lalitā

[yajvan]

hariḥ oṁ
~~~~~~



namasté

I thought to spend just a few posts on some of the names found in the lalitā-sahasranāma ( or 1,000 names of lalitā), considered a stotraṁ.

stotraṁ स्तोत्रं - praise; stotraṁ ( some write stotra) comes from the word stu स्तु. Stu means to praise , laud , eulogize , extol , celebrate in song or hymns.
lalitā is defined as sporting; it also means soft , gentle , charming , lovely. It is a way of identifying śrī, or mahā-tripurasundarī.We also are aware that there are many sahasranāma-s i.e. rudra, viṣṇu, sīta, and the like. It is within the brahmāṇanda purāṇa we find lalitā-sahasranāma¹.

We are told this knowledge comes from the conversation of the ṛṣi agastya¹ and his master śrī hayagrīva; yet one must note it was the composition of the vāg-devatā-s. The ṛṣi asks, why was this not taught/revealed to me ? Hayagrīva-ji says it is not for public teaching, it is that secret. It should be concealed from the devotionless, just as śrī vidya is reserved and kept consealed ( the 44th śloka of the phalaśruti section suggests this).

Hence for the following posts, there will not be an in-depth review, but just some looks at Her name and the revealing nature of them. I am posting this on Friday, as this is a favorite day for Her.

Because we are talking of mahā-tripurasundarī the notion of 3 (tri) must be inherent in this sahasranāma. I will ofer some ideas in the next post on this 3, but thought to start here: I have mention before the disambigulation¹ of this word tripurasundarī:
tri-pura-sundarī is :

tri- the three fold division we see throughout creation; The highest is Sat-Chit-Ananda , as Truth (pure) Consciousness and Bliss. The taittrīya upaniṣad is all food (anna) is made of this triad – Tejas ( fire) , ap or jala (water or fluid) and prithvī (or earth) – She is found in all 3.
She is found in the triad of the famous vyahrti’s of bhu, buvaha suvaḥ, the second of janaḥ, tapaḥ and satyam, and the connection between the two or mahaḥ given by rishi (ṛṣi) mahacamasya.
We see this trika in waking ( jagrat), dream (swapna) and deep sleep (suṣupti). Yet we see Tripurasuundarī transcending all ( turīyam) so She can encompass all or be the root of all. She is mentioned as 'certainly the 4th' ( turīyam svid).
We have also talked of this trika on onter HDF Posts discussing śiva's triśula.
pura or puri for city – and call our body the city of the divine that has 9 gates. The nine is 3 squared ( again trika based) – or 9 entry points to the body. Yet pura is a field of action ( like our bodies) and the triads mentioned above are the fields of wake , dream, sleep, etc.
sundarī – a beautiful womanpraṇām
words

disambiguate - to remove the ambiguity from; make unambiguous
agastya - said to have been the son of both mitra and varuṇa by urvaśī ; to have been born in a water-pot.
His name components are 'a-ga' = a mountain , and 'asti' = thrower
vāg-devatā-s - divinities of speech which are 8 in number
we use red as lalitā is quite fond of red; we are told this in the lalitā-sahasranāma, 23rd, 37th, 49th śloka i.e. each and everything of sarvāruṇa is red in color i.e. aruṇa means red.
lalitā-sahasranāma can be found in the 36th chapter, lalitopākhyāna, of the brahmāṇanda purāṇa

[JaiMaaDurga]

Namaste yajvan,

I simply wanted to express pleasure upon
seeing this thread :)


I must also express gratitude for pointing my
attention where it best belongs, as contemplation
and meditation upon Devi benefits all, while
dwelling upon error only compounds it...
The bow that is not held firmly, aims only at mud.

JAI MATA DI

[yajvan]

hariḥ oṁ
~~~~~~

namasté




Because we are talking of mahā-tripurasundarī the notion of 3 (tri) must be inherent in this sahasranāma.


The full offering is in 3 parts...

pūrvapiṭhikā or pūrvabhāga (early part of the day) - this is the preamble to the stotraṁ an informs of the greatness,
boundry conditions i.e. practice, and the like.
maḍhyabhāgaḥ - this is where the names ( namaḥ) of lalitā are offered
phalaśruti - offers the fruits of one that recites/sings this stotraṁThis may be mildly interesting, yet there is more...
The first 3 names found in the lalitā-sahastanāma are the following:

śrīmātā - the one that creates ( measures out) the universe
śrīmahārājñī - the one that maintains all created beings and the universe
śrīmātsiṃhāsaneśvarī - the one that annihilates ( absorbs) the entire universeWe can see within the first 3 names ( namaḥ) , lalitā is equal to to brahma, viṣṇu and rudra. Each word has a core meaning...

śrīmātā - we find mā which is not only mother, but to also measure... hence creation and the measuring out of that creation.
śrīmahārājñī - She no doubt is rājñī, the Soul of the Universe but also śrī yuktā mahārājñī - the controller and maintainer;
the one that reins.
śrīmātsiṃhāsaneśvarī - She is not only the one that has as Her transport the lion (siṃha), this word
means 'the powerful one' and is applied as 'lion'.
Also siṃha = hiṁsārthakaḥ. We will best now this word by looking at it like this hiṁsa + ārtha+ ka.
hiṁsa = we know as harm, destroy
artha = cause, aim, purpose
ka = has muliple meanings; it can mean brahman, prajāpati, etc. Also 'aka' means 'sin'.
So this hiṁsārthakaḥ means the cause of destroying creation ( prajāpati being = to creation).

yet there is more.... we will continue in the next post.


http://www.churchofdivinelineage.org/site_assets/cdl/site/images/mother_divine_200.jpg





praṇām

[JaiMaaDurga]

Namaste yajvan,

Not intending to interrupt valuable discourse,
but to encourage- for readers who may not have been previously aware,
the Lalita Sahasranama is the only one which does not repeat a name,
or add anything extraneous, to fulfill the number of names,
or to maintain meter.

In any event, I am very much looking forward to the next post,
for I am remembering, in connection with my earlier reply,
She holds not only a bow- but a goad, a noose, and five arrows ;)

JAI MATA DI

[yajvan]

hariḥ oṁ
~~~~~~

namasté

There is a wonderful name in the lalitā-sahasanāma¹ that calls out śrīmātā ( Mother Divine) as aśruḍhādhiṣṭhitāśvakoṭikoṭibhirāvṛtā.

https://mail.google.com/mail/u/0/e/B60 before we go further, for those that are uncomfortable with vyañjanā¹ and/or lakṣaṇā ¹views of knowledge it would be best not proceed as this will only disrupt your peace of mind. https://mail.google.com/mail/u/0/e/B60

This word aśvāruḍhādhiṣṭhitāśvakoṭikoṭibhirāvṛtā can be viewed like this (as there are other ways too) :
aśvāruḍhā + adhiṣṭhita + aśvanaṁ + koṭi +koṭi + bhirāvṛtā

This says, She is surrounded by 10's of millions (crores some write krores) of horses (aśva) conducted or ridden (āruḍha¹) by aśvāruḍhā. So, if we just look to the words and nothing else (called abhidhā¹) then we will think She is surrounded by many horses managed by aśvāruḍhā-devī. Mildly interesting, yet what is the meaning of this ?


We are told again and again in various śāstra-s that the senses we possess are like horses, steeds; they pull us here and there.They are depicted as horses due to their strength. We see many pictures of this, most notably kṛṣṇa-jī driving a chariot harnessed to steeds. The horses have meaning, as does the chariotter ( kṛṣṇa-jī ) and in our case for this post aśvāruḍhā-devī.

http://www.indianweekender.co.nz/Uploads/Articles/350.jpg


She , aśvāruḍhā-devī, is the rider, the controller of all the horses, of all the senses. Not only the senses of humans but of all the senses manifestation has to offer (10's of millions as the śloka points out). It is She that directs all these sense impressions that surrounds Her. 'Her' here is the Supreme ātman. There is so much more to this name, but we will leave it here, and pick another name for the next post.

praṇām

words

lalitā-sahasanāma - this is the 67th name found in the maḍhyabhāgaḥ section ; this is where the names ( namaḥ) of lalitā are offered
lakṣaṇā or indirectly via sign, symbol, inference.
vyañjanā or the figurative expression more intuitively offered some may call implied indication , yet is on a higher level of meaning.
abhidhā or the conventional meaning i.e. the literal meaning
āruḍha = mounted, ascended upon , (as a rider on a horse)

[shian]

Thank you Yajvan Ji

Very beautiful !

i have hear Lalita Sahasranama Chanting everyday :)

from this CD

http://holymantras.blogspot.com/2010/09/amruthavarsha-vol-6-shlokas-on-lalitha.html

[JaiMaaDurga]

Namaste yajvan,

A fine and fitting choice of name to discuss...
This symbolic framework of the charioteer, chariot, and horses has
traveled far and wide.. how many English speakers have heard
or used the expression "Hold your horses!", and given it any real thought?

To return to the thread's subject, if we look at Her next three names,
we find references to chariots of 9, 7, and 5 stories respectively...

I would be most interested in any insight you may have to offer concerning
the reason for this; but will certainly appreciate whatever is posted next,
no hijacking intended!


JAI MATA DI

[goodlife]

Thanks for starting the thread. Any sadhak keen on acquiring Shri Vidya must worship Lalita Tripura Sundari and Shri Yantra.

found a link on Lalita Tripura Sundari with good amount of information
http://www.shivashakti.com/tripura.htm

[yajvan]

hariḥ oṁ
~~~~~~

namasté


Thanks for starting the thread. Any sadhak keen of acquiring Shri Vidya must worship Lalita Tripura Sundari and Shri Yantra.

Her sadhna is achieved through two beej mantras, a Panchdashi Mantra (15 letters) and Maha Shodashi Mantra (16 letters) which is derived by adding a secret 16th letter to Panchdashi Mantra through a guru. Very powerful Mantras. Only successful if given by a guru as dikhsha.

It is the tradition to keep this knowledge confidential. Under whose authority ? śrī hayagrīva. So , please be mindful of this as we respect the wishes of the wise. I will not discuss this mantra or its use and I ask others to refrain also.

praṇām

[yajvan]

hariḥ oṁ
~~~~~~

namasté


if we look at Her next three names,
we find references to chariots of 9, 7, and 5 stories respectively...

In the 68th name of lalitā-sahasanāma, She is mentioned as mounting on cakrarāja , mounted on the ratha (charriott) and She is armed with all the weapons, as the śloka points out. We will look at each weapon later ( arrows, bow, etc).

So we hear of cakrarāja in this 68th śloka + geyacakra ( in the 69th śloka) + kiricakra ( in the 70th śloka). If we look at each , it will help us better understand the offer. For this post I will offer what I know of cakrarāja and review the others on a different post.

This cakrarāja means cakra+rāja - or the royal cakra, the most high cakra as rāja means king. Hence this cakrarāja is referring to śrīcakra. This śloka says She is armed with all the weapons ( all the means) or sarvayudhāni.
But all the means for what ? To attain the direct knowledge of the Self. All the means are called out within the śiva sūtra-s and its practical applications in the vijñāna bhairava kārikā-s to name a few. One can also say the weapons ( the means) are called out in patañjali’s yogadarśana.

Now what of this śrīcakra ? This post will answer in the best way I know how the question of 9 charriotts as requested by JaiMaaDurga : http://www.hindudharmaforums.com/showpost.php?p=89960&postcount=14


praṇām

[goodlife]

hariḥ oṁ
~~~~~~

namasté


It is the tradition to keep this knowledge confidential. Under whose authority ? śrī hayagrīva. So , please be mindful of this as we respect the wishes of the wise. I will not discuss this mantra or its use and I ask others to refrain also.

praṇām

i know hence just gave a pointer and no mantra or more details on the Vidya it self.

If however you still find it in appropiate kindly let me know i will delete it.

with best

[yajvan]

hariḥ oṁ
~~~~~~

namasté


i know hence just gave a pointer and no mantra or more details on the Vidya it self.

If however you still find it in appropiate kindly let me know i will delete it.

with best
I will leave that choice to you... thank you for considering the request.

praṇām

[Twilightdance]

It is the tradition to keep this knowledge confidential. Under whose authority ? śrī hayagrīva. So , please be mindful of this as we respect the wishes of the wise. I will not discuss this mantra or its use and I ask others to refrain also.

Why is this so? one may ask.

[goodlife]

you quoted me but it was Yajvan who said that. Any cow i see you are in bangalore. The only thing i can say is the answer is right there in your city for four more days till 20th.:) try and catch it

[Twilightdance]

you quoted me but it was Yajvan who said that. Any cow i see you are in bangalore. The only thing i can say is the answer is right there in your city for four more days till 20th.:) try and catch it

Yes..I was starting to make a remark on your point on the supposed 2 bija mantras, but the changed context. Care to elaborate what are you talking about?

edit to add: after deploying google as i don't have much to do, i may know what you are suggesting, but I am not planning for an ascension on 21 Dec 2012.

[JaiMaaDurga]

hariḥ oṁ
~~~~~~

namasté


In the 68th name of lalitā-sahasanāma, She is mentioned as mounting on cakrarāja , mounted on the ratha (chariot) and She is armed with all the weapons, as the śloka points out. We will look at each weapon later ( arrows, bow, etc).

So we hear of cakrarāja in this 68th śloka + geyacakra ( in the 69th śloka) + kiricakra ( in the 70th śloka). If we look at each , it will help us better understand the offer. For this post I will offer what I know of cakrarāja and review the others on a different post.

This cakrarāja means cakra+rāja - or the royal cakra, the most high cakra as rāja means king. Hence this cakrarāja is referring to śrīcakra. This śloka says She is armed with all the weapons ( all the means) or sarvayudhāni.
But all the means for what ? To attain the direct knowledge of the Self. All the means are called out within the śiva sūtra-s and its practical applications in the vijñāna bhairava kārikā-s to name a few. One can also say the weapons ( the means) are called out in patañjali’s yogadarśana.

Now what of this śrīcakra ? This post will answer in the best way I know how the question of 9 chariots as requested by JaiMaaDurga : http://www.hindudharmaforums.com/showpost.php?p=89960&postcount=14


praṇām

Namaste yajvan,

Many thanks for your gracious reply- it has prompted more thorough
investigation and reflection; to be brief, it is like remembering that a
coin possesses three sides, not only two... Devi does indeed reward
greatly sincere efforts of Her children to draw closer to Her! :)

JAI MATA DI

[yajvan]

hariḥ oṁ
~~~~~~

namasté


Starting with the 65th name of lalitā , bhaṇḍāsura is brought into view or mentioned; bhaṇḍā is then again mentioned in the 72nd; in 74th name bhaṇḍaputra ( the sons of bhaṇḍa) are mentioned. In the 75th name, the brothers of bhaṇḍa are called out.

Who is this bhaṇḍāsura ? By definition bhaṇḍa is a jester , buffoon , mime. We have an idea of what āsura is , a demon. Yet we must look to its components for a greater apprecation of this word. Lets look at it as asu + ra :


asu - is life , the vital breaths or airs of the body
āsu - is to distil or press out.
ra - has many positive uses and negitive uses; in this case it is seen a fire, that which burns up. When viewed from its root rā it means surrender.
So for this use asu + ra is that which burns up, or removes life breath.If we apply it to bhaṇḍāsura it is that entitity that removes the life-force from the bhaṇḍa. Yet this bhaṇḍa is more then just a jester. It is us. It is us, within our human form that is considered the buffoon. The bhaṇḍa is considered the embodied soul, the human condition. It is the bhaṇḍāsura that takes away the life-breath from us.

Now one more look of asu is needed to really appreciate this idea. This term asu also means life of the spiritual world, of spiritual existence. It is the bhaṇḍāsura that takes this away from us! This is why the devā-s are always fighting with the āsura , to allow the human being to return to one's own 'asu', ones own spiritual condition.

So, in the 65th name of lalitā it says She is surrounded by those energies (śakti-s) for slaying the bhaṇḍāsura . She is there for our support. She is ready to destroy the the sons¹ of bhaṇḍa ( 74th name). She takes delight in slaying the brothers of bhaṇḍa (75th name). The brothers are viṣaṇga and viśukra.



viṣaṇga - the hanging on or being attached to i.e. cravings
viśukra =vi+ śukra 'vi' is away from, distinction or opposition + sukra = purity.
viś + sukra means to fall away from purity or light as śukra is brightness, splendor.
It is She that wishes us to become unbound ( without bandha¹).

praṇām


words

sons of bhaṇḍa are impurties within the human condition some call mala.
bandha = capture , arrest , imprisonment , in custody , bound

[yajvan]

hariḥ oṁ
~~~~~~

namasté

I wrote above,

It is the tradition to keep this knowledge confidential.

Is there any indication within the lalitā-sahasanāma that infers this confidentiality ?
If we look to the 91st and 92nd names (namaḥ) of lalitā it says the following:

kulasaṅketapālinī
kulāṅganāLet's take the 1st name kulasaṅketapālinī and look at it this way:
kula +saṅketa + pālinī

kula - this world is extreamely flexible and used to mean many things such as
a herd , troop , flock , assemblage , multitude , number
a race , family , community , tribe , caste , set , company
a high station i.e. chief , principal
it is also used in jyotish as 'a principal day' , such as the 4th and 8th and 12th and 14th day in a pakṣa,(a half-month of the moon's cycle)
Because of its ability 'to group' as a 'set' it can be applied to the grouping of scriptures as well as a family ( of scriptures) or
a family of people.

saṅketa = saṃketa = hint , symbol, sign or gesture.
pālinī - protecting , guarding , keeping
So when we look at this word we can sumise kula +saṅketa + pālinī as the one the protects the hidden symbols or signs of scriptures.
Well what is there to protect ? Because lalitā is tripurasundarī-devī therefore there must be 3 things of a secret nature:

śrī cakra
mantra
worshipIn the next word-name of lalitā we are told she is kulāṅganā - this says she is a limb (āṅga) of a chief or principal family (kula). More so āṅga is defined as princess of that country ( or family).

Well at face value (abhidhā or the conventional meaning i.e. the literal meaning ) that is mildly interesting, but there must be more to
this , no ?
Think of people that are in a high station, a princess, how often do you see them with the common people ? Common people here infers 'common knowledge' ... It is rare that these are co-mingled.

We must also not pass up the sound 'nā' - the last phoneme found in kulāṅganā which means welfare, knowledge, a gem.

Now we have She as kulāṅganā is chief and principal, but her knowledge is hidden from view, just as one would hold a precious
gem in seclusion.

So by these two names it suggests She and her knowledge is hidden from view... but where is it found ? In the 93rd name of the lalitā-sahasanāma - kulāntasthā. We can leave this for another time.


praṇām

[yajvan]

hariḥ oṁ
~~~~~~

namasté

If we look at the last post ( number 18) there is attention out on 'kula'. IN fact the there are additional nmes for śrīmātā that include this notion of 'kuta' i.e. 90th , 91st, 92nd, 93rd , 94th, 440th. But when we get to the 95th name of śrīmātā She is called out as as akulā. Akulā = a + kulā = not kulā. How can this be ?


praṇām

[yajvan]

hariḥ oṁ
~~~~~~

namasté





If we look at the last post ( number 18) there is attention out on 'kula'. IN fact the there are additional nmes for śrīmātā that include this notion of 'kuta' i.e. 90th , 91st, 92nd, 93rd , 94th. But when we get to the 95th, 440th name of śrīmātā She is called out as as akulā. Akulā = a + kulā = not kulā. How can this be ?


praṇām

There are two or three explanations.

a + kulā = not kulā = without an origin - She is without a beginning.
a + kulā can also mean the she is of the kula ( family) of 'a'.
And who is 'a' ? This a is the first vowel of saṃskṛtam and in devanāgarī looks like this अ. This अ looks a bit familiar? http://www.religionfacts.com/hinduism/images/symbols/trisula-wp-200.jpg

It is owned śiva and this अ looks like his triśūla. Śiva owns this 'a' and all the vowels of saṃskṛtam . So this a + kulā could mean She that is of the kula ( family) of śiva.

Another view is that at the top of the suṣumṇā there is sahasrāna padma and this is called akula; She resides there and therefore called akulā.
Now, I have yet to read the actual śloka and its translation that suggests this in the svachaṇda sangraha āgama so I rely on paṇḍita LM Jośi's view on this matter. If I come across the orginal śloka's translation and it differs I will update this post accordingly.praṇām

[yajvan]

hariḥ oṁ
~~~~~~

namasté

I wrote,




we use red, as lalitā is quite fond of red; we are told this in the lalitā-sahastanāma, 23rd, 37th, 49th, 133rd śloka i.e. each and everything of sarvāruṇa is red in color i.e. aruṇa means red.

Is there significance behind this red ?

nirañjanā = pure, spotless ( this is the 133rd name of lalitā)
yet ni + rañjana has the following implications:


ni = 'within' or 'into or in' ; it can also express dāna ( giving), uparama ( stopping or giving-up); ni can also represent mokṣa
rañjana = pleasing , charming , rejoicing , delighting , red sandalwood

praṇām

[JaiMaaDurga]

Namaste yajvan,

Once again I thank you for helping all who might come across this
thread to see how multi-faceted the Sahasranama truly can be-
you have a true gift for presenting knowledge in such a way
that encourages one to deepen understanding, and to pursue further
what else awaits those who seek beyond the surface!

JAI MATA DI

[yajvan]

hariḥ oṁ
~~~~~~

namasté

I will leave the red question for others to answer...

I thought to make the following observation. With śrīmātā's name, we find Her name
as 'nir' + _____ no less then 20+ times within the lalitā-sahastanāma. Here's a few examples:



nirupamā
nirantarā
nirupādhiḥ
nirīśvarāWe can take note that nir = nis = 'without' , 'destitute of' , 'free from'. So in the names above, śrīmātā is being described 'without or free from' some thing.
The last name is quite interesting as it offers nir + īśvarā . She ( śrīmātā ) is without (nir) a ruler, master, lord, superior (īśvarā). Why so ? Because She is Supreme, She is non-different then the Supreme.

We too will find multiple names that begin with nis + ___ e.g. niṣkalaṅka or stainless, immaculate. Yet in this case it is spelled 'niṣ'. When we use this spelling 'niṣ' it is based upon the rules of grammar that is found in saṃskṛtam.

We too have names that begin with niś + ____ e.g. niścintā, meaning She without worries or anxiety (cintā).
Hence we have nir, nis, niṣ and niś , offering a variety of things She is free from or without.

Yet is there more then we see here? I think so. It lies within the first sound form of 'na' न , the first letter of the phonemes aforementioned. This 'na' न has a few meanings. One can guess it must have some connection to the word meanings offered above, and it does i.e. some type of simple negation of being without, or ' no' or 'not' or 'neither'. Yet it too is associated with knowledge. It is also associated with vacuum or ākāśa ( space). This na is also another form ( and core ) for the ṇa sound form, the cerebral nasal sound, resonating in the nose.

This ṇa is exquisite as it is considered nirvṛti - this means complete satisfaction or happiness , bliss , pleasure , delight and we find it as part of kṛṣṇa's name. Nirvṛti also means emancipation or nir-vāṇa . Nirvāṇa means blown or put out , extinguished and applies to extingishing ignorance, the repetition of birth and death.

How does this na fit into the conversation of śrīmātā ? She is also known by the name nārāyaṇī. The beauty here is the components of nā + rā + aya + ṇa ( Note that ṇī is the female version of ṇa). We take note that we understand the idea of 'na' from the conversation above; If we look at ayana it means the path or the direction, moving in the direction of . So it is nāra (humans) moving in the direction of (ayana) complete satisfaction or happiness , bliss , pleasure , delight (ṇa). It is the human that is moving to nir-vāṇa.

So śrīmātā = nārāyaṇī = nā + rā + aya + ṇa = where we are headed as humans... the resting place or nir-vāṇa.

praṇām

[shian]

I ♡ Mother Lalita, thank you Yajvan ( always waiting ) :p

[yajvan]

hariḥ oṁ
~~~~~~

namasté

Another name of śrīmātā that attracts me is kālasaṃkarṣinī. This name does not appear in the lalitā-sahasranāma but is found in the mālinīvijayottaratantra.

kāla + saṃ + karṣinī

kāla = black , of a dark colour , dark-blue
kāla = kālī = durgā who is durgatināśinī = She who removes distress
kāla is rooted in kal , 'to calculate or enumerate' , 'a space of time' or time in general.
saṃ = union , thoroughness , intensity, completeness
saṃ is rooted in yuj , 'to join together'
saṃkara - mixing together , commingling , intermixture ; yet this word is rooted in kṝ and is defined as 'to pour out , scatter , throw , cast , disperse'.
karṣiṇī is drawing along , pulling , dragging Based upon the disambiguation¹ of this name by breaking it down into its components, what you think is the nature of this name what collectively re-assembled ? That is, what quality of śrīmātā is being offered by this name kālasaṃkarṣinī ?

praṇām

words
disambiguation - clarification that follows from the removal of ambiguity

[yajvan]

hariḥ oṁ
~~~~~~

namasté


what quality of śrīmātā is being offered by this name kālasaṃkarṣinī ?
There are many meanings to this name and we can review several of them if there is interest. Yet there is one meaning that I think is insightful is made from the following :

kal , 'to calculate or enumerate' , 'a space of time' or time in general.
saṃ is rooted in yuj , 'to join together'
karṣiṇī is drawing along , pulling , dragging It is She who presses (out) time; or, She who pulls along time.

Now I tend to like the notion of pressing out, the same as mother giving birth to a child - she presses or pushes out the child. In this case kālasaṃkarṣinī is Mother Divine who presses out all of time.

praṇām

[JaiMaaDurga]

Namaste yajvan,

Again many thanks for your continued exploration, please forgive
my indulgence in sharing some thoughts your post has brought forth.

The mention of pulling or drawing along brings to mind the process of
weaving; we can see Her as the "weaver of time" in the forms
of the twin Devis Ratri and Usha of the Rig Veda, as Night and
Dawn, dark and light, warp and weft.

Just as time may be said to be "drawn" like a thread, or "pressed out"
as in birth, there is also that which may physically
be both "drawn" into thread and woven, and "pressed out" into oil-
that being flax, which brings us to yet another name and form of Devi, Uma..

The more I seek to know about Devi, the greater my love and wonder
for Her grows!

JAI MATA DI

[yajvan]

hariḥ oṁ
~~~~~~

namasté

Another name for śrīmātā is paśupāśavimocinī or paśu +pāśa +vimocinī

paśu = 'to see, behold!' ; yet it also is a tethered animal.
pāśa = a snare , trap , noose , tie , bond , cord , chain. It is one that is tied, or trapped.
If we take this word apart we have pā +aśa and we will see how it applies.
This pā is to draw in, to drink, feast upon , to drink or eat repeatedly + aśa or 'aś' is 'to cause to eat , feed ' and hence we take it as hunger
vimocinī - for this word I wish to only offer the suffix nī as the overall word becomes a bit lenthly to explain.The nī portion will do nicely as it means to carry away, to lead, to bring into any state or condition.

So this overall name paśupāśavimocinī becomes quite interesting (to me). We within the human condition are considered paśu's or tethered animals. We are 'tethered' to the senses, to pleasure and wish to avoid pain. We are trapped ( pāśa ) and we are tethered to the desire of eating , or drawing in (pā) as we hunger ( aśa ) and feed our senses. This means food no doubt, but also those experiences that bring pleasures to us - as we are stuck in this cycle of desire, experience, feed the senses, and hunger (aśa) for more experience for the senses.
In this name śrīmātā is called paśupāśavimocinī becasue it is She that carries or leads us away (nī) from this condition of thirst.

Yet there is more ( as one would expect).... One could look at pāśa like this: pā + śa

pā - is the same as before and we can define it as 'hunger'
śa (3rd derivitive) =śiva Now we have She who leads (nī) the tethered animal (humans or paśu ) to hunger (pā) for śiva (śi); We may even say to behold śiva because paśu also means to behold or see.

Is there more to this name ? Yes, but we will leave it for another time.

praṇām

[yajvan]

hariḥ oṁ
~~~~~~

namasté

Another name we find in the lalitā-sahasranāma for śrīmātā¹ is tāpasārādhyā. We may look at this work in this manner tāpa +sāra +ā + dhyā to gain its appreciation.

tāpa = heat and what is being suggested is tapas - one's spiritual practice
sāra = essence ; it also means stretching out , extension
ā = śiva and also is considered śivā - another way of writing the energy of śiva or His wife durgā or pārvatī
dhyā = meditation; So as we look to the components of Her name tāpasārādhyā we come to the following: She (ā) who is the essence (sāra) of one's meditation ( dhyā ) .

Now if we come to appreciate the term tapas it is performed by the tāpasī or tāpasa i.e. the ascetic ( female or male) that practices religious practices or tapas. Hence, She is tāpasārādhyā , is the essence (sāra) of
the tāpasī or tāpasa's practice ( dhyā ) .


praṇām

1. śrīmātā - the one that creates ( measures out) the universe

[yajvan]

hariḥ oṁ
~~~~~~

namasté


Another name we find in the lalitā-sahasranāma for śrīmātā is tatpadalakṣyārthā. We may look at this work in this manner tatpada +lakṣya +arthā to gain its appreciation.

tatpada = the place of that ; or this also says 'the word tad' ; tad = brahman
or we can look at it as tat + pada
tat = tad = brahman
pada = mark, step, stide
tat + pada = the mark of brahman
lakṣya = mark, sign, aim , object
arthā = substance , opulence ; aim or purposeSo with this tatpadalakṣyārthā, it clearly points to the notion that She is brahman, that (tad).


praṇām

[ranjitm]

A few weeks ago I was wildly attracted to Sri Lalita, and now recite Her 1000 names everyday. I'm particularly fond of the names: Ruma (Sri), Mahalkshmir(Malakshmi) Mruda-priya(beloved of Mruda/ shiva), Vishnu-roopini, Padmanabha-sahodari(sister of sri padmanabha), shatodari(one whose waist is thin as a waif) and Mukunda mool-vigraha-roopini. They help me imagine a four-armed, red-complexioned Goddess as being related to the blue-complexioned four-armed one.