THE LALITHA SAHASRANAMA

FOR THE FIRST TIME READER

BY
N.KRISHNASWAMY
&
RAMA VENKATARAMAN

THE UNIVERSAL MOTHER

A Vidya Vrikshah Publication
 `
AUM
IS THE SYMBOL OF
THAT
ETERNAL CONSCIOUSNESS
FROM WHICH SPRINGS
THY
CONSCIOUSNESS OF
THIS
MANIFESTED EXISTENCE
THIS IS THE CENTRAL TEACHING OF THE UPANISHADS
EXPRESSED IN THE MAHAVAKYA OR GREAT APHORISM

tt! Tv< Ais

THIS SAYING TAT TVAM ASI TRANSLATES AS
THAT THOU ART

Dedication by N.Krishnaswamy
To the Universal Mother of a Thousand Names
-------------------------------------------------------------------------------------------
Dedication by Rama Venkataraman
To my revered father, Sri.S.Somaskandan
who blessed me with a life of love and purpose

ACKNOWLEDGEMENT
Our gratitude to Alamelu and C.L.Ramakrishanan for checking the contents to ensure that they
we were free from errors of any kind. The errors that remain are, of course, entirely ours.
 THE LALITHA SAHASRANAMA

LIST OF CONTENTS

TOPICS

Preface
Introduction
The Lalitha Devi story
The Sri Chakra
SLOKA TEXT :
Slokas 1 -10 Names 1 - 26
Slokas 11 -20 Names 27 - 48
Slokas 21 -30 Names 49 - 77
Slokas 31 -40 Names 78 - 111
Slokas 41 -50 Names 112 - 192
Slokas 51 -60 Names 193 - 248
Slokas 61 -70 Names 249 - 304
Slokas 71 -80 Names 305 - 361
Slokas 81 -90 Names 362 - 423
Slokas 91 -100 Names 424 - 490
Slokas 101 -110 Names 491 - 541
Slokas 111 -120 Names 542 - 600
Slokas 121 -130 Names 601 - 661
Slokas 141 -140 Names 662 - 727
Slokas 141 -150 Names 728 - 790
Slokas 151 -160 Names 791 - 861
Slokas 161 -170 Names 862 - 922
Slokas 171 -183 Names 923 - 1000
Annexure : Notes of special interest
------------------------------------------------------------

Notes :
1. The entiire text is reproduced in the Sanskrit original, Roman and Tamil transliteration
and word by word translation of the Mothers Names in English and Tamil.

2. {) symbol
the apostrophe ( ` ) is used for the Roman transliteration of the avagraha ({
of the Sanskrit text.
 PREFACE
By
N.Krishnaswamy

The first time reader of any text of the ancient Vedic tradition must be
prepared for an encounter with the most massive, comprehensive and
incisive of all human explorations of the human thought and experience. It
would be useful for the reader, at the outset get some measure of this
statement, in respect of just one segment of the mind-boggling corpus of
these ancient texts, referred to as the Puranas. This has relevance here as
it is one of the Puranas which provides the background of the subject of
this book, the Lalitha Sahasranama.

History in the ancient Indian tradition was addressed in two different

perspectives. The Itihasas the Ramayana and the Mahabharata -
addressed the history in conventional terms of the human setting of kings
and nations The Puranas, on the other hand were set in a larger mind-
boggling canvas. They set out ancient legends of gods and their doings
within a vast setting of cosmic time and space. But they were presented in
a humanistic context for the understanding and enlightenment of ordinary,
simple people, who are not burdened by rationalistic, intellectual or
spiritual pretences. To such folk, what is considered super-natural is
accepted as easily as what is considered natural and their understanding
rests on the simple faith in an omnipotent, omnipresent and omniscient
God for whom nothing is impossible. On the other hand, people who
consider themselves rational, would appear to inevitably limit their
understanding or imagination by what they consider possible.
The Puranas consist of narratives of the history of the Universe from
creation to destruction, kings, heroes, sages, and demigods snd their
geeneo;ogies in an astonishing depth if detail, and descriptions of Hindu
cosmology and philosophy. The Puranas often focus on specific deities
and make weave vast webs of religion and philosophy around them. They
are usually written in the form of stories related by one person to another.
Vyasa, the narrator of the Mahabharata, is traditionally considered the
compiler of the Puranas, stories obviously belonging to even more ancient
tradition. The mind-boggling range of his compilations and his own
compositions, virtually covering a near totality of the ancient scriptural text
corpus of India, gives him a super-human, indeed a divine status
sometimes given to him of being considered an avatar of Vishnu.

The Puranas are categorized under the following heads : The Mahapuranas,
the Upapuranas, or supplementary Puranas, the Sthala Puranas covering
histories of temples , the Kula Puranas covering the history of Castes and
Tribes and the Jain and Buddhist Puranas dealing with the lore of those
religions. . The Brhadaranyaka Upanishad refers to the Itihasas (human
histories) and Puranas as the Fifth Veda : itihsapura pacama
vedn , reflecting their predominant religious intent and emphasis.
According to Matysa Purana, they are said to be distinguished by the
Pancha Lakshanas or concern with five subjects, namely, Sarga: the
creation of the universe; Pratisarga: secondary creations, mostly
recreations after dissolution; Vama: genealogy of the gods and sages;
Manvatara: the creation of the human race and the rule of the first Manus;
and the Vamnucaritram: the histories of the patriarchs of the lunar and
solar dynasties.
The Puranas also lay emphasis on keeping a record of genealogies. The
Vayu Purana says: "in ancient times the suta's duty was to preserve the
genealogies of gods, rishis and glorious kings and the traditions of great
men. The Puranic genealogies indicate that Manu Vaivasvata lived 95
generations before the Mahabharata War. Although these texts are related
to each other, and material in one is often found in another, serving as
cross linkages, they nevertheless each present a world view from a
particular perspective. They must not be seen as random collections of old
tales, but as highly selective and crafted expositions and presentations of
world views, compiled by particular groups of scholars to propagate a
particular vision, focused on Viu, iva, or Dev, and many other deities.
Of the many texts designated 'Puranas' the most important are the Mah
Puras. These are said to be eighteen in number, though in fact they are
not always so counted. One scholarly listing indicates the following to
comprise this group : Agni (15,400 verses) ; the Bhagavata (18,000 verses)
the most celebrated and popular of the Puranas telling of Vishnu's ten
Avatars. Its tenth and longest canto narrates the deeds of Krishna,
introducing his childhood exploits, a theme later elaborated by many
Bhakti movements; the Bhavishya (14,500 verses); Brahma (24,000 verses);
Brahmanda (12,000 verses which includes the Lalita Sahasranamam,
considered one of the holiest compilations; Brahmavaivarta (18,000
verses); Garuda (19,000 verses); Harivamsa (16,000 verses; Kurma (17,000
verses); Linga (11,000 verses); Markandeya (9,000 verses which includes
the Devi Mahatmyam, an important text for the Shaktas; Matsya (14,000
verses); Narada (25,000 verses); Padma (55,000 verses); Shiva (24,000
verses); Skanda (81,100 verses, the longest Purana, which is an
extraordinarily meticulous pilgrimage guide, containing geographical
locations of pilgrimage centers in India, with related legends, parables,
hymns and stories; Vamana (10,000 verses); Varaha (10,000 verses); Vayu
(24,000 verses); and the Vishnu Purana (23,000 verses)
It will be of interest to the reader to take note of the extraordinary way in
which the ancient texts were organized by that awesome compiler, Vyasa.
specially the demarcation between the Vedas and the Puranas. The Vedas
may perhaps be viewed as summarizing the essence of the philosophical
and spiritual ideas of those times, while the Puranas retained the enormous
wealth of background stories in which those ideas were embedded. The
effort was clearly to delimit the esoteric from the exoteric, to provide a
different basis of appeal and belief, to the learned on one hand and to the
common people on the other. While the Vedas sought to appeal to the
learned in philosphical terms to help them distinguish between the true
and the false, the Puranas sought to appeal to the common people in
simple practical ethical terms to choose between right and wrong.

But both approaches rested on a common foundation of faith and devotion

and this principle pervades the entire corpus of all ancient texts of the
Indian tradition. And nowhere does this dual approach come through more
clearly or forcefully than in their treatment of the theme of love. At one end
of the approach, Kama is love that is physical; at the other it is the more
generic impulse of desire directed to all purposes, and specially, higher
purposes. The Rig Veda says Ichha or desire, originated as an impulse in
the consciousness of the Unmanifest for manifesting as the Universe
through the process of Creation. On the other hand, the Brahmanda Purana
weaves a story around this and describes how It originates in the One
Supreme Divine with a thought, that emerges as the Prakruthi, the Divine
Mother to handle all the implementation tasks of Creation. The Mother
creates Kameswara as Her Consort, to create the basic male and female
principle to establish Procreation as the key to Creation. This fundamental
duality of the male and the female as the startiing point, then, not only
starts creation, but leads to the endless phenomenal proliferation,, not
only a vast number of living species, but also of psychological dualities
and the three psychological forces of Sattva, Rajas and Tamas that
characterize and drive all existence. The gods and the demons who are
also so created, become the central characters in the Puranas
personifying the forces of good and evil, the forces that are in constant
conflict, to gain control not only of nature, but human nature as well. The
Purana stories show dramatically to the common man where his good and
well-being lie, while maintaining the implicit message that the duality of
existence springs from one fundamental ultimate unity.

This background provided in this Preface will show to the reader how just
one small section of just one of these Puranas presented in this book : the
Lalitha Sahasranamam that is part of the Brahmanda Purana, will give him
but a brief but compelling glimpse of a marvellous world view constructed
by the seers of ancient India.

A final point about this book. It is the third of series I have compiled for the
First Time Reader, the first two being on the Bhagavad Gita and the Rig
Veda. The three together represent an effort to summarise the texts that
form the very roots of ancient Indian Knowledge. The Gita emerges as an
essence from the Veda, and the Veda may well be regarded as comprising
an essence of the Puranas, all within a vast matrix of the highest of human
experiences . One of the things that the story of Lalitha Devi symbilizes for
me personally is that my own creation from my biological mother could be
viewed as but a link in a long chain of love reaching back ultimately to the
first act of Creation by the Universal Mother. Both these mothers indeed
become part of the same Reality to whom I owe my existence. It may be of
some interest here to point out that my biological mother bore the same
name as the Universal Mother, Sivakamu, while my father bore the same
name as the Mothers Consort, Natesa, another name of Siva. I make this
point only to indicate how the Thousand Names of the Mother live on
today after thousands of years, and how deeply embedded the Purana
stories are in the psyche of the Indian people.

It will be also of interest to the reader, at the outset, to learn how the
ancient Rishis of India aproached compositions and compilations of
Knowledge as an aid to the understanding of human experience within a
larger framework of existence, envisaged as a framework of three
components, the Knower, the Known and the process of Knowing. The
ancient Seers rested their approach on the basis that Existence was one
single Reality that manifested in multiple ways, and they built a vast edifice
of Knowledge on this simple premise. They went on to explain that the
individual was but a tiny part of that One Reality, but endowed with
faculties that could not only make sense of external world, but also
manifest a whole world within himself and at the same time recognize that
both were indeed part of that larger Reality. The Seers presented the
edifice of Knowledge in ways that made sense to the all the levels of mans
cognitive personality, the physical, mental, intellectual, emotional,
instinctive, intuitive, moral, religious, philosophical and spiritual levels,
always within a totally integral and comprehesive framework, and always
emphasizing that these levels represented an evolutionary upward
progression of man from the human to the divine.

-------------------------------------------------------
 INTRODUCTION

The Lalitha Sahasranama is a worshipful adoration of the Universal Mother,

Lalitha Devi, with a recitation of her Thousand Names. Each name represents a
quality of the highest beauty, excellence or power. A recitation of these names
brings to the devotee an extraordinary range of impacts. At the simplest level,
given the phonetic excellence of the Sanksrit language in which the names are
composed, it establishes a high quality of clarity of speech. Repeated
recititation establishes a strong, if not phenomenal memory. Awareness of the
meaning and signifcance of each name awakens in the mind and personality of
the devotee, a deep appreciation, even up to the point of adoration, of the highest
qualities of beauty and power represented by the names. In short, each recitation
simply raises the ethical and aesthetic level of the devotees existence. Elevating
existence from the human to the level of the divine is the conscious purpose of
these ancient Stotras or hymns of adoration. The Stotra provides the simplest
possible approach for the common man to meeting his needs of psychological
support on the basis of the emotional rather than on the intellectual facet of his
personality. And the Lalitha Sahasranama is considered the Queen of the Stotras.

Some Names may be cited at the outset, in this regard, as ready illustrative
examples before we go into a more elaborate presentation of the Sahasranama.
The Names Mahamantra, Mahayantra and Mahatantra, together with the attendant
word, Svaroopini, are a good example to start with. The word Maha is an
adjective, conveying the sense of the greatest. The syllable tra means to
protect. Manas is the Mind, and hence Mantra is therefore that which protects
the Mind. The Yantra refers to to any Object we hold in sanctity, and such objects
provide us a psychological anchor, a thing that gives us a sense of safety and
thus provides protection. Tantra is a word where such assurance or protection
comes from ritualistic or other symbolic forms of Action that provide the strength
of a link of the Subjective inner world of our Mind with the Objective outer world
of our physical existence. A typical Action is the Shashtanga Namaskara, a
prostration with eight parts of the body from head to foot touching the ground,
denoting a complete surrender of oneself to a Supreme power. Svaroopini means
Personification and hence these three Names may best be interpreted as a
Personification Of That Which Protects the Mind, the Body and their Actions. The
protection here is through Knowledge against harm through Ignorance. The
words Knowledge and Ignorance are indeed often used as synonyms for Life and
Death, or in a wider sense, Existence and Non-Existence. Two other related
Names, Sarva Vyadhi Prasamani and Sarva Mruthyu Nivarinini are perhaps
even more direct examples, indicating One Who Protects Against All Forms Of
Disease And All Forms Of Death. Here again, when we are prone to think that
Death has only one form, the idea of many forms of Death makes sense when we
see how its synonym, Ignorance, has indeed so many different forms. The
ancients had fewer words at their disposal and therefore used them, not just for a
limited literal meaning, but for a much wider symbolism. Also perhaps, they
retained a strong preference for brevity in word usage, on the ground that a
proliferation of the word invariably opened the door to a proliferation and conflict
of opinion over what might have only a single true meaning. They reduced their
ulltimate teaching to the assertion that there could be only One Truth and That
Truth was only That One !

The Lalitha Sahasrnama is set in a magnificent story of the manifestation and

role of the Goddess in bringing succour to humanity against the onslaught of the
moral corruptions of the Kali Yuga, the contemporary Iron Age. This is but one of
the stories that make up the corpus of the Brahmanda Purana. Brahmanda means
massive, and Purana means legend, so the Brahmanda Purana is indeed a
massive corpus of a host of legends embedded in it. And though the events of
these stories are set in time scales, not of centuries but of millenia or even
millions of years on a cosmic time scale, they retain an extraordinary internal
connectivity and cohesion, as if to virtually constitute a single massive historical
account of the entire cosmos. The magnificient story of Lalitha Devi, is indeed
the story of the creation of the cosmos, and in itself, is a string of connected
stories embedded within it. The background of this story is summarized here,
and the details recounted later, in order to give the reader a real life feel for the
Sahasranama and its setting. It may be noted that the stories reproduced here
have other versions in varying detail, appearing in other contexts, but retain
much commonality and certainly, the same charm.
The story of Agastya :

Agastya and Lopamudra

Agastya is one of the most revered of the ancient Rishis. The name
Agastya itself derives from the word aga, meaning mountain, and stya meaning
to fix. The name carries the story of Agastya himself. The Vindhya mountain (in
Central India), in its egoistic pride, started growing upwards to reach into the
skies. The sage Agastya therefore proceeded to the place from his home in
Varanasi (Uttar Pradesh, India), and by his spiritual power, subdued the
mountains egoistic urge to reach into the skies and stopped its growth. He then
crossed into South India where he finally settled down to become the first Rishi
of the Tamil people. Thanks to the divine presence of the sage, the entire South
became pious and prosperous. Eventually however, with the onset of the Kali
Yuga, the evil effects foretold for this Yuga started developing and people started
straying from their piety and righteousness. This greatly saddened the sage who
therefrore set out on a pilgrimage to seek Gods guidance and intervention. After
severe penance, at the temple at Kanchipuram he sought the advice of Vishnu,
who, in the form of Varadaraja, was the presiding deity of that temple. Vishnu
responded by appearing before Agastya in the form of his avatar, Hayagriva. The
origin of this avatar, represented in human form with the head of a horse, itself
forms another charming story from the Sakta tradition.

The story of Hayagriva :

Hayagriva and Lakshmi

A demon of the same name as Hayagriva was born as a son of Kashyapa

Prajapati. Through great penance, the demon managed to obtain a boon
from the Goddess Durga that he would not be killed except by another
person bearing his name, "Hayagriva". Presuming on this mantle of
invincibility, he started harassing the gods (Devas) who then turned to
Vishnu for aid. Vishnu engaged the demon in a struggle which was long
and difficult. At one stage of the battle, Vishnu became tired, and therefore,
to revive himself, went into a state of meditation, seated in the Padmasana
pose, with his head resting on the upper end of his taut bow. The Devas
once again approached Vishnu for resuming the battle, but were unable to
rouse him from his meditation. The Devas therefore arranged for a swarm
of termites to help in waking Vishnu by gnawing away the string of the bow
upon which he was resting his head. This resulted in a snapping of the taut
bow string as a result of which, the broken string whipped out with such a
force that Vishnu's head was severed from his body. Deeply upset, the
Devas prayed to the Goddess Durga (a form of Lalitha Devi) for help.
Durga then told them of her boon to the demon and asked them to attach
the head of a horse to Vishnus body so that he, in the form of
"Hayagriva", meaning one with a horses neck, would thereby be revived
and would then complete the task of killing the demon. (The gods ever
seemed to be able to circumvent the consequences of their inconvenient
boons !) Hayagriva was thus revived and went on to kill the demon. But
more to our pupose here, we have Vishnu manifesting here as Hayagriva,
to give Agastya the story of Lalitha Devi herself. And who could be more
qualified to do so, than one who was saved by the Goddess herself !
To return to story of Agastya :
When Hayagriva had finished narrating the story of Lalitha Devi, Agastya
asked him why, in giving the story, he had ommitted to give the valuable
details of the thousand names of the Devi. Hayagriva explained that
tradition required that these names be kept a holy secret, but now that
Agastya, as a deep devotee of the Devi, had asked for it, he could no longer
with-hold it from him and Agastya in turn could pass it, of course, only to
ardent devotees who asked for it. This conditionality simply emphasizes
that the ancient stress on secrecy in respect of esoteric knowledge was to
pass it on only to someone who could understand it but also asked for it
but could be trusted to preserve and propagate its sanctity. Knowledge
designed to confer higher benefits could obviously be misused in wrong
hands for pursuing lower gains.
The Lalitha Sahasranama or the Thousand Names of Lalitha Devi thus
appears in the Brahmanda Purana which is the last of the 18 Puranas
compiled by Vyasa from the ancient legends that prevailed in his day. The
Sahsranama rests on the Mantra Shastra, the science of holy chants, that
conditions the mind to be receptive to the highest knowledge and
experience. The recitation with devotion of the Sahasranama is said to
bring the blessing of Lalitha Devi that confers all the boons that the
devotee asks for, covering all the Purusharthas, or objectives of existence,
viz, Artha, Kama, Jnana and Moksha, or Prosperity, Desire, Knowledge and
Liberation. No Mantra carries greater assurance to the common man than
the Lalitha Sahasranama. And it is more this psychological assurance than
its material forms that ultimately moves him into deeper devotion and the
progressively higher levels of these Purusharthas. This indeed is the
source of the power of all Mantras, and specially so, of the Lalitha
Sahasranama.

The Lalitha Sahasrama is comprised of 320 stanzas spread over three

parts respectively called the Purvabhaga, an introductory first part of 51
stanzas, the Madhyabhaga or middle part of 183 stanzas, listing the
Thousand Names, and the Phalasruthi, the concluding part in 87 stanzas,
setting out the efficacy of the stotras. The compositions are of the highest
aesthetic quality. The Names not just descriptive of the Devis ineffable
form, her powers and the events symbolizing the victory of good over evil,
but also refer to a whole lot of philosophical and spiritual concepts that
form the bedrock of all the main schools of thought and discipline, viz.
Tantra : Mahayagakramaradhya (230); Rahoyagakramaradhya (380)
Yoga : Yogya (655); Dhyanagamya (641)
Bhakti : Bhaktigamya (119); Namaparayanprita (732)
Vedanta : Chaitanyarghyasmaradhya (918); Antarmukhssamaradhya (870)

All the 1000 Names are reproduced in this book in original Sanskrit, with
transliterated versions in English and Tamil, and with Name by Name
translations in English and Tamil. The translations are simple and largely
literal, limited to one line for each Name. It must be noted that each line
represents just one of several possible translations or interpretations,
given the incredible richness of the language and of the background of
tradition, in which each Name carries a wide range of significance. Each
Name would indeed need a page rather than a line to do full justice to its
full translation or interpretation.

The Names Mahamantra, Mahatantra and Mahayantra reflect the concept of

convergence of the Mind/Prayer, the Body/Action and the Object/Symbol
as the basis of true worship. The Sri Chakra as the Yantra for the worship
of Lalitha Devi carries a whole world of symbolism, reflecting the
convergence of the vital energy and consciousness of the individual and
the the Divine Power and Higher Conciousness of the Devi. Specific
Names in the Sahasranama specify the vital energy and conciousness
centres of the individual personality lying along the Sushumna channel
from the Muladhara at the base of the spine to the Sahasradalapadma at
the top of the brain. The Thousand Names present, both explicitly and
implicitly, the highest attributes, qualities, faculties, capabilities and
potentials of women-kind. And each Name has a goddess form or refers to
a variety of divinities and powers, originating from the Mother form of
Lalitha Devi, and these numerous forms therefore suggest that there is a
spark of the Divine Mother in every woman. No other culture in the world
makes such a magnificent celebration of woman-hood in its highest forms.

The Lalitha Sahasranama with which the Devi is adored, is stated to be a

Stotra. On the other hand, the Panchadasakshari which which the Devi is
worshipped is stated to be a Mantra It is interesting to note what
distinguishes the Mantra from the Stotra though both are addressed to.
the Devi. The Stotra clearly rests on an emotional approach while the
Mantra is a spiritual approach; the first has wider popular appeal and
following, because it is emotional and exoteric; the latter has a more
limited appeal and following because it is spiritual and esoteric. Be it
understood that the word Mantra means that which protects the mind from
ignorance.

The early seers consciously devised and perfected the Sanskrit alphabet
within a framework that was both symbolic and logical. The symbolism
derives from the concept that the first manifestation of the the Supreme
Unmanifest Divine was in the form of the sound OM. One charming story
has it that Siva, the Cosmic Dancer, danced to the melody and rhythm of
the Damaru, a small drum that he held in his right hand, with which he
produced 14 musical beats supporting his dance, which also were the
basic sounds that formed the basis of the alphabet, and became recorded
by Panini as the Siva Sutras. It is to be noted that in the Indian tradition the
drum was designed and played always to produce not only rhythm, but
also simulate the notes of the octave, and be therefore regarded as a truly
musical instrument. There is indeed a complete musical notation of words
like Tham, Nam, Thaka, Dimi etc, assigned to these notes, whereby the play
of the drum can be faithfully replicated orally in an art called the Konnakol.
A play on different patterns of time intervals of the notes produced the
rhythms or Talas, which surely should have been also reflected in the
meters of poetic composition.

Eventually the Sanskrit alphabet evolved as a full set of 15 vowels and 35

consonants all of which find full expression through the words and verses
in a metric framework in the Vedas. The Vedas were consciously retained
in human memory to be preserved, recited and disseminated in a purely
oral tradition. The Vedas were regarded as Srutis, or what was heard by the
ancient Rishis from divine sources, in contradiction to the Smritis, which
originated from the human intellect. It was left to the later compilations of
the Vedanga texts, specially Siksha, Nirukta, Vyakarana and Chandas, to
systematically define the letters of the alphabet and their combination into
phonemes, words and texts, through comprehensive rules of phonetics,
etymology, grammar and poesy, to ensure absolute accuracy in the
preservation, recitation and dissemination of the Vedas. A classic text was
the Siva Sutras, referred to in the Ashtadhyayi of Panini, said to have been
given by Siva Himself, and comprised of 14 rules stated in the form of
algebraic formulae, that prescribe how all the phonemes of Sanskrit should
be formed and articulated.

It was considered that it was the energy of the vowels that gave utterance
to the consonants which by themselves were but passive inarticulate
entities. It was thus the creative energy of Shakthi that created the world of
meaningful sound through the letters of the alphabet, and this process of
creation is said to have started from the following fundamental vowels :

A, i, AaE, ,
, and ( a, i, , )
From these sounds the consonants were derived in groups as below :

From A : the guttural group k K g G H (ka

ka kha ga gha a)
a

From i : the palatal group c C j J M (ca

ca cha ja jha a)
a

From AaE : the cerebral group z Z f F N (a

a ha a ha a)
a

From : the dental group t T d D n (ta

ta tha da dha na)
na

From : the labial group p P b B m (pa

pa pha ba bha ma)
ma

Development of a final set of consonants y r l v x S s h

ya ra la va a a sa ha)
(ya ha proceeded from specific letters of each of
the above five groups.

It is interesting to note that the above set of 25 main consonants arranged

in a matrix of 5 rows in 5 columns are explicitly so defined in the ancient
Pratishakha / Siksha texts of the Sama Veda.

At a logical level, one may see at once how the above sounds are shaped
by the different parts of the mouth from the throat to the lips and by the
action of the tongue and control of the breath. The recital of a strotra or a
mantra has therefore a coordinated involvement of both the body and the
mind, not to speak of the feelings that are also involved. These cannot but
have a bearing on the overall effect on the devotee reciting a mantra or a
stotra and this brings us to a consideration of their symbolism.

At a symbolic level, the Sri Vidya school of worship stresses the essential
identity of an object and the word or sound that refers to it. The totality of
the alphabet and whatever words or sounds emerge from it to describe the
totality of existence, is therefore considered to be itself the totality of
existence, a totality that is the creation of Lalitha Devi. At the symbolic
level there is a set of special special seed letters, called Bija Aksharas that
form the root of special words of which a mantra is composed and that are
individually or collectively credited with a special psychic or spiritual
power that address higher spiritual purposes. We may here take a specific
example of the Panchadasakshari Mantra which has special significance in
the worship of Lalitha Devi. Its text is reproduced below, and the reader
may find it is forbiddingly esoteric. It would indeed be so to all but the
initiate. It is considered a holy mantra of enormous power, a power that
clearly derives from the hold its inner meaning exercises on the devotee :

k e iI l | . ka la hr! .

h s k h l |. ha sa ka ha la hr!.

s k l | . sa ka la hr! .
This Panchadsakshari Mantra, as its name indicates, has its 15 letters
distributed over three lines or sections, which are respectivly called the
Vagbhava Kuta, the Kamaraja Kuta and the Shakthi Kuta. When a sixteenth
letter which is implicit in this Mantra is indicated explicitly, the Mantra is
referred to as the Shodashakshari. The 15 (or 16) component letters and
their three groupings carry a multi-faceted symbolism. The three groups

each have an identifying letter ( eE| | s: ) and these refer to the face, the
torso and lower part of the body of the Devi, and these are directly referred
to in specific Names of the Lalitha Sahasranama. Other Names in the
Sahasranama also refer to the corresponding Chakras or vital energy
centres of the human body or as graphically represented in the Sri Chakra
Yantra that is special to worship of Lalitha Devi, and thereby establish
what might be called a living linkage between the Devi, the Sri Chakra and
the devotee.

The Goddess herself brings joy and reassurance directly to the devotee,
irrespective of the level of his seeking, material or spiritual. That is why the
Lalitha Sahasranama ranks as the queen of all stotras, of even all the
Sahasranamas that abound in the ancient tradition. For the first time reader
the Lalitha Sahasranama will simply open up a wholly new world view.
Whether or not drawn by this into devotion to Lalitha Devi, the reader
cannot but be impressed by this brief glimpse into the magnificent vision
of the Sahasranama and beyond it, the awesome imagination of the
compilers and composers of the Puranas.

Notes : 1. The English anfd Tamil content of this book are the work of authors,
N.Krishnaswamy and Rama Venkataraman respectively.
2. The References to notes in the Tamil Translations refer to notes of special
interest reproduced in the Annexure.
 THE LALITHA DEVI STORY

This Purana or ancient story is a story of Gods and their doings within a vast
setting of cosmic time and space. But it is presented in a humanistic context for the
understanding and enlightenment of ordinary simple people, who are not burdened by
rationalistic, intellectual or spiritual pretences. To such folk, what is considered super-
natural is accepted as easily as what is considered natural and their understanding
rests on the simple faith in an omnipotent, omnipresent and omniscient God for whom
nothing is impossible. The Lalitha Sahasranama is a worshipful adoration of Lalitha
Devi with a recitation of the Thousand Names of Lalitha Devi set a magnificent story of
her manifestation and role in bringing succour to humanity against the onslaught of the
moral corruptions of the Kali Yuga. This is but one of the stories that make up the
corpus of the Brahmanda Purana. Brahmanda means massive, and Purana means
legend, so the Brahmanda Purana is indeed a massive corpus of a host of massive
stories embedded in it. And though the events of these stories are spread over, not
cnturies or millenia, but millions of years on a cosmic time scale, they retain an
extraordinary internal connectivity and cohesion, as if to constitute a single massive
historical account of the entire cosmos. The magnificient story of Lalitha Devi, which is
indeed the story of the creation of the cosmos, and in itself, is a string of connected
stories embedded in it. Her story is summarized here, in order to give the reader a real
life feel for the Sahasranama which forms the epilogue of the story. This may hopefully
draw the reader into unconditional and unremitting devotion to Lalitha Devi.

The story of the penance of Agastya :

Long ago, the Vindhya mountain Vindhya (in central India), in its huge egoistic
pride, started growing upwards to reach into the skies. The sage Agastya moved from
his home Varanasi (Uttara Pradesh, India), subdued the mountains ego and crossed
into South India where he settled. South India. Thanks to the divine presence of the
sage Agastya, the entire South of India became prosperous and pious. Eventually
however, with the onset of the Kali Yuga, the evil effects foretold for this Yuga started
developing and people started straying from their piety and righteousness. This greatly
saddened the sage set out on a pilgrimage to seek Gods guidance. Finally after severe
penance, at Kanchipuram he sought the advice of Vishnu who resided in the temple
there in the form of Varadaraja. Vishnu appeared to the sage in the form of
Hayagreeva.
Agastya asked him Oh Lord! What is the path of salvation for these ignorant people?
Hayagreeva replied There are two paths for this. First, after renouncing everything, one
can attain the knowledge of the, attributeless aspect of God, but this is a very difficult
way. The second method is to worship the Divine Mother who is a form of Vishnu but
with attributes. Even a sinner can do the worship. By this path the devotee enjoy this
life and yet earn salvation. Vishnu ordered Agastya to propagate this divine secret
throughout the world.The sage then asked to be told the story of Para Shakti, the
UltimatePower, the Divine Mother, who was an aspect of Vishnu but with attributes. In
response to this request Hayagreeva narrated the following story.

The story of the Divine Mothers manifestation as Mohini :

The Divine Mother first emanated from meditation of Brahma (the Creator). Her name
then was Prakruti (The nature). She manifested a second tims as Mohini at the time of
the churning the ocean by the celestials and the demons to obtain Amrita, the nectar of
immortality, and this is how this happened. Once upon a time, Indra (the Lord of the
Heaven was overpowered by the pride of his prosperity. His reverence to even Shiva
gradually diminished. Observing this, Shiva asked the sage Durvasa to meet Indra in the
Heaven. The sage accordingly started out taking the path of Gandharvas, the celestial
singers, in comparison with whose beauty, he himself looked like an ugly beggarr. On
the way the sage saw a celestial lady holding a fragrant garland of divine flowers. The
ugly looking sage asked the beautiful lady, Where did you get this garland?

She observed him keenly and realised that he was a sage. She prostrated to him and
replied humbly Sir! I am just now returning after doing the worship of the Divine
Mother, who manifested and gave me this garland as prasadam. Joyously, the sage
asked her to give the garland to him. She happily handed it over to the sage and took
leave of him. The sage felt reassured others too would recognise him despite his ugly
appearance.

After a while, he encountered Indra riding on the elephant Iravata. Indra, failed to
recognise and prostrate before the sage. However, the sage did not get angry and said,
Indra! This is the garland given by the Divine Mother herself. Take it. Saying so, the
sage presented the garland to Indra. Indra received the garland but with disdain, threw
the same on the head of the elephant, which in turn, threw it down and and trampled
over it. Seeing this, Durvasa became furious and cursed Indra, Oh! egoistic fellow !
You have not recognised me. Not only that. You have not even respected the prasadam
of the Divine Mother. Due to this, may your prosperity vanish! At these words, Indras
pride was humbled. He got down the elephant and prostrated at Durvasas feet.
However, the sage went away without a word.

Now Indras troubles started one by one. He saw bad omens in the Heaven. Afraid of
them, Indra asked the sage Bruhaspati (the Spiritual Master of the celestials) to reveal
the cause of the bad omens. The sage replied, The effect of your sins follows you as a
shadow. Saying so, the sage narrated the story of the thief Vajra.
The story of the thief Vajra :

Long long ago, there was a thief by name Vajra who lived in Kanchipuram (Tamil Nadu,
South India). He used to steal small things and gradually amassed a large amount of
money. As the wealth accumulated, and wanting to hide it safely, he went to a nearby
forest, dug a deep pit and buried the money there. However, what he did was noticed
by a hunter by name Veeradanta, sitting on a tree nearby. After the thief has left the
place, the hunter dug open the pit and after taking only one tenth of the money, he
closed the pit, taking care to obviate any indication of its having been tampered with.
The hunters wife saw the money and knowing how her husband got it, she said, It is
customary that many Brahmanas visit the home of my parents. Whenever they saw me,
they used to forecast You will get rich quite suddenly. Their prediction has came true
now. The hunter Veeradanta planned to enjoy meat and wine purchased with the
money. However his wife said, The Brahmana visitors of my parents home used to tell
something more. They cautioned that only hard-earned money will give durable
enjoyment and that the easy money was sinful. Hence let us use this unexpected and
unearned money for charities. After prolonged discussions, the wifes view prevailed.
Then Veeradanta selected a place where water was scarce and arranged the digging a
big water tank for public use. He also started construction of temples for Vishnu and
Shiva by the side of the tank. When the projects were half way, the money was
exhausted. Hence Veeradanta started spying to find out the several places at which the
thief Vajra was hiding the stolen wealth. Without causing any doubt to the thief, the
hunter used to take out money little by little from the pits and continued the
construction without interruption. Along with this, he also started to donate the money.
However the hunter did not use the money for himself or his family. Thus, constantly
encouraged by his wife, his charities developed. The Brahmanas of Kanchi were glad
and gave the titles Dvijavarma and Shilavati to the hunter and his wife. Some time
later, the hunter planned and constructed a city. Instead of giving it his own name, the
hunter named it as Devaratapura, as a mark of respect to his guru Devarata.

A few years later, the hunter and his wife died at the same time. The messengers of
Yama (The God of Death and Lord of Hell), and of Shiva and Vishnu arrived to takeaway
the Jivas (the subtle form of life of the dead). Their debate as to who could take the
Jivas could not be settled. The sage Narada who just the arrived there, asked the three
groups of messengers to stop the arguments and revealed another aspect of the code
of righteousness thus, The hunter has performed the deeds of merit (Punya) like
charities, with the money stolen by him. Hence as per the rules of righteousness, he
must move about in the form of a ghost until the death of all the owners of the stolen
wealth. Hence none of you have the right to take away the Jiva. Next, his wife was
great. She didnt commit any sin. As she was a devotee of Shiva, the messengers of the
Lord can take away her Jiva. Listening to this ruling, Shilavatis Jiva sat down
obstinately, saying I wont go to Kailasha, the abode of Shiva, leaving my husband in
the form of a ghost. She prayed to the sage Narada, Sir! Kindly direct me what I have
to do to offset my husbands sins. Narada was very much pleased with her chastity
and fidelity and gave initiation of the Shiva mantra (chant) to her. By her penance, the
husband and wife attained the grace of Shiva and were accepted to stay in Kailasha
(Shivas abode).

Sometime later, the thief Vajra and the persons from whom he stole the money also
died. All their Jivas reached Hell, the abode of Yama, the God of Death, Yama asked all
of them to assemble and said, Though you did not intend to do the acts of Punya
(merit), they were performed with your money. Hence you are eligible to stay in Kailasha
(abode of Shiva) for sometime. Hence I ask you whether you choose to experience
either the effect of Punya (merit) or Papa (sin) in the first instance. They replied in
chorus we opt to experience the effect of merit first. By doing so, we will have a
chance of association with the pious which in turn will help wipe out past sins. Yama
was gladdened by their choice and sent them all as the attendants of Dvijavarma at
Kailasha. By this good association, all their sins were washed off and they settled in
Kailasha happily.

The story of Indras past sins :

After narrating the story of the thief Vajjra, Bruhaspati said, Indra! Now just think of
your past sins. Indra once again prostrated before the sage and requested. Sir! I am
unable to remember my past sins. Kindly recall them for me and give me the details.

Bruhaspati replied In the distant past, Diti, the second wife of Kashyapa gave birth to a
son by name Danu and a daughter named Rupavati. Danu was the progenitor of the race
of Danavas (demons). Rupavati got married to Brahma (the Creator). Her son was
Vishwarupa, who did severe penance and had many divine qualities. However, as he
was a nephew of the demons, he was affectionate towards both the races the
celestials and the demons. Later, Indra chose Vishwarupa as his Guru (at that time,
Bruhaspati was not the Guru of the celestials). Indra expected that Vishwarupa would
be partial towards the celestials and that he would destroy the demons. However
Vishwarupa was impartial and remained friendly towards all. Indra suspected that being
a friend of the demons, Vishwarupa was harming the celestials. One day, Indra
suddenly went to Vishwarupa and cut off his head. In doing so, Indra incurred the sin of
Brahmahatya (killing a Brahmana). Not only that. Aggrieved by the death of his son,
Brahma (the Creator) cursed Indra. Terrified by these two (the sin of Brahmahatya and
curse of Brahma), Indra accompanied by all the celestials, sought refuge at the feet of
Vishnu. On this Vishnu relieved Indra of the sin of Brahmahatya, but could not interfere
with the curse of Brahma. Vishnu thereupon requested Brahma to relieve Indra from his
curse. Brahma acceded to this and said the curse would not take effect for the present.
So relieved, Indra became prosperous once again , but soon his egoistic pride
reappeared. This time, Indra was affected by the anger of Shiva and so that was how he
came to be cursed by the sage Durvasa.
The story of Mohini (continued) :

Listening to all this, Indra recollected the past events and being saddened by them,
asked Bruhaspati Master! What have I to do now? When the guru was about to reply,
a demon named Malaka invaded the Heaven with a huge army and seized Indras
kingdom. Indra had to escape in a great hurry. He went straight to Brahma and prayed
to Him for mercy. Brahma took pity on Indra but could not decide what to do and so he
approached Vishnu along with Indra and the celestials. Vishnu thought over the
problem and advised them, You churn the ocean to get the Goddess of prosperity.

For this purpose, Indra made a tactical peace with the demons and taking their help, he
and the celestials churned the ocean. During the churning, very valuable things
emanated from the ocean. At last, Dhanvantari (the God of Healing) emerged therefrom
holding a pot of Amrita, the nectar of immortality. At once the demons grabbed the pot
and started running away with it. A bitter battle erupted between the celestials and the
demons, and even Brahma and Shiva felt helpless to intervene. Observing all this,
Vishnu went into meditation of Sri Lalita Devi, who dwells within Him as the aspect of
power, and thereby himself manifested in the form of Lalita Devi. Taking this form as a
woman of ineffable beauty, Vishnu approached the celestials and demons. The
celestials readily saw this form as divine and auspicious. But the demons, dominated
by the atttributed by Tamas or ignorance, were enchanted by the beauty of the form and
stopped fighting. She mesmerised them and took the pot of Amruta (nectar) from them,
taking their consent to her serving the nectar to all. She asked the celestials and the
demons to sit in separate rows. She started to give the nectar first to the celestials.
Allured by her beauty, the demons sat still stupefied. By the time the nectar was given
to the celestials, the stock got exhausted and she disappeared suddenly. The demons
again started to fight with the celestials. However as the celestials had already been
strengthened by consuming the nectar, the demons were easily defeated.
Thus, the Divine Mother who manifested and enchanted the demons was called MOHINI,
meaning enchantress. Hearing of these events, Shiva was curious to know more about
this new form of Vishnu. Along with his consort Parvati, Shiva went to Vaikuntha, the
abode of Vishnu and pressed Him to show him the form of Mohini. On this Vishnu
suddenly disappeared and Shiva had to go searching for him. At one place, hearing the
sound of a Veena, he came upon a lady of celestial beauty. Unable to resist her charm,
Shiva embraced her, and a son named Shasta was born of this union. At once the lady
disappeared, and Shiva realised that she was none else than Mohini, a form of Vishnu.
He applauded her beauty and returned to Kailasha along with Parvati. Thus it was that
the Divine Mother incarnated as Mohini and brought success to the celestials in their
war with the demons.

The story of the Divine Mothers manifestation as Lalitha Devi :

We are now back to the dialogue between Agastya and Hayagreeva. After hearing the
story so far, Agastya returned to his primary concern : how to ensure the welfare of
the common people to withstand the corruptions of the Kali Yuga. He said,
Hayagreeva! Tell me in detail the form of Para Shakti (The Divine Mother, the
Supreme Power) which will bestow both food and salvation to the devotees in the Kali
Yuga. Hayagreeva replied, Lalita Devi is the only Goddess who has the power to do
so. Listen now to her story.
Long ago, in the distant past, Sati Devi, a daughter of Daksha, was married to Shiva.
However gradually, Daksha developed hatred towards Shiva. Daksha performed a Yaga
(fire sacrifice) without making any offering to Shiva. He didnt invite even his daughter
Sati Devi to the Yaga. She came to know of the forth-coming great Yaga to be
conducted by her father. And overjoyed by the news, she went to the Yaga, in spite of
Shivas disapproval of her visit. Ignoring natural affection for his daughter, Daksha
insulted her and also abused Shiva. Unable to bear the insult to Shiva, Sati Devi burnt
her body in a fire created by her power of yoga. Hearing of this calamity, Shiva became
furious. He created the terrible person, Veerabhadra, out of the locks of his hair, and
sent him to attack Daksha. Veerabhadra destroyed the hall of Yaga, and beheaded
Daksha. The wives of Daksha prayed to Veerabhadra for mercy. Veerabhadra was
pacified and restored Daksha to life. Daksha repented and prayed to Shiva for pardon.
Sati Devi was later reborn as the daughter of Himavanta (the Himalaya mountain) and
Menaka, who had both engaged in a long penance for being blessed with a child. The
newborn was named Parvati, meaning daughter of the Parvata, or mountain.
One day, the sage Narada visited Himavanta and said, You are very fortunate. The
Divine Mother has been born as your daughter; Shiva is doing penance in your
mountain range in his Sthanu Ashrama (abode of stones). After the departure of Sati
Devi, He has become an ascetic. It will benefit you considerably if you send your
daughter to serve Him. Himavantas joy knew no bounds on hearing Naradas words.
He went to the abode of Shiva along with his daughter. He approached Shiva,
worshipped Him and prayed to Him to allow Parvati to serve him. Shiva agreed and from
then onwards, Parvati starting serving Shiva, who however never took notice of her as
he was always in a state of ecstasy of yoga all the time.

The story of the burning of Manmatha, the God of Love :

A demon by name Taraka invaded and occupied the Heaven along with his army and
started to hurt and pester the celestials. All of them approached Brahma for relief, who
said, The son born to Shiva and Parvati alone can kill the demon. Hence you may make
efforts to make their marriage come about. Indra, the Lord of the celestials called for
Manmatha (the God of love). praised him and asked him to disrupt Shivas ascetic
concentration so as to take note of and start to love Parvati.
Encouraged by Indras praise, Manmatha agreed to do this. But learning of this Rati
Devi, the wife of Manmatha tried her best to dissuade him from embarking on this
hazardous venture. In spite of it, Manmatha proceeded to Shivas abode Sthanu
Ashrama, created the alluring atmosphere of the spring season suited to love-making,
and entered the abode of Shiva stealthily. Seeing Shiva seated in the state of ecstasy of
meditation, he got unnerved , but just at that moment, Parvati came there. Seeing her,
he recovered his resolve, and just when Parvati was getting up after bending low to
prostrate to Shiva, and her upper garment slipped a bit, Manmatha aimed an arrow (of
desire) on Shiva, to disrupt his concentration. Whiile Parvati rejoiced, and disturbed in
his meditation, Shiva looked around to find who caused it, and found Manmatha
hiding behind the bushes to be the cause. At once, Shivas third eye (in between the
eyebrows) opened and the fire rushing out from there reduced Manmatha to ashes.
Parvati closed her eyes out of fear and when after a few moments she opened her eyes,
Shiva had disappeared with all His attendants. Himavanta came there, consoled Parvati
and took her home. Rati Devi wept bitterly at the death of her husband Manmatha.
Vasanta, the god of spring approached Rati Devi, consoled her and reminded her of the
curse of Brahma to Manmatha.

The story of Brahmas curse on Manmatha :

Once upon a time, there were two demon brothers by name Sunda and Upasunda. They
did penance meditating on Brahma and obtained a strange boon from him that their
death could not be caused by anyone else except by themselves. They were very much
fond of one another, hence they expected that no mutual harm would be possible.
Thereafter they created havoc by their terrible atrocities in the three worlds. All the
celestials prayed to Brahma who then thought of a strategy to destroy the demons. He
collected the essence of beauty of all the fine things in the world and from them created
a woman of exquisite beauty. She was called Tilottama and her beauty enchanted even
the celestials. One day when Brahma was checking up keenly to see that her beauty
was perfect in all respects, Manmatha, who happened come by at that time, decided to
play a practical joke. He aimed an arrow (of desire) at Brahma. Due to this, Brahma
forgetting that Tilottama was His own creation, chased her full of desire. As a last
resort, Tilottama started running taking the form of a deer. Brahma also followed her in
the form of a deer. The celestials were highly agitated by this untoward event and
observing this, Shiva manifested as a hunter and holding a bow and arrows confronted
Brahma. Looking at the fierce form of Shiva, Brahma came to senses. He prostrated at
Shivas feet and prayed for pardon. By then, the celestials and Tilottama arrived there
and everyone was pacified. After taking Shivas permission, the celestials sent
Tilottama to meet Sunda and Upasunda. Finding Tilottama going in a garden, both
Sunda and Upasunda were overwhelmed by her beauty and in competing to possess
her finally killed one another. Tilottama returned to Brahma, who felt happy and sent her
to the Heaven with a permanent status as one of the Apsaras (celestial dancers).
After the entire affair was over, Brahma recollected what all had happened and sent for
Manmatha and said You fellow! Blinded by the power bestowed on you, you have
dared to aim your arrows (of desire) at one and all, disregarding their age. Do you
intend to destroy the code of righteousness? I am saved of grievous sin due to the
timely arrival and protection of Shiva. Hence, one day you will be burnt to ashes by the
fire of Shivas third eye. Beware! Hearing the curse, Rati and Manmatha were
frightened and prayed to Brahma for release from the curse. Brahma regained his
composure and said, The Divine Mother will manifest as Lalita Devi. She will marry
Shiva. After the marriage, she will revive Manmatha to life After narrating the story,
Vasanta (the God of the spring season) consoled Rati Devi, saying, Sister-in-law! It is a
must for everyone, however great he is, to undergo the suffering of a curse. However as
predicted by Brahma, my brother Manmatha will be revived to life soon. Until then, be
bold and continue to pray to Lalita Devi

The key story of Bhandasura :

At this point of time, Chitrakarma, a commander of one of the Rudra Ganas (Shivas
troops) one day started toying with the ash of the burnt Manmatha and prepared a doll
out of it. He took this doll to Lord Shiva. As soon as the doll neared Lord Shiva, it
sprang to life and the boy thus born prostrated before Lord Shiva and Chitrakarma.
Chitrakarma was overwhelmed with joy. He gave the boy the Upadesha of Shata-
Rudreeya Mantra and asked him to undertake penance. When the penance reached the
stage of fruition, Lord Shiva appeared before him. He asked Lord Shiva to grant him a
special boon His request was Anyone who fights against me should immediately lose
half of his strength and that strength should be added to my strength. None of the
weapons of my opponents should be able to harm me. Immediately Shiva granted the
boon and then disappeared. The boy was surprised by Shivas ready, but soon forgot
all about it. Lord Brahma, who was witnessing all this, felt greatly disturbed and cried
Bhand Bhand (meaning Shame, Shame), a circumstance from which the boy as a
member of the Asuras, got the name Bhandasura.

In the mean time, from the remnants of the ashes of Manmatha were born two demons
Vishukra and Vishanga. These two became the brothers of Bhandasura. In addition,
thousands of Rakshasas (demons) were also born out of the ashes of Manmatha and all
of them became followers of Bhandasura. Having come to know about the birth of
thousands of Rakshasas, Shukracharya (the guru of Rakshasas) came there and
assumed the role of the Guru for all those Rakshasas and initiated them to undertake
regular Anushthanas (daily rituals). He also summoned Maya, the architect-builder of
demons and asked him to create a new city in the province of Mahendra Mountains. He
named the city as Shoonyaka Pattana
Shukracharya asked all the demons to move to the new city. He crowned Bhandasura
as the king of the newly formed kingdom and made Vishukra and Vishanga the
Yuvarajas (princes) of that kingdom. Bhandasura had four wives, Sammohini,
Kumudini, Chitrangi and Sundari. Under the guidance of Shukracharya, activities like
fire sacrifices, Vedic education and penance went on uninterruptedly in every house of
the kingdom.

When the kingdom was well established, Bhandasura called for a meeting of his
brothers and ministers and stated as follows : The Devatas (Gods) are our enemies. As
long as Manmatha was alive, their lineage continued without any problems and they
also enjoyed many pleasures. Now, because of our luck, we have taken birth from the
ashes of Manmatha. The gods are trying to see that Manmatha is born again. We should
not allow that to happen. Before they try anything like that, we should kill the Devatas.
But, if we go in our present form, we can not win. Let us therefore assume the form of
air and enter their bodies. After having so entered their bodies, let us dry up their body
fluids, especially the semen. If semen dries up, the strength of other tissues and organs
will automatically diminish. Then they will automatically be annihilated. Let us torment
the beings of all the three worlds by entering their bodies in the form of air and by
drying up their body fluids.

Hearing this, the entire army of the demons cheered with joy. Without wasting much
time, Bhandasura and his army of 1000 Akshouhinis assumed the invisible form of air
and entered the heaven. First of all, they entered the minds of the angels and dried up
their mental faculties. Subsequently they entered the face of the angels, robbed them of
their beauty and made them ugly looking. All the women and men in the heaven became
impotent and sterile. Not only that, their love for one another was also lost. They lost
enthusiasm to do anything. Even the plants and animals suffered the same fate.
Vishukra, along with his troops entered Bhooloka (earth) and meted out the same
treatment to the beings there. People on the planet earth stopped smiling. They lost all
happiness. No one had any respect for another. No one thought of helping the other.
They lost interest in their activities. The situation was stone-like, devoid of any life and
feelings. Vishanga, along with his troops entered Rasaatala (one of the seven
netherworlds). He created similar havoc there also. In the Naga Loka (land of serpents)
everyone became afflicted with grief for no apparent reason. Everyone started hating
everyone else. Everyone became drained of energy and potency.

Rasa, the fluid principle is the basis for the accomplishment of the four-fold aims of life
(Purusharthas). Rasa itself is the form of Paramatma, the Almighty. From Rasa are
created Shukla (sperm) and Shonita (ovum). These two are collectively called as Veerya.
From Veerya comes Kanti (radiance), Utsaaha (enthusiasm), Ullasa (happiness), Dharma
(righteousness), Daya (compassion), Preeti (love), Buddhi (intellectual capabilities),
Vikasa (development), Parakrama (valour), Shastra Vijnana (scientific knowledge), Kala
Asakti (interest in arts), Soundarya Drishti (aesthetics) etc. In plants, the Rasa enhances
the fire energy, which is hidden in them. Only when the fire energy is harnessed, the
plants can branch out and bear flowers and fruits. Because of this fire principle, the
dried logs catch fire easily and burn. The Vedas have declared that beings can
experience happiness only if Rasa is present. Rasa is nothing but Prana (vital energy).
Having known all these secrets, Bhandasura devised the plan of entering the bodies of
all beings in the form of air and drying them up.
Vasanta, the close friend and associate of Manmatha observed this and consoled Rati
(Manmathas wife). He said Even the sun, the moon and the stars have lost their
brilliance. Even Goddess Parvati seems to have become dull and has engaged in Tapas.
Therefore, the day when your dead husband will come to life again is not very far. That
day will come very soon. So, stop grieving. On hearing this, Rati Devi prepared to
undertake penance. In the heaven, all the Devatas including Brahma, could not
comprehend what was going on and what had caused the situation. Not knowing the
remedy for their hardship, they approached Lord Sri Hari. When they finally reached the
abode of Lord Sri Hari, they saw that even He was sitting still with his eyes closed. It
appeared as though He was merged in the bliss of Sushupti. After the angels praised
His glory for a long time, Lord Sri Hari slowly opened His eyes. What is this? Why are
you all looking drained of your energies? asked Lord Sri Hari. He called everyone by
their names and said: Your present condition is due to the invisible foul play of
Bhandasura. Even I have lost the affinity for Goddess Lakshmi. What to say about other
lesser beings? Brahma, Rudra and I are Karana Purushas (causal beings for the
manifest Creation). Even so, because we are also part of this Creation, even we can not
escape the torture of Bhandasura.

Introducing the Supreme Divine :

Sri Hari continued : There is however one Almighty God who is beyond this manifest
Brahmanda. He is called Maha Shambhu. Parashakti is constantly in His Company. He
is devoid of form. He is not dependent on anything. He has nomodifications. He is
greater than the greatest. He is the ultimate. He is not influenced by the foul play of
Bhandasura, who is born from the ashes of Manmatha. He alone can rescue us from our
difficulties. Therefore, let us all take refuge in Him and praise Him. Follow me.

So saying, Sri Hari led all the angels to the brim of the Brahmanda (Universe). There
was a huge wall like fence there. The angels summoned the celestial elephants to break
the wall. After toiling continuously for one year, a breach was formed in the wall. After
passing through the breach, they saw Chinmaya Akasha, which was Niralamba
(independent), Nirajnana (untainted) and which was devoid of the five elements. They all
stood in that Chinmaya Akasha and sang the glory of Maha Shambhu, who was of the
form of Chidakasha. Then Maha Shambhu appeared before them. He was dark like the
clouds. He had two hands and held a Shoola (spear) in one hand and a Kapala (skull) in
the other. He had three eyes. Parashakti also appeared before them, bright and cool like
the Moon, holding the Aksha Mala (rosary of beads) and the Pustaka (book) in her
hands.
The Supreme Divine, who is Unmanifest, explains Creation as a Maniifestation from
Himself :

The great Maha Shambhu smiled and said : I am aware why you have all come here.
Pralaya (destruction) is of three types, Avaantara Pralaya, Maha Pralaya and Kama
Pralaya. I am the one who is responsible to rescue the world from Maha Pralaya.
Vishnu is the one who rescues from Aavantara Pralaya. It is Lalita Parameshwari who
rescues the world from Kama Pralaya. These three kinds of Pralaya take place in a
cyclic pattern in every Kalpa. Now, Kaamika Pralaya has taken place because of the
destruction of Kama and subsequently due to the actions of Bhandasura. Only Lalita
Devi can rescue from this situation. Parashakti alone can create another Lalita Devi.
Therefore, take shelter in her. Beg her to help you.

Hearing this, the Devatas did not know what exactly had to be done. . They again prayed
to Maha Shambhu to teach them the method of invoking Parashakti. Maha Shambhu
explained: What is needed is called the Maha Yaga. (great fire sacrifice) In this I myself,
assuming the form of Vayu, become the Hota (the priest who makes the offerings in a
Homa) in this Yaga. My Chidagni (the fire of Consciousness) itself is the fire in this
Yaga. The last one of the seven seas, the Jala Samudra (Water Sea) has now dried up.
The huge pit so formed is itself the Homa Kunda (fire pit where Homa is performed)
The remaining six great oceans constitute the six drops of ghee which is used as
offering. Srishti (Creation) is of five types : Manasa Srishti (Thought), Jarayavee Srishti
(Creation through the womb. (Human beings), Anda Srishti (Creation through eggs),
Swedaja Srishti (Creation taking place through sweat) and Udbhijja Srishti (Creation
through sprouting of seeds). These five Srishtis (Creations) are the sacrifice animals in
this Maha Yaga. Bhoomi (land), Parvata (mountains), Jala (water), Vayu (air) and Akasha
(space) these five are the substances used in this fire sacrifice. The Agni element (one
of the five elements) being a part of my Chidagni can not be a substance to be offered.
At the end of this great fire sacrifice, all of you (the performers of the Yaga) should jump
in to the Homa Kunda (fire pit). While doing so, you must possess absolute devotion.

Then, Lalita Parameshwari will manifest. She will be seated in a chariot called Chakra
Raja Ratha. She will create Parabrahma in the name of Kameshwara and will have Him
as Her consort. This couple will re-create the entire universe, which will turn out to be
more beautiful than the previous creation. Lalita Parameshwari will bring Manmatha
back to life. She will create four weapons, namely Ikshu Dhanus a bow of sugarcane
(Mano Roopekshu Kodanda is one of the 1000 names of Goddess Lalita), five Pushpa
Banas flower arrows (Pancha Tanmatrasaayaka one of the 1000 names), Paasha a
noose (Raaga Svaroopapaashaadhyaa one of the 1000 names) and Ankusha - a hook,
especially an elephant drivers hook (Krodha-akaaran kushojjvala is one of the
descriptions of Lalita) With the help of these weapons, she will destroy Bhandasura.
She will bring Manmatha back to life. She will give you fresh bodies. If you all agree, I
will begin this great sacrifice myself.
The angels became very pleased and begged Maha Shambhu to be the Hota and
commence the sacrifice. Parashakti and Maha Shambhu disappeared. The angels also
returned to their abode. After some time, Maha Shambhunatha, accompanied by
Parashakti started chanting the Lalita Maha Mantra and entered the Universe in the form
of the seven-layered Vayu (air). Parashakti assumed the form of His Kriya Shakti
(energy of action). With the help of Kriya Shakti, Vayu blew over the Jala Samudra (the
water ocean) till it became totally dry. In the pit thus formed he kindled the Chidagni
with the help of fire emanating from the third eye. This Agni raged from the Patala (a
region in the nether-world) to the Brahma Loka. He decorated the periphery of the Homa
Kunda with the stars just as one decorates a sacrificial fire pit with flowers. After this,
he performed the Yaga as ordained by the Vedas. He used the Pralaya Meghas (clouds
appearing during Pralaya), namely Pushkala and Aavartakaas as Srik and Sruva (the
two spoons which are used to offer ghee in fire worship). As the Homa progressed, the
Chidagni emanating from it spread to vast area. He then offered the first six oceans and
then the five-fold creations to this Agni. In the end, the gods too decorated themselves
and sat on the Srik and Sruva, ready to be offered to Agni. Maha Shambhunatha offered
them to Agni. Finallly, Maha Shambhunatha discarded his Vayu form and assumed his
real form and chanted eight special mantras and performed eight Homas.

(Note : Here then is a vivid description of the highest Sacrifice by the Supreme Divine
offering all of the existing creation, comprising but an infinitesimal part of himself in
initiating a new Creation through the instrumentality of Parashakti : a sacrifice that
provides a prototype for all the sacrifices prescribed by the Vedas.)

Manifestation of Lalita Devi from the Maha Yaga :

At the end of the Homa, Lalita Devi emerged from the Chidagni Homa Kunda, seated on
a special chariot called Chakra Raja Ratha. These are reflected in the Lalitha
Sahasrama in the descriptions Chidagnikunda sambhoota Deva kaarya
samudyataa and Chakra Raja Rathaa Roodha Sarvaayudha Parishkritaa. (Sloka Nos
.. )
The Sri Chakra Raja Ratha had the form of Meru Prastara, was made of Tejas, was
4 Yojanas wide (1 Yojana is approximately 9 miles), and 10 Yojanas high, and had 4
Chakras (wheels, standing for the four Vedas), 4 Horses (standing for the
Purusharthas or four-fold aims of existence), a Flag (standing for absolute bliss) and 8
Parvas (landings), with the topmost landing having the Mothers seat, called the Bindu
Peetha.
The Lalita Parameshwari so manifested, then invoked her creative powers commencing
with creating a male form from within Herself, with the name Kameshwara. By her power
of will, she created 4 different weapons, the Ikshu Dhanus or Bow, Five arrows, a
Pasha (noose) and an Ankusha (a special hook), which she held in her four hands. vide
Chaturbahu samanvitaa (Sloka No. ) She shone with a crimson colour like the
morning sun, vide Udyad bhanusahasraabhaa (Sloka No ) Her beauty was total
vide Sarvarunaanavadyangee sarvaabharanabhooshitaa (Sloka No ) and appeared
always to be 16 years of age - vide Nityaa shodashikaaroopaa (Sloka No.. ) One other
meaning of this description is that it refers to Her representation in the form of 16
Nityaa Devis (eternal godesses).

The process of Creation (continued) :

Lalitha Devi extended Herself in both male and female forms and continued the process
of creation. From the left eye, which was of the nature of Soma (moon) came
Brahmaanda Lakshmi Devi. From the right eye, which was of the nature of Soorya (sun)
came Vishnu and Parvati. From the third eye, which was of the nature of Agni (fire),
came Rudra and Sarasvati.
Of these, Lakshmi & Vishnu, Shiva & Parvati and Brahma & Sarasvati became couples.

Lalita Devi directed them to continue the process of Creation. She herself continued to
create certain other things. From her long hair she created darkness. From her eyes,
she created the sun, the moon and the fire. From the pendent hanging in front of her
forehead came the stars. From the chain above her forehead came the nine planets.
From the eyebrows, she created the penal code. From her breath, she created the
Vedas. From her speech, she created poetry and plays. From her chin she created the
Vedangas. From the three lines in her neck, she created various Shaastras. From her
breasts, she created mountains. From her mind, she created the power of bliss. From
her fingernails, she created the 10 incarnations of Vishnu. From her palms, she created
the Sandhyas. From her heart, she created Baalaa Devi. From her intellect, she created
Shyamala Devi. From her ego, she created Vaaraahi Devi. From her smile, she created
Vighneshwara. From the Ankusha (a special hook), she created Sampatkaree Devi.
From the noose, she created Ashwaa Roodha Devi. From her cheeks, she created
Nakuleshvari Devi. From her Kundalini Shakti, she created Gayatri. From the eight
wheels of the Chakra Raja chariot, she created 8 Devatas. In the 9th landing, in the
Bindu Peetha, she herself took her seat. Afterwards, she created the Devatas who would
protect the Chakra Rajachariot. She also created other things as narrated in the
Purusha Suktha.
After having thus completed the great creation, Lalita Devi requested her consort, Shiva
Kama Sundara to created the Shiva Chakra. He immediately brought out a big humming
sound and from this, the Shiva Chakra Devatas numbering 23 manifested.

Later, Lalita Devi appointed Shyamala Devi as the prime minister who was therefore
called Mantrini Devi. She made Vaartaalee Devi the chief of her army, who was therefore
Vaartaalee Devi is also called as Dandanaathaa Devi. She is also called as Vaaraahee
Devi. Lalita Devi created a mace (a weapon) from her eye brows and gave it to
Dandanathaa Devi. After this, Lalita Devi created two chariots from her chariot and gave
them to Mantrini Devi and Dandanatha Devi. Mantini Devis chariot is called Geya
Chakra Ratha. This chariot used to make musical sounds whenever it moved.
Dandanatha Devis chariot is called Kiri Chakra Ratha. Later, Lalita Devi hummed with
rage. From this hum, 64000000 Yoginis were born. Another 64000000 Bhairavas were
also born. Innumerable Shakti Senas (armies) were also created by her hum.

Lalitha Devis victory procession :

Later Lalita devi, making the noise emanating from the four oceans used as the drums
and accompanied by several other instruments proceeded for the battle against
Bhandasura. From Lalitha Devis Ankusham (spear), Sampatkari Devi, emerged along
with vast numbers of elephants and started following Lalita Devi vide
sampatkarisamarudha sindhura vraja sevita (Sloka No .). Sampatkari Devi was
sitting on the elephant named Ranakolahalam (meaning battle uproar). From Lalita
Devis Pasham (whip) arose Ashwaroodha Devi along with a big army of horses and
started moving in front of Lalita Devi vide ashwarudhadhishtishtaswa koti
kotibhiravruta (sloka No). The horse carrying Ashwaroodha devi was named
Aparajitam (meaning one that cannot be defeated). Later , commander of the army,
Dandanatha Devi played the drums to start marching. As the march started Dandanatha
Devi got down from her chariot and started to ride a lion named Vajraghosham vide
kirichakra ratha rudha damdanadhapuraskruta (Sloka No ..). Her soldiers started
praising her by twelve different names. Later Mantrini Devi played the drums and her
soldiers, decorated attractively started singing and playing veenas and singing.
Mantrini Devi was moving on in her Geyachakra Ratha (circle of army formed by singers
vide geyachakra ratha rudha mantrini parisevita (Sloka No..). She was praised by
sixteen names comprising a sthotra that assures success to whover recites it.

Then, from the bird in the hands of Mantrini Devi, appeared the god Dhanurveda with a
spectacular bow in his hand and said Mother! this bow is called Chitrajeevam. This
quiver is has the akshaya (inexhaustible) quality. Please accept them for demolishing
the demons. Now Lalita Devi started moving ahead her chakraraja chariot with her
weapons : sugarcane, bow, arrows, spear and whip in her hands. She was praised with
25 names, comprising a sthotra that assures attainment of ashta siddhi (8 spiritual
accomplishments) to whoever recites it. The Sahasranama says Bandasura
vadhodyukta shaktisena samanvita (Sloka No..) to indicate her readiness with her army
(shakti sena) to annihilate Bhandasura.

Bhandasuras war preparation :

Meanwhile a large number of bad omens were observed Bhandasuras Shunyaka city.
Bhandasura called an urgent meeting along of his brothers Vishukra and Vishanga to
assess and evaluate the situation. In the meeting Vishukra spoke thus: All gods have
burnt themselves by jumping into fire, out of despair. From that fire the mother
goddess arose who rejuvenated all gods She is now coming for a war with us, along
with an army of women These gods seem to think they can cut stones with tender
leaves Even then we should not neglect that woman. We must send our army
immediately.
Vishanga said: Any work should only be done after properly thinking about it. First we
must send spies and see how powerful their army is. We must not under estimate the
enemies army. In the past Hiranyakashipa was killed by an animal. Sumbha and
Nishumbha were killed by a woman. So, we must get more information about this
goddess. Who is she ? Who is supporting or protecting her? What does she want? We
must have the answers to these questions.
Listening to this Bhandasura smiled and boastfully said "Even if all the gods are behind
her, we have nothing to fear. Do not entertain such useless thoughts and spoil your
mind". Immediately thereafter Bhandasura ordered Kutilaksha, the Commander-in-chief
of his army, to arrange to protect the fort. He ordered the priests and ministers to
perform abhichara (black magic) homa and ordered that Lalitha to be dragged by the
hair and placed before him. Now, the demons played the war drums. Kutilaksha sent the
first batch of army with Durmada as the commander to confront the enemy and then
positioned army units at various points on the Citys perimeter.

Shakti Senass uproar :

Durmada was confronted by Sampatkaridevi and her army of elephants. Realising that
his army was being defeated Durmada himself came to take the lead. Sampatkari Devi
who was seated on her elephant Ranakolahala faced him. In the ferocious battle
Durmada was able to dislodge one gem from the crown of Sampatkari Devi. Angered by
this, Sampatkari Devi killed Durmada with her piercing his heart. With that the
remaining demons fled back to their town out of fear.

Angered by this setback, Bhandasura Durmadas elder brother Kurunda to resume the
battle. An expert in maya yuddha (war using mystical powers) and thirsting for
vengeance, Kurunda attacked Sampatkari Devi. In the meanwhile Ashwarudha Devi
came forward and pleaded with Sampatkari Devi to let her fight demon. Now
Ashwarudha Devi mounted on Aparajita herself led the army and in the battle that
followed she killed Kurunda by piercing his chest with her spear. The remaining
demons fled for their lives.
Bhanda became furious. He sent a huge army this time (100 akshohini) along with 5
commanders. They materialised serpent gods by name Ranashambari which attacked
the Shaktisena letting loose vast numbers of serpents. At this point, Nakuli Devi arrived
at the battle filed mounted on Garuda. From her mouth she let loos vast numbers of
mongooses which promply gobbled up all the serpents. Then Nakuli Devi killed
Ranashambari with her weapon, the Garudastram. All the five commanders now
attacked Nakuli devi. Nakuli Devis mongoose army attacked them from the rear. In the
ferocious battle that followed, Nakuli Devi mounted on Garuda, made sustained aerial
strikes on the demons and finally killed the five commanders by chopping off their
heads.

Now Bhandasura despatched Valahaka and seven other commanders along with a
huge i army. These seven commanders were the sons of the demoness named Kikasa
and had obtained a boon from the Sun God that at the time of war, the sun would reside
in their eyes. As a result as soon as the shakti sena armyfaced the enemy, they got
blinded by the brilliance of their eyes. Seeing this, Tiraskarinika Devi, the bodyguard of
Dandanatha Devi mounted a flying vessel oplane named Tamoliptam and as orderd
by.At the order of Dandanatha Devi she discharged an arrow named the Andhanastra
which forced the seven demon commanders to close their eyes. With Tiraskarinika Devi
in the forefront, other gods attacked and killed the seven demon commanders.

With this blow Bhandasura lost his senses and called upon his two brothers for a
discussion. In that meeting it was decided that Vishanga would attack devis army from
its rear side in a treacherous way (This is called Parshti grahamu). This decision was
taken because they got information from their spies that Lalita Devi had less army
protection at the rear end and it was easier for them to get close to Lalita Devi and
attack her directly.After the first days war, at dusk, Vishanga with a small army
proceeded to the rear of Lalita Devis army noiselessly without any drums. Vishanga
was thus able to reach close to the Srichakraraja and attack Devis chariot all of a
sudden in the dark from the rear.
Anima and other gods who were present there were taken back at this unexpected
attack but quickly mobilized themselves for a counter attack. Exactly at the same time
Kutilaksha along with a large army attacked from the front side. Seeing attack from both
ends Lalita Devi was a little annoyed, when an arrow from Vishanga struck the fan in
Lalita Devis hand and it fell down and broke. Seeing this theTithidevatas became
furious and they requested Lalita Devi that Vahnivasini and the Jwalamalini Nitya Devis
who had the power of illumination to dispel darkness deal with the situation. With the
permission of Lalita Devi, Vahnivasini and the Jwalamalini Devis started glowing like
fireballs whereby all the demons who were hiding in darkness became visible. Now the
16 angered Nitya Devis attacked Vishangas army and killed all their commanders, while
both Vishanga and Kutilaksha fled for their lives vide nityaparakrama topa nirikshana
samatsuka (Sloka No ..) =seeing the valour of nityadevatas, Lalita Devi was very
pleased but Mantrini Devi and Dandanatha Devi felt unhappy that their arrangements of
protection had left Lalitha Devi exposed to the attack. They went to Lalita Devi to
express their regret. At the instance of Lalita Devi, Jwalamalini Devi now made a
protective compound wall of fire around their army but with an opening on one side
from which theycould proceed to attack Shunyapuram vide jwalamalinikashipta
vahniprakaramadhyaga (Sloka No .. ) with Stambhini Devi assigned to protect this
entry point. By then it was dawn.
Knowing all this news Bhandasura was in despair and started thinking what to do. This
time he sent all his 30 sons to resume the fight. Now Bala Devi, the daughter of Lalita
Devi daughter Baladevi wanted to fight these demons herself. Bala Devi is the only
daughter of Lalita Devi asked her mother to let her handlle this fight. Lalita Devi was
hesitant but yielded seeing Bala Devis courage. Seeing Bala devi coming for the war
Mantrini and Dandanayaka were astonished and decided to stand in as Now in a
ferocious encounter lasting the whole of the second day of the war, and finally with a
single shower of 30 arrows Bala Devi killed the 30 sons of Bhandasura to the great
delight of Lalitha Devi vide Bhanda putra vadhodyukta bala vikrama nandita (Sloka
No ..).

Bhandasura was grief stricken and wanted to set out for the war himself. Vishukra and
Vishanga pacified and dissuaded him from doing so. Now Bhandasura sent Vishukra
to the war front. In the darkness Vishukra approached the Vahniprakara (the protective
firewall) and on a flat stone he drew a mystic symbol and performed some black magic.
He then threw that mystic symbol forcefully to fall at one point on the firewall. This
Vighnayantra (mystic symbol) had the power to sow fear and doubt in the minds of the
Devis army and some discussions among themselves fell into a stupor. After midnight,
Vishukra along with 30 akshohini sena surrounded the firebarrier. Even then none of the
members of Shakti Sena did not stir as they wer still under the influence of the spell.
However, Vighnayantra was not able to affect Mantrini and Dandanatha and they were
saddened at the state of their army. Not knowing what to do they went to Lalita Devi for
advice. In response, Lalita Devi turned to look at Kameshwara and break into a gentle
smile. And Lo! And Behold, from her smile, Ganapathi took birth, proceeded to the
firewall and finding Vighnayentra stone, broke it into pieces and ground it to a powder
with his teeth vide kameshwaramukhaloka kalpita sri ganeshwara Mahaganesha
nirbhinna vighnayentra praharsita (Sloka No ..). With that spell was dispelled and the
Shaktisena immediately got up and readied for the war. Now Vighneswara along with
this army came out of the fire barrier and started fighting the enemy. Vishukra sent
Gajasura to attack him but soon Gajasura was killed. Seeing this Vishukra ran away.

After discussing the matter again with Bhandasura, Vishukra came back to war, along
with his brother Vishanga and son-in-law. This was the third day war. Dandanatha Devi
attacked Vishunga. Mantrini Devi confronted Vishukra. Ashwarudha, Sampatkari and
others attacked the son- in-law.Seeing his army getting discouraged, Vishukra
discharged the Trushastram, a weapon that caused the Shaktisena army to experience
intense thirst. Thereupon Dandanatha Devi invoked the god of Madyasamudra who
showered rains that quenched the armys and rejuvenated them. By sunset most of the
demons including Bhandas son-in-law had died. Then Shyamala devi (Mantrini) fought
with Vishukra and killed him with the a powerful weapon named the
Brahmashironamakastra. Dandanatha Devi (Potrini) killed Vishanga with her plough
weapon and Vishanga was killed by Mantrini (Varahi as per the Sahasranama) vide
Mantrinyamba virachita vishanga vadhatoshita Vishukra prana harana varahi
viryanandita (Sloka No ..) By then it was past midnight of the third day.

Only Kutilaksha the commander in chief was left over to console Bhandasura. Along
with Kuilaksha, Bhandasura set out for the battlefield with a massive army under 40
commanders followed him. He rode a chariot named Aabhilamu, meaning fearful,
which wasdrawn by lions instead of horses. Noticing this Lalita devi herself started
moving in her Srichakra raja ratha towards the warfront. Behind her was Mantrini in the
Geyachakra ratha followed by Potrini in kKrichakra ratha. Other shakti deities followed
her in vast numbers capable of dealing with all types of mystic weapons vide
Bhandasurendra nirmukta shastra pratyastra varshini (Sloka No ..) Now Bandasura
by his mystical powers regenerated Madhukaitabha, Raktabija and other old demons.
Then from Lalita Devis laughter, Durga Devi and other deities described in Chandi
Saptashati were born and killed these demons. Bhanda the regenerated Somaka and
other demons. Lalita devi generated the 10 incarnations of Vishnu from the finger tips of
her hands vide Karanguli nakhotpanna narayana dasakrutih (Sloka No ..). The sun
was about to set and Lalita Devi decided not to delay any more. She then discharged
Narayana astra and Pashupata astra and destroyed the demons and their commanders
who were all turned into ashes - vide Mahapashupatastragni nirdagdhasura sainyaka
(Sloka No..) .Now Bhandasura was the only one left. Lalita Devi now discharged the
Mahakameshawarastra and killed Bhandasura. Immediately his Shunyaka Citygot burnt
down. vide Kameshwarastra nirdagdhasabhandasura sunyaka (Sloka No ..). The
Gods proclaimed the victory of Lalita Devi on the drums and they showered flowers,
lighted camphor blazes and shouted slogans of victory.

Kama sanjeevanam the rebirth of Kama (Manmatha) :

Brahma, Vishnu, Indra and other gods praised Lalita Devis greatness vide
Brahmopendra mahendradi deva samstuta vaibhava (Sloka No ..). In that praise they
proclaimed thus: Mother! Bhanda is dead but his friend Taraka is still alive to trouble
us. To annihilate him Shiva must have a son We were trying for the same but in the
mean while Manmadha (god of love) died and all these events happened. Therefore
kindly give rebirth to Manmatha and perform the marriage of Shiva and Parvathi.
Lalita devi smiled compassionately and looked at Kameshwara. From that look
Manmatha took rebirth vide Haranetragni sandagdha amasanjeevanaushadhih
(Sloka Noo ..) - meaning Lalita devi is the sacred herb sajeevini which gave rebirth to
Manmadha who was destroyed by the fire from Shivas eye). Rati and Manmadha
prostrated to the Mother Goddess in adoration.
The Mother Goddess blessed them and instructed them as follows : Manmadha! Now
you need not fear. Go once again and cast your magical arrow on Shiva Shiva will lose
to you this time and will marry Parvathi With my blessings Shiva will do you no harm.
From now on you can enter every ones body and cause them to enjoyaesthetic/
sensuous pleasures. And protect my devotees.
At the instructions of mother goddess Manmadha with his family went and cast his
magic charm on Shiva. This time Shiva shook off his austerity and started searching
vigorousy for Parvathi. Then Manmadha cast magical arrows on Parvati also. Shiva was
very pleased with Parvathis penance. He appeared before her, granted a boon and
married her. Kumaraswamy was born to Shiva and Parvathi . He became the
commander of the army of the Gods and annihilated Tarakasura. He then married
Devasena devi, the daughter of Indra. After thus helping all the gods Manmatha left to
Sripura to serve Lalita Devi.

--------------------------------------------------
 OmQ
lltasha#namtaEOm
SLOKAS 1 10 : NAMES 1 - 26
mata mharaO ms|hasnEr.
cdg"k[fsB
fsBta dEvkayIsmta .. 1 ..
rmt rmahrj rmatsi!hsanvar.
cidagnikuasambht dvakryasamudyat .. 1 ..
mt mhrjQM mtQsmQhs]SQvr .
ctkQ]
NQzsmQt tvkrQystQyt .. 1 ..

1. mata : Mother of all existence

2. mharaO : Ruler of all creation

3. ms|hasnEr : Seated on the Lion Throne

4. cdg"k[f
fs|Bta : The sacrificial fire of Consciousness

5. dEvkayIsmta : Manifested for performing divine tasks

1. mt srQvtQtmm]
mm] jk]Qmt
2. mhrjQM skl prpMQctQtmQ prpl]mQ cyQpvLQ
3. mtQsmQhs]SQvr cVnQt smQhs]tQtlQ
amrQnQtpQpvLQ
4. ctkQ]
NQzsmQt aVvky (ctQ) akQ]NQztQtlQ
uttQtvLQ
5. tvkrQystQyt tvrQkzy krQytQtcQ
 cyQvtlQ
vtlQkQkzyvLQ

uansha#aBa ctbaIhsmvta .
ragvp
ragvppaxaYa @Dakara^SaEvla .. 2 ..
udyadbhnu
udyadbhnusahasrbh caturbhhu
caturbhhusamamanvit .
rhasvarpa
rhasvarpaphy krdhkr!kujjval .. 2 ..
utQytQp shsQrp crQph
hsmnQvt .
rksQvp
ppxzQ
pxzQy kQrtkrHQSjQjQvl .. 2 ..

6. uansha#aBa : As bright as a thousand rising suns

7. ctBaIhsmmvta : Endowed with four arms

8. ragvp
ragvppaxaYa : Holding a noose, a symbol of desire that binds

9. @Dakara|k[SaEvla : Carrying an elephant hook, a symbol of

knowledge for the good and wrath for the evil

6. utQytQp shsQrp AyrmQ sry]QkLQ EkkltQtlQ

uttQtVQp]QV knQt uzyvLQ
7. crQph
hsmnQvt n]Q kkz]Q ^yvLQ
8. rksQvp
ppxzQy icQcpm] pctmQ uzyvLQ
9. kQrtkrHQSjQjQvl kQrtmQ, M]mQ ivkL]
aHQcmQ trtQpQ prkcpQpvLQ
mnaEpEXkaEdfa ptmaO
ptmaOsayka .
njaN
njaNp#Baprmj$af
afmfla .. 3 ..
manrpku
manrpkukda pacatanmtra
pacatanmtrasyak
syak .
nijrua
nijruaprabhpra
prabhpramamajjadbrahma
mamajjadbrahmamaal .. 3 ..
mnpX
mnpXktNQz pMQctnQmtQrsyk .
njN
njNpQrpr
prmjQjtQpQrhQmNQzmNQzl .. 3 ..

10. mnaEpEXkaEdfa : Armed with a sugarcane bow, as a symbol

of the mind possesed of Samkalpa and Vikalpa

11. ptmaO
ptmaOsayka : Holding five arrows standing for the subtle
five elements that support the senses

12. njaN
njaNp#Baprmmj$af
afmfla : Bathing the Universe in
her own red radiance

10. mnpX
mnpXktNQz sHQklQpmQ, vklQpmQ e]QkV
krykLzy m]mky kmQvlQlzyvLQ
11. pMQctnQmtQrsyk cpQt, sQprQc, p, rs, knQt
e]QkV WnQ t]QmtQrkL pNHQkLk uzyvLQ
12. njN
njNpQrpr
prmjQjtQpQrhQmNQzmNQzl
t]Qzy cvnQt knQty]Q vLQLtQtlQ prmQhNQz
mNQzlHQkL [QkcQ cyQpvLQ
c|pkaSaEkpag
agsgDk
sgDklskca .
k[vdmN
vdmNEN
knkaEzr
rmfta .. 4 ..
ca!pakka
ca!pakkapunnga
punngasaugandhika
saugandhikalasatkac .
kuruvindamai
kuruvindamair
rkanatkra
kanatkramait .. 4 ..
cmQpkSk
kSknQnk
ksknQtk
klstQkc .
vnQtmN
mNSQrN
rNkntQk\
k\rmNQ^t .. 4 ..

13. c|pkaSaEkpag
agsgDk
sgDklskca : Hair adorned with fragrant
flowers like the Champaka, Ashoka, Punnaga etc

14. k[vdmN
vdmNEN
knkaEzr
rmfta : With a crown studded with
sparkling Kuruvind gems

13. cmQpkSk
kSk
SknQnk
ksknQtk
klstQkc cmQpkmQ,
ackmQ, ]Q]kmQ, sknQtkmQ e]QkV xQpHQkLkQ
nQtllQ aNnQ cppQpvLQ
14. vnQtmN
mNSQrN
rNkntQk\
k\rmNQ^t
vnQtmN e]QkV ptQmrkmNkL]Q krQvkLlQ
prkckQk]QV krztQt aNnQtvLQ
vLQ
Amcd#vB#aj
jdlkTl
dlkTlSaEBta .
mKcd#klaB
BmgnaB
naBvSExka .. 5 ..
aamcandra
aamcandravibhrja
vibhrjadalikasthala
dalikasthalabhit .
mukhacandra
mukhacandrakala!kabha
kala!kabhamganbhi
mganbhiviak .. 5 ..
axQzmcnQtQrvpQrj
jtlksQtl
lSpt .
kcnQtQrklHQkp
pmQknp
knpvSxk .. 5 ..

15. Amcd#vB#aj
jdlkTl
dlkTlSaEBta : Forehead glistening like the
eighth day Moon

16. mKcd#kl|kB
BmgnaB
naBvSExka : With a Kasturi mark on her
forehead like a spot on the Moon

15. axQzmcnQtQrvpQrj
jtlksQtl
lSpt axQzmcQ
cnQtr]pQplQ prkckQk]QV nVQVzyvLQ
16. kcnQtQrklHQkp
pmQknp
knpvSxk
cnQtrmNQzltQtlQ klHQkmQ kNpQpv plQ
kmky cnQtrmNQztQtlQ ksQr tlkmQ uzyvLQ
vdnmr
vdnmrmay
yghtaErN
Nclka .
vOlm
vOlmprvah
prvahclmnaB
clmnaBlaEcna .. 6 ..
vadanasmara
vadanasmaram!galya
m!galyaghatraa
ghatraacillik .
vaktralakm
vaktralakmparivha
parivhacalanmnbha
calanmnbhalcan .. 6 ..
vtnsQmr
rmHQklQykQhtrN
htrNclQlk .
vkQtQrlXQm
prvh
prvhclnQ
clnQmnp
plcn .. 6 ..

17. vdnmr
vdnmrma|gy
yghtaErN
Nclka : With eyebrows like the gated
entry arches of Mamathas palace

18. vOlm
vOlmprvah
prvahclmnaB
clmnaBlaEcna : With eyes like a fish in a
pond like face

17. vtnsQmr
rmHQklQykQhtrN
htrNclQlk m]Qmt]Q
vckQmQ mHQkl vkQ sm]m] ktQtVQtQ
trNHQkLQ p]QV vHQkL uzyvLQ
uzyvLQ
18. vkQtQrlXQmprvh
prvhclnQmnp
plcn ktQt]Q
a[ vLQLtQtlQ OmQ m]QkLpQplQ ikQmQ
kNQkL uzyvLQ
nvc|pk
kppaB
paBnasadf
nasadfvrajta .
tarakat
tarakattrkar
trkarnasaBrN
nasaBrNBasra .. 7 ..
navaca!paka
navaca!pakapupbha
pupbhansdaaa
nsdaaavirjit .
trknti
trkntitiiraskri
tiiraskrinsbharaa
nsbharaabhsur .. 7 ..
nvcmQpk
kxQpp
pnstNQzvrjt .
trknQt
trsQkr
rnsprN
nsprNpsr .. 7 ..

19. nvc|pk
kppaB
paBnasadNf
nasadNfvrajta : With a nose of the beauty of
the Champaka flower.

20. tarakat
tarakattirkar
tirkarnasaBrN
nasaBrNBasra : With nose ornaments
outshining the lustre of goddesses like Tara and Mangala

19. nvcmQpk
kxQpp
pnstNQzvrjt ttk
mlrQnQtkQmQ cmQpk xQptQt]Q a[kpQ p]QV
a[ky kQzyvLQ
20. trknQt
trsQkr
rnsprN
nsprNpsr (kQr)
nXtQtrtQt]Q knQtytQ tVQk^kQkV knQtLQL
kQtQt aNnQtvLQ
kd|bmVr
mVr lOOkNIprmnaEhra .
tazygl
lBttpnaEfpmfla .. 8 ..
kada!bama!jar
kada!bama!jar kpta
kptakarapra
karapramanhar .
ta!kaka
ta!kakayul
yulbhta
bhtatapanupa
tapanupamaal .. 8 ..
ktmQpmMQjr
jr kQlQpQtkrQNr
jr rmnhr .
tzHQkkl
klt
ttpnp
tpnpmNQzl .. 8 ..

21. kd|bm|jr
r O
OkNIprmnaEhra : Decked with Kadamba
flowers above her ears.

22. taz|kk
kyl
BttpnaEfpmfla
mfla : With the sun and moon
as jewels for her ears.

21. ktmQpmMQjr
r kQlQpQtkrQNr
rmnhr
ktmQppQv t]Q kkLlQ trtQtkQmQ m]krm]
pzyvLQ
22. tzHQ
tzHQkklt
ttpnp
tpnpmNQzl cnQtr]Q,
sry]QkL i kkLlQ tkLk aNnQtvLQ
pragSladSIprBav
prBavkpaElB: .
nvvd#^mb|
b|b
yar
yarrdnCda .. 9 ..
padmargaildara
padmargaildaraparibhvi
paribhvikaplabh: .
navavidruma
navavidrumabi!bar
bi!bar
bi!barnyakkri
nyakkriradanacchad .. 9 ..
ptQmrkSltrQxprpv
prpvkpl: .
nvvtQm
mp_
p_mQp
nQykQkr
rrtncQct .. 9 ..

23. pragSladSIprBav
prBavkpaElB : Her cheeks outshining the
Padmaraga ruby

24. nvvd#^mb|
b|b
yar
yarrdnCda : Her lips put to shame the
colour of coral and the Bimba fruit

23. ptQmrkSltrQxprpv
prpvkpl:
ptQmrkrtQ
rkrtQ]tQtlQ cyQypQpzQz kNQN^ykQ
kzQ^mQ mnQt prtplkQmQ k]Q]HQkLzyvLQ
24. nvvtQmp_
p_mQpnQykQkr
rrtncQct tyt]
pv[mQ, kvpQp[mQ, ivkL]Q knQtyvz
cVnQt knQ
knQt pnQty utkLzyvLQ
Sva^rakar
akarjpHq
jpHq
yaEvla .

kpIrvzkamaEdsmakxIdgtra .. 10 ..
uddhavidy!kurkra
uddhavidy!kurkradvijapa!kti
dvijapa!kti
dvijapa!ktidvayjjval .
karpravikmda
karpravikmdasamkari
samkaridigantar .. 10 ..
StQtvtQyHQrkr
rkrtQ
tQvjpHQkQt
tQvyjQjQvl .
krQrv^kmt
kmtsmkrQx
tknQtr .. 10 ..

25. Sva|k[
k[rakar
akarjp|
jp|
yaEvla : The two rows of shining
teeth are like the buds of pure knowledge

26. kpIrvzkamaEdsmakxIdgtra : The fragrance of the betel

leaves she chews fills the four directions

25. StQtvtQyHQrkr
rkrtQ
tQvjpHQ
jpHQkQt
tQvyjQjQvl
tQtvtQty LtQtVQ p]QV i plQvrckL
cpkQkVvLQ
26. krQrv
rv^kmt
kmtsmkrQx
tknQtr ptQ
tkQkLmQ nmNtQtlQ kvmQ krQpQr
v^ky]QV tmQlmQ trtQtvLQ

 SLOKAS 11 20 : NAMES 27 - 48

nj
njslap
slapmaDyIvnBI}st
stkCp.
mdmt p#BaprmjkamESmansa11
nija
nijasallpa
sallpamdhurya
mdhuryavinirbhartsita
vinirbhartsitakacchap.
mandasmita prabhpra
prabhpramajjatkma
majjatkmamnas ..11..
nj
njslQlp
pmrQyvnrQprQtQst
tkcQcp.
mnQtsQmt pQrpr
prmjQjtQkmS
mSmns 11

27. njslapmaDyIvnBIttkCp : Whose speech shames

the sweetness of Sarasvatis Vina

28. mdmtp#BaprmjkamESmansa : Whose smile captivates

Kameswaras mind
27. nj
njslQlp
pmrQyvnrQprQ
prQtQst
tkcQcp
t]Qzy pcQc]Q i]mylQ kcQcp e]QkV
vNy tVQk^tQtvLQ
28. mnQtsQmt pQrpr
prmjQjtQkmS
mSmns
mv] ]QcrpQp]Q knQty]Q prvktQtlQ
kmcQvrzy m]t [QkcQ cyQkVvLQ
Anaklt
Anakltsay
saycbk
vrajta.
kamESb
bmay
ysOOSaEBt
BtkDra12
ankalita
ankalitasdya
sdyacibukar
cibukarvirjit.
kma
kmabaddha
baddhamgalya
mgalyastra
strabhita
bhitakandhar ..12..
anklt
ankltstQSQyck
ckvrjt. kmS
kmSptQtmHQklQy
SptknQtr 12
stQrSpt

29. Anakltsaycbkvirajta : Wit a chin of

matchless beauty

30. kamESbma|gysOSaEBtkDra : Neck adorned by the

mangalya sutra tied by Kameswara
29. anklt
ankltstQSQyckvrjt uvmyVQV
kvyQkzQ^]Q a[k vLHQpvLQ
30. kmS
kmSptQtmHQklQystQrSpt
SptknQtr kmcQvrrlQ
kzQzpQpzQz mHQkl nz]Q cpkQmQ ktQt uzyvLQ
knkadkEyrkmny
kmnyBjavta.
rng#WvEy ctak
ctaklaElma
aPlavta13
kanakgada
kanakgadakyra
kyrakamanya
kamanyabhujnvit.
ratnagraivya cintka
cintkalla
llamukt
muktphalnvit ..13..
knkHQkt
tkr
krkmnyjnQvt.
rtQnkQrvy cnQtk
kll
llkQt
qplnQvt 13

31. knka|gdkEyrkmnyBjavta : Beautiful arms adorned

with bracelets like the angada and keyura

32. rng#WvEyctak
ctaklaElma
aPlavta : Benefit accruing
devotees depending on what moves them, her
greatness or the beauty of the jewels bedecking her
neck.
31. knkHQ
knkHQkt
tkr
krkmnyjnQvt sQvrQNmym]
tLQvLkLlQ
LkLlQ alHQkrkQkpQpzQz jHQkLzyvLQ
32. rtQnkQrvy cnQtk
kll
llkQt
qplnQvt
rtQt]mQ pnQty ptkQktQt ^y azQ^kymQ,
A^kQ kNQ^kQkV tQ mlkLmQ ^yvLQ
kamEr
rp#Emrn
rnmN
mNp#tpN
tpNtn.
nayalval
nayalvalraEmal
allta
ltaPl
Plk[cy 14
kmvara
kmvaraprmaratna
prmaratnamai
maipratipaa
pratipaa
aastan.
nbhylavla
nbhylavlarmli
rmlilat
latphala
phalakucadvay .. 14 ..
kmSQvr
rpQrmrtQnmN
mNpQrtpN
tpNsQtn.
npQylvl
lvlrml
rmllt
ltqpl
qplctQvy 14

33. kamErp#EmrnmNp#tpNtn : With breasts that can

be given only in exchange for the love of Kameswara.

34. nayalvalraEmalltaPlk[cy : With breasts like fruits on a

creeper-like hairline rising from the navel and divides them
33. kmSQvr
rpQrmrtQnmN
mNpQrtpN
tpNsQtn
kmcQvrzy prm e]QkV rtQt]tQt vlkQ
vHQv p]QV rtQ
rtQt]klcmQ p]QV sQt]HQkL
uzyvLQ
34. npQylvl
lvlrml
rmllt
ltqpl
qplctQvy tpQLQ
emQ ptQtylnQ LtQtnQt rm vrcykV
k^kQ p[HQkLytQt irNQ sQt]HQkLzyvLQ
lyraEmltaDarta smEymyma.
tnBar
tnBardlmy
dlmypbD
DvlOya
vlOya 15
lakyarma
lakyarmalatdhrat samunnya
samunnyamadhyam.
stanabhra
stanabhradalanmadhya
dalanmadhyapaabandha
paabandhavalitray .. 15 ..
lXQyrm
rmlttrt snQny
nymtQym.
sQtnpr
nprtlnQmtQypzQzpnQtvltQry 15

35. lyraEmaltaDarta
altaDartasmEymyga : With a slim waist comparable
to the creeper-like hair line

36. tnBar
tnBardlmy
dlmypbD
DvlOya : With the weight of the breast
supported by the three folds of the belly acting like a belt
35. lXQyrm
rmlttrt snQny
nymtQym
rmvrcykV k^ trvt]lQ, atVQ
Atrmk
Atrmk o izmQ ikQkvNQmQ e]Q
UkkQmQp^ ikQmQ izzyvLQ
nprtlnQmtQypzQzpnQtvltQry sQt]HQkL]Q
36. sQtnpr
prtQt]lQ iz VnQpyQ vzmlQ kpQptVQkk
kzQzpQpzQz sQvrQN pzQzHQkLQ plQ vLHQmQ
]Q m^pQkL uzyvLQ
ANaNks
ANaNksB
BvO
vOBavtkztz.
rtQnkHQkNk
Nk rmQyrSn
rSntm
tmxt 16
aruruakausumbha
aruruakausumbhavastra
vastrabhsvat
bhsvatkata.
ratna
ratnakikiik
kikiik ramya
ramyaraan
raandma
dmabhit .. 16..
aNNksmQpvsQtQrpsQvtQk\t\.
rtQnkHQkNk
Nk rmQyrSn
rSntm
tmxt 16

37. ANaNks|BvOBavtkztz : A bright waist wrapped in a red

garment

38. rnk|kNkaryrSnaDamBxta : Adorned with a golden waist-

belt, carrying jewelled bells.
37. aNNksmQpvsQtQrpsQvtQk\t\
cvpQpQ pzQzzylQ prkckQ
prkckQmQ izy
uzyvLQ
38. rtQnkHQkNk
Nk rmQyrSn
rSntm
tmxt
rtQt]cQ clHQkkz]Q a[kk ikQmQ
ozQ^yNtQtlQ alHQkrkQkpQpzQzvLQ
kamESOat
OatsBay
sBaymadIvaEyavta.
maNy
maNymk[zakar
akarjany
yvrajta 17
kma
kmajta
jtasaubhgya
saubhgyamrdavru
mrdavrudvaynvit.
mikya
mikyamukukra
mukukrajnudvaya
jnudvayavirjit .. 17 ..
kmS
kmSjQMt
tspkQymrQtv
vtQvynQvt.
mNkQyzkr
zkrjtQvy
yvrjt 17

39. kamESOatsBaymadIvaEyavta : With thighs of a beauty and

softness known to Kameswara alone

40. maNymk[zakarjanyvrajta : With knees shiining like

jewelled crowns
39. kmS
kmSjQMt
tspkQymrQtv
vtQvynQvt
kmcQvrrlQ mzQmQ aVnQkQkLQLpQpzQz a[mQ
m]QmmQ ^y zkLzyvLQ
40. mNkQyzkr
zkrjtQvy
vyvrjt mNkQk
vy
mzmQ p]QV [HQklQ clQkz]Q prkckQkVvLQ
id#gaEpprXO
prXOmrtNaB
aBjHqGka.
gFgPa
Pak\mI
mIpjyNp#pdavta18
indragpa
indragpaparikipta
parikiptasmaratbha
smaratbhajaghik.
ghagulph
ghagulphkrmapha
krmaphajayiu
jayiuprapadnvit ..18..
inQtQrkp
kpprXpQtsQmrNp
rNpjHQkk.
zlQqp
prQmpQxQzjyxQpQrptnQvt 18

41. id#gaEpprXOmrtNBj|Gka : With legs like the sapphire studded

quiver of the love god

42. gFgPa : With ankles hidden from sight

43. k\mIpjyNp#pdavta : With the in-step arched like the

back of a tortoise
41. inQtQrkp
kpprXpQtsQmrNp
rNpjHQkk m]Qm]pQ
cQckLlQ myQkQkpQpVQV m]Qmt]]Q
amQpVtQNkLQ p]QV [HQklQkLzyvLQ
42. zlQqp uNQ trNQz tklQkLzyvLQ
43. rQmpQxQzjyxQpQrptnQvt Amy]Q
kvz a[kyQ vLnQt VHQklQkL uzyvLQ
nK
nKdDt
dDtsC
sCnmVn
nmVntmaEgNa.
pdy
pdyp#Bajal
ajalprak]tsraEha19
nakha
nakhaddhiti
ddhitisachanna
sachannanamajana
namajanatamgu.
padadvaya
padadvayaprabhjla
prabhjlaparkta
parkta
tasarruh ..19..
nk
nkttt
tsMQcnQnnmMQjn
ntmN.
pttQvy
ypQrpjl
pjlprkQt
tsrh 19

44. nKdDts|CnmjntpaEggNa : With the bright rays from her

nails dispellling the darkness of the devoteees.

45. pdyp#Bajlprak]tsraEha : The beauty of her soles shaming

the lotus
44. nk
nkttt
tsMQcnQnnmMQjn
ntmN nkHQkL]Q
knQtylQ t]Q ptHQkLlQ nmsQkrpQpr]Q
tmNtQt pkQpvLQ
45. pttQvy
ypQrpjl
pjlprkQt
tsrh i
ptHQkzy knQtylQ tmrpQ xQptQttQ
tVQ
tVQk^pQpvLQ
s|jan
anmNmVr
mNmVrmft
pdabja.
mral
mralmdgmna mhalavy
mhalavySEvD: 20
si!jna
si!jnamaimajra
maimajramaita r
rpadmbuj.
marl
marlmandagaman mahlvaya
mahlvayavadhi: .. 20..
smQjn
nmNmMQjrmNQ^t
ptmQj.
mrl
mrlmnQtkmn mhlvNQySvt: 20

46. s|janmNm|jrmftpda|bja : Ankles with tinkling anklets

mralmdgmna : With the gait of a swan

47.mralmdgmna

mhalavySEvD: : A treasure-house of beauty

48.mhalavySE
46. smQjn
nmNmMQjrmNQ^t
ptmQj olkQmQ
mNkLzy clmQkLlQ alHQkrkQkpQpzQz
a[ky ptHQkLzyvLQ
47. mrl
mrlmnQtkmn (pNQ) hmQsmQ plQ mv]
nz uzyvLQ
48. mhlvNQySvt:
Svt: a[kQklQlmQ pkQkxmk
ipQpvLQ
svaINa{nva svaIBrN
rNBxta .
SvkamEraTa Sva vaDnvlBa .. 21 ..
sarvru
sarvruanavadyg sarvbharaa
sarvbharaa
bharaabhit .
ivakmvarkasth iv svdhnavallabh .. 21 ..
srQvN{nvtQyHQk srQvprN
prNxt .
SvkmSQvrHQksQt Sv sQvtnvlQlp 21

49. svaINa - Everything about the Goddess is red in colour

50. Anva|g All her limbs are flawless in shape

51. svaIBr
rBxta Adorned with all types of ornaments

52. SvkamEra|kTa She sits on the left lap of Sivakameswara

53. Sva The beneficient

54. vaDinvlBa Whose husband is entirely her own

49. srQvN ( vsQtQrmQ, AprNmQ, xQpmQ
mQ, knQt )
elQlvVQVmQ cvpQ vrQNm]vLQ
50. anvtQyHQk VQVmlQlt avyvHQkL uzyvLQ
51. srQvprN
prNxt elQl AprNHQkLmQ
alHQkrkQkpQpzQzvLQ
52. SvkmSQvrHQksQt kmcQvrr] cvzy
zy]Q mlQ amrQnQtvLQ
53. Sv cv] ap]Q
ap]Q]mk ipQpvLQ
54. sQvtnvlQlp t]kQ vcpQpzQz prQtQtv
 uzyvLQ
SLOKAS 21 30 : NAMES 49 - 77
smEmyTa mgrnayka .
ctamN
ctamNghatTa p
pb#asn
asnTta .. 22 ..
sumru
sumrumadhyargasth rmannagaranyik .
cintmai
cintmaighntasth paca
pacabrahmsana
brahmsana
ahmsanasthit .. 22 ..
sm
smmtQySQrQHQksQt mnQnkrnyk .
cnQtmN
mNkQhnQtsQt pMQcpQrhQmsn
snsQtt 22

55. smEmyHqTa - She dwells in the middle peak of Meru

56. mgrnayka She is queen of the beautiful city

57. ctamN
ctamNghatTa - Resides in a house built of Chintamani

58. p
pb#sn
snTta - Sits on a seat formed by five brahmanas
55. sm
smmtQySQrQHQksQt (m mly]Q ]Q
ckrHQkLlQ mQrQtQtkLQ vckQk]QV]rQ.) mv]Q
nvLQL (nlv) ckrtQtlQ ipQpvLQ
pvLQ
56. mnQnkrnyk nkrtQt]Q nyk
57. cnQtmN
mNkQhnQtsQt cnQtmN
khtQtlpQpvLQ
58. pMQcpQrhQmsn
snsQtt (prmQm, vxQ, tQr]Q,
Ic]]Q, stcv]Q e]QkV) pMQcpQprmQmtQt
Ac]mk uzyvLQ
mhapazv
mhapazvs|Ta kd|bvn
vnvasn
vasn .
sDasagr
asagrmyTa kamaX
kamaXkamdayn .. 23 ..
mahpadmav
mahpadmavsa!sth kada!bavana
kada!bavanavsin .
sudhsgara
sudhsgaramadhyasth kmk
kmkkmadyin .. 23 ..
mhptQmzv
zvsmQsQt ktmQpvn
vnvsn .
stskr
stskrmtQysQt kmX
kmXkmtyn 23

59. mhapazv
mhapazvs|Ta - Lives in a forest full of lotus flowers

60. kd|bvn
vnvasn - Lives in a forest of Kadamba trees

sDasagr
61.s asagrmTa - Lives in the middle of a nectar ocean

62. kamaX - One with lovely eyes

63. kamdayn - One who fulfills desires

59. mhptQmzvsmQsQt pry tmrpQ
xQpHQkzy kzQ^lQ ipQpvLQ
60. ktmQpvn
vnvsn ktmQpv]tQtlQ vcpQpvLQ
61. stskr
stskrmtQysQt amtkQkzl]Q mtQtylQ
ipQpvLQ
62. kmX
kmX kzXtQtlQ kmHQkLpQ rQtQt cyQpvLQ
63. kmtyn vmQpyt tpvLQ
dEvxIgN
gNsHqGat
attymanam
manamvWBva .
BfasrvDaESsEna
asmvta .. 24 ..
dvari
dvarigaa
gaasaghta
saghtastyamntma
styamntmavaibhav .
bhasura
bhasuravadhdyukta
vadhdyuktaaktisn
aktisnsamanvit .. 24 ..
tvrQx
kN
kNsHQkt
tsQymntQmvpv .
pNQzsr
srvttQkQtSkQtsn
snsmnQvt 24

64. dEvxIgN
gNsHqGat
attymanam
manamvWBva Whose glory is praised in all
assemblies of gods

65. BfasrvDaEa
aSsEna
asmvta Sorrounded by an army of
Shaktis for slaying Bhandasura
64. tvrQx
kN
kNsHQkt
tsQymntQmvpv
tvrQkLmQ, rxkLmQ tkQkpQpmQ
AtQmvpvmQ uzyvLQ
65. pNQzsr
srvttQkQtSkQtsn
snsmnQvt
pNQzr] vtmQ cyQy AytQtmykQmQ
ckQtc]y ^yvLQ
s|pkr
krsmaF
smaFs|Drv#jsEvta .
AaFaDta
AaFaDtakaEz
zkaEzB
zBravta .. 25 ..
sa!patkar
sa!patkarsamrha
samrhasi!dhura
si!dhuravrajasvit .
avrhdhihitva
avrhdhihitvaki
kikibhi
kibhirvt .. 25 ..
smQptQkr
rsmz
smzsmQr
rvQrjsvt .
aSQvztxQ^tSQvk^
k^k^p
k^prvQt
t 25

66. s|pkr
krsmaF
smaFs|rv#jsEvta - Attended by an elephant army
conducted by Sampathkari

67. AaFaDta
AaFaDtakaEz
zkaEztB
tBravta Sorrounded by vast army
of horses conducted by Asvarudha
66. smQptQkrsmz
smzsmQr
rvQrjsvt smQptQkr
ckQty]Q y]pQpzylQ svkQkpQpzQzvLQ
67. aSQvztxQ^tSQvk^
k^k^p
k^prvQt
acQvz ckQty]Q k^kQkNkQk] trkLlQ
[pQpzQzvLQ
zvLQ
c@raj
c@rajrTaF
rTaFsvaIyDprk]ta .
gEyc@
c@rTaF
rTaFmON
mONprsEvta .. 26 ..
cakrarja
cakrarjarathrha
rathrhasarvyudha
sarvyudhaparikt .
gyacakra
gyacakrarathrha
rathrhamantri
mantriparisvit .. 26 ..
ckQrrj
rjrtz
rtzsrQvt
tprxQkQt .
kyckQrrtz
rtzmnQtQrN
Nprsvt 26

68. c@raj
c@rajrTaF
rTaFsvaIyDprk]ta - Riding the Chakraratha chariot
with all type of arms

69. gEyc@
c@rTaF
rTaFm|ON
ONprsEvta - Attended by Mantrini who rides
the Geyachakra chariot
68. ckQrrj
rjrtz
rtzsrQvt
tprxQkQt ckQrmky
tr]Q mlQ elQl AtHQkzmQ vLHQpvLQ
69. kyckQrrtz
rtzmnQtQrNprsvt
kyckQrm]QmQ trlQ vVQVkQmQ mnQtQrN
ckQtylQ svkQkpQpzQzvLQ
krc@
krc@rTaF
rTaFdfnaTa
dfnaTaprk]ta .
valamalnkaXO
valamalnkaXOvp#akar
karmyga .. 27 ..
kiricakra
kiricakrarathrha
rathrhadaanth
daanthpuraskt .
jvlmlinikkipta
jvlmlinikkiptavahniprkra
vahniprkramadhyag .. 27 ..
krckQrrtz
rtztNQznt
ntrsQkQt .
jQvlmlnkXpQtvhQnpQrkr
krmtQyk 27
27

70. krc@
krc@rTaF
rTaFdfnaTa
dfnaTaprk]ta - Preceded by Dandanatha
who rides the kirichakra chariot drawn by boars

71. valamalnkaXO
valamalnkaXOvp#akar
karmyga - One who resides in the
middle of a fortress of fire built by Jwalamalini
70. krckQrrtz
rtztNQznt
ntrsQkQt
krckQrm]QmQ trlQ vVQVkQmQ tNQzntvlQ
v[ kzQzpQpzQzvLQ
71. jQvlmlnkXpQtvhQnpQrkr
krmtQyk
jQvlml] ckQtylQ amkQkpQpzQz
akQ]prkrtQt]Q
t]Q nvlQ ipQpvLQ
BfsWy
yvDaES
Sv@m
v@mhxIta .
nya
nyapra@mazaEpnrXN
nrXNsmska 28
bhaasainya
bhaasainyavadhdyukta
vadhdyuktaakti
aktivikrama
vikramaharit .
nity
nityparkrampa
parkrampanirkaa
nirkaasamutsuk ..28..
pNQzsnQyvttQkQtSkQt
vkQrm
mhrQxt .
ntQy
prkQrmzp
mzp
pnrXN
NstQsk 28

72. BfsWy
yvDaES
Sv@m
v@mhxIta - Delighted that the Sakthis are
ready to destroy the army of Bhandasura

73. nya
nyapra@mazaEpnrXN
nrXNsmska - Delighted at the mounting
courage of the Nityas
72. pNQzsnQyvttQkQtSkQt
vkQrm
mhrQxt
pNQzrzy c]kL a[pQptlQ
yVQczy ckQtkzy prkQrmtQt]lQ
snQtxmQ aznQtvLQ
73. ntQy
prkQrmzp
mzpnrXN
NstQsk ntQy
tvtkL]Q prkQrmtQtpQ prQpQptlQ
utQskLQLvLQ
BfpOOvDaEbala
balav@m
v@mndta.
mOyba
mOybavrct
vrctvxvD
vDtaExta 29
bhaaputra
bhaaputravadhdyukta
vadhdyuktabl
blvikrama
vikramanandit.
mantriyamb
mantriyambviracita
viracitaviaga
viagavadha
vadhatit .. 29 ..
pNQztQrvttQkQtpl
plvkQrm
mnnQtt.
mnQtQrNQymQp
vrct
vrctvxHQkvt
vttxt 29

74. BfpOOvDaEbala
balav@m
v@mndta - Delighted at the courage of
Bala who is ready to slay the sons of Bhandasura

75. mOy|ba
avrct
vrct
ctvx|gtaExta - Delighted at the slaying
of Vishanga of Mother Mantrini
74. pNQztQrvttQkQtpl
plvkQrm
mnnQtt
plmQpk pNQz tQtrrQkL a[pQptlQ kzQ^y
prkQrmtQtkQ kNQ
kNQ mk[QnQtvLQ
75. mnQtQrNQymQp
vrct
vrctvxHQkvt
vttxt
mnQtQrNtvylQ cyQypQpzQz vxHQk]Q(ar]Q)
vttQtlQ snQtxmznQtvLQ
vS@p#aNhrN
NhrNvarah
varahvyIndta.
kamEr
rmKalaEkkpt
kptgNEra30
viukra
viukrapraharaa
praharaavrh
vrhvrya
vryanandit.
nandit.
kmvara
kmvaramukhlka
mukhlkakalpita
kalpitargavar..30 ..
vSkQrpQrNhrN
NhrNvrh
vrhvrQynnQtt.
kmSQvr
rklk
klkklQpt
tkNSQvr 30

76. vS@p#aNahrN
NahrNvarah
varah
varahvyIndta - Delighted at the slaying of
Vishuukra by Varahi

77. kamEr
rmKalaEkkpt
kptgNEra - Whose mere glance at
Kameswara led to the birth of their son Ganeshvara
76. vSkQrpQrNhrN
NhrNvrh
vrhvrQynnQtt
vkQr]]Q (ar]]Q) prN]pQ
prN]pQ pkQk^tQt
vrhy]Q vrytQt]lQ mk[QcQcyznQtvLQ
77. kmSQvr
rklk
klkklQpt
tkNSQvr
kmcQvrr]Q ktQtpQ prQtQtt]ly
kNcQvrr sQxQ^tQtvLQ
 SLOKAS 31 40 : NAMES 78 - 111

mhagNESnBIvG"yO
Op#hxIta .
BfasrEd#nmISO
SOp#yO
yOvxIN
N .. 31 ..
mahgaa
mahgaanirbhinna
nirbhinnavighnayantra
vighnayantrapraharit .
bhasurndra
bhasurndranirmukta
nirmuktaastra
astrapratyastra
pratyastravari .. 31 ..
mhkNS
mhkNSnrQpnQnvkQnynQtQrpQrhrQxt .
pNQzsrnQtQrnrQkQtSsQtQrpQrtQysQtQrvrQxN 31

78. mhagNESnBIvG"yO
Op#hxI
xIta Delighted at Ganeshas destroying
the Yantra obstacle placed by the enemy

79. BfasrEd#nmIa
aSO
SOp#yO
yOvxIN She showers missiles to
counteract the weapons hurled by Bhandasura
78. mhkNS
mhkNSnrQpnQnvkQnynQtQrpQrhrQxt mk
kNcrlQ vkQ] ynQtQrmQ ncmznQttkQ kNQ
mk[QnQtvLQ
79. pNQzsrnQtQrnrQkQtSsQtQrpQrtQysQtQrvrQxN
pNQzr]lQ vzpQpzQz pNHQkL ncmQ pNQ
pNQmQ
pNHQkLpQ p[nQtvLQ
kra^l
lnKaEp
pnarayN
narayNdSak]t: .
mha
mhapaSptaOag"ndIDasrsWnka .. 32 ..
karguli
kargulinakhtpanna
nakhtpannanryaa
nryaadakti: .
mah
mahpupatstrgni
pupatstrgninirdagdhsura
nirdagdhsurasainik .. 32 ..
krHQl
lnktQpnQnnryN
nryNtSkQt: .
mh
mhpSptsQtQrkQn
nrQtkQtsr
srsnk 32

80. kra|gl
lnKaEpnN
pnNnarayN
narayNdSak]t: - From her nails sprang the ten
incarnations of Narayana

81. mha
mhapaSptaOag"ndIDasrsWnka - She who burnt Bhandas soldiers
with her fire weapon, the Maphapasupata
80. krHQl
lnktQpnQnnryN
nryNtSkQt: kvrlQ
nk ]kLlQ mkvxQv]Q tcvtrHQ
tcvtrHQkLtQ
tVQvtQtvLQ
81. mh
mhpSptsQtQrkQn
nrQtkQtsr
srsnk mk
ppt asQtQrtQt]Q akQ]ylQ arpQ pzkLpQ
pkQkyvLQ
kamEraO
raOndID
DsBfasrSyka .
b#aEpEd#mhEd#ad
ddE
dEvs|ttvWBva .. 33 ..
kmvarstra
kmvarstranirdagdha
nirdagdha
hasabhasura
sabhasuranyak .
brahmpndra
brahmpndramahndrdi
mahndrdidva
dva
dvasa!stuta
sa!stutavaibhav .. 33 ..
kmSQvrsQtQrnrQtkQtspNQzsr
srSnQyk
pQrhQmpnQtQrmhnQtQrt
ttv
tv
tvsmQsQt
tvpv 33

82. kamEraO
raOndID
DsBfasrSyka She who burnt Bhandas city
Shunyaka with the Kameswarastra weapon

83. b#aEpEd#mhEd#ad
ddE
dEvs|ttvWBva - She whos praises are sung by
Brahma, Upendra (Vishnu), Siva and other dieties
82. kmSQ
kmSQvrsQtQrnrQtkQtspNQzsr
srSnQyk
kmcQvrsQtQrtQtlQ pNQzr]mQ avzy
]QykmQ emQ nkrtQtmQ ertQtvLQ
83. pQrhQmpnQtQrmhnQtQrt
ttv
tv
tvsmQsQt
tvpv
prmQm, vxQ, inQtr]Q tly tvrQkLlQ
tkQkpQpzQz vpvmQ uLQLvLQ
vLQ
hr
hrnEOag"s|dD
Dkam
kams|jvnxD: .
maBv
maBvk\zW
zWkvp
vpm
mKpja .. 34 ..
hara
harantrgni
ntrgnisa!dagdha
sa!dagdhakma
kmasa!jvanauadhi: .
rmadvgbhava
rmadvgbhavakaika
kaikasvarpa
svarpamukha
mukha
mukhapakaj .. 34 ..
hr
hrntQrkQn
smQtkQtkm
kmsmQjvnxt: .
mtQvkQpv
vzk
zksQvp
pk
k
kpHQkj 34

84. hr
hrnEOag"s|dD
Dkam
kams|jvnxD: - She who gave lifegiving medicine to
the God of Love (Manmatha) who was burnt by the fire of Sivas third eye

85. maBv
maBvk\zW
zWkvp
vpm
mKp|kja - Whose lotus face bears the glory
of Vagbhava, those parts like the lips, mouth etc that represent the subtle
power of the first kuta or group of five letters that initiate speech, and
which comprise the first line of the holy Panchadasi Mantra composed of
15 syllables dedicated to Lalitha Devi.
84. hr
hrntQrkQn
smQtkQtkm
kmsmQjvnxt:
cvzy nVQVkQkNQ akQ]ylQ erkQkpQpzQz
m]QmtkQ sMQcv] mnQ mtr inQtvLQ
85. mtQvkQpv
vzk
zksQvp
pk
k
kpHQkj mtQ
vkQpv z sQvpmk ikQkV tmr
ktQtzyvLQ
kZaD:
kZaD:kz
kzpyIt
tmyk\
myk\zvpN .
Sk\
Sk\zW
zWktap
tapkYDaEBag
agDarN .. 35 ..
kahdha:
kahdha:kai
kaiparyanta
paryantamadhyaka
madhyakasvarpi .
aktikaikatpanna
aktikaikatpannakayadhbhga
kayadhbhgadhri .. 35 ..
kNQzt:
t:k^
k^prQynQtmtQyz
zsQvpN .
SkQtzktpnQnkzQytpk
tpktrN 35

86. kZaD:
kZaD:kz
kzpyI
pyIt
tmyk\
myk\zvpN - That part of her form from throat
to waist, that represent the subtle power of the second group of five
letters that are involved in generating speech, and which comprise the
second line of the Panchadasi Mantra.

87. Sk\
Sk\zW
zWktap
tapkYDaEBag
agDarN - That part of her form from waist
downwards that that represent the subtle power of the third group of five
letters that are involved in generating speech, and which comprise the third
and last line of the Panchadasi Mantra.
86. kNQzt:
t:k^
k^prQynQtmtQyz
zsQvpN ktQtVQkQ
k[Q ipQ vr mtQyz sQvpmk ipQpvLQ
87. SkQtzktpnQnkzQytpk
tpktrN ckQt
zm ipQpVQkQ kLQL pkmkyvLQ
mlmOamka mlk\
k\zOy
zOyklEbra .
zOy
k[lamtWkrska k[lsEt paln .. 36 ..
mlamantrtmik mlakatraya
mlakatrayakalbar .
kulmtaika
kulmtaikarasik kulasakta plin .. 36 ..
lmnQtQrtQmk lztQry
yklpr .
lmQtk
tkrsk lsHQkt pln 36

88. mlmOamka - She who forms the root of the holy Panchadasi Mantra. Root refers to
the root from which the four Purusharthas or objects of existence arise.

89. mlk\
k\zOy
zOyklEBra - Her physical form representing the Panchdasi
zOy

90. k[lamtWkrska - She savours the nectar comprised of three components, the Knower,
the Knowing and the Known that resides in he Sahasrara Chakra at the top of the
Sushumna channel. It is to be reached by an upward movement the life energy from the
Muladhara Chakra at the base of the Sushumna, by the self-improvement effort of the

devotee. 91. k[ls|kE

kEt paln She who protects the Kula, or the holy sciptures

92. k[la|gna of a noble family 93. k[latTa residing within the family that is

between the experiencer and the experienced in existence 94. kln - Who is part of

Kaula, the union off Siva and Shakthi 95. k[lyaEgn - Connected with the Chakra which is

worshipped 96. Ak[la Resides in the Akula, another name for the Sahasrara

97. smyatTa Represents complete equality with Siva in all aspects 98. smyacar
smyacartpra -
Involved in conduct of the Samaya form of worship
88. lmnQtQrtQmk l mnQtQrm sQvpmk uzyvLQ
89. lztQry
yklpr l mnQtQrtQt]Q ]Q zHQkkQ smm]
crrmQ uzyvLQ 90. lmQtk
tkrsk lmQttQtlQ irmpQpvLQ
91. lsHQkt pln
pln l smQpnQtm] rkcyHQkLkQ kpQpvLQ
92. lHQkn lsQtQr p]QVvLQ 93. lnQtsQt lmQ e]QmQ
(MtQ, M], My pmky) tQr^ylQ (My
My pmk) aVytQtkQktk
ipQpvLQ
94. kln lmQ e]QkV ckQt mVQmQ almQ e]QkV
cv]Q ivmQ
ivmQ crQnQt kl] v^v]vLQ
95. lykn ltQz]Q smQpnQtzyvLQ
96. al shsQrr ptQmtQtVQ almQ e]Q pyrQ,
atlQ ipQpvLQ
97. smynQtsQt smytQtLQ vLHQpvLQ
98. smycr
smycrttQpr smycrtQtlQ pryLQLvLQ
mlaDarWknlya b#g#T
TvBEdn .
mNpratdta vNg#T
TvBEdn .. 38 ..
mldhraika
mldhraikanilay brahmagranthi
brahmagranthivibhdin .
maiprntarudit viugranthi
viugranthivibhdin .. 38 ..
ltrk
ltrknly pQrhQmkQrnQt
vptn
mNrnQttt vxQkQrnQt
vptn 38

99. mlaDarWknlya - Resides mainly in the Muladhra Chakre

100. b#g#T
TvBEdn She who opens up the Brahmagranthi, or the
Svadghishtana Chakra

101. mNpratdta Who appears in the Manipura Chakra

102. vNg#T
TvBEdn - Who breaks through the Vishnugranthi, the knot
T
above the Manipura Chakra
99. ltrk
ltrknly ltrtQtlQ kQym]
ipQpztQt uzyvLQ
100. pQrhQmkQrnQt
vptn prmQm ^cQcpQ pLpQpvLQ
101. mNrnQttt mNrk ckQkrtQtlQ t]QVyvLQ
102.vxQkQrnQt
vptn vxQ kQrnQtypQ (^cQc)
pLpQpvLQ
AaOac@atralTa d#g#T
TvBEdn .
sha#ara|bjaFa sDasaraBvxIN .. 39 ..
jcakrntarlasth rudragranthi
rudragranthivibhdin .
sahasrr!bujrh
sahasrr!bujrh sudhsrbhivari .. 39 ..
AjQMckQrnQtrlsQt tQrkQrnQt
vptn .
shsQrrmQjz stsrpvrQxN 39

103. AaOac@atralTa Who dwells in the Ajnachakra

104. d#g#T
TvBEdn - Who opens up the Rudragranthi or Anahata Chakra

105. sha#arara|bjaFa Who opens up the Sahsrara Chakra or thousand

petalled lotus

106. sDasaraBvxIn - Who showers a continuous shower of nectar

103. AjQMckQrnQtrlsQt AjQM ckQkrtQt]Q nvlQ
ipQpvLQ
104. tQrkQrnQt
tvptn tQtr kQrnQtypQ (^cQc)
t
pLpQpvLQ
105. shsQrrmQjz shsQrr ckQkrtQt]Q mlQ
enQtLypQpvLQ
106. stsrpvrQxN amQttQtpQ (elQl
n^kLmQ) pmQp^ cyQpvLQ
tflta
tfltasmc: xzqc@pr
@prs|Tta .
mhas: k[fln vstttnys .. 40 ..
taillat
taillatsamaruci: acakrpari
acakrparisa!sthit .
mahsakti: kualin visatantu
visatantutanyas .. 40 ..
t^lQlt
tsmc: xzQckQrpr
rprsmQsQtt .
mhskQt: NQzln vstnQtnys 40

107. tflta
tfltasmc: Who has the brilliance of a creeper like lighning

108. xzqc@pr
@prs|Ttta She is seated above the six chakras

109. mhaS: Who eagerly awaits her union with Siva in the Sahasrara

110. kfln - Who waers ear-rings or resides in the Kundalini

111. vstttnys - Whose waist is slender like the lotus stalk

107. t^lQlt
tsmc: m]Q]lQ k^kQ smm]
knQtLQLvLQ
108. xzQckQrpr
rprsmQsQtt A ckQkrHQkkQmQ mlQ
vVQVpQpvLQ
109. mhskQt: mh e]QVlQ utQsvmQ, atlQ mnQt
pryLQLvLQ
110. NQzln NQzl] sQvpmk ipQpvLQ
111. vstnQtnys tmrtQ tNQ^lkQmQ lQ
plQ mlQlyvLQ
 SLOKAS 41 50 : NAMES 112 - 192

Bvan Bavnagya Bvary

Bvaryk[Zarka .
Bd#p#ya Bd#mtIBIsBaydayn .. 41 ..
bhavn bhvangamy bhavraya
bhavrayakuhrik .
bhadrapriy bhadramrti
bhadramrtirbhakta
rbhakta
ktasaubhgyadyin .. 41 ..
pvn pvnkmQy pvrNQyzrk .
ptQrpQry ptQrrQt
rQpkQtspkQytyn 41

112. Bvan - She who gives life to Siva, Samsara or Kama

113. Bavnagya
Bavnagya - Who can be known by meditation

114. Bvary
Bvaryk[Zarka - Who is like an axe that can cut transient existence

115. Bd#prya Who delights in the auspicious

116. Bd#mtI: - Who is of imposing appearance

117. B
BsBaydayn - Who showers prosperity on devotees
112. pvn ~pv]Q e]QkV prmcv]]Q ptQ]
113. pvnkmQy pv]ylQ azytQtkQkvLQ
114. pvrNQyzrk (pv) smQsrmky
kzQzy[kQmQ kzl p]QVvLQ
115. ptQrpQry (pkQtrQkkQ) mHQkLHQkLkQ
kpQptlQ pryLQLvLQ
116. ptQrrQt mHQkLm] sQvptQt uzyvLQ
117. pkQtspkQytyn pkQtrQkkQ skl
spkQkytQtmQ aLpQpvLQ
Bp#ya Bgya Bvya Byapha .
Sa|Bv Sardaraya SvaIN SmIdayn .. 42 ..
bhaktipriy bhaktigamy bhaktivay bhaypah .
!bhav radrdhy arv
arv armadyin .. 42 ..
pkQtpQry pkQtkmQy pkQtvSQy pyph .
SmQpv SrtrtQy SrQvN SrQmtyn 42

118. Bp#ya Who is pleased by worship

119. Bgya - Who can be attained by devotion

120. Bvya - Who is influenced by devotion

121. Byapha Who drives away all fear

122. Sa|Bv - The wife of Siva

123. Saradaraya Who is worshipped by Sarada (Saraswati)

124. SvaIN - The wife of Sarva (Siva)

125. SmIdayn Who confers happiness

118. pkQtpQry pkQtylQ pryLQLvLQ
119. pkQtkmQy pkQtylQ azy^yvLQ
120. pkQtvSQy pkQty]lQ vcmkkQ^yvLQ
121. pyph pytQtpQ pkQkVvLQ
122. SmQpv cmQv]Q ptQ] (cmQpvrQkkQtQ (prmcvzy
pkQtrQ) tyQ) (VpQ)
123. SrtrtQy ~crt
~crt e]QpvLlQ jkQkpQpzQzvLQ
124. SrQvN ~crQv e]Qpvr]Q ptQ]
125. SrQmtyn ktQtkQ kkQkVvLQ
Sar kr sav Srcd#nBanna .
SataEdr Satmt nraDara nrVna .. 43 ..
kar rkar sdhv araccandra
araccandranibhnan .
todar ntimat
ntimat nirdhr nirajan .. 43 ..
SHQkr kr stQv SrcQcnQtQrnpnn .
Sttr SnQtmt nrtr nrMQjn 43

126. Sa|kr - The wife of Sankara

127. kr - Who confers prosperity

128. sav - Of great chastity

129. Srcd#nBanna - With a face like the autumn moon

130. SataEdr - With a slender waist

131. Satmt - Who confers peace

132. nraDara - With no support as she herself is the support of all

133. nr|jna Without blemish

126. SHQkr cHQkrzy ptQ]
127. kr ykQ kkQkVvLQ
128. stQv ptvrtyk ipQpvLQ
129. SrcQcnQtQrnpnn crtQkl cnQtr]Q p]QV
ktQtzyvLQ
130. Sttr zQpm] vyzyvLQ (VpQ)
131. SnQtmt pmLQLvLQ
132. nrtr AtrmQ ilQltvLQ
133. nrMQjn mcVQ
mcVQVvLQ
nlIpa nmIla nya nrakara nrak[la .
ngINa nkla Sata nkama nplva .. 44 ..
nirlp nirmal nity nirkr nirkul .
nirgu nikal nt nikm nirupaplav .. 44 ..
nrQlp nrQml ntQy nrkr nrl .
nrQN nxQkl SnQt nxQkm nppQlv 44

134. nlIpa Free from all impurity

135. nmIla - Spotless

136. nya - The Eternal One

137. nrakara - Without limitiing form

138. nrakla Unaffected by agiitation

139. ngINa Beyond qualities

140. nkla - A unity without parts

141. Sata - Ever tranquil

142. nkama Beyond desires

143. nplvS - Indestructible

134. nrQlp pVQVlQltvLQ
135. nrQml akQkVQVvLQ
136. ntQy epQpmQ ipQpvLQ
137. nrkr AkQt ilQltvLQ
138. nrl klkQkmVQVvLQ
139. nrQN kQNHQkLQ ilQltvLQ
140. nxQkl avyvHQkL ^ykQktvLQ
141. SnQt cnQtm]vLQ
142. nxQkm vpQpmQ emQ ilQltvLQ
143. nppQlv a[vlQltvLQ
nyma nvIkara np#pa nraya .
nySa nyb
nyba nrva nrtra .. 45 ..
nityamukt nirvikr niprapac nirray .
nityauddh nityabuddh niravady nirantar .. 45 ..
ntQykQt nrQvkr nxQpQrpMQc nrSQry .
ntQyStQt ntQytQt nrvtQy nrnQtr 45

144. nyma - Ever free

145. nI
nIvI
vIkara
kara Beyond all change

146. np#p|ca - Beyond the limits of the universe

147. nraya - Not limited to a body

148. nySa Eternally pure

149. nyba Eternally wise

150. nrva - Blameless

151. nrtra - Without end

144. ntQykQt epQpmQ enQt pnQtmQ ilQltvLQ
145. nrQvkr mpkLQ ilQltvLQ
146. nxQpQrpMQc prpMQctQtVQkQ kzQpQpztvLQ
147. nrSQry AcQrymQ emQ ilQltvLQ
148. ntQyStQt epQpmQ tQtmk ipQpvLQ
149. ntQytQt epQ
epQpmQ aVv^pQpvLQ
150. nrvtQy VQVmQ o]QmQ ilQltvLQ
151. nrnQtr izvL ilQltvLQ
nkarNa nkla npaD
npaDnIrra .
nraga ragmTn nmIda mdnaSn .. 46 ..
nikra nikalak nirupdhi
nirupdhirnirvar .
nrg rgamathan nirmad madanin
madanin .. 46 ..
nxQkrN nxQklHQk npt
nptrQnrSQvr .
nrk rkmtn nrQmt mtnSn 46

152. nkarNa - Not caused, but herself the ultimate cause

153. nkl|ka - Sinless

154. npaD: - Beyond attributes and adjuncts

155. nrra - Beyond god, as she is herself the god

156. nraga - Free from passion

157. ragmTn - Who destroys passion

158. nmIda - Free from pride

159. mdnaSn - Who destroys pride

152. nxQkrN krNmlQltvLQ
153. nxQklHQk kLHQkmlQltvLQ
154.
154. npt uptylQltvLQ
155. nrSQvr azkQk ALQvrlQltvLQ
156. nrk Ac emQ ilQltvLQ
157. rkmtn (pkQtrQkkQ vrkQ
vrkQkytQtkQ ktQ)
AcypQ pkQpvLQ
158. nrQmt
mt krQvmQ ilQltvLQ
159. mtnSn krQvtQt ncmQ cyQpvLQ
vLQ
nta nrhara nmaIha maEhnaSn .
nmIma mmtahO npapa papnaSn .. 47 ..
nicint nirahakr nirmh mhanin .
nirmam mamathantr nipp ppanin .. 47 ..
nSQcnQt nrhHQkr nrQmh mhnSn .
nrQmm mmthnQtQr nxQpp ppnSn
ppnSn 47

160. nta Free from anxiety

161. nrh|kara - Free from egoism

162. nmaIha Free from delusion

163. maEhnaSn - Who destroys delusion

164. nmIma - Without self-conceit

165. mmtahO - Who destroys conceit

166. npapa
n apa - Sinless

167. papnaSn - Destroys sin

160. nSQcnQt kvlylQltvLQ
161. nrhHQkr ahHQkrmQ ilQltvLQ
162. nrQmh mtmykQkmQ ilQltvLQ
163. mhnSn
mhnSn (pkQtrQkzy) mtmykQktQtpQ
pkQpvLQ
164. nrQmm mmt ilQltvLQ
ltvLQ
165. mmthnQtQr mmtypQ pkQk^pQpvLQ
166. nxQpp pvmQ emQ ilQltvLQ
167. ppnSn pvtQtpQ pkQk^pQpvLQ

n@aEDa @DSmn nlaIBa laEBnaSn .

ns|Sya s|SyG" nBIva BvnaSn .. 48 ..
nikrdh krdhaaman nirlbh lbhanin
lbhanin .
nissa!ay sa!ayaghn nirbhav bhavanin .. 48 ..
nxQkQrt kQrtSmn nrQlp lpnSn .
nsQsmQSy smQSykQn nrQpv pvnSn 48

168. n@aEDa - Free from anger

169. @DSmn - Who extinguishes anger

170. nlaIBa - Free from greed

171. laEBnaSin - Destroys greed

172. ns|Sya - Free from doubt

173. s|SyG" - Dispels all doubt

174. nBIva - With no origin

175. BvnaSn - Destroys the existence cycle

168. nxQkQrt kpmQ ilQltvLQ
169. kQrtSmn kptQt ncmQ cyQpvLQ
170. nrQlp lpmQ (prc) ilQltvLQ
171. lpnSn (pkQtrQkzy) lptQtpQ pkQk^pQpvLQ
172. nsQsmQSy cnQtkmVQVvLQ
173. smQSykQn (pkQtrQkzy) cnQtktQtpQ pkQpvLQ
174. nrQpv utQptQt (pVpQ) ilQ
ilQltvLQ
175. pvnSn smQsr pnQttQt ncmQ cyQpvLQ
nvIkpa nrabaDa nBIda BEdnaSn .
nnaISa mymTn n@ya nprg#ha .. 49 ..
nirvikalp nirbdh nirbhd bhdanin .
nirn mtyumathan nikriy niparigrah .. 49 ..
nrQvklQp nrpt
nrpt nrQpt ptnSn .
nrQnS mQtQmtn nxQkQry nxQprkQrh 49
176. nvIkpa - With no false pretences

177. nrabaDa - Beyond wrong inference

178. nBIda - Beyond all ddifferences

179. BEdnaSn - Destroys differences

180. nnaISa - Without end

181. mymTn - Removes fear of death

182. n@ya - Without attachment to action

183. nprg#ha - Not a receipient of anything

176. nrQvklQp vklQpmlQltvLQ
177. nrpt et]mQ ptkQkpztvLQ
178. nrQpt vVQm ilQltvLQ
179. ptnSn vVQmypQ pkQk^pQpvLQ
180. nrQnS a[vlQltvLQ
181. mQtQmtn (pkQtrQkkQ) mrN pytQtpQ pkQpvLQ
182. nxQkQry (cyQy vNQ^y) krymQ emQ ilQltvLQ
183. nxQprkQrh prj]HQkLQ ymQ ilQltvLQ
ntla nlck[ra nrpaya nryya .
lIBa gIma gaI :KhO sKp#da .. 50 ..
nistul nlacikur nirapy niratyay .
durlabh durgam durg du:khahantr sukhaprad .. 50 ..
nsQl nlcr nrpy nrtQyy .
rQlp rQkm rQk :khnQtQr
r skpQrt 50

184. ntla - Incomparable

185. nllck[ra - With blue locks of hair

186. nrpaya - Beyond destruction

187. nryya - Beyond transgression

188. lIBa - Difficult to attaiin

189. gIma - Difficult to reach

190. gaI - Another form of the Goddess

191. :KhO - Remover of sorrow

192. sKp#da - Showers happiness

184. nsQl opQplQltvLQ
185. nlcr kry nQtzyvLQ
186. nry ncmQ azytvLQ
187. nrtQyy vrmQp mVtvLQ
188. rQlp eLtlQ azy^ytvLQ
189. rQkm nHQk ^ytvLQ
190. rQk rQkQk (o]Qp vy k]Q]k)
191. :khnQtQr kQktQtpQ pkQk^pQpvLQ
192. skpQrt ktQttQ tpvLQ
 SLOKAS 51 60 : NAMES 193 - 248

ra racarSmn daExvjIta .
svIOa sad#kNa smanaDk
smanaDkvjIta .. 51 ..
..
duadr durcraaman da
davarjit .
sarvaj sndrakaru samndhika
samndhikavarjit .. 51 ..
xQzr rcrSmn tx
txvrQjt .
srQvjQM snQtQrkN smntk
smntkvrQjt 51

193. ra - Far from the sinful

194. racarSmn - Destroys the irreligious

195. daExvjIta - Free from blemish

196. svIOa - Omniscient

197. sad#kNa - Of deep loving compassion

198. smanaDk
smanaDkvjIta - Free from status consciousness
193. xQzr xQzrQkLlQ azy^ytvLQ
194. rcrSmn
rcrSmn rcrtQt azkQpvLQ
195. tx
txvrQjt txmVQVvLQ
196. srQvjQM elQlmQ aVnQtvLQ
197. snQtQrkN kN nVnQtvLQ
198. smntk
smntkvrQjt sm]mk alQl mlk ymQ
ilQltvLQ
svISmy svImla stp#da .
svIr svImy svImO
OvpN .. 52 ..
sarvaaktimay sarvamagal sadgatiprad .
sarvvari sarvamay sarvamantra
sarvamantrasvarpi .. 52 ..
srQvSkQtmy srQvmHQkl stQktpQrt .
srQvSQvr srQvmy srQvmnQtQrsQvpN 52

199. svISmy - Encompasses all deities in herself

200. svIm| gla - Possessing all that is auspicious

201. sdqgtp#da - Leads to the path of reality

202. svIr - Ruler of all

203. svImy - Possessed of all forms

204. svImO
OvpN - Bearing the form of all the mantras
199. srQvSkQtmy sklvtm] ckQtymQ uzyvLQ
200. srQvmHQkl srQv mHQkLpN
201. stQktpQrt nlQl kty aLpQpvLQ
202. srQvSQvr elQlkQmQ IcQvr
203. srQvmy elQl ptQtmQ ipQpvLQ
204. srQvmnQtQrsQvpN elQl mnQtrHQkL]Q sQvpmk
ipQpvLQ
svIyOamka svItOpa mnaEmn .
mahEr mhadEv mhalm
mhalmmIfp#ya .. 53 ..
sarva
sarvayantrtmik sarva
sarvatantrarp mannman .
mhvar mahdv mahlakm
mahlakmrmapriy .. 53 ..
srQvynQtQrtQmk srQ
srQvtnQtQrp mnnQmn .
mhSQvr mhtv mhlXQm
rQmQzpQry 53

205. svIyOamka - Who is the essence of all the yantras

206. svItOpa - Who is the subject of all tantras

207. mnaEmN - The highest state of the mind

208. mahEr - Wife of Maheswara

209. mhadEv - The great goddess

210. mhalm - The great Lakshmi

211. mp#ya - The beloved of Mruda (Siva)

205. srQvynQtQrtQmk smsQt ynQtr sQvpmk ipQpvLQ
206. srQvtnQtQrp elQltQ tnQtrHQkL]Q v^vypQpvLQ
207. mnnQmn m]]Qm] pmk ipQpvLQ
208. mhSQvr mhcQvr]]Q ptQ]
209. mhtv mhtv]]Q ptQ] (pry crrmQ uzyvLQ)
210. mhlXQm mhlXQm v^v]vLQ
211. mQzpQry ~mQz]Q e]QkV cvkQ prym]vLQ
mhapa mhapya mha
mhapatk
patknaSn .
mhamaya mhasva mhaS
mhaSmIhart: .. 54 ..
mahrp mahpjy mah
mahptaka
ptakanin .
mahmy mahsattv mahakti
mahaktirmahrati: .. 54 ..
mhp mhjQy mh
mhptk
ptknSn .
mhmy mhstQtQv mhSkQt
rQmhrt: 54

212. mhapa - Who of great form

213. mhapya - Highly worthy of worship

214. mha
mhapatk
patknaSn - Who destroys great sins

215. mhamaya - Who is the creator of illusion

216. mhastva - Possessed of the highest state of existence

217. mhaS:
mhaS: - Of might power

218. mhart: - Possessed of great delight

212. mhp pry uvmQ pztQtvLQ
213. mhjQy prtkpQ jkQktQtkQkvLQ
214. mh
mhptk
ptknSn mh ptkHQkL ncmQ cyQpvLQ
215. mhmy mh my pN
216. mhstQtQv tQ
tQt stQv sQvpN
217. mhSkQt mh ckQty (smrQtQtytQt) uzyvLQ
218. mhrt: cVnQt A]nQttQt aLpQpvLQ
mhaBaEga mhWyaI mhavyaI mhabla .
mhab
mIhas
asmIhayaEgErEr .. 55 ..
mahbhg mahaivary mahvry mahbal .
mahbuddhi
mahbuddhirmahsiddhi
rmahsiddhi
siddhirmahygvarvar .. 55 ..
mhpk mhSQvrQy mhvrQy mhpl .
mhtQt
rQmhstQt
rQmhykSQvrSQvr 55

219. mhaBaEga - Of vast expanse

220. mhWyaI - Of the highest godliness

221. mhavyaI - Of great vital energy

222. mhabla - Of great power

223. mhab: - Of great inteligence

224. mIhas: - Constitutes the highest attainment

225. mhayaEgErEr - The supreme ruler

219. mhpk cVnQt pkHQkL uzyvLQ
220.
220. mhSQvrQy cVnQt WsQvrQytQt uzyvLQ
uzyvLQ
221. mhvrQy mh vrQytQz]Q ipQpvLQ
222. mhpl mnQt plmQ vyQnQtvLQ
223. mhtQt mhtQt] tQtLQLvLQ ( prV pztQtvLQ)
224. mhstQt mh stQtpNyk ipQpvLQ
225. mhykSQvrSQvr mh ykcQvrrQkkQmQ IcQvr
mhatOa
mhatOa mhamOa mhayOa mhasna .
mhayag
mhayag@maraya mhaBWrv
vpjta .. 56 ..
mahtantr mahmantr mahyantr mahsan .
mahyga
mahygakramrdhy mahbhairava
mahbhairavapjit .. 56 ..
mhtnQtQr mhmnQtQr mhynQtQr mhsn .
mhyk
mhykkQrmrtQy mhprv
mhprvjt 56

226. mhatOa - Whose tantras are great

227. mhamOa - Whose mantras are great

228. mhayOa - Whose yantras are great

229. mhasna - Whose seat is the highest

230. mhayag
mhayag@maraya - Who is to be worshipped by the great Yaga

231. mhaBWrv
vpjta - Who is worshipped by Mahabhairava
226. mhtnQtQr tlcVnQt tnQtrcsQtrHQkLQ uzyvLQ
227. mhmnQtQr tlcVnQt mnQtrHQkLQ uzyvLQ
228. mhynQtQr tlcVnQt ynQtrHQkLQ uzyvLQ
229. mhsn tlcVnQt As]tQt uzyvLQ
230. mhyk
mhyk
hykkQrmrtQy mhykmQ cyQvt]Q lmk
ArtkQktQtnQtvLQ
231. mhprv
mhprvjt mhprvrlQ jkQkpQpzQzvLQ
mhEr
rmhakp
mhakpmhatafv
mhatafvsaXN .
mhakamESmhx mhaOprsdr .. 57 ..
mahvara
mahvaramahkalpa
mahkalpamahtava
mahtavaski .
mahkma
mahkmamahi mahtripurasundar .. 57 ..
mhSQvr
rmhklQpmhtNQzv
vsXN .
mhkmS
mhkmSmhx mhtQrrsnQtr 57

232. mhEr
rmhaklp
mhaklpmhatafv
mhatafvsaXN - Who witnesses Sivas dance

233. mhakamESmhx - The queen oof Kamesha (Siva)

234. Oprsdr - The highest beauty with the three aspects of existence
(Knower, Knowing and Known)
232. mhSQvr
rmhklQpmhtNQzv
vsXN
mhklQp kltQtlQ mhcQvrrQ cyQmQ
mhtNQzvtQtVQ sXyypQpvLQ (VpQ)
233. mhkmS
mhkmSmhx mh kmcQ
kmcQvrr]Q
pzQzmhx
234. mhtQrrsnQtr mhtQrrsnQtr
ctxYpcaraYa ctxklamy .
mhact:xkaEz
zyaEgn
gngNsEvta .. 58 ..
catuayupacrhy catuaikalmay .
mahcatu:
mahcatu:aiki
aikiygin
ygingaasvit .. 58 ..
cxQxxQzQpcrzQy cxQ
cxQxxQ^klmy .
mhc:
mhc:xxQ^k^
k^yknkNsvt 58

235. ctxYpcaraYa - Adored by the 64 ingredients of existence

236. ctxklamy - Possessed of the 64 arts

237. mhact:xkaEz
zyaEgn
gngNsEvta - Who is waited on by 64 crores of
hosts of Yoginis
235. cxQxxQzQpcrzQy aptQ n]Q
upcrHQkLlQ
jkQktQtkQkvLQ
236. cxQxxQ^klmy aptQ n]Q klkL]Q
sQvpmk ipQpvLQ
237. mhc:
mhc:xxQ^k^
k^ykn
yknkNsvt
aptQ n]Q k^ yk] kNHQkLlQ
LlQ
svkQkpQpzQzvLQ (VpQ)
mnva cd#va cd#mfl
flmyga .
capa cahasa cacd#klaDra .. 59 ..
manuvidy candravidy candramaala
candramaalamadhyag .
crurp cruhs crucandra
crucandrakaldhar .. 59 ..
mvtQy cnQtQrvtQy cnQtQrmNQzl
lmtQyk .
cp
cp chs ccnQtQrkltr 59

238. mnva - Who is addressed by Manus mode of worship (one of the

12 devotees who engage in Devi worship)

239. cd#va - Addressed by Chandras form of worship

240. cd#mfl
flmyga - Who rest in the orb of the moon

241. capa - Of exquisite beauty

242. cahasa - Possessed of joyous laughter

243. cacd#klaDra - Head adorned with the crescent moon

238. mvtQy mv]lQ upskQkpQpzQz vtQypNyk
ipQpvLQ
239. cnQtQrvtQy cnQtr]lQ upskQkpQpzQz vtQypNyk
ipQpvLQ
240. cnQtQrmNQzl
lmtQyk cnQtrmNQzltQt]Q nvlQ ipQpvLQ
241. cp a[ky ptQtzyvLQ
242. chs a[k] ]QcrpQLQLvLQ
243. ccnQtQrkltr a[k]
a[k] cnQtr klytQ trtQtvLQ
cracr
cracrjgaTa c@raj
c@rajnkEtna .
pavIt pnyna prag
pragsmp#Ba .. 60 ..
carcara
carcarajagannth cakrarja
cakrarjaniktan .
prvat padmanayan padmarga
padmargasamaprabh .. 60 ..
crcr
crcrjknQnt ckQrrj
rjnktn .
prQvt ptQmnyn ptQmrk
rksmpQrp 60

244. cracr
cracrjgaTa - Presides over all that moves or does not move

245. c@raj
c@rajnkEtna - Who dwells in the Sri Chakra

246. pavIt - Daughter of Parvata, the Himalyan mountain)

247. pnyna- With eyes like a lotus

248. prag
pragsmp#Ba
Ba - With the brillliance of the Padmaraga (a ruby like
stone)
244. crcr
crcrjknQnt (jHQkm, sQtvr pm]) crcrpQ
prpMQctQt]Q IcQvr
245. ckQrrj
rjnktn ckQkrtQt vcsQt]mk uzyvLQ
246. prQvt prQvtrj]] hmv]]Q pNQ
247. ptQmnyn tmrpQ plQ kNQkLzyvLQ
248. ptQmrk
rksmpQrp ptQmrkmQ e]QkV rtQ]tQtpQ p]QV
knQtLQLvLQ
 SLOKAS 61 70 : NAMES 249 - 304

pp#Etasnasna pb#vpN.
cmy prmanda vOanGnpN 61
pacaprtsansn pacabrahmasvarpi.
cinmay paramnand vijnaghanarpi..
vijnaghanarpi.. 61 ..
pMQcpQrtsnsn pMQcpQrhQmsQvpN.
cnQmy prmnnQt vjQMnknpN 61

249. pp#Etasnasna - resting on 5 lifeless forms (Brahma, Vishnu, Rudra,

Iswara and Sadasiva, who are themselves lifeless without her Shakthi)

250. pb#vpN - With abody comprised by five Brahmanas

251. cmy - Comprised of pure consciousness

252. prmanda - Of the form of the highest bliss

253. vOanGnpN - With a nature of pure consciousness

249. pMQcpQrtsnsn WnQ prtHQ
prtHQkLlky As]tQtlQ
vVQVpQpvLQ (VpQ)
250. pMQcpQrhQmsQvpN pMQcpQprmQmHQkL]Q sQvpmk
ipQpvLQ
251. cnQmy ct]Qy pmk ipQpvLQ
252. prmnnQt prm]nQt sQvpmk ipQpvLQ
253. vjQMnknpN ct]QytQt]Q srmk ipQpvLQ
yan
yanyatyEypa DmaIDmIvvjIta.
vpa jagrN vpt tWjsamka 62
dhyna
dhynadhyt
dhytdhyyarp dharmdharma
dharmdharmavivarjit.
vivarp jgari svapant taijastmik.. 62 ..
tQyn
ntQytQtQyyp trQmtrQmvvrQjt.
vSQvp jkrN sQvpnQt tjstQmk 62

254. yan
yanyatyEypa - With the form of the meditation, the meditator
and the action of meditation

255. DmaIDmIvvjIta - Who is beyond dharma and adharma

256. vpa
vpa - With the world as her form

257. jagrN
jagrN - Ever wakeful

258. vpt - Like the jiva In the dream state

259. tWjsatmka - Who constitutes the soul of all jivas

254. tQyn
ntQytQtQyyp ty]mQ, ty]mQ cyQpvrQ,
ty]mQ cyQypQpmQ vsQ ]Qmk ipQpvLQ
255. trQmtrQ
trQmvvrQjt trQmmQ, atrQmmQ, ivkkQ
apQpVQpzQzvLQ
256. vSQ
vSQvp vcQv]Q e]QkV sQl crrpm]yk
ipQpvLQ
257. jkrN jkQrvsQtylQ ipQpvLQ
258. sQvpnQt sQvpQ]vsQtylQ ipQpvLQ
259. tjstQmk tjs]Q e]QkV sXQm crrpm]yk
 ipQpvLQ

sOa p#aOamka tyaI svaIvTavvjIta.

sk}O b#pa gaEO gaEvdpN 63
supt prjtmik tury sarvvasthvivarjit.
sikartr brahmarp gptr gvindarpi.. 63 ..
spQt pQrjQMtQmk rQy srQvvsQtvvrQjt.
t.
sQxQ^krQtQr pQrhQmp kpQtQr kvnQtpN 63

260. sOa - Like the jiva in the state of deep sleep

261. p#aOamka - Of the form of all souls in the state of deep sleep

262. tyaI - Identical with the Turya or trancendental state

263. svaIvTa
TavvjItta - Like a jiva that is beyond the four states

264. skrtI - Whose function is creation

265. b#pa - With he form of Brahma

266. gaEO - Who sustains the world

267. gaEvdpN - With the form of Govinda

260. spQ
spQt sxpQtyvsQtylQ ipQpvLQ
261. pQrjQMtQmk prkQM]Q e]QkV krN crrpm]yk
ipQpvLQ
262. rQy ryvsQtylQ ipQpvLQ
263. srQvvsQ
vsQtvvrQjt elQl avsQtkkQmQ
apQpVQpzQzvLQ
264. sQxQ^krQtQr sQxQ^ cyQpvLQ
265. pQrhQmp prmQm pmk ipQpvLQ
266. kpQtQr kpQpVQkVvLQ
267. kvnQtpN kvnQt e]QkV vxQ pmk ipQpvLQ

s|harN d#pa traEDankrr.

sdaSva{ng#hda pk]yprayNa 64
sa!hri rudrarp tirdhnakarvar.
sadiv?nugrahad pacaktyaparya.. 64 ..
smQhrN tQrp trtnkrSQvr.
stSv{kQrht pMQckQtQypryN 64

268. s|harN - Who is the destroyer of the world

269. d#pa - Bearing the form of Rudra

270. traEDankr - Who destroys the world

271. iIr
r - Who is the same as Iswara

272. sdaSva - Not different from Sadasiva

273. Angg#hda - Who recreates a dissoved world

274. pk]yprayNa - The abode of five functions (creating, dissolving etc)

268. smQhrN smQhrmQ cyQpvLQ
269. tQrp tQr pmk ipQpvLQ
270. trtnkr mVtQ vpvLQ
271. ISQvr IcQvr pmk ipQpvLQ
272. stSv stcv pmk ipQpvLQ
273. akQrht akQkrkmQ cyQpvLQ
274. pMQckQtQypryN WnQ vtm] t[lQkLmQ mnQt
yVQczyvLQ
BanmflmyTa BWrv Bgmaln.
pasna Bgvt pnaBshaEdr 65
bhnumaalamadhyasth bhairav bhagamlin.
padmsan bhagavat padmanbhasahdar.. 65 ..
pmNQzlmtQysQt prv pkmln.
ptQmsn pkvt ptQmnpshtr 65

275. BanmNfl
NflmyTa - Who rests in the centre of the solar ornb

276. BWrv - Wife of Bhairava (Siva)

277. Bgmaln - Who bears six qualities

278. pasna
pasna - Seated on the lotus like Brahma

279. Bgvt - Who is possessed of the six qualities

280. pnaB
pnaBshaEdr - A sister of Vishnu
275. pmNQzlmtQysQt srQy mNQzltQt]Q mtQtylpQpvLQ
276. prv prvzy ptQ]
277. pkmln
pkmln pkmkV mly uzyvLQ (VpQ)
278. ptQmsn ptQmmQ (tmr) As]tQtlQ ipQpvLQ
279. pkvt skl WsQvrQyHQkz]Q ^yvLQ
280. ptQmnpshtr
npshtr ptQmnp]] vxQv]Q cktr
umExnmxaEp
pvp
vpBvnavl.
sha#SxIvdna sha#aX sha#pat 66
unma
unmanimitpanna
nimitpannavipanna
vipannabhuvanval.
sahasraravadan sahasrk sahasrapt .. 66 ..
unQmx
mxnmxtQpnQnvpnQnvnvl.
shsQrSrQxvtn shsQrX shsQrptQ 66

281. umExnmxaEp
pvp
vpBvnavl - The appearance and disappearance
of the world occurs with opening and closing her eyes

282. sha#SxIvdna - Possessed of thousand heads and faces ( suggestive

of the numerous living forms she creates)

283. sha#aX - Possessed of thousand eyes

284. sha#pat - Possessed of thousand feet

281. unQmx
mxnmxtQpnQnvpnQnvnvl kNQkL
tVpQptmQ vtmQ ank v]HQkL utQptQt, ncmQ
cyQkVvLQ
282. shsQrSrQxvtn AyrkQ
AyrkQkNkQk] tlkmQ, kHQkmQ
uLQLvLQ
283. shsQrX AyrkQkNkQk] kNQkLzyvLQ
284. shsQrptQ AyrkQkNkQk] ptHQkLzyvLQ
Aab#kzjnn vNaIm vDayn.
njaOapngma pyapyPlp#da 67
brahmakajanan varrama vidhyin.
nijjrpanigam
nijjrpanigam puypuyaphalaprad.. 67 ..
ApQrhQmkzjnn vrQNSQrm vtyn.
njjQMpnkm NQyNQyqplpQrt 67

285. Aab#kz
kzjnn - Creator of all from Brahma to the worm

286. vNaIm
mvDayn - Creator of the social order

287. njaOp
njaOpngma - Tnne vedas are an expression of her command

288. pyapy
yPlp#da - Giver of results, good or bad
285. ApQrhQmkzjnn prmQm tlQ vr skltQtmQ
pztQtvLQ
286. vrQNSQrm vtyn vrQNmQ, AcrmmQ ivkL
vtQtvLQ
287. njjQMpnkm
pnkm t]Qzy AjQM pHQkL]
vtHQkLzyvLQ
288. NQyNQyqplpQrt NQNy ppHQkkQ
kQpQ pl]
tpvLQ
t
tsmt
smtsr
k]tpadajDlka.
sklagm
sklagms|daEhS
s|pzmka 68
ruti
rutismanta
smantasindr
sindrkta
ktapdbjadhlik.
sakalgama
sakalgamasa!dha
sa!dhaukti
uktisa!pua
sa!puamauktik.. 68 ..
SQt
tsmnQtsnQr
rkQt
tptpQjlk.
sklkm
sklkmsmQth
thSkQt
smQz
zmkQtk 68

289. t
tsmt
smtsr
k]tpadajDlka - The vermilion mark on the face
of the Vedas cannot be compared to even the dust of her feet ; in other
words, as the Supreme, she is beyond description and the Vedas can come
nowhere near describing her.

290. sklagm
sklagms|daEhS
s|pzmka - All the Agamas can come no
closer to describing her than describin the pearl on her nose ring
289. SQt
tsmnQtsnQr
rkQt
tptpQjlk cQt e]QkV
stQrkLQ tHQkzy vzQ^lQ trkQmQ snQrmk ikQmQ
ptkmlHQkL]Q Ly uzyvLQ
290. sklkm
sklkmsmQth
thSkQt
smQz
zmkQtk skl
vtHQkL]Q zQzmkV tQcQcpQpkQLQ ikQmQ nlQtQpQ
p]QVvLQ
pxaTIp#da pNaI BaEgn BvnEr.
A|bka{nad
bka{nadnDna hrb#Ed#sEvta 69
pururthaprad pr bhgin bhuvanvar.
a!bik?ndi
a!bik?ndinidhan haribrahmndra
haribrahmndrasvit.. 69 ..
xrQtpQrt rQN pkn vnSQvr.
amQpk{nt
k{ntntn hrpQrhQ
hQmnQtQrsvt 69

291. pxaTIp#da - She who cofers the four purusharthas or objectives of

existence

292. pNaI - Who is perfect

293. BaEgn - Who enjoys complete bliss

294. BvnEr - Who rules all the worlds

295. A|bka - The Mother

296. Anad
nadnDna - With no beginning or end

297. hrb#Ed#sEvta Worshipped by Hari, Brahma and Indra

291. xrQtpQrt (trQm, arQtQt, km, mX e]QkV) crQvt
xrQtQtHQkL aLpQpvLQ
292. rQN prrQNm]vLQ
293. pkn pktQtzyvLQ
tzyvLQ
294. vnSQvr
vr pt]]Q lkHQkkQmQ IcQvr
295. amQpk tyrk ipQpvLQ (jk]Qmt)
296. ant
antntn At anQtmQ ilQltvLQ
297. hrpQrhQmnQtQrsvt vxQ, prmQm, inQtr]Q
tlyvrQkLlQ svkQkpQpzQzvLQ
narayN nadpa nampvvjIta.
a.
|kar mt a hEyaEpadEyvjIta 70
nrya ndarp nmarpavivarjit.
hr!kr hrmat hdy hypdyavarjit.. 70 ..
nryN ntp nmpvvrQjt.
hQrmQkr hQrmt hQtQy hyptyvrQjt 70

298. narayyN - The consort of Narayan

299. nadpa - Has the form of sound

300. nampa
nampavvjIta - Who iis devoid or name or form

301. |kar - The doer of the creation, preservation and destruction

302. mt - Endowed with modesty

303. a - Who resides in the heart

304. hEyaEpadE
adEyvjIta - Beyond all acceptance and rejection, the dualities of
existence
298. nryN nryN
299. ntp ntpN
300. nmpvvrQjt nmmQ, pmQ ilQltvLQ
301. hQrmQkr hQrmQ e]QkV v]cQvr pj sQvpmk
ipQpvLQ
302. hQ
hQrmt ljQjzyvLQ
303. hQtQy itytQtLQLvLQ
304. hyptyvrQjt tLQL vNQ^ymQ, opQkQkLQL
vNQ^ymQ ilQltvLQ
 SLOKAS 71 80 : NAMES 305 - 365

rajrajacIta raO rya rajv

rajvlaEcna .
rVn rmN rya rNk|kN
kNmEKla .. 71 ..
rjarjrcit rj ramy rjva
rjvalcan .
rajan rama rasy raatki!kii
raatki!kiimkhal .. 71 ..
rjrjrQct rjQM rmQy rjvlcn
rMQjn rmN rsQy rNtQkHQkN
Nmkl

305. rajrajacIta - worshipped by Rajaraja (Manu or Kubera)

306. raO - Queen of king of kings

307. rya - Of great beauty

308. rajv
rajvlaEcna With eyes like a lous

309. rn - Whoives joy to devotees g

310. rmN - Whp plays with her devotees

311. rya - Of sweet taste

312. rNk|kN
kNmEKla Wearing a waist-bellt witth tinkiling bells.
305.
305. rjrjrQct rjrj]lQ
rjrj]lQ jkQkpQpzQzvLQ
306. rjQM (kmcQvrr]Q) pzQzmhx (rNyk ipQpvLQ)
307. rmQy a[k]vLQ
308. rjvlcn tmr p]QV kNQkLzyvLQ
309. rMQjn (pkQtrQkL) cnQtxpQptQkVvLQ
310. rmN pkQtrQkz]Q vLypvLQ
311. rsQy rssQvpm]vLQ
vpm]vLQ
312. rNtQkHQkN
Nmkl clHQkkLQ olkQmQ ozQ^yNmQ
aNnQtvLQ
rma rakEvdna rtpa rtp#ya .
rXakr raXsG" rama rmNl|pza .. 72 ..
ram rkndu
rknduvadan ratirp ratipriy .
rakkar rkasaghn rm ramaala!pa
ramaala!pa .. 72 ..
rm rknQvtn rtp rtpQry
rXkr rXskQn rm rmNlmQpz

313. rma - Of the form of Lakshmi

314. rakEvdna With a face like the full moon

315. rtpa Of the form of Rati, wife of Kama

316. rtp#ya - To whom Rati (deer) is dear

317. rXakr - Wsho protects the universe and also reduces it to ash

318. raXsG" - She who kills the demons

319. rama - Woman in form

320. rmNl|pza - Who craves for pleasure with her consort

313. rm lXQm sQvpmk ipQpvLQ
314. rknQvtn rQN cnQtr]Q p]QV ktQtzyvLQ
315. rtp rt v^v]vLQ
316. rtpQry rtyzmQ pryLQLvLQ
317. rXkr kpQpVQpvLQ
318. rXskQn rXsrQkLkQ klQpvLQ
319. rm sQtQr sQvpm]vLQ
320. rmNlmQpz t]Qzy ptz]Q rmpQptlQ Ac
mnQtvLQ
kaya kayklapa kd|bk[smp#ya .
kyaN jgt
jgtkda kNa
kNars
rssagra
sagra .. 73 ..
kmy kmyakalrp kada!ba
kada!bakusuma
kusumapriy .
kaly jagat
jagatkand karu
karurasa
rasasgar
sgar .. 73 ..
kmQy kmQyklp ktmQpsm
smpQry
klQyN jkt
jktknQ
knQt kN
kNrs
rsskr
skr

321. kaya Who is desired by those seeking liberation

322. kayklapa Who manifests as a fulfiller of desires

323. kd|bk[smp#ya Fond of Kadamba flowers

324. kyaN Of an auspicious nature

325. jgt
jgtkda The source of the world

326. kNa
kNars
rssagra
sagra An ocean of compassion
321. kmQy vmQppQpkVvLQ
322. kmQyklp kmklpmk ipQpvLQ
323. ktmQpsm
smpQry ktmQp xQpHQkLlQ pryLQLvLQ
324. klQyN mHQkL sQvpm]vLQ
325. jkt
jktknQt ulkVQ lkrNmk
lkrNmk ipQpvLQ
326. kN
kNrs
rsskr
skr kN rsmQ nrmQpy kzlQ
p]QVvLQ
klavt klalapa kata kad|br
rp#ya .
vrda vamnyna vaN
vaNmd
mdvla .. 74 ..
kalvat kallp knt kda!bar
kda!barpriy .
varad vmanayan vru
vrumada
madavihval .. 74 ..
klvt kllp
kllp knQt ktmQpr
rpQry .
vrt vmnyn vNmt
mtvhQvl .. 74 ..

327. klavt - Possessed of the 64 arts

328. klalapa - Sweet in conversation

329. kata Of great beauty

330. kad|bp#ya - Fond of Saraswati

331. vrda - Giver of boons

332. vamnyna - Possessed of beautiful eyes

333. vaN
vaNmd
mdvla - Whos grace liberates from appearances
327. klvt klkLzyvLQ
328. kllp kl v^v] pcQzyvLQ
329. knQt knQtLQLvLQ
330. ktmQpr
rpQry ktmQpr e]QkV mvlQ pryLQ
pryLQLvLQ
331. vrt vrHQkL aLpQpvLQ
332. vmnyn a[k] kNQkLzyvLQ
333. vNmt
mtvhQvl vN e]QkV mv]lQ myQ
mVnQtvLQ
vaDka vEdvEa vyacl
vyaclnvasn .
vDaO vEdjnn vNmaya vlasn .. 75 ..
vivdhik vdavdy vindhycala
vindhycala
calanivsin .
vidhtr vdajanan viumy vilsin .. 75 ..
vSQvtk vtvtQy vnQtQycl
clnvsn .
vttQr vtjnn vxQmy vlsn .. 75 ..

334. vaDka - transcends the universe

335. vEdvEa Can b e known from the Vedas

336. vyacla
vyaclanvasn - Dwells in the Vindhya mountain

337. vDaO - Who sustains the world

338. vEdjnn - Who created the Vedas

339. vNmaya - Who is the maya of Vishnu who differentiates the

manifest from the unmaniifest

340. vlasn - With the power of projection

334. vSQvtk elQltQ ttQvHQkkQmQ mmQpzQzvLQ
335. vtvtQy vtHQkLlQ aVytQtkQkvLQ
336. vnQtQycl
clnvsn
nvsn vnQtymlylQ vcpQpvLQ
337. vttQr ulktQt tHQkVvLQ
338. vtjnn vtHQkLpQ pztQtvLQ
339. vxQ
vxQmy vxQv]Q myyk ipQpvLQ
340. vlsn vlstQz]Q ipQpvLQ
XEOvpa XEOES XEOOXEOO
OOpaln .
Xyv
vnmIa XEOpal
OpalsmcIta .. 76 ..
ktrasvarp ktr ktra
ktraktraja
ktrajaplin .
kayavddhi
kayavddhivinirmukt ktrapla
ktraplasamarcit .. 76 ..
XtQrsQvp XtQrS XtQrXtQrjQMpln .
XyvQtQt
vnrQkQt XtQrpl
plsmrQct .. 76 ..

341. XEOvpa - In the form of sacred places of worship

343. XEOES - Wife of one who sustains the body (Siva)

343. XEO
OXEOO
OOpaln - Sustainer of both body and soul

344. Xyv
nnmIa - Beyond growth and decay

345. XEOpal
OpalsmcIta - Worshipped by Kshetrapala (Siva)
341. XtQrsQvp XtQtr sQvpm]vLQ
342. XtQrS XtQtrHQkkQ IcQvr
343. XtQrXtQrjQMpln XtQtrmQ, XtQ
XtQtrjQM]Q
ivrmQ prplpQpvLQ
344. XyvQtQt
vnrQkQt VtmQ vLrQtmQ ilQltvLQ
345. XtQ
XtQrpl
plsmrQct XtQtrplrQkLlQ n]Q
ArtkQkpQpzQzvLQ
vjya vmla va vdajn
vdajnvsla .
vavadn vamkES vmfl
vmflvasn .. 77 ..
vijay vimal
vimal vandy vandrujana
vandrujanavatsal .
vgvdin vmak vahnimaala
vahnimaalavsin .. 77 ..
vjy vml vnQtQy vnQtjn
jnvtQsl .
vkQvtn vmkS vhQnmNQzl
lvsn .. 77 ..

346. vjya - The great victor

347. vmla Free from the impurity of ignorance

348. vdqya - Worthy of salutation

349. vdajjn
vdajjnvsla Nourisher of her devootees

350. vavadn - The source of all speech

351. vamkES - Possessed of graceful appearance

352. vmfl
vmflvAsn - Who resides in a sphere of fire
346. vjy epQpmQ jyLQLvLQ
347. vml ml smQpnQtmQ ilQltvLQ
348. vnQtQy nmsQkrkQktQtnQtvLQ
349. vnQtjn
jnvtQsl vNHQmQ pkQtrQkLzmQ
vtQslQyLQLvLQ
350. vkQvtn vkQvt] e]QkV ckQt v^v]LQ
351. vmkS a[k] nQtlzyvLQ
352. vhQnmNQzl
lvsn akQ] mNQzltQtlQ ipQpvLQ
Bmtkpltka pSpaS
aSvmaEcn .
s|taSExpaxfa sdacar
sdacarp#vtIka .. 78 ..
bhaktimat
bhaktimatkalpalatik paupa
paupavimcin .
sa!hta
sa!htapa sadcra
sadcrapravartik .. 78 ..
pkQtmtQklQpltk
pltk pSpS
pSpSvmcn
smQhQtSx
tSxpxNQz stcr
stcrpQrvrQtk

353. Bmtkpltka - Fulfiller of wishes of devotees

354. pSpaS
aSvmaEcn - Who relieves animals from the bondage of hunger
and thirst

355. s|taSExpaxfa - Who destroys all heretics

356. sdacar
sdacarp#vtIka Who disseminates good modes of life
353. pkQtmtQklQpltk pkQtrQkkQ kVQpkkQk^ p]QVvLQ
354. pSpS
pSpSvmcn jv]QkL pctQtlnQ
vvpQpvLQ
355. smQhQtSx
tSxpxNQz skl pcNQ^kLmQ
smQhrmQ
rmQ cyQpvLQ
356. stcr
stcrpQrvrQtk stcrtQtlQ IpzcQ cyQpvLQ
tapOyag"s|
s|tO
Osmaadn
smaadncd#ka .
tN tapsaraya tnmya tmaEpha .. 79 ..
tpatraygni
tpatraygnisa!tapta
sa!tapta
sa!taptasamhldana
samhldanacandrik .
taru tpasrdhy tanumadhy tampah .. 79 ..
tptQrykQnsmQ
smQtpQtsmhQltn
tncnQtQrk .
tN tpsrtQy tmtQy tmph .. 79 ..

357. tapOyag"s|
s|tO
Osmaadn
smaadncd#ika - The moonlight that calms the three
fold misery of existence

358. tN Ever youthful

359. tapsaraya Who is worshipped by ascetics

360. tnmya - Of slender waist

361. tmaEpha - Who dispels darkness

357. tptQrykQn
smQ
smQtpQtsmhQltn
tncnQtQrk ]Q
vkpQpzQz akQ]y]lQ tkkQkpQpzQzvrQkkQ
cnQtyLkQmQ nl p]QVvLQ
358. tN ntQy yv]tQt ipQpvLQ
pvLQ
359. tpsrtQy tpsQvkLlQ ArtkQkpQpzQzvLQ
360. tmtQy mlQlyt] izLQLvLQ
361. tmph avtQy e]QkV izQzpQ pkQpvLQ
cttpd
cttpdlyaTaI cdEkrspN .
vamand
vamandlvBtb#aand
aandstt: .. 80 ..
citistatpada
citistatpadalakyrth cidkarasarpi
cidkarasarpi .
svtmnanda
svtmnandalavbhta
lavbhtabrahmdynanda
brahmdynandasantati: .. 80 ..
ctsQttQpt
tlXQyrQt ctkrspN .
sQvtQmnnQtlvt
tpQrhQmtQynnQtsnQtt: .. 80 ..

362. ct:
ct: - Of the form of Intelligence

363. tpd
tpdlyaTaI - Who is referred to by the word Tat

364. cdE
cdEkrspN - Of the form of Cit (Consciousness)

365. vamand
vamandlvBtb#aand
aandstt: - Of who bliss, the bliss of Brahma
is but a tiny part
362. ct: ctQ sQvpmk ipQpvLQ
363. ttQpt
tlXQyrQt ~ttQ e]QkV pttQt]lQ VkQkpQpkVvLQ
pkVvLQ
364. ctkrspN ctQ e]Qpt aptm] pHQkL
^yvLQ
365. sQvtQmnnQtlvt
tpQrhQmtQynnQtsnQtt: t]
AtQm]nQttQtlQ o tvl p]QV prmQm tlyvrQkL]Q
A]nQt prmQpry uzyvLQ
 SLOKAS 81 90 : NAMES 366 - 423

pra p#
p#ykqctpa pyt prdEvta .
myma vWKr
rpa B
Bmans
mansh|ska .. 81 ..
par pratyak
pratyakcitrp payant paradvat .
madhyam vaikhar
vaikharrp bhakta
bhaktamnasa
mnasaha!sik .. 81 ..
pr pQrtQykQctp pSQynQt prtvt .
mtQym vkr
vkrp pkQtmns
mnshmQsk .. 81 ..

366. pra - Of the highest form of perception

367. p#ykqctpa - Of a self-directed consciousness

368. pyt - One who perceives within herself

369. prdEvta - The supreme deity

370. myma - Resides in the midst

371. vWKr
rpa - Of the form of speech

372. B
Bmans
mansh|ska - Like a swan when seen by devotees
366. pr ~pr e]QV cpQtsQvpN
367. pQrtQykQctp aVv uLQnkQkkcQ cyQpvLQ
368. pSQynQt ~pcQynQt e]QV vkQ sQvpmk ipQpvLQ
369. prtvt cVnQt tvtyk ipQpvLQ
370. mtQym ~mtQym e]QV vkQ sQvpmk ipQpvLQ
371. vkr
vkrp ~vkr e]QV vkQ sQvpmk ipQpvLQ
372. pkQtmns
mnshmQsk pkQtrQkzy m]tlQ hmQsmQ
plQ vLHQpvLQ
kamEr
rp#aNnaf k]tOa kampjta .
ar
rrs
rss|pNaI jya jalDr
jalDrTta .. 82 ..
kmvara
kmvarapran ktaj kmapjit .
rgra
rgrarasa
rasasa!pr jay jlandhara
jlandharasthit .. 82 ..
kmSQvr
rpQrNn\
Nn\ kQtjQM kmjt .
cQHQkr
rrs
rssmQrQN jy jlnQtr
rsQtt .. 82 ..

373. kamEr
rp#aNnaf - She is the very vital current within Kameswara

374. k]tO - Who is aware of alll that is done

375. kampjta - Who is worshipped by Kama, the god of love

376. ar
rrs
rss|pNaI - Wholly of the essence of perfection (Brahman)

377. jy - The victorios

378. jaldr
jaldrTta - Dwells in Jalndhara where she is worshipped as
Vishnumukhi
373. kmSQvr
rpQrNn\
Nn\ kmcQvrzy jvn^ (VpQ)
374. kQtjQM cyQypQpzQz elQlkQ kryHQkLmQ aVpvLQ
375. kmjt m]Qmt]lQ jkQkpQpzQzvLQ
376. cQHQkr
rrs
rssmQrQN cQHQkr rstQtpQ rQNmk
uzyvLQ
377. jy jy pmk ipQpvLQ
378. jlnQtr
rsQtt jlnQtr pztQtlQ ipQpvLQ
AaEYaN
YaNpZ
pZnlya bmflvasn.
rhaEyag
ag@maraya rhtpINtpIta .. 83 ..
ya
yapha
phanilay bindu
bindumaalavsin.
rahyga
rahygakramrdhy rahastarpaa
rahastarpaatarpit .. 83 ..
OzQyN
Npznly pnQmNQzlvsn.
rhyk
rhykkQrmrtQy rhsQtrQpN
NtrQpt .. 83 ..

379.AaEYaN
YaNpZ
pZnlya - Dwells in the Odyana seat

380. bmflvasn - Dwells in the bindu in the Sri Chakra

381. rhaEyag
ag@maraya - Worshipped in secret by sacrificial rites

382. rhtpINtpIta - Who is gratified by the performance of secret

tarpana
379. OzQyN
Npznly OzQ^y] pztQtlQ ipQpvLQ
380. pnQmNQzlvsn pnQ mNQzltQtlQ vcpQpvLQ
381. rhyk
rhykkQrmrtQy rhyktQtlQ
tlQ (rkcy yktQtlQ)
ArtkQkpQppvLQ (VpQ)
382. rhsQtrQpN
NtrQpt rkcy trQpQpNtQtlQ tpQtyzpvLQ
(VpQ)
s:
s:p#sadn vsaXN saXvjIta .
xfdEvta
taya xafqgy
yprprta .. 84 ..
sadya:
sadya:prasdin vivaski skivarjit .
aagadvat
aagadvatyukt guya
guyapariprit .. 84
stQy:
:pQrstn vSQvsXN sXvrQjt .
xzHQktvt
tvtkQt xzQNQyprrt .. 84 .

383. s:
s:p#sadn - Who confers immediate grace

384. vsaXN - Direct witness of the world

385. saXvjIta - Yet unaffected by witnessing

386. xfdEvta
taya - Encircled by the six deities representing the limbs
(instrumentalities)

387. xafqgy
yprprta - Surrounded by the six qualities or forces
383. stQy:
:pQrstn uz] aLQ rpvLQ
384. vSQvsXN
sXN elQlvVQVVQmQ sXyypQpvLQ
385. sXvrQjt t]kQ enQt sXmQ ilQltvLQ
386. xzHQktvt
tvtkQt A aHQkHQkL]Q tvtkz]Q
^yvLQ (VpQ)
387. xzQNQyprrt A NHQkLQ nVnQtvLQ (VpQ)

.
ny
nya npma nvaINsKdayn .
nyaxaEfSka
Skapa kZaDISrrN .. 85 ..
nitya
nityaklinn nirupam nirva
nirvasukha
sukhadyin .
nityaik
nityaikrp rkahrdha
rkahrdhaarri .. 85 ..
ntQykQlnQn npm nrQvN
Nsk
sktyn .
ntQyxzSk
xzSkp kNQzrQtSrrN .. 85 ..

388. ny
nya - Ever-lowing with compassion

389. npma Having no equal

390. nvaINsKdayn - Giver of infiniite bliss

391. nyaxaEfSka
Skapa - Of the form of 16 deities

392. kZaDISrrN - With Siva making up half her body

388. ntQykQlnQn epQpmQ uLQ
uLQLtQtlQ (tyylQ)
IrLQLvLQ
389. npm uvm ilQltvLQ
390. nrQvN
Nsk
sktyn nrQvN kQtykQ kpQpvLQ
391. ntQyxzSk
xzSkp pt] ntQy tvtkL]Q
pmk ipQpvLQ
392. kNQzrQtSrrN prmcv]]Q pt crrtQt uzyvLQ
p#Bavt p#Bapa p#sa prmEr .
mlp#k]t
trya
rya yay
yayvpN .. 86 ..
prabhvat prabhrp prasiddh paramvar .
mlaprakti
mlapraktiravyakt
ravyakt vyaktvyakta
vyaktvyaktasvarpi .. 86 ..
pQrpvt pQrpp pQrstQt prmSQvr .
lpQrkQt
trvQ
rvQykQt vQykQtvQykQtsQvpN
pN .. 86 ..

393. p#Bavy - Surrounded by Prabha and other deities

394. p#Bapa - Of the form of Prabha

395. p#sa - Established as the ultimate I

396. prmEr - Supreme ruler of the universe

397. mlp#kk]t:
t: - The source of the Srividya formula

398. Aya - Unmanifest

399. yayay
yayay
yayvpN - Yet both manifest and unmanifest
393. pQrpvt prpkL ^yvLQ
394. pQrpp prpyy pmk uzyvLQ
395. pQrstQt prctQtm]vLQ
396. prmSQvr cVnQt IcQvryk ipQpvLQ
397. lpQrkQ
rkQt skltQtVQmQ AtkrNm] prkt pmk
ipQpvLQ
398. avQykQt vLpQpzyktQ trytvLQ
399. vQykQtvQykQtsQvpN vLpQpzyktQ trnQmQ
trymmQ ipQpvLQ
yapn vvDakara va{va
va{vavpN .
mhakamESnyn
nynk[mdaad
aadkm
kmd .. 87 ..
vypin vividhkr vidyvidy
vidyvidysvarpi .
mahkma
mahkmanayana
nayanakumudhlda
kumudhldakaumud .. 87 ..
vQypn vvtkr vtQy{vtQy
sQvpN .
mhkmS
mhkmSnyn
nynthQlt
tkt .. 87 ..

400. yapn - All pervading

401. vvDakara - Who manifests iin several forms

402. vava
vavavpN - Appears both as knowledge and ignorance

403. mhakamESnyn
nynk[mdaad
aadkmd - The mooonlight that causes the
Kusuma flower to blossom
400. vQypn eHQmQ vyptQtpQpvLQ
401. vvtkr
vvtkr plvky] pHQkLzyvLQ
402. vtQyvtQy
sQvpN vtQy, avtQy e]Q irNQ
pHQkLkmQ ipQpvLQ
403. mhkmS
mhkmSnyn
nynthQlt
tkt
mhkmcQvrr]Q kNQkLkV t xQpHQkL
mlrcQcyQmQ nl p]QVvLQ
B
BhadItmaEBEdBanmanstt:
stt: .
Svt
Svaraya SvmtI: Sv|kr .. 88 ..
bhakta
bhaktahrda
hrdatam
tambhdabhnumadbhnu
bhdabhnumadbhnusantati: .
ivadt
ivadtivrdhy ivamrti: iva!kar .. 88 ..
pkQthrQttm
tmptpmtQp
snQtt: .
Svt
SvtSvrtQy SvrQt: SvmQkr .. 88 ..

404. B
BhadItmaEBEdBanmdqBanstt: - She is the effulgence of the sun
that dispels the darkness of ignorance in her devotees

405. Svt - Having Siva as messenger

406. Svaraya - Worshipped by Siva

407. svmtI: - Bearing the form of Siva

408. Sv|
Sv|kr - Who creates Sive himself
404. pkQthrQttm
tmptpmtQp
snQtt: pkQtrQkzy
itytQtlkQmQ izQzpQ pkQmQ sry krNmQ
p]QVvLQ
405. Svt cv]tQ t]k apQpy pmzyvLQ
(VpQ)
406. SvrtQ
SvrtQy cv]lQ ArtkQ
ArtkQkpQpzQzvLQ
407. SvrQt:: cv v^v]vLQ ( mHQkL v^v]vLQ)
408. SvmQkr mHQkLtQtcQ cyQpvLQ
Svp#ya Svpra SEa Spjta .
Ap#mEya vp#kaSa mnaEvacamgaEcra .. 89 ..
ivapriy ivapar i iapjit .
apramy svaprak man
manvcmagcar
vcmagcar .. 89 ..
SvpQry Svpr SxQzxQz SxQzjt .
apQrmy sQvpQrkS mn
mnvcmkcr .. 89 ..

409. Svp#ya - Beloved of Siva

410. Svpra - Yet beyond Siva

411. SEa - To whom right conduct is dear

412. Spjta - Worshipped by the wise and self-controlled

413. Ap#mE
mEya - Beyond measurment

414. vp#kaSa - Self-luminous

415. mnaEvacamgaEcra - Beyond the reach of mind and speech

409. SvpQry cvkQpQ prym]vLQ
410. Svpr cv]tQ tvr v nzQzmlQltvLQ
411. SxQzxQ
zxQz cxQzrQkLzmQ (nlQl Acr clrQ)
ixQzLQLvLQ
412. SxQzjt cxQzrQkLlQ jkQkpQpzQzvLQ
413. apQrmy aLvz^ytvLQ
414. sQvpQrkS sQvymQ prkcmk ipQpvLQ
415. mn
mnvcmkcr m]tVQmQ vkQkVQmQ ezQztvLQ
cC
cCEtna
napa jfS
jfSjIfamka .
gayO yat: s|ya jbd
dnxEvta .. 90 ..
cicchakti
cicchaktictan
ctanrp jaaakti
jaaaktirjatmik .
gyatr vyhti: sa!dhy dvijabnda
dvijabndanivit .. 90 ..
ccQckQt
SQctn
ctnp jzSkQt
rQjztQmk .
kytQr vQyhQt: snQtQy tQvjpQnQtnxvt .. 90 ..

416. cC:
cC: - The power of consciousness

417. cEtna
napa - Of the nature of consciousness

418. jfS:
jfS: - The power of the inanimate

419. jfamka - Who makes the world appear before us

420. gayO - She is the Gayathri meter of poetry

421. yat: - She is the holy sounds uttered in the mantras

422. s|ya - The twilight period devoted to worshipping her

423. jbd
dnxEvta - Worshipped by the twice-born
416. ccQckQt ctQ e]pQpmQ ckQt sQvpmk ipQpvLQ
417. ctn
ctnp ct]Qy pN
418. jzSkQt jzckQtyk ipQpvLQ(VpQ)
419. jztQmk jzpQprpMQcmkmQ ipQpvLQ
420. kytQr kytQr pmk ipQpvLQ (VpQ)
421. vQyhQt:
t: vQyhQt (ucQcrNmQ) pmk ipQpvLQ
422. snQtQy snQtQy pm]vLQ (VpQ)
423. tQvjpQnQtnxvt tQvjrQkzy zQzHQkLlQ n]QVk
svkQkpQpzQzvLQ
 SLOKAS 91 100 : NAMES 424 - 490

tvasna tvmy pkaESatr

atrTta .

n:sm
n:smmhma ny
nyyvna mdSaln .. 91 ..
tattvsan tattvamay pacakntara
pacakntarasthit .
ni:sma
ni:smamahim nitya
nityayauvan madalin .. 91 ..
ttQ
ttQtQvsn ttQtQvmy pMQckSnQtr
rsQtt .
n:smmhm ntQyyvn mtSln .. 91 ..

424. tvasna
asna - Centred in the 36 Tattvas (base principles of existence)

425. tt - That

426. vm - Thou

427. Ay - O (Goddess)

428. pkaESantr
antrTta - Residing in the core of the five sheaths

429. nsma
nsmamhma Unbounded greatness

430. ny
nyyvna - Ever youthful

431. mdSaln - Shining in rapture

424. ttQtQvsn ttQvHQkL As]mk uzyvLQ
425. ttQ ~ttQ pm]vLQ
pm]vLQ ( VpQ)
426. tQvmQ ~tQvmQ (n) e]Q clQlkQ^yvLQ(VpQ)
427. ay ~ay e]pQppvLQ (VpQ)
428. pMQckSnQtr
rsQtt WnQ kcHQkkQmQ
nvlpQpvLQ
429. n:smmhm elQlylQl mkm vyQnQtvLQ
430. ntQyyvn epQpmQ
pmQ yv]mk ipQpvLQ
431. mtSln mttQtlQ cpkQkVvLQ (mtmQ
(mtmQ e]QVlQ A]nQtmQ)
mdGNItraX mdpazl
mdpazlgfB: .

cdn
cdnd#vdDa ca|pEyk[smp#ya .. 92 ..
madaghrita
madaghritaraktk madapala
madapalagaabh: .
candana
candanadrava
dravadigdhg
digdhg c!pya
c!pyakusuma
kusumapriy .. 92 ..
mtrQNt
trkQtX mtpzl
mtpzlkNQz: .
cnQtn
ntQrv
vtkQtHQk cmQpy
pysm
smpQry .. 92 ..

432. mdGNItraX - Eyes reddened by rapture

433. mdpazl
mdpazlgfB: - Cheeks reddened by rapture

434. cdn
cdnd#vdDa|gg - Limbs anointed with sandal paste

435. ca|pEyk[smp#ya - Fond of the Champaka flower

432. mtrQNt
trkQtX mttQtlQ [mQ cvnQt
kNQkLzyvLQ
433. mtpzl
mtpzl
tpzlkNQz: mttQtlQ k]Q]HQkLQ cvnQtvLQ
434. cnQtn
ntQrv
vtkQtHQk artQt cnQt]mQ cy
aHQkzyvLQ
zyvLQ
435. cmQpy
pysm
smpQry cmQpk xQptQtlQ pryLQLvLQ
k[Sla kaEmlakara k[k[la k[lEr .

k[k[falya klmagItpr sEvta .. 93 ..

kual kmalkr kurukull kulvar .
kurukulay kaulamrga
kaulamrgatatpara svit .. 93 ..
Sl kmlkr lQ
lQl lSQvr .
NQzly klmrQkttQpr svt .. 93 ..

436. k[Sla - Of consummate skill

437. kaEmlakara - Of slender form

438. k[k[la - The deity Kurukulla

439. k[lEr - The ruler of the Kula (the triad : the observer, observed and
act of observing)

440. k[k[falya Residing in the Kurukunda (the location of Kundalini)

441. klmagItpr sEvta - Worshipped by those of the Kaula school

436. Sl smrQtQtyclyk ipQpvLQ
437. kmlkr mv] aHQkHQkLQ uzyvLQ
uzyvLQ
438. lQl ~lQl e]QV tv v^v]vLQ
439. lSQvr ltQtVQ IcQvryk ipQpvLQ
440. NQzly lNQzm]pQpmQ iztQt
ipQpzmkkQ kNQzvLQ
441. klmrQkttQpr svt klmrQkQktQtlQ Ip
uLQLvrQkLlQ svkQkpQpzQzvL
k[mar
argNnaTa|ba t: p
mIt
tDt: .

Sat: vtmt kat

katnIdn vG"naSn .. 94 ..
kumra
kumragaanth!b tui: pui
puirmati
rmatidhti: .
nti: svastimat knti
kntirnandin vighnanin .. 94 ..
mr
mrkNntmQp xQ^: xQ^rQmt
ttQt: .
SnQt: sQvsQtmt knQ
knQt
rQnnQtn vkQnnSn .. 94 ..

442. k[mar
argNnaTa|ba - Mother of Kumara and Ganesha

443. t: - Ever content

444. p: - One who nourishes

445. mt - A form of Devi

446. Dt: - Edver steadfast

447. Sat: - Ever trranquil

448. vtmt
vtmt - Represents the Absolute Reality

449. kat: - Luminous

450. ndn - The giver of delight

451. vG"naSn - The remover of obstacles

442. mr
mrkNntmQp mrkQmQ kNptkQmQ tyrk
ipQpvLQ
443. xQ^: tQpQt v^v]vLQ
444. xQ^: cmyk
cmyk ipQpvLQ
445. mt: tQt pmk ipQpvLQ
446. tQt: try pN
447. SnQt: cnQt pmk ipQpvLQ
448. sQvsQtmt XmtQt uzyvLQ
449. knQt: knQt pmk ipQpvLQ
450. nnQtn nnQtzy pNQN] nnQt] v^v]vLQ (VpQ)
451. vkQ
vkQnnSn izkL ncmQ cyQpvLQ
tEjaEvt Onyna laElaX
aXkampN .

maln h|sn mata mlyacl

mlyaclvasn .. 95 ..
tjvat trinayan llk
llkkmarpi .
mlin ha!sin mt malaycala
malaycalavsin .. 95 ..
tjvt tQrnyn llX
llXkmpN .
mln hmQsn mt mlycl
mlyclvsn .. 95 ..

452. tEjaEvt - Effulgent

453. Onyna - Possessed of three eyes

454. laElaX
aXkampN - The form of desire of a beautiful woman

455. maln - Wearing garlands

456. h|sn - Like the hamsas (ascetics)

457. mata - The Mother

458. mlyacl
mlyaclvasn - Dwells on the Malayachala
452. tjvt prkcmQ pnQtyvLQ
453. tQrnyn ]Q kNQkLzyvLQ
454. llX
llXkmpN pNQkL]Q km v^v]vLQ
455. mln ml trtQtvLQ ( WmQptQt aXrHQkL]Q
attvty] ml]
ml] ckQt. E vyLQL k]Q]k)
456. hmQsn hmQsHQkLQ uzyvLQ
457. mt a]Q] v^v]LQ
458. mlycl
mlyclvsn mlymlylQ vcpQpvLQ
smK nln sB#: SaEBna srnayka .

kalkZ katmt XaEBN smpN .. 96 ..

sumukh nalin subhr: bhan suranyik
suranyik .
klakah kntimat kbhi skmarpii .. 96 ..
sk nln spQ: Spn srnyk .
klkNQ\ knQtmt XpN sXQmpN .. 96 ..

459. smK - Of a beautiful face

460. nln - Lotus

461. sB#: - With fine eyebrows

462. SaEBna The beautiful one

463. srnayka - Queen of the gods

464. kalkZ - Wife of Kalakantha (Siva)

465. katmt - Effulgent

466. XaEBN - The one who activates creation

467. smpN - Of subtle form

459. sk
sk prkckQmQ kzyvLQ
460. nln tmr
tmr xQpmQ p]QVvLQ
461. spQ: a[ky vHQkLQ uLQLvLQ
462. Spn mHQkL sQvpN
463. srnyk tvrQkL]Q tlv
464. klkNQ\ klkNQzzy ptQ]
465. knQtmt knQt uLQLvLQ
466. XpN tvrm] uNrQcQcy uNQ pNQkVvLQ
467. sXQmpN sXQm ptQtzyvL
vj#Er vamdEv vyaEvTavvjIta .

sEr sva smata ySvn .. 97 ..

vajrvar vmadv vayvasthvivarjit .
siddhvar siddhavidy siddhamt yaasvin .. 97 ..
vjQrSQvr vmtv vyvsQtvvrQjt .
stQtSQvr stQtvtQy
y stQtmt ySsQvn .. 97 ..

468. vj#Er - Who gave the Vajra weapon to Indra

469. vamdEv - The wife of Vamadeva (Siva)

470. vyaEvTavvjIta - Beyond the stages of age

471. sEr - Queen of the Siddhas

472. sva - Herself the eternal Knowledge of Sri Vidya

473. smata - The mother of the Siddhas

474. ySvn - Of great fame

468. vjQrSQvr vjQrcQvr e]QkV tv pmk ipQpvLQ
(VpQ)
469. vmtv vmtvzy ptQ]
470. vyvsQtvvrQjt vytlQ nlmVtvLQ
471. stQtSQvr stQtrQkkQ IcQvryk ipQpvLQ
472. stQtvtQy ccQvtm] vtQy pNyk
ipQpvLQ(VpQ)
473. stQtmt stQtrQkL rXpQpvLQ
474. ySsQvn krQtQt uLQLvLQ
vSc@
c@nlya
nlya{{rvNaI OlaEcna .

Kzqvaad
dp#hrNa vdnWksmvta .. 98 ..
viuddhicakra
viuddhicakranilay
nilayraktavar
raktavar trilcan .
khavgdi
khavgdiprahara vadanaika
vadanaikasamanvit .. 98 ..
vStQtckQrnly
nly{{rkQtvrQN tQrlcn .
kzQvHQkt
tpQrhrN vtnk
vtnksmnQvt .. 98 ..

475. vSc@
c@nlya - Dwells in the Visuddhi Chakra

476. AarvNaI
AarvNaI - Of red complexion

477. OlaEcna - With three eyes

478. Kzqva|gad
adp#hrNa - Who holds aloft weapons

479. vdnWksmvta - Of one face

475. vStQtckQrnly (pt]tL kml) vtQt ckQkrtQtlQ
ipQpvLQ (VpQ)
476. ArkQtvrQN kMQcmQ cvnQt nVLQLvLQ
477. tQrlcn ]Q kNQkLQ uLQLvLQ
478. kzQvHQkt
tpQrhrN
hrN kzQvHQkmQ tly AtHQkL
uzyvLQ
479. vtnk
vtnksmnQvt o kmQ uzyvLQ
paysa
paysap#ya vkqTa pSlaEkBy|kr .

Amtad
admhaS
mhaSs|vta faknr .. 99 ..
..
pyasnna
pyasnnapriy tvaksth paulka
paulkabhaya!kar .
amtdi
amtdimahakti
mahaktisa!vt kinvar ., 99 ..
pysnQnpQry tQvkQsQt pSlk
pSlkpyHQkr .
amQtt
ttmhSkQt
smQvQt zknSQvr .. 99 ..

480. paysa
paysap#ya - Likes milk preparations

481. vkqTa - Presides over the sense of touch

482. pSlaEkBy|kr - Who nstils fear in those who ignore Reality

483. Ammtad
admhaS
mhaSs|vta - Sorrounded by 16 Shakthis represented by
the 16 petals of the lotus in the Sri Chakra

484. faknr - Of the form of the Motherf Dakini

480.
480. pysnQnpQry pys]Q]tQtlQ pryLQLvLQ
481. tQvkQsQt tl]Q apm] tvtyk ipQpvLQ
482. pSlk
pSlkpyHQ
pyHQkr plktQtVQ pytQt
uNQzkQpvLQ
483. amQtt
ttmhSkQt
smQvQt amQt tly
mhckQtkLlQ [pQ
[pQpzQzvLQ(VpQ)
484. zknSQvr ~zk] e]QV IcQvr pmk ipQpvLQ
Anahtaj
Anahtajnlya yamaBa vdnya .

d|aEvlaXmalad
vlaXmaladDra Dr
Drs|Tta .. 100 ..
anhatbja
anhatbjanilay ymbh vadanadvay .
da!rjjvalkamldi
da!rjjvalkamldidhar rudhira
rudhirasa!sthit .. 100 ..
anhtpQjnly SQymp vtntQvy .
tmQxQzQrjQjQvlXmlt
lXmlttr tr
trsmQsQtt .. 100 ..

485. Anahtaj
Anahtajnlya - Abides in the Anahabta Chakra

486. yamaBa - Always looks like a 16-year old maiden

487. vdnya - Appears with two faces

488. d|aEvla
vla Appears with shining tusks

489. AXmalad
XmaladDra Wields weapons like the Akshamala

490. Dr
Drs|Tta - Presides over blood
485. anhtpQjnly (p]Q]rNQ tL kml) a]ht
kmltQtlpQpvLQ
486. SQymp pcQc klnQt kpQ nVLQLvLQ( pt]
vyLQL pNQ cQym)
487. vtntQvy irNQ kHQkLQ uzyvLQ
488. tmQxQzQrjQjQvl krpQ pVQkz]Q prkcpQpvLQ
489. aXmlt
aXmlt
lttr aXml tlyvVQV trtQtpQpvLQ
490. tr
trsmQsQtt rtQttQt]Q apm] tvtyk
ipQpvLQ
 SLOKAS 101 110 : NAMES 491 - 541

kalrayad
kalrayadSYG
YGvta a"Ddn
Ddnp#ya .
mhavrEd#vrda raky|ba
avpN .. 101 ..
klartrydi
klartrydiaktyaugha
aktyaughavt snigdhaudana
snigdhaudanapriy .
mahvrndra
mahvrndravarad rkiya!b
rkiya!bsvarpi .. 101 ..
klrtQrQyt
tSkQtQyk
ykvQt sQnkQttn
ttnpQry .
mhvrnQtQrvrt rkNQymQp
sQvpN
vpN .. 101 ..

491. kalrayad
kalrayadSYG
SYGvta Sorrounded by Kalaratri and other Saktis
seated in the petals of the Anahata Chakra

492. a"Ddn
Ddnp#ya Likes rice cooked with ghee

493. mhavrEd#vrda - One who granted boons to Mahavira (refrreing to

Indra or Prahlada)

494. raky||ba
avpN - Appears in the form of the Mother Rakini, seated
in the middle of the Anahata chakra
491. klrtQrQyt
tSkQtQyk
ykvQt klrtQr tly ckQtkQ
zQzHQkLlQ [pQpzQzvLQ(VpQ
VpQ)
492. sQnkQttn
ttnpQry nyQ nVnQt a]Q]tQtlQ
pryLQLvLQ
493. mhvrnQtQrvrt mh vrnQtrrQkkQ vrmQ
kpQpvLQ
494. rkNQymQp
sQvpN ~rkN e]pQ pyLQL
sQvpLQLvLQ
mNp
mNpraj
ajnlya vdnOy
vdnOys|yta .
vj#adkayDaEpEta famyaIdB
dBravta .. 102 ..
maiprbja
maiprbjanilay vadanatraya
vadanatrayasa!yut .
vajrdikyudhpt marydibhi
marydibhirvt .. 102 ..
mNrpQjnly vtntQry
ysmQt .
vjQrtktpt zmrQytp
tprvQt .. 102 ..

495. mNp
mNpraj
ajnlya Whose abode is the Manipurabja Chakra

496. vdnOy
vdnOys|yta Endowed with three faces

497. vj#adkayDaEpEta - Possessed of weapons like the Vajra

498. famyaIdB
dBravta Sorrounded by Saktis like Damari
495. mNrpQjnly (ptQ tL) mNrk
mNrk kmltQtlpQpvLQ
496. vtntQry
ysmQt ]Q kHQkLQ uLQLvLQ
497. vjQrtktpt vjQrmQ tly AtHQkLzyvLQ
498. zmrQytp
tprvQt zmr tlyvrQkLlQ
[pQpzQzvLQ(VpQ)
rvNaIma|sna gfa
ap#t
tmansa .
smtB
smtBsKda laky|ba
avpN .. 103 ..
raktavar
raktavarm!sanih gunna
gunnaprta
prtamnas .
samastabhakta
samastabhaktasukhad lkinya!b
lkinya!bsvarpi .. 103 ..
rkQtvrQN
mmQsnxQz znQnpQrtmns .
smsQtpkQtskt lknQymQp
sQvpN .. 103 ..

499. rvNaI - With a complexion red like blood

500. ma|sna - Presides over the flesh like substances

501. gfa
ap#tmansa Fond of food mixed with jaggery

502. smtB
smtBsKda - Who confers happiness on her devotees

503. laky|ba
avpN - Of the form of the Mother Lakini
499. rkQtvrQN cvpQ
cvpQ nVLQLvLQ
500. mmQsnxQz mmQstQt]Q apm] tvtyk
ipQpvLQ
501. znQnpQrtmns vlQlmQ klnQt a]Q]tQt]lQ
prtyzmQ m]LQLvLQ
502. smsQtpkQtskt elQl pkQtrQkkQmQ ktQt
aLpQpvLQ
503. lknQymQp
sQvpN ~lk]
~lk] tvy]Q sQvpmk
ipQpvLQ
vaDana|bjgta ctvIO
OmnaEhra .
SlaayDs|pa ptvNaItgvIta .. 104 ..
svdhihn!bujagat caturvaktra
caturvaktramanhar .
ldyyudha
ldyyudhasa!pann ptavartigarvit .. 104 ..
sQvtxQznmQjkt crQvkQtQrmnhr .
SltQyt
tsmQpnQn ptvrQNtkrQvt .. 104 ..

504. vaDana|bjgta - Resides in the Svadhishtana Chakra

505. ctvIO
OmnaEhra - Possessed of four attractive faces

506. SlayaD
aDs|pa Armed with weapons like the trident

507. ptvNaIt - Of golden yellow colour

508. AtgvIta - Full of pride

504. sQvtxQznmQjkt (A tL) sQvtxQz] kmltQt
aznQtvLQ
505. crQvkQtQrmnhr n]Q kHQkL a[kk
ipQpvLQ
506. SltQyt
tsmQpnQn lmQ tly
AtHQkLzyvLQ
507. ptvrQN mMQcLQ(p]Q) nVm]vLQ
508. atkrQvt mkQk krQvmQ uLQLvLQ
mEdaEna mDp#ta bDyad smvta .
dyas
dyasdya kakn
kaknp
pDarN .. 105 ..
md
mdnih madhuprt bandhinydi samanvit .
dadhyannsakta
dadhyannsaktahday kkin
kkinrpa
rpadhri .. 105 ..
mt
mtnxQz mpQrt pnQtnQyt smnQvt .
ttQynQnskQthQty kkn
kknp
ptrN .. 105 ..

509. mEdaEna - Presides over fatty substances

510. mDp#ta - Fond of honey

511. bDyad smvta - Sorrounded by Saktis like Bandhini

512. dyas
dyasdya Fond of food mixed with curd

513. kakn
kaknp
pDarN - Who assumes the form of Kakini
509. mt
mtnxQz mtsQs]Q(kpQ) apm]
tvtyk ipQpvLQ
510. mpQrt t]lQ pryLQLvLQ
511. pnQtnQyt smnQvt pnQt] tlyvrQkLlQ
[pQpzQzvLQ(VpQ)
512. ttQynQnskQthQty tyrQcQ cttQtlQ atk
vpQpLQLvLQ
513. kkn
kknp
ptrN ~kk] tvy]Q ptQtzyvLQ
mlaDara|bjaFa pvOaTs|Tta .
A^Sad
adp#hrNa vrdad
vrdadnxEvta .. 106 ..
mldhr!bujrh pacavaktrsthisa!sthit
pacavaktrsthisa!sthit .
akudi
akudiprahara varaddi
varaddinivit .. 106 ..
ltrmQjz pMQcvkQtQrsQtsmQsQtt .
aHQSt
StpQrhrN vrtt
vrttnxvt .. 106 ..

514. mlaDara|bjaFa - Who is seated in the Muladhara chakra

515. pvOa - One who has five faces

516. ATs|Tta Who presides over the bone structures

517. AHk[Sad
adp#hrNa Armed with weapons like the elephant hook

518. vrdad
vrdadnxEvta Attended on by Varada and other saktis
514. ltrmQjz (n tL) ltr kmltQtlQ
vVQVpQ
pQpvLQ
515. pMQcvkQtQr WnQ kHQkLQ uLQLvLQ
516. asQ
asQtsmQsQtt emQp]Q apm] tvtyk
ipQpvLQ
517. aHQSt
StpQrhrN aHQcmQ tly AtHQkLQ uLQLvLQ
518. vrtt
vrttnxvt vrt tl] ckQtkLlQ
svkQkpQpzQzvLQ(VpQ)
mdnas
dnascOa saky|ba
avpN .
AaOa
AaOac@aj
c@ajnlya SvNaI xfanna .. 107 ..
mudgaudansakta
mudgaudansaktacitt skinya!b
skinya!bsvarpii .
j
jcakrbja
cakrbjanilay uklavar anan .. 107 ..
tQktnskQtctQt sknQymQp
sQvpN .
AjQM
ckQrpQjnly SkQlvrQN xznn .. 107 ..
..

519. mdqgdnas
dnascOa Fond of rice cooked with pulses

520. saky|ba
avpN Who is of the form of Mother Sakini

521. AaOa
AaOac@aj
c@ajnlya - Who resides in the Ajna chakra

522. SvNaI - Of white complexion

523. xfanna One with six faces

519.
519. tQktnskQtctQt pytQtmQ ppQkQ klnQt a]Q]tQtlQ
atk vpQpLQLvLQ
520. sknQymQp
sQvpN ~sk] tvy]Q sQvpmk
ipQpvLQ
521. AjQM
ckQrpQjnly (irNQ tL) AjQM ckQkr
kmltQtlpQpvLQ
522. SkQlvrQN vNQm nVLQLvLQ
523. xznn A kHQkLQ uLQLvLQ
mja
mjas|Ta h|svt
vtmy
yS
Ssmvta .
hrd#aWkrska hakn
haknp
pDarN .. 108 ..
majj
majjsa!sth ha!savat
ha!savatmukhya
mukhyaakti
aktisamanvit .
haridrnnaika
haridrnnaikarasik hkin
hkinrpa
rpadhri .. 108 ..
mjQj
smQsQt hmQsvt
vtkQySkQt
smnQvt .
hrtQrnQnk
nkrsk hkn
hknp
ptrN .. 108 ..

524. mja
mjas|Ta Who presides over the marrow component

525. h|svt
vtmy
yS
Ssmvta - Attended on by Hansavati and other
important Saktis

526. hrd#ak
krskA - Fond of food flavoured with turmeric

527. hakn
haknp
pDarN - Of the form of Mothe Hakini
524.
524. mjQj
smQsQt mjQj (U]Q) emQ tv]Q apm]
tvtyk ipQpvLQ
525. hmQsvt
vtkQySkQt
smnQvt hmQsvty
t]Qmykzy ckQtkL ^yvLQ
526.
526. hrtQrnQnk
nkrsk mMQcLQ klnQt (nVm]) a]Q]tQtlQ
pryLQLvLQ
527. hknp
ptrN ~hk] tvy]Q ptQttQ trpQpvLQ
sha#dl
lpTa svIvNaIpSaEBta .
svaIyDDra Ss|Tta svItaEmK .. 109 ..
sahasradala
sahasradalapadmasth sarva
sarvavarpa
varpabhit .
sarvyudha
sarvyudhadhar ukla
uklasa!sthit sarvatmukh .. 109 ..
shsQrtl
tlptQmsQt srQvvrQNp
NpSpt .
srQvt
ttr SkQlsmQsQtt srQvtk .. 109 ..

528. sha#dl
lpTa Resides in the sahasrara chakra

529. svIvNaIpSaEBta - Shining in multiple colours

530. svaIyDDra Holder of every weapon

531. Ss|Tta Resident in the semen

532. svItaEmK - Facing every direction

528. shsQrtl
tlptQmsQt (AyrmQ tL) shsQrr
kmltQtlpQpvLQ
529. srQvvrQNp
NpSpt elQl vrQNHQkLmQ
cpkQkVvLQ
VvLQ
530. srQvt
ttr elQl vtm] AtHQkLmQ trtQtvLQ
531. SkQlsmQsQtt kQl(vrQy) emQ tv]Q apm]
tvtyk ipQpvLQ
532. srQvtk elQltQ tkQkLmQ tmQpy kHQkLQ
uLQLvLQ
svaIdn
np#tcOa yaky|ba vpN .
vaha vDa{mt
vDa{mtmIDa t
tmt
trnOma .. 110 ..
sarvaudana
sarvaudanaprtacitt ykinya!b svarpi .
svh svadh?mati
svadh?matirmdh ruti
rutismti
smtiranuttam .. 110 ..
srQvtn
vtnpQrtctQt yknQymQp sQvpN .
sQvh sQvt{mt
t{mtrQmt SQt
tsQmQt
trtQtm .. 110 ..

533. sva
svaIdn
np#ta
tacOa - Fond of all types of food

534. yaky|bavpN - Of the form of Mother Yakini

535. vaha - The word accompanying offering of oblations

536. vDa - The presiding deity at Mahesvara

537. Amt: - Source of all insentient creation

538. mDa - Source of all Intelligent creation

539. t: - Of the form of the scriptures (Srutis)

540. mt: - Of the form of the Smriti works

541. AnOma - With none superior to her

533. srQvtn
vtnpQrtctQt elQl a]Q]HQkLmQ
LmQ prtLQLvLQ
534. yknQymQp sQvpN ~yk] tvy]Q
sQvptQtzyvLQ
535. sQvh sQvh v^v]vLQ
536. sQvt sQvt pm]vLQ
537. amt: avtQy pmk ipQpvLQ
538. mt tQtyk ipQpvLQ
539. SQt vtHQkL]Q pmk ipQpvLQ
540
540. sQmQt: sQmQtkL]Q pmk ipQpvLQ
541. atQtm t]kQ mVQpzQzvrlQltvLQ
 SLOKAS 111 120 : NAMES 542 - 600

pyktI: pylya pyvN

yvNktIna .
plaEmjacIta bDmaEcn bbIralka .. 111 ..
puyakrti: puyalabhy puyaravaa
puyaravaakrtan .
pulmajrcit bandhamcan barbarlak .. 111 ..
NQykrQt: NQylpQy NQySQrvN
vNkrQtn .
lmjrQct pnQtmcn prQprlk .. 111 ..

542. pyktI: - Whose glory purifies the devotee

542. pylya - One attained by righteousness

544. pyvNktI
yvNktIna - Hearing whose praise confers merit

545. plaEmjacIta Who is worshipped by Indrani

546. bDmaEcnn - Who removes bondage

547. bbIralka - With curly hair

542. NQykrQt: NQytQtkQ kkQmQ krQtQtzyvLQ
543. NQylpQy NQytQtlQ azykQ ^yvLQ
544. NQySQrvN
vNkrQtn (t]Q pmykQ
pmykQ) kzQpvkQmQ
krQtQt]mQ cyQpvkQmQ NQymQ aLpQpvLQ
545. lmjrQct inQtrNylQ jkQkpQpzQzvLQ
546. pnQtmcn pnQtHQkLlnQ vvpQpvLQ
547. prQprlk NQz ]QnVQV myrQkLzyvL

Q
vmSI
vmSIpN va vydad
vydadjgp#s: .
svIyaD
yaDp#Smn svImynvarN .. 112 ..
vimararpi vidy viyaddi
viyaddijagatpras: .
sarvavydhi
sarvavydhipraaman sarva
sarvamtyu
mtyunivri .. 112 ..
vmrQxpN vtQy vytt
vyttjktQpQrs: .
srQvvQyt
tpQrSmn srQvmQtQnvrN .. 112 ..

548. vmSIpN - Of the form of the manifestation of sound

549. va - Learning that confers salvation

550. vydad
vydadjgps: - Mother of the world and all creation

551. svIyaD
yaDp#Smn - Who cures all disease

552. svImynvarN - who wards off all forms of death

548. vmrQxpN vmrQc ptQtzyvLQ(VpQ)
549. vtQy vtQy pmk ipQpvLQ
550. vytt
vyttjktQpQrs: AkcmQ tly jktQt pztQtvLQ
551. srQvvQyt
tpQrSmn skl vytkLmQ pkQpvLQ
552. srQvmQtQnvrN skl mrNtQtmQ tvrQpQpvL

Q
Ag#gya{cypa klkmx
klkmxnaSn .
kayayn kalhO kmlaX
kmlaXnxEvta .. 113 ..
agragay?cintyarp kalikalmaa
kalikalmaanin .
ktyyan klahantr kamalka
kamalkanivit .. 113 ..
akQrkNQy{cnQtQyp klklQmx
xnSn .
ktQyyn klhnQ
klhnQtQr kmlX
kmlXnxvt .. 113 ..

553. Ag#gya The first of any counting

554. Acypa Of a form that cannot be perceived

555. klkmx
klkmxnaSn - The destroyer of sin in the Kali Yuga

556. kayayan
ka yan - A ppersoniification of the collective lustre of all gods

kalhO - The destroyer of Time

558. kmlaX
kmlaXnxEvta - Worshipped by Vishnu
553. akQrkNQy t]Qmyk eNQNpQpkVvLQ
554. acnQtQyp cnQtkQk ^ytvLQ
555. klklQmx
xnSn klktQt]Q txtQt ncmQ cyQpvLQ
556. ktQyyn ktQyy]
y] sQvpmk ipQpvLQ(VpQ)
557. klhnQtQr kl] smQhrpQpvLQ
558. kmlX
kmlXnxvt vxQv]lQ svkQkpQpzQzvL

Q
ta|blprt
rtmK dafm
dafmk[smp#Ba .
mgaX maEhn mya mfan mOpN .. 114 ..
t!bla
t!blaprita
pritamukh dim
dimkusuma
kusumaprabh .
mgk mhin mukhy mn mitrarpi .. 114 ..
tmQl
lrt
rtk t^m
t^msm
smpQrp .
mQkX mhn kQy mQzn mtQrpN .. 114 ..

559. ta|blprt
rtmK - Mouth full of betel

560. dafm
dafmk[smp#Ba - Of the coloour of the pomegranate flower

561. mgaX - Wiith eyes like the fawn

562. maEhn - Of enchanting beauty

563. mya - The first born

564. mfan - Wife of Siva

565. mOpN - Of the form of twelve suns

559. tmQl
lrt
rtk tmQlmQ nVnQt vy uzyvLQ
560. t^msm
smpQrp
p mLmQ pQp]QV knQtLQLvLQ
561. mQkX m]]Q kNQkLpQp]QV kNQkLzyvLQ
562. mhn mhmzmQp^cQ cyQpvLQ
563. kQy t]Qmy]vLQ
564. mQzn (mQzzy) prmcvzy ptQ] (ktQt
aLpQpvLQ)
565. mtQrpN nNQp]Q sQvpmk
pmk ipQpvLQ(VpQ)
ny
nytOa BnD
BnDnIyO nKlEr .
mWyad
yadvasnalya mha
mhap#ly
ysaXN .. 115 ..
nitya
nityatpt bhaktanidhi
bhaktanidhirniyantr nikhilvar .
maitrydi
maitrydivsanlabhy mah
mahpralaya
pralayaski .. 115 ..
ntQytQpQt pkQtnt
ntrQnynQtQr nklSQvr
r .
mtQrQyt
tvsnlpQy mh
mhpQrly
lysXN .. 115 ..

566. ny
nytOa Eternally content

567. BnD:
BnD: - A treasure for her devotees

568. nyO
nyO - Wo controls the Universe

569. nKlEr - Suppreme ruler of all existence

570. mWyad
yadvasnalya - Attained by ideas like friendship

571. mha
mhap#ly
ysaXN - Witness to the great dissolution
566. ntQytQpQt epQpmQ tQpQty^pQpvLQ
567. pkQtnt pkQtrQkL]Q pkQkxmQ
568. nynQtQr jktQt nymkQkVvLQ
569. nklSQvr elQlvVQVVQmQ IcQvr
570. mtQrQyt
tvsnlpQy mtQr tl] vs]kLlQ
azykQ ^yvLQ
571. mh
mhpQrly
lysXN mh prLy kltQtlQ sXyk
ipQpvL
Q

praS: prana p#OanGn

OanGnpN .
mavpanalsa mOa matka
avNIpN
pN .. 116 ..

parakti: parnih prajnaghana
prajnaghana
naghanarpi .
mdhvpnlas matt mtk
mtkvara
vararpi
rpi .. 116 ..
prSkQt: prnxQz pQrjQMnkn
nknpN .
mtQvpnls mtQt mtQk
kvrQNpN
pN .. 116 ..

572. praS: - The supreme power

573. prana The Supreme goal

574. p#OanGn
OanGnpN - The totality of all knowledge

575. mavpanalsa - Calm with drinking wine

576. mOa As in a state of intoxication

577. matka
avNIpN
pN - Of the form of all colours of the letters

572. prSkQt: prckQt pN
573. prnxQz nxQzy]Q ^vk ipQ
ipQpvLQ
574. pQrjQMnkn
nknpN ntQym]mQ klpQplQltm]
M]pmk ipQpvLQ
575. mtQvpnls mtQv p]tQtlQ
vLnzQzmVQVpQpvLQ(VpQ)
576. mtQt myHQkyvLQ plpQpvLQ
577. mtQk
kvrQNpN
pN mtQk vrQNpmk ipQpvLQ
mhakWlas
asnlya mNal
almdaElIta .
mhnya dyamtImIhasam#ay
ySaln .. 117 ..
mahkailsa
mahkailsanilay mla
mlamdu
mdudrlat .
mahany daymrti
daymrtirmahsmrjya
rmahsmrjyalin .. 117 ..
mhkls
mhklsnly mQNl
NlmQ
trQlt .
mhny tyrQt
rQmhsmQrjQySln .. 117 ..

578. mhakWlas
asnlya Whose abode is in Kailas

579. mNal
almdaElIta - Arms delicate like lotus stalk fibre

580. mhnya Worthy of being honoured

581. dyamtI: - Personifes compassion

582. mhasamm#ay
ySaln resplendent possessor of a vast empire
578. mhkls
mhklsnly mhklstQtlQ ipQpvLQ
579. mQNl
NlmQ
trQlt tmrtQ tNQ^lkQmQ
lpQpl mQv] k^ p]QV kkLzyvLQ
580. mhny pVQtVQryvLQ
581. tyrQt: kN v^v]vLQ
582. mhsmQrjQySln mh smQrjQytQ
tQt
vLHQkVvLQ
Aamva mhava va kamsEvta .
xaEfSaXrva Ok\
Ok\za
za kamkaEzka .. 118 ..
tmavidy mahvidy rvidy kmasvit .
rakarvidy trik kmakik .. 118 ..
AtQmvtQy mhvtQy vtQy kmsvt .
xzSXrvtQy tQrz kmk^k .. 118 ..

583. Aanva - An embodiment of spiritual knoweledge

584. mhava An embodiment of all knowledge

585. va - An embodiment of Sri Vidya, the Panchadasi mantra

586. kamsEvta Worshipped by Kama

587. xaEfSaXrva
SaXrva Embodiment of the Shodashakshari Mantra

588. Ok\
Ok\za
za - The seat of three worlds

589. kamkaEzka - Not different from Siva : both comprise Brahman

583. AtQmvtQy AtQmM] pNyk ipQpvLQ
584. mhvtQ
mhvtQy mhvtQy pNyk ipQpvLQ
585. vtQy vtQy v^v]vLQ
586. kmsvt m]Qmt]lQ svkQkpQpzQzvLQ
587. xzSXrvtQy xzcXr vtQy pNyk
ipQpvLQ
588. tQrz ]Q zHQkL ^yvLQ
589. kmk^k cv sm]mypQpvLQ ( kmk^
pztQtlpQpvLQ)
kzaX
kzaXk|kr
rBtkmla
kmlakaEz
zsEvta .
Sr:Tta cd#nBa BalTEd#Dn:p#Ba .. 119 ..
kaka
kakaki!kar
ki!karbhta
bhtakamal
kamalki
kisvit .
ira:sthit candranibh bhlasthndra
bhlasthndradhanu:
dhanu:prabh .. 119 ..
kzX
kzXkmQkr
rt
tkml
kmlk^
k^svt .
Sr:sQtt cnQtQrnp plsQtnQ
tnQtQrt:
t:pQrp .. 119 ..

590. kzaX
kzaXk|kr
rBtkmla
kmlakaEz
zsEvta Attended by millions of
goddesses of wealth and beauty

591. Sr:Tta
Sr:Tta - Resides in the head

592. cd#nBa - Brilliant like the Moon

593. BalTa
BalTa Resident in the forehead like the Bindu

594. ind#Dn:p#Ba Shines with the colurs of the rainbow.

590. kzX
kzXkmQkr
rt
tkml
kmlk^
k^svt kzXtQtVQkk
pN cyQmQ k^kQkNkQk] lXQmtvkLlQ
svkQkpQpzQzvLQ
591. Sr:sQtt crslQ ipQpvLQ
592. cnQtQrnp cnQtr]pQ
r]pQ p]QV knQtzyvLQ
593. plsQ
plsQt nVQVylpQpvLQ
594. inQtQrt:
t:pQrp v]vlQplQ arQtQtcnQtr pmk
ipQpvLQ
dyTa rvp#ya OkaENatr
atrdpka .
daXayN dWyhO dXyOvnaSn .. 120 ..
hdayasth raviprakhy trikntara
trikntaradpik
dpik .
dkya daityahantr dakayajavinin .. 120 ..
hQtysQt rvpQrkQy tQrkNnQtr
rtpk .
tXyN ttQyhnQtQr tXyjQMvnSn .. 120 ..

595. dyTa Resides in the heart

596. rvp#ya - Appears like the Sun

597. OkaENatr
atrdpka She is the light within the Muladhara triangle

598. daXayaN - The daughter of Daksha

599. dWyhO - The killer of demons

600. dXyOvnaSn - Destroyer of Dakshas sacrificial rite

595. hQtysQt itytQtlQ ipQpvLQ
596. rvpQrkQy sry]pQ p]Q
p]QV knQtLQLvLQ
597. tQrkNnQtr
rtpk (ltr) kQkNtQtlQ tpmk
ipQpvLQ
598. tXyN tXzy pNQ
599. ttQyhnQtQr arrQkL smQhrmQ cyQpvLQ
600. tXyjQMvnSn tXzy yjQMtQt ncmQ cyQtvLQ
 SLOKAS 121 130 : NAMES 601 - 661

dradaElt
ltdGaIX drhasaEvlm
vlmK .
gmtIgINnD
nDgaImata ghjm
jmB: .. 121 ..
darndlita
darndlitadrghk darahsjjvalanmukh .
guru
gurumrti
mrtirguanidhi
rguanidhirgmt guhajanma
guhajanmabh: .. 121 ..
trnQtlt
tlttrQkX trhsjQjQvlnQk .

rQt
rQNnt
NntrQkmt hjnQm: .. 121 ..

601. drandaElt
ltDGaIX - Who has wide rolling eyes

602. drhasaEvlmK - With a face lit by a gentle smile

603. gmt:
t: - In the form of the Guru or Teacher

604. gNnD:
nD: - A treasure-house of all virtues

605. gamata
mata - Mother of cows

606. ghjm
jmB: - Mother of Guha or Kartikeya
601. trnQtlt
tlttrQkX kMQcmQ cMQclm] nNQz
kNQkLzyvLQ
602. trhsjQjQvlnQk ]QcrpQp]lQ prkckQmQ
kzyvLQ
603.
rQt: v]Q pmk ipQpvLQ
604. Nnt: NHQkkQklQlmQ pkQkxmQ plpQpvLQ
605. kmt kmt pmk ipQpvLQ
606. hjnQm: sQknQtkQ j]Qm sQt]mk ipQpvLQ
dEvES dfntTa
dfntTadhrakaS
dhrakaSpN .
p#tpmy
yrakat
rakattT
tTmfl
mflpjta .. 122 ..
dv daantisth
daantisthdaharka
daharkarpi .
pratipanmukhya
pratipanmukhyarknta
rkntatithi
tithimaala
maalapjit .. 122 ..
tvS tNQzntsQt
thrkS
thrkSpN .
pQrtpnQkQyrknQttt
ttmNQzl
ljt .. 122 ..

607. dEvES - Mother of the Gods

608. dfntTa - Rsides in moral principles

609. dhrakaS
dhrakaSpN - Of the form of the subtle ether

610. p#tpmy
yrakat
rakattT
tTmNfl
mNflpjta Who is to be worshipped
variously in the 15 days leading to the full Moon
607. tvS
tvS tvrQkkQklQlmQ IcQvr
608. tNQzn
ntsQt tNQ^kQmQ nt csQtQrtQtlQ ipQpvLQ
609. thrkS
thrkS
rkSpN thrkc sQvpmk ipQpvLQ
610. pQrtpnQkQyrknQttt
ttmNQzl
ljt prtm tlQ
prQNm vrLQL tt mNQzltQtlQ jkQkpQppvLQ
klamka klanaTa kayalap
kayalapvmaEdn .
scamr
scamrrma
rmavaN
vaNsy
sydXN
dXN
dXNsEvta .. 123 ..
kaltmik kalnth kvylpa
kvylpavimdin .
sacmara
sacmararam
ramv
vsavya
savyadakia
dakia
dakiasvit .. 123 ..
kltQmk klnt kvQylp
lpvmtn .
scmr
scmrrm
rmvNsvQytXN
tXN
tXNsvt .. 123 ..

611. klamka - Of the form of Kala or various states of consciousness

612. klanaTa - Who is ruler of the Arts

613. kayalap
kayalapvmaEdn - Fond of listening to poetry

614. scamr
scamrrma
rmavaN
vaNsy
sydXN
dXN
dXNsEvta - Flanked by Lakshmi and
Saraswati
611. kltQmk kl sQvpmk ipQpvLQ (VpQ)
612. klnt klkkQklQlmQ tlv
613. kvQylp
lp
pvmtn kvy vrQN]kLlQ vcxmk
cnQtxmzkVvLQ
614. scmr
scmrrm
rmvN
vNsvQytXN
tXN
tXNsvt iz
pkQkmkQmQ lXQmymQ vl pkQkmkQmQ
srsQvtymQ cmrHQkLlQ svkQkpQpzQzvLQ
AadS
AadSrmEya{{ma prma pavnak]t:
t: .
AnEkkaEz
zb#af
afjnn dy
dyvg#
vg#ha .. 124 ..
diakti
diaktiramy??tm param pvankti: .
ankaki
ankakibrahma
brahmajanan divya
divyavigrah
vigrah .. 124 ..
AtSkQt
rmy{{tQm prm pvnkQt: .
ankk^
ankk^pQrhQmNQzjnn tvQyvkQ
vkQrh .. 124 ..

615. AadS:
AadS: - The primordial energy

616. AmEya Who cannot be measured

617. Aama
Aama - The soul

618. pvma The supreme

619. pavnak]t: - Of puriffying form

620. AnEkkaEz
zb#af
afjnn - The creator of millions of world

621. dy
dyvg#
vg#ha - Of a divine body
615.
615. AtSkQ
AtSkQt: AtckQtyk ipQpvLQ
616. amy aLvz^ytvLQ
617.
617. AtQm AtQmpNyk ipQpvLQ
618.
618. prm elQlvVQVmQ cVnQtvLQ
619.
619. pvnkQt: prtQtm] uvmQ uLQLvLQ
620. ankk^
ankk^pQrhQmNQzjnn ank k^
prmQmNQzHQkL uNQpNQN]vLQ
]vLQ
621.
621. tvQyvkQ
vkQrh rmNym] uvmQ uLQLvLQ
|kar kEvla g/a kWvy
ypd
pddayn .
Opra Ojga OmtIOdSEr .. 125 ..
kl!kr kval guhy kaivalya
kaivalyapada
padadyin .
tripur trijagadvandy trimrti
trimrtistridavar .. 125 ..
kQlmQkr kvl
kvl hQy kvlQypt
pttyn .
tQrr tQrjktQvnQtQy tQrrQt
sQtQrtSSQvr .. 125 ..

622. |kar - Of the form of the holy Klim sound

623. kEvla - The absolute one

624. g/a - The secret one

625. kWvy
ypd
pddayn - Who bestows a state of perfection

626. Opra - Older than the divine trinity

627. Ojga
Ojga - Adored by the three worlds

628. Om
OmtI
tI: - Who has three forms

629. OdSEr - Ruler of the three states of consciousness

kV kmrj pj sQvpmypQpvLQ
622. kQlmQkr ~kQlmQ e]QkV
623. kvl t]Q t]yk nVQpvLQ
624. hQy mk rkcym] arQtQttQtzyvLQ
625. kvlQypt
pttyn kvlQy ptvy aLpQpvLQ
626. tQrr mQrQtQtkkQmQ nQtypQpvLQ
627. tQrjktQvnQtQy ]Q lkHQkLmQ
LmQ vNHQktQ tkQkvLQ
628. tQrrQt mQrQtQt pmypQpvLQ
629. tQrtSSQvr tvrQkkQklQlmQ IcQvr (VpQ)
yXr dy
dygDaYa srtlka|cta .
uma SWlEd#tnya gr gDvIsEvta .. 126 ..
tryakar divya
divyagandhhy sindra
sindratilak!cit .
um ailndratanay gaur gandharva
gandharvasvit .. 126 ..
tQrQyXr tvQyknQtzQy snQr
rtlkmQct .
um SlnQtQrtny kr knQtrQvsvt .. 126 ..

630. OyXr - Who is a combination of the three seed sounds

631. dy
dygDaYa Divinely fragrant

632. srtlka|cta Adorned by a Vermilion mark

633. uma - The wife of Siva

634. SWlEd#tnya - Daughter of the king of the Mountain (Himalaya)

635. gr - Of fair complexion

636. gDvIsEvta - Waited on by the gandharvas

630. tQrQyXr ]Q aXr pmypQpvLQ
631. tvQyknQtzQy tvQym] vc]zyvLQ
632. snQr
rtlkmQct snQr tlktQt]lQ
alHQkrkQkpQpzQzvLQ
633. um um e]QkV pyzyvLQ (VpQ)
634. SlnQtQrtny prQvtrj]] hmv]]Q pNQ
635. kr vpQp] nVzyvLQ (ptQ vyLQL k]Q]k
kr)
636. knQtrQvsvt knQtrQvrQkLlQ svkQkpQpzQzvLQ
vgBaI vNIgBaI{vrda vagDr .
yangya{prCEa Oanda Oanvg#ha .. 127 ..
vivagarbh svaragarbh
svaragarbh
varad vgadhvar .
dhynagamy
dhynagamyparicchdy
myparicchdy jnad jnavigrah .. 127 ..
vSQvkrQp sQvrQNkrQp
{vrt vktSQvr .
tQynkmQy{prcQctQy jQMnt jQMnvkQrh .. 127 ..

637. vgBaI - Bears the universe in her womb

638. vNIgBaI - Who bore the golden egg (Hiranyagarbha) or Universe

639. Avrda Desroyer of evil persons

640. vagDr - Ruler of all speech

641. yangya - Attainable by meditation

642. AprCEa - Without limitations of any kind

643. Oanda Giver of knowledge

644. Oanvg#ha - The embodiment of Knowledge

637. vSQvkrQp skl prpMQctQtmQ t]Q krQpQptQtlQ
vtQtpQpvLQ
638. sQvrQNkrQp hrNQykrQpQp pm]vLQ
639. avrt arrQkLkQ kNQ^kQkVvLQ(avrrQ e]QVlQ arrQ)
640. vktSQvr vkQkVQ IcQvr
641. tQynkmQy ty]tQtlQ azykQ^yvLQ
642. aprcQctQy tcmQ, klmQ tly aLkkQ
azHQktvLQ
643. jQMnt M]tQt aLpQpvLQ
644. jQMnvkQrh M]m crrmk uzyvLQ
svIvEdat
ats|vEa syand
syandvpN .
laEpamd#acIta llalOOb#af
afmfla .. 128 ..
sarva
sarvavdnta
vdntasa!vdy satynanda
satynanda
ynandasvarpi .
lpmudrrcit llklpta
llklptabrahma
brahmamaal .. 128 ..
srQvvtnQtsmQvtQy stQynnQtsQvpN .
lptQrrQct llkQlQpQtpQrhQmNQzmNQzl .. 128 ..

645. svIvEdat
ats|vEa - Who can be perceived through the Vedanta (the
Upanishads)

646. syand
syandvpN - Of the form of Truth and bliss

647. laEpamd#acIta Worshipped by Lopamudra (wife of Agastya)

648. llaO
llaOb#af
afmfla - Who created the universe as mere sport
645. srQvvtnQtsmQvtQy elQl upnxtQkQkLmQ
n]QVk aVypQpzQzvLQ
646. stQynnQtsQvpN stQymQ, A]nQtmQ ivy
sQvpmk uzyvLQ
647. lptQ
lptQrrQct lptQrylQ jkQkpQpzQzvLQ
648. llkQlQpQtpQrhQmNQzmNQzl prmQmNQz
mNQzlHQkL vLyzQzk cQxQ^pQpvLQ
Aya yrhta vOaO vEvjIta .
yaEgn yaEgda yaEya yaEganda ygDra .. 129 ..
ady dyarahit vijtr vdya
vdyavarjit .
ygin ygad ygy ygnand yugandhar .. 129 ..
atQSQy tQSQyrht vjQMtQr vtQyvrQjt .
ykn ykt ykQy yknnQ
yknnQt knQtr .. 129 ..

649. Aya - Invisible

650. yrhta Beyond the visible world

651. vOaO - The knower of all

652. vEvjIta - Who transcends all that can be known (objects)

653. yaEgn - Who revels in union with Siva

654. yaEgda
da - Who unites God and soul

655. yaEya - Totally fit for the state of union

656. yaEganda Who delights n union with Siva

657. ygDra - Who bears the yoke of the universe 649. atQSQy
(U]kQkNQNlQ) prQkQk ^ytvLQ
650. tQSQyrht t]kQ vVkpQ
vVkpQ prQkQmQp^y] pLQkLQ
ilQltvLQ
651. vjQMtQr vcxm] aVv ^yvLQ
(elQlvVQVmQ aVvpQpvLQ)
652. vtQyvrQjt tryvNQ^y o]QmlQltvLQ
653. ykn yk sQvpmk ipQpvLQ
654. ykt yktQtkQ kpQpvLQ
655. ykQ
ykQy yktQtlQ azytQ tnQtvLQ
656. yknnQt yktQtly A]nQtzyvLQ
657. knQtr n kHQkLmQ trpQpvLQ
iCaS
iCaSOanS
OanS@yaS
@yaSvpN .
svaIDara sp#ta sdsd#opDarN .. 130 ..
icchakti
icchaktijnaakti
jnaaktikriyakti
kriyaktisvarpi .
sarvdhr
sarvdhr supratih sadasadrpa
sadasadrpadhri .. 130 ..
icQcSkQt
jQMnSkQt
kQrySkQt
sQvpN .
srQvtr spQrtxQz ststQp
ptrN .. 130 ..

658. iCaS
iCaSOanS
OanS@yaS
@yaSvpN - Embodiment of the trinity of
desire, knowledge and action

659. svaIDara - The supporter of all

660. sp#ta - The foundation of the universe

661. ssdsd#opDarN - Who embodies all existent and non-existence

658. icQcSkQt
jQMnSkQt
kQrySkQt
sQvpN icQc,
M]mQ, kQry tly ckQtkL sQvpmk
uzyvLQ(VpQ)
659. srQvtr skltQtVQmQ Atrm]vLQ
660. spQrtxQz
z cVnQt ipQpzm]vLQ
661. ststQp
ptrN stQ, astQ e]QV pHQkLtQ
trtQtpQpvLQ
 SLOKAS 131 140 : NAMES 661 - 727

AmtIrjajEO laEkyaOa
yaOavDayn .
ekakn Bmpa nIta WtvjIta .. 131 ..
aamrti
amrtirajjtr lkaytr
lkaytrvidhyin .
kkin bhmarp nirdvait dvaitavarjit .. 131 ..
axQzrQt
rjjtQr lkytQr
vtyn .
Ekkn mp nrQtQvt tQvtvrQjt .. 131 ..

662. AmtI: - The one who has eight forms

663. AjajEO - Conqueror of ignorance

664. laEkyaOa
yaOavDayn - Controls movement of the worlds

665. ekakn - The Only One

666. Bmpa - Of the form of Brahman

667. nIta - One with no second

668. WtvjIta - Devoid of duality

662. axQzrQt:: ezQvtm] rQtQtkLzyvLQ
kLzyvLQ
663. ajjtQr avtQyy jytQtvLQ
664. lkytQr
vtyn lkHQkL]Q ytQtry nztQt
vpQpvLQ
665. Ekkn otQtyk (t]yk) ipQpvLQ
666. mp ~m e]QkV prhQmsQvpN
667. nrQtQvt irNQzv vsQ e]QV pvm ilQltvLQ
668. tQvtvrQjt tQvttQt]]QmQ iylQpl nHQkyvLQ
Ada vsda va b#amWy
yvpN .
bht b#aN b#a b#anda blp#ya .. 132 ..
annad vasud vddh brahmtmaikya
brahmtmaikyasvarpi .
bhat brhma brhm brahmnand balipriy .. 132 ..
anQnt vst vQtQt pQrhQmtQmkQysQvpN .
pQht pQrhQmN pQrhQm pQrhQmnnQt plpQry .. 132 ..

669. Ada The giver of food

670. vsda - Who gives precious things

671. va - The one who nourishes the world

672. b#amWkvpN - Identical with Brahman

673. bht - Of greatness

674. b#aN - Wife of the Brahmana

675. b# - Counterpart of Brahma

676. b#anda Who has the blliss of Brahman

677. blp#ya - Fond of the sacrificial offerings

669. anQnt a]Q]mLpQpvLQ
670. vst clQvmLpQpvLQ
671. vQtQt vytlQ trQnQtvLQ
672. pQrhQmtQmkQysQvpN prhQmmQ, jvtQm
ivrQkzy WkQky sQvpN
673. pQht pryvLQ (pQht e]QkV cnQtsQ v^v]vLQ)
674. pQrhQmN prmcvzy
prmcvzy ptQ] (prmQmN ptQ])
(VpQ)
675. pQrhQm prmQmv]Q ckQt pmk ipQpvLQ (srsQvt)
676. pQrhQmnnQt prhQm]nQttQtzyvLQ
677. plpQry plclkLzmQ pryLQLvLQ
Baxapa bhsEna BavaBav
BavaBavvvjIta .
sKaraya SBkr SaEBnaslBagt:
Bagt: .. 133 ..
bhrp bhatsn bhvbhva
bhvbhvavivarjit .
sukhrdhy ubhakar bhansulabhgati: .. 133 ..
pxp pQhtQsn pvpv
pvpvvvrQjt .
skrtQy Spkr Spnslpkt: .. 133 ..

678. Baxapa - The form of all language

679. bhsEna Having a limitless army

680. BavaBav
BavaBavvvjIta - Beyond existing and non-existing attributes

681. sKaraya - Easy to worship

682. SBkr - Doer of good

683. SaEBnaslBagt: - The giver of salvation

678. pxp pxkL]Q pmk ipQpvLQ
679. pQhtQsn
sn pry c]kL uzyvLQ
680. pvpv
pvpvvvrQjt utQptQt, a[
ivQvrNQmlQltvLQ
681. skrtQy kmk ArtkQkkQ ^yvLQ
682. Spkr ptQt cyQkVvLQ
683. Spnslpkt: ntQy]nQttQt aLpQpvLkmQ
lpmk azykQ^yvLkmQ ipQ
ipQpvLQ
rajrajEr raydayn rayvlBa .
rajk]pa rajpZ
rajpZnvESt
Stnjata
njata .. 134 ..
rjarjvar rjyadyin rjyavallabh .
rjatkp rjapha
rjaphanivita
nivitanijrit
nijrit .. 134 ..
rjrjSQvr rjQytyn rjQyvlQlp .
rjtQkQp rjpznvSt
nvSt
vStnjSQ
njSQrt .. 134 ..

684. rajrajEr - Ruler of the king of kings

685. raydayn - Who confers dominion

686. rayvlBa - To whom dominions are dear

687. rajk]pa - Shines with compassion

688. rajpZ
rajpZnvEeSt
Stnjata
njata - Who enthrones her devotees
684. rjrjSQvr rjtrjrQkkQklQlmQ IcQvr
685. rjQytyn rjQytQt aLpQpvLQ
686. rjQyvlQlp rjQyHQkLlQ pryLQLvLQ
687. rjtQkQp cpkQmQ kpzyvLQ
688. rjpznvSt
nvStnjSQ
njSQrt t]Q] n^yvrQkL
rjpzHQkLlQ amrQtQt vpQpvLQ
raylm: kaESnaTa ctr|gblEr .
sam#ay
ydayn sysDa sagrmEKla .. 135 ..
rjyalakm: kanth catura!ga
catura!gabalvar .
smrjya
smrjyadyin satyasandh sgaramkhal .. 135 ..
rjQylXQm: kSnt crHQkplSQvr .
smQrjQ
rjQytyn stQysnQt skrmkl .. 135 ..

689. raylm: - Possessed of royal wealth

690. kaESnaTa - Controls the treasury

691. ctr|gblEr - Commander of the army of four divisions

692. sam#ajy
jydayn - Woho confers the status of kings

693. sysDa
sysDa - Whose word cannot be violated

694. sagrmEKla - Who is girdled by the ocean

689. rjQylXQm: rjQylXQm pmk ipQpvLQ
690. kSnt pkQkxtQtVQ sQvm] (pMQc kcHQkkQ
nyk)
691. crHQkplSQvr (rt, kj, rk, ptt) crHQk c]kQ
c]kQ
IcQvr
692. smQrjQytyn smQrjQytQtkQ kpQpvLQ
693. stQysnQt stQtym] prtjQM uLQLvLQ
694. skrmkl stQtrtQty ozQ^yNmk uzyvLQ
dXta dWySmn svIlaEkvS|kr .
svaITIdaO savO scdand
scdandpN .. 136 ..
dkit
dkit daityaaman sarvalkavaa!kar .
sarvrthadtr svitr saccidnanda
saccidnandarpi .. 136 ..
tXt ttQySmn srQvlkvSHQkr .
srQvrQtttQr svtQr scQctnnQtpN .. 136 ..

695. dXta - One who is initiated

696. dWySmn -Destroyer of the demons

697. svIlaEkvS|kr - Who can subjugate the worlds

698. svaITIdaO - Bestower of wealth

699. savO - The wife of Savitr

700. scdand
scdandpN Comprised of existence, consciousness and bliss
695. tXt M]tQt azmQp^ cyQpvLQ
696. ttQySmn
Smn arrQkL azkQpvLQ
697. srQvlkvSHQkr skl lkHQkLmQ t]QvcHQ
kNQzvLQ
698. srQvrQtttQr skl xrQtQtHQkLmQ aLpQpvLQ
699. svtQr svtQr pmk ipQpvLQ
700. scQctnnQtpN stQ, ctQ, A]nQtHQkL t]Qzy
pmk uLQLvLQ
vLQ
dESkalaprCa svIga svImaEhn .
srvt SaOmy gha|ba g/pN .. 137 ..
daklparicchinn sarvag sarvamhin .
sarasvat stramay guh!b guhyarpi .. 137 ..
tSklprcQcnQn srQvk srQvmhn .
srsQvt SsQtQrmy hmQp hQypN .. 137 ..

701. dESkalprCa - Not limited by space or time

702. svIga - Omnipresent

703. svImaEhn - Who bewilders all

704. srvt
srvt - Of the form of Saraswati

705. SaOmy - Who dwells in the scriptures

706. gha|ba - Dwells in the secret cave of the heart

707. g/pN - Of the form of the supreme secret (non-duality)

701. tSklprcQcnQn tcmQ,klmQ ivkzy aLkQ
uzQpztvLQ
702. srQvk eHQmQ nVnQtpQpvLQ
703. srQvmhn elQlrmQ mhmzy cyQpvLQ
704. srsQvt srsQvt v^v]LQ
705. SsQtQrmy csQtQrHQkLlQ rQNmk vyptQtpQpvLQ
706. hmQp itykylQ ipQpvLQ
707. hQypN prm rkcym] ptQtzyvLQ
svaIpaD
aDvnmIa sdaSv
sdaSvptv#ta .
s|p#dayEr sav gmfl
mflpN .. 138 ..
sarvpdhi
sarvpdhivinirmukt
vinirmukt sadiva
sadivapativrat .
sa!pradyvar sdhv gurumaala
gurumaalarpi .. 138 ..
srQvpt
vptvnrQkQt stSv
stSvptvQrt .
smQpQrtySQvr stQv mNQzl
lpN .. 138 ..

708. svaIpaD
aDvnmIa Free from all limitations

709. sdaSv
sdaSvptv#ta - Devoted wife off Siva

710. s|p#dayEr - Who promulgates secret knowledge

711. saD
saD - Composed

712. iI - The Turiya fourth state of consciousness beyond deep sleep

713. gmfl
mflpN - Of the form of the preceptors
708. srQvpt
vptvnrQkQt sklvtm]
sklvtm] uptkLlnQmQ
vpzQzvLQ
709. stSv
stSvptvQrt stcv ptvrt
710. smQpQrtySQvr smQprtytQtVQ IcQvr
711. s (ml clQlypQp) uctmypQpvLQ
712. I ~I e]QkV kmkl aXr pNyypQpvLQ
713. mNQzl
lpN mNQzl pmk
pmk ipQpvLQ
k[laEONaI Bgaraya maya mDmt mh .
gNa|ba g/karaya kaEmla|g gp#ya .. 139 ..
kulttr bhagrdhy my madhumat mah .
ga!b guhyakrdhy kmal!g gurupriy .. 139 ..
ltQtrQN pkrtQy my mmt mh .
kNmQp hQykrtQ
krtQy kmlHQk pQry .. 139 ..

714. k[laEONaI - Who has transceded the senses

715. Bgaray - Who is worshipped in the orb of the sun

716. maya - The Illusion

717. mDmt - Who accepts honey and wine offerings in worship

718. mh - Earth

719. gNa|ba - Mother of Gajanana

720. g/karaya - Worshipped by the Guhyakas a deity group

721. kaEmla|g - Of delicate limbs

722. gp#ya - Identical with the wife of the guru

714. ltQtrQN lmQ emQ inQtry cktQtlQ aVy
^yt ptQtzyvLQ
715. pkrtQy srymNQzltQtlQ ArtkQkpQpkVvLQ
716. my my e]pQppvLQ
717. mmt mmt v^v]vLQ (VpQ)
718. mh m pmk ipQpvLQ
719. kNmQp kNHQkkQmQ kNckQmQ tyQ
720. hQykrtQy rkcym] iztQtlQ jkQkpQ pkVvLQ
721. kmlHQk mv] aHQkHQkLQ uzyvLQ
722. pQry vVQpQ prym]vLQ
vtOa svItOES dXNamtIpN .
snkad
snkadsmaraya SvOan
SvOanp#dayn .. 140 ..
svatantr sarvatantr dakimrti
dakimrtirpi .
sanakdi
sanakdisamrdhy ivajna
ivajna
napradyin .. 140 ..
sQvtnQtQr srQvtnQtQrS tXNrQt
pN .
snkt
snktsmrtQy SvjQMn
npQrtyn .. 140 ..

723. vtOa - The independent One

724. svItOES - Ruler of all the Tanntras

725. dXNamtIpN - Of the form of Dakshinamurthi (Siva)

726. snkad
snkadsmaraya Worshipped by Sanaka and others

727. SvOan
SvOan
vOanp#dayn - Who imparts knowledge of Siva
723. sQvtnQtQr sQvtnQtrmk ipQpvLQ
724. srQvtnQtQrS skl tnQtrHQkkQmQ IcQvr
725. tXNrQt
pN tXNrQtQt sQvpmypQ
pmypQpvLQ
726. snkt
snktsmrtQy snkt ykkLlQ n]Q
ArtkQkpQpzQzvLQ
727. SvjQMn
npQrtyn cv M]tQt aLpQpvLQ
 SLOKAS 141 150 : NAMES 728 - 790

ckla{{nd
ckla{{ndklka p#Empa p#y|kr .
namparayN
namparayNp#ta ndva nzEr .. 141 ..
citkal
citkal ``nanda
nanda
nandakalik prmarp priya!kar
priya!kar .
nmapryaa
nmapryaaprt nandividy navar .. 141 ..
ctQklAnnQ
l AnnQtklk pQrmp pQrymQkr .
nmpryN
nmpryNpQrt nnQtvtQy nzSQvr .. 141 ..

728. ckla - With Conciousness conditioned in part by manifestation

729. Aand
Aand
ndklka - With a state of bliss also partly condittioned

730. p#Empa Of the nature of devotion

731. p#
p#y|kr - Who accomplishes all things pleasant

732. namparayN
namparayNp#ta - Delighted by the recitation of her Names

733. ndva - Comprising the Vidya of Nandikeswara

734. nzEr
r - Wife of Nateswara (Siva)
728. ctQkl ctQklyk ipQpvLQ
729. AnnQtklk A]nQttQt]Q amQcmk (jv]zmQ)
ipQpvLQ
730. pQrmp prm alQl pkQt e]QV
ptQt^pQpvLQ
731. pQrymQ
ymQkr prytQtcQ cyQpvLQ
732. nmpryN
nmpryNpQrt nm pryNtQtlQ
cnQtxmzpvLQ
733. nnQtvtQy nnQtkcQvrrlQ upckQkpQpzQz vtQypN
734. nzSQvr ctmQpr nzrj] acrtQ nz]mQ cyQmQ
IcQvr
mya
myajgdDana mda mpN .
layp#ya lykr lja r|Badvdta .. 142 ..
mithy
mithyjagadadhihn muktid muktirpi .
lsyapriy layakar lajj ra!bhdivandit .. 142 ..
mtQy
jkttxQzn kQtt kQtpN .
lsQypQry lykr ljQj rmQptvnQtt .. 142 ..

735. mya
myajgdDan - The base of the illusory world

736. mda - The giver of salvation

737. mpN - Of the nature of salvation

738. layp#ya - Fond of graceful dance

739. lykr - Fond of a state of meditation

740. lja - Of the form of bashfulness

741. r|Badvdta Worshipped by Rambha and other celestials

735. mtQy
jkttxQzn pyQy] ulktQ tVQVtQtVQ
atxQz]mypQpvLQ
736. kQtt kQty aLpQpvLQ
737. kQtpN kQtyy pmk uzyvLQ
738. lsQ
lsQypQry nrQtQt]tQtlQ pryLQLvLQ
739. lykr lytQt uNQpNQkVvLQ(VpQ)
740. ljQj ljQj pmk ipQpvLQ
741. rmQptvnQtt rmQp tl] apsrsQ sQtQrkLlQ
vNHQkpQpzQzvLQ
Bvdav
BvdavsDav: papary dvanla .
dBaIy
ytlvatla jravatrvp#
jravatrvp#Ba .. 143 ..
bhavadvasudhvi: ppraya davnal .
daurbhgya
daurbhgyatlavtl jardhvntaraviprabh .. 143 ..
pvtv
pvtvstvQxQ^: pprNQy tvnl .
trQpkQylvl jrtQvnQtrvpQrp .. 143 ..

742. BvdavsDav: - Veritable rain of nectar to the fire of existence

743. paparydvanla
paparydvanla - Fond of the forest fire that burns down sin

744. dBaIy
ytlvatla - Blows away misfortune just as the gale blows
away the thistle

745. jravatrvp#Ba The sunbeam that dispels darkness of old age

742. pvtvstvQxQ^: smQsrmky kzQtQtkQ
amQt m[yypQpvLQ
743. pprNQy tvnl pvm]QmQ arNQytQtVQ
kzQtQtyk ipQpvLQ
744. trQpkQylvl rQpkQkymQ e]QkV
pMQpty ctV a^kQmQ [lQ kVQVk ipQpvLQ
745. jrtQ
jrtQvnQtrvpQrp pQ e]QkV iLpQ
pkQmQ sry prpyk ipQpvLQ
BayaD
BayaDcd#ka B
BcO kEk
kGnaGna .
raEgpvItd|
d|BaEl
lmIyda
dak[Zarka .. 144 ..
bhgybdhi
bhgybdhicandrik bhakta
bhaktacitta kki
kkighanghan .
rgaparvata
rgaparvatada!bhli
da!bhli
da!bhlirmtyu
rmtyudru
drukuhrik .. 144 ..
pkQypQt
cnQtQrk pkQtctQt kk
kkknkn .
rkprQvt
ttmQ
tmQpl
plrQmQtQt
tzrk .. 144 ..

746. BayaD
BayaDcd#ka - The moon that lights up the ocean of good
fortune

747. B
BcEt kEk
kGnaGna Is to her devotees like what the dark
clouds are to the peacock.

748. raEgpvItd|
d|BaEl:
l: - Like the thunderbolt to the mounain of disease

749. myda
dak[Zarka Like the axe to the tree of death
746. pkQypQt
cnQtQrk pkQkymky kzlpQ
pHQkcQcyQmQ cnQtQrkyk ipQpvLQ
747. pkQtctQt kk
kkknkn pkQtrQkL]Q m]mky mykQ
mkmQ p]QVvLQ
748. rkprQvt
ttmQ
tmQpl nyQ e]QmQ mlypQ
pLkQmQ vjQrtmQ p]QVvLQ
749. mQtQt
tzrk
zrk mQtQvky mrtQt vzQmQ
kzl p]QVvLQ
vLQ
mhEr mhakal mhag#asa mhaSna .
ApNaI cfka cfmfasrnxdn .. 145 ..
mahvar mahkl mahgrs mahan .
apar caik caamusura
caamusuranidin .. 145 ..
mhSQvr mhkl mhkQrs mhSn .
aprQN cNQ^k cNQzNQzsr
srnxtn .. 145 ..
..

750. mhEr - The supreme ruler

751. mhakal -The great destroyer of death

752. mhag#asa For whom the world is but a morsel at the time of
destruction

753. mhaSna - Provider of food in abundance

754. ApNaI - Ever free from want

755. c|fka The angry One

756. cfmfasrnxdn - Destroyer of the demons Chanda and

Munda
750. mhSQvr pryvLmQ IcQvrymQ ipQpvLQ
751. mhkl mhkL (VpQ)
752. mhkQrs pryt] kvLtQt uzyvLQ
753. mhSn pnQt] uLQLvLQ
754. aprQN kz]Q yt]QmQ ilQltvLQ (VpQ)
755. cNQ^k kpLQLvLQ ( E vyLQL k]Q]k)
756. cNQzNQzsr
srnxtn cNQz]Q, NQz]Q e]QkV
arrQkLkQ k]QVvLQ
XraXramka svIlaEkES vDarN .
OvgIdaO sBga Oy|bka OgNamka .. 146 ..
karkartmik sarvalk vivadhri .
trivargadtr subhag traya!bak trigutmik .. 146 ..
XrXrtQmk srQvlkS vSQvtrN .
tQrvrQkttQr spk tQrymQpk tQrNtQmk .. 146 ..

757. XraXramka - Formed of all the syllables

758. svIlaEkES - Ruler of all worlds

759. vDarN - Upholder of the Universe

760. OvgIdaO - The giver of the triad of values : Artha, Kama and
Moksha

761. sBga
Bga Like a five-year old girl

762. Oy|bka With three eyes

763. OgNamka - Of the nature of the three qualities, Sattva, Rajas and
Tamas
757. XrXrtQmk a[LQLmQ a[vlQltm]
a]tQmypQpvLQ
758. srQvlkS skl lkHQkkQmQ IcQvr
759. vSQvtrN skl prpMQctQ
tQtmQ tHQkVvLQ
760. tQrvrQkttQr trQm, arQtQt, kmHQkLkQ kpQpvLQ
761. spk spkQky v^v]LQ ( WnQ vyLQL
k]Q]k)
762. tQrymQpk ]Q kNQkLzyvLQ
(mQrQtQtkkQnQ tyQ)
763. tQrNtQmk (stQv, rjsQ, tm NHQkLky)
Lky)
kQN v^v]vLQ
vgaIpvgIda Sa jpapp
pnBak]t: .
AaEjaEvt tDra yOpa p#yv#ta .. 147 ..
svargpavargad uddh jappupa
jappupanibhkti: .
jvat dyutidhar yajarp priyavrat .. 147 ..
sQvrQkpvrQkt StQt jpxQpnpkQt: .
Ojvt tQttr
ttr yjQMp pQryvQrt .. 147 ..

764. vgaIpvgIda Who bestoes heaven and salvation on her devotees

765. Sa - The pure One

766. jpapp
pnBak]t: - Abody with the complexion of the Japa flower

767. AaEjaEvt - The lustrous One

768. tDra Endowed with brilliance

769. yOpa Of the form of Sacrifices

770. p#yv#ta - Fond of religious observances

764. sQvrQkpvrQkt sQvrQkQktQtmQ mXtQtmQ
aLpQpvLQ
765. StQt tQtm]vLQ
766. jpxQpnpkQt: cmQptQtpQ nVzyvLQ
nVzyvLQ
767. Ojvt OjsQs uzyvLQ (VpQ)
768. tQttr knQty^pQpvLQ
769. yjQMp yjQM pm]vLQ
770. pQryvQrt vrtHQkLlQ pryLQLvLQ
raraya raDxaI pazl
pazlk[smp#ya .
mht mEnlya mdar
mdark[smp#ya .. 148 ..
durrdhy durdhar
durdhar pal
palkusuma
kusumapriy .
mahat mrunilay mandra
mandrakusuma
kusumapriy .. 148 ..
rrtQy rtrQx pzl
pzlsm
smpQry .
mht mnly mnQtr
rsm
smpQry .. 148 ..

771. raraya - Not easy to worship with a wandering mind

772. raDxaI Cannot be controlled

773. pazl
pazlk[smp#ya Fond of the Patali flower

774. mht - The great One

775. mEnlya Dwelling in the Meru mountain

776. mdar
mdark[smp#ya Fond of the Mandara flower
771. rrtQy crmpQpzQ ArtkQkpQpkVvLQ
772. rtrQx jykQk ^ytvLQ
^ytvLQ
773. pzl
pzlsm
smpQry ptrpQvlQ pryLQLvLQ
(vpQmQ, ckpQmQ klnQt nVLQL )
774. mht mkmQ pryvLQ
775. mnly m mlylQ ipQpvLQ
776. mnQtr
rsm
smpQry mnQtrpQvlQ pryLQLvLQ
vraraya vrafqpa vrja vtaEmK
K .
p#ygpa prakaSa p#aNda p#aNpN .. 149 ..
vrrdhy virrp viraj vivatmukh .
pratyag
pratyagrp park prad prarpi .. 149 ..
vrrtQy vrzQp vrj vSQvtk .
pQrtQykQp prkS pQrNt pQrNpN .. 149 ..

777. vraraya - Worshipped by the Viras

778. vrafqpa - Of the form of Virat, that governs the Universe

779. vrja - Devoid of sin

780. vtaEmK - Whose face can be seen everywhere - Omnipresent

781. p#yg
ygpa
y pa - Inward looking

782. prakaSa Of trancendental form

783. pa#Nda - Giver of the life breath

784. p#aNpN - Of the form of Brahman

777. vrrtQy vrrQkLlQ ArtkQkpQpkVvLQ
778. vrzQp vrzQ sQvpmk ipQpvLQ
779. vrj mcVQVvLQ
780. vSQvtk eHQmQ kLQLvLQ
781. pQrtQ
rtQykQp uLQ nkQktQ tmQvtlQ vLHQmQ
ptQtzyvLQ
782. prkS prm Akc sQvpmypQpvLQ
783. pQrNt
Nt prN]kQ kpQpvLQ
784. pQrNpN prN pmypQpvLQ
matIf
fBWrvaraya mON
mONyt
ytrayD:
OprES jysEna nOgya
ya prapra .. 150 ..
mrtaa
mrtaabhairavrdhy mantri
mantrinyasta
nyastarjyadh:
tripur jayatsn nistraiguy parpar .. 150 ..
mrQtNQzprvrtQy mnQtQrN
NnQysQtrjQy:
tQrrS jytQsn nsQtQrNQy prpr .. 150 ..

785. matIf
fBWrvraya - Worshipped by Marthandabhairava (Siva)

786. mON
mONyt
ytrayD
rayD: - Her powers delegated to Mantrini

787. OprES - Ruler of the three cities

788. jysEna - Ever victorious

789. nO
nOgya - Beyond the three Gunas

790. prapra - Of both Higher and Lower Forms

785. mrQtNQzprvrtQy mrQtQtNQz prvrlQ
ArtkQkpQpzQzvLQ
786. mnQtQrN
NnQysQtrjQy: mnQtQrNyzmQ rjQyprtQt
vtQtvLQ
787. tQ
tQrrS tQrrc e]QkV tv ( srQvcprrk
ckQkrtQt]Q atxQz] tv)
788. jytQsn jytQz]kQmQ c]kLzyvLQ
789. nsQtQrNQy kQNHQkLkQ kznQtvLQ
790. prpr pr, apr, prpr e]QkV ptHQkLlQ
VkQkpQpmQ prmQmtQt]Q sQvpmypQpvLQ (VpQ)
 SLOKAS 151 160 : NAMES 791 - 861

syOanand
syOanandpa samry
samryprayNa .
kpdIn klamala kamDkqkampN .. 151 ..
satyajnnanda
satyajnnandarp smarasya
smarasyaparya .
kapardin kalml kmadhuk
kmadhukkmarpi .. 151 ..
stQyjQMnnnQtp smrsQypryN .
kprQtn klml kmkQkmpN .. 151 ..

791. syOanand
syOanandpa Of the form of Truth, Knowledge and Bliss

792. samry
samryprayNa Fond of the Sama Veda chants

793. kpdIn - Consort of Kapardin (Siva)

794. klamala - Of beauty and brilliance

795. kamDkq - The fulfiller of desires

796. kampN - Of the form of Kama (Siva)

791. stQyjQMnnnQtp stQy, M], A]nQt
pmypQpvLQ
792. smrsQypryN smrstQtlQ nl pVQVvLQ
793. kprQtn cvzy ptQ] ( jzkQ kprQtmQ e]Q pyrQ)
794. klml klkL mlyktQ trtQtpQpvLQ
795. kmkQ pkQtrQkzy m]rtHQkLpQ rQtQt cyQpvLQ
796. kmpN
kmpN n]tQt pHQkL epQpvLQ
klanD: kaykla rsOa rsSEvD: .
pa pratna pya pkra pkrEXNa .. 152 ..
kalnidhi: kvyakal rasaj rasavadhi: .
pu purtan pjy pukar pukarka .. 152 ..
klnt: kvQykl rsjQM rsSvt: .
xQz rtn jQy xQkr xQkrXN .. 152 ..

797. klanD: - A treasure of arts

798. kaykla - Of the form of Kavya (poetry)

799. rsOa The experiencer of sentiments

800. rsSEvD: - The treasure of Brahman

801. pa - Nourished by numerous qualities

802. pratna The ancient One

803. pya Worthy of worship

804. pkra Who receives nourishment

805. pkrEXNa Wtit lotus-like eyes

797. klnt: klkL]Q pkQkxmQ
798. kvQykl kvyHQkL iyVQmQ kl pmk ipQpvLQ
799. rsjQM rsHQkL aVnQtvLQ
800. rsSvt: prmQmmQttQt]Q pkQkxmQ
801. xQz xQ^yypQpvLQ ( pxkQkpQpzQzvLQ)
802. rtn elQlkQmQ nQtypQpvLQ
803. jQy jkQktQ tnQtvLQ
804. xQkr xQ^ykQ kpQpvLQ
805.
805. xQkrXN tmr p]QV kNQkLzyvLQ
pr|yaEt: pr|Dam prmaN: prapra .
paShta paShO prmO
prmOvBEdn .. 153 ..
para!jyti: para!dhma paramu: partpar .
pahast pahantr paramantra
paramantravibhdin .. 153 ..
prmQjQyt: prmQtm prm: prtQ
prtQpr .
pShsQt pShnQtQr prmnQtQrvptn .. 153 ..

806. pr|yaEt: - The supreme brilliance

807. pr|Dama Of the highest abode

808. prmaN: - Who is the most subtle atom

809. prapra - Superior to the highest deities (Brahma, Vishnu, Rudra)

810. paShta Bearing the noose in left hand

811. paShO - Destroyer of the noose that binds

812. prmO
prmOvBEdn - Destroyer of the powers of the enemy
806. prmQjQyt: cVnQt jQyt sQvpmk ipQpvLQ
807. prmQtm utQtmm] ipQpzmypQpvLQ
808. prm: mkmQ sXQmm] avypQpvLQ
809. prtQpr cVnQtvrQkkQmQ cVnQtvLQ
810. pShsQt pctQtkQ kyzyvLQ
811. pShnQtQr pcHQkLpQ pkQk^pQpvLQ
812. prmnQtQrvptn etrkL]Q (asQtr, apcr) mnQtrHQkL
pLpQpvLQ
mtaI{mtaI {nytOa mnmans
nmansh|ska .
syv#ta sypa svaItyaImn st .. 154 ..
mrtamrt anityatpt
anityatpt munimnasa
munimnasaha!sik .
satyavrat satyarp sarvntarymin sat .. 154 ..
rQt{rQt {ntQytQpQt nmns
nmnshmQsk .
stQyvQrt stQyp srQvnQtrQymn st .. 154 ..

813. mtaI - Of perceptible form

814. AmtaI - Also of imperceptibe form

815. AnytOa Satisfied by devotee offerings that are perishable

816. mnmanS
nmanSh|ska She is like a female swan in the mind of the sages

817. syv#ta - To whom truth is dear

818. sypa Of the form of truth

819. svaIntyaImn - The inner controller of all souls

820. st - The eternal spouse

813. rQt ptQt^pQpvLQ
814. arQt pm ilQltvLQ
815. antQytQpQt a[LQL pLQkLlQ cyQ
cyQypQpzQz
upcrHQkLmQ tpQtyzpvLQ
816. nmns
nmnshmQsk ]vrQkL]Q m]tky tzktQtlQ
uLQL hmQsmQ
817. stQyvQrt uNQmy pv e]QkV vrttQtlQ
azykQ ^yvLQ
818. stQyp kQkltQtmQ ptkQkpQpzt
stQtyptQtzyvLQ
819.
819. srQvnQtrQymn elQlkQLQmQ prvctQtpQpvLQ
820. st mh ptvrtyk ipQpvLQ

b#aN b#jnn bhpa bDacIta .

p#svO p#cfa {{Oa p#ta p#kzak]t: .. 155 ..
brahm brahmajanan bahurp budhrcit .
prasavitr praca j
j pratih
pratih prakakti: .. 155 ..
pQrhQmN pQrhQmjnn php trQct .
pQrsvtQr pQrcNQz {{jQM pQrtxQz pQrkzkQt: .. 155 ..

821. b#aN - Of the form of Brahaman

822. b# - She is Brahman

823. jnn The Mother

824. bhpa Of many forms

825. bDacI
DacIta Adored by the learned

826. p#svO -The creator of everything

827. p#cfa - Who is wrathful

828. AaOa - She is the Command

829. p#ta - Who is the support of everything

830. p#kzak]t: -Whose form is experienced by all

821. pQrhQmN prmQm ckQtyk ipQpvLQ
822. pQrhQm prmQmmk ipQpvLQ
823. jnn skl prpMQctQtmQ cxQ^pQpvLQ
824. php ankvtm] pHQkL^pQpvLQ
825. trQct M]kLlQ jkQkpQpzQzvLQ
826. pQrsvtQr yvVQVmQ pztQtvLQ
827. pQrcNQz mkmQ
mkmQ atkm] kpLQLvLQ
828. AjQM AjQM mk ipQpvLQ
829. pQrtxQz skl prpMQctQtmQ t]Q]lQ
 prtxQ^tQtpQpvLQ
830. pQrkzkQt: elQlkQmQ vLpQpzyktQ trmQ v^v]LQ

p#aNEr p#aNdaO paSpZ

paSpZpN .
vSHqKla vvTa vrmata vyp#s: .. 156 ..
prvar pradtr pacatpha
pacatpharpi .
vikhal viviktasth vramt viyatpras: .. 156 ..
pQrNSQvr pQrNttQr pMQcStQpzpN .
vSQHQkl vvkQtsQt vrmt vytQpQrs: .. 156 ..

831. p#aNEr - Ruler of the vital breath

832. p#aNdatO - The giver of life

833. paSpZ
paSpZpN - Of the form of fifty representations

834. vSHqKla - Free from fetters

835. vvTa - Resident in isolated places

836. vrmata - Mother of the Vira devotees

837. vyps: - The creator of Space

831. pQrNSQvr prN]QkkQ IcQvr
832.
832. pQrNttQr prN]QkLkQ kpQpvLQ
833. pMQcStQpzpN WmQp pzHQkL]Q pmk
ipQpvLQ
834. vSQHQkl krQmt vlHQkLQ ilQltvLQ
835. vvkQtsQt vvkzyvrQkL]Q m]tlQ
m]tlQ ipQpvLQ
836. vrmt vrrQkkQtQ tyrk ipQpvLQ
837. vytQpQrs: AkctQt pztQtvLQ

mk[da mnlya mlvg#hpN .

BavOa BvraEgG" Bvc@
Bvc@p#vtIn .. 157 ..
mukund muktinilay mlavigraha
mlavigraharpi .
bhvaj bhavargaghn bhavacakra
bhavacakrapravartin .. 157 ..
nQt kQtnly lvkQrh
hpN .
pvjQM pvrkkQn pvckQrpQrvrQtn .. 157 ..

838. mk[da The giver of salvation

839. mnlya The abode of all salvation

840. mlvg#hpN - Of the form of the original goddess Rajarajeswari

841. BavOa - The Knower of Thought

842. BvraEgD" - Destroyer of the disease of existence

843. Bvc@
Bvc@p#vtIn - Who keeps the wheel of creation in motion
838. nQt kQty aLpQpvLQ (: e]QVlQ mXmQ)
839. kQtnly kQtkQ ipQpzm]vLQ
zm]vLQ
840. lvkQrh
hpN skl ckQtkkQmQ lm]
rjrjcQvr pmk ipQpvLQ
841. pvjQM m]tlQ uLQL eNQNHQkL aVnQtvLQ
842. pvrkkQn smQsrmky rktQttQ trQpQpvLQ
843. pvckQrpQrvrQtn smQsr ckQkrtQtcQ [lcQ cyQpvLQ
Cd:sara
Cd:sara SaOsara mOsara tlaEdr .
udarktIamvWBva vNIpN .. 158 ..
chanda:sr strasr mantrasr taldar .
udrakrti
udrakrtiruddmavaibhav vararpi .. 158 ..
cnQt:sr SsQtQrsr mnQtQrsr tltr .
utrkrQt
tQtmvpv vrQNpN .. 158 ..

844. Cd:sara The essence described in the scriptures

845. SaOsara - Herself the essence of the scriptures

846. mOsara - The essence of all Mantras

847. tlaEdr - of a flat belly

848. udarktI: - Of high fame

849. uamvWBva Of immeasurable affluence

850. vNIpN - Of the form of letters

844. cnQt:sr vtHQkL]Q srmypQpvLQ
845. SsQtQrsr csQtrHQkL]Q srmypQpvLQ
846. mnQtQrsr mnQtrHQkL]Q srmypQpvLQ
847. tltr (uLQLHQk plQ smm]) cVy iz
uzyvLQ
848. utrkrQt: uyrQnQtmQ, vsQtrm]m] krQtQt
uzyvLQ
849. utQtmvpv aLvz^yt pmLQLvLQ
850. vrQNpN vrQNHQkL]Q( etQ, vrQNcQrmmQ) pmk
ipQpvLQ
jmmyjratO
jratOjn
jnvat
vatdayn .
svaIpnx
nx^a Saytt
Sayttklamka .. 159 ..
janmamtyu
janmamtyujartapta
jartaptajana
janavirnti
virntidyin .
sarvpania
sarvpaniadudghu ntyatta
ntyattakaltmik .. 159 ..
jnQmmQtQjrtpQtjn
jnvSQrnQt
tyn .
srQvpnx
vpnxtQxQz SnQtQyttkltQmk .. 159 ..

851. jmmyjratO
jratOjn
jnvat
vatdayn - Giver of respite from the travails of
birth and death

852. svaIpnx
nxddqDa - Praised in all the Upanishads

853. Saytt
Sayttklamka - Like the state of the sky after removal of all
duality
851. jnQmmQtQjrtpQtjn
jnvSQrnQt
tyn pVpQ, iVpQ,
pQkLlQ
kLlQ tkkQmQ j]HQkkQ OyQ aLpQpvLQ
852. srQvpnx
vpnxtQxQz
z skl upnxtQkQkLmQ
irnQ kxkQkpQpzQzvLQ
853. SnQtQyttkltQmk cnQtQyttm]QV kl
sQvpm]vLQ(VpQ)
g|Bra ggnatTa gvIta ganlaElpa .
kpna
kpnarhta kaa {kata
{kata kataDIvg#ha .. 160 ..
ga!bhr gaganntasth garvit gnallup .
kalpan
kalpanrahit kh knt
knt kntrdha
kntrdhavigrah .. 160 ..
kmQpr kknnQtsQt krQvt knlp .
klQpn
nrht kxQz {knQt knQtrQtvkQrh .. 160 ..

854. g|Bra - Unfathomable

855. ggnatTa Who dwellls in the centre oof Space

856. gvIta - The source of pride

857. ganlaElpa - Delights in music

858. kpna
kpnarhta Who sustains all souls at the time oof dissoolution

859. kaa - The essence of Vedanta

860. Akata The destroyer of sin and misery

861. kantaDIvg#ha - Beyond all decay

854. kmQpr A[HQkN ^ytvLQ
855. kknnQtsQt AkctQt]Q mtQtylpQpvLQ
856. krQvt krQvtQt^pQpvLQ
857. knlp k]tQtlQ pryLQLvLQ
858. klQpn
nrht kVQp]kLQ
]kLQ ilQltvLQ
859. kxQz ^v] elQl sQvpmypQpvLQ
860. aknQt pptQtpQ pkQkVvLQ
861. knQtrQtvkQrh t]Q xzy crrtQtlQ pty]
ptQtzyvLQ
 SLOKAS 161 170 : NAMES 862 - 922

kayIkarN
arNnmIa kamkEl
ltr|gta .
knknk
knknktaz|ka lla
llavg#hDarN .. 161 ..
kryakraa
kryakraa
kraanirmukt kmakli
kmaklitara!git .
kanatkanaka
kanatkanakata!k ll
llvigraha
vigrahadhri .. 161 ..
krQykrN
krNnrQkQt kmkl
kmkltrHQkt .
kntQknk
nktzHQk ll
vkQrh
htrN .. 161 ..

862. kayIkarN
arNnmIa - Beyond the linkages of cause and effect

863. kamkEl
ltr|gta
gta - From whom spring Kameswaras love interests

864. knknk
knknktaz|ka Wearing shining golden ear--rings

865. lla
llavg#hDarN - Who takes the form of may sports
862. krQykrN
krNnrQkQt krykrNHQkkQ apQpVQpzQzvLQ
863. kmkl
kmkltrHQkt cQHQkr
kr kLkL alkLQ plQ
uzyvLQ
864. kntQknk
nktzHQk prkcm] sQvrQN tzHQkHQkL
aNnQtvLQ
865. ll
vkQrh
htrN vLyzQzkpQ pl uvHQkLtQ
trpQpvLQ
Aja
AjaXyvnmIa mDa Xp#p#sadn .
AtmIKsmaraya bhmIKslIBa .. 162 ..
aj
ajkayavinirmukt mugdh kipra
kipraprasdin .
antarmukha
antarmukhasamrdhy bahirmukha
bahirmukhasudurlabh .. 162 ..
aj
ajXyvnrQkQt kQt XpQrpQrstn .
anQtrQk
ksmrtQy phrQk
ksrQlp .. 162 ..

866. Aja - Unborn

867. XyvnmIa Free from decay

868. mDa - The Innocent One

869. Xp#p#sadn - Quick to please

870. AtmIKsmaraya Worshipped by those with minds turned inward

871. bhmIKslIBa - Difficult to know by those looking at externals

866. aj pVpQplQltvLQ
867. XyvnrQkQt mrNmlQltvLQ
868. kQt vcxm] snQtrQytQt ^yvLQ
869. XpQrpQrstn vrvlQ akQrhmQ cyQpvLQ
870. anQtrQk
ksmrtQy anQtrQkmk ipQpvrQkLlQ n]Q
ArtkQktQtkQkvLQ
871. phrQk
ksrQlp phrQkmk ipQpvrQkLlQ
azvtVQ art]vLQ
Oy OvgInlya OTa Oprmaln .
nramya nral|ba vamarama sDast: .. 163 ..
tray trivarga
trivarganilay tristh tripura
tripuramlin .
nirmay nirla!b svtmrm sudhsti: .. 163 ..
tQry tQrvrQknly
nly tQrsQt tQrr
rmln .
nrmy nrlmQp sQvtQmrm stsQt: .. 163 ..

872. Oy - Of the form of the three Vedas

873. OvgInltya - Dwelling place of the objective triad of existence,

Dharma, Artha and Kama

874. OTa - Present in all the stages of Time, Past, Present and Future

875. Oprmaln - Who is the deity called Tripuramalini who resides in the
Sri Chakra

876. nramya - Who removes all disease

877. nral|ba - Without support but supporting everyting else

878. vamarama - Rejoices within herself

879. sDast: - From whom flows the stream of nectar

872. tQry ]Q vtHQkL]Q v^v]vLQ
873. tQrvrQknly
nly tQrvrQkQktQtlQ nlpQpVQVvLQ (VpQ)
874. tQrsQt ]Q kltQtmpQpvLQ (VpQ)
)
875. tQrr
rmln trrml] pm]vLQ ( ckQkrtQtlQ
AVv AvrNtQt]Q tvt)
876. nrmy nyVQVvLQ (amQpL n]tQtlQ elQl
nyQkmQ nHQmQ)
877. nrlmQp p^pQ emQ ilQltvLQ
878. sQvtQmrm t]Q]ztQtly rmpQpvLQ
879. stsQt: amQt tryypQpvLQ
s|sarp|knmIg"smrN
rNpfta .
yO
yOp#ya yOk}O yjman
yjmanvpN .. 164 ..
sa!srapa!ka
sa!srapa!kanirmagna
nirmagnasamuddharaa
samuddharaapait .
yaja
yajapriy yajakartr yajamna
yajamnasvarpi .. 164 ..
smQsrpHQknrQmkQnstQtrN
rNpNQ^t .
yjQMpQry yjQMkrQtQr yjmn
yjmnsQvpN .. 164 ..

880. s|sarp|knmIg"smrN
rNpfta - Expert in rescuing those lost in
worldly experience

881. yO
yOp#ya - Fond of sacrifices

882. yOkrqO - The wife of Yajnakarta (Siva)

883. yjman
yjmanvpN - Of the form of Yajjamana (Siva)
880. smQsrpHQknrQmkQnstQtrN
rNpNQ^t smQsrcQ cVQVlQ
kyvrQkLtQ kQk vvtlQ smrQtQtyLQLvLQ
881. yjQMpQry yjQMtQt vmQvLQ
882. yjQMkrQtQ
tQr yjQM krQtQtv]Q ptQ] pmk ipQpvLQ
883. yjmn
yjmn
nsQvpN yjm] sQvpmypQpvLQ
DmaIDara DnayXa DnDay
DnDayvvDIn .
vp#p#ya vp#pa vB#mN
NkarN .. 165 ..
dharmdhr dhandhyak dhanadhnya
dhanadhnyavivardhin .
vipra
viprapriy vipra
viprarp vivabhramaa
vivabhramaakri .. 165 ..
trQmtr tntQyX tntnQyvvrQtn
n .
vpQrpQry vpQrp vSQvpQrmN
mNkrN .. 165 ..

884. DmaIDara The stream of Dharma that flows everywhere

885. DnayXa - The ruler of wealth

886. DnDay
DnDayvvDIn - Who increases the wealth of her devotees

887. vp#p#ya Dear to the Brahmanas

888. vp#pa - Of the form of the Brahmanas

889. vB#mN
NkarN - Who controls the worlds motion
884. trQmtr trQmtQtVQ AtrmypQpvLQ
885. tntQyX t]tQtVQ atptyk ipQpvLQ
886. tntnQyvvrQtn t]mQ, t]QymQ ivkL vtQt
cyQpvLQ
887. vpQrpQry vpQrrQkLzmQ pryLQLvLQ (VpQ)
888. vpQrp vpQrrQkL]Q pmypQpvLQ
889. vSQvpQrmN
mNkrN prmQmNQzHQkL [lcQ cyQpvLQ
vg#asa vd#^maBa vWNv vNpN .
AyaEn
nyaIn
nnlya k\
k\zTa
zTa k[lpN .. 166
166 ..
vivagrs vidrumbh vaiav viurpi .
ayni
ayniryni
ryninilay kasth kularpi .. 166 ..
vSQvkQrs vtQmp vxQNv vxQpN .
ayn
aynrQyn
ynnly zsQt lpN .. 166 ..

890. vg#asa Who consumes the whole universe

891. vd#^maBa - With a complexion of coral

892. vWNv - The mother of Vishnu

893. vNpN - Of the form of Vishnu

894. AyaEn: - Without an origin

895. yan
nnlya - In whom all existence merges
n

896. k\zTa
zTa Who dwells in the three Kutas (parts of the Mantra)

897. k[lpN - Of the form of the Kula , the Kaula form of worship)
890. vSQvkQrs skl jktQtmQ o kvLmyQ uNQpvLQ
891. vtQmp pv[mQ p]QV knQtLQLvLQ
892. vxQNv vxQv]Q ckQtyk ipQpvLQ
893. vxQpN vxQ sQvpmypQpvLQ
vLQ
894. ayn pVpQpzmQ ilQltvLQ
895. yn
ynnly (skl prpMQctQtVQmQ) pVpQpzmmQ
nlymmpQpvLQ
896. zsQt vkQpvmQ tl] ztQtlpQpvLQ
897. lpN ltQt]Q mk ipQpvLQ
vrgaE
p#ya vra nWkyaI nadpN .
vOanklna kya
kya vdDa bWdvasna .. 167 ..
vragh
vraghpriy vr naikarmy ndarpi .
vijnakalan kaly vidagdh baindavsan .. 167 ..
vrkxQ\pQry vr nxQkrQmQy ntpN .
vjQMnkln klQy vtkQt pnQtvsn .. 167 ..

898. vrgaE
p#ya - Happy in the presence of heroes

899. vra - Heroic

900. nWkyaI - Beyond the obligation of ation

901. nadpN - Of the form of Nada

902. vOanklna - One who understands Brahman

903. kya - Expert in the arts

904. vdDa - The dextrous One

905. bWdvasna
dvasna - Seated in the Baindava (between the eyebrows)
898. vrkxQ\pQry upsk vrrQkL]Q kxQ^ylQ
pryLQLvLQ
899. vr vryLQLvLQ (VpQ)
900. nxQkrQmQy krQm smQpnQtmQ ilQltvLQ
901. ntpN ntpmk ipQpvLQ
902. vjQMnkln vjQM]tQt uNQzkQpvLQ
903. klQy klkLlQ tVm vyQnQtvLQ
904. vtkQt crQymQ uLQLvLQ
905. pnQtvsn srQv]nQtmy ckQkrm]QkV pnQvky
As]tQtlpQpvLQ (VpQ)
tvaDka tvmy tvmTIvpN .
samgan
samganp#ya saEya sdaSv
sdaSvk[z|bn .. 168 ..
tattvdhik tattvamay tattvamartha
tattvamarthasvarpi .
smagna
smagnapriy smy sadiva
sadivakuu!bin .. 168 ..
ttQtQvtk ttQtQvmy ttQtQvmrQtsQvpN .
smkn
smknpQry smQy stSv
stSvmQpn .. 168 ..

906. tvaDka - Who transcends the tattvas

907. tvmy - Who comprehends all the tattvas

908. tvmTIvpN - Who encompasses both Brahman and the soul

909. samgan
samganp#ya Fond of the Sama chants

910. saEya Combines the names Soma and Uma

911. sdaSv
sdaSvk[z|bin - Of the form of the family of deities
906. ttQtQvtk ttQvHQkL vz pryvLQ
907.
907. ttQtQvmy ttQvpm]vLQ
908. ttQtQvmrQtsQvpN ttQ, tQvmQ e]QV ptHQkL]Q arQtQt
sQvpmypQpvLQ
909. smkn
smknpQry smk]tQtlQ pryLQLvLQ
910. smQy cnQtr]pQplQ a[kyvLQ
a[kyvLQ
911. stSv
stSvmQpn stcvzy ptQ]
syapsy
syapsymagITa svaIpnvarN .
vTa vBavmDra Dra DrsmcIta .. 169 ..
savypasavya
savypasavyamrgasth sarvpadvinivri .
svasth svabhvamadhur dhr dhrasamarcit .. 169 ..
svQypsvQymrQksQt srQvptQvnvrN .
sQvsQt sQvpvmr tr trsmrQct .. 169 ..

912. syapsy
syapsymagITa - Encompasses the right,, left and middle paths

913. svaIpnvarN - Prevents all calamities

914. vTa Who dwells in herself

925. vBavmDr - Sweet by nature

916. Dra - Wise

917. DrsmcIta Worshipped by scholars

912. svQypsvQymrQksQt sQxQ^, lymQ, sQttkLlQ
ipQpvLQ
913. srQvptQvnvrN skl vtm] AptQkQkLmQ
nkQpvLQ
914. sQvsQt t]Q]zm nlLQLvLQ
915. sQvpvmr iyVQkykv
kykv mrmypQpvLQ
916. tr tQtykQ kpQpvLQ
917. trsmrQct pNQ^trQkLlQ n]Q arQcQckQkpQpzQzvLQ
cWtyayIsmaraya cWty
yk[smp#ya .
sdaEdta sdata tNady
tNadypazla .. 170 ..
caitanyrghya
caitanyrghyasamrdhy caitanya
caitanyakusuma
kusumapriy .
saddit sadtu taruditya
tarudityapal .. 170 ..
ctnQyrQkQysmrtQy ctnQysm
smpQry .
sttt stxQz tNttQypzl .. 170 ..

918. cWtyayIsmaraya Worshipped as Consciousness

919. cWty
yk[smp#ya - Fond of the Kusuma flower representing
Consciousness

920. sdaEdta - Visible at all times

921. sdata - Ever content

922. tNdy
tNdypazla To be worshipped in her many coloured forms as
taken by the sun
918. ctnQyrQkQysmrtQy ctQpm] arQkQytQtlQ n]Q
ArtkQktQ
tQtkQkvLQ
919. ctnQysm
smpQry ct]Qymky xQptQtlQ
pryLQLvLQ
920. sttt st utymypQpvLQ (nlQlvrQkLzmQ
epQpmQ prkcpQpvLQ)
921. stxQz st snQtxmypQpvLQ
922. tNttQypzl mtQy]Q] sry]pQ p]QV
vpQmQ ckpQmQ klnQt nVLQLvLQ
 SLOKAS 171 182 : NAMES 923 -1000

dXNa
dXNadXNaraya drmErmKa|bja .
kln
klnkE
kEvla
la{nyIkWvy
ypd
pddayn .. 171 ..
daki
dakidakirdhy darasmra
darasmramukh!buj .
kaulin
kaulinkval
kval
kval?naghrya
?naghryakaivalya
kaivalyapada
padadyin .. 171 ..
tXN
tXNtXNrtQy trsQmr
mrkmQj .
klnkvl
kvl
kvl{nkQrQykvlQypt
pttyn .. 171 ..

923. dXNa
dXNadXNaraya - Worshipped with offerings by devotees

924. drmErmka|bja With a lotus like face with a constant smile

925. kln
klnkE
kEvla - Devoid of the attributes of pleasure and pain

926. AnyIkWvy
ypd
pddayn - Who confers the ultimate stage of salvation
923. tXN
tXNtXNrtQy pNQ^trQkLmQ pmrrQkLmQ
ArtkQkpQpzQzvLQ
924. trsQmr
mrkmQj tmrpQ mlrQnQtVQ p]QV
]QcrpQ kzyvLQ
925. kln
klnkvl kl
kl trQmtQtmQ kvl
M]tQtzyvLQ
926. ankQrQykvlQypt
pttyn vl mtkQk ^yt kvlQy
pttQtkQ kpQpvLQ
taEOOp#ya ttmt t
ts|ttvWBva .
mnvn manvt mhES m|glak]t: .. 172 ..
sttra
sttrapriy
priy stutimat ruti
rutisa!stuta
sa!stutavaibhav
manasvin mnavat mah ma!galkti: .. 172 ..
sQttQrpQry sQtmt SQt
tsmQsQt
tvpv
mnsQvn mnvt mhS mHQklkQt:

927. taEO
Op#ya - Fond of praise

928. ttmt - The possessor of the hymn of praise

929. t
ts|ttvWBva Whose greatness is extolled in all the scriptures

930. mnvn - Of an independent mind

931. manvt - Conscious of her dignity

932. mhES - The wife of Mahesha (Siva)

933. m|glak]t: Of auspicious form

927. sQttQrpQry sQttQtrtQtlQ pryLQLvLQ
928. sQtmt tpQpvrQkQ M]tQtmQ WcQvrQytQtmQ
aLQpvLQ
929. SQt
tsmQsQt
tvpv vtHQkLlQ n]Q k[pQpzQz
vpvzyvLQ
930. mnsQvn sQvtnQtrm] m]tzyvLQ
931. mnvt pnQt]Qm uzyvLQ
932. mhS mhcQvrzy ptQ]
933. mHQklkQt: mHQkL v^zyvLQ
vmata jgaO vSalaX vragN .
p#gBa prmaEdara pramaEda mnaEmy .. 173 ..
vivamt jagaddhtr vilk virgi .
pragalbh paramdr parmd manmay .. 173 ..
vSQvmt
mt jktQttQr vSlX vrkN .
pQrklQp prmtr prmt mnmy .. 173 ..

934. vmata - Mother of the Universe

935. jgaO - Supporter of the world

936. vsalaX - With large eyes

937. vragN - Who is dispassionate

938. p#gBa - Bold and productive

939. prmaEdara The most generous One

940. prmaEda - Of great fragrance

941. mnaEmy - She is herself the mind

934. vSQvmt skl lkHQkkQmQ a]Q]
935. jktQttQr jktQttQ tHQkVvLQ
936. vSlX vclm] kNQkLzyvLQ
937.
937. vrkN vrkQytQt ^yvLQ
938. pQrklQp NcQclQ nVnQtvLQ
939. prmtr kpQptlQ trLmypQpvLQ
940. prmt prm A]nQttQtzyvLQ
941. mnmy m]ty pmk uzyvLQ
yaEmkES vmanTa vj#N vamkEr .
pyO
pyOp#ya pp#Et m|caDSayn .. 174 ..
vymak vimnasth vajri vmakvar .
pacayaja
pacayajapriy pacaprta
pacaprta ma!cdhiyin .. 174 ..
vQymkS vmnsQt vjQrN vmkSQvr .
pMQcyjQMpQry pMQcpQrt
rt mMQctSyn .. 174 ..

942. yaEmkES - The ether of space constitutes her hair

943. vmanTa - Seated in a vehicle that flies

944. vj#N - Adorned by diamonds

945. vamkEr - Of the form of the Vamaka Tantra

946. pyO
pyOp#ya - Fond of the five sacrifices

947. pp#E m|caDSayn - Reclines on a couch of five corpses (deities)

942. vQymkS AkctQtkQ kcHQkLkkQ kNQzvLQ
943. vmnsQt vm]tQtlQ vVQVpQpvLQ
944. vjQrN vjQrttQttQ trpQpvLQ
945. vmkSQvr vmmrQktQt acrpQpvrQkL]Q IcQvr
946. pMQcyjQMpQry pMQc yjQMHQ
MHQkLlQ pryLQLvLQ
947. pMQcpQrt
rtmMQctSyn pMQc prtHQkLl]
mMQctQtlQ vVQVpQpvLQ
pm pBtES ps|yaEpcarN .
Sat SatWyaI SmIda S|BmaEhn .. 175 ..
pacam pacabht pacasa!khypacri .
vat vataivary armad
armad a!bhumhin .. 175 ..
pMQcm pMQctS pMQcsHQkQypcrN .
SSQvt SSQvtSQvrQy SrQmt SmQmhn .. 175 ..

948. pm - Wife of the fifth deity

949. pBtES - Ruler of the five fundamental elements

950. ps|yaEpcarN - Worshipped with five offerings

951. Sat - Frequently worshipped

952. SatWyaI Whose dominion is Eternity

953. SmIda Giver of happiness

954. S|BmaEhn - Bewilders her Lord Shambhu (Siva)

948. pMQcm stcvzy ptQ]
949. pMQctS pMQc tHQkkQ IcQvr
950. pMQcsHQkQypcrN (knQtmQ, xQpmQ, pmQ, tpmQ,
nvtQtymQ e]QkV) WnQ v upcrHQkL uzyvLQ
951. SSQvt epQpmQ ipQpvLQ
952. SSQvtSQvrQy ntQym] WcQvrQytQtzyvLQ
953. SrQmt ktQtkQ kpQpvLQ
954. SmQmhn cv] mhmzycQ cyQpvLQ
Dra Drsta Dya DmIN DmIvDIn .
laEkatta gNatta svaItta Smamka .. 176 ..
dhar dharasut dhany dharmi dharmavardhin .
loktt gutt sarvtt amtmik .. 176 ..
tr trst tnQy trQmN trQmvrQtn .
lktt Nt
Ntt srQvtt SmtQmk .. 176 ..

955. Dra - Of the form of the earth

956. Drsta - Daughter of the mountain

957. Dya Who has all accomplishments

958. DmIN - The Righteous One

959. DmIvDIn - Who increases righteousness

960. laEkatta - Transcends all worlds

961. gNatta - Transcends all attributes

962. svaItta - Transcends all

963. Smamka - Of the form of bliss

955. tr mtv pmypQpvLQ
956. trst prQvttQt]Q tlQv
957. tnQy skl smQptQmQ nVnQtvLQ
958. trQmN trQm pvmQ uzyvLQ
959. trQmvrQtn trQmtQt vLrQpQpvLQ
960. lktt lkHQkLkQ kznQtvLQ
961. Ntt NHQkLkQ kznQtvLQ
962. srQvtt elQlvVQVmQ kznQtvLQ
963. SmtQmk cnQt sQvpmypQpvLQ
bDkk[smp#ya bala lla
llavnaE
vnaEdn .
sml sKkr svExaYa svasn .. 177 ..
bandhka
bandhkakusuma
kusumaprakhy bl ll
llvindin .
sumagal sukhakar suvhy suvsin .. 177 ..
pnQk
ksm
smpQrkQy pl ll
vntn .
smHQkl skkr svxzQy svsn .. 177 ..

964. bDkk[sum
mp#ya Lustrous like the Bandhuka flower

965. bala Of the form the Goddess Bala

966. lla
llavnaEdn - Entertained by the play of the worlds

967. sml - The auspicious One

968. sKkr - The giver of happiness

969. svExaYa - Dressed with fine garments

970. svasn - Whose husband is immortal

964. pnQk
ksm
smpQrkQy pnQk xQpmQ p]QV
knQtzyvLQ
965. pl pl sQvpmypQpvLQ (VpQ)
966. ll
vntn llkLlQ cnQtxpQpkVvLQ
967. smHQkl mHQkl pmypQpvLQ
968. skkr ktQtcQ cyQpvLQ
969. svxzQy n]QVk alHQkrkQkpQpzQzvLQ
970. svsn svs] pmypQpvLQ
svasycInp#ta {{SaEBna Smansa .
b|tpINs|ta pvIja Opra|bka .. 178 ..
suvsinyarcana
suvsinyarcanaprt ??bhan uddha
uddhamnas .
bi!du
bi!dutarpaa
tarpaasa!tu prvaj tripur!bik .. 178 ..
svsnQyrQcn
npQrt {{Spn StQtmns .
pnQtrQpN
NsmQxQz rQvj tQrrmQpk .. 178 ..

971. svasycInp#ta Pleased by the worship of Suvasinis

972. AaSaE
AaSaEBna Beautiful from every aspect

973. Smansa - Of pure mind

974. b|tpINs|ta Pleased by offerings in the Bindu of the Sri Chakra

975. pvIja - The first born

976. Opra|bka - The mother of Tripura

971. svsnQyrQcn
npQrt svs] jylQ
pQrtyzkVvLQ
yzkVvLQ
972. ASpn rQNm] cpLQLvLQ
973. StQtmns tQtm] m]tzyvLQ
974. pnQtrQpN
NsmQxQz pnQ trQpQpNtQtlQ
cnQtxmzkVvLQ
975. rQvj elQlvVQVVQmQ ]Qpk j]tQtvLQ
976. tQrrmQpk tQrrmQpk e]QV tv pm]vLQ
pm]vLQ
dSmd#asmarya OpravS|kr .
Oanmd#a Oangya Oan
OanOEyvpN .. 179 ..
daamudr
daamudrsamradhy tripurrvaa!kar .
jnamudr jnagamy jna
jnajya
jyasvarpi .. 179 ..
tStQr
smrtQy tQrrvSHQkr .
jQMntQr jQMnkmQy jQMn
njQMy
MysQvpN .. 179 ..

977. dSmd#asmarya - Worshipped with twen mudras (signs of the hand

and fingers)

978. OpravS|kr - Controls the Tripurasri deity

979. Oanmd#a - The pose that confers bliss

980. Oangya - Who is attained by knowledge

981. On
OnOEyvpN - The form of both knower and known
977. tStQr
smrtQy ptQ tQtrkLlQ n]Q
ArtkQkpQpzQzvLQ (VpQ)
978. tQrrvSHQkr tQrr tvy t]Q
vcpQptQkVvLQ
979. jQMntQr M]tQtry]Q pmypQpvLQ
(c]QtQtr)
980. jQMnkmQy M]tQtlQ azypQpkVvLQ
981. jQMn
njQMy
MysQvpN M]mkmQ MymkmQ
ipQpvLQ
yaEnmd#a OKfES OgNa{ba OkaENga .
AnGa{^tcarOa va|CtaTIp#dayn .. 180 ..
ynimudr trikha trigu?mb trikag
trikag .
anagh?dbhuta
anagh?dbhutacritr v!chitrtha
v!chitrthapradyin .. 180 ..
yntQr tQrkNQzS tQrN{mQp tQrkNk .
ank{tQt
tcrtQr vMQctrQtpQrtyn .. 180 ..

982. yaEnmd#a - Of the form of one of the 10 mudras (the 9th)

983. OKfES - Ruler of the three divisions of the mantra

984. OgNa - Has the three qualities

985. Aba - Mother of the universe

986. OkaENga Seated within the triangles (of the Sri Chakra)

987. AnGa - Devoid of distress

988. AdqBtcarOa Of wondrous deeds

989. va|CtaTIp#dayn - Fulfiller of desires

982. yntQr y] tQtr pmypQpvLQ
983. tQrkNQzS tQrkNQz tQtrkQ IcQvr
984. tQrN
N stQv, rjsQ, tm NHQkL ^yvLQ
985. amQp kQNtQtVQmQ krNmypQpvLQ
986. tQrkNk y] ckQkrmky tQrkNtQt
aznQtpQpvLQ
987. ank ppmQ yt]QmlQltvLQ
988. atQt
tcrtQr AcQcrym] crtQtrHQkLzyvLQ
989. vMQctrQtpQrtyn vmQpy pLtQ tpvLQ
AyasatSy
AyasatSyOata xfvatt
xfvattpN .
Ayaj
AyajkNa
kNamtIrOan
rOanvat
vatdpka .. 181 ..
abhystiaya
abhystiayajt aadhvtta
aadhvttarpi .
avyja
avyjakaru
karumrti
mrtirajna
rajnadhvnta
dhvntadpik .. 181 ..
apQystSy
stSyjQMt xztQvttpN .
avQyj
jkN
kNrQt
rjQMn
ntQvnQttpk .. 181 ..

990. Ayasa
AyasatSy
tSyOata Is known by constant meditation

991. xfvatt
xfvattpN - Of a form that transcends all forms of worship

992. Ayaj
AyajkNa
kNamtI
tI: - Of the form of compassiona

993. AOan
Oanvat
vatdpka The lamp that dispels the darkness of ignorance
990. apQystSy
stSyjQMt apQpystQt]Q
]Q pkQk]lQ
aVypQpkVvLQ
991. xztQvttpN A (atQvkQkLQ) ups]
mrQkQkHQkLkQ kznQt pLQLvLQ
992. avQyj
jkN
kNrQt prpXmQ prmlQ kN
rpvLQ
993. ajQMn
ntQvnQttpk aMQM]mky izQzpQ
pkQmQ tpmQ p]QVvLQ
vLQ
Aabal
AabalgaEpvdta svaInl|y Sasna .
c@raj
c@rajnlya mtOprsdr .. 182 ..
bla
blagpa
gpavidit sarvnulla!ghya san .
rcakrarja
rcakrarjanilay rmat
rmattripurasundar .. 182 ..
Apl
Aplkp
kpvtt srQvlQlHQkQy Ssn .
ckQrrj
rjnly mtQtQrrsnQtr
tr .. 182 ..

994.Aabal
AabalgaEpvdta Known even to children and cowherds

995. SvaI
SvaInl|ySasna
ySasna Whose commands are never disregarded

996. c@raj
c@rajnlya - Whose abode is the Sri Chakra

997. mt
mtOprsdr - She is the ruler of the three cities (deities)
994. Apl
Aplkp
kpvtt [nQtkmQ izyrQkmQ uLQpz
elQlrmQ aVypQpkVvLQ
995. srQvlQlHQkQy Ssn evrmQ mV^yt
kzQzLkLzyvLQ
996. ckQrrj
rjnly ckQkrtQt ipQpzmkkQ kNQzvLQ
997. mtQtQrrsnQtr mtymQ
tymQ prmcv]]Q ptQ]ymQ
ipQpvLQ
Sva SvSYWy
ypN llta|bka .. ..
riv ivaaktyaikya
ivaaktyaikyarpi lalit!bik .. m ..
Sv SvSkQtQykQypN lltmQpk .. OmQ ..

998. Sva - The wife of Siva

999. SvSYWkpN Of the form of union of Siva and Shakti

1000. llta|bka - Lalitha the Mother

998. Sv prmmHQkL sQvpN
999. SvSkQtQykQypN cv]Q, ckQt ivrQkzy WkQy
pm]vLQ
1000. lltmQpk lltymQ amQpkymQ ipQpvLQ
it b#afpraNE uOrKfE
uOrKfE hyg#vagy
vagys|vadE
lltasha#nam
amtaEO kTn| s|pNIm ..
iti rbrahmapur uttarakha rhayagrvgastya
rhayagrvgastyasa!vd
rlalitsahasranma
rlalitsahasranmasttra kathana! sa!pram ..
it pQrhQmNQzrN utQtrkNQz hykQrvksQtQy
smQvt
lltshsQrnm
nmsQttQ
ttQr ktnmQ smQrQNmQ ..
it Thus
b#afpraNE Set in the Brahmanda Purana
uOrKfE - in its end part
hyg#vagy
vagys|vadE as a dialogue between Hayagriva
and Agastya
lltasha#nam
amtaEO the Lalitha Sahasranama Stotra
kTn| s|pNIm - ends
it ipQp^yk
pQrhQmNQzrN prmQmNQz rNtQtlQ
utQtrkNQz utQtrkNQztQtlQ
hykQrvksQtQysmQvt hykQrvkQmQ
aksQtykQmQ nznQt smQvttQtlQ
lltshsQrnm lltshsQrnmmQ
sQttQr sQttQtrmQ
ktnmQ clQv
smQrQNmQ ^vznQt
 ANNEXURE
Notes of Interest

kNcy nm:
apnQtmQ
lltshsQrnmtQtlQ cl vy] ktQkLQ

smQsQkQt m[y]Q sQttQtr shtQtytQtlQ llt

shsQrnmmQ o vlmtkQk ^yt rtQt]mQ
]mQ. mnQtr
csQtrtQtmQ mk kQkym]tkmQ opQyrQvVQVtkmQ
vLHQkV. prmQ
prmQmNQzrNtQt]Q utQtrpktQtlQ
hykQrvkQmQ mhrQx aksQtykQmQ izylQ nznQt
smQvttQtlQ lltpkQky]mQ clQlpQpzQ^kQkV.
lltpkQky]tQtlQ mnQtr kNQzmQ, nys
nys kNQzmQ,
j kNQzmQ, rSQcrN kNQzmQ, hm kNQzmQ, rhsQy
kNQzmQ, sQttQtr kNQzmQ e] pl prkLQ uLQL]. ivVQLQ
sQttQtr kNQztQtlQ llt shsQrnm sQttQtrmQ
VpQpzQ^kQkV.

tvnQtr]Q, nrtrQ clQp^ cyQt yktQt]Q, ctkQ]

NQztQtlnQ prprmQmsQvpN llt mhtQrrsnQtr
t]QV]LQ. anQt tv pNQzr] vtmQ cyQtLQ. anQt
llt mhtQrrsnQtr t]Q kMQcylQkmX sQvpmk
vLHQkVLQ.
llta sWv kamaX ka|ya| ympagta.
srvt
srvtrma
rmagyItmEvaampastE
astE
b#afpraN, hyg#vagy s|vad
adlltaEpayan
Ayay 39, laEk 14
 mhvxQv]Q avtrm] hykQrvrQ mhrQx
aksQtykQ llt prmcQvry]Q crtQtrtQt V] pV
llt shsQrnm sQttQtrtQtmQ aL]rQ.
hykQrvkQmQ aktQtykQmQ inQ
inQt smQvtmQ kMQcylQ t]Q
nznQt. i]QmQ kMQcylQ kmX tvy ArttQkQ
kNQ hykQrvrQ nmQ kNQkkQ lpQpzmlQ ikQkVrQ
e]Q nmQppQ pkV.

llt shsQrnmtQtVQ psQkrryrQ ety

~~spkQky psQkrmQ e]QkV pxQymQ mkmQ k[Q pVQV.
V.
amQpL]Q ovQv nmmQ mkmQ A[QnQt uzQpLkQ
kNQz. cl nmHQkkQ mk vy] ktQkQkmQ
ikQk]QV]. at iHQ tnQLQL]Q. mmQ aVy ArQvmQ
uLQLvrQkLQ psQkrryrQ ety pxQytQtpQ p^tQ aVnQkQ
kLQLmQ.

nmmQ 7 : crQph smnQvt tvy]Q

tvy]Q pHQkLQ WnQ
1. sQlmQ k klQ tly aHQkHQkLQ
2. sXQmmQ mnQtrmymQ
3. sXQmtrmQ kmklpmQ
4. sXQmtmmQ NQzl]pmQ
5. tQt prmQm pmQ
iHQ sQl p vrQN]
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pcmQ e]QmQ kyV iz kkLrNQ^lQ p]Q
kylQ vtQtpQpvLQ. itVQ atxQz] tvt acQvz.
nmmQ 9 : kQrtkrHQSjQjQvl
aHQctQt t]Q vl kkLrNQ^lQ p]Q kylQ
vtQtpQpvLQ.itVQ atxQz] tvt smQptQkr.
nmmQ 10 : mnpXktNQz
kmQ vlQl iz kkLrNQ
kkLrNQ^lQ ]Q kylQ
vtQtpQpvLQ. itVQ atxQz] tvt mnQtQrN.
nmmQ 11:
11: pMQctnQmtQrsyk
WnQ xQp pNHQkL t]Q vl kkLrNQ^lQ ]Q
kylQ vtQtpQpvLQ. itVQ atxQz] tvt tNQznt
e]QkV vrh.
nmmQ 18 : vkQtQrlXQm prvh clnQmnplcn
m]Q t]Q MQkLtQ t]Q kNQkLlQ prQpQpt]l
vLrQkQkVt]Q clQvrQkLQ. at mtr amQpLQ t]Q
kNQprQvy]ly elQlrmQ rXpQptlQ m]Q p]QV
kNQkLzyvLQ, ~m]X, ~m]plc] e]Q
clQlpQpkV.
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p
~kcQcp e]Qp srsQvt tvy]Q vNkQ pyrQ.
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csQtQrmQ e]Qp kylQ p^tQkQ
kQ kNQ a^pQp.
asQtQrmQ e]Qp kylQ vzpQpzQ a^pQp.
nmmQ 85 : mtQvkQpv zk sQvp kpHQkj
pMQctcXr mnQtrtQtlQ ]Q pkmQ. tlQ WnQ
aXrHQkLQ crQnQ vkQpvzmQ, M]ckQt.
nmmQ 86 : kNQzt: k^prQynQt mtQyz sQvpN
nvLQL A aXrHQkLQ
LQ mtQyzmQ alQl
kmrjzmQ, icQcckQt.
nmmQ 87 : SkQtzktpnQn kzQytpk trN
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ezQ vyLQL k]Qypmk ipQpvLQ.
ykcsQtrtQtlQ cmQpv tQtr e]Q o tQtr.
nmmQ 130 : Sttr
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cttr e]Q pyrQ.
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nmmQ 249 : pMQcpQrtsns
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prmQm, vxQ, tQtr]Q, Ic]Q, stcv]Q Aky
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vjQrcQvr xxQ\tty]Q ntQy tvt, jlnQtr
pztQt]Q atxQz] tvt.
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pMQctc mnQtrmQ ~stQtvtQy e]pQpmQ. pvk
o jtkkQ EVQVt e]Q mnQtrHQkL stQtrckQ
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ckQkrtQtlQ jv]Q prmQmtQt]Q cmpmQ vnQ tQt]vtlQ vtQt
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ml c]Q] pt] sQvrHQkL tlQ
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nmmQ 485 : anhtpQj nly
inQt ckQkrmQ hQtytQtlQ ikQmQ. itVQpQ
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nmmQ 495 : mNrpQj nly
inQt ckQkrmQ npylQ ikQmQ. itVQpQ ptQ
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nmmQ 504 : sQvtxQznmQjkt
inQt ckQkrmQ hQysQt]tQtlQ ikQmQ. itVQ A
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nmmQ 514 : ltrmQjz
inQt ckQkrmQ hQysQt]tQtVQmQ psQt]tQtVQmQ
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nmmQ 518 : vrtt nxvt ml c]Q] n]Q
aXrHQkL tlQ etQkQkLkkQ kNQz (vrt
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tLtQtlQ ipQprQkLQ.
nmmQ 521 : AjQM ckQrpQj nly
inQt ckQkrmQ vHQkkQ mtQtylQ ikQmQ. itVQ
irNQ tLHQkLQ uNQ. inQt tLHQkLlQ h, X e]QV irNQ
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nmmQ 525 : hmQsvt
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-------------------------------------------------
Filename: LALITHA SAHASRANAMAM
Directory: C:\Documents and Settings\KRISHNASWAMY\My
Documents
Template: C:\Documents and
Settings\KRISHNASWAMY\Application
Data\Microsoft\Templates\Normal.dot
Title: The Rig Veda gives a position of great importance to the
holy Saraswati and refers to it in several of its verses, one being as reproduced
below :
Subject:
Author: N.Krishnaswamy
Keywords:
Comments:
Creation Date: 2/1/2014 11:40:00 AM
Change Number: 8
Last Saved On: 2/1/2014 2:46:00 PM
Last Saved By: KRISHNASWAMY
Total Editing Time: 182 Minutes
Last Printed On: 2/1/2014 2:48:00 PM
As of Last Complete Printing
Number of Pages: 231
Number of Words: 39,785 (approx.)
Number of Characters: 226,781 (approx.)