )

349. Vandarujanavatsala.
Yandanta te vandaravah^, Madras ah janah = vandarujanah,
• * • • • • *
tan vatsavat laf^layati (anugrhnati), iti.
>

She is the nourisher of those who worship Her.

350. vigvadini.

(1) Vacam vadatiti vagvadini.

She who is the speaker of the word.

(2) VacaA v ad ayat i iti. She who prompts to speak (she prompts
to speak proper word) as she is the origin of the speech.

(3) Vagvadini is the name of certain deity.

351. Yamakesl.

(1) Vamah (=sundrah) kesah yasyah sa.

• * • •
She whose hair aisp of graceful appearance.

(2) Vama eva. vamakah (purusah), tesaih isah = Vamakesah, tasya

• * • • » •
strl,
i

She who is the consort of the Lord of man (i.e.Siva) .

1 "

(3) Or Vamakesah is a certain Tantra she is belonging j

_ 1
to that Tantra^hence called Vamakesi.

362. Vahnimandalavasinl.
* • 1 •

s (l) Yahsaeh milndale (=muladhare parmakase va) vasatlti tat ha.

* * •

She who resides in the sphere of fire."Yah nim and a la'means * •

; L

the muladhara or the highest either i.e.paramakasa. These are s

Her dwelling places. '<
 1
(2:) Or the word vahni which is famous indicates the three . 1

The three can he the sun, moon and fire. Hence she who resides

in the spheres of these three.

353. Bhaktimatkalpalatika.

(1) Bhaktimatam kalpalatika.

She who is the wishfulfilling creeper for Her devotees.

She is called so because she is fulfilling the wish of those

who worship Her.

(2) Kalpa means ;imperpeerfeet or incomplete (i.e.apurna)*

Thus the word Bhafctimatkalpa*means 'those who are imperfect !

for them she is Lata * Vis tar ini. Hence she ;turns ?
« I

2
into perfect ones the imperfect devotees . -

354. Pas upas avimocini.

i
PasunaA (ahhedajnanarupavidyavihinanam) pase (=pipasa

asanaye) visisya mocayati.

She who completely releases the bondages (of thirst and

hunger) of the animals (those who do not know the identity

^
of soul (i.e.jivatma)and highest soul i.e.paramatma). „
*
According to this interpretation pasus are those who have
not obtained abhedajnana1. The word pasa (lit.bondage) is •

explained thus!pa *» thirst, Asa=hunger. The ignorants are called ;

*
pasus because they possess the desire of eating and drinking

only2 . The Goddess releases them from these bondages.

(2) Or The word pasu (avyaya) means completely2

3and pas a ;

Jft®A0*=Lthe/moose. of. Vanina. She completely frees her devotees ~ -

 16.?
from the noose of Verona.
(3) The word peso » properly; pasa » the diee; vi=*much and
"mocini » the thrower (Samyafcpasan patayatiti). The meaning will
he gambling with Siva, by throwing dices properly, she conquers
him.
(4) Pas up as ya (=pars ivasya) asa (=prepsa) yes oh te pas upa-
sah, tan visesena mocayati (=prapta savaftstanoti).

Hfere the word Basupa means pasuh pati iti = He who protects
the pasus i.e.Param**siva)the asa means desire (i.e.desire to
attain). So she emancipates entirely those who desire to obtain
i eJ
Siva and leads them to Paramsiva.
(5) Pasavah (*brahmadisthavarantah), tesaA pasah (=avidya),
tah = pas upas ah ?t an (sivabhaktya) vimocayati.

According to this interpretation, all the things beginning

with Brahma down to the tree etc. are pasus as they have desire
of eating and drinking. The word pasa means ’avidya* because
it is the only means of bondage4. She by means of devotion

to Siva makes them free. . ;

The word pasa also means the modifications of avidya . She
by taking away them makes free to their devotees.

355. Samhrtaseseapakhanda.
SatortSh (=nalttah) <»esah (samastpabban&h yaya sa. ?
• •
She by whom all the heretics are destroyed.
The word is explained as 'pa1 to mean the meaning of the
vedas and *khanda* to mean *cutting off*. Hence in which the
• • ’

'aal.'.eno'n
 M 1
16,? ;
meaning of Vedas are abandoned is called pakhanda
• •
. Here by vedas
one should mean the fourteen fold vidya2. ;
|
356. Sadaoarapravertika.
(1) San (~uttamah) aearah = sadacarah, tasya pravartika.
• \ * •

She who disseminates the good action (Lit.mode of life).

In proceeding name it is explained that she destroys the

heretics, Thus she leads to the right action.
(2) The word *sat* (=9 at am) also means sistanam i.e. of
• • • I
gentle. Or of Brahman,She guides to observe the percepts
enjoined in karmakanda and the Advaita Brahman in the jnanakanda
* * • *

- 1
through the means laid down in pur anas.
( • '

1
i

357. Tapatrayagnlsantaptasamahladanacandrika.
Tapana* (=adhyatmikadhibhautikadhidaivikakyanam) trayaA
yasya, tena agnina = tapatrayagnina samyak taptanaft (janinaft)
samyak ahladanena
'
candrika. <1 •

She who is the moon-light that gladdens those tormented

by fire of the triple misery. j
- • '
The word’Tapatraya1 means the triple misery viz. "adhyatmika"
(i.e.belonging the soul or internal) "adhibhautika" (i.e.belonging
to element or external sense organs and ‘adhidaivika’ belonging j
to supernatural powers. The *Agnif means *saftsara* he has to
suffer from the triple misery.

358. Tarunf.
Nityat arunyavatvat. j
She is ever young.
 161;
She is anadinidhana. i.e.She is free from all the mod i fie a-
tions.Sruti
A
says she is inexhaustible, immortal . ' 1
i

359. Tapasaradhya.

CliTapasaih aradhya.
♦
She who is worshipped by ascetics.

(2) Tapah (=taj janabatvat saftsarah), tatra sarabhuta, adhya ;

• »

(=as amantat udhyanam)yasyah sa.

According to this interpretation Tapa' means samsara

as it causes (i.e.produce) misery,Sara=essence, a = deep
and dhya = meditation. Thus the name means she whose deep
meditation is essential in the samsara (world).

360. Tanumadhya.

(1) Tanuh (~krsah) raadhyah yasyah sa. ;

• • • • •

She whose waist is slander.

(2) Or she is the deity famous in region of kancl^(as the
consort of Bilvesvara Siva).
2
(3) Or Tanumadhya is the name of certain metre (i.e.samavrtta)
. )
She is of the form of Tanumadhya metre.

361. Tampaiia.
4
Tamah (=avidyafc) apahanti sa.

She who destroys the darkness. Tamah' - avidyai

in the form of darkness3*.
 161
362. Citih.
(Avidya paripanthi jnanasvarupa),

She is an Intelligence.

Citih is explained as the knowledge opposed to nescience.

Or She is the independent power that is the cause of sustention
of the universe 1 . She keeps alive all sentient beings 2 .

363. Tatpadalaksyartha.
• *

Taditi padena laksaniyah arthah yasyah sa.

• • » •

She who is denoted by the word 'Tat*.

i
The word *tat*, which frequently occurs in the Srutis
such as 'Tattvamasi*etc directly means the Brahman as the
creator hence that is conditioned Brahman. But the Goddess
is not meant by direct (i.e.expressed) meaning but by indirect
meaning which indicates Unconditioned Brahman. (Hence she is
meant by Laksyartha) • The relation between both the Brahman
is sameness.

364. CidekaraSartipinl. *

(1) Cita saha ekah rasah svarupam yesam, cideva mukhyah

rasah yes a* tani = cidekarasani, cidekarasani rupani
• • ♦

asya santi iti.

She who has *cit* only as the essence of Her form.

The name explains that those attributes viz. bliss,

coneiousness etc.^ inseparable from Her .

(2) Cidekarasam (einmatr abhima&) rupam asti asyah.

 60
J •

Whose form is ever non-separated from the cit.

10,0806
*■
363 it is said that conditioned and unconditioned t

Brahman have the relation of sameness. To this doubt may arise

that such relation between them is not possible because both

are different^above name is the reply to this. Though two

appear as different (by attributes) yet at the same time they

are one and the same.

365. S vatmanand alavibhutabr ahmadyanand as antatih.

■-^ •
Svasyah atmarupo yah anandah jtasya lav ibhut a brahmadinaih
anandanam santatayah (=samyaksamuhah) yasyah sa.
• • *

She of whose bliss, the totality of the bliss of Brahma

etc. is but a small part.

Here by Brahma etc. one should mean Brahmat Yisnu, Rudra.

••

Their bliss together form ,a small part of the bliss of the

Goddess. as Tai.Up. 11,8 says other beings live on a mere part ,

of this bliss.

366. Para. !

(1) Who is the tfighest (from all the three i.e.three {

I ' mm mm |
speeches viz. Pasyanti, Madhyama, Vaikhari)?

(2) Or para means unmanifested form. The word para is expla-

t
— — 1
ined in different ways in Tripurasiddhanta.

367. Pratyakcitirupa.

Pratikulam (=svatmabhiraukham) aneati iti pratlel saeasa '

eiti ca = pratyaciti (avyakta sanjna* brahma) sa eva rupam yasyah

A
sa.
 She whose form of eouneiousness moves toward Bar inner
A
self.

Bar form is unmanifested Brahman. !

i
368. Pasyanti.
» - * *
Pasyatiti pasyanti.
1m.- 1
She who perceives is pasyanti, she in these form is other- :
wise called as Httirna1.
' • •

She is called so because she perceives inside herself

without any instrument.

369. Faradevata.

Para (=utkrsta) casau devata ca. 1

• • •

She is the .Supreme deity.

She is to he worshipped as the chosen ideal (one*s own deity)*

370. Madhyama.

Madhye sthitjia madhyama.

She who resides in the midst. In this condition she is not '
perceptible in every part as Vaikharl1 etc. '

371. VaikharirSpa.

<13Visesena kharah (=kathlnah) tasyeyam « vaikharl, saiva !

• • * • « k

rupa* yasyah.
*

She who is of the form of Vaikharl speech.

According to the this interpretation the word Vaikharl

is explained^ thus:Vi = maeh, khara - hard. Because this form
 JOB
o% speech is gross fora (i.e.physical) hence it is Vaikharl.

(2) Vai (=nisoayena) kha* (=karnavivaraih) rati (=gacchati)

• ;
i.e. vai aeans dgfinately> khaih = to the ears, iftiti = enters.
That which certainly enters the ear1.

But according to the Yogasastra it is called Vaikharl

(•
because it raises the _
Vikharvayu upward.2

372. Bhaktamanas ahamsika.

...... ,i

Bhakt anam manase (=eitte) hafesTva.

She who is like the female swan in the mind of the devotees,.
swan dwells in the'Mariasa. ■ •' '
A mythical/lalce similarly she dwells in the mind of Her
devotees.

373. Karnesvaraprananadl.
*

Kamesvarasya (=Sivakamasya) prana nadX (=Jlvanadiva).

* • •

- ’ 1
She is the very vital current of lord Kamesvara .

374. KTtajna.
Krte (=sukrte duskrte) janati iti krtajna.
* • • • » 1
She who knows whatever is done (either good or bad). ;

According to this interpretation she is not separated

l •
II from Agnij Soma etc. who are witness of good and bad actions .

-
(2) Krtasya (upkarasya) jnanena pratupakartri; ,
»
:~i,

She who rewards the action done,by imparting knowledge. ;

si,
 _ J6n
(3) Krtavat jna (sjnanaA) yas yah sa (krtajna).
♦ • •

According to this interpretation the word krta =* just as ;

acquired, jna = knowledge i.e.she possess the knowledge.

(4) Krta also means krtayuga, jna = knowledge i.e.perfect

* ♦

knowledge. In the krta age, the knowledge was perfect knowledge.,

(5) Again krta means certain side of a dice having 4 points.

*

So she who knows the krta~duta. Hence she always conquers

* * ,
when she casts the dice with Siva.

She possesses all pervading knowledge.

375. Kamapujita.
Kamefca (man&mhthena>; puj it a).

She who is worshipped by God of love *| . '

376. Srhgararasasampuraa.
(1) Srngararasena samyak purna.
• •

Who is completely of the sentiment of Srhgara.

(2) The two centres (pithas) are referred to in succeding ;

mm \

names viz. vTalandhara and Odyana and the names (375 and 376}
* • \
represent the pithas called kamarupa^ (kamapujita) and puraagiri
(by srhgararasasampurna).
* -
• ;

(3) The word srhga indicates two1, *ara' means petal and j
1 g 1 ^ !
isasa indicates six . Hence the word when combined (i.e.srhgarar,3
rasa), means the Anahata cakra which has two groups of six |
petals, 'suft' means frequently and purna - remains i.e.she
♦
!
 .170
3
frequently remains in Anahata cakra .
(4) Srligam (=pradhanabhutam) araram (kavatai) yasyah sa
=srngarara, sampurnena (=brahamana) sahita - sasampurna

iti srhgararas as ampurna.

t
Here the word drhgam « means'the chief’and ’arara’ means
• *

•covering* i.e.that which is covered i.e.Avidya . AM sa=with

sampurna « perfect (i.e.Brahman), fhus if we take karmadharya
• , a

here then both the Brahman i.e.conditioned (covered by qualities)

and uncoMitioned Brahman are referred to as Her form.

377. Jaya. ’ jr

T^u£.
(1)^Victorious Goddess.

The Goddess as victorious represents the triumph of

spirit over it* obstacles.

(2) The name also means Jaya deity worshipped on'Varaha*

mountain1. \

378. Jalandharasthita.

Jalandhare (~pitha visese) sthita iti tatha.

She who is dwelling in the Jalandhara. At ... Jalandhar a

pitha she is worshipped under the name of Vishumukh!1
• »*
, |
379. Gdyanapithanilaya. I
• * * \l

Odyanakhyam pithameva nilayo (=vasasthanaih) yasyah sa.

♦ * * • , • i
She whose dwelling place is the holy seat of odyana.
• •
^

380. Bindumandalavasini.
•_ * «
 : _ i7i
Bindureva raandalam (=sarvanandmayatmakafi eakravalaA) tatra
•«
vasati sa.

She who dwells in the Bindu mandala.

• •

Here Bindu is interpreted as s arv anandmaya cakra in the

i «,
Sri yantra. But according to others the word. Bindu is interpreted
as white (sukla) and mandala as centre which mean Brahma randhr a.
• •

381. Rafaoyagakramaradhya.

Bahasi vivikte kriyamanah yagah,cidagnau punyadi homastaka-

• • # • ••
rupo rahoyaga,tasya kramena (=prayogena) aradhya.

She who is propitiated by the gradual offering into the

* — —
secret sacrifice. The lord Siva and Parvati enjoy their company
in secret in thethousandpettelled lotus in the firahmarandhra.
• i >,

This union is called ’Bahoyaga* in which eight thing such as

punya, papa etc. are offered as oblations1.

382. Bahastarpanatarpita.

Bahah tarpanena tarpita*

Who isgratified bythe(performance of) secret Tarpana. • i

This tarpana is in the form of mental thinking which is as

t !■
follows "I sacrifice the universe from Earth to Siva in the
fire of Samvit, ever burning without fuel and ever-increasing
i , ;
dispelling the darkness of illusion, the centre from which ■
ever emanates beautiful eyes'*.
i
383. Sadyah prasadinl.
Sadyah eva prasidati sa.

She who is confering immediate grace. She immediately

s

becomes gracious when gratified by the sacrifice and oblations

i
in the manner stated above. i

384. Visvasaksini. '

* •
Visvasya saksini (sak&adavyavadhanena avarupatmakabodhena
• • e
« f
drstriD
... 7 *„ ij

She is the witness of the universe. She witnesses the worldf

directly i.e. without any hindrancejby the knowledge of the Self.

385. Saksivarjita.
*

Saksibhyah varjita.
Who is witnessless.
, ‘i

In proceeding name it is said that she is the witness is

of all. Hence she has no other, to witness. Her i.e.she is the

only seer.
i
386. Sadangadevatayukta. <
'x/a- - - - i
Sad (avayakani) ahgani, tesai
**'*•', A •
devatabhih. yukta (=avrta).
• i

Shevwho is encircled by the deities of six limbs.

These six limbs are heart, head, tlieft, eyes, armour and
»
weapons. She is eneircled by the saktis belonging to these limbs;;
According to 'Jhanarnva oneshouldworship thesesurrounding!
deities1. |

(2) Sadaftganam
• •
(adhisthatrl)
• •
devata (mahesvara eva) tena yukta.
I
She is accompanied by Mahesvara the presiding deity of
/

the six limbs. According toDevi Bhag.P. These sixlimbs are ;

 !

J 7,1 !
explained as Sarvajnata (omniscience ), Trupti (sense of complete-;
ness), Anadi bodha (eternal consciousness); Svatantrata (freedom),;
Aluptasakti (unfading power) and Anantata (infinity) . j
f

(3) She is accompanied by the presiding ddities of auxilli-

ary sciences.

According to this interpretation the word *sada&gas? means

the six vedangas and hence'she is joined by the deities of
Vedangas means^she is of the form of vedas.

337. Sadgunyaparipnrita.
Sannam gunanam (aisvarya- dharma-yasah- srl-jnana-vairagyanafi)
samuhah = sadgunyamtena paritah purita. •

She is filled from outside with the sis qualities.

These six qualities can be those mentioned by kamandaka1
k
viz. peace, war, marching, sitting, encamped, dividing his forces
and allies, fir the qualities mentioned in puranas Viz. prosperity,
righteousness, fame, beauty (or wealth) knowledge and detach­
ment*
388. Nitjaklinna. ^ -
, Nityam (dayaya) klinna (=ardra).
She is the [
/ (Ever flowing source of compassion.

The name may mean the deity of the third day of the lunar
1 '

fortnight . ;

389. Nirupama.
Nirgata upama («sadrsayafe) yasyah sa.
She whois devoid of (Her) equal1. j
 _ 17-1
390. Nirvanasukhadayini.
Nirgatam banam (ssariraft) yasmin (tadasarira&)f * nirvana*,
♦ * •

nirvana* (=iyatta anava'Cehinnam) sukham -(moksakbyab) dadati sa.

• • *
She is the giver of the limitless bliss (of release)
in which there is no body eoncioasness.
i'

The word Nirvana means thus; Nir « freed. Yana = (By Bavay®-
rabhedah) also Bana * » Body1, in the Sryti in the word
• ‘Girvana*

the word is explained as body by the Vodantins and by MimaAs akas.

Thus the word 'Nirvana’ means without body i.e. indescribable
- 2
bliss and She is the giver of that bliss .
— » — — «

391. Mityasodasikarupa.
*
Sodsaiva *— -*
sodasikah,nityasca - sodasikasca (kamesvaryaditriv
tah .
purantah)) tasa* rupani yasyah sa.
. ♦ * *

She who is of sixteen eternal forms (of deities). The

sixteen deities are from Kamesvarl to Tripura1. The Tantraraja

says that sixteen deities are the limbs of l*alita . :

t \ * - * - f
(2) The word sodasika also means sodasi.

„ w<_«_ ! |
• •
• * *
yaga abhyas a vises ah) yesu (kratusu) ,taih asmantat rupyate
• •
<
<i
(=priyate) sa. \
She is pleased by those sacrifices in which the graha
sacrifice is performed. According to this interpretation, the
t
word sodasika means a house where graha sacrifice is performed.
(4) She is of the form of Sodaslmantra.
• •
 * — «. t _ «,
392. Srikanthardhasaririni.
• * *

(3) Srih (=visam) kanthe yasya sah - Sri kanthah (=sivah),

U) Srikanthasyardham sariram as yah.
• • *

She* half of whose body is of Sri kantha (i.e.Siva)*.

(2) Srlkanthavad ardhe sarlre as yah.

• • •

t
She who has two half bodies like Siva. She has a body
of two colours one half of the body is blue and other half is
white2. In the case of the Goddess the bright half is gauri

and dark half is kali.

(3) Srikanthah
* « •
(»akarah)
•
evardham sarirafc asyah.
•

Thus,name
\
means syllable 'A* is whose half body. According
I
to this interpretation the word Srikautha denotes the letter 'a
the first one of the Sanskrit alphabet . Hence *a* is the
half body of the other letters of the speech4 . The letter *a*
being first, utterance, is the para form which becomes (on) the
Vaikhari?

(4) : ; The Goddess has only half a body the other half is
called Srikantha i.e. the fulfiller (of the half). Samething
•• A
is explained, in the Suta Sambita.

(5) The name also denotes that when we write the letter 'A*
(i.e-.Srikantha)
• •
half (ardha) of it is like the Eamakala.

393. Prabhavati.
Prabha (animady avarana devatah) tadvatl (=tabhiravrta).
She who is surrounded by Prabha cmxlcftueft, surrounding
deities).
 17G
She is surrounded by luminaries li^fce Anima devata etc.1
*

394. Prabharupa.
„ (animadya
Prabha , - - devatahlsvarupam
- evo. » asyah.c
* A #

She is the form of prabha (and other surrounding deities).

Here in this name,the identity of the quality and possess­

or of it, is described1.

395. Pr as iddha; (well-known).

She is cognized by everyone as ‘I*1 Hence she who is comple

tely established.
» —
396. Parmesvari.

Parama (=utkrsta) ca sa Isvarl (=svaminl) ea.

• • ♦

She who is the Supreme ruler and the sustainer of the

universe.

397. Mulaprakrtih.
• *

Mulasya (Sriyidyamantrasya) prakrtih (karaoabhuta).

1 e « •*

(1) She is the cause of the sacred formula viz. Jrividya.

According to this interpretation the word ’Mula’stands for

the Srividya mantra and prafcrti means origin. She is the form of
two latters viz. Prakasa (i.e.A) and Vimarsa (i.e.Ha).

(2) Mulaprakrti (-sa&khyamata prasiddha prakrti).

• •
According to this interpretation the word Mula prakrti
means the primordial unchanging cause of all modifications
posited by Sa&khya1
 177
(3) Mulaprakrti means kundalini as described in Mrgendra

samhita .x Kundalini is called Mula^prakrti with its seven

• • •

productions (Mahat etc.). So the name according to this

interpretation would mean she ,(who is of the form of kundalini
t •

with its seven productions.

/

(4) Or the word mula may mean the first and prakrti * the
origin. So of the five elements from ether to earth each is
the origin of the succeeding one and at last of the eather
the Brahman is prakrlt (i.e. origin)**. Brahman has the prakrti
hence life is the root i.e.the first cause.^

(5) Or letter 'Ma' denotes five. i.e.five subtle elements

and 'Ha*.three, i.e. Avyakta, Mahat and Ahamkara. Hence Mala
means eight and Prakrti means causes. Thus the name would mean
eight fold Prakrti.*

398. Avyakta; Na vyakta iti avyakta.

(l) Imperceptible* as the Supersensuous reality or the
Manifestation of ifeya.

(a) The name means the ' Avyakta* of sadkhya school in which
it is expressed by the words, pradhana or prakrti (i.e.matter)1.;
i'

• - fl

(3) Or the word 'Avyakta;*'means Brahman as it is said j

— I
in Vedantasutra III.2.23. 'That Brahman is Avyakta for the !
scriptures say so2.

(4) Avyakta also means visnuo3.

♦ ♦

399, Vyaktavyaktasarupinl. *
 1,

J 7« ;
c<li VyaktaA avyakt am ceti svarupe as yah.
of
She isA the form of manifested and unmanifested.

The word vyakta means the category Maliat, as it was

first manifested and also from its greatness. In Avyakta
A means * on all sides and vyakta-manifested i.e. egoism. She is
ot ioth^Wi.e.that of Mahat and AhaikSra.

(2)'vyakta is manifested and 'avyakta* is unmanifested

i.e. she is both the subject and not the subject to the mod if ic a-
01 i
tions of elements. Vyakta is sat and Avyakta is as at .
(3) Vyakta means perishable and avyakta means imperishable2^

(4) Vyakt avyakt asv arupini * samastivyastirupa va.

**’*••'

According to this Interpretation vyakta means individual

o
and avyakta mean collective forms .

(5) Also the word vyakta denotes the twenty three categories
and avyakta the Supreme prakrti.4

(6) The name also means she is manifested in those whose

deeds are rippened and is not manifested in those whose are
mm mm 5

bound by the noose of Maya . ;

s
400. Vyapini. j
vyapnoti sa. \

T}ie.aill-pervading,OTT-€.

She is called all-pervading because she is the transformation

in the form of three prakrta sargas.or vyapini means one who
pervades the whole universe. j,
 /

170
401. Vividhakara.

Vivid hah• akarah• yas yah• aa.

She who has transformed Herself into the various shapes. ,

These various forms are of vaikrta,

•
prakrta,
•
sarga and
kaumarasarga creations.

402. Vidyav idyasvarupini.

Vidya (=svatmarupam jnanaft) avidya (»caramavrttirupa&
jnanam ) t adubhayalsv arupam as yah.

She who assumes the form of knowledge and ignorance. j

The word vidya means knowledge of |elf and Avidya means the
A

knowledge in the form of last modification (of duality i.e.

just before realisation).1

(2) Vidya (=caramvrtti jnanam) avidya (=bhedabhrantirupafii

«

jnanaA) svah (sparabrahmatmaka& jnanam) etat trayafe rupafc asyah.

The word 'vidya* means pure coneiousness or the last

psychosis in the jiya's state of bondage which gives final.
Illumination; and Avidya means the state of ignorance and bondagei
and also the confused knowledge of separateness. And the word :
n 1
'sva* means knowledge belonging toSupreme Brahman . supa * !
3
these three are Her forms. }i
— — * M ^ _
403. Mahakamesanayanakumudahladakaumudi. ;
* - - ' - - « !*
Mahanseasau kamesah• ca iti mahakamesah,
•
tasya nayane r

eva kumude, tayoh ahlade (=vikase sukhatiTsayakrt)

•
kaumudi ;
(=candrika iva) sa. \
 She who islnoonlight that blossom the kumuda (=lotus)
of the eyes of Malrakamesa. The word Kaumudi may mean the fall moon
. i
of the month Khrtika. _ _ „
(2) Kutsita mat yesifi te kumudah (=vaisayikah) .tesaih
*
| * * *

as amant at hladah ( =moks arup as ukhat is ayali) tasya

• • •
kaumudi (mahakamesa& pratinayane kumudahlada kaumudijt

The Goddess illumines the pleasure which are enjoyed

by sensuous person and which is generated by the leading of them
»
to Lord Siva.

The matter ku=inferior, mud « pleasure. Hence according

2
to this interpretation the word kumuda means those who
long for worldly pleasures. They are called inferior because
their pleasures are mixed with pain.

404. Bhaktahardatamobhedabhanumadbhanusahtatih.
' ‘ • i

Bhaktanam hrdi (=bhavanlyani) tamamsi (=ajnanani) = bhakta-

hardatamah, tesam bhede (=nasane) bhanumatah (=suryasya)
* * * ,
bhanusantati eva (=kirana parampara eva).
- ‘ i

She is the effulgence of the sun which dispels the darkness

of the ignorance from the hearts of (Her) devotees. •

In this matter she is the dazzling sun of the knowledge

The darkness of the heartis the ignorance settled there. >
$
i

405; Sivaduti. ;
Sivah dutah (=s aMesaprapakah) yas yah sa. •
9 * • »
t 1
Whose messenger is Siva .
Siva-duti is also one of the 16 Nityas. She is also
* • — — 2 s
worshipped as Sivaduti in the Puskara shrine . Also there is
 .181
a vidya (Mantra) called Sivadutl.All these things can mean by the
name Sivaduti.

406. Sivaradhya.
(1) Sivena aradhya.
» 1
She is worshipped by Siva .
(2) She is of the form of mantra of four kutas worshipped
i a
by Siva .

i .
407. Sivamurtih.
(1) Sivah eva murtih
• •
(»svarupa&) yasyah sa.
•

She who is of the form of Siva. i.e. There is no difference

*
between Siva *
and Sakti i.

(2) Sivah (mangalamayi) murtih yasyah.

• ' l • ' •

Whose is the most benificent form.

(3) Siva (=jacks• ah)
•
eva rupafc yasyah.
•

Whose form is the salvation itself.

» _
408. Siva&kari.
(1)(Bhaktafii) Sivaft eva karoti.

She who makes (Her devotees) Siva himself.

The Siva“hood being the goal of the seeker of salvation.

1

So she by removing ignorance leads them to the Sivahood.

(2) Siva* (=mahgalaA) karoti sa.
She who causes all that is auspicious.

409.
»
Sivapriya. -

ill SlTasya priya.____________ ______-........... .... ......... ...._.....

 182
Beloved of Siva.
Or (2) Sivah priyah yasyah sa. Siva is dear to Her.
• « *

* -
410. Sivapara.
(1) Sivat para.
» 1
Site who is beyond Siva. Because Siva depends upon
1
sakti.
(2) Sivah par© yas yah sa.
* •

t
For Her,Siva is the Highest state. She is fond of revealing
f

Siva to Her devotees.

t _
411* Sistesta.
• • •»

(1) Sistani (=vihitakarmani) istani (=priyani) yasyah sa.

•« • •• * •
She to whom the right conduct (laid down) in scriptures
is dear.
(2) Sistaih (=vihita karmabhih) ista (=pujita) i.e.
•• • • ••
worshipped by ordained ceremonies.
(3) Sistah ista yasyah sa.
The sistas1 (wise) are dear to Her.
••
(4) Sistaih (=saijanaih) ista (=pujita).

412. Sistapujita.
*©
Sistaih1 pujita.
' • » •
i

She is worshipped by wise. She is adorned by those who have

-*4- p

controlled their senses and are faithful to vedic tradition.

413. Aprameya.
(1) Pramatum yogya prameya, prameya na bhavati iti aprameya.
\ «

Who is immesarable.
(2) Akaradyaih (=brahmavisnadibhih) prameya.

According to this interpretation letter *a* means Brahma,

Visnu or Mahesa and Prameya * to be known. Thus the ngmo mo^na
one who is to be known by Brahma etc.

(3) Apsa prameya (apprameya).

According to this interpretation *ap* means water and prameya,

means abiding. Bence name means she is born in waters3'.
t

414. Svaprakasa.
(1) Svah (=atmabhinnah) prakasah yasyah sa.
• • . *
She is self luminous1.

(2) Susu apsu prakasah yasyah (sutaptprakasa)

• ' • _ ^

Who shines in pure (celestial) waters. I

415. Mandvacamagocara. ,
(1) Manamai vacasca = manovacah, tesam ca agocara (=avisayah)o
* » ♦ • '

She is beyond the reach of mind and speech1.

(2) Manasea vacaca * manovace te ca te ame (=apakve) =

manovacame, na manovacame = a manovacame tayoh agocara.

Who can be grasped by mind and speech which are not unright
(unripe). •
 181
416. Clcchaktih.
t *

Cideva saktih. *
I

The power of coneiousness.

1
This power of coneiousness is capable of dispelling ignorance.

417. Cetanarupa.

Cetana eva rupam yas yah sa.

s 1 . Holy Sankara
* . _
She is of the nature of pure coneiousness
ranya explains it in his commentary called Vidyaratna as the
I
Vimasrsa form. '

418. Jadasakti.
• ,

Jada casau saktisca.

* , •

Who is -tnepower of inanimate.

Jadasakti is a modification of Maya which is correlative

to , creating power of animate world hence the name denotes '

the creative energy.

419. Jadatmika.

Jadam atma yasyah sa.

• •
;
:

She who as maya sakti appears as the solid world perceptible

to us.

420. Gayatri.

(l) She who is not different from (gayatri. Gayatri is the

metre consisting of twenty four syllables1.
 I8r,
(2) She is of the form of gayatri i.e.Cowherd's daughter

who is the younger wile of Brahma .

—2

(3) The word gayatri means the mother of the vedas. The

Goddess is inseparable from (gayatri hence she is called dayabi .

(4) Gayantam trayate sa.One who protects the singer.

421. Vyahrtih.
* •

'Vyahrti* means utterance or invocation or she is of the

form of vyahrti (certain Mantra)1. ,
•

422. Sandhya.

(1) Samyaic dhyayantt: as yam.

The period in which they meditate wholly on Her.

(2) The word Sa&dhya means the idea of non-separation

of ourselves and that of Caitanya which is in the sun .

(3) Sandhya, according Bhardwaja smrti,means:’she who is

differentiated as Brahman eta* the witness of action, radiant,

t „ 1 ' _ o
the Sakti of 23vara is called by the wise sandhya"1 .
\

(4) According to Madhava the word sa&dhya means the deity

who is to be worshipped at the twilights.

(5) Sandhya means mind-born daughter of Brahma3.

(6) According to Henuka purana Ida; Ping ala and Susumna rare ■
• • • •
called Kali, LaksmI and Ekavira respectively. Thus the three twi-;
*

.
lights are identified with three Goddesses and the nadis 4,

(7) According to Dhaumya one year old girl is called Sandhya5.

423. Dvijavrndanisevita.

(1) Dvija vrndaih

• *
(=traivarnika
•
samuhaih)
*
nisevita
*
(=upasya).'

She is worshipped by the community of twice-born.

She is worshipped because she is Sandhya.1

(2) Dvi jah (paksinah iva jlvah),tesam vrndena altar am

(=abhedena) sevita (=sambaddha).

Theree'names viz. Vyahrti, Sandhya, Dvija vrnda® Vito.(No. i

\ * , <* 1
421, 422 and 423) indicates the three differSnt states. The first
state viz. waking state is indicated by Vyahrti being operation
of speech, Sandhya indicates dreaming state (Svapnah) as it♦

lies between two states. And dvija means birds and also like therm
jiva. As birds exhausted by flight, fold their wings and rest in ;
the nest. Similarly tired jivas exhausted quitting waking and
dreaming state —merges into the Supreme Brahman
in the susupti.
• £

Thus by all these three states She is worshipped.

424. Tattvasana.

(l) Tattvani (=sivadiksityantani sattri&sat) eva asaaa& yasyahH f

• « * 4 >

sa. {
Who is seated on the seat of 36categories. j
Ir

The categories are thirty-six beginning with Siva to earth. :

«• *
Asana is a posture called Yogapltha. 1

(2) Tattvani asyati (=ksipati) iti. !

She who throws (i.e.generates) the categories (from Ber-self).
 J 87
425. Tat.

The word *tat* indicates revolution of mind. The Goddess

revolves in the huddhi of all. Hence she is referred to by the
word *tat *.

426. Tvam.

The word ' Kram* signifies the Goddess.

427. Ayl. .

(1) Gh (Goddess)
Ayi is the ^nominative of address to the affectionate
mother.

The word is used for sweet and tender invocation.

(2)’Ayi' means fortunate one.

428. PancakosantadraSthita.
(l) Pancakosanam antare (madhye) sthita.

She is residing in the core of the five kosas (sheaths).

These Parxcakos as are explained thus : PaHcikapuja

t
is an act of devotion s in the worship of Sriyantra. Therein
five formulas are to be used and there are five deities.
These formulas (i.e.mantras) are identical with Deities. Bence
-V. * - —
they are paneakosas viz. the Srividya taking Bindu at centre,
Paramjyoti, NiskalaSambhavi, Ajapa, and Matrka1. Among these
t _ ^
except Srividya, the remaining four (Paramjyoti etc.) are-
worshipped individually and collectively in Srsti~cakra etc.
The Srividya is in the centre. Thus the Goddess is in the midst
 188
of these kosas. ♦ •

(2) Pancanam annamayadI na& kosanaft ant are (=madhye ) (=anand-

maya kose) (ahhedena) sthita.

She is residing as (the j^nandmaya kosa) the innermost

kosa among the five kosas. In our body there are five sheaths
• •
viz. Annamaya, Pranamaya, Manomaya, VijnaiCamaya, and Anandamaya,
_ 2
She is called the fifth kosa viz. Anandmaya .

But according to Sa&karacgrya,Anandmaya- kosa is not Brahman

and it is enveloped by Annamaya etc. In that case the Anandmaya
1
is in the form of Gitsakti which is the body of Brahman,
•> > 3
who is the Prakasa itself.
In view that Brahman is the support of the Snandmaya(pucch~
brahmapaksajname would mean she is in the centre of thesft five
sheaths4 .

429. Nihsimmahima.
* v

Niskrantah simanai (slma6 va) nihlslma (nibjsimova) mahima

♦ • • •

yaSyah.• >

Whose greatness knows no boundary.

430. Nityayauvana.
She is ever young.
As she is not devoid of rajas (menstration)at anytime
hence she is ever young.
f^ _

431. Madasalini.
*- , « t_ _
Madena salate (=sobhate) evam sila.
She is shining with rapture. Made-here means the experience
of contaminated bliss which is untainted by worldly things.

432. Mad aghurnit arakt aksI.

• •

Madena ghurnitani raktani ca aksini yasyah.

• , • • ♦
Whose eyes are reddened and rolling (turned within) by
mada (rapture) has turned Her eyes within to be away from
external pleasures.

433. Madapatalgandbhuh.
(1) Madena patale(=svetaraktau) gandabhuvau
• •
*
yasyah.
•

Whose cheeks are reddish due to rapture.

(2) Madapatale (kasturl puspa visese (ca)» tadavatyau
gandhbhuvau yasyah sa.

According to this interpretation the word 'mada' means

musk1 and *patala* means a kind of flower. Thus the name
would mean whose cheeks are decorated with musk (marks) and
patala flowers (dangling from th» ear tops).
• j ’ <

434. Candanadravadigdhangi.
C and anas ya dravena digdhani (liptani ) ahgani yasyah.
• •

Whose limbs are anointed by the sandal paste.

435. Campeyakus umapriya.

Campeya kustunam priyam yasyah sa.

Who is fond the eampaka flower.

i _

436. Kusala*
, The ;
(l).Bxpert£m£ •
A I
 190
As j§he exhibits skill in Her functions like creationt
protection etc. She is called expert.
i
?
(2) Kusa* (=jala*) lati itl. !

She who brings water.

(3) Kutsitah salah (=candrama) yasyah (agre).
* . .
Even the moon seems faint if compared to Her beauty.
,• , • -tke ■
'Sala*means moon .

437. Komalakara. -
Komalah (sukumarah) alcaro yas yah.

She whose structure is tender*

438. Eurukulla. t

Thd deity kurukulla1. The ’kurukulla’ is the deity presiding

«
over the reservoir called Vimarsamaya between the walls of cit
and Ahamkara in the Sricakra.
1 _
439. Kulesvari.
Kulasya isvari. f

5
The ruler of kula. t

'Kula1 here means the triad of the measurer, the measurement

(•
and the thing to be measured, otherwise called as oognizer, {
cognition and what is cognized (i.e.matr, mana and meya)

440. Kulakundalaya • ♦

(1) KuAakundam (=muladharamadhyagato binduh) eva alayaib

•• •
yasyah.
 ->3l
Whose abode is kulakunda. ♦ •

Kulakunda is the Bindu in the eentre of the pericarp of the

» *’ <
Mhladhara. It can be compared to the narrow opening in the ;•
underground stalk of the lotus.
(2) The a (in alaya) neans from all sides i.e. deep, laya
-sleep. Hence kulkunda is the place where kundalinl remains
•• ••
1
in a state of deep sleep . Bence the name would mean she who
rests at kulkunda viz. kundalinl.
•• ••* •
441. Kaulamargatatparasevita.
Kaulamarge tatparaih (=asaktaih) sevita.

She who is worshipped by the followers of Kaulamarga.

442. Kumaragananathamba.
• 1

(1) Kumar ah• (=skandah)

•
gananathah
• •
(=gajananah).
♦
tayoh• amba.
_ (Skanda) / s
‘The'Mother of Kumara£and #ananatha ($au&k).

(2) ICutsito maraganah (-smaravikara samuhah) Jresam, tamathan

ambate (=badhnati).
According to this interpretation Ku (kutsita) = inferior
and'maragana'means passional modifications and natha* = Lords,
&
f 4

amba means the binder i.e.destroyer. Thus it would mean

she who destroys the Lords of passional modifications.

(3) The word kumara may also mean egoism as kumara (i.e.
skanda) is the deity of Ahamkara1. Bence she binds and pudishes
those who possess the qualities of Ahamkara (egoism).
 19?
443. Tustih.
• • v

Who is present as contentment^. The Goddess is always

praised under such names as Tustiy gusti, (nourishment) which

♦ • ♦ *

express wisdom ar knowledge (jnana) or Dhairya (steadfastness).

Sama (tranquility) kalyana (benevolence) beauty etc*
(2) Tusti is a 0 deity of the'tirtha called Vastresvara3.
* ♦ 1

444. Pustih, Nourishment.

• • •

This is the name of the Goddess worshipped in the Devadaru-

1
vana . Hence the Goddess is identical with that deity.

445. %tih.
Intelligence*
The word fMati' is explained in Yayuporana1.
mm O
According to §utasamhit a,Mati is the form of Devi .

446. Dhrutih.
* / •
She who is steadfastness. Or who is also worshipped under
the name'Dhrutih* in the shrine 1 at Pindar aka. *
• •

447. Santih.
i
Tranquility or Santi is certain kala belonging to vayuf

.
According to the Brhatparas» ara, beyond the fifteen fingers
breadth from the end of the nose where Jiva is purified is the
kala called santi.

448. SvaStimati.
(l) Susthu astih (=satta) = svastih .tadvatl.
• • • r
 J 0,1
According to this interpretation the word’su* means good
asti = being,mat = having. Thus the name means she is the Abso­
lute Reality beyond the manifestations that is only empirically
real.
(2) The word ‘svasti1 according to £aska means immortal1.
«

According to Ratnakosa the word means benediction,benevolence

2
etc .She may be identical with that.

449. kantih. ' *

Luminosity or the power of desire.

450. Nandini; Nandayati iti.

She is the giver of delight or Nandinf = a cow born in
the family of Kamadhenu. Nandini also means river &ahga.9he is
identical with (Sanga,the river.

451. Vighnanasini.
M f
Vighanan nasayati iti.

She who is the remover of obstacles.

She removes all obstacles in the path of attaining the

highest knowledge.

452. Tejovatl.

T8 jah asti as yam.

She is possessed of effulgence.
As she is the supporter of the sun and the moon .

453. Trinayana
 Trial (=somasuryagnirupanl) nayanani yasyah sa.
• • •

She who has three eyes.

Her three eyes are the sun,Lh<iaoon and the fire.Or the j
'trinayana* is also used for' vausat 7by which gods are to be
• •

{Invoked.

(2) Trini (pratyaksanumanas abdarupani) nayanani (=pramanani

* * * •
yas yah.

The word 1 Nayana * secondarily may mean, means of knowledge

i.e.pramana. Thus the Trinayana according to this interpreta­

tion would mean the three modes of knowledge viz. Holyword

(srti) perception (pratyaksa) and Reasoning (Anumana)1.

Or*Tri'means three and 'naya' means path. i.e.She leads

to those who are entitled to the three paths. These three paths . .
2 1
are south, north and path of Brahman .
o

45A. Lolaksikamarupni.
♦ •

(1) Lolaks inam yah kamah.tad rup ini sa. !

She is In the form of the kama of the beautiful women.

(2) She is in the form of yogesvari, the Deity of Desire1.

455. Mil ini.

Mala asti asyah.

She who wears garlands. Or Malini is also called the

Deity representing the garland of fifty ane syllables (Matrkas)

Or Malini is the name of the friend of the Goddess1.

mm mm

Or Malini is the name of certain metre.

Or Malini is the name of river Mandakinl^.

 ] OT)
„ —3
Or a seven year old girl is also called Mai ini .

456. Hamsini.

(1) Hams ah (»yati visesah) as yam abhedeaa santi iti.

• *

Hams as are a particular kind of samnyasins.

Here the Goddess is identified with them.

(2) Hamsah (=ajapamantrah) asti asyah.

• * •

Hamsa represents particular mantra inaudible to others.

She is of that form1.

457. &£ta.

(1) The Mother.

As she is the creator of all. fir She is of the form of

_ - x
Matrka.
(2) Mata is the name of the mantra of the Deity Nitya of the
tenth day of the lunar fortnight.

(3) According to Fadmapurana Mata is the deity of KAyavarohana

• •
2
place .
(4) Mata is the name of laksmlblja3 She is of that form.

458. Malayaca!avasini.

Malayacale vasati iti tat ha.

She who is dwelling on the Maiayaeala. There she is

called Bhagravati.

459. Sumukhi.
. . « „ —
(1) Sobhanam mukham yas yah sa.

She whose face is beautiful. Divine knowledge has enhanced

' —;—: " ' ............................................. ‘ .............................................................................................. .............................................................

" !. j
 I OR. ;
the beauty of Her face1.

(2) Sumukhi is the name of the deity that is to be worshipp-;

»„ *

ed as a subsidiary deity while reciting Sodasi mantra.

• •

460. Nalini. ?

Lotus.

She is called so because she is having lotus-like face* eyes

and fee* etc. Or of the form of iaiiga* She is also called
Nalini because king Nala worshipped Ifer with unurpassing devotion

identifying himself with Ifer at heart.

461. Subhrdh.

Sobhane bhruvau yas yah sa.

She who has fine eye brows.

462. Sobhana (Saundaryasllatvat).

The beautiful one*

463

Suranam nayika.
The Queen of gods1.

464. Kalakanthi.

Kalah kantha yasya = kakanthah,tasyeyafc kalakanthi.

• •• ** • ^
She is the wife of kalakantha.(i.e.Siva).
• •

_ i
Kalakantha is the name of Lord Siva because his kantha
•• ••
1 — -
is black with poison . According to Devi-purana among the
sixty eight sacred places, Kalakanjs&ta is a place where Kala­
kantha is worshipped.
 107
(2 ) Kalah 1 (-ffla&huro dhvanih) eva kalah, kalah kuntlio yasyah
• • • * •* •
sa.
According to this interpretation kala means soft low sound
and kantha means voice. Ifence whose voice is slo\7 and sweet.
Ofl

(3) Kalakanthi here also means the deity created by Lord

• »

Siva along with Kali and kapardinl to kill Darukasura2.

465. Kantimati.

Kantih asyah asti iti.

• •

She is full of effulgence.

466. Ksobhini.
• •

(Paramesvarau srstyaunmukhyena) ksobhayatitl.

••• *
Causing agitation. She who agitated prakrti
•
and purusa
«

to create.

467. Suksmarupini.
* *

(1) Suksmaft rupam asti asyah.

* *

Who has subtle form'*’.

(2) Suksma also is the name of particular Homa as it is

described in Tantraraja. She is of that form.

This name dirdctly refers to the second form of the Goddess

among the three forms viz. sthula, suksma, and para.
* -
468. Vajresvari.

(l) This is the name of sixth nitya deity or Goddess worship­

ped in the shrine at Jalandhar a.
 198
(2) Vajra is the river situated between the twelfth and
* - 2
eleventh wall of Sricahra.
(3) The Goddess Herself gave vajra to Xndra.Hence She is
\
f
called Vajresvari .

469. vamadevi.
(1) Vamo (=vananiyo) devah, taSyeyaih vamadevi.
•

She is the wife of Vamadeva.

The word vama according to this interpretation means
“to be worshipped"3'.

(2) Vamena (bhagena) divyati iti vamadeva ,tadabhinna, .

One who shines by left side. The form' ardhanar is vara7 is
referred here.
(3) Vamadeva (=sadas iva vyuhant
a
argat ah• murti vises• ah)
•
tasyeyafc.

She is the wife of Vamadeva who is one of the forms,

— _* 1 _ o
Vyuha of Sadasiva as described in Sivapurana ,
(4) Vama (sundari) ca sa devi ca.

She who is beautiful Goddess.

(5) VamanaA (=karmaphalanam) devi(=adhisthatrl). • •

She is the main Goddess of fruits of actions.

(g) Vamanam (=vamacare ratanam) devi.
She who is the Goddess of followers of Vamacara* Because the
Kalikapurana says that worshipper ever devoted to that path is
mm Q
called vama .
(7) The Goddess is called vamadevi because she is pleased with
that path (i.e.vamamarga)4.
 J or?
470. Vayovasthavivar j it a.

Vayasam avasthabhili vivar jita.

• (
She is devoid of different states of age of life.

As she is eternal, she is exempted frointhe states of ehild-

hood, boyhood,youth etc.

471. Siddhesvarl.

Siddhanafi I£vari;

She is the Queen of the Siddhas.

fhe siddhas are goraksa etc.

She is famous by this name in Varanasi.

*

472. Siddhavidya.

Siddha ca sa vidya ca.

She is the eternal knowledge. The word ;lsiddhavidya refers

to the Srlvidya viz* Paneadasi mantra which itself is eternal.
1
Hence it seed no purification .

473. Siddhamata.

The Mother of Siddhas.

As she is the protector of all seekers of the Divine.-

Reality she is called Siddhamata.

» _
474. Yasasvini.
i «
Yasah asyam asti iti.

She who is famous1.

She is famous for Her innumerable and incomparable deeds.

 200
475. Yisuddhicakranilaya.

Visuddhicakraii eva nilayo yas yah sa.• t

t
Who is dwelling in the Yisuddhicakra.

From here after the Goddess is praised by sixty two i names

following the order of Yogininyasa under the forms of the seven
YoginI deities who preside over seven cakras, and whose names
being with the letters da* ra, la* ka» sa* ha and ya respectively.

Her abode in Yisuddhioakra* is in the pericarp of the sixteen

petailed lotus, where She is worshipped as the Daksiniyogini2*
* 1

476. iraktavarna. • '

Araktah varnah yas yah sa.

Whose complex*ion is o»reddisk. Dakini is reddish in

* t

complexion.

477. Trilocana.

Trini locanani yas yah sa.

* •

Three-eyed one.She* as the Dakini has three eyes.

- 478. Khatvaftgadipraharana.
! KhatvS&gw. adi yesSi (caturnS) madhya,. taoi pralm-aaSnl
9 ■* • •

/ yas yah sa.

•

i Who is holding weapons like club etc.

■
l
The word Khatvaftga
*
means a bed port or a rod with a
j skull top. Sword* trident and shield (camara)are Her other
! weapons.

• 479. Yadanaikasamanvita.
_-Ekena -wadanena-s amanvita.------ - - - ——
$jabatw;*s
 201
Having a one face.
— ®t, „ _ !
480. Payiannapriya. '
\
— »
Payasasca tadannam, ca, tat priyafc yas yah
— sa.
w

She who likes food prepared with milk.

481. Tvakstha.

Tvaei (=dhatau) tisthati iti.

• *

She who presides over the organ of touch i.e.skin.

I , , ^

482. Pasulokabhayankar i.

Pasavah (=advaitavidyavihinah) te eva lokah, tesam bhayahkari

• • • *
She who creates fear for those who are ignorant of the true
identity of soul and God*. ?

483. Amrtadimahas1 aktisamvrta.

• ^ • *

Amrtakhya (safctih) adih yasafi, tabhih (sodasabhih) mahasakti-

* •• •

bhih s amvrt a.
* •

—I w
She is surrounded by Mahasaktis beginning with Amrta, etc.
\ t t
In Tisuddhi cakra there aere sixteen petals, and there are !
sixteen great s akt is from Amrta•
to Aksara who areu. seated on
*
i

each of these petals 1 , (. i « f.v.Auo

s
484. Bakinlsvarl. i

She is the ruler named as Dskini .

She who is described from nos.375 upto above name.
?

485. Anahatabijanilaya.
Anahatabja* (tatkarnika) eva nil ayah yas yah sa.
* * •
 202
She who abides in the Anahata lotus (centre).
\ — /
Anahata centre is located in the hearty which has twelve
petals, exposing first twelve consonants (<3*oto S).
Here resides yogirif called Rakini.

486. Syamabha.
(1) Syaraa abha yas yah sa.

Who is of dark complexion*

(2) Syama (=sodasavarsiki),taya tulya abha yas yah sa.
• ♦ •

She who appears like a damsel of sixteen years.

487. Vadanadvaya.

Vadanayoh dvayafe yasyah sa.

• •

She who has two faces.

488. Damstrojjvala.

Oamstrabhih ujjvala.
Shining with tusifes (like that of a boar).

489. Aksamaladidhara.
• •

- -
Aksamalaadih yes afe (t esafe ayudhanam dhara.

She who weilds the weapons like Aksamala etc.

49(5. Rudhirasamsthita.

Rudhire safesthita.
Who presides over blood.

491. Kalaratryadis alrtayaughavrta.

 203
Kal ara.tr ih adih yasam tasam aaktinan oghena vrta,
• * •

(patresu vestita).
• • *

t
She is surrounded by the group of the saktis beginning
with kalaratri ete.

Kalaratri is the name of certain sakti which is said to be

1 t o
causing destruction . There are twelve saktis beginning with
kalaratrit seated one on each petal of Anahata eakra*

492. Snighaudanapriya.
Snigdhah* (sdhryukta)
*
odyanah• priyo yasyah• sa.
Who likes ghee-rice (a food prepared in ghee).

493. Mahavirendravarada.
5 Mahaviras c a (=prahladah) indrasca » mahavlrendrah.tabhyaft
•I

vara* dadati sa.

i.e.She who granted boons to Mahavira i.e.Erahlada and
Indra.
(2) The word vlra when splited as vi+ira, ' .,i: means
(svi) many excited (Ira) or intoxicated (Xra) both together
means the trained orators gifted with eloquence.

(3) Mahavira means a kind of vessel used in the soma

sacrifice1. By Laksana the word Mahavira is used to mean those

who are continuously drinking the nectar of Brahman and Indra

means those who directly realise the Brahman2.

(4) The word Virendra means those who realise the fourth
state (Turiya) in the other three states3.
 Or according to the first interpretation Mahavira means

Prahlada and Indra refers to sakra, the lord of Lords. According

"tflA mm —
to. Devi porana* (Book IV) Indra and Erahlada praised the Goddess

after their fight, which lasted for hundred devine years and
4
eventually she granted them boons.

494. Rakinyambasvarupini.
• •

Rakinyah ambayah svaruparit asyah.

* • * *

Who appears in the form of Mother Rakini , who is

~ -1

seated in the midst of the Anahata eakra.

495. Manipurabjanilaya.

Manipurakyafc abjaft nilayah yasyah sa.

• * •

Whose abode is Manipur<e.abja (cakra) .

mA- . —
496. Vadatrayas amyuta.

Vadananafe trayena samyuta.

She is endowed with three faces. The Goddess,residing

in manipura has three faces.

• ;

497. Vajradikayudhopeta.

Vajradikaih ayudhaih upeta.

She who possesses the weapons like vajra etc. she holds

four weapons specified as vajra, sakti, danda and abhaya pose in

» ^

four hands.

49q . DamaryadibhiravrtiCL ;^ *
Damaryadibhih (saktibhih) avrta.
3 • • *
 I _

She is surrounded by the saJrfcis like Bamari

o
etc. There
•
are ten salctis - . to Phatkaqrini
from Bamari w .
>» 4 d

499. Raktavarna.

Raktah varnah yasyah sa.

♦ . • •

Whose complexfion is of blood red colour.

500. Mamsanistha. • •

Mains a nitaram tisthti sa. * •

She who presides over the fleah.

501. Gudannapritamanasa (Gudenamisramannab) = gudannab, tena

9 * •
mm mm CL mk> mm

pritaft mansam yasyah sa.

< «
She who is fond of food mixed with jaggery.

502. Samstabhaktasukhada.
A

Samastebhyah bhaktebhyah sukham dadati sa.

• •

She confers happiness up on all who are devoted to Her.

/

503. lakinyambasvarupinl.

Xakinyambayah svarupab asyah.

• •

Who is of the form of mother lakini1 (described in the

above nine names from 494 to 502).

504. S v ad his t hanambuj ag at a.

S v adhis t hanakhyam ambujab gat a (=prapta).
She is residing in the Svadhisthana lotus1.
 I

20n
505. Caturvaktramanohara.

Caturbhih vaktraih manohara.

• •

She is appearing attractive with four faces. Kakini is having

four faces.

506. Suladyayudhas ampanna.

Suladibhih ayudhaih s afcpanna.

• ♦

She isarmed with the weaponslike trident.

There are four weapons of kakini viz. a trident, a noose,

a skull and an elephant-hook (Ankusa).

507. Pitavarna.

Pit ah varnah yasyah sa.

« * ♦ *

She who isyellow (i.e.golden) inhue.

508. Atigarvita.

Ati garvo yasyah sa. •

Who is very proud of Herself. The Goddess is called

Manohara in naiwe 505. She is very proud of Her beauty and other
excessive qualities.

509. Hedonist ha.

* •

Medasi nistha (=sthitih) yasyah sa.

• « • *

She who presides over Medas (i.e.fat).

510. Madhuprita.
Madhuna (=ksaudrena madyena va) prita.
• *
 207
She who is fond of honey1. Madhu also means liquor. The

Goddess is fond of liquor also.

511. Bandhinyadisamanvita.

Bandhinyadibhih s amanvit a.

She is surrounded hy the salctis called Bandhini etc.

-1
- to La&bosthi.
There are the six deities from Bandhini

(i.e.from 'ba' to ’la*).

512. Dadhyannasaktabrdaya.

Dadhna annam dadhyannafc, t asm in asalcta& hrdaya* yasyah sa.

Whose heart delights in the food mixed with curd.

513. Kakinirupadharini.

Kakinya rupam (=svarupam) dharayati iti tatha.

mm —I
She who assumes the form of kakini yogini.

514. Mh1 adhar ambuj arudha.

Miladharakhye ambuje arudha (=sthita).

- - -
She is ascended on the Muladhara lotus 1 .

515. Paneavaktra.

Panea vaktrani yasyah sa.

• «

She who has five faces.

516. Aathisa&sthita.

Asthisu sa&sthita.
»

She who presides over the bones.

 208 i‘

517. Ankus adiprahar ana.

• •

Ankusadlni (eatvari) praharani yas yah sa.

• • j

Who usesfweapons like elephant hook and other5.

The four weapons of sakinl are elephant hook, lotos, book ;

and the finger sign called jnanamudra.

518. Varadadinisevita.•■

Varadaflibhih• (=catasrbhih)
• «
saktibhih• nisevita.
•

She is attended by (the four) saktis like varada and other;5

There are four s'aktis seated around the yoginl Sakini
These are varada, srl, sanda and sarasvati.

519. Mudgandanasaktacitta.
Mudga (misrite) odane asaktab cittab yasyah sa.
Who is fond of cooked rice mixed with pulses (Mudga). f
' ' j

520. Saklnyambasvarupini.

Sakinyambayah• svarupab asyah.

•

Who is of the form of Mother Sakini’1.

521. Aj nacakr aboanilaya,

Ajnacakr abjameva ailayo yayah sa.

Whose abode is Ajna eakra*. Here Goddess is called ^kini. <
i
522. Suklavarna.
• ,
Suklah varnah yasyah sa.
* • - * •
j
*

|
Whose complexion is white.
523 . Sadanana.
• Sat
• •
ananani yasyah« sa.

Who has six faces.

524. Maj jasamstha.

Majjayam samyak tisthati sa.

• •

Who presides well over the marrow.

525. Hamsavati mukhya ~s akt i-s amanvit a.

Bafisavatyeva mukhya (mukhe hhava mukhya = adih) yayoh
• ♦

tabhyam saktibhyam samanvit a.

t fa.
She is endowed with the saktis among which Hamsavati is the
major. These are two saktis Hamsavati and Ksamavatl.

526. Haridrannaikarasika.
Haridra (misre) anneeko (=mukhyo) raso (rasavattabuddhih)
yasyah sa.
Who has much liking for the food prepared with (the flavour-
of) turmeric.

527. Ifekinirupadharini.

Hakinyah rupa& dharyitum sila& asti as yah.

• •
She who appears in the form of Bakini .

528. Sahasradalapadmastha.
Sahasradalapadme tisthati
• •
iti.

Who abides in the Sahas rad ala lotus.

Sahasrara is the other name of this centre. Xt has thousands

 210
(i.e.innumerable) of petals and it is located in tile skull
above the other six centres. Here the Goddess is called Yakini.
t —
529. Sarvavarnopasobhita.

(1) Sarvaih varnaih upasobhita.

• * *

She is shining with all colours.

The Goddess has all,, colours like, rosy, black, red, yellow
i

etc. hence she is brilliant with all colours as a variegated

Deity.
(2) Sarvani (-akaradiksakarantani)varnani (=aksarani)
• • » • •
yasam, tabhih (amrtadiksamavatyantabhih saktibhih)
• • • • *
up (=samipe| sobhita (=avrta).

She is surrounded by the fifty deities, representing the

fifty mystic syllables (from'a/to ksa') on the petals (around
Her).

530. Sarvayudhadhara.

Sarvesam ayudhanaA dhara (=dharyitri).

She is the holder of every kind of , weapons*.

531. Suklasafesthita.

Sukle (=vlrye) samyak sthita.

Who presides over the semen. According to the Bhavisyottara
pur ana ’Shukla' is the name of a kind of meditation at the time
of sexual enjoyment.

532. Sarvatomukhi.

Sarvatah (=s arvasu diksu) mukhani yas yah sa.

• * •
 211
She whose laces are in every directionx i.e. There is no
place where Her faces are not present.

533. Sarvaudanapritacitta.

Sarvairapi odanaih pritaA (=tustam) cittam yas yah sa.

• •• •

Whose mind is pieced with all kinds of food.

534. Yakinyambasvarupini.

Yakinyakhyayah ambayah svarupam asyah.

• • •

Whose form is that of Mother Yakini1.

535. Svaha.

(1) She is of the form of svaha.

Svaha is the word uttered .when an Coblation is offered

1
m the sacrificial fire intending for a deity.

(2) Su aheti or svam aheti iti. The name also means

stffc'ah =* svaha i.e. addressing in a good manner or svd&ah « svaha
«

i.e. addressing one's owns ©If.

(3) Susthu ahuyate anaya iti.

The formula by which oblation is offered nicely.

(4) Svan (=svakiyan) ajihite (=gacchati) sviya^vena samyak

janati iti.

She who appears before her devotees and accepts them as

Her own.
(5) Svaha is £he sakti of fire and the mother of Kartikeya.
(or the wife of Siva in the form of fire).
536. Svadha.
(1) Susthu adtiiyate anaya.
• •

The formula by which the libation is well placed.

(2) Susthu a& (visnuft) svan va dadhati (=posayat.i) iti.
•• •» •
The name in the above compound is splitted as su+a * dha
and sva+dha which means (l) She who nourishes (i.e.protects)
well the visnu and she who nourishes her own persons. (3) Sva
• *
~ f
dha also means the presiding deity of the holy shrine at Mahesvara.

537. Amatih.

Na matih amtih.
K* •

She is devoid of intelligence.

Here the word Amati means '"Nescience. Or according to the

commentator Durgabhatta^in the Nirukta the word ‘Amati * is
• •

explained to mean the knowledge of the self.

Or Amati may refer to the insentient creation which was

devoid of intelligence. She is the source of insentient creation
hence she is called Amati.

538. Mad ha.

Intelligence.
(1) The next creation was sentient hence the Goddess is
accompanied by intelligence.
"i

(2) Medba means individual intelligence .

(3) or She preserved the vedas and other teachings,hence she

is Medha .
 (4) According to the Fadma-purana the deity called Medha
*

is worshipped in the country of ICasmira.

539. Srutih.

(1) She who is of the fora of scriptures i.e.four vedas

-
viz. Rgveda, Yajurveda, Samaveda and Atharva veda1 .
•

(2) She who is the knowledge in the form of hearing (Sravana- *

tmakajnana).

540. Smrtih.
• •

(1) She is of the form of smrtis (i.e.traditional codes).

(2) She is the knowledge in the form of recollection1.

541. Anuttama.

(1) Na vidyate uttama yasyah sa.

She is so called because no one else could be thought superior

to Her .1

(2) Na nutta (paraprerita) raa (=buddhih'aisvaryafii va) yasyah

• V •

According to this interpretation, the word‘anutta‘means

not depending and# ma means intelligence or dominion. Hence she
is one whose power or knowledge is not derived from any other
source but it is self possessed.

542. Punyakirt ih.

• *

Punya (spunyaprada) kirtih yasyah sa.

• • • •

She whose glory is^purifier. Her glory purifies Her devotees.

 211
543. Punyalabhya.

(Eraktanaih) punaih labhya.

• •

She who is attained through righteousness. The word *punaya

means the merit earned by austirities in the previous birth.
• - -
544. Punyas ravanakfertana.
* •

Punye (vihitakarmarupe) sravanakirtane yasyah sa.

« • •

Whose hearing of and praising are holy i.e.whose acts

and achievements described in words confer holy merits when
they are narrated or listened to.

545. Pulomjarcita.

Pulomjaya (=indranya) arcita.

She who is worshipped by Indrani*.
•

546. Bandhamacani.

Bandhaft mocayati sa.

She who removes the bondages. Here theword 'bandha1 means

t
1
the bond of ignorance or prison .

547. Bandhuralaka.

Bandhura (unnatanata) alakah (=eurnakuntalah) yasyah sa.

• * # •

Who is having curly hair.

The name 'Barbara-laka. is accepted by tradition

(i.e.by sampradaya).

548. Vimarsarupini.

^ Yimarsah eva. rupam_(s akt ih)_ yasyah jlIa

• *
___ '_______ _____
 I 1
She who is in the Vimars a form . According to this mter~
i
pretation Yimarsa means the first vibration of farabrahman
who is in the jhrakasa aspect.

(2) Vimars ah (vaeakah sabdova) sa eva rupafc (nirupakafi

• •

nirupain va as yah.
A
t
According to this interpretation the word Vimarsa means
2
significant words or speech by which she is described .

549. Vidya.

She is called so because the is the vidya which confers

salvation1.

Or vidya also means a certain kind of kala which is in

the light i.e.Tejas2,

550. ViyadSdi j agatprasuh.

• 1

Viyad adih* ' yasya, tat etadrsah

« •
jag at ah• prasute sa.

She who gave birth to the entire universe beginning with

the ether etc.1

_ » —

551. S arv avyadhipr as amani.

Serves am vyadhinam prasamani.

She who cures each and every disease.

’Vyadhi'includes oldage too.

552. Sarvamrtyunivarhi,
• •

Sarvamrtyun nivarayati iti tatha.

 J

•|
sir,
She who wards off all the (types of) deathsx i.e.accidental

death, natural death and untimely death.

553. Agraganya.
(l) Agre (=prathamatah) ganya (=ganayitum/arha).
* • * !

She who is fit to be counted first as she is the eternal

cause of all the worlds.

(2) Agre ca sa ganya ca (=gana& labdhri).

One who is a head (of all) i.e.foremost and one who has
got the ganas. She is the foremost lord of Cfanas.
• •

554. Aeintyarupa.

Cintayitum asakyaih rupa& yasylisa.

She whose formfunthinkable«

A

The Goddess is nirgun, i.e.free from connections with the

qualities hence she is of unthinkable form.

555. Kalikamasanasini.
_» _
Kalau kalmasasya nasini.

She who destroys sin in the kaliyuga.

She puts an end to the sin which necessarily predominates

in the Kali age i.e.by recitin of Her holy names1.

556. Katyayanl.

Katsya (rseh) apatyaA stri iti katyayanl.

A. ♦ * *

Katyayanl is the name of the daughter of Esi kata. The name

• •

katyayanl indicates here the deity in the collective form of

 SI 7

the lustre of all the Gods x . And also ICatyayani

.. _ «. is the name of
the Goddess who presides over the Gdyanapitha • ^he Devipurana
* * •

states that ftka means Brahma, head and philosopher^ stone. As

she supports, or rests upon them, she is called Katyayani1.'

557. Kalahantri.
Kalasya (=mrtyoh) hantri.
« •

She is the destroyer of Time (i.e.death).

- - 1
Kala is the killer of all. But she destroys kala itself .

558. Kamalaksajgtanisevita.
Kamalaksena (=visnuna) nitaram sevita (=upasita).
• • ••
1
She is worshipped by the Lotus Eyed i.e.Visnu
• •
.
559. Tambulapuritamukhi.
Tambulena puritam mukham yasyah sa.
She whose mouth is filled with betel.

560. Dadimikus umaprabha.

Dadimlkusumasyeva prabha yas yah sa.
• •

Who is of the hue of a pomegranate flower.

561. Mrgaksi.
* •

Mrgasya
•
iva aksini
• •
yas yah• sa.

She whose eyes are like those of a fawn.

562. Mohini.
(l) She who is of enchanting beauty1.
 (2) The deity, at the time of churning of the milky
ocean, took the fctscinating form of Mohini and that deity
resides on the hank of the river ft'atara.

563. Mukhya.

Mukhe (»sarvadau) bhava mukhya.

The first horn1.

564. kfirdani.
• *

Mrdasya
• •
iyam.

The wife of Mrda. Mrda is the name of Lord Siva as the giver
• •

of happiness1.

565. Mitrarupini.
(1) Mitranam •
(=suryanam) iva rupam asyah.
* *

She is of the form of twelve suns.

Mitra means twelve suns.

(2) She is called so as she is friendly to Her devotees.

566. Nityatrpta.
- •

;.(l) Nityaii (=sarvakala6) trpta.

She is eternally contented.
(2) Or %tyena (=svarupanandena) trpta.

She is immersed in Her own true nature of bliss.

567. Bhaktanidhih.

Bhaktanam nidhiriva nidhih.

She is treasure to Her devotees, as she fulfills the desires

of the devotees in time, she is called Bhaktanidhi.
 2in
568. Niyantri.

She who controls the universe.

i _

569. Nikhilesvari.
Nikhilasya (krtsnaprapancasya) Isvarl.

Who is the Supreme ruler of all the worldly existence.

570. Ma itryadivas analabhya.

Maitryadibhih vasanabhih labhya.

* •

She is attained by idea like ^friendship etc.

There are four vasanas viz. friendship, compassion,

complacency and indifference (i.e.Maitri, Karuna, todit a,
1
and Bpeksa.) .

571. Mahapralayasaksini. * •

Mahapralayasya saksini. • •

She is the witness of the great dissolution.

When Mahesvara performs hie violent dance (i.e.Ta^dava)

Brahma, Visnu etc.., perish and she alone remains as the witness
of that1. • •

572. Parasaktih.
_ _ _ • i
(1) Para («utkrsta) ca sa saktisca.
• • •

She is the supreme power.

(2) In the body there are ten ingredients (i.e.dhatu)

among them the final (i.e<uteath) is called parasakti .
 220
(3) 'Paramantra' is also called ,*Parasakti * . She is
i — 1
of the form of sakti of Pararaantra.

573. Paranisthi.
•*
Para caQaau nistha ca.
i

The Supreme End. j

Paranistha also means a certain hind of knowledge. And

♦ • the goal of all desires and all worlds1. This
this alone is
_ _2
type of knowledge called Paranistha is described in the Sutagita •.
|
574. PrajnanaghanarupinI. *

Prakrstena jnanena ghanam rupam asyah.

• • • *

She who is the totality of knowledge.

- >
•Pra" here means superior i.e.different from mental
modifications; jnana * the eternal wisdom and ‘ghana’ means
concentrated i.e.totally free from the nescience. The ^oddess
has such form which is concentrated knowledge free from
nescience 1

575. Madhvipanalasa.
/ 1 !
i

Madhvyah panena alasa.

' !
S!m who is calm by drinking wine (grape wine).
I
The word *Mddhvi’ means the-wine made up of grape juice. ;

576. Matta. :
CL mm '
Mattona matta.
i
(l) Intoxicated
 She is calm and cool being perfectly introvert. She is

like intoxicated one.

(2) Matta means i.e.state of egoism. She is ego-consCi-

■
ousness of Paramsiva.

577. Matrkavarnarupini.
• * *

(1) MatrkanaA varnah eva rupam as yah.

She is having the form that of colours of Matrkas (letters

of alphabet).

Different colours of different letters are described

in the Sanatkumara Samhita,*and the Goddess is in the form of

these different colours.

(2) (ekapancasat) matrkavarna eva rupamasyah.

• • •

According to this interpretation the fifty one syllables

from fA’ to 'fcsa’ are Her forms.

(3) MAtrkavarna eva rupa (=nirupaka=vaeaka) as yah.

• • •

2
All the letters of Matrkas indicate Her form .
' *

mm
(4) She is of the form of Aksamala .
*

(5) Matrkavarnan rupayati (=janayati) iti.

She creates the letters. As the letters are originated

— sakti
from the Iccha * *
belonging to Siva in His « Anuttara

aspect, she is called the creator of the letters.

578. Mahakailasanilaya.

(1) Mahakailaseva nilayo yasyah sa.

 Whose abode is the great KailaSa.Mahakailasa is the place

which is far beyond from what is ordinarily known as Kailas a.

It is described in Siva P. and other Puranas as the abiding

»
place of Paramasiva.
_ _ ~
(2) Also Mahakailasa means the Kailasa prastara
1 of

» _
'Sri cakra* .
This is called Mahakailasa because Vasini etc. and other

Nitya deities which belong to other prastaras, have no place

in this one.

(3) The word also means the ^ahasrara which is in the

Br ahmaVand hr a .
2

579. Mrnalamrdudorlata.
* * *

Mrnalavat mrdvatah dorlata yasyah s£.

•• , • • •
Whose arms are as delicate as the fibre of lotus stalk.

580. Mihaniya.

She is worthy to be honoured.

581. Dayamtirt ih.

Dayaiva murtih (=svarupam) yas yah.

Who is the personification of compassion. Moreover she is

the Goddess of mercy.

582. Mahasamrajyasalinl.

ifehatam samrajyena salinl.

GJj,
She is resplendent being the possessor of the wide empire

of'Mahakailasa' .
 223
583. Atmavidya.

(1) She is the spiritual knowledge.

She is identical with the Atmavidya art realisation

of Self as the Highest Biyine Reality.

(2) Atmavidya also means eight syllabled mantra.

584. Mahavidya.

|l) Mahatl casau vidya ca.

The sublime science.

She is called so because she removes all sorrows and

obstacles.

(2) Mahavidya also means the mantra called Yanadurga.

She is of that form.

585. Srividya.

Sri yukta vidya.

» _ _ i.e. of the form of Pancadasimantra.
She is the Srividya w

586. Kamaseyita.

(1) Kamah («mahakamesah),tena sevita (=upasita).

* •

— - *
She is worshipped by Kama. Kama means Mahakamesa.

(2) Kamah (anaftgah), tena sevita.

• *

Who is att@in4Mby Manmatha (i.e.God of love)\

1 _ i_ _ _
587. Srisodasaksarividya.
* * • 1
(l) Sodasanam aksaranam samaharah = sodasaksari.
• • * • • « *
 224
Sriyukta ca sodasaksari
• • •
ca sa vidya ca iti tatha.

She who is in the form of holy-formula of sixteen syllables.

A

Though Gaudapada sutra (67) states that this mantra consists of

twenty-eight syllables yet there will be no eontradition **

the mantra is divided into three divisions and added some more
syllables between the divisions.
i — t _ _ i_ _ _
(2) Sri iti sodasafc aksaram yas yam tadrsi ca sa vidya ca. ,
-thz.
The name according to this interpretation means^ is as the
sixteenth syllable.n*;; i.

588. Trikuta* *

Trayanam kutam
• *
(=samuhah) yasyaik sa.
*

She who has three peaks.

_ - *
This triad may be of Brahma, Visnu, and Isvara • •
or of
three avast has, viz. Jagrat, Svapna and Susupti or the
three seats (i.e.pithas) of important places, or three worlds,

or three qualities.

Trikuta also means the three kutas viz. VagbhavajSakti

• • i

and Madhyakuta.

589, Kamakotika. • >

Kamah (=parasivah) eva kotih (ekadesah) yas yah sa.

• • • • • *
f
She whose Parqsiva* is a mode.
i
She who is not different from Parasiva. Because the qualities
i
of Paramasiva with*. Devi
_,? is Brahmgn itself.
 225
590. ICataks akinkaribhut akamalakot .iT's ev it a.
• • *—■"*

Kataksasya kihkaribhutabkih kamalanam kotibhih sevita.

• • • • •
She is attended by millions of Goddesses of wealth (and
beauty) subdued by Her mere glances.

f ' a.
591 * S ir ahs t hit a.

Sirasi (=brahmaundhre) sthita.

She resides in the head.

She resides in the Brahmaf5~'andra« assuming the form of

the guru of a devotee.

592. Candranibha.

Who is as brilliant as the moon.

There is a moon beneath the Brahmarandhra and that is

the third division of the vidya called pancadasi.

593. Bhalastha.

Bhale (bindurupena) tisthti si.

• * «

She who resides on the forehead.

As the bindu of the Mantra Brllekha is to be meditated

in the centre of the forehead.

594. Indtadhanuhprabha.
*

Indr as ya dbanusah
• •
prabha iva prabha yasyah• sa.

She shines in the colours of the rainbow.

That is to say she appears as the lunardigit (ardheandrakaya)
 22G
above which there is a bindu i . ,

595. Hrdayastha.

(1) Brdaye tisthti sa.

• •

She who abides in the heart.

She resides in the heart of Her devotee as the object of

meditation.

(2) Parabija is called Ilr daya and She dwells in it.

• 1 \ « - i
(3) Hrdaya also means anupanisad called. Paramesvarahrdaya.
• 1 , • •

(4) Hrdaya also means the seed of universe because it is

the seed of all 1 , She is there in that seed.

596. Raviprakhya.

Ravisadrsa.
*

She resembles the Son.

In the heart there is a solar disc which is the second

division of vidya (Pancadasi mantra), she resembles it.

597. Trikonataradipika.

Trikonasyantare (=madhye) (dipavat) dipika.

She is the light within the triangle (in the Muladhara).

In the pericarp of the Mhladhara there is a triangle

where there is a sphere of fire which is the first division

•A

of pancadasi .

(2) Trlnkonam tadantare ca (=tanmadhyasthite) svadaksina-

» # ♦
vamarekhe ca iti purpancakam) dlpayati (=prakasayati,).
 ■ " ~ ................................ .............................................................................................................................. ...... ~ ~~ 227 •

fc

One who illumines the five puraS (cities) in the form of

the three angles of the main triangle (of Srlyantra) and the
two lines on the left and right of the Goddess. ^

598. Daksayani.
• *

(1) Daksasya apatyam stri.

The daughter of Daks a*

This name indicates Her incarnation oas'satl’.

Or She is the form of consellations 1 .

t

(2) Daksayana is a sacrificial rite in which the perfor-

« •
t —
mance of Darsa and Purnamasa is repeated so the Goddess is
of that form.

599. Daityahantrl.

Daityanafli hantrl.

The Killer of Demons.

,

She is in the habit of destroying demons like Bhanda

• * ”,

etc. The Goddess is here praised as the destroyer of evil

forces in the world. '

600. Daksayajnavinasini. ,
w. — i
Daksasya yajnaA vinasayitum silamasyah.
* •
[i
She is the destroyer of the sacrificialrite ofDaksa. \
Daksa is the name of Rrajapati and Daksa also was a human ’
jl ;
king) who was said to be the incarnation of Prajapati. \

feai&smr.
 f 228
Though Siva destroyed the sacrificial rite ?the goddess
was instrument of it (i.e.nimitta) hence she is called the
2
destroyer of sacrificial rite of Daks a .

601, Darandolitadirghaksi.
* •

(1) Dharani (is ad) yatba syat tat ha andolitani (eancalani)

dirghani akslni yasyah si.
• * * •

Who has slowly rolling elongated eyes.

(2) Daram (bhayam) andolitani (sthirikrtam = aasitafii)

yaih tadrsani aksini yasyah sa.
• ♦ •

According to this interpretation the word ’dara’ means

fear and’andolita* means ’driving out*. Thus the name would
mean whose mere glance drives out all fears.

602. Darahasojjvalanmukhi.

Darahasena uj jvalat mukham yasyah sa.

Whose face shines with gentle smile.

603., Gurumurtih. • '

Guruh eva murtih (=sarlraft) yasyah si.

• • •

Who is in the form of Guru (the teacher.) Mantra, Guru and

Devata are in such an intimate inter-connection that they can
be taken to mean one1. Hence she is called Guru.

The guru is defined thus : ’Gu’ means darkness and *ru’

2
means its remover . Also in another place ’Gu* means existence
(i.e.Brahman) and ’ru’ means knowledge3. Hence the goddess has

oneness with Brahman. The Goddess just like Guru assumes

all forms at Her will3.
22n ;

604. Gunanidhih.
* • 5

(1) Gunanai nidhih.

• *

She is the treasure of all virtues.

Though qualities like sattva etc. cafe only three, they

have many modifications*. The sattva are substances but as they

for the sake of purusa they are called qualities. The Goddess
is the treasure of such qualities*

(2) Guna (vyuharupa) nidhih (s amkhya) yasyah.

' Guna^according to this interpretation means ’aggregates'

• t

and ’nidhi* means ’nine*. Thus she possesses nine aggregates

of qualities2. ;

(3) Gunah(=rajjuh)nitara* dhlyate as yam. !

• •

According to this interpretation ’guna' means a 'rope'

(i.e.rope .^called vatirika)which was tied to the boat at the
• >

time of pralaya, and'nidhi'means the Goddess wht2&h by presiding

3 1
over it made it firm .

605. Gomata. :
i
\
(l) Gavaft mat a.
i'

The Mother of cows.

I
The word 'garth' means radiance, thunderbolt, bull.heaven,
s* * '
\
moon, earth, water, quarters, fire, truth and speech*. The Goddess

is also the mother ofall thethingsmentioned above. j

 <sn
(2) Of the form of divine cow viz. Surahhi.

606. Guhaj anmabbuh.

Guhasya (=skandasya) janmabhuh (=utpattis thanam).

♦

She is the mother of Kartikeya (Guhah).

•

(2) Guha'also means jlvas. The Goddess is the mother of

Jivas1. The Guha also means what is covered and refers to the soul

as it is covered by Avidya (ignorance).

607. Devesx.

Devanam isi.

She is the Staler of Jods like Brahma, Visnu etc.

608. Dandanitistha.

Dandanitau tisthti sa.

* 1• • •

\ 1
Who resides in the moral principles.
_ _ 1 _ _
609. Dahar alias ar up ini.
Oaharam (=alpaii) akasafi eva rupafc asyah.
*

Who is of the form of subtle ether (in the heart of man)*.

610. Pratipanmukhyarakantatithimandalapujita.
« «

(l) Pratipat mukhya (=adya) yasmin raleante tasmin tithiman-

dale pujita ya sa.

She who is to be worshipped in the cycle of fifteen tithis

beginning with Eratipada and ending in full moon.

She is to be worshipped by different methods on different

days as described in Tantrasastra.

 231 ;
(2) Pratipanmukhyarakantasca tithayah yasaih (devatanaA)

tasam mandalena pa jit a. '

• •

She is worshipped by the group of the deities presiding

over different tithis beginning with pratipada to Raka1

(i.e.Purnima)
« «
l
611. Kalatmika.

Kala eva atma (=svarupam) asyah.

• >
Who is of the form of Kala.

Kala, the word me tins ten kalas of fire, twelve kalis of Sun ;

and sixteen kalas of Moon and also sixty four kalas (i.e.well
*

known arts). Further kala means the various kalas in four states.i

In the working state there are four kalas viz. rising, waking, j

thinking and maintaining continuity of mental action. The waking :

*
state is said to be the function of sakti. In the sleeping ;

state thefour kalas are death, oblivion, insensibility and •

t !
sleep enveloped in Tomas and these are belong to Siva. In the (,

dreaming state there are craving, delusion, anxiety and

i i
remembrance of their objects, this is the state of Siva and sakti.

together. While the kalas of Turya state are detachment, longing '

for release, concentration with purity of mind and determination ;

i
of what, is real and what is unreal1. Thus the Goddess is ;

of the form of all these kalis and others described in other

Tantras 2.

612. Kalanatha.

Kalanam natha (=svamini).

 She is the ruler (or Master) of arts.

Kala * the kalas which are mentioned in proceeding name.

The word also means the Moon as the moon's disc is of

> -
the form of Srieakra.

613. Kavyalapavinodinl.

Kavyanam alapena vinodah asti asyah.

She who finds amusement in (listening to) the recital

of poetic compositions.

Kavya = the kavyas of Valmiki and others.

614. Sac amar ar amavanis avyadaksinas evit a.

• * *

CamarabhyaS sahite = sacaraare» tadrsibhyaiSt ramavanibhyait

savye daksine kramena sevita. She attended, on left and right

• • *

sides by Laksmi and Sarasvati bearing the chamara (i.e.chocories)

respectively.

615. Adisaktis.
_ _ i §
Adi ca sa saktisea.

She is the primordial energy.

AS the goddess is the cause of the universe she is

called primordial energy.

616. Ameya.

(l) Mat urn sakya meya. Na meya iti ameya.

Who cannot be measured.

Everything about Her is immeasurable.

 23
(2) Na vidyato meya& yasyah sa.
•

Who has no object other than Herself to measure1. So the

name would mean other than whom there is nothing forming the

subject of anyone’s knowledge.

617. Atma.

Soul.

(1) Atman means the jiva (i.e.embodied soul).

(2) Cr the eighth body of Siva is also called Atman.1

(3) The word Atma means Brahman who obtains,receives,

and enjoys the objects and exists perpetually. 2

(4) Atma also means body as all bodies of embodied sould

3
are the forms of the Goddess .

(5) Or Atman means intelligence4.

618. Par ami.

(1) The1 Supreme.

(2) Param (»brahma) raati (=paricchinatti).

She who limits the Supreme Being.

(3) Parasya («sivasya) ma (laksml).

i
The splendour of the Para i.e.Higher i.e.Siva.

(4) Farabrahmanah rupacatuskat api parma (utkrsta).

♦ • *~ • *

One who is higher than the four forms of Farabrahman1.

619. Pavanakrtih.
• •

Pavanl akrtih (sarlra* jnanaA car it ram va) yasyah sa.

 231
She is of purifying form (knowledge of nature).

She whose knowledge, or whose define nature and actions,

purifies the devotee1.

620. Anekakotibrahmanadajanani.

(1) Anekakotayah brahmandah tesam j anani.

• • •• * *

Who is the creator of the millions of worlds. x

(2) Anekakotayah hrahmandah yes am, tesam (virodadinaih)

j anani.

She is the mother of Virat, Svarat and Samrat among whom

• * •

the first presides over the concrete world produced out of

the five gross elements with the sixteen modification■- and the

creation is called Brahmanda-The second svarat, presides over

• •

the totality of transmigratory souls in the world, and the third

one (i.e.samrat) presides over the avyakrta that is the cause

of the earlier vtwo1.

621. Divyavigraha.

(1) Divyah (=ramaniyah) vigrahah (=dehah) yas yah sa.

• • • • • *
1
Whose body is divine.

(2) Divibhavah = divyah vigrahah (=ranah) yasyah sa.

• • • • • •
Who faught a battle in the sky. She faught the battle
* 2

in the sky without any support against Sumbha .

622. Klidikarl.

(l) Kllmkara svarupa.

She is of the form of the bija kliai.

 235
(2) Klim (=kamabijam) Icaroti iti.
She who is the composer of the Kllft.

(3) Klimkarasya (-sitasya) iyam («patnl).

The wife of the klimkara (i.e.Siva)

623. Kevala.

The ahsolate one.

As she is devoid of all attributes and free from all

modifications she is an absolutes one.

(2) Kevala, here means certain kind of knowledge mentioned

' - 1
in Sivasutra . The Goddess is of that form.

(3) Kevala also means completeness or the definite

meaning3*

(4) Kevala with reference to the kllA means< as follows l

When ’ka* and 'la* are excluded from the klla, the remaining
(kevala) Im Kamakala which is the Turiya state and this Im
leads one to salvation3 .

624. Guhya.

Guham pravista.
* •

She is the secret one.

Guhya lit. means who has entered the cave i.e.She is to be

worshipped secretly away from the ignorant.
625. Kaivalyapadadayin!.

(l) Kevalasyabhavah kaivalyatit (-rnukti t), tadeva pad am,

 230 - •

t add ad at i sa.

She who bestows the state of isolation.

i
Kaivalya means state of isolation without attributes ;
> i
(i.e.Mukti).

(2) Kaivalyam ca padani dca (»sthanani ca) datum sllarh

as yah.

She who is the giver of the Moksa and other states. The
world kaivalya accordingly means Moksa the nature of which
• >

is described in the last yogaSutra1. Kaivalya is the establishment

in its own nature of the energy of consciousness. And the word

i,

i\
*pada’ according to , this interpretation indicates four kinds
__ ,
of salvation viz. salokya sardpya, samlpya and sayujya as
they are of the nature of fixed places. \|

626. Tripura.

Tisrbhyah (=murtibhyah) pura.

She is older than the trinity1.■ »
i>‘

The Goddess is older than three entities viz. Brahma,

r
Visnu and Rudra.
* *

Tripura also means the three nadis viz. Ida, Pingala and
• -
*
— 2 1
Susuma
•
and manas, buddhih• and citta as the Goddess dwells i

in them she is called Tripura. There are three fires, three

qualities, three energies, three svaras, three worlds etc. !
Whatever in the world is threefold is referred to here as
belonging to Her3 . ;'
 <37
627. Trijagadvandya.

(1) Tribhihj agadbhih vandya.

• •

She is adored toy the three worlds.

(2) Trayah jag at vandya yasyah sa.

• •

One from whom are produced the three gods who are worthy

to be worshipped toy the three worlds.

628. Trimurtih.

Who has three forms.

— Visnu and Siva
Trimurti means the three forms of Brahma, » 1,
♦ •

or the three saktis viz. Varna, Jyestha, Randri or Xccha, Jnana

• •

and Krlya.

(2) The Mother assumes three forms of three colours

white, red and black when dendowed with the three qualities
2
enables trinity to work .

3
(3) Her form is represented by a girl of three years .

» t '

629. Tridasesvari.

(l) Tisrnam dasanaA (»avasthanam) isvari.

•. * •

She is the ruler of three states (viz. Jagrat,Svapna

and Susupti).

TridasanaA (=devanaA) Isvari.

The ruler of gods.

(3) Triyuktadasanam (=trayodaSanaAj) — f —

isvari*

The ruler of thirteen Visvedevas.

 ■ 238
630. Tryaksari.#

(1) Trayanam aksaranam samaharah.

• * ♦ •

Who is the combination of three syllables.

The three syllables are seed (bijas) of the three divisions

w <*» t

of Pane ad as i viz. Vagbhava, Kama and Sakti. These are the

* - *- i «. «.
syllables of Vagisvari, Karnesi and Sivarupini representing
_ I ^t _I
Jnanasakti Kriyasakti and Icchasakti* the three aspects of
3.
the Goddess .

(2) Tryakstrl also means suddhavidya and kumari mantras

2 !
as they are three syllabled .

(3) Tryaksari means of the form of Hrdaya or satya as they

• •

3
are three syllabled words .

(4) The words means the three divisions called Yugaksara

Mas aks ar a and Nityaksara to which the word 11 is added at the

end.4 .

631. Divyagandhadhya.
, ' •

(1) Divyena gandhena adhya (=yulcta)«

She is endowed with the divine fragrance.

(2) Divibhava divya, divyanam gandhaih (=sambandhaih

* *

adhya( )=paripurna).
• •

She who is surrounded by the celestial beings such as

gods and others animated and inanimated things. This interpreta­

tion glorifies the soveriegnty of the Goddess.

(3) Or by whose grace the yogis become endowed with divine

powers of small sight etc

632. Sindur ati1akancita.

(l) Sindurasya tilakena ancita (=yukta).

She is adored with vermilion mark.

(2) The word ’Sinduratilaka’ means an elephant or a woman1.

i.e.She who is surrounded by elephants or women.

(3) Or the root ancu is used to mean gait or worship.
Thus the name would mean she whose gait is like that of
2
an elephant or she is worshipped by elephant gaited females .

633. Uma.
(1) The word fu* means Siva and means Laksmi.

(2) Or U « Siva and means that which limits.

(3) Uma also means saffron colour'1 and the Goddess is of

that colour. Hence she is called’Uma’. Or Uma means brightness
(i.e. the Goddess)is of shining form2 .

1 (4) U is the note of interrogation (u ityamantrane) and i&

means negation. Thus the name means she who was addressed
and forbidden. The name has mythological importance. According
to the mythology Parvati is called Uma because when Uma’s
mother heard of her determination to undertake the most severe
penance, refusing to take not only any food but even fruit,
i
to get Siva as her husband,per mother was shocked and shouted
out. Ohl do notHence (Oh .’ U, do not = Ma) the Goddess
is called Uma
 5

140 :
(5) Uh (=uttama) ca sa ma (cittavrttih) ca.
• • •

According to this interpretation the name means she is the

supreme (i.e.U=best) Mental experience (i.e.Ma-mental modifica­
tion)4,

(6) Or Uma also means the meanings of Eranava. Aum by a slight

transposition of the letters becomes Uma (the three syllables
A.U.M.), Hence the three letters mean Brahma (a) Visnu (u) and
• •

Siva (Ma). The Goddess is of the from of the Trimurtis and

5
also of the essence of Aum .
. , • _ *

(7) According to the Siva sutra Uma means Icchasakti of

Yogins . "The Goddess is of that form.

(8) Padmapurana states that Uma is the deity worshipped

—
at the holy shrine at the Vinayaka and the Sindhuvana■ 7 .
**•8 ^
(9) a girl of six years is also called Uma.
1 _
634. Sailendratanaya.
Sailenderasya (=himavatah) tanaya.
She is the daughter of the king of the Mountain (i.e.Himalaya)

635. Gauri.
(1) She is of fair complexion1.
<
i
(2) Gauri according
-
to the padma purina is beloved of
• *

Varuna2. }
• , ,

(3) Gauri also means certain river of girl of ten years 3 . ;

She is of that form.

(4) The Goddess is having colour of conch Jasmin or the Moon.

Bence ahe is called gauri4.
5 ■»
(5) The deity worshipped at Kanyakubja » is called gauri. ,
i

' ■ i

636. Gandharvasevita. i

(1) Gandharvaih (*visvavasu prabhrtibhih) se-vita.

She is attended by Gandharvas (i.e.Visvavasu etc.)

(2) Gandharvah (divyagana*), taih sevita.

She is attended (upon by the celestial minstrels) with >

devine songs.
Gandharva means horses, i.e. the Goddess is attended by
horses.
(4) The Goddess named Asvarudha is called Gandharva sevita. -
' ‘ ft
t «
637. Visvagarbha. ?

t
Visvatfi _ sa.
garbhe yasyah —

Who has the universe in Her wombs

f
t
As the universe is Her production and the Goddess is Vis van.-:
-mata.

638. Svarnagarbha. {
* [
(1) Svarnam (=hiranya&) garbhe yasyah sa.
She who has gold (i.e.goldenegg) in Her womb. ;

Prom Hiranyagarbha this most wonderful and shining universe’

I
comes into being and that Hiranyagarbha comes out from Her womb.
• >
(2) Svarnasya garbhebhava.
*
; *f

The name means bornfrom a golden egg . !

 (3) Sobhanah arnanaA (=varnaA matrkanaA) garbhah yaya sa.
• • • • • •
One by whom the essence of syllables (matrkas) is beautifled
(sanctified).
(4) Svarnah (sobhanarna mantrah) garbhe yas yah sa.
• • • * •
Who has superior mantras in Her womb.

639. Avar ad a.
(1) Avaran (-asuran) dyati (=khan£dayati) sa.
' r ■* * •

She who destroys evil persons (demons).

(2) Avantiti avah, avah (=kantimantah) radah (=dantah) yas yah sa

• • • • • •

Whose teeth are shining. The av means to shine that which

is shining is called Ava.

640. Vagadhisvari.

Vacam adhisvari.

The supreme ruler of all speeches. The speeches are para*

* «.
pasyanti, madhyama and vaikhani.

641. Dhyanagamya.

Dhyanena gamya.
Who can be reached by meditation, (i.e.Perceivable by
meditation)1.

642. Aparieehedya.
Who has no limitation. She is limitless as to place,
time and law of causation i.e. she has no prior or reciprocal
or absolute non-existence.
643. Jnanada.

(1) Jaanam dadati iti.

She is the giver of knowledge.

1
She gives that knowledge which confers the highest bliss .

(2) JnanaA dadati (-dyati fchandayati) iti.

' * •

2
She is the remover of the knowledge which leads to bondage .

644. Jnanavigraha.

(1) Jnanameva vigrah («sarirah) yasyah sa.

Who Is the embodiment of knowledge.

She is so called because the whole universe is the form of ;

knowledge*.

1
(2) Jnanasya vigraho (=v is tar ah) ygsyah(saklaat) sa.

She by whom one's knowledge expands.

645. Sarvavedantsa&vedya.

Sarvaih vedantaih (=upanisatsamuhaih) samyakvedya. !

• • ♦
{

Who is known properly through all the vedantas (i.e.Upanisads).

1

646. S atyanandasvarupini. j

Satyam anandasca svarupa* yasyah sa.

Satya (truth or existence) and bliss are whose forms.

Satya according to this interpretation is splitted as sat+ya.

•Sat1 means prana, food and ya = the sun. The Goddess is off the
«
- ,1
form of prana food etc. and the sun also.
 241 :

647. Lopamudrarcita.

(1) Lopamudraya arcita.

She is worshipped hy Lopaoiundra (the wife of Agastya) X .

(2) Lopamudra ca sau arc it a ca*

She who is worshipped as Lopamudra* She is called lopamudra ;

- _ -2
because she was pleased when worshipped by the lopamudra .

(3) Lopamudrakhya vidyaya arcita.

She who is worshipped with the pancadasi mantra of lopamudra;

vidya3.

648. Ulaklrptabrahmandaiaandala.
Mlaya klrptani brahmandamandalani yaya sa. I
• * * * * |

She who created the Universe by .mere sport1 (without any i

effort).
t 1 ^

' t *
649. Adrsya. • (

Invisible.
She is not within thesphere ofsensualperception1. ;
i

» -
650. Brsyarahita. <
» _ i
Drsyena rahita.
• r,
*

She is devoid of drsya(i.e.visible world). !

** ,

651. Vijnatrl. . j

Visesena janati.iti.
* *

The knower1. She knows everything well. I

 c:ii]
652. Vedyavarjita.

Vedyena varjita. .
t

She transcends all the knowable 1(objects).

The Goddess is eternal while other objects are not eternal.

653. YoginL

(1) Sivena yogah asti asyah.

• •

She who is the enjoyer of union i.e. who experiences

»

perpetual unity with Siva.

(2) YoginI means the eight yoginls, from mangala to sahkata.

— _ _ t—
These yog inis are called yoginidasa’s in Jyotissastra, coming
1 •

one by one after twenty six years.

(3) YoginI means ’Daksini Lakini etc. famous in MantraJsastra.

• • ,r

The Goddess is of that form.

r )

654. Yogada. ;

Yogam dadatl sa. i

She who is the giverof yoga1.(i.e.meditation), who gives '

union of God soul.

r* - - p ^
L 1 .1 ♦ f

655. Yogya. :

(1) Yogay hita.

She who is supremelysuitable for Yoga (i.e*for experience T

of Divine Union). ;

(2) The word Yoga has many meanings. Yoga means the control ;
■1
over mental modifications . i
 UK :
(3) Oor Yoga ; literally means enjoyment of objects. According

to the interpretation the name ©53 means the enjoyer of such yoga,

the name 654 means the bestower of such enjoyment and third name :
2
655 means the object of the enjoyer .

The supreme reality has become the experience, eicperiencer „

and the object of experience. The energy behind this trinity

is Maya or Pradhana according to Samkhya and Sakti according

1_ q
to Saktas . This is constituted of three gunas each predomina-
*

ting the other two in turn. Hence when sattva completely over
t f
powers the rajas and tamas, that sakti is called Isvara i.e. i

Yogada. When greater portion of Rajas is there, the goddess

is called Yog ini is called Jiva. When sattva and rajas are

almost suppressed and Tamas predominates, this aspect of

1 „
sakti is Jada and is called Yoga i.e. Material universe.
• ' t

656. Yogananda. ;

(1) Yogah (or Yoge) (»si^asaktisamarasyam) eva anado yasyah

sa.
One who delights in union (with Siva).
»

She for whom the bliss,is the complete merging of Siva

and Sakti. ;

(2) The name Yogananda means the deep sleep state in which !
all sense of duality is lost and feeling of bliss predominates1

(i.e.who is otherwise called Yoganidra). j

(3) Yogananda is the name of Nrsimha.

(4) According some this name should be divided into two,

ayoga and nanda. 'The word ayoga means Yogah (=g*ngn) na yidyate
 247 ■

2
y as yah. i.e.She who is without attachment , Or aya means mountain,
* »

She is lilce a mountain, i.e.Ayodhya - difficult to pierce through^

Or ayena uni gacchati iti. She who by good actions (ayena) goes to
Siva (um). The word Nanda is the name of ganga. Nanda is the tithi
of pratipat, sasthi
• •
and ekadasi* Or Nanda means certain deity
(i.e.incarnation of the Goddess) q . Or river Sarasvati
^ at the foot
—4
of the mountain Himavat called Nanda .Or the certain river flowing
—5
near Puslcara lake is called Nanda .

657. Yugandhara.

(1) Yugam dharayati sa.

She who bears the yoke1.
i

As bull of horse etc. bears yoke of chariot,similarly <

she supports the universe by bearing the yoke managing the
universe*

(2) When word yuga is taken to mean pair, the pair refers >
»t »i,

to Siva and Sakti. She bears the pair of Siva and Sakti or
she directs the cycle of krta etc.(yugas). 1
* '

_ * _i „ _
658. Icchasaktijnanasaktikriyasaktisvarupini.
_ " • . t
lee ha j nanakr iyas akt i t r ayam svarupam yasyah.
* i
The threefold power of desire, cognition (i.e.wisdom) and
action is Her form1. ?
' ' . 4
1
These three energies correspond to trinity viz. Brahma,
— * 2 — — 1
Visnu and Isa , The Malinivijaya Tantra states that Supreme
divine energy becomes the energy of desire when Brahman, the \
>

supporter of the universe, wishes to ereat it. She becomes i

 248

the energy of knowledge when she reminds him saying *let this
i

he thus*. When thus knowing, he acts she becomes the energy {

3
of actions .

659. Sarvadhara.

(1) Sarvesam adhara.

Who is the Supporter of Vail (everything).

(2) Or sarvasaA (=jagatlnam) dhara (-para&para).

The Goddess is gradation of the all worlds. Because the

creator and the things created are not different. The Goddess
, . 5

is one with the Universe. f

(3) Sarvam adharo yasyah sa.

* • t > • 1 '

•f

1-a-. . ;$he created thing or the whole universe is whose !

1 !.
support i.e.She resides in all .

660. Supratistha.
• •

(1) Sobhana casau pTatistha ca. • *

Who is firmly established i.e. who is the perfect foundation

of the universe.

(2) Supratistha is the twenty syllabled metre.The Goddess

, #• I,

is of that form. •'

" V l

661. Sadasadrupadharinf. • '

,
\

$ mm

(l) Sad (=brahma) asat (sadbhinaam;Jagat ),tayoh? rupe 1

• t

dharayati sa. {
 <4n
Who assumes the forms of existent and not-existent (i.e.

of Brahman and World).

t

(2) Sad (=vyavahar ikaih sat yam) asat (=tucchaft) te eva rupe

(=visyau) dharayati (bhasayati) sa.

According to this interpretation 'sat* means the last

mental modification before the realisation of unity, (i.e.

Vyavaharika satya) while 'asat* menas the remaining mental

modifications. The Goddess is of the form of twofold knowledge

viz. Sat and Asat (explained above).

(3) Or, the word ’Sat1 and ’ As at1 refer to Bhava and Abhava.;

They should be understood in the sense of satyatva and avacyatva.

i.e. who possesses two-fold forms viz. satyatva (reality) and

avacyatva (indeseribability).

(3) Bhavabhava matrasyadhisthanam iti. I

• •

Who is the support of bhava (reality) and abhava (unreality).

662. Astamurtih.
• • •. t

(1) AStau murtayah yasyah sa.

Who has eight forms.

These eight forms are Laksmi, Medha, Dhara (i.e.earth), ■!

Pustih (nourishment), Gaurl, Tustih (contentment) Erabha

• * * *• * r
lustre and Dhrtih (stability)1.
• ♦ *

(2) The astamurtih means the eight varieites of self, \

described in Yoga sastra. According to the difference of quali- ;
ties Self is given different names viz. Jivatman (embodied

soul) Antaratman (inner self) Paramatman (supreme soul),_

Nirmalatman (unstained self), Suddhatman (pureself), Jnanatman
(wise soul) Mahatman (great self and Bhutatman (elemental \
self)2.

(3) Astamurtih may mean the five elements and the sun,
* ♦ *

3 :
the moon and heaven .

(4) Astamurtih is described in the Visnupurana as the

♦ • * * • •

sun, water, earth, fire, air, ether, the Brahmana sacrificer

and the moon, these are eight bodies 4 . 1!

(5) The eight prakrtis, me the astamurtih. These eight

• • • •

prakrtis are described in Gita. These are earth, Water, fire,

• l
air, ether, mind, intellect and egoism . The Goddess is having
these eight forms. ;
(6) Astamurtih means kulastaka (i.e.eight kinds of women). ;
• • * * • .
They are ganika, Saundilca, Kaivarti, BajakI, Tantrakarl, Gharmakar
mm mm mm fi
kari, Matangl and PuAscail .
1
^
(7) Astamurtih t
also means the eight gGoddesses Vasinls
etc. The Goddess is of those forms.
1)
* ' . I
663. Ajajetri. ;

Ajayah jetri. \
She who is the conqueror of the Aja (unborn).
li

The Goddess as pure Intelligence, is always victorious l

— 1 mm ’

over Avidya,described in the Vedas as Unborn (i.e.Aja).

!

664. Lokayatrayidhayini.
s
Lokanam yatra& (pralayafii samraksanam va) vidhatuii s llamas yah.
• • »

She commands the procession of the worlds.^ ^

 Here the word 'Lokas * means the fourteen worlds and 'Yatra* :
i

means the destruction or protection. As the Goddess is both,

the destructor and protector, she commands the course of the world
both ways.

665. Ekakini.
The only one. f

The Goddess is without second1. She is called Ekakini

because she alone performs the work of creation, protection

and destruction2 . ■

666. Bhumarupa.
(1) Bhurna rupam yasyah sa.
- - means Brahman
She who is of the form of Brahman.’Bhurna’ , i. ;

(2) 'Bhurna' means many. In the previous name she is called :

2
only one. This name states she is many .

667. Nirdvaita.

Nirgata* dvaitam yasyah sa. f

She, who is without duality.

For the Vedas teach that Brahman alone isrealand any j
thing outside it is unreal. The Goddess is Brahman itself hence )
she is without duality .
2 iI
i
i

668. Dvaitavarjita.
•
j
f

Dvaitena varjita. \
»\
She is devoid of duality. j
The refutes the ideal thatduality was there. :
 * 1
52
669. Annada.

Anttflih dadati sa.

She who gives food. The traditionals interpret name as

giver of food from all sides.

670. VaSttda.

Vasu (=dhanai ratnaft ca) dadati sa.

Who gives precious things .

1

671. Vrddha.
1
(1) The eldest one.

As the Goddess is the eldest in the universe.

(2) She is called Vrddha because she is expanded in the

form of the Universe.

(3) Vardhayati jagat i.e. she nourishes the world.

672. Brahmatyaikyasvarupini.

(1) Brahmana (=caitanyena) saha atmanam (jivanam) aikyameva

svam (nijam) rupaii as yah.

Whose form is the identity of Brahman and Atman.

(2) Brahmatmanoh (sivajivayoh) aikyameva svaft (=sarvasva&.‘

pratipadyam yasya sa hamsa mantrah rupafii asyah.

1
According to this interpretation Brahman means Siva
and Atma means jiva. ’Sva' means Haflisamantra (Soham)

which unites the soul with Siva and rupa means Her form.

Hence the "amp* would mean whose form is the Hamsa mantra
 253
* i
which unites the jiva with Siva .

In Trisati the name (No. 173) Hatoamantrarthrupin! means j

the same thing. j

i
673. Brhatl.

The great. :

Brahman is described in Srutis as immensely .greater than

ii

the greatest.

Or Brhatl is a certain vedic metre of thirty six syllables.

She is of that form.

/

674. Brahman!.
’• 3
I,

(1) The word Brahman! means the wife of Brahmin.

(
(2) According to the Samayacara Paddhati the word

Brahmani means divine wisdom..

(3) Or the wife of Siva because Siva is described as

Brahmana in Vedas and Puranas.

* * !

(
675. BrahmI.

(1) The consort of Brahma or the female counterpart

of Brahman.

(2) BrahmI means the form of speech, a power of Brahma.

She is of that form.

676. Brahmananda.

(l) Brahmaiva anandah yasyah sa.

 She, who has the bliss of Brahman i.e.one who delights
in the Brahman. Because the Goddess and Brahman are not i
separate.
Here the Goddess is conditioned one while Brahman is
unconditioned! hence Brahman is itself the nature of bliss
to the Goddess (i.e.the conditioned one).

(2) The name also means she is the possessor of Brahmananda

As matvarthiya, 'a' is a suffixed to the word. It means
•possessed of.

677. Balipriya.
Balinah (=avidyanirasas amarthah) priyah (*dayapatra&) i

yasyah sa.
She to whom the mighty people are dear.
Here the word 'ball' means those who are strong in
dispelling Avidya and firm in conquering desire, anger etc.
And the word priya means objects of Her compassion^ Hence the
means that strong people are objects of Her compassion.
(2) Balih (rajavisesah) priyah yasya (=vamanasya) tada

bhinna.
She is identical with the Vamana incarnation to whom ;
Bali, the king is dear.
(3) Or Balayah (*pujopaharah) priya yasyah sa.
She who likes • the oblations offered in worship. •*
 255
678. Bhasarupa.
*

(1) (Sa&skrtadi) bhasah rupa* yasyah sa.

• • * •
Who is of the form of the languages.

(2) Bhasabhih nirupyate sa.

♦ *

She is described by the languages such as samskrta, pralert|;

etc.1

679. Brhatsena.
(1) Brhati sena eaturahgabalam yasyah sa.

Who possesses limitless army. Her army is consisting

of elephants, chariots, cavalry and infantry.

(2) Or who is identicalwi^h ' Brhatsena,the king.

680. Bhavabhavavivar j it a.
Bhavah (=dravyagunadayah) abhavah (=pragbhavadayah)taih

vivarjita.
She is devoid of existing and non-existing entities.

The word Bhava means nine substances and qualities etc.

while Abhava means antecedent non-existence and other nonr­

ex is tenees.

681. Sukharadhya.

Sukhena aradhya.
She who is easily worshipped ‘sukha’-Here means easily i.e.
without hard and fast regulations about food or mode of medita­
tion and worship1.
 250
»

682. Subhakari.

SubhaA (=punyameva) karoti.

She is doing good.

She is always beneficent even to one who imperfectly

worships Her.

683. Sobhanasulaibhagatih.
Sobhana casau a sulabha ca = sobhanasulabha (=sudurlabha)

etadrsi agatih yaya sa.

Here three words are combined into one name. The compound
is explained as follows i
Bhaskararaya seems to be in favour of taking this word as
consisting of two names viz. (l)Sobhanagatih and (2) Sulabha-
gatih. However he says that if one insists that the name
*
consists of only one word the compound should be dissolved
as - Sobhana ca asau asulabha ca = sudurlabha i.e.extremely
difficult to get. It is further explained as sudurlabha agatih
(Punaravrttih) yaya sa i.e. She from whom the rebirth is very
• •

difficult to get. That means she is Janmacchetri, i.e. the .

destroyer of births.I In other words she is Moksadatri (the
(the giver of salvation).

684. Bajarajesyari.
(l) Rajnam (=devarajadinam) ye rajanah (=brahmavisnurudrah)
^ — —t ^
tesampi isvari.
*

She is the ruler of the king of kings.

Raja means the Gods and Rajaraja means the king of the
 257
Gods viz.Brahma , Visnu and &udra. The Goddess is the ruler
• •

of them.

(2) Rajarajasya (=kuberasya) isvarl.

Rajaraja means kubera (the God of wealth) i.e.she is

worshipped by the kubera.

685. Rajyadayini.

Rajayam (=svarajyavaikuntha kailadhipatyadikaft) data*

• •

si lam asyah.

She who bestows dominion.

She bestows dominion of Va£kuntha* Kailasa etc.

686. Rajyavallabha.

Rajyani(vaikunthadi) vallabhani (=priyani) yasyah si.

• * « •

She to whom dominions are dear. The word Hajya also means

the ruler of the dominion i.e. Brahma etc. They worship

the Goddess residing in the Sricakra-As their abode is between

the thirteenth and the fourteenth walls 1 of Sri-Cakra.

* -

687. Rajatkrpa.

Rajanti (=sobhaoana) krpa yasyah sa.

• *

She whose compassion is shining.

688. Rajaplthanivesitanijasrita.

Rajnam pitfcesa (=sinitasanesu) nivesitS nijS Mriti yayi si.

• * •
She by whom Her refuges (devotees) are established in the

thrones of kings.
 253
689. Rajyalaksmi.

(1) Rajyasya laksraih

* * 11 1 , i

The wealth which is royal. . „ ;

(2) RajyalaksmI is the deity whose mantra is described

. • i.

in Tantraraja.The Goddess is of that form.

« _ _
690. Kosanatha.
, . • - -
(1) KosaSya natha.
She is the mistress of i'the royal treasury.

(2) Kosanam natha.

The word Kosa means the kosas viz. annamaya, pranamaya

♦ •
;
1

etc. ^he Goddess is the mistress of them.

t ^
691. Catura&gabalesyari.

(1) Catvari (=hastyasvarathapadatrupani) ahgani yesaft

• •
mm mm mm mm ^ mm

tesam balanamisvari.
* ■»

She is the commander of the army with its four divisions.

Caturanga means four divisions of army viz. elephants, chariots,
cavalry and infantry.

(2) Caturangabala also means the four vyuhas. The Goddess

is the ruler of those. |

According to Bahvrcopanisad they are Sarlra-purusa, Chanda-
purusa, Vedapurusa and Mahapurusa.
♦ ' • •
s

692. Samrajyadayini.

Samrajah bhavah = s^nrijyam tad ditom si lam asySh.

 25n
She who gives samrajya.
The word samrajya = a state of ar ruler who has performed
the Rajasuya sacrifice or who is the king of the kings1. j

693. Satyasandha.
Satye (anullanghye) sandhe (pratinjnamaryada va) yasyah sa.

She whose vow and limit (decoram) are true (which cannot
be crossed).

694. Sagaramekhala.
S agar ah evamekhala( =(kanel) yasyah (=bhumeh) sa.
• s ' * • '

She who is girdled by the ocean.

Here the Goddess is identified with the earth surrounded

by oceans.

695. Diksita.
(1) The initiated one1.

The word Diksa is explained thus Di (DhlyaA) = knowledge

and ksa
• '
(ksl = ksinoti) gives i.e. That which gives knowledge
• •

is called Diksa. Here dhiksita is turned into diksita.

* • •

(2) The name also means she initiates desciples"into j

appropriate mantras i.e.diyate, and destroys (kslyate) their
sin or ignorance2. Such person is called Diksita and the Goddess

becomes one with them. Hence she is . called Diksita. ;

» _
696. Daityasamani.
Daityanam (bkandadinam) samani (=nasika). t
e *
 260 •

She who is the destroyer of the demons (like Bhanda and

• *

othdrs).

i _
697. Sarvalokavasaftkari. ‘
— — * * — !
Sarvan lokan vasafi kartuh silah asyah.

She who has nature of subjugating all the worlds.

698. Sarvarthadatri.

Sarvesam arthanam (=purusarthana&) datri.

• * •

She who is the bestower of all objects of desire (i.e. the

-
four purusarthas i.

699. Savitri.

(l) Savituh iyam.

She who is the wife of Savitr i.e. the progonitor of

the world.1

(2) (Jagatah)pras avitrl.

• i
O '

i.e. One who creates the universe . t

The Devi Bhagavata derives the word savitrl from su which

means’to uzze out’.Thus the word savitr i would mean one who uzzes

out lustre.
I

(3) Savitri is the name of the deity presiding over the ;

puskara tirtha.
*

700. Saccidanandarupini.

Sattvaflt eitvah anandasca rupam (=svaruparh) asyah.

j
She whose nature is existence, consciousness and bliss.
 ' ..... ...... ~.......... ......................... 7 ......... ................... 2 6l'~

701. Des akalaparic chinna. ■

Desakalabhyam apariechinna.
i
1
She who is not limited hy space and time .

702. Sarvaga.

(1) Sarvam (=vastumatram), gacchati (=abhedenaj prapnoti) sa.

She, who is present in all objects and in all places.

(i.e.Omnipresent)* (i.e.she is present inseparably in all).

(2) She is present in all as the inner soul2 (i.e.Sarvanta- ;

ryamini).

703. Sarvamohini. ;

(1) Sarvan mohayati iti tatha.

it

She who bewilders all.

She bewilders those who believe in duality and gives know­

ledge of non-duality*. She gives the knowledge that the apparent

difference between Brahman and the Universe is not real.

(2) Sarvam (-trailokyam) mohayati iti.

She who bewilders the three worlds. This means that she is

of both the forms that of the Trailokyamohaaeakra and of

the vidya indicated by that name.

704. Sarasvati.

She is not different from Sarasvati, the deity of knowledge.,

She is the form of the ocean of knowledge.

 _ 1
According to Dhaumy a, S ar as v at i is a girl of two years .

The Goddess is of that form. According to Bhardwaja Sarasvati

is one, who ever resides in the tongue of all beings and who
2
causes speech .

t_ —
705. Sastramayi.

(1) She who rests in the scriptures alone.

Everything about Her can be o known through the scriptures.

«_. i
As Brahman is laidc down in different sastras and she is
*
identicalwith it.

(2) The name also means that scriptures are Her body and

limbs. The Brahmanda Purana describes how she created scriptures

* * *

from Her body2.

^he name suggests that Brahman is revealed by scriptures

and not independently, inferred from reasoning.

706.. Guhamba.
1

She GuhayaA (sthita) amba, resides in the cave (of the

heart). The name according to this interpretation indicates

that duality is not commonly accepted but it is also scriptural.

The scripture says Mas shadow and light enter the cavity of
heart”1.

(2) Guhasya (=skandasya) amba (=mata).

The mother of kartikeya. Guha means kartikeya (skanda)2.

707. Guhyarupini.

(l) Guhayam sthitam guhyam (=paramarahasyam jnanam), tadeva

jbupam asyah. __ __ __ ______ _ __ ,____ ______ _____ ____ ___ _

 She whose form is the supreme secret. :
The secret knowledge of non-duality is Her form1. i
_ _ i
(2) Guhyam (=Guhyopanis adam) eva rupam asyah. . ;
^ * * • j
2
Guhya is the name of Upanisad and that is called Her form ,

708. Sarvopadhivinrraukta.

(1) Sarvaih* upadhibhih• visisya

•
nihsesena
* * •
mukta (»tyakta). .!

She who is totally free from all the limiting adjuncts.

All the limiting adjuncts are such as mother of skanda

etc. whether conditioned or unconditioned. She has no attributes i
and relations. ;

(2) One,who is devoid of upadhis which are well-known ;

to the Naiyayikas.

(3) One who can be understood by a true syllogism which

indicates identity.

_» _ c
709. Sadasivapativrata.

(1) Salasivasya pativrata. ;

—» !

She who is the devoted wife ofSadasiva. f

1
(2) Sivah eva patih iti vrataA (=niyamah) sada (=s arvakalikc)
* • *

yasyah sa. ■
» _ t
1 ;;
She who has vowed that Siva alone is Her husband for all ■
times.

710. Sampradayesvari. \
■ ‘ ?
(l) Sarnyak (sisyebhyah) pradiyate itisampradayah, tatresva-’
ri (ssamartha). ______ , .. ________ _____ ___ - ... 1
 28 1
She who is the promulgator of scored knowledge. a

Sampradaya mean in which the secred knowledge is imparted

properly to the taught.
i
(2) Sampradayasya (=s ampradayasanjnaraantrart
<
havisesasya)
• *’

isvari. A '

According to this interpretation the word Sampradaya

— t—
means the sampradayameaning of Pancadasi, as explained in i
the Yogini-hrdaya (2.15). The Goddess is the ruling deity
of that mantra.

711. Sadhu.

Proper. ;
_ 1
Her proper attribute is the Parahantasakti i.e.the power
of highest egoism. :
712. I.
% Fourth vowelrkamakala. •
This name represents the Turiya state. Here the name indie at­
test hat the quality of supreme egoism has two forms. The deriva­
tion of the I is from A by adding I i.e.A is Vlsnu
• •
and I is ;
his sister. Narayana
•
and Narayani
•
are the attributes of
f

Paramasiva. Here the female attribute became the Queen consort

» *
of Paramasiva and male attribute Visnu
• #
became the material S
% I
cause of the Universe. These three forms the partlessBrahman.

The form or nature of ICamakala is described in the Vamakesva-

ra tantra 1 , the jnanarnava
_ „
• -
2
and the nSaundarya-lahari—3 .

713. Gurumandalarupini.
• • •
i;
Gurunam mandalaih (=parampara) saiva ruparti (=nirupanam) as yah.
• •• . • •
 She is of the form of succession of preceptors (i.e.gurus).
265
I
Here the word Gurus means the preceptors from Faramasiva

to one's own spiritual teacher.

The name means that this secret knowledge was handed down
from Guru to pupil1 and this is not given in books.

This name also indicates that the nature of that 1m (i.e.

Kamekala) should be ascertained from the spiritual teacher

only as it is the most secret.

714. ICulottirna.

Kulam (=indriyas amuham) uttirna (atikranta).

Who has transcended the group of all the senses.

Here the word 'kula* means the group of internal and

external senses.

This name and the following three names express the secrecy

of Tantra doctorines.

715. Bhagaradhya.

(1) Bhage (savitrmandale) aradhya (=upasya) sa.

• •

She is to be worshipped in the orb of the sun.

The word bhaga here means the orb of the sun. The Goddess

is to be worshipped in that because sun's orb is the object of

secret adoration.

(2) Bhagena (=Ekarena) aradhya.

She is to be worshipped by the syllable 'e' because this

syllable1 'e' is the support and the seed. Again the syllable
_.itseif „.ia„.in jbhe^trJ,ang2e-.,£orm?.# . ±.05.--- ----- —--------- -..
 26G
716. SfiyS.

The Illusion.
»
She is called maya because she makes hidden even what is j

overl and explicit; and exhibits what is undeterminable and

.1
amazing .

717. Madhumati.

(1) Madhu (=madyam puaparasah ksaudraft va) (pujanadi samaye),

• * •

tadvati.

Who is having Madhu at the time of worship. Here the word ■

madhu means honey liquor etc.

She accepts honey, mead, etc. in Her worship and she

1
hereself is as sweet as honey . 1

(2) Madhumatyakhyavidya visesa rupa.i.e. of the form of :

Madhumati vidya2 viz. described in • the Chandogya upanisad. <;
• ’
(3) In the Yogasastra four kinds of yogins are mentioned. ’

Among these the fourth is .called Gatikrantyabhava. He is the

highest of them. Yet he should trangend the seven foundations

(bhumikas). Among these seven bhumikas the last one is called

Madhumati. The _Goddess is of that form, because theknowledge i

!
)
which arises by transcending this seven bhumikas^ causes one
_ g . Hence she is also identical
to cross the ocean of sa&sara 1
with that. ■

(4) Madhumati is a name of certain river. The Goddess is

of that form. ;

718. Mahi}
 287
Earth. i

The name suggests that the Goddess though is of secret form.

She is as manifest, as the earth. Or She is also of the form of :

river called IJahi.

719. Ganamba. *
• (

Ganasya (=pramathadergajananasya va) amba.

She is the mother of hosts (of pramatha etc. or of Gajanana)

720. Guhyakarudhya. ;

Guhyakaih aradhya.

She is worshipped by the guhyakas. The word ’guhyaka *1

means the kind of Devas, or it also means one who is worshipped

in an unknown secret place. Hence the goddess is to he worshipped

(f
in sdcret.places.

, i
721. Kamalahgi.

Komalani angani yasyah sa.

Whose limbs are delicate. \
'' it

> ‘ !
722. Gurupriya. \
i

(1) Guruh priyoyasyah sa. i,

* • '

•t

She is to whomthe guruis very dear. ,;

(2) She is identical with the wife of gum.

f ^ v
(3) Guroh (=jagatguroh=s ivasya)priya (=patni).
* *

The consort of Siva, who is the guru father of whole world. ;

 2GS
723. Svatantra*

(1) The independent one’.

Because the Goddess does everything without depending on

any instrument she is called svatantra.

(2) S v at ant rakhya nityatantra rupa va.

i.e.of the form of the Tantra hook called svatantra tantra

or the Nityatantra.

(3) Svani (=atmiyani) tantrani yasyah sa.

i.e.She, to whom all the tantras belong as the Tantras

viz. Saiva, Vaisnava, Ganapata etc. describe;, Her nature.

(4) Svah (=svadhinak parasivah) tattantra (=tadadlna).

1 • * •

One who depend upon Siva. This also means that both

Siva and Sakti are dependent on each other.

724. Sarvatan^resi.

Sarvani tantrani iste (-samarthayati) sa.

« • • •

She who rules ever all the Tantras.

Tantras are sixty four in number. She demonstrates their

truth.

735. Daksinamurtirupini.
^ I ^ ^
Daksinabhimukhlmurtih » daksinamurtih,saiva rupaA asyah.
. . . » • • *
She is in the form of Daksinamurti.
• «

When Siva facing southern direction taught Brahma, fisnu,

etc. he is called Daksinamurti. The mantras of Daksinamurti

• • •

are mentioned there in tantras. The Goddess is of that form.

 2Gn
726. Sanakadisamar adhyia.
i
Sanalcadibhih samyag aradhya (=upasya). !
* !

One who is worshipped in the best way by Sanaka etc.

'Sanakadi' means A Sanaka sanadana, sanatana and sanatkumar

etc. They worshipped the Goddess in the best way hence thetr

names are included in the spiritual chain of succession in the

descipline of Mother worship1.

727. Sivajnanapr adayini.

(1) Siva (visayakam) jnanam prakarsena datuA silam asyah.

* j
She imparts in the best manner the knot?ledge of Siva . f

(2) Sivo jnanapradayi yasyah.

'2
She to whom the Paranasiva himself is the giver of knowledge.

728. Citkala.

(1) Citah (saccidanandatmano brahmanah) kala (ekadesah) iva

yasyam sa.

She in whom the'cit'is partly present.

(2) Citkala means pure (conciousness conditioned by the j

internal organs1. It is so called because it is a small part of ;

Unconditioned Conciousness.

729. Anandakalika. !
_ f — *
(l) Ananda eva kala ekadesa iva yasyah sa. I

Who has Ananda (bliss) as one part. •

She is one portion of the bliss enjoyed by jivas1
 27o
(2) Anandasya (anandamayakosasya) kalika.
She is the hud of Anandamaya kosa-
•
,
i

730* Premarupa.
Prema (=snehobhaktih va) evasvarupaA yasyah sa.
• » •
She who is of the nature of devotion. The word prema means
affection or devotion.

731. Priyamkari.

Priyam karoti iti.

One who accomplishes agreeable things.

732. NamaparayanahhyaA prita or Namapara, yanena prita:. g

She is pleased hy the htly recitation of Her divine names, j

Hama = from A to ksa"^. Abara is one and ka etc. are thirty j
• £*
five. -iThus they becomes thirty six. When these thirty six ’^arej;
multiplied by sisteen vowels we get five hundred and seventy six.-;!
|
These are looked upon as months. Now from these 576 taking ;
I
each one as first letter and adding 36 to those in the second If

place of each letter, one gets total 20,736 names. This is given:
*•2 . i
in laghustuti j
' i
The repetition of these names in five ways is described
in the Kadimata3 . This is what is called Namaparayana. f
_ _ ^ — 4
Namaparayana also means the repetition of Lalitas ahasranama .

733. Nandividya. )
— f
_Nandinah (nandikesvarasya) vidya.
_ I t
She who is the vidya of Nandi-keswara.
 271
i.e.the vidya worshipped by Nandikesvara.
I m
734* Natesvari.
*
Natesvarsya iyam.
i t
She is the wife of Natesvara. Natesvara means dancer,
• •

the Nataraja of cidambara. Hence the ^oddess accompanies

the dance of cidambara Nattsvara as his count8r-part .

735. Mithyajagadadhisthana.
• •

(l) Mithya (rupasya) jagatah adhisthanaft (=bhanadhikaranam)j

• • • *

who is the base of the illusory world. j

i;

Just as the sukti is the basis of illusdry,world. For it is

2 >
said that this duality is mere maya; non-duality is the reality.

(2) Jagadadhistha (brahma)eva anah (=pranah) yasyah.

One whose essence is Brahman which is the support of the

universe.

(3) Mithyajagat adhisthanai ** adhisthitai yasyah sa.

i.e. one who forms substnatiim to the illusory world.

736. Muktida. I
S'
Muktiih (moksaA) dad at i sat. |f

{
She who gives salvation1. sf
\
\
737. Muktirupini. I
*
4)
Muktireva rupamasyah. f

She is of the nature of salvation. The Goddess is so called!

because-when one remains in his own bliss the real salvation
 27,?
comes to him. ^ims the supreme salvation is of the nature of

self.

738. Lasyapriya.

Lasyam (=nartanam) priyam yasyah sa.

One who is fond of delicate dance.

•iSsya* means the rhythmic dance of woman, it should be

distinguished from Tandava.

739. Inyakari.
_ i
(1) Layasya (Cittavasthavse?asya) karl.

She who causes absorption, 'laya' according to this

interpretation means peculiar state of mind, which is equal

to meditation^.

(2) (Talaih nrtyagitayoh samakalah paricchedo va) = layah

• » • * *

tasya kari (=kartri).

She who creates harmony in the dance and song.

Laya according to this interpretation means a pause in

music, or harmony between song and dance.

740. Lajja. ;

(1) She who is of the form of bashfulness (Lajja)1.

(2) S'Lajja* also stands for the seed word Brim. The

Goddess is of that form.

741., Rambhadivandita.

Rambhadibhih (=rambhorvasyadibhih) vandita.

* *
 27,1 i
She -is worshipped by Rambha and UrvasI etc.
, ?

742. Bhavadavasudha vrstih.

•• * •
(1) Bhavah (samsarah) eva davo (vanavahnih) tasya sudhavrstih
• • • •• *

She who is the rain of nectar to the foresfire of worldly ■

existence. J

(2) BhavaA (parasivam) datte, vasu (=dhanam ratnato ca)

dhatte, etadrsi vrstih. •

• • •• •
1
i.e.She is the rain which gifts one with both Parasiva ;
and Wealth. SHere the name is splitted as Bhavada tvasuddhat
vrstih and thus it means she is the giver of both worldly enjoy-
**• * /
ment and salvation (i.e.paramasiva)1.

742. Paparanyad avanala.

(1) Paplni eva aranyani, tesam davanala iva ya sa.

« •
0

She is the forest-fire which burns down the forest of sin. ►

(2) Paparanyanam davanalo yasya nama sa.

i.e.Whose name is the forest-fire of the forest sin1, i.e.

Identical with ganga.

Demerits are called forests because they create miseries. }

and the Goddess by Her grace burns down them just as the forest J
fire burns down the woodland. ,
. s’

(3) Papar anyanam ye davah (=davagnayah nasanopayabhuta

* • *

upastyadayah), tesaA ahan (=pranam) lati (=adatte) sa.

...
She who gives life to the dava (i.e.actions like devotion
;
etc. which removes the sin). According to this interpretation
the word ’dava ’ means the. .means of destroying- sin (i.e. ---- —
devotion) etc. 'ana’ means prana (i.e.life) and la (=lati)means
* \

receiver.

Thus the Goddess propagate the means of destroying sin2 .

744. Daurbhagyatulavatula.

(1) Daurbhagyam eva tulam (=karpasah) tasya vatula iva ya sa.

She is (like) the gale (which blows away) the misfortune

like thistle.

(2) Daurbliagyafii tulam yes a* te s daurbhagyatulah, te eva

vatula yasyah (sakasat) sa.

i.e.One from whom the stormy winds in the form of rituals,

before which the misfortune is like a thistle, are coming up.

745. Jaradhvantaraviprabha.

Jaraiva dhvantam (-andhakarah), tasya raviprabha iva ya sa I

She who is the sun-beam for the darkness of the oldage.

r ’

746. Bhagyabdhicandrika.

Bhagya (laksianasya) abdheh eandrika (=kaumudl) iva ya sa.

She who is the (illuminating) moon light to the ocean

of goodr*fortune. <

Because she like the moon light causes the tide in the ^

sea of happiness and prosperity.

747. Bhaktacittabekighanaghana.

(1) Bhaktanam cittani evmkekinah (=mayurah), tesam ghana

ghana va sa. .... ...... .... ... ..... —•—---- —.—

 275
She is (like) dark cloud to the peacocks in the form of

the mind of (ifer)devotees.

(2) Bhakta citta kekighanaih a (=saffiantat) ghaua (=nirantara)

She is full of the caritras in the form of clouds which

j

gladden the peacocks in the form of the hearts of Her devotees.

748. Rog ap arv at ad ambho 1 ih. I

Rogac eva parvatah, t®sam dambholih (^ajrah) iva ya sa.

C- '

She is the thunderbolt to the disease heaped mountain

(high). ;

749. Mrtyudarukutharika. I
* •

fcfirtyudarti (-astSvi^tlvadhad) tesi* *ut^arika ya |sa. j

She, who is an axe to the tree of death .

V

»
750. Mahesvari.
fs

Mahati ca asau Isvarl ca.

¥he supreme ruler. Though this name occurs twice there is no'

fault of repetition as there is a difference of short and long >

- « - * — '
(hrasva and dirgha)svara. i.e.Mahesvari and Mahesvari.
I
751* Mahakali. j

(1) Kalayatiti kali, Mahatl ca sas kali ca. j

She, who is the great destroyer of kala (death) . The word )

*
Ball means the she who puts an end to time (kala) itself j
1
i.e.She rules over death .
1
$
 (2) Mahakalasya iyam.

She is the consort of Mahakala worshipped at Ujjayini.

752. Mahagrasa.

Mahan (=aparimito) grasah (=kavalo) yasyah sa.

* • !'

She for whom the normous (world) is only one moral1 (at

the time of universal dissolution).

_» _
753. Mahasana.

Mahat (=earacarakarmakatyad) asanam yas yah sa. *

She whose food is abundant. The Goddess is called so because

she consumes both animate and inanimate universe.
i

754. Aparna.

(1) Apagatam rnam yasyah * • •

sa. /

She whose debt is removed for ever1.

’ ‘ <s , ' ,

(2) Na parnam (=patanam) asti asyah.

• 1 • /

She who is not falling.

According to the Nirukta the word ’parna’ means downfall.

But, the goddess never falls to a lower level, hence she is
called 'Aparna*.

(3) Na vidyate (parnam) api adaniyatvena. yasyah sa.

• •

She who has not even leaf (to eat). This refers to the
story of Par vat i. When she was practising penance she renounced
even leaves as food2.

755. Candika.
0 M
 277
The angry one.
She becomes angry with those who are not <^Her devotees.

Or according to the Devi Bhagvata candrika means a girl

1
seven years .

756. C andamundas uranis udani.

***** i

Candsea mundasca » candamundan tau asurau nisudayati si.

.. ... .. * *
She who destroys the demons, canda and Munda.Hence she is
called Camunda1•
• • _ _ ,
— • _ \
(2) Candani (=pracandani atyantkopacihnabhutanetrasonitama-
.♦ •* *
divanti va)mundani yesam asurananam, tesafc nisudanl.
* •• • • • *
x i
She is the destroyer of the demons whose faces (heads)

are horrible. !

757. Ksaraksaratmika.
* * _ *
(1) Ksarani (=aniyatasamkhyani) aksarani (=varna) atma.
w . . • *

svarupam yasyah sa.

The uncountable syllables form Her body.

That is she is one syllabled and also many syllabled 1 . >

(2) Ksarasca aksarasoa tadubhyam atma (=svarupam) yasyah sa.

• •

She who is of the form of both Ksara and Aksara, means J

2 ■ I
the Lord .

»_ !
758. Sarvalokesi. j

Sarvesam lokanath Is I (=isvari). j

• |
Who is the ruler of allw worlds.
 278
759. Visvadharini.
1 —
Vis vail dhirayati sa.
She who holds the universe. 1
760. Trivargadatrl.

Trayanam varganam s amuhah trivargah, tasya datri.

She is the giver of the triad (of human values). i
\

Trivarga means the three purusarthas viz. Dharma, Artha

*

and Kama1. She gives these three to Her devotees.

761. Suhhaga.
(1) She who is identical with the girl of five years.
Suhhaga means five year old girl1.

(2) Sobhanah• bhagah• (=Srilcamamahatmyaviryayatnakltrya dayah)

•

yasyaA sa. ?

i.e.She whose wealth, desire, dominion etc. are excellently

good.
The word‘bhaga’ means, dominion,wisdom, dispassion, '
1'

womb, fame, strength,effort, desire, wealth, virtu, sun and ?

2
salvation. Her dominion fame etc.are excellently good. ;
" 1 - ?

(3) Sobhane bhagah (suryo) yaya.

She by whom the Sun is lubunous. It is said so because j

_ 1
she is thepoweroperatingthrough Brahma, Visnu and Siva
• •
|
'

residing in the Sun.3 ;

(4) Sobhanam bhagaA (lokatrayantargatam saubhagyaA) yasyah ;

sa.
 27.1 ■'

One who has got the good fortune of the three world.
I

(5) Sobhanam b hag am(caragatamacaragata&) yasyah sa. ;

i.e.one who has good fortune found in the animate and in-animate;
things.

762. Tryambaka.
(1) TrinI ambakani (=netrani) yasyah sa.
# • # *

She who has three eyes.

X ‘
These three eyes are the sun, the moon and fire .

(2) Trayanam
•
ambika. !

The mother of three, i.e.Brahma, Visnu and Rudra.

763. Trigunatmika.
Trayo gunah. eva atma (=svarupam) yasyah sa.
• • *

She whose nature is the harmony of the three qualities

(viz. Sattva, Rajas and Tamas).

764. Svargapavargada.

(Esayisnu
* • * sukham)svarah • (nityam sukham) apavargah,
* \
f

tadubhayam datte sS. j;

She who bestows both heaven and salvation upon Bier devotees.
The word fsvarga1^ here means the : enjoyment (sukha) which
comes to an end when merits terminate, while the word'apavarga1 ;
indicates eternal happiness.

765. Suddha.
the pure one.
She is free from the stain® of nescience.
766. Japapuspanibhakrtih.

Japapuspanibha (=tulya) akrtih (svarupam) yasyah sa.

She whose body (or complexion) is similar to the Japa

1
flower .

If the syllable *a* is read before the name} then it can

be splitted into two names. Then th® names would be •Ajapa*

and ’Fuspanibhakrtih).According to this the name Ajapa would

mean the Ajapa mantra*5 and the Goddess is identical with that.

The second name Puspanibhakrtih would mean ane whose form

• • •

is like that of a flower.

767. Ojovatl.

Oja asti asyam iti.

She who has lustre.

The ojas according to Yedabhasya means the eighth substanc

It also meigis light, the vitality, splendour, strength and

tadiance2. The Goddess possesses all these things hence she is

called Ojovati.

768. Dyutidhara.

Dharati iti dhara, dyuteh (=kanteh) dhara.

* *

She who is the bearer of brilliance.

769. YajnarupS.

(l) Yajna eva rupam asyah.

The sacrifices are whose form er she is the sacrifice
itself1.
 281
(2) Yajnarupa also means^not different from the yajna

described in the Makyamnayarahasya.There it is said that ;•

the great sacrifice is worshipping one's ownself2 .

770. Priyavrata.

(1) Priyani vratani (=av is es at s arvadevat a visayakani) yasyah

sa.
Sire to whom the vows (of religious performance) are very

dear.
'Vrata' here means vows undertaken for the worship of

any deity.

(2) Priyavrat akhyar ajasvarupa.

She who is of the form of the king, nailed Priyavrata.

771. Duraradhya.
I *'
Duhkhena aradhya (=aradhitum asakya). [
• _ _
One, who can be wroshipped with difficulty.

She is called so because it is difficult to worship

Her for them who cannot control their fickle senses. Hence ■
2
she is not to be attained by the fickle minded person .

772. Duradharsa.

Duhkharupa adharsah (=svayattikaranam) yasyah sa.

One who is difficult to control.

773. Patallkusumapriya.

Pat all (nlmakam) kusumam priyam yasyah sa.

She who is fond of ; Pat altflower.

SrCLri^aVt'i"’!-
 282
Patall is a flower of pink colour (i.©.whitish redeolour)
* >

and the Goddess is very fond of that*.

774. Mahati.

(1) The gr&at one.

She is called so because she exceeds all the rest in measure.

Sakapurni explains that she is Mahati because she measures
all the other things*.

(2) Mahati (=naradamunervinavisesopi) tat svarupi.

• •

She is of the form of Mahati, the vina of Narada.

775. Merunilaya.

(1) Meruh eva nilaya yasyah sa.

She whose dwelling place is Meru, the mountain*.

(2) Meruh (=nityatadatmyabhavana) eva nillayo yasyah sa.

• •

According to this interpretation the word Meru, means ’Meru

prastara1 ofSrieakra. The Sricakra hasthree prastaras viz. ■
Bhumi kailasa Meru. Bhumiprastara “identifying oneself with
» _ «. 1 «.

the eight goddesses. Vasini etc. the,Kailasa prastara “identifying

oneself with the deities presiding over matrka letters. Merupras-
t liar a is identifying oneself with the sixteen nitya Goddesses.
- ' ' ■ !
(3) Gr Meruh (navarnamandrah) eva nitayah (=sorva mantrodbh .v
• - • * • '

bhavasthanam) yasyah sa. ;

According to this interpretation the word ’Meru' means '

. j
Navarna i.e.nine syllabled mantra,which is a consolidated 5
— t
form of Pancadasi reduced to seven syllables to which nada
_ «
.^and bindu are^added as described in- the Jnanaruava2 . The word
XislSS'l?';;' 1 *
 283
’nil aya' means the source of all the mantras 3 . Thus the {'Goddess
is identical with navarna, the source of all the mantras. |

776. Mandaralcusumpriya.
Mandarah (=devataruh svetarko va) tasya kusuma& priya&
* • t-Z

yas yah sa.

«
She to whom the flower of Mandara is very dear.

The word 'Mandara1 means the divine tree (Devataru) or

i _
svetarka tree.

777. Viraradhya.

Viraih aradhya.
i'

She is worshipped by Viras.

*
viras means those who dissolve the egoism by the power
of their concentrated meditation and enjoys the self1. ;

778. Viradrupa.

Yirajah rupa who is the virat form. •

^ * f
Virat means governing the entire material universe.

779. Viraja. ?
Vigatam rajah,(=papam) yasyah sa.
• * *

She who is devoid of sin (or passion).

Viraja is the presiding deity worshipped dn the holy *
shrine of viraja1(lcsetra) in the region of utklala (Orissa).
_ i
780. Viivatomukhi.

Visvatah mukhara yasyah sa.

• •
 281
1
She whose face is everywhere .

Wherever devotee imagines Her form to concentrate there she

manifests2.

781. Pratyangrupa.

Frat i Ini 1amancatiti pratyak; tadrsafi rupa* yasyah si.

• •

^hat which turns inward is called pratyak. She is one whose

form is that.

'Pratyak* means turning away from all external object of

enjoyment and concentrating upon the inner soul. The Goddess
is of the nature who sees within1 .

782. Farakasa.

(1) Paraii (>utkrstah) ca asau akasasca tadrupa.

* • • • •

She who is of the form of transcedent ether.

She is devoid of quality hence she is identical with para-

brahman. Zt is said in chandogyopanisad, "He said, that is
ether, ether is the greatest of all these things. This ether is
the suprdme ether". In this passage ether means parabrahmam1

and not the Bhutakasa (i.e.elemental ether.)

(2) Farakasa also means the place of the manifestation

*
of Brahman. According to sruti 3 the ether is of two types one

in the universe and other in the body. But the Goddess is of

the form of ether which is the place of manifestation of
Brahman.
(3) Farakasah (Saptabbyah samudrebhyah paratarah akasah)
• • * • •
tadrupa.
 285
According to this interpretation the parakasa means the
ether beyond the seven oceans where Lai it a dwells in Her sixteenth
years. Hence she is of that form. j

(4) Parak (=krcehravisesah) tasya as a (dik).

• • •

$he word’parak* means kind of penance and asa means direction,

j. -
or the path. i.e.She is the path which can be attained by penance
t

only.

(5) Farakam asnati iti.

, t
i.e.She who enjoys the fruit of penancev \ asa - to eat
i.e.to enjoy).

(6) Pare (=utkrste) ake (=papadohkhe) asnati (=nasayati).

• • • *L (

According to this interpretation the word 'para' means

the highest the word 'aka' means sin or pain4 (i.e.misery)

and 'asa' means to destroy (lit. to consume). Thus it means

the Goddess destroys the highest sin and pain of Her devotees.

, . ______ i- « _«
(7) Here the word is taken as a-parakasa . The word parakasa is
_ I m.* '
upamavaeaka like the word pratilcasa, Samkasa etc. Thus the word
would mean one who is without Upama.i.e.unparallabled one. i

783. Pranadac . : •.
, s
(l) Pranan dadati. :
• /
She who is the giver of life (lit.vital breadth.). j

Pranas = the fire vital breaths (viz.Prana, apana,,vlyina, I

• • -
udana and samana ) or the eleven senses.
 28R
(2) Pranan dyati (=khadayati) iti.
• •
i.e.she who cuts (i.e.destroys) the vital breaths or the
eleven senses.

784. Pranarupini.
• •

Prana
•
eva rupam asti asyah.
•

She who is of the form of prana (i.e.Brahman). Here the word

-
prana stands for Brahman. Because sruti says prana is Brahman .
• *
According to Nityatantra the Goddess is identified
with the Pranas.Hence
•
she is called Pranarupini.
• «

785. sfirtandabhairvaradhya.

(1) Martandabhairavena aradhya.

•• • *
She who is worshipped by Martanda bhairava.
♦•
Martanda bhairava is a $o& who is the worshipper of the
* - 1 '
Goddess and abides between the 22nd and 23rd walls of Sricakra. ;

'
(2) Or Mhrtandabhairava means Siva.
* *

’Phs Lord Siva, in order to kill the demon Maniftalla

• ^
mounted on a horse and came down to the earth. Hence he is 5
•MM. — M g

called Mallari in Maharastra and also'Martandabhairava . The

• • « •

Goddess is worshipped by him.

-• O ■>

(3) Gr 'Martanda' means the Sun and 'Bhairava' means

•* ,
’Batuka’ and others. i.e.she who is worshipped by the Sun
and the Bhairavas. •
Gr Bhairava means the group of cawards4. The tioddess is

worshipped by them to get rid of fear. ,

 287
(4) Martanda tulyena bhairavena (udyoga visesena) aradhya 1
•• • • •
(=labhya).
!
1 _ 5
According to the Sivasutra Bhairava means effort and
that effort destroys darkness of nescience. Hence it is like
the Sun, because the Vartikkara during the discussion on the
Sivasutra III-7 says,1 ’confusion means darkness and by over­
coming this, the sun ofe effort is produced. Hence the name <

according to this interpretation would means she is to be

attained by the sun-like effort. Otherwise called the Bhairava.

786. Mantrinlnyas tarajyadhuh.

* «

(1) Mantrinya* nyasta (niksipta) rajyadhuh (=rajyabharah)

• • • •

yaya sa.
She who has completely committed Her administration to
Mantrini^Ci.e.Syimalamba). i

(2) Mantropas akah mantrinah, mantravanto va mantrinah,

• * • • *
tan nayatiti mantrinl (=preyatnavisesah), tasyaih mantrinyaA
• * * •

nyasta (=nivesita). rajyasya (=svasamrajyarupasyailcyarahasyasya)

dhuh (Taj janakatavacchedako dharmo)yaya sa*
t

The word Mantrinah means those who adore the Goddess

• •
'
l

by mantras or those who possess pure thoughts which lead them |

?

to union with the Goddess is called, Mantrinl i.e.a certain • i

effort, m that effort thereis the power ofleading touniversal

dominion. Hence the namemeans theattainment ofunion with the *
Highest soul by devotees is also depending on the Goddess.
i

787. Tripuresi. 1
__ 1 Ljrg^SnSm.puranSa. samaharah -.fripuram- tasya isf______ _____
 288
She is the ruler of three puras.
(2) Tripuresi is the name of the deity who rules over the
Sarvasaparipura, cakra having sixteen petals and it is the ninth
1 _
in the Sricakra. The Goddess is of that form.

788. Jayatsena.
(1) JayantI (=bhandasuradijayini) sena (=saktisamuho)
• *

yasyah sa.
She whose army is always victorious (in Her battle with
Bhanda and other demons).
* •

~ I
Sena here means Her saktis.
(2) Or she is of the form of the king Jayatsena.

789. Nirgatam traigunyam (=gunotrayavattvaA) yasyah sa.

• '

She who is devoid of the three gunas.

790. Parapara.
(1) Para casau apara ca.

She who is of the superior form (para) and of the inferior

form (apara)1.

The name means the different meanings which are meant by

para and apara words. She is of those forms.

(2) Parapara can be splitted in para, apara and parapara.

u

According to this Interpretation 'para1 means others;

apara means of the self. Or 'para' means foe and 'apara* means
2 n
friend .Or 'para* means who is far and 'apara* means who is near
 28.T !

(3) According to Nyayasastra samanya is threefold viz. para,'

j
apara and parapara. I

(4) Para and apara stand for the two forms of Brahman
(i.e.the conditioned and the unconditioned Brahman)4.

(5) ’Para* (lit.means posterior) * quality, the sakti

and ’apara'means the anterior thing which is qualified i.e.

— -5 means Siva who is qualified
Saiva. Hence the word parapara
by the relation of Samarasya. .

(6) Para and apara means two fold ether, or twofold

knowledge described in the Mindakopanisad.

rr
(7) The pranava is also twofold para and apara . ;
• i
(8) By the words para and apara the two-fold meaning of

scripture is indicated here. Para means the supreme which is

beyond all the things and apara means dharma the means of
8
obtaining the supreme .

(9) Yin 'yogas astra ’ knowledge is divided as para, apara

\ - ,
and parapara, according to which the first is the supreme ;
knowledge which is the cause of cognising the lord, the bondage ;
and the self. The second Apara knowledge is the cause of ;
cognising bondage only and the last Parapara knowledge does not : 't

distinguish the marks (Vilaksana).

. 1
»

(10) Theworship accordingto Nityahrdaya is of three j

• e

kinds viz. pari, apara, and parapara. The first worship is

remaining in non-duality in whatever method is practised, the
t ^
second is the worship by means of Sricakra and third is worship >
of all the manifestations of Ilers. _____ ____
 , 290
(11) The speech is twofold para and apara. Apara is given
j

again threefold. Pasyanti, Vaikharl and Madhyama.

(12) The para and apara are two states of consciousness.

The para is the Two-yavastha while apara is three-fold viz.

Jagrat, Svapna and Susupti. 9

(13) The homa (sacrifice) is two-fold viz. Parah and Aparah.

• •
- 10
Among them Apara is again twofold i.e.sthula and suksma

(14) Parapara is a certain mantra which is included in

Mantraparayana.

— Apara,
(15) The Goddess is threefold Para, — and Parapara.
— — 11

One who creates the universe is called Para; one who protects

it is called Apara; and one who destroys is called Parapara.

The Para, Apara and Parapara can be identified with the

Mahas aras vati, Mahalaksmi and Mahakall respectively, otherwise
_ _ — —12
called as Yama, Jyestha and Raudri .
• •

All these meanings can be accepted by Parapara and the

Goddess is of all these forms.

791. S atyaj nananandar'upa.

(1) Satyam jnanaxn anandasca rupam yasyah sa.

Who? is of the form of truth, knowledge and bliss1.

(2) Sat yam (=sadvidyayam) ajnanaia ananandafii (=duhkha&)

rupayati (=dadati) sa.

i.e.She who gives pain to those who are unknown (ignorant)

about true knowledge .

2
 (3) Sat yah• (=vidyadevyah)
*
;
ajnanam yesafi
*
..
te s atya3 nanah* 291
tes amanandakhyan (lokan) rupayati sa.
• t
. t

She who leads the people who are devoid of the knowledge
of Vidyadevi (i.e* knowledge form of the Goddess) to the worlds
called Ahanda*

792. Samarasyaparayna.
(1) Samo (=anyunanadhiko). raso .yayoh, tayoh (sivasaktayoh) a
bhavah samar as yam, sa eva paramayanam (=sthanam) yasyah sa.
• *

She whose highest abode is the state of Samarasya in which .

Siva and Sakti are having equal status.

(2) Amaraih• sahitasya = samarasya (=lokasya) parayanam

•

(=asrayo) ya sa.
of i
i.e.She who is the abode of the worlds consist^Devas in them.

(3) Rasyante (=giyante) iti rasyani samani ca tani <

rasyani ea tani parayanani (=abhistani) yasyah sa.
‘

According to this interpretation the word rasya means that :

Which can be- sung, sama means the rcas of samaveda and parayana ;
means fond of*. Thus the name would mean she who is fond of

Samaveda songs.
, f
i
793. ICapardini.
Eapardinah iyaft.

The consort of Kapardin.

(l) Kapordi* is the name of Siva. Thus the name means She is

the wife of Siva.

 (2) According to the commentator of the Sutasa&hita kaparda

means the earth sensure praised etc. i.e.She , who is highly

praised. 4
Pur
(3) Ka means water (i.e.water of ganges ),/{
Pura=)=the flow
and da * dapayati i.e.purifier. It means that which purifies the
flow of the water of ganges, is called kparda i.e. matted hair. :

Thus the word means whose matted hair purifies even the ganges.

(4) The word kaparda means a garland of cowries. The word ■

kapardini therefore means the goddess Mahalasa (the wife of
Mairala - an incarnation of Siva) who is fond of putting on a
garland of cowries.

794. Kalamala. j
>

(1) ICalanam (=c at us as t had ir up anam) mala (+param para).

She who is the tradition of the kalas (sixty four kalas).;

!'

(2) Kalarn (=lavanyam) ma)i(=(<3ohhafii) ca lati iti.

According to this interpretation the word kala means beauty

and ma means brilliance. Hence the name would mean she who bears j
beauty and brilliance* i

795. Kaman doghlti. I

I
She who fulfills thedesires. ■
F

(2) Khmadhenu svarupa va i.e.She is of the form of kamadhenu

796. Kamarupini.
• t
<

(l) Kamah (=parasivah) eva rupamasyah.

• • •

" She who is of the form ofkama (i.e.par^piva).Paramasiva <

 20,-?
- 1
is called kama because he desires to create the universe . Hence
_ i
He is also called Kamesvara.
(2) Kamant (=yatheccham) rupani as yah i.e.she who assumes
• •

the form at Her will.

797. Kalanidhih.
(1) Kalanam nidhih.

She who is the treasure of arts. She is called so because

there are sixty four kalas and these kalas proceed from Her.

(2) Kalanam (=jivanam) nidhih.

According Brhadaranyakopanisad kala means atma1 - i.e.
• * «

she who is the store-house of all the jlvas.

(3) The moon is also having digits. Hence the Goddess is

of the forum of moon’s disc. ?
{4) Kalahi (-karmani)nldhlyante
♦ *
asyam iti.
* — — 2 "
In the Sivasutra kala is explained as body and commenta­
tor on it explains word kala as actions i.e. karma. Hence the
\ '
name according to this interpretation means she in whom all
actions end3 .

798. Kavyalcala.

f Kavyam kala (=rupam) yasyah Sa.

She who is the form of kavya (literature).
Kavya means that which has many branches as Nataka,9attaka: • * *■ ?

—
Bhana Erahasana etc. Such kala is also the form of the Goddess 1 . •
*
 291
f (2) Kavyotpadika pratibha eva kavyakala.
.c i.e.She is of the form of of Pratibha which produces
a ■/ kavya. In the Tantras it is described that certain kind of

meditation confers the power of poetical composition. The

\jGrOddess is of that form.

798£. Kavyakala.
(1) Kavyam eva kala (rupa*) y as yah sa.
*

She who is of the form of kavya (literature). Kavya means

that which has many branches such as Nataka, Sat taka, etc. and
also Katha, Akhyayika etc. These also are the forms of the Goddess*

(2) Kavyotpadika pratibha eva kavyakala. ?

i.e.She is of the form of Pratibha which produces Kavya.
The Tantras state*' that a certain kind of meditation confers
the power of poetical composition. The Goddess is of that form.
(3) Kavyasya (sukrasya) kala (amrt as anj ivanyakhyakaia)

According to this interpretation the word Kavya means

•Sukracarya* and Kala means »his power* of conferring immortality,
(Amrtasanjlvani). The Goddess is of that form.
• >'

799. Easajna.

(1) Rasan janati sa.

She who is the knower (i.e.experiencer) o|f sentiments

( Srngara, Vira» Karuna etc.).

(2) Rasanendriya svarupa va.

i.e.She who is of the form of sense of perceiving taste.
800. Rasasevadhih.
RaSasya (=brahraamrtasya) sevadhih («niddhih).
* •
[ J

[
She who is the treasure of Rasa (i.e.Brahman). In Upanisads;
Brahman is described as Rasa*. f

80 U Fusta.
* * ?
, _ _ _ _ » J
(Bahubhihgunaih va brahma rasena va brahmanaih va sattriisa-
* ♦ * « • * ;
ttattvavigrahasilatvat) Pusta. ’
• •

She who is nourished i.e .nourished by innumerable qualities’

Or she is nourished by Brahmarasa or by Brahmanas* She is called !

so because she possesses the body consisting of thirty-six

tattvas.

802. Puratana.

She is the> ancient one. •

She belongs to even the most ancient time, i.e. she preeed-
'j

es everything. Henoe she is called the most ancient one. ;

803. Pujya. I
She is worthy to be worshipped (as she is the most ancient•
one). »

804. Puskara. '!

• . '■

(1) - Puska& (=sposanam) rati (-adatte) sa.

• •
She who receives the nourishment.
i

(2) Puskara is the holy place and the Goddess is of that \

form i.e. of the form of >deity worshipped at Puskara tlrtha.
 . (3) By the inter-change of 'ra' and ’la' the name can . also
290 ;
be read as ’puskaia* • It would then mean ‘one who is all-pervading*.
(

805. Puskareksana.
* ' * •
(1) Puskarani (=kamalani) iva iksanani (=nayanani )yasyih si.
, » * • •

. She whose eyes are lotus-like.

(2) Fuskare (yogavisese) ksanah (=utsavah nirvyaparasthitir

' ' « * 0 • « »' • •
vi) yasyah si.

She who rejoices in the Puskara yoga1.

(3) Puskare (*prthivlkamale) ksanah (=utsavah) yasyah sa.

She who rejoices in the lotus in the form of the earth.

(4) Puskare (nyagrodhavrkee) ksanah (=utsav.ah) yahih sa. {

She who rejoices in the banian tree situated in the

V
Puskaradvlpa.
♦ 1

(5) Puskare (Puskarapatrasayini visnau) Iksanafi (=krpi

niriksanam) yasyah si.

She who looks gracefully at Visnu lying on a leaf of

Puskara2 .

(6) Puslcaresu (=ambhassu) Iksanam yasyah si.

• * • * 1
She who looks at waters (i.e.gods, human beings, manes

(pitr) and demons) . ;

• f

806. Paramjyotih. I

(l) Par ah (autkrstam , brahmatmakaA) jyotih.

' , » • * *

She is the supreme brilliance 1. :;

 ’ ■ - ' ' 207 ,]

2 1 2
Jyoti here means the illuminator *
(2) Paramjyoti is a certain mantra described in the
Daksinamurti samhita. This mantra has eight syllables. The
• •
Goddess also is of that inform. ;

807. Paramdhama. ;
(1) Parnca taddhama ca.
1 2
She is the highest light or the highest abode .

(2) Dhama means state of consciousness and ’para* means

beyond. Thus it means that state of consciousness which has
surpassed all the three previous states.Thus the name refers !
to the Turiyavastha.

808. Parmanuh.
• •

(1) Parama ca sanvi ca = paramanuh.1 j

' « * • |
She who is the subtlest atom.
* *2
The sruti says,'that is subtler than the atonr i.e.
She is difficult to be known. The atoms of Tarkikas are Her
forms. • f
(2) Parama (=utkrsto) anuh (=mantrah). (
' • • # • • •
She who is of the form of the Supreme mantra (i.e.
PancadasI). 1

809. Paratpara.

(l) Parat (utkrstadbrahmavisnurudrat) api para (=sresthatara)

y • • **

She who is superior to the supreme i.e. she is superior <

to Brahma, Visnu and Budra the most exalted deities.
 208 :
{
j

(2) Par am (=brahmayuh parimanam) tasmat para. !

• •

- 1
Param means tbe age of Brahma. She is beyond that i.e. ageless.
5
i

—* -
810, Pasahasta.

(1) Paso haste (*=vamadhah tare) yas yah sa.

She who has the noose in Her (left lower) hand.

(2) Fas*an hastayate (hastena nirasyati).

i.e.She who removes the bondages by Her hand.

_ * —
811* Pasahantri.

Pasanam hantrl (-nasika).

She who is the destroyer of noose1.

812. Paramantravibhedini.

(1) Par S3 am (asvopasakadvisam rajnam) mantran (prabhumantro- ;

tsahantargatan) (sakti vlsesan at) visesat bhinatti. 1

She who completely destroys the mantras (powers) of Her ;

devotee ’s enemy.

Parse here means those who are jealous of devotees of the

Jf

Goddess. [
(2) Paraili abhicaradyartha* proyukto manuh paramantrah. j
• * * t
i.e.Paramantra is that which is used by ethers will the ;

devotee. She destroys such mantras . [

(3) Parah (=utkrsto) mantrah (=panc adasirupah) tarn vibheda- \

f
* t
••• .
-
• * *

yati (=dvadasavidham karoti).

 29.9
She who divides the highest mantra (i.e. Paneadasi). This
»_

Paneadasi is divided into twelve vidyas according to the great

worshipers viz. Manu, Candra, Kubera, Lopamudra, Manmatlia, >

mm f mm

Agastya, Agni, Surya, Nandi, Slcanda, Siva and Erodhabhattaraka

mm mm Q ♦
(Durvasa)

(4) Para (=utkrsta) ye mantarah (=mananakarat arah), tesamavln

• * • • ♦ *

(=papani) bhedayati (=nasayati).

' ' , ?
t4e
She who destroys the sins of those who are^ best meditators

of the Goddess. The name is splitted here as para + mantr +

avi + bhedini.

3
The word 'avi* means sin .
{

813. Marta. ;

(1) She who is of perceptible form.

Whatever has form is called Mhrta i.e.corporeal; The three ;

mahabhutas viz. earth, water and fire are murtas and the Goddesas ’

is of that form. j

(2) Marta also means the five gross elements which are
intermingled in oneanother (i.e.Pancikrutani). ;

814. Amurta.
i
(1) She who is without form i.e. incorporeal; The two ;

mahabhutas viz. Ether and Vayu have no form. They are amurtas. ■
1

The Goddess is of that form. ;

)
(2) Amurta means the five subtle elements which are not

intermingled with one another. Thus Brahman has two forms

murta s;, (explained above) and amurta . - _____ ______
 300
Or murta means the universe (jagat) and amurta means the
*1
Brahman . She is identified with both.

815. Anityatrpta.
(1) Anityaih (eva upacaraih) trpta.

She who is satisfied with the ingredients that are perishable

She is satisfied with the perishable offerings if they are

offered with love and devotion.

(2) Aniti (*svasiti iti jivah) tena atrpta sa.

The name is splitted into two aniti and atrpta. The word
aj-wfci would mean which breathes i.e. Jivas and atrupta would
mean not satisfied i.e. She who is not satisfied with the jivas
as jivas are Her food*.

(3) Na 'iti1 atrpta.

■ No t^s at is f i e d in the way. f
When the name is splitted like this;it would mean she who
2
is not atrupta trpta i.e. She is satisfied with everything
that is offered to Her with devotion.

816. Mmimanas ahaps ika.

1. iviiinTnfjm manasam (=mana) eva munimahasam (=manasakhya&
sarah) tatra hamsika iva.
♦ ?
She who is like a female swan in the (lake like) mind

of sages.
According to this interpretation the word Q'is to be splitted
as Muni 4 mana + sa + hams a. Here the word hamsa1 Means anklets

i.e.she dances before them in order to please them.

817. Satyavrata.
(1) Satyam (=brahma) eva vratam (bhaks yamupanarat priyaA)
yas yah sa.
She to whom only truth (Brahma) is dear.

According to this interpretation the word satya means

Brahman and Yrata means the food which secondarily means dear.

(2) Satyameva vrataA yas yah sa. Satya = truth and vrata=vow.

The truth alone is Her vow i.e. she is attained by the vow
of speaking truth only.
(3) Satyani (=s!ghraJJalapradani) vratani yasyah sa.

Here satya means giving quick result. So the name according

to this interpretation would mean she in whose name the vows
undertaken bear fruit without delay*.

(4) Satyavrata is the name of a Brahmin who frightened by

a boar exclained 'ai, ai'. The Goddess,pleased with this
O
penance,blessed him and he became a great poet . The Goddess
is identical with that Satyavrata.

(5) Satyam (=amogham) vratam yasah sa.

She whose promise is confailing.

(6) Satayam (avasyakam) vratam yaya (yadbhaktya) sa.

i.e.She by whose devotion the vrata i.e.sustenance of the

body is satya (i.e.essential).

818, Satyarupa.
(l) Satyaft (gkalatrayabadhyam) rupam_yasyah_sa*___ __ ___ .___
 30?
She who assumes the form of truth (which is not nullified
by three times via.past, present and future, i.e.eternal
truth.
(2) Satyam rupavat yaya sa.
She by whop satya is protected.

819. Sarvantaryamini.
(1) Sarvesam antah yamini.
She who controls all from within i.e. She who is the
inner'ruier of all souls*.

(2) Sarva ca sa antaryamini ca.

She who is of all forms and who has entered in the hearts
of all2. She is called sarva because CyShe always knows the
3
beginning and the end of everything .

820. Sati.
She who is faithful spouse or the being existing for ever,
< v
Sati is the name of the daughter of Daksa. Hence Che is the
eternal companion of Paramasiva in all His acts .

821. Brahman!.
(lj Anandamayakosasthapucchabrahmarupa.

She who is of the form of Brahman which forms the iJtail of

_ 1
Anandamadyakosa.
(2) Brahmanam anayati (=Jivayati).

She who makes Brahma beeath.

 30,3
(3) Brahmanasya (=pitamahasya) iyam (=stri).

Theywifie of Brahma (the great grand father of the universe).

822. Brahma.

She is Brahman.

She is that Brahman who is to he attained by a liberated

soul. Brahman is the knowledge of the undifferentiated self1.

-1
823. Janani.

The mother.

She is called mother because she brings all to existence.

824. Bahurupa.

(1) Bahuni rupani yasyah sa.

^ 1
She who has many forms .

Though the Goddess is of the form of Parabrahman. She assumes

many forms for various acts such as slaying of demons like Bhanda
etc.^

She is many formed because She assumes the form of movable

— — 3
and immovable and also because She is of the forms of matrkas.

According to Vamana purana, the universe is manifold and She is

4
everywhere hence She is said to be many formed .

(2) She is man^f-formed as She .l(is the wife of thousands

i 5
of Rudras described in the sruti.

(3) Or according to Tripuras iddhanta also many energies are

— - — —
Her forms such as Lopamudra, Mahavidya, Bala, Syamala etc.
6
825. Budhareita
Budhaih ^ (=jnanibhih) areita (=pujita) si.
• i#. ' 5
1
She who is adored by scholars . ,
?

826. PraSavitri. !

Praltarsena (viyadadiprapancam praja va) sute iti.

• •

She who gives birth to this manifold universe consisting

of ether people1 etc.

827. Pracanda.
••
(1) Prafcrstaseandah (kopanah)dutah yasyam sa. ,

She who is wrathful. •

i.e.She under whose authority persons commanded for duty

2 . ^
are fiercely vigorous in their works. She is wrathful because- ,
3
authority without power cannot enforce right conduct .

(2) Erakrsta (prltivisayatvena) canda (=sahkhapuspl) yasyah

t \

sa.
f

According to this interpret at ionvpra means ’fond of and

vcanda means certain kind of flowers viz. Sahkhapuspl. { \

Bence name would mean she to whom Sahkhapuspl is dear. ■;

(3) She who is vigorous. <

j
828. Ajna.

She is the command. •

She has assumed the form of vedic commands.i.e.She is of the
form of desire of lord1.
 305 ;

(2) The name* can be taken as J&a, which means of the form of
2
the person who is the enjoyer of gunas .
/ \ crF a 5
(3) She is the form of Brahma or wiseman .

829. Pratistha.
• •

(1) ..Bratisthati (visvam) asyamT

A* *

She who is the support. She is the support of the whole ;

i
universe i.e. the universe resides in Her.

(2) The sixteen syllabled metre is also called pratistha.

The Goddess is of that form.

(3) A certain kala which resides in water Tattva is also

'— t _ 2 '
called Pratistha.
• •
Its characteristics are given in the Saivagama . '

830. Praktakrtih.
• • *
^ mm mm tm * mm mm' '

(1) Prakata (=sarvairttbhuyamana) akrtih (=rupaiii) yasyah sa.

. \ • • •
She whose form (nature) is experienced by all1. ;

(2) Praktakhya (yoginyah) tadrupa va.

• •
She is of the form of the yoginls worshipped in the first
» «.
circle of Srieakra.

(3) AppraktasApsuprakata4when taken like this ns the inter-

♦ * /
% *2
pretation would mean she; is manifested in water . \
(4) Na Prakata = aprakata i.e. she who is o^sscret form. •

831. Pranesvarl. ■
• i

(l) Prananam Isvarl.

*
She who is the governor ofvital breath .^Sruti says "He is

the breath of breath"

 (2) Prananam (indriyanam) isvarl.
• *

She who is the ruler of senses. The Goddess is called so

^ w 2
because she is the adhisthatri
• »
of senses *

(3) Prana can he splitted as pratana i.e.prakrsto anah

(=sabdahal vedarupah , tasyesvarl. i.e.she is proclaimed in the
• •

vedas3.

832. Pranada.tri.
• ;!

(1) Pranam datri.

*• A
She who is the giver of life. !
i.e.she who gives life to all creatures.

(2) Prananam (=ekadasendriyanam) datri. ;

She who gives (life to) eleven senses.

Prana according to this interpretation means senses

* i X
because in sruti the word prana is taken to mean the senses .
The eleventh sense is the mind.

833. Pancas atpltharupinl.

• •

Pancas atplthani rupam yasyah aa.

Fifty (i.e.fifty one) pithas are Her form.

Pancasat is taken to mean ekapancasat in most of the !

Tantras1. Hence the name means the fifty-one pithas i.e.from j
kamarupa to Chaya-chatra2 are whose forms. The fifty-one pithas
ane mentioned in the Pithanyasa3 which is included in the

Sodhanyasa. And these pithas should be established, in the respect

mm >

tive places of letters. And these pithas are said to be the

 307
4
fora of letters . Hence they are fifty one.

834. Visrnkhala.

(1) Vigata srnkhala (=karmadi nirbandhah) yasyah sa.

She who is free from fetters.

Srnkhala means the bondage of actions as the past actions

are causes of bondage. But the Goddess is free from the bondage

as she is not the subject to injunctions and prohibitions as they

are meant for ignorant, only.

» _
(2) The word Visrnkhala means the naked one. The Goddess

is worshipped inthe nude form at the places like Alampura

etc. She is worshipped there as naked idols .

835. Vivktastha.

(1) Vivikte (=vijanadesa)tisthati sa.

She who abides in lonely place. The word vivikta means

lonely and holy places. Also the Hhrltasmrti says ’that

place is holy where there are no people 1 .

(2) Viviktesu (airaanaarntma-vivekasllesu) tisthti sa.

• ’ * * •

v Vivikta'means those persons who are able to descrifnidnate

between the Atman and not Atman.

836. Viramata.

(1) Viranam mata (=janani)

She who is the mother of viras (l.e.ardent devotees)

The word Vira means the chief among devotees or the warriors

died in battle. She is called their mother as she is beneficient

.................. ’......... ' \iori'}

to them.

(2) Viram (=panapatraii) mati sa. .

• " _ 1
According to Visvakosa the word vira means the vessel 1
of liquor1 and mata means the measured; Hence the name would

mean the measurer of the vessel of liquor2. .

(3) Vira is the name of Ganesvara who is accepted as a son

by Parvatl3; Hence Viramata means Parvati.

837. Viyatprasuh.

Viyatah (=akasasya) prasuh (=janika).

' • •

1
She who is the birth-giver of ether .

838. Mhkunda.

(1) Mukum (=muktim) dadati sa. - !

i

She who gives salvation.

(2) She is identical with Visnu1, as Visnu is also called

* • * * *

Mukunda.

(3) Makunda also means a certain kind of Jewel . She is of

2 j

that form.

839. Mulct ini laya. :

Mulct inam (=pane av i dhmoks anam) nilayo (=akaro) yas yam sa. [
f

She who is the abode of salvations. ’■

f
(

The word mukti here indicates the five kinds of salvations

viz. salokya, samlpya, sarsti, sarupya and sayujya.
*

840. Mhlavigraharupinl.
 (Balabagaladisaktlnaih) mulabhuto yo (rajesvarl) vigrahah sa i

eva- fup o.-m o.S'/3.k

_ _ i _ ;
She who is of the form of Rajaraijasvari which is the
original form of other mahavidyas such as Bata, Bagala etc.

841. Bhavajna.

(1) Bhavan janati iti.

She is the tanower of the Bhava (i.e.thought) Bhava means

existence, external actions, nature, becoming, the womb,
compassion, sport and incarnation etc.1 Bhava also means

dharma according to smrti; according to Yasha,Bhava means

• ' t

six modifications2 viz. Jayate, Vardhate etc.The six categories

are also called. Bhava according to Nyayasastra.

(2) Bhavah (=samsarah) sa eva bhavah, tatsambandhinah

* * * I *

samsarilcah api bhavah. Or Bhavah (=Sivah)tasya ime (=Saivah)

t • • • •
= bhavah.•

i.e.Those who are involved in samsara, or those who are the

followers of Siva. Also bhava means the first type of interpreta­
tion among the six types of interpretations of the mantras
as given in the Yogini hrdaya2. She knows all the bhavas. Hence she
* 1

is called Bhavajna.

842. Bhavarogaghni.

Bhavah• (=samsarah)
•
eva rogah• tam hantl sa.
4 '
She who destroys the disease in form of worldly existence .

843. Bhavacakrapravartinl.
 310 !
?
(1) Bhavacakram (=samsaramandalam) pravartayati sa*

Shev; who keeps : the wheel of Sa&sara'* in motion'*'. ;

t

t ^
i.e. She incites sa&sara by converting Siva into Java ,

and vice versa. f

(2) Bhavacakravat pravartayati. 1

She who makes all wanders like the wheel of mandane existen-

ce. •
(3) Bhavacakra means ^nahatac akra ' (which is situated
1
in the heart).It is called so because Siva resides here.

She keeps it in motion.

M t '
(4) Bhavaeakrani (=binducakrastadalasodasadalavrttatraya

bhugrhatrayani sricakrantargatani)j tani pravartayati.

She who keeps in motion the cakras in Srlcakra. ;

1 —
Here the word, Bhavacakra means all the cakztas of Sricakra

i.e.Bindu, Trikon? Vhsukona, dasara etc.

(5) Bhavasya (=sivasya) cakram (=mahah) pravartayati.

Here the word bhava means Siva hence bhavacakra means the
s
cakra of; Siva i.e.mind. Because according to the Visnupurana <
n't '
cakra means mind . Hence she is the guide of Siva's mind. ;
if

844.Chandahsara. *

(1) Candahsu saro (s=niskarso) yasyah sa. •

She whose essence is (described) in the Vedas.

•fclvJL I ,
Here the word chandas is taken to mean veda .i.e. whose ,

nature is described (established) in scriptures.

 !
(2) C and ah (=s va ir ae ar anam) saram (==nyayyam) yasyah sa. ;

t
She according to whom the Svairacara isjustified. Here {
i
the word svairacara means masting according to one's own will
^ _ :
after identifying ahanta with idanta i.e.Brahmabhava or seeing f
v I
everything • as Brahman. i
i

(3) C andah (=abhilasah) sarah (= nikrs t ar upam) yasyah sa.

• • • * • *

She whose form is desire' . i.e.she is of the form of Iceha-

Ic-casakti. f

845. Sastrasara.

Sastrasya sarah (sararupa). :

1 *-
She who is the essence of scriptures . The word sastra
-tH£ _ _ _ „ »„
means Vedas and also the Mimamsasastra.

846. Mantrasara.

Mantranam sarah (=sararupa). 1 !

• •

She is the essence of mantras.

The word mantra also means- the Veda or the mantras in the

Tantra or the sixtyfour Tantras.

847. Talodarl. ;

Talam (=karataladi), tadvat (krsam samaA aa) udaraA yasySisa.

' . • ,■
She whose belly is flat or even (like palm etc.). i

Or if the letter 'a' is read before the name, then it would ,

be' a-talodari/The word at ala stands for'atala loka'and hence

the name would mean She whose belly is atala (Atalaloka) when

She assumes the Virat form.

 31?
848, Udarakirtih.

(1) Ildara (=mahattara) kirtih yasyah sa.

• •

She who is of exalted fame.

(2) Utkrsta asamantat (=vyapta) ca ara (-sighrasadhya) ca

• m •

kirtih yasyah sa.

• •

According to this interpretation the name he splitted

1

in following way. Ud + a + ara (=udara) kirtih. Then, the word

ad (=utkrusta) means ’exalted*; a (asamantat = vyapta) means

••
'all-pervading* and ara (-ara) means 'obtained' without delay .

Kirti = the fame i.e. by worshipping Her one can attain the all-

pervadihg fame without delay.

(3) Arah (=devah) tanutkranta kirtih.

» • •

, According to this interpretation the word ud (=*udkranta) *

to excels, ara (=aranam) of Gods kirti - fame. i.e.She who

excels God's in fame^

(4) Aram (=mangalam) utkranta kirtih yasyah sa.

• •

The utterance of whose name removes the trouble created

by wicked plannets like Mangala,Sani etc.

(5) Ut (-adityamandalantargatam sagunara caitanyam) tasmin

• • ■ *
ara (=ayudhaviseso) yasyah IdrsI kirtih yasyah sa.
• ♦ • • •
Ut. here means saguna cit which resides in the disc of the
1 2
sun . i.e.She whose fame is the weapon against the 'ut' purusa.
#

The meaning thus would be, by worshipping Her one can attain

the fame which can surpass the fame of that purusa. *

 : 313:
(6) Or (As amantatvya.pt o) arah (=sudhahrdah) tad vat autkrsta
• • • •••
kirtih yasyah sa.
• «
3
The word ’ara'here means the reservoir of nectar , ut -exalt­
ed, i.e. she whose fame is exalted like that of the ‘ara* (i.e.

the lake of nectar).

840. Uddamavaibhava.

Uddamax (iyattanavacchinnam) vaibhavam yasyah sa.

She whose affluence is immeasurable.

850. Varnarupini.
• •

Varnah (catuhs atisafekhyakah) rupamasyah. j

She who assumes the form of letters.

r
1 1
There are sixty-four letters all are Her forms .
1

851. HJanmamrtyuj arataptaj anavisrantadayini.

■ ‘ '
f

Janmamrtyujarabhih taptebhyo janebhyo visrantim (dufchkhapaha-

* • •

ribhih vyaktaili s v at mas ukham) dat t e.

•

She who gives rest to the men exhausted by birth, death

and old age. She, by driving away miseries, gives happiness

in Her own self.

852. S arvopanis adudghusta.

• • *

Sarvasu (aitareyadi) upanisatsu utkaraena ghusta (=pratipadya.).

• • * • •
t

She who is highly sung of in all the Opanisads.

• 1

The word Upanisad means secret doctrine as it describes

Brahman. Upanisad is derived as follows "Bringing the self near

(ni»)_ to Brahman, .(a,at.ah).”L - ___ ____.—-------- ----
 314 ;

Here the upsarga *ut' in the word 'udghusta1 shows the

• *

identity of all the different upasanas relating to Saguna Brahman.1

• :
i

853. Santyatitakalatmika.

Santyatit akala (=akas anis t hakala) tadatmika.

• •

She who is of the nature of santyatitakala (i.e. the kala

in the sky). The Goddess is identical with the kala present

in the sky which after annihilating duality leads to self-realiza~

tion.1

854. Gambhira.
r

(1) She is the unfathonable.

Ga&bhira means the great lake.Hence she is of the form of

great reservoir (i.e. Mahahrada) in which when one meditates /
(merges); cognizes the purnahanta (complete egoism)1.

(2) Or Ga& (-ganapatibljam = ganapatireva), tasya bhiyaA ;

* * i

rati (=adatte nirasyati va).

The name be splitted. ®hus gam. + bhl + ra.

Then the letter 'gam’ is the Ganapatibija, i.e. Ganapati; bhl =

i '

bhiyam » feat* and ra (=rati) ’drives away'. Hence the name,

according to this interpretation would mean She who drives and

fear, ofGanapati. J
855. Gaganantahstha.
Gaganasya (=daharakasasya parakasasya bhutakasasya va/.

antar (=madye)tisthti sa. !

' • * f

She who dwells in the middle of the ether (i.e.the ether of

tithe heart or the highest ether or the external ether1). 1
 31!)
(2) Gaganasya ante (=nasahale api tisthti sa.
* •

She who remains present at the time^destruetion of the ether

i.e. evenafter the ether is destroyed she remains present.

(3) Gaganam (=halcarah) ant as t ha (=yaralava) who is of the

form of 5 bijas of the bhutas.

The word'gagana' indicates syllable 'ha* while the ant as t has

are ya, ra, la, and va. They are the bijas of the five elements

(Pancamahabhutas)'La' is the bija of earth, 'Ha' that of sky,

’Ya' of Vayu and ’Ra1 of Tejas and ’Va* is of water.

856. Garyita.

Garvali (=Visvanirmana visayini par ahant a) as yah iti.

« * • • •

She in whom the pride is born.'Garva' here means the highest

conceit of I concerning the creation of the universe.

857. Ganalolupa.

Gane lolupa.

She: who delights in songs. The word gana here can mean many

things. Gana consists of four instruments tala, naddha, susira

*

and ghana. Gana also means a musical instrument, or one of the two
kinds of sama (i.e. samaveda) , Sarira or Gandhara. Hence she

who delights in all of these ganas is called 'Ganalolupa'.

858. Kalpanarahita.

(1) Kalpanabhih (=vasananiayibhih drsyavicibhih) rahita.

• * • •
She who is devoid of waves of different types of vasanas.

(2) Kalpe api naranam hita.

 3lG
Here the name besf splitted like thus : Kalpa + nara + hita.
v
The word kalpa means the time of dissolution (pralaya); na ra

- relating to nara i.e.jivas. Nara means Brahman and souls are

naras because they belong to Brahman'*'* And hita means friend,

i.e. She who is friendly to the souls at the time of dissolution.

She keeps all the jivas in Her belly2 at the time of dissolution.

859. Kastha.
• * t‘

She who is of the form of kastha. *

• •

(1) Kastha is the measure of certain time, consisting of

# •

eighteen minutes. Kastha also means the wood of Haridra .

(2) Kastha means ths essence of the Vedanta i.e. the final
• •
principle established by the Vedanta2. In the Katha.Up. it is said

she is the goal (kastha), she is the Highest way3.

3 • •

(3) Kastha is the wife of Paramasiva in the form of the ether

• «

called Bhiina and she is the deity and the mother of heaven.

(4) She is called Kastha also because she is of the form of

4
directions *

(5) According to the Nirukta the word kastha means that which

stands after crossing everything. The Goddess stands after cross-

K MW w f

ing everything hence she is called Kastha.

860. Akanta.

Abam (=papam, duhkham) akayoh (=papaduhkhayoh) ant ah

^ | mm mm * •

(-nasah) yaya si.

She by whom sin and miseries are destroyed.

861. Kantardhavigraha.
 317
Kant ah (=Parasivah) ova ardhavigraho (sarlrasya ardham)
• •

yasyah sa.
She who has the half-body of (Her) husband (i.e.Parasiva).

(2) ICant as yard ham kantardham, kantardham vigraho yasyah sa.

Whose body is formed of the half body of Her husband.

(3) Kantah (=kakarasya ant ah = khakarah = (kham) = dyuh

* * • •

ardham (=ekadesah) vigrahasya yasyah sa.

* *

The word kanta here means the end of the syllable *ka* i.e.
khaj kha is equal to the heaven; ardha means a part. Thus the
name would mean that the heaven is a part of Her body’*'.

862. Karyakarananirmukt a.,

Karyani (=mahadad!ni) karanaA (=mulaprakrtih) taih vini-

rmukta.
She who is devoid of effect and cause*.The word karya

means the categories like Mahat, Ahamkara} Karana means the Mula
prakrti. The Goddess is of the form of pure consciousness hence
cause and effect do not exist.

863. Kamakelitarangita.
ICamasya (=kame s varasya) k e 1 inaA ( =kridavilasa,nam) tarangah
(=paramparah) sanjata asyah.

She in whom are born the waver of the love-sports of

_ *
Karnesvara.

864. Kanatkanakatatanka.
Kanati («dipyamane)kanakasya (=suvarna-mayasya) tatanke
^aay5li-.sS^—-—•—----- — ---—- —------ -------- ------ ------------
 318
She whose golden e^r-rings are shining.

865. Lllavigrahdharini. I

illaya (=anayasena) vigrahan (=dvatarvisesan) dharayati.

She who assumes different incarnations hy mere sport.

(2) Llladevyah (=Padmarajasya mahisyah) vigrahdharinl.

" — - 1 '

She who assumes the body of Idladevi, the wife of Padmaraja.

866. Aja.
r

Na ja (=jata) iti aja.

She who is unborn.

She isc called Aja because the Sruti says 'the one unborn,
he was not born and will not be born1.' Hence she was never born.

The Mrth is always followed by death , but^is without birth hence,,

also without death.

867. Ks ayav inirmukt a. •

, 1

(1) KSayena (maranena) vinirmukta. J

She is free from decay.

(2) Ksaye (grha eva) visisya nirmuktah (bhaktah) yaya sa.
.. • • * * »

She by whom the devotees are liberated in their own houses. ;

According to this interpretationthe word ’ksaya'means \

•a house' (i.e.in the house) and 'vinirmukta' means 'freed j
i

completely*. Thus thename means'freed (i*e.obtained salvation)

in their houses*.i.e.The worshippers of the Goddess even while
they are in their houses obtain salvation. So those who are the
devotees of the ^oddes's and desire salvation they have not
 i 31,9
to abandon their house from fear of the worldly objects .

868. Mugdha. *

(1) She is the innocent one (or beautiful one).

(2) When letter ’a' is read while splitting the name from

the preeeeding name then it will be 'amugdha’. In that case the

interpretation would be *na santi mughdhah (mudhah) yasyah sa i.e.
* * • •
she whose devotees not simpleton Mugdha means simpleton1.

869. KsiprapraSadinl.
* s

Esipram (=svalpadinaireva) prasidati sa.

• ^
She who is pleased in short time (i.e. in few days)1.

870. Ant armukhasamaradhya.

Antah (=svatmapravanam) mukham (=cittavrttih) yesam taih. ‘

s amyagaradhya.

She who is worshipped properly by those whose minds are

turned within, i.e. who is worshipped by the method of intros­

pection.

871. Bahirmukhas udurlabha.

Bahih (visayailcapravanam) mukham yesai tesam susthu durlabha.

• • • • • ••
She who is extremely difficult to be known by those whose
minds are devoted to outward objects1.
■ i-

872. Trayi. }

(l) She is of the form of Trayi (three vedas) i.e.she who

is of the form of the Egveda the Yajurveda and the Samaveda.

 (2) The Egveda begins with 'a*. The Yajurveda begins with . 320 ;
’i’ and the Samaveda begins with 'a*. j
s

Now the sandhi 9f a + i will be *e*. Again a + e will be 'ai'.

This letter, which is vagbhava blja is called ‘suci*. 'rhis forms

the body of the Goddess* Hence she is called ’Trayi*. This is

- 2 ‘ ' •
described in the Nitya-Tantra •

873. Trivarganilaya.

Trivargasya nilayah (+sthanam) yasyam.

Who is the dwelling place of Trivargas (viz. Bharma,Artha

and Kama).

__ )
874. Tristha. !

(1) Trisa (bhutadikalesu) tisthati sa.

• • • •

She who is present in all the three times i.e.past, present ■

and future. }
(2) Trisu (=akarokaramakar e s u) stha (=sthitih) yasyah sa. ;

i.e. She who resides in the letters a, u and m (i.e.Eranava.

Ji
(3) Trisu (lokadibhedena) tisthati iti.
* * * »

i.e. She who resides in the (groups of) three. Here the ;

groups of three means the three worlds (the earth, the atmosphere j

and the sky), the three vedas (Eg, yajus and saman), the three ;
* i
fires (viz. the sun, the moon and fire or garhapatya, ahavaniya J
and daksina) the three lights (viz. day, night and twilight), j
* •

the three qualities (sattva, rajas and tamas), the three conditions
of life (boyhood, youth and old age), the three mgtras (hrasva,

dirgha and pluta) etc. j;

 3 21
875. Trlpuramalini.

She who is the deity called Tripuramialini. Trlpuramalini

i- « —
is a ruling deity in the antardasara of Sricakra.

876. Niramaya.

Nirgata amayah (**rogah) yaya sa.

• • '

She by whom the diseases are driven off.

877. Niralamba.

Na vidyate alambah yasyah sa.

She who is without support. She is the support of all

(sarvadhara) ; hence there is no support for Her.

878. Svatmarama.
:5$l)Svatmanyeva aramah (*kridana&) yasyah sa.

She who rejoices in Her ownself. i.e. She divides Herself

into two and sports with each other*.

(2) Svatmaiva aramah (-krtrimavanarupaii vicitrafr jagat) yasyah

• * *

sa.
The word arama means an artificial garden. Thus the name

means she herself is an artificial garden, i.e. various worlds

are nothing but her ownself. As the Goddess only remains at the

beginning and at the end of Her creation2 .

(3) Svam (=atmiyam « jagat) ca atma (=brahma) ca anayoh

aramah (=kridanam viharanam vrttitvam va) yasyah sa.

• * * *

Here the word *sva* indicates the universe, as it belongs

to Her only and the atma means Brahman i.e. She who moves easily
* 3
between the world and Brahman at Her will .
 322
879. Sudbiisrutih. i

Sudhayah ( s alias rar akarnikac andr ag at ayah) srutih (=sravanam)

yaya (kundalinya) sa.

She by whom the nectar of stream flows.

The nectar flows down from the moon of the pericarp of

the sahasrara lotus along the yoginis of the six centres when

kundalini pierces them*

• •

(2) Sudhayah srutih.

• *

She who is of the form of the stream of nectar.

(3) Sudhasrutih also means the stream of nectar which flows

from the moon’s disc and imparts energy to the sun, fire etc.

(4) Sudhasrutih, according to the Jnanarnava means a kind

of me<| i t at, $ o jj,„on the Goddess causing the flow of nectar and
removing the poison2.

880. Samsarapankanirmagnasamuddharanapandita.

Samsara (laksane) pafcke nihsesena magnanam (jananam)

samyaguddharane pandita (kusala).

She who is expert i in pulling out property those who are

lost in the morass of the worldly life1.

881. Yajnapriya.

(1) Yajnah priyah yasylh sa.

* ' » • •

She who is fond of sacrifices.

(2) Yajnasya (visnoh) priya.

• • •
f
She who is the consort of Visnu, According to sruti yajna

.1 w '
,V*is? identified,
........
with Visnu-----*——
* •
------- - — —-
 323
882. Yajnakartl. ;
__ t 1
The wife of Yajnakarta (i.e.Siva) |
i
t
One of the eight forms of Siva is yajnakarta i*e. the

performers of Somayaga. The Goddess is Siva’s consort therefore

she is called Yajnakartri. Her name is Dlksa and Her son is called
Santana1.

883. Yajamanasvarupini.

Yajamansca svah ca = yajmanasvau, tau atma as yah.

• •

She who is of the form of Yajamana i.e. Yajnakartr form of !,

* _ i
Siva and also the atma.

864. Bharmadhara.

(1) Dharmasya (=vedaviruddhasya karmanah) asamantat (=sarvade-

sesu) dhara (=nirargalapravah).

• ' 3 • \
'i
She who is the flowing stream of Dharma in all the peaces. :
t
The word Dharma here means the righteous conduct in each
country based on the vedic tradition1. {

(2) Dharma adharoyasyah sa. !

* s

She whose support is Dharma. Because the sruti (Maha.nara :

Dp.22.1) says , 'everjQihing is established in Dharma2 . ,

' ?
(3) Dharma becomes thesupporter of all things by Her. i
i

885. Dhan&dhY&kga.

Dhanasya adhyaksa. *

She is the ruler of wealth.

Generally dhanadhyaks a is kubera, but here the non-difference

 324
between the Goddess (upasya) and the worshipper (upasaka) i.e.

Kiubera is shown. He gained wealthy by worshipping Her. !

!1*
f

886. Dhanadhanyavivardhini.

Dhanani dhanyani ca visesya vardhayati sa.

She who increases wealth and granary (of Her true worshippers )

887. Viprapriya.

Viprah (=v e das as tradividyavant ah) brahmanah) priyah (=abhista)

yasyah sa.
?
She to whom brahmanas are dear ’Viprah’ means brahmanas well
• • *

~ 2
versed in the vedas and other vidyas .

888. Viprarupa. !

(1) Viprah rupam (swarupaA) yasyah sa.

• *

She who has assumed the form of Brahmanas'*'.

•

(2) Vipran rupayati (=purvarupavatah karoti apyayayati va)sa.

She who rnourishes Brahmanas. By the repetition of mantras

(of the Goddess) and homa (i.e. oblations) etc. Brahmanas are *
' , - fi
2
nourished.
it

889. Visvabbramanakarini. \
(l)
,
Visvesam
.. ■_ _ _ _
(=brahmanadanam) bhramanam (=srustisthitinasaru-
i'
N/* • • • * j
^ 1
pam y at ayat am), karayati sa. I

She who causes the worlds to move (to go round in its

cyclic motion)1. The word Visva stands for all Brahmandas and

’bhramana’ means the cycle of creation, preservation and distrue- .

tion.
 325
(2) Visvasya (=Visnoh) bliramanalcarini.
•• • • •
She who causes confusion to Visnu. Here the word ’Visva*
• • [

is taken to mean Visnu. The story of the confusion caused by

• •
_
the Goddess to Visnu is given in the Kal _
ilea-pur—
ana.2 ;
• • *

1 —
890. Visvagrasa.
t ^ . mm '
VisvaA (=caracaram) grasti sa.

She who consumes the whole universe.

*
i.e. She turns the whole universe into a morsel.’Visva' means

all things animate or inanimate 1 . ■

891. Vidrumabha.

(1) Vidrumah (=pravalah) tadvat abha yasyah sa.

* ♦ *

She who is of the complexion of coral. Vidruma means

coral, which is of red colour. The Goddess also is of that

complexion.

(2) Vit (=1nanam) Ova drumah » vidrumah (=puhkhanu-punkha- H

prasatatvasamyat, ten tattulya. [

She who is like the tree of knowledge.

i
892. Vaisnavi.
♦•
Visnoh iyam. :

She is the wife of Visnu. ?

• •

The Devipurana says that she is called Vaisnavl because

(l) she bears the counch disc and club, (2) she is the mother
of Visnu, (3) She is the destroyer of foes (like Hari) and (4)
♦ •

she is Visnu himself.1

* •
 ssn
893. Visnurupini.
• * ' *

Visnureva rupam as yah.

* 1
She who assumes the form of Visnu •
• •

894. Ayonih.

(1) Na Vidyate yonih (=karanam) yasyah sa.

* • *

She who is without cause.

(2) Yoni also means the place (abode) i.e. She who is having

no abode (i.e.unlimited).

(3) Asya (=visnoh) nilaya.

• « «

*A' means Visnu and Yoni means origin(i.e.mother). Thus

* •

name also means the mother of Visnu.

• •
■ i

895. Yoninilaya.

(1) Nillyate jagat asyaft (sa nilaya) yoniscasau nilaya ca.

She is the prakrti (=yoni) in which everything is merged

(nilayah).

(2) Yonih (=maya) nilayafii (=paricchedika) yasya si.

• •

The word ‘yoni* also means maya.

i.e. She who is characterised by maya.

(3) Yoninam ( =j ag atlcarananam brahmadinam) nitaram layah

yas yah sa.

She in whom the Gods like Brahma Visnu etc. who are the
• •

cause of world are merged.

(4) Yonih (=tryasracakram ) nilayah yasyah sa.

• * *

Whose dwelling place is the yoni i.e. the main t@gi@e.

896. Kutastha.

(1) Kate (=ajnane) tisthati sa.

• • •

Shinfowho dwells in ignorance.

The word 'kata’ means 'ajnana'.

(2) It can also dissolved as 'kutayati (=chalayati) atmanafc,

*
*
anandadikam avrta samsare patayati iti kutam'. i.e.'^hat which
• *

deceives the Atma by throwing him in the samsara by veiling his

bliss etc.

(3) Kutasya (=ajnanasya) stha (sthitih) yasyaft sa.

• •

She in whom dwells the ajnana (ignorance).

(4) Kntah (=girisrngam), tadvat niskriyataya tisthati si.

• • •• « •*
She who is steady like the peak of a mountain.

(5) Kutavat tisthati sa.

• • •

One who does not undergo any change like the kuta i.e. an

anvil.

(6) Kutanam (=visvasamuhanani) stha (=sthitih) yasyafc sa.

• •

(7) Kute (=kutatraye) tisthati sa.

• * •

She who abides in the three kutas viz. Vagbhava etc.

*

(8) Kute (=puradvare, srleakrantaragatatrikone) tisthati sa.

She who resides in the kuta, the gate of the city, i.e. the
* —
main triangle of Sricakra.

897. Kularupini.

KulaA (kaulamargah) bahyapuja va&sah acarao va), tadeva

• •

rupafi yasyah sa.

 32 8
She who assumes the form of kula.
Kula means either (l) the ICaulamarga, or (2) the external
worship or (3) a family or (4) customary religious practice
transmitted through the successions of teachers. The Goddess has
all these as her forms; hence she is called kularupini.
898. vlragosthipriya.
-v ViranaA
•
gosthi
•
(=sabha, sallapo va) priya yasyah« sa.

She who is fond of the assembly (or conversations) of

heroic persons.

899. Vira.

She who is supremely heroic. She is called so because

she possesses the supreme valour.Vira also meansa a woman having
husband and children3’.

900. Naiskarmya.

Nirgatani karmani yasmat sa niskarma. , tasya bhavo naiskar-

* * ♦

myamtadvati.

She who has transcended the obligation to perform actions.

901. Nadarupini.
«

(1) Nadah (pranavasirasthitah) tadeva s rupam yasyah.

* ' •

- 1 -
She who is in the form of Nada . Nada is situated above the
Branava.

(2) Nade rupamsyah.

— 2
She whose form is in Nada .

902. Vijnanakalana.

Vijnanasya (=brahmasaksatkarasya) kalanasvatmasksatkarah.

 S2n
She is the understanding of the realization of Brahma.

903. Kalya.

(1) Kalasu sad huh sa = kalya.

She who is the best in arts.

(2) Kalayitum arha sa (=usahakalarupa).

She who is worthy of being noticed, i.e. of the form of

day break.
(3) She is of the form of liquor1(kala = wine).

904. Vidagdha.

She is the dextrous one.

905. Baindavasania. (

(1) BaindavaA (-Bhruvoparibhage vruttasaimivesah) eva asanaA

yasyah sa.

She who sits on Baindava.

•BaiMhva’s is the circle above. The two eyebrows the Goddess

1 1
sits on it .

(2) Bindusambandhicakram « bandavam (=sarvanahdamayakhyaA)

tadevasanam yasyah sa.

She whose seat is thesarvanandamaya cakra. <

(3) Bindunam samuho baindavam ,tadeva asanam yasyah sa.

•Bainava* (=the collection of bindus) is Her’ support

i.e.that which indicatesthe meaning ofBindus .

2 v?
)

(4) When letter ’a’ is prefixed to the name it would be

1abaindavasana1 and when splitted as Ab + aindava + asana, then

 s'

330 '
i

the compound will he as follows.'Apsu yat aindava (-bindusamuihah) ;

- » ’ 1
tasmin (=3ivakadambabe) aste sa.
i

Aindava means the multitude of moons i.e. jivas, aste

means she who remains alone by non-difference in the jivas
which are Her different reflections just: as various reflections j
of one moon in different waters 3 .

906. Tattvadhika.
i

Tattvebhyo adhika. [
!
She who transcends the tattvas. j
;
The word ’tattva1 means the categories constituting the worldj.
These tattvas exist until the pralaya'1'. Hence the tattva does )
1;
not include ghata etc. The Goddess transcends these thirty six i
tattvas, because she is infinite while the tattvas are not ji
t

eternal. \
•i

* i

_ i
907. Tattvamayi. ' j
i
(1) She comprehends all the tattvas. \
' i
(2) In the name 906 viz. Tattvadhika the word tattva !
r * J
means Siva, thus that which transcends Siva is referred to in
1
that name. The name Tattvamayi means that who is with the j
Siva-tattva. So these two names mean Samprajnata and Asa&prajnata j
samadhis respectively. Among these the former arises by transeend-i
ing Siva and later arises wfcth the ^iva-tattva1. j
(3) Tattvamayi means collectively in the fhrm of three |

tattvas viz. Atmatattva, Vidyatattva, Sivatattva. j

(4) Also means collectively in, t_he_£prm„o£__thre.e-tat.tvas^___ 1
 ■131

are as the limbs.

908. Tattvamarthasvarupinl. ♦

T at pada-tvamp ad ayoh arthau (Sivajivau) svarupamasyah.

•

She who assumes the form of the meanings of the word'tat*

(Siva) and tvaft (jlva). Thus she is both the forms - the Brahman

and that of the soul.

909. Samaganapriya.

(1) Safeaganam priyam« yas yah• sa*

She to whom the sama songs are very dear.

(2) Samagah (=chadogah) anavat (=pr anav at) pr iya yas yah sa.
• » • •

She to whom the singers of the Samaveda are as dear as

prana (life).

910. Saumya.
(1) Soma yagarha1.

She who is worthy to be pleased with Soma sasrifice.

(2) Umaya sahitah = Somah,somah avaya vah aryah oa. Saumya

• ♦ • • •
Soma = Siva with Oma, They two are the limbs of the Goddess.
Hence she is called Saumya. '

(3) Somah iva ahladika.

«

She is pleasant like the moon or camphor.

911. Sadasivakulumbini.

Sad as ivasya kutmbinf (=bharya).She who is the wife of

_1
Sadasiya.
*— — * . * «. _
_ i.e.She is of the form of Syamala, Suddhavidya, ..Asyarudha etc
 332
912. S avyapas avyamarg as t ha.
/v *- -» - _ _
11; Savyaacapasavyasca margasca = savyapasvayamargah,
tesu sthita. (= adhikrta).
• • '

She is standing in the right and the left and the middle
paths.
(2) Savyapsavyamarganam stha (=sthitih) yasyam.
• •

She in whom.the three paths viz. savya, apasavya and

madhyamarga, reside. There are three paths of the solar-disc
distinguished as Httara, Daksina and Madhyama. The three
* *

Naksatras beginning with ASvini make one vlthi (i.e.line) and

three Vithis make a marga. The Vayavlya purana describes that
"Asvinl,, krttika and BharanI (yaraya) form Nagavlthi,RohinI
— - * t • _ • mm* mm

Ardra and Mrgasirsa, form Nthe Gajavithi, Pusya, Aslesa and

• '• • •
Funarvasu (Aditya) form the Airavativithl. These three
Vithis form TJttarapath. The two Phalgunis(Purva and Uttara)
and Maghi form Rsativithl, Hasta, Cltra and SvStl form
Govithi, Jyestha, Visakha, and Anuradha form Jaradagavivithi.
These three Vithis viz. Rsati, Govithi, and Jaradgavi form
Madhyama path Mula, Purvasadha and Uttarasadha, form Ajavlthi,
• •
• «. - » « ' -

Sravana, Dhanistha and Satabhisa form Mrgavithi. The two Bhadrapa-

* *• • *
das (purva and uttara) and Revati form Vaisvanaravlthi. These
three viz. Aja, Mrga and Vaisvanaravlthis form the Daksina path*1.
• * •

Thus there the word ’savya* means the north path formed by three
vithis viz. Naga, Gaja and Airavatl. The Apasavya means the
— * _
south path consisting of the Vithis viz. Aja, Mrga and Vaisvanara
The word Marga means the middle path formed by three Vithis
viz. Rsati, Govithi and Jaradgavi. The Goddess resides in all
 -
333
,
' ;
<

these three paths. :

(2) The word 'savya* means the way of Gods (Devayana), which

is called the path of light and which is attained by those who

are renonciated. ’Apasavya' means the way of Pitrs called

' 1*

as the path of smoke (Dhumayana) and which.is attained by worldly

men. The word MArgastha means that who resides in the path.

(3) Or Savya means Devayana or areiradi, Apasavya = Pitryana

or Dhumradipath, and Marga means nutral position i.e. Visnuloka.

« •

The Goddess resides in these three paths.

(4) Savya = Vamamarga, Daksina = daksinamarga. The Goddess ;

• • • •
is to be propisiated by these two paths. ;

913. Sarvapadvinivarini - Sarva apado visisya nitaram varayati sa.

• • >

She who removes all the calamities. The Goddess removes,

when her thousand names are repeated, all danger, ly those of

who are fallen from the two paths described above. I:.; ;

(i.e.Savya and apasavya). lie nee the Chandogyopanisad says 'Those J

who do not know these two paths, they become worms, birds etc."1.:

But those who fix their mind on the Goddess, she destroys their
2
misfortunes etc.

914. Svastha. \
(1) Svasminneva sthita. \
i,

She who abides in Her own self.

She is devoid of agitation produced by miseries hence

she is self dependent1.

(2) Sva (=svarga), tatra tisthati sa. !

 S3 4
She who resides in the heaven (as the ruler).
*

(3) Su (=sobhana) astha (=sthityabhave = gatih) yaya sa. ‘

The name when splitted as su + astha. It means that ^by whom

i

one gets good sthiti (establishment in Moksa).

915. Svabhavadeva (=upadhi samparkaraantrena eva) madhura

\
(ss arvabhilas aniya).
• •

She who is sweet (i.e.desirable by all) by Her verytrue :

nature (which is free from any Upadhi). !

' $
Here the word ’Svabhavad’ means without contact with

limiting adjuncts such as body etc., and ’madhura’ means

desired by all. In the Visvakosa1 the word ’madhura* is

explained to mean liked by all*. \

(2) Sva (=atmiyo) bhavah (=avasthanafi) yasyam s3;;ca ;

sa as are madhura (purl) ca.

r
According to this interpretation the word sva * her own \

bhavah = residence and Madhura refers to the city of madhura.

(i.e.Madura) in which she dwells. Thus the name means she whose
residence is at the Madhura city. i.e. the Goddess Mlnalcsi in

the Halasyaksetra. I
- • \

(3 ) Svav (at-manah) bhayaft (=pratibhaya& ye avawah (=prathama

-gananiyah, tesam dhurevadhura. \

Here the name is splitted like is, Sva + bha + avama +

dhura. The word ’sva’ wans ’her*, 'bha’means ’light* and
\ «

’avama' means 'the best'and'dhura' means’the yoke* i.e. she \

who is bearing the yoke of the best persons in Her light i.e.

in Her thought. She is the leader of those i?ho know the self
(atmajnah)
 335
(4) Svabhavat (prajnanafit) ye vamanti (srjanti), tesa
t * •

dhura (=uttama).

Here the name is splitted thus : svabha + vama + dhura. i.e.

she is the best among those who easily get the knowledge of the

Self.
i — — _ — «.
(5) Sobhana abhavah = svabhavah,taih madhura.
« • •

She who is sweet on account of good abhavas i.e.absence

of bad qualities such as rag a, dvesa etc.

(6) Svesu (=atmiyesubhaktesu) bhavena (=avasthanena)madhura.

• • •

She who is sweet by dwelling in Her devotees.

(7) SvesaA bhavena (=bhaktya) madhu (=*satphala&) ratiti.

«

i.e. i.e.She bestows the best fruit on Her devotees who worship
O
Her with devotion. The word ’madhuf means the best fruit
(i.e. .knowledge ).

916. Dhira.

(1) She is the wise one.

(2) She is possessed of patience.

(3) Dhiyam (=advaitabuddhim) rati (=dadati) sa.

She who gives the intellect(i.e. knowledge of the non-duali­

ty)1.

(4) Dhiprada ira (-dasamitithih) yasyaft sa.

In whom Ira i.e. the tenth tithi which gives intelligence*

resides.

917. Dhirasamarcita.

(l) Dhiraih (=panditaih) samarcita.

. • • • •
 She who is worshipped by the scholars1.

(2) Dhisanjnam (=j nanabhinnam) rasaA (=anahdam uddisya)

arcit a. j
*H$C- M m }
Here^name is splitted thus ; Dhi + rasam + arcita. It
means, she who is worshipped in order to get the Rasa i*e.
bliss which is identical with jnana which is designated as ’dhi*. :
• >

918. G aitanyarghyas amaradhya.

(1) Caitanyaft (cidrupaft),tadeva arghyaft (=pujayoggaft;j aladi),
tena samyagaradhya.
She who is worshipped well by offering (to Her) one’s own
self (which is not different from (consciousness).
U

Here the method of Niradhara worship is described. In

'Niradhara worship* one meditates upon non-duality of consciousness
and the triad of cognizer, cognition and the cognized merges in
the Self1. 5

(2) Caitanyasya (=atmanah)

•
arghyena
•
(=jnanena) samaradhya. s

She is to be worshipped by the self knowledge i.e. in

one's own spiritual experience.
(3) Caitanyargya means vidya2 i.e. a mantra belonging
» ’ ;

to female deity viz. Caitanya i.e. Bhuvanesvari mantra. Ifenee

the name means she is worshipped by the Bhuvanesvari mantra.

Here in this interpretation the word 'argya* is taken to

mean 'vidya'.'Vidya* means the mantra belonging to female
deity3 . ,rThe caitanya mantra* according to the commentator
* _
of Su.Sam. means 'Bhuvanesvari mantra*.
 ,337
(4) Cetana eva caitanyaih (=saiavidruporasah) sa eva arghyah
♦ •

tena samyag aradhya.

She who is properly worshipped by the arghya which is in

the form of cetana. i.e. the real knowledge.

919. Cait anyakus umapriya.

Caitanya* (=cit) eva kusumak (mahaphala)pras utitvat), tat

priyam yasyah sa.

She to whom consciousness in the form of flower is dear.

•Caitanya’ is identified with flower because it produces great

fruits and also it is compared to a flower by poets1. The word

'kusuma'here stands for eight other flowers which represent certain

spiritual qualities such as (l) ahimsa (2) Indriyanigrall (3) Ksanii
O
(4) Daya (5) Jnana (6) Tapas (7) Satya and (8) Bhava.

920. Sadodita.

(1) Sad a (»nityafi) udita (svaprakasatvat) . She who is

risen at all the times. She is called so because she is
s elf-lumin|ous.

(2) Satsu (=sajjanesu) a (samantat * atisayena) udita.

The name when splitted as *sat + a + udita means she shines

fully (dwells for ever) in good men.

921. Sadatusta.

(l) Sada (=nitya&) tusta.

*

She is satisfied for ever.

.t ‘”V’<
 .338
(2) Sadbhih (-saj janaih) a (saraantat) tusta.
• •
i
She is contented by goodiaen from all sides.

922. Tarunadityapatala.
• •

Tarunah (=madhyahnahkalikah) adityah, tadvat patala

. » • • •
(sssvetarakta).

She who is of rosy complexion like the young sun (i.e.

mid-day sun). She assumes different colours according to Her

different functions and also she is to be meditated upon as

differently coloured according to Her different activities.

923. Daksinadaksinar adhya»

# * • •

(1) Daksinaya daksinaih aradhya.

She who is worshipped by offering daksina by the followers

* •

of right path.

(2) Daksinaya daksinaih (=kusalaih) aradhya.

* • » • • •

She is adored by offerings (daksina) given by wise men.

(3) Daksinaih (=panditaih) adaksinaihasca (-raurkhaih)

« • • • • « • * * •

aradhya.

She who is worshipped by both the scholars and the

simpleton as well.

(4) Daksinana (=daksinamargopasakena) adaklvjena (=vamanargo-

• • • • •

pasakena) aradhya.

She who is worshipped by the Daksina margins and VamamSrgins

• •
/

(5) Daks inah (=kevalakarmajignasvah) adaksinah (=»Brahmavidah)

• • t • • • *
tabbyam aradhya.
 3 3.9
The word 'daksinah* means persons desirous of knowing
♦ • *
karmas1; and 'adaksinah*means persons who realise Brahman.
• •
2
She is worshipped by both these types of persons .

924. Daras me r amukhambuja.

(1) Dar am (=isad) yatha tat ha smeram (=smitavat) miikhambujaik

y as yah sa.
She has a lotus like face is (always) with chuckle.
(2) Daravat (=safrkhavat) smeram (=sobhamana&)

mukhambuj am yasyah sa.

She whose lotusfaee is shining like conch shell, i.e.
Her neck resemblesj ; a eonchshell* information.

(3) Dare (=bhayakale) api smerameva mukhambuja* yasyah sa.

She whose face shines even at the time of fear. The fear
arises at the time of dissolution. At that time faces of
others become pale with fear but the Goddess alone remains
shining and smiling i.e. She has an ever smiling face.
-i.-.
(4) Dare (=bhaktana& adaravisaya) smeram (=prasannam)
mukhambujam yasyah sa.
She whose face is gladdened to protect Her devotees.

925. Kaulinikevala.

Kaulini casau kevala ca.

She is ‘kaulini* i.e.having the attributes of ‘kanlas* and
at the same time having the knowledge known as 'kevala'.

The word 'kevala' is also explained as »sakaladharmavimukta1

or 'sukhdulskha„vimukta' i.e.devoid of all attributes or devoid
"* •
 310
of pleasure and pain.

(2) Kaulinibhih kevala (=nirnita)•

She who is decided as kevala by the kaulinis.

926. Anarghyakaivalyapadadayini.

Anarghyam (=amulyam aparicchinnam) yat kaivalyakhyaA pad a*

»

silam asyah.

She who confers the invaluable ‘Kaivalya-mukti*.

’Kaivalyapada * is the fifth state of salvation which

is unlimited and hence it is infinite. She bestows these slate

upon Her worthy devotees.

927. Stotrapriya.

(l) StotraA priyaA yas yah sa.

*

She who is fond of praise. Bhaskararaya explains the word

stotra to mean worldly praise, (laukika gunanuvadah). There are
• •

six characteristics of a stotra. viz. (l) Obeisance (2) Blessings

(3) Formulation of scriptural conclusions (4) Praising

exploits (5) Expounding God’s glory and power and (6) Prayer1.

The word stotra is also taken to mean ’Vaidika stotra*.

, . 1 „ _ t _ _ _
(2; Stotryasca ta apasea stotrapah, tah priya yasyah
« • •

sa.
She to whom the 'stotrapah* are dear. Here the name is
splitted as stotr + ap + Priyi. ‘Stotrap* means the waters

which are worthy to be praised. The water here means gods, manes,
human beings and demons2.
 341
928. Stutimati.

(1) Stut ih asyath as tit i.

She iwho possesses the hymn of praise. She is called

so because she is related with 'stuti* as an object.

(2) Stutya matisca isca yasyah iti.

i.e.By ewlo'uging Her, the knowledge (mati)and property

(I) are to be obtained*
f „

929. Srutisamst ut av aibhav a.

(1) Srutibhih sainyak stutam (paricitam va), vaibhavaA

(vibhutvam) yasyah sa.

She whose greatness (also the all pervadingness) is praised

well (or experienced) by the scriptures.

(2) The word srnti indicates four2. The name according

to this interpretation means whose greatness is experienced

in four ways. As that one which resides in the body, one in
the metres, one in the scriptures and the fourth in the great
persons3. She is of all these forms.

930. Manasvini.

She whose mind is independent. Her mind depends upon

Herself and she acts as Her own will,

931. Manavati.

Mhnaih as yam astiti .

She who is conscious of her dignity.

 ’Mana’ also means ’pramana1 or measure or regard. She has

all these things in Herself.

932. Mahesi.

» _
Makesasya stri.
She is the wife of Mahesa1.

933. Mangalakrtih.

Mangalorh akrutih yasyah sa.

She who is of the form of auspiciousness.

I _ ^
934. Visvamata.

(1) Visvasya (Visnorva) mata.

• •

She is the mother of the Universe.

(2) She is the mother of Visnu1.

935. Jagaddhatrl.

(1) Jagaddhatte sa

She who supports the world. She in the form of the earth

supports the world.

(2) Dhatri also means upamata. She is called so because

she keeps the world in right condition by protecting and
nursing it1.

936. Visalaksl.

(l) Yisale (vistime) aksini yasyah sa.

• • * ♦

She whose eyes are broad.

 343
(2) ‘Visalaksi1 is the deity presiding over the holy
1 1
shrine at Varanasi.

(3) Visalapltham eva aksisthanaA yas yah sa.

t_ '_
She whose eyes are the Visalapitha. ♦

The word Visalpiths

•
means the Nepalapitha
•
which is considered
to he the eyes of the Goddess in Her universal form. In the Brah-
manda pur ana in the plthanyasa chapter it is said that a the
•• • •
Nepalapitha should he meditated upon as situated in the eyes s
of the Goddess. , , . .. _/
93Pragalbha'. ^ !a 'Utyus.’enuUi,

Srstyadikarmasu
• • •
pravdhatvat pragalbha.

She is ;>;bold because she is the dexterous in the functions

of creating protecting etc. :

939. Earamodara.
it

(1) Parama ca sa udarai ca.

She is the most generous one*

(2) According to the Amarakosa the word Udara means

the great1. Hence the name means she who is supremely great

i.e.great in space and time.

(3) Param (=prakrstam)

• • «
moda& asamantat ratiti.
She who gives the highest bliss ifrom all the sides. i

(4) Parmani udani (=jalani) y as min sail = paramodah

• ,* * f

(-samudrah) (i.e.bhavasamudra/rupah), tasya ara (=*Syudhavisesah)

• • * *

sa.
 341
She who Is the weapon (to destroy) the ocean (of worldly

existence i.e.safisara).
The name be splitted as 'param + uda )+ ara*. The word

'pararn' means much uda means water and *ara' means the weapon

i.e. destroyer. Thus the name means she is the destroyer of the

worldly existence of her devotees.

(5) By adding letter 'a' to the name (i.e.Apararaadara) it

can be dissolved as 'Apagata' rama yes am te aparamah (=daridrah)

tebhyah udara (=aisvaryaprada) sa.

She is the giver of wealth to the daridras (poor people).

940. Paramoda.

(1) Parah (=utkrstah) amodah (=parimalah) yasyah sa.

' ' • • • •

She who is the most excellent frogrance. This suggests

that the Goddess is the most glorious.

(2) Par ah (=utkrstah), a (=s amantah)modaii (=santosah)yasyah

' ' # « •• • ♦ •• *
sa.
Here the word amodah is spitted as . a + modah. The word
« *

modah means contentment. Thus the name means she who is supremely

satisfied on all sides.

941. Manomayi = Manahs thaniya.

(1) She who is the mind.

t
The name indicates that she is the ’Spandasakti’ which is
one with 'suddha brahmana^-' and which is to be fixed in the mind.

(2) Manah pradhana * Manomayi.

She/l?o know v?He* the mind is the chief instrument. She is

 .* 34.7
cognized by mind only2 (i,e.by purified mind) and only by that

mind which has become one with Her.

»-

942. Vyomakesi.
(1) Vyomaiva kesah yasyah si (=viradrupayah) sa.

She who has ether as Her hair (i.e.in Her universal form).

(2) Vyomakesasya (=sivasya) strl.

I
She is the wife of Siva.

(3) Vyomakasya isi.

Here the pratya *ka' is added to the vyoma in the sense

of ’alpa'. The Goddess is greater than 'vyoma*. Thus the name
means she is the ruler of small vyoma.
(4) Vyomakarupasya Isvara strl (=digrupa) .

She who is the wife of the Lord of the form of ether, i.e.
she in this case is of the form of quarters (directions).

943. Vimanastha.
(1) Vimane tisthati si. * *

She who sits in the vimana. Vimana means the vehicle flying
in the sky, The Goddess is.identical with the Gods who reside
in Ytmana.
(2) Visesena mane (=adarane) stha (=sthitih)yasyah sa.
• • ♦ • •
Here vi » very much i.e. one who is commanding special

respect.
1 _ 1
(3) Vis ista ma (=kantih) yasya tad vimaft, tadrsam anah
... . • *

(=sakatam = rat hah) tatra tisthti si.

• * •
 The name is splitted as vi + ma + ana + stha. Here the letter
vi - much)ma = radiance and anah = the chariot (viz. the ICiricakra

Geyacakra etc.). Thus the name means she who mounts on a highly

radiant chariot.

(4) Vigatam manam (=parimanam) yasya (tad aparicchinnam

Brahma), tannistha.
• •

She who resides in the Brahman which is boundless i.e.

she dwells in the unconditioned Brahman.

(5) Vigata stha (=sthitih) mane (=parimane) yasyah sa.

She who has no limitations i.e. she is not limited by

measures.

(6) Visisya mati (niskrsya prama* janayati) iti vimano

vedah , tatra (pratipadyataya) tisthati sa.

. * •

Here the letter vi= much, ma « measures i.e.establishes

decision = vimana i.e.scriptures, stha = remains i.e.She is

well established and described by the vedas.

(7) Visistesu (=vedaviruddhesu) manesu (=pramanesu)

• * • * •
(dharmabrahmarupena) tisthati sa.
• «

She who remains as Dharma or Brahma in various means of

proof which are not opposed to the vedas. Here the word ’mana*

means the means of proof.

(8) Visisyam manafi yesam tesu tisthti iti.

• • * * •
M I '

Here the word ’vimana1 is explained as ’visisyafi manaft yesam

• •

which means the fourteen vidyas. viz. purana, l^yaya etc.

The~Hoddess resides in all these fourteen vidyas.

 347
944. Vajrinl. *

(1) Vajrinah (indrasya) strl.

• «

» _
She who is the wile of Indra, she assumes the form of saei.

(2) One who hears the vajra as also called vajrini.

(3) She who is adorned by the diamonds (vajra).

(4) As the ^oddess is one with Brahman she is called,*

Vajrinl, because in the sruti Brahman is described as terrible

vajra. Thus vajra means Brahman .

945. Vamakes’vari.

(1) She who assumes the form of the Vamakesvara Tantra.

(2) Vamamarge ratah vamah, te eva pancayajnavilopakatvat

kutsitah iti vamakah tesam (=vamakanam) isvari.
• * • *

She is the ruler of Vamakas.

Those devoted to Vamacara or Vamamarga are called Vamah
and because they do not observe the rules regarding pancayajnas.
They are called vamakas. They consider Vamakesvara Tantra as

authoritative.
(3) Vamanti (=jagatsrjanti iti vamaka (=daksadyah), tesam
—* —
isvari.
She is the ruler of those who emit (create) the world.
Here Vamakas means Daks a and others who create the world.

946. Pancayajnapriya.
(1) Pancasamkhyaka yajnah = pancayajnah, te priya yasyah sa.
 348
She who is fond of five sacrifices. These, Pancayajnas

are Agnihotra, Dars apurnamas

*
a, Caturmasya, Pasuyaga
*
and Somayaga.

Or the five sacrifices are Deva, Brahma, Pitr, Bhuta and Manusyayajn-
* • [
as described in Smrtis. Or the.word 'Pancayajnah' means the five
• •
— ' 2
fold worship, viz. Ahhigamana, Upadana, Ijya, Svadhyaya and Yoga .

Or the word Pancayajna means the five kinds of worship laid down

by the Kaulagama viz. Eevala, Yamala, Misra, Cakrayuk and

Virasankara3.

Also in the Nityatantra the fivefold adorabion (worship) i

is described that can be the meaning of the word Pancayajna.

(2) The five types of worship mentioned in the Mantromahodadhi

are (l) Aturi (2) Sautaki (3) Daurbodhi (4) Trasi and the *

(5) Sadhanabhavanl
li
(3) The word Pancayajna means the five Oblations of water. In'

Agnihotra, the water oblations in the form of milk etc. are offered.

They are offered in the five ktmdas of the fbrm of Somaloka,

* • 1'

Dyauh (sty) Earth, Man and Woman. These water oblations assume the
♦ I
form of the body'*’.

947. Pancapretamancadhisayinf.
^ * —
Panca pretanaA maneah ta& adhisete sa.
• )
She who reclines upon acouch (made up) of five corpses. •

She rests on the couch of which the four legs are Brahma,
Visnu, Rudra and Isvara and Sadasiva is the mattress1.
•♦ * ■)

948. Paneami.

(l) Pancamasya (»brahmadisu pane as upanc amas ya =sadasivasya)

• •
strl. , ______ —— - —- - — — - — ... ...... - - - - -
 _ i
.340
She is the wife of the fifth i.e.of Sadasiva. The word
***■ M ( '
Pancama* means Sadasiva, as he is the fifth among Brahma and

others. The Suta-gita mentions that even Sadasiva the fifth,

requires the help of the Mother1.

(2) The word Paneaml means Varahl. AS the word Pancam!

»_
is used in this sense so many times in Sastras. Even in

Baksinamurti safehita we get Mone should adore the son of the

« • ,

fifth. One should meditate in his heart the Paneaml. Paneaml

/ »2
yantra is very difficult to obtain in the three worlds .

(3) The word Paneaml may also mean of the form of Maithuna

(copulation) because this is the fifth Makara, and because it

also is Anandamaya. The Goddess is identified with it.

(4) Pancanam manam (=makaranam) samaharh iti.

• ’ •

She is the aggregate of the five Makaras.

<

(5) Paneaml means the fifth oblation of semen in the

(altar of) woman. The Pancahutis are described in the Upanisads3.

Thus the Goddess is of the form of the fifth oblation.

(6) The word PancamI also means fifth salvation viz.

Kaivalya mukti. The Goddess is not different from it.

949. Panoabhutesl.

(1) Paneasamkhyanam bhutinam (=prthivyadinam) j Is!.

She is the ruler of the five elements viz. earth, water etc.

(2) Paneabhuta = Paneadhabhuta (=Paneaprakara jata),

Pancabhutatmika Pancaratnamika va (Vaijayantlmala) tadlsi.

 .350 :
The word pancabhuta according to this interpretation

means ’that which has becoiae five fold’, i.e. the garland j

Vaijayanti. The Vaijayanti is described as formed of five elements;

1 —
or of five gems . These five gems are pearls Manikya, Marakata, *
1
Indranlla and Vajra (diamond). The Vis nuralias ya states^ ’Prom earth
• •

comes dark blue gem, from water pearl, from fire (born), the

kaustubha, from air Vaidnryamani and from ether Pus par ag a, thus
• • * V

is formed the Vaijayanti garland of Hari*i

2.

950. Pane as amkhyopaearini. .

- s,

Fanoas aiskhya upacarahsantiasyah. \

She who has five upacaras. i.e.she is to be worshipped by ;■

five offerings. There are gandha, puspa, Dhupa, Dipa and Naivedya.

(1) Sasvat (~paunahpanyam), tatsambandinl. 1

She who is frequentlyworshipped. I

l_ t !>
The word sasvat means frequently. As she is worshipped again
and again daily ay Her devotees she is called hratl. j

(2) The name also means eternal. The Amarakosa says that
. 1 ■
the word Sasvat means eternal and infinite . j

952. S asvataisvarya. •

(1) SasvataA (=nityaA) aisvaryam yasyah sa. i

* I

i
She whose dominion is eternal.
* }
(2) IsUh (jagodisah = paneapretah) tesuasvata (=asvatya& =

vahanatam) yena, tadrsam aisvaryam yasyah sa. ;

• •
 SB i
She whb rides on the (five) lords.

Accordig to this interpretation the letter when

„I
affixed to the name it means she who rides on the five Isas viz.,

Brahma,Visnn etc. Hence she is having five pretas as her vehicle,

• •
t
such is Her aisvarya.
3S3 ■ clxtte. sS-
She who gives happiness.
i —
954. Sambhumohini.

Sam bhavayati bhajate va = Sambhu tasya mohini.

She who bewilders the lord sa&bhu (i.e.the consort of

sambhu).

955. Dhara.

(1) She is of the form of earth.

(2) Dharayati asau dhara.

She who holds the universe.

(3) She is of the form of syllable *la* which represents

Her earthly form1,.

956. Dharasuta.

Dharasya (=himavat parvatasya) suta.

She who is the daughter of the mountain Himalaya.

957. Dhanya.

(1) She who has accomplished all (krtartha).

(2) Dhanaya hita.

She who is worshipped for wealth.

 (3) She who possesses all the wealth.

(4) Dhanya means one of the das as viz. Mafigala Ping ala etc.
famous in Astrology.

(5) Dhanya also means one of the mental states found in per­
son during the last stage of death. There are four states of
mind viz. Arta, Raudra, Dhanya and Sukla. There are described
in the Bhavisyottara Pur ana1
• ♦

938. Dharminl.
«

(1) Dharmasilatvat,dharminl.
She is Dharminl (i.e.righteous).

(2) Dharmah• santi as yah.

•

She possesses the attributes as the experience of bliss,

eternity etc. Hence she is called Dharmini.

959. Dharmavardhini.

(1) Dharma& vardhayati sa.

She who increases the righteousness1.

(2) . -Dharmam (drsyajataft) vardhayati (chedayati )sa.

The word vardhini means the destroyer when taken r..>

from the root vrdh^ which means'to cut'. As she dsstroySs the

objective world, she is called Dharmavardhini.

960. lakatlta.

(l) Lakan atitya sthita.

she who transcends all the worlds

 35.1
Here the word ’Lolca’ means lolcas beginning with the Indraloka
down to the Visnuloka.
• •
She transcending these worlds,dwells
- _ * 1
in the Ik&hakailasa* the city of Parasiva.

(2) Lokan (=jivan) atita.

She who has transcended the jivas.

961. Gunatlta.

Gunan atita.
»

ihe transcends all the attributes.

962. Sarvatita.

(1) Sarvam atita.

She who transcends all.

(2) Sarvan (sabdan) atita.

She who transcends all the words:.
t —
963. Samatmika.
(1) Samah (=prapanco pas amah) eva atraa (=svarupaA) as yah.
. * •

The annihilation of the sa&sara is Her form.

(2) Sath (=sukham) atma yas yah sa.

She who has bliss as Her essence (or nature).

964. Bandhukakusumaprakya.

Bandhukah (Mahavrksah), tasya kusumam, tasya iva prakya

• * • *

(=kantih)
•
yasyah• sa.

She who is having lusture like that Of the Bandhuka flower.

’Bandhuka' fhe word means certain kind of trees found in
vanga country. Its flower is deep-r0d. Similarly the goddess
 351
is also of that colour.

965. Bala.

She is of the form of the Goddess Bala.

_ i
Or Bala means a girl as the sruti mentions thou art boy or
girl1.The Tripurasiddhanta explains the word as "you play like

a child hence you are called Bala” 2 .

966. JtUlavinodini.

(1) Lila (“prapaneiki krida) eva vinodah yasyah s£.

She, for whom the play related to the worlds is the amuse­

ment.
The word 'ilia' means the play of creation etc. of the

universe.

(2) Lila* (=padmarajasya bharyam) visisya (satkarmasu)

nod ayat i.

She who takes the queen Xdla to the path of right actions,

Here the word ’Lila' means the wife of Padaaraja king mentioned
1
in the Yogavasistha .

•-*2 .
(3) If 'ilia* is taken as a separate name it means Laksmi

968. Sukhakari.

Sukhara karoti iti.

She who gives happiness.

969. Suves adhya.

• *

Sobhanena vasena adhya (-yukta).

• • •
 She who is Atuacladden in decorative garments

970. Savasini.
(1) She whose husband is ever alive (immortal).Or she is not
different from the women who have their husbands alive.
(2) Sobhanani vasa&si santii asyah.
I
She who is having good garments.

971. S avasinyare anaprita.

Suvasininam arcanena prita.

She is pleased by the worship of 'Suvasinis'.

— * _
972. Asobhana.
A (=samantatah) sobhana (=s aundaryavat i).
She is beautiful from all sides.

973. Suddhamanasa.
1 t M) # M Mi

Suddham manasam yas yah sa. ♦

She whose mind is pure.

974. Bindutarpanasantusta.
• * •

Bindau tarpanena samyak tusta.

• • *

She is pleased by the offerings in the Bindu (i.e.in

the Sarvanandamaya (akra).
In Sriyantra the Bindu is called ’Sarvanandamaya eakra’ and
the offerings to the Goddess should be placed there. The word
'tarpana' means offering milk, ghee, honey, and mead respectively
— * ’ * 1
by Brahmana, Ksatriya, Yaisya and Sudra .
 The word bindu, by niphta means the jnanins. Thus the name
means the Goddess is pleased by the honour to the learned. 1

975. Purvaja. *

(1) Purvam jata.

She is the first born1*

, j ;

(2) 'Purvaja' means the first creation which was without

intelligence. The Goddess is of that form.

976. Tripurambika.

She is tho mother 'Tripura'. »

(1) The Goddess is not different from the 'Tripura* worshipped

in the eighth cakra of the Srieakra .

(2) Trayanam puranam (avastharupanam) ambika.

• * * ,
She is the mother of the three puras.i.e. the three states
of mind she is called so as. she creates these three states.

(3) Trlni purani yasya sah tripurah (=jlvah) tasya

• • • * •

ambika (=janani).

She is the mother of diva (having three states) .

977. Dasamudrasamaradhya. ;

Dasmudrah (s a&lcs obhinyaditrikhandarita) tabhih samyak aradhya *

* * • • •

She is worshipped properly I'-with;?-; ten mudras (i.e.ten ;

mudras begiiming with saAksobhinl and ending with trikhanda).
• • • •
j

The ten Mudrai stands for certain signs and poses wf hand f
and fingers. There are ten Mudras by which the Goddess is to be
worshipped regularly. These ten Mudras are t Sarvasafliksobhinl
• •

BravinI, Akarsini, Vasya, Unmadini, Maha&kusa, Khecarl, Bija

* • » •
Yoni and the last is Trikhanda1.
• «

978. Tripurasrlvasafikari.

(l) Tripurasrldevi (Paneamacakradhis thatrl) ta* vasam

• •

kurute sa.

She who subjugates (controls) TripurasrI deity.

_« _
Tripurasri is the name of the deity presiding over the fifth
circle of the Srlcakra viz. Sarvartlias adhaka-cakra.

979. Jnanamudra.

(1) She is the Jnanamudr a.

Jnanamudra is formed by joining the tiptf the first finger

/ v
with the thumb.

(2) Jnanena mudam rati iti.

She who gives bliss (mudam) by knowledge.

(3) Jnanam (=ciaamsam) mudam (=anandamsam) dravayati

(=avrnoti).
• •

Here the word 'jnana' means cit and ‘mud1 means bliss and

'dra’ means dravayati i.e.veils. Thus the name means she veils

the cit part and anandapart.

980. Jnanaganya.

(l) Jnanena gamya.

She is attained by knowledge.

 358
She is the object which is to he reached by knowledge * only?’.

981. Jnanajneyasvarupini.
• r
i‘

Jnanam ca jneya& ca = jnanajneya (=drgdrsye) svarupam

asyah.
She whose form is two-fold. viz. knowledge and the object
i
to be known.

982* Yonimudra.

(1) Yonau muda* rati iti.

She who gives bliss (happiness) in the Yoni.

(2) Yonimudra abhinna.

She is of the form of the Yonimudra. The Yonimudra is one !

of the ten mudras for worship (i.e.ninth mudra).

(3) Yonih eva mudra (=acchadika) yasya (=bindoh), tadrupa. ;

♦ •

She is of the form of yoni which veils Bindu.

(4) , The word yoni ;also means , the place between anus and

the generative organ. She is of that form.

983. Trikhandesi.
* •
1
(1) Trikhandayah (mudrayah) Isl (=swamini).
• • • •

She is the ruling deity of the Trikhanda mudra.

(2) TrayanaA (somasuryanalakhya-)®antranama) khandanaft isi.

• • •

She is the ruler of three divisions of the mantra called

Soma, Surya and Anala.

 359
984. Triguna.

Taryo gunah s anti asyai.

• * !

She who has three qualities (gunas).

The Goddess is here described as Prakrti of S&fckhya which

is endowed with three qualities Viz. Sattva, Bajas and Tamas.

She is threefold by these three qualities1.

985. Amba.

She is the mother of three qualities. AS she is the cause of;

the universe, she is called mother. In Tantras she is described

as the soul of Mantras. ;

Amba also means the mother of all.

986. Trikonaga.

Trikonaft (=yonicakram) gacchati sa.

, * ^
She who is there in the principal triangle (of Srlcakra). '

jn the Srlyantra the first triangle (i.e.yonicakra) and

i t
the Bindu in it represents the identity of Siva and Sakti. j

987. Anagha. \
Na santi agbani yasyam sa.
l
She who is devoid of distress etc.
*Agha* generally meaning sin,here means the miseries,

distress etc. The Goddess is devoid of them.

988. Adbhutacaritra.
)

(1) Adbhutani eiritani yasyah sa.

 360 ;

She whose deeds create wonders. )

Her deeds such as slaying of demons like Bhandasura and |

others are marvellous and something supernatural and therefore

she is known as the creator of wonders to all.

(2) Adbhutesu (=bhukampadi utpatesu nimittesu) caranti iti

adhhutacarini (=dustaphalani), tebhyah trayate sa.

* * • •

According to this interpretation the name is desolved

as adbhuta + cari + tra. The adbhuta means the earthquake

and other calamities, the word *cari* means that which results

thereof i.e. had results, tra means to proteat. Thus the name ]
means she who protects(Her devotees) from the had results (created]

hy utpata and other calamities).

I
989. Vanchitarthapradayini.

Vanchitarthan pradatum silam asyah.

She who bestows the desired objects.

990. Abhayasatisayajnata.

Ahhyasasya atisayena jnana. ]

She who is known by the continuous thinking, i.e. thinking i

f

of one's identity with Brahman.

t

991. S adadhvatitarupini. '

(l) Sauadhvanam at it am rupafc asyah.

• * •

She who is of the form that as transcended the six ways

(of worship).
 361
There are six methods of worship and they are called

Sadadhavanah* here. They are padadhva, Bhuvanadhva, Varnadhva,

• • • •

Tattvadhva, Kaladhva, and Mantradhva. Three out of them are the

» «,.» i

part of Vimarsa and the rests are the part of Erakasa •

(2) (Saivavalsnavadayah) sadupasanamargah tan atftaft,

• « * * • •
rupam asyah.
• „

She is, of the form which transcends the six ways of

1 .
devotion (like saiva.vaisnava, etc. /•
> * •

o
They are the means to attain the Goddess hence they

are of that form. The actual meaning is that the only person
can get the knowledge of the Goddess who has followed any of

the six paths of devotion in his previous birth.

992. Avya j akarunamurt ih.

Avyaja (=anaupadhiki) ya karuna saiva murtih svarupam

yasyah sa.
«

She who assumes the form of compassion without art.

993. Ajnanadhvantadiplka.

Ajnanafi eva dhvant a& (=andhakarah), tasya dipikeva.

She who is the lamp to the darkness in the form of

ignorance. The Bh.&Ita says *out of compassion I, residing

in their heart, dispel the darkness of ignorance by the lamp

of knowledge'.1

994. Abalagopavidita.
_ _ __ _ » _ t
Balam (=brahmadikan gopayaiiti balagopah, balascasau gopasca
 _ _ f _ t _ _ - '
balagopah. Balagopasca balagopasca, balagopau, tauabhivapya abala-
gopai, tadrseua yidltad. j'SSnam yasySh
' _ -» i
Whose knowledge is obtained by Balagopa i.e.Siva. I

Here the word "Balagopa1 is used in two different senses

^ I
i.e.Sadasiva and Krsna. The other meaning is ignorant should
• • • -

also be understood by ’bala’. Thus the name means Balagopas

♦
beginning with Visnu, Siva and others and down to the ignorant
• *

know about HBr1. j

995. Saryanullahghyasasana.
• 1

Sarvaih
' *
(=brahmavisnvadibhih)
* * •
apiullanghitum(=ativartituu&) !
ayogyam (=asakyam) sasana& yas yah sa.

She whose commands are nevertrangressed by all (i.e.by i

Brahma, Visnu and others).
• •
i
If

?
She is above all. She is the protector of all (of Brahma
mm O
etc.) hence Brahma amd others obey Ifer commands .

996. Srlcakrarajanilaya.

Srlcakrarajam nilayo (=vasasthana&) yasyah sa.

She whose abode is Sricakraraja (i.e.Srlyantra). The Srlcakraj
i
consisting of bindu, triangle etc. is Her abode; there resides Siva
i i _
and Sakti . Just as jiva resides in the body so they reside in f
* — s
the Sriyantra.

997. Srimattripurasundarl. '

Tripurasya (=parasivasya)sundari (=bharya)=tripurasundari. ,

Srlmati ca sa tripurasundarl ca. ;
She is the ^honojgaMe^JT^pijyMuaiagl1 . ftpr** iyai»a
 36.'!
'Tripura' means 'Parasiva' and 'Sundari' means'his wife' i.e.
She is the wife of Parasiva. •Tripura1 is so called as his body
is consistid of the three viz. Brahma, Visnu and Rudra1.

998. Srlsiva.
i _ _ t _
Sriyukta siva.
The wife of Siva endowed with glory.
t i _ _
999. Sivas aktaihyarupini.
(1) Sivasaktyoh aikyam (=simarasyam) eva rupafli asyah.
»
Her form is that of the union of Siva f
and Sakti.
.. »

The word 'aikya* i means 'samarasya’i.e. union of Siva and

Sakti. Thus Samarasya means the totals equality and identity
of Siva and Sakti1.

(2) Sivacakranam saktieakranam c aikyam rupam yasyah sa.

* * *

1 ♦
The unity of the Sivaeakras and the Sakticakras is Her
form2.

(3) Sivasaktyo aikyam yasmin pratipadyam, sa (=hamsamantro)

eva rupam asyah. ♦

According to this interpretation the name means 'the Hails a

t
mantra which establishes the identity of Siva »
and Sakti is Her
form2.

(4) Sivasya saktayah (dhumavatyadaya panca), tasam aikyam

(=s amastih) eva rupam asyah.
• ♦ * • -

f » « «

Here the word 'Slva-sakti* means the five saktis of Siva

viz. Dhumavati4 etc. and 'aikya* means the collective form.
f
Thus the name means she is the collective form of the Saktis of
 361
of Siva5.

1000. Lalitambika.
(1) Lalate asau lalita, lalita ca sa ambika ca = lalitambika.

The mother Lalita.

The Devi is called Lalita because She shines beyond the

worlds.

(2) Lalitam asti asyah.

The word lalita also means one who possess fine qualities

such as beauty, delicacy etc.

Here at the finale Bhaskararaya notes that at the end

of the last name>Q&kara should be uttered just as it was uttered
in the beginning, because the uttering of Omkara at both the
ends is believed to be the most auspicious.
 (
365

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