454

CHAPTER : IV

CRITICAL AM) ANALYTICAL STUDY

 455

CHAPTER : IV

CRITICAL AND ANALYTICAL STUDY

In the previous chapter various interpretations and S

explanations of the thousand names are given. Now, here helow ’

an attempt is made to arrange the thousand names under different )

groupings according to their respective topics so that the the

different aspects of the Goddess can be understood in detail.

First of all they are grouped under two heads viz. (a) Nirguna

aspect and (b) Saguna aspect; The Nirguna aspect describeronly the;

Nirguna form of the Goddess. The (b) Saguna aspect is further sub-

divided under following heads : j

(i) The Goddess Lalit&'s Forms :

a) Her five forms.

b) Lalita as the Kundalini. -

• *
— — —1
c) Lalita as *Jiva' and 'Isvara' ;
l

d) Lalita's forms of different speeches. j

r-

e) Lalita's various forms similar tothe vedantic descri- j

ptions. :
f) Lolita's other forms from the tantric point of view.

g) Her different manifesations (Vibhutis).

h) Lalita as the Prakrti. 1

• i
<
i) Lalita as the destroyerof Bhandasura. \
 4 5G
(il) The Goddess Laiit a's nature :

a) As the kind and the benevolent mother.

b) Her nature similar to the Vedantic works,

e) Her erotic nature.

d) Her different tastes.

(ill) The Goddess Lalita’s dwelling places ;

a) On different mountains.

b) In different RLfehas.

c) In three Mandalas.
• •

d) In the milky ocean.

e) In the Srlcakra.

f) Her other dwelling places :

From the Tantric point of view.

From the Vedantic point of view.

From the Bhakti point of view.

From general point of view.

i

g) In ’satcakras'and 'sahasrara'.
• •

(IV) The Goddess Lalita’s relations :

a) A3 a daughter.

b) As a sister.

c) As the consort.
i
d) as the mother of Skanda and Ganesa.

(v) Different modes of worshipping and attaining the Goddess

Laiita :
a) From the Yogie point of view.
 457
b) From the Bhakti point of view.

c) From the Vedantic point of view.

d) From the Tantric point of view.

(VI) The Goddess Lalita's greatness and superiority s Due to

a) Her extra ordinary qualities : such as : v,

Her qualities in general

Her qualifies similar to the Vedantic works.

Her qualities from the Tantric point of view.

Her association with knowledge and the Vedas.

b) Her Supreme deeds :

As the creator of the universe.

As the protector of the universe.

As the destructor of the universe.

As the Great queen or Great Ruler.

As the destroyer of Saits ara.

As the destroyer of demons, calamities, death, sin,

vices and miseries.

As the fufiller of desires and the giver of happiness.

As the giver of liberation.

Miscellaneous.

(a) Nirguna aspect

This aspect represents the nirguna form of the Goddess Lalita.

The goddess is not different from the Nirguna Brahman. According

to Sakta philosophy she is both Saguna and Nirguna. In the

• •

present work in the following names she is identified with the

Nirguna Brahman.
 458
She is without birth (Nirbhava 174). She is unborn (Aja -866)

and she has no origin i.e.cause) (dyonih-894). Hence she is

devoid of death also (niratyaya-187, nirnasa-180, nirapaya-186).

Thus ,j §he neither has beginning nor the end (anadinidhana-296).

The Goddess is devoid of advancement in age (vayovasthavivarjita).

She is neither having Ksaya nor Vrddhi (Ksayavinirmukta-867),

Ksayavrddhivinirmukta-344). She is devoid df all the qualities

* ♦

(nirguna-139) such as dharma and adharma (dharma-dharmavivarji t a-

255). Nama and rupa are absent in Heri (NamaKSIpJta) .She is above
the qualities of Bhava and Abhava (680). She is also devoid of

vices such as kama, krodha, mada, moha, lobha and raga (Niskama-

142), Niskrodha-168, Nirmada-158, Nirmoha-102 and Nirlobha-170,

Niraga-156). She does not have self interest i.e. mamatva

(nirmama-164), egoism (nirhankara-16l), impurity (nirmala-135) and.

any other type of worries (niseinta-160). further she is devoid

of tins (nis pap a-16 6 ), modlifications (nirvikara-14 5 ), divisions

(niskalar-140), and expansion (nisprapaSoa-146) and also she is

• •

invisible (adrsya-649). She transcends that is visible (drsya

• •
rahita-650). She is devoid of all the knowable:things. She is

without duality (nirdvaita-667, dvaitavarjit%-668) and of three

qualities (nistraigunya-789). She is free from action (loiskarmya-

900) and hence she is inactive (niskriya-182). She hoards nothing

(nisparigraha-183). She is formless (nirakara-137), Stainless

f
(niranjana-133), supportless (nirasraya-147), irreproachable

(niskalanka-153), blameless (nirvadaya-150), indestructible

(niruppalaya-143).She is without over lordship (nirisvara-155),

without agitation (nirakula-138), without distance (nirantara-151)

She is without false ideas (nirvikalpa-176), or difference

(nirbheda-178) and also she is without the impurity resulting

from actions (nirlopa-134). She is devoid of faults (dosavarjita-

195), comparision (nistula-184), witnesses (saksivarjita-385),

doubtedness (nihsamsaya-172) and disturbance (nirabadha-177).

She is also without support (niralamba-877) without limitations

(nirupadhih-154).She is also devoid of all types of limiting

adjuncts (Sarvapadhivinirmukta-708), anything equal to her

(nirupama~389),sin or passion (viraja-779), 4anagha-987),

and thus she is timitless (apariechedya)-642). She is not murta

i.e.not having any form (amurta-814), She is above space and time

(desakalaparicchinna-701). Hence she is immeasurable (aparmeya-

413) and beyond the reach of mind and speech (manovacamagoeara-415)

She is neither having cause nor effect (niskarana?-152), karyaka-

• *

ranalnirmukta-862).

Thus she is the Mirguna Brahman. One without second,without

beginning and end. She is eternal, ageless and devoid of all

the qualities and other adjuncts.

Having thus focused the Nirguna aspect of the Goddess

balita? hereunder} Her Saguna aspect is described.

(b) Saguna aspect :

The names describing Saguna^ aspects can be further grouped

as follows :

(I) The Goddess Laiita’s forms ;

a) Her five forms :

Here under the names are arranged according to five forms

of the Goddess as described f,p the Tantras. They are :

 460
Sthulaform :

This refers to the physical form of the Goddess. The

following names contain the description of Her physical features

as well as the physical description from top to toe.

(Physical features*):

The Goddess is having limbs which are irreapproachable

(Anavadyahgi-50) and tender (Komalangi"721) and hence she is of

graceful figure (Komalaka.ra-437) and of exquisite beauty

(Carurupa-24l). She is beautiful for ever (Sobhana-462, Asobhana

-972). She is resplendent (Kantimati-465) and Radiant (Tejovatfl-

452). She is offrecomplextion (Sarvaruna-649) and She is having
A •
shining like the Fadmaraya stone (Padmaraga- sainaprabha-248).

Her radiance is like the flower of Da<liflai (Dadimikusumaprabha-560)

• •

§nd having appearance that of the Japa flower (Japapuspanibhakrtih

• • e

-166). She is having colour of coral (Vidrumabha-89l) and she

resembles the Bandhuka flower (Bandhukakusiunaprakhya-964).

She is of rosy complextion like the young sun (Tarunadityapatala-

• •

922). She is bathing the mandalas of the universes in Her rosy

• •

effulgence (Nijarunaprabhapura-maj jat-brahmandamandala-12 ). S he

• * * * *

with her delicate limbs and rosy complexion looks like a lotus
(Nalini-460) or a garland(of rosy flowers) (MalinI-455). She is

having devine body (Divyavigraha-62l) and Her limbs are anointed

with the sandal paste (candana-drava-digdhangi-434). Hence she is

having devine fragrance (Divyagandh.adhy3.-63l). She is decorated

*

with elegant garments (Suvasini-970 ),Suvesadhya-969) and has

* • i

put on all the types of ornaments (Sarvabharanabhusita-5l) She

• *

bears beautiful crescent moon (Carucandrakaladhara-242) with

 ‘161
all such srngara her gait is like that of a female swan (Marall-
•, •
i v

mandagamana-47
Her physical description from top to toe.
She is having black (Ni^acikura—185) and beautiful hair
I
(Vamakes i-3 51)
Her hair are adorned with the fragrant flowers of Campaka,
Asoka and Punnaga. (Campakasokapunnagasaugandhikalasatkaca-13) •
She has put on the crown which is resplendent with the shining
raws of Kuruvinda jewels (Kuruvindamanisrenlkanatkotiramandita-14)
and her forehead as bright as the moon on the eight lunar*
day (Astamicandrabibhiajadalikasthalaso bhit ar-15). She is having
’tilak' of kasturi This tilak and her moon like forehead, \
resembles the black spot in the moon (Mukhacandrakalahkabhmrgana- i
bhivisesaka-16)* She is also having ‘SindSra tilaka'* (sindHratila-j
i

kancita-632). On Her face, the eye-brows are the gate arches of ;

the place of Kamadeva (Vadanasmaramangalyagrhatoranacillika-17)

and eyes are like fishes moving in the pond of the beauty of .
Her face. (VaktrlaksmIparIvahacalanmInabhalocana-18). She has ■
beautiful eye brows (Subhruh-46l). Moreover she has broad and
* t

beautiful eyes (VisalaksI-936), viunanayana-332). Her eyes !

are like lotuses (Padmanayana-247). Hence she is called the lotus
-eyed one (Rajivalocana-308, Puskareksana-805). She is having
like dear eyes (Mrgaksi) which are long and moving slowly^(Daran-
dolitadlrghaksi-60l). She is also having three eyes. (Trinayana-
453). Her nose is as beautiful as newly blossomed campaka
flower (Navacampakapuspabhanasadandavirajita-»19). Her nose-
ornament excels the shining of the Goddess T^ra (iSrKkintitir-
 4B2
askarinasabharanabhasura-20) she has worn the blossoms of the
* i

kadamba flower, on her earlobes and ashe looks beantiful (Kadamba-

manjariklrptaltarnapura-manohara-21). The sun and the moon are
* »
her ear-rings (Tatankayugalibhutatapanodupamandala-22). Also
• • ••
she wears shining golden earings kamatkanakatatmbi. tier cheeks
are that much bright that they surpass the brightness of the
mirror coated with the Padmaraga (Padmaragasiladarsaparibbavikapo-
labhuh-23).
•

Her to delicate lips put to shame the shinning beauty of

both the fresh corals and the bimba fruit (Navavidrumabimbasrinya-
kkariradunacchada-24). Also she is having the two raws of
shining teeth in the form of Suddhavidya (Suddhavidyakurahkara-
dvijapahktldvayojjvala-25). The fragrance of betel coming
out from Her mouth attracts the deities of the quarters(Earpura-
vitikamodasamakarsidigantara-26).
• •

, While describing Her physical beauty the sweetness of her

voice is described. Melody of Her words, put to shame the vina
•

of S arasvati (Nijasanllapamadhuryavinirbharts itakacchapl-27 ),

Sven Her smile is beautiful (Caruhasa-242). Hence in the flow
of Her wsmile the mind of Karnesvara is being drowned (Mandasmita-i
prabha puramajjatkamesamanasa-28) .She is looking beautiful
being adorned with the beauty of her matchless chin. (Anakalisa-
drsyacibukasri virajita*-29). Thus Her face is resplendent with
slight smile (arahasojjvalanmukhI-602) and hence Her face
looks like a slightly blossomed lotus (Barasmeramukhambuja-924).
Her face like the moon of full^oon day (Rakenduvadana-314) or of

the autumnal moon.

 Further she is having her neck bejdecked with ‘Mangalyasutra‘
i i _ i „
tied by Lord Kamesvara (Karnesabaddhamangalyasutrasobhitalcandhara
-30). Her creeper like hands are as slender as a lotus stalk
(Mr nal ajmrd udox’ 1 at a- 579 ) she is having noose in Her hand (Pasahasta
•• ♦
-810). Her beautiful arms are decorated with the golden ornaments
like Angada and Keyura (Kanakahgadakeyur akaxaaniyabhu jauvit a~31).
She is also encircled with the gem-bedecked golden necklace and
the pearl necklace (Ratnagraiveyacintakalolamuktaphalanvita-32).

She is having bosoms which are exchanged for the precious

gem in the form of the love of Karnes’vara (Kamesvarapremaratnamani-

pratipanastani-33) and the breasts looking as if the two fruits

♦

on the creeper like hair line which comes out from Her navel,
which forms its basin (Nabhyalavalaromalilataphalakuchadvayi-34).
She has extremely slim waist which can be judged only through
the line of creeper-like hair (Laksyaromalatadharatasamunneyamadh-
yama-35). Hence Her waist is very slim (Tanumadya). She is
having flat and slim belly (Talodari-847, Satodari-130j. The three

folds on Her belly are as if the belt which supports her slim,
waist bending due to the burden of Her breasts (Stanabharadala-
nmadyapattabandhavalitrya-36). Her waist is resplendent with
* »

an extremely red sari UrunarunakausumbhavastrabhasvatkatItatI-37)

t a » •

She adorned with a golden belt, at her waist beautified with

jewelled bells (Ratnalcinkinikaramyaras anadamabhusit a-38) and
• •

these bells in her waist-bell, are tinckling (Ranatkihkinimekhala-

* #

312). The beauty and smoothness of Her tighs are known only to
Kamesa (Kamesajnatasaubhagyamardavorudvayanvita-39). She is

having beautiful keens which look like crowns of precious jewels

(i&nikyamukutakarajanudvayaviraj it a-40). She is having legs
* •

appearing like quivers of love-god decorated with the snail

(Indragopapariksiptasmaratunabhajanghika-tl). Her shapely

e •

ankles are deep (Gudhagulpha-42) she has arches of her feet

more shapely and convex than the hack of the tortoise

( Kurniaprs t haj ay.is nupapad anv i t a-4 3). Her lotus like feet

are adorned with j we lied anklets (Sinjanaiaanimanjiramanditasri-

padambuj a-46) and hence the heauty of Her feet surpasses the

beauty of :lotus i (Padadvayaprabhajalaparakrtasaroruha-45)

*

Her nails are shining and the radiance coming out of them

veils the ignorance of those who reverently bow down to Her

feet (Nakhadidhitisanchannanamajjanatamoguna-44).
• <

The Goddess Lai it a with Her all extra-ordinary features

and limbs is the ocean of great beauty (Mahalavanyasevadhili-48).

• •

She with her these form has come out of the altar of 'cit'

(cidagnikundas ambhuta»41)for fulfilling the objects of the gods

• *

(Devakaryasamudyata-5). She is as bright as thousands of rising

sun® (Udyadbhanusahasrabha-6). She has four hands (Caturbahu-

samanvita-7). In one hand she holds the noose of cadesire

(Ragasvarupapasadhya-8) in second hand shd has elephant hook of

» 1
both wrath and worldly knowledge (krodhakarafikusojjvala-9). In

third hand she holds the sugarcane bow of mind (Manorupeksukodanda

’• ••
-10)and in fourth hand she has the arrows of five subtle elements

( Paine at anmatr as ayaka-11).

Her Suksma (subtle) form :

Her subtle form is sub-divi^dd into three, viz. the subtle

 465 ;

(suksma) the subtler (suksmatara) and the subtlest (suksamatama).

* • •

This form of the Goddess is of the form of the Paneadasi

mantra (fifteen syllabled mantra). The following names describe
Her subtle form.

Her body consist of the three kutas of the root mantra.

(kut atrayakalevara-89).

She has Her lotus like face as the Vagbhavakuta (first

division of the Paneadasi (Srimadvaghavakutaikasvarupamukhpahkaja
-85). The Mandhyakuta is the portion efrom Her throat to the
waist (Kanthadhahkatiparyantamadhyakutasvarupini-86). The
• • • • • • ♦
portion fifrom the iraist, to Her feet represents the saktikuta *

(saktikutaikatapannakatyadhobhagadharihi-87). She has the form

of the root mantra (Jtolamantratmika-88). Moreover she is
the ruler of the three divisions of root mantra (Trikhandesi-983)
• •

She is the Srividya (585) and also has three divisions

(Trikuta-588).

Further, she,as the first division of the Paneadasi,

dwells in the head (Sirahsthita-59l) She is moon-like (candrani-
bha-592). Again she, in the form of the Bindu of Hrlii, abides
in the forehead (Bhalastha~593) and here she is of rain-bow
colour (lndradhanuhprabha-594). She in heart resides as the
second division (Hrdayastha-595) and resembles the sun (Ravi-
prakhya-596).Finally as the third division She is there
in triangle in the fire form (TrikonantaradIpika-597).

All the above given names describe the subtle form of

the Goddess.
 466
Her Suksmatara (subtler) form :

This form of the Goddess is that of ICamakala i.e.syllable

'I'. She is tho syllable *1' (*I'-712) hence she is of the form
the ICamakala (Kamakalarupa-322). She is having the half body
of ’Srlkantha* i.e. ’A* = 'I* (Srlkanthardhasaririnl-392)
*• •• •
She is of the form of kllm (Klimkari-622) as well as Brim (Hrim-
kari-301).

Her Suksmatama (subtlest) form :

The Kundalini is Her subtlest form (For Kundalini form,

« • « •

see under the title Lalita as Kundalini).

» *

Her Para (Highest) form :

The ’Vasana' form (Her real form) is the Highest form.

The names describing Her para form are grouped under the
title 'Nirguna aspect* as well as in the description of Bhandasura
vadha Her Highest form is covertly described.

b) TheGoddess Lalita as the Kundalini.

• *

The Kundalini is the subtlest form of the Goddess.

The names listed herebelow describe the Kundalini form as

* *

well as the Kundalini Yoga. (475 to 534) described in the IB.

• •

The Kundalini ($10) is the great power (Mahasaktih~109)

• * *

She is as smooth as the fibre of the lotus-stalk (Bisatantu-

taniyasi-lll). The Goddess as the Kundalini dwells in the Kula
* *

(i.e.at the end of the Susumna-marga, Kulantastha-93). Hence

• •

she is called Kaulini (Kaulini-94) and also Kulayogini (95)

as she is connected with 'kula*. She abides in the Maladhara

 487
cater a (Mulad har a ikani 1 aya-440) „ She as the Kundalini dwells
• *
i » , i «. _
in the comunion of Siva and Sakti (i.e. as Sakti, Samayantastha~

97) . The Kulakunda at the pericarp of the Muiladhara, is the

• •

dwelling place of Her (Kulakundalaya-440). She is Akula (96),

• •

anxious to have union with Siva in s ahasrara (S amayac ar at at para-

98) . She is the ruler of various kulas (upward lotuses in six

cakras) and hence she is called Kulesvari (439) She breaks through

the Brahmagranthi (Brahmagranthivibhedinl-lOO) and appears

in the Manipur ac akr aflOl). She also pierces the Vis migrant hi
♦ * •

(Visnugranthi-vibhedini-102) and enters the Ajnacakra (Ajnaeakra-

ntaralastha-103). At last she opening the Rudragranthi (lludragran-

thivibhedinl-104) arrives at the Sahasrara (Sahasrarambujarudha- X

i

105) and allows the neetor to flow (Sudhas arabhivarsini-106)

• •

of which she has a special taste (Kulamrtaikarasilca~90) • Thus

having mounted the six cater as (Satacakroparisamsthita-108). She

shines like a lightening (Tadillatasamarucih-107). She inspite

tk *

of resting at secret places (ICul angdia-92) does not reveal

the secrecy of the secret places (kula sahketapalinI-91).

Further the following names describe the kundalini yoga in

• •

detail, in which the Goddess is also identified with various

Yoginis presiding over seven elements (of human body).

The kundalini dwells in the Visuddhicakra (Visuddhieakrani-

• •

laya-475). She is called assumes th<© form of the Yog ini j

Dakin! (Dakinlsvar1-484) . She has one face (VadanaikS samanvits-ir
• *
479), three eyes (Triloeana-477) and rosy-complexion (Araktavar-j

nir476) she governs the skin (Tvakstha-481) and prefers the food
•
prepared in milk (payas annapriya-480). She is endowed with the
 4BH
mm * _ ^ ^
weapons like Khatyanga, fihanga, Trisikha and Mahacarma (Khatvanga-
dipraharana-478). She in this form bewilders the ignorant
(Pasulokabhayankari-482) she is surrounded by the great saktis
called Amrta etc. (ArartadimahasaktisaAvrta-483).
* • •

In the Anahatacakra she dwells(Anahatabjanilaya-485) in the

form of mother Rakini (RakinyambasvarupinI-494). She is black
in colour (Syamabha-486) with shining tusks (Bamstrojjvala-488)
• •

she holds the Aksamala.

•
Sula, Kapala and Bamaru
•
in her four
respective hands (Aksamaladidhara-489). She controls blood
(Rudhirasamstha-490). She is accompanied by the group of saktis
headed by Kalaratri (Kalaratryadisaktaughavrta-491). She is
fond of the food mixed with ghee (Snigdhodanapriya-492). She is
the boon-giver to the great orators (Mahavirendra varada-493).

The Goddess as the mother Laic ini (Lakinyambasvarupini-503)

dwells in the Man! pur a lotus. (Manipurabjan.ilaya.~495). She is
• «

three faced. (Vadanatrayasamyuta-496) having vajra,as staff

and abhaya pose (vajradikayudhopeta-497). Here she is attended
upon by the Bamari and other saktis (Bamaryadibhiravrta-498)
• • •

She is of red complexion (Raktavarna-499) and sits on the

flesh (Mhmsanistha-500). She is pleased more with the food
• •

mixed with the jaggery (Gudannapritamanasa-501). She is the

« '

bestower of happiness upon all the devotees (samastabhaktasukha- ;

da-502).

In 'Svadhist liana1 lotus ( s v ad b i s t hanamb uj ag at a-504) the Godd-

ess assumes the form of Kakini (KakinIrupadharinS-513). She
looks beautiful with her four faces (caturvaktramanohara-505).
 4 6.9
t_ —
She possesses the four weapons Yiz.Sula, Guna, Kapala and the
Abhaya pose of the hand (Suladhyayudhasampanna-506). She with
her yellow hue (Pitavarna-507) is very proud (Atigarvita-508) .
*

She presides over fat (Medonistha-510) and she is fond of mead

• •

(Madhuprita-510), She is endowed with the Saktis headed by

Bandhini etc. (Bandhinyadisamanvita-511). She is heartily
devoted to the food prepared with curd (Dadhyannasaktahrdaya-512).

She when enters into the Muladhara lotus (Mu 1 adhar ambujaru-
dha-SM) assume the form of mother Sakini (Sakinyambasvarupini-
* •

520). She with five faces (Paneavakr a-515)presides over bones

(ASthisamsthita-516). ^er weapons are Ankusa, a lotus, a book
and the Jnanamudra. (Ahkusadipraharana-617). She is served
by four saktis from varada to Sarasvati (Varadadinisevita-618).

She is pleasede with the food mixed with pulses and rice
(Mudgaudanas aktacitta-619).

In the Ajnacakra the Goddess dwells (Aj uacakrabj anilaya-521)

in the form of 'Bakini * (llakinyambasvarupini“527). she is of white
complexion (Suklavarna-522) and six-faced (Sadanana-523).She
♦ • •

governs the marrow (Majjasanistha-524). She is with the s'akt is

•Hamsavati* and 'Ksamavati1 (Hams avat imukhyas akt is anianvita- 52 5)

She is delighted only in the food flavoured with saffron

(Haridrannaikarasika-526).

She in the Sahasrara (Sahasradalapadmastha-528) resides

as the mother YakinI (Yakirinyambasvarupini-534). She shines
with all the colours (Sarvavarnopasobhita-529) and bears
all the weapons (Sarvayudhadliara-530). She pres ides over semen
 470 ;

(Sulclasadtsthita-531). She has faces at all the sides (Sarvato-

aukhi-532) and she is fond of all kinds of food (S arvaudanaprita-
citta-533). ’

Thus the above names .'contain the description of the Kunda-

• •

lini Yoga which is one of the most important topics of the

Tantrasastra. Moreover, the names also describe the Sat-cakras
in detail.

it may be mentioned here that the description of the Kunda~ , • •

lini Yoga in the IS. differ# from the one given by Sankaraearya
in the Saundarya-lahari. (As it forms an altogether different
subjects and as it is hot relevant, I purposely desist from giving
' ? -

a comparative study of them.

Generally the description of the KhndalinI Yoga begins from i

the Muladhara, but here it begins with the Visuddhieakra. The !

significance of this sort of description can be as follows :

■ i
The Goddess is described as one faced in the Visuddhi
cakra, two faced in the Anahata, three faced in the Manipura
• !,

and so on. So to maintain sequence the above order is followed. i

Again, it seems thatthe author of the IS. describes the ;

, - !

Satcakras according to the distribution of ’Matrkas’. the as

i i
sixteen ’svaras ’ are alloted to the sixteen petals of Visuddhi1 '
centre, he starts with this cakra.
i ,

Moreover, the seven cabras (including the Sahasrara) are

presided over by the seven yoginis viz. Dakahl, Hakinl, Iakini, j
Kakinl, SakinI, Ilakini and Yakini, which preside over the seven-
elements of the human body viz. Tvak, Rudhira, SUfisa, Medas,
 Description of the Kundalini Yoga "nI
(The table describing J^tndalinl in various cakras, the YoginIs, her colours, food etc. )

Colour Eyes Weapons Paces Saktis , YoginI Form

Dear food Dhatus
(elements)

Arakta
(Rosy) Three Khatvaftga, One Payasa Tvak Amrta DakinI Pasuloka-
(prepared (Skin) • *
Khaftga, etc. bhayaifikart
a
in milk)
Trisikha, (letters
(Bewilders
*a ’ to
Mahacarma. •ah') the
ignorant)

0 -
Syaraa Aksamala, Two Snigdhodana Rudhira Kalaratri RakinI Dairistroj j-
(Black) (mixed with (Blood) etc.
•„
Sula, ghee) %&la
(letters
' Kapala, (shinning
'ka' to
‘tha*
with
Damaru. tusks)

Mahavlrend-
ravarda
(boon-
giver to
great
orators)

Rakta Vaj ra, Three Gudanna MaAsa Damari Likin! Samastabhak-

(Red) • (Plash) •
A staff, (mixed tasukhada
Abhaya pose, etc. (Bestower
with (letters
Jaggery) ' da to'
of happine ­
*pha' ss upon all
her devot­
ees)
Asthi, Majja and Sukra. This shows that in the description of
the cakras the author of the IS. follows the order of the
production of the seven elements.

The chart attached herewith will give information about

the above given description at a glance
** « I
C) The Goddess Lalita as the ,«Jivat and ’Isvara1.

The following names describe Her as identical with the five

forms of jiva and five states of consciousness.

She is of the form the waking state (Jagarini-257) and also

in the *form of (Visvarupa-256). She is the dreaming state (Svapanjf-
258) and also in the form of Taijasa (Taijasatmika-259). Again
she is the sleeping state (Supta-260) and also in the form of
jiva in that state viz. Prajna (Erajnatmika-261). She is the
Turya state itself (Turya-262) and also the highest state trans­
ending all the four (Sarvavasthavivarjita-263).
t
Also she is of the various forms of Isvara performing five­
fold functions.

She is the Brahma (Brahmarupa-265) who as the power of

Isvara creates the universe. (SrstIkartrI-264). She in the form
« • •

of Govinda (Govinda*;rupinl-267) protects the world (Goptri-266)

Again she in the form of Rudra (Rudrarupa-269) destroys the
universe, (Samharini-268). She in the form of Isvari (271)
causes disappearance (Tirodhanalcari-270) and also she in the
form of Sadasiva (272) by Her grace confers blessings (Anugrahada-
273) upon all.Thus the Goddess Lalita is of various forms of
both Jiva and Isvara in their various states according to their
 473
_» _ i
respective functions. She as the Is vara i.e. power of Is vara is
devoted to five function ( Pane akrtyapar ayana-274).
• #

Further she is described in Jiva form as emboding part of

’cit’ (eitkala-723) also she has a part of the Highest Bliss

(Anandakalika-729). She is Atman (617).

Thus in the IS. above names directly describe Laiita in the

form of Jiva.

d) Lalita’s forms of different speeches ;

She is the Para, the original form of speech (Para-366). She

is also in the form of Pasyanti (368), Madhyama (370) and the

Vaikharl (371). She is the ruler of speech (Vagdhisvar1-640).

Again she assumes the form of the speaker, uttering the speech
(Vagvadini-350). Also she also is the form of Nada (Nadarupinx-

901).

e) Lalita^s various forms similar to the Vedantic description.

a.
In the following names we visulise that Her forms are

identical with Brahman as laid down in the Vedantic treatises.

According to Sakta philosophy the Goddess is not different

from Brahman. Laiita Herself is Brahman (Brahma-822), the Absolute

one (Kevala-623) and the Highest being (Parama-618). She is the

Supreme eather (Parakasa-782) and also in the form of Daharakasa

in the heart (Daharakasarupini-609). She is of the form of

Bhuma i.e.Brahman (Bhumarupa-666). Bence she is of the form of

Sat, Cit and Ananda (SaccidanandarupinI —700). Also she is the

embodiment of Satya, Ananda and Jnana ( Satyajnananandarupa-79l),
 471 '

S at yanandas varlip ini-646/, S at yarupa- 818) . She is the intelligence

(citih-362) and also the essence of intelligence (cidekarasarupini

• •

-364). She is the hliss of Brahman (Brahmananda-676). She is

one denoted by the word 'Tat' (Tatpadalaksyartha-363). She is

also the meaning of the word 'Sat' and 'Tvam' (Tattmarthasvaru-

pini -908) . She is also of the form of Prana (PranarupinI-784).

• • • *

Her body is the knowledge (Jnanavigraha-644). She is of the

form of the knowledge and the object to be known (Jnanajneyasvaru-

pini-981) s. She is both the Superior and the inferior (Parapara-

790) and the Ksara and the Aksara (Ksaraksaratmika-757). She

* * ' « *
assumes the form of Sat and Asat (Sadasadrupadharini-661). She is

of subtle form (Suksmarupini-467). She is of the form of union

• •

of both the Brahman and Atman (BrahmatmaikyasvarupinI-672).

•

She is tranquil (Santa-141), the eternal one (lCutastha-896)

and also the embodiment of transquality (Samatmika-963). Also

she is pure one (Suddha-965). She is pure fore ever (Nityasuddha-

148), wise for ever (Nityabuddha-149) and free for ever (Nitya-

buddha-149) and frde for ever (Nityamukta-144). Hence she is

everlasting (Nitya-136) and exists for ever (Sasvati-951).

She transcends the worlds (Lokaiita-960) and the attributes

(Gunatita-961) and thus she transcends all the things (Sarvatlta-

962). She is present in the hearts of all (Sarvantaryaminl-819)

and also she is all pervading (Vyapinl-400). She is above

the universe (VisvadhikS-334) and also she witnesses the universe

(Visvasaksini-334). She is the Highest light (ParaAjyotih-806)

• • •

as well as the highest €tate (Paramdhama-807). She is the highest

than the highest (Paratpara-809).

 47 5
Moreover she has thousand faces (SahasrasIrsavadana-282),
multitudes of eyes (SahasraksI-282) and numerous feet (Sahasrapat-
*

284). She has faces on all sides i.e.everywhere (Visvatomufchi-780)

and she has the sky as her hair (vyomakesi-942). Thus she is of
omnipresent form (Viradrupa-778). She is the great delusion (Maha-
maya-215) and also Maya (716). Further she is the basis of
the jagat (Mithyajagadadhisthana-735). She is the knower (vijnatri-
65l). She rejoices in her ownself (Svatmarama-878). She is of
the form of the salvation (Muktxrupini-737) as well as the abode
of the salvation (Mulrtinilaya-*839).

Thus she identified with the nirguna and saguna aspects of

• *

Brahman as described in the Upanisads and other vedic treatises.

f) Lallta*a other forms from the Tantric point of view;

The names grouped hereunder describe Lalita as identical

with different deities of Tantras and other Tantric forms.

The Goddess is the ocreator of the Kllmbija (K1imkarl-622)

She is the vidya worshipped by lord Nandikesvara (Nandivididya-733)
She is the eternal vidya (Siddhavidya-472). She is of the form
of all the mantras (Sarvamantrasvarupini-204). She assumes the
form of all the Yantras (Sarvayantratmika-205). Again She is
the essence of all the Tantras (Sarvatantrarupa-206). She is
of the form of Santyatltakala (SantyatItakalatmika-853). She is
the three-fold energy viz. Iccha, Jngna and Kriya. (Ice has akt i-
X/W I _ I » _ .

jnanasaktikriyasaktis varupinx-658J. she also comprehends all

the Tattvas (Tattvamayi-907). She is the Jnanamudra (970) as
well as the Yonimudra (982). She is the ruler of the Trikhanda-
* •

mudra (Trikhandesi-988). She is in the form transcending all the

 470
six paths (SadadhvatItarupini-991). Also she is in the form
the sixteen Nityadeities (Nityasodasikarupa~391). She is one who
has transcended the group of six senses (Kulottirna-714).She is
identical with the deity Kurukulla (438) she is in the form of
Diksita-695). She is the embodiment of Guru(Gurumurtill-603) and
* •

also of the form of the succession of Gurus (Gurumandalarupini-

• • •

713). She is in the form of deity Bhagamalini (277), and Sumukhi

(SumukhI-459).She is the secret deity (Guhya-624) and of secret
form (GuhyarupinI-707). Also she is in the eight forms.(Astamur-
• ••
tih-662). She is of the form of VamadevI (469), and the vital
• '
power of Karnes vara (ESmesvaraprananajldi-373). She is also in
• •

the form of half body of Srlie ant ha (Srlkanthardhas arir ini-392).

*• *• •
Also she is of the form of Yajamana (Yajamanasvarupinl-883).
She is in the form of unity of Siva and Sakti (Sivasaktyaikyarupi~
ni-999). She is the Vimarsa form (vimarsarupini-4548).
* j

Again she Is in the form of Nada (Nadarupini~90l).She is

Yogini (Yogini-653). She is in the form of the fifty Pithas

(Pancasatpitharupini-833). She is also the mother of Viras

• •

(Viramata-836), Siddhas (Siddhamata-473) and the ruler of Siddhas

(Siddhesvari (468), Tripuramalini (875), Bala (965), Srlmattripura

-sundari-997) and the mother Laiita (Lalitambika~1000).

g) Her Other forms (Vibhutis) :

The following names describe the Goddess as everything.

She is the most ancient one (Vrddha-671) and fathomless

(Gambhira-854).

She is the highest deity (Paradevata-367) as well as in the

 47?
form of Inner consciousness (Pratyakcitirupa-367). She is the

mother (janani-823) . Also she is the mother of sky etc. ;

(Viyatprasuh-837). She is the supporter of all (Sarvadhara-659) .She

is the protector of the world (Jagaddhatrl~935).She assumes the

form of Gayatri (420). She is the utterence (Vyahrtih-421). She is!

the earth (Dhara-955, Mahi-718). She is the well-established one

(Supratistha-660). She also dwells in justice (Dandanitistha-608).

• • *

She is in the form of syllables (VarnauupinI-850). She is

* *

the Science (SastramayI-705). She is the language (Bhasarupa-678)

t *

and the poetic art (Kavy aka la-798). She is the doer of sacrifice

(Yajnakartri-882) and"afeso the-sacrifice, itself S‘^-8$33)

and also the sacrifice itself (Yajnarupa-769). She the sense of

taste (Hasajna-799) and also the treasure of taste (RasaseSadhih

-800). She is the garland of Kalas (Kalam al a-794) and aiso

the ruler of arts (Kalanatha-612). She is the royal wealth

as well as the mistress of the treasure (Rajyalaksmih-689,

* •

Kosanatha-690). She is Rightous (DharminI-958) and hence very

true (Svastimati-448). She known even to children and cowherds

(Ibalagopavidita-994) hence she is fortunate one (Dhanya-957).

She is alone (Ekakini-665).

Moreover she is victorious (Vijaya-346). She is Svaha,Svadha ;

(535,536). She is devoid of intelligence (Amatih-537). She is

the intelligence (Medha-538). She is both Sruti and Smrti

(539,540). She is effulgent (Kantih-449), tranquality (Santih-449)

Fortitude (Dhrtih-446),intelligence (Mhtih-445), nourishment

• e #

(Pustih-444), Contentment (Tustih-443) and command (Ajna-828).

•• • •• •
Further she is shame (lajja-740). She is the meditation (Sandhya-

422). She is victorious (Jaya-377). She the young haiden

 478 j
(Taruni), an innocent (Mugdha-868) beautiful (Kant a-329) and a

woman (Hama-319). She assumes the form of love (Premarupa-730).

She is also the form of Hama(313) and Hati (Eatirupa-315). She is
clever (Kalya-903). She assumes the form of three vedas (Trayl).

Again she is the Eastha (859) she is the ruler of vital

• •

breath (Pr anesvarI-831) and she is the independent (Svat antra-723 ),

' *
She has a form (Marta-813). She is of the form of Brhati metre
(Brhat1-673). She is of form which is expressed (Praktalertih).
• * • *

She is the mother cow (Gomata-605).

Further she is not agitated (Sva£t ha-914). She is nourished

(Pusta-801). She is ancient hence she is great (Puratana-802,

• •

Mahatl-774) and wise (Dhira-916).

She is the Brahml (675),the primordial energy (Adisaktih-615)

• <

and the power of lord Visnu (Visnumaya-339). She is not different

• • • •

from the Kamaksi (62), hStyayanl(556), Vaisnavi (892), Vajrlnl

• • * •

(944), Sr is iva (998), Savitri (699), Saras vatI (704), Aparna (754),
Savitri (699), Sarasvatl (704), Aparna (754), ijahakali (751),
Candika (755) and Mahesvari (750). !
• ♦

She is in the form of Brahmin (Viprarupa-888) and also the

wife of a Brahmin (Brahmani-674). She is three-eyed (Tryambaka-
*

762) and having three qualities (984). she is of the form of

Visnu (Visnurupini-893). She is the mistress of wealth (Kosanatha
- 6#° ). She is also the smallest atom (Parmanuh-808).

k) The Goddess Lalita as Identical with Pr alert i.

She is having three qualities (Triguna-984) and also

embodiment of three qualities (Trigunatmika-763).She is of
 479

both the forms manifested and unmanifested (Vyaktavyaktasvarupini-

399). She is unmanifested one (Avyakta-398) from a small insect
to the great Brahman are the outcome of Her. She is the real
Prakrti (Malaprakrti-397).
* » '

This shows how the Goddess Lalita is an all-pervading power

and omnipresent power manifested in different forms in the world
created by Her.

Thus the thousand names of the IS show oneness in diversity.

i) Lalita as the destroyer of Bhandasura : • •

The IS forms a part of the Lalitopakhyana, which is written

with a special reference to the slaying of Bhandasura, the demon.
• •

When the Goddess was praised and invoked to kill Bhanda,she • •

sprang up from the altar of 'cit* and slayed Bhanda. The following;
• •

names describe how the Goddess lalita with help of her ganas and *

other subsidiary deities killed the whole family of Bhanda. * «

When the Goddess praised by the Gods and Rsis, readied

* •

herself to slay Bhandasura (Devarsiganasdoghatastuyamanatmavai-

_ . •* • • f
bhava-64). She was endowed with an army of various saktis
(Bhandasuravadhodhyuktasaktisenasamanvita-65) such as MantrinI,
• • •

Dandini and others. Her army consisted of many herds of elephants,

* •

crores of horses,different types of chariots. Among, these the

elephants were commanded by Samapatkarl (SampatkarIsamarudkasin&hu-
ravrajasevita-66) and the horses by the sakti Asvarudha.
(ASvarudhadhisthitasvakotikotibhiravrta-67). The Goddess Lalita
• * * • • •
saddled on the 'Cakraraja' chariot and was endoxred with all
 480
the weapons (Cakrarajarathiu:udhasarvayadhapariskrta-68). She was
« * •

attended by the deity Mintrini

•
and Dandanatha,
a *
riding their
respective chariots ‘Geyacakra’ and'Kirieakra' (Geyacakraratha-
r udhamant
•
r inip
•
ar is ev it a- 69), Kir ic akr ar at har uda had and
a *
anathapur as -
krta-70). Moreover the fortess of the fire was constructed, by
the deity Jvalamalini, around the Goddess (Jvalamalinikaksiptavah-
niprakaramadhyaga-71). The Goddesslooking at the activity of all
*
the saktis was highly pleased with them (Bhandasainyavadhodhyukta- • •

saktivikramaharsita-72).All the Nitya deities were also present

in the army and the Goddess was eager to see their heroic activity;
(Nityapar alcr amat opanir iks anas amuts uka- 7 3).
• ♦ ♦

When the war commenced the Goddess Bala became ready to slay
the sons of Bhandat and looking Bala the Goddess was highly pleased,
••
(Bhandaputravadhodhuktabalaviksamanandita-74). ’Bala' slew the
• •
»

sons of Bhanda. The two brothers of Bhanda viz. Visaitga and Visu- ,
•• •• •
kra were killed by the Goddesses Mantrini and Varahi, the boar-
faced one. The Goddess Lalita was satisfied and delighted by the
slaying of them. (Mantrinyambaviracitavisangavadhatosita-75,
• •
* - - _ „ _ _
Visukrapranaharanavarahiviryanandita-76). The Goddess Lalita
* •

created Ganesa by a mere glance at Karnesvara (Kamesvaramukhaloka-

♦
t . f . t
kalpitasriganesvara-77) and Ganesa latter on broke into pieces
• •
f

the *Vighnayantra* employed by Visukra on the army of the Goddess

(Mahaganesanirbhinnavighnayantrapraharsita-78). Then Bhandasura
« a a •

came against the Goddess. The Goddess showered many missiles

in response to the weapons employed by Bhanda ( Bhandasurendranirs
» • • •

mukta-sastrapratyastravarsini-79). But all 1 was in vein. Then

• •

Lalita created the ten forms of Narayana, from Her nails of

 ■181
feet, to fight against the daityas (such as Somaka Ravana, Bali,
Hir anyales a and others) sprung into existence from the missile
• *

called 'Sarvasurastra' (Karangulinakhottpamianarayanadasakrtih-80)

• • •

At last the Goddess burnt up the whole army of demons with the
fire of missile called Mahapasupata (Mahapasupatastragninirdagdh-
asurasainika-81) and Bhanda along with his city was burnt up
by the fire of missile called 'Illmesvara* O&mesvaristranirdagh-
dhas abhandasorasunyaka-82).
• •

Thus the group of above listed names describe the Goddess

Lalita as the destroyer of Bhandasura1. Sri Bhaskararaya is of
• •

a view that by the above names^the hight form of the Goddess

(i.e.Para-form) is covertly described.

(il) The Goddess Lalita*3 nature :

Here under the following names describe the nature of the

Goddess Lalita.as they describe various aspects of Lalita's
nature they are classified as under representing lalita in Her
respective nature.

a) As the kind and the benevolent mother ;

In the IS. we find the benign aspect of the Goddess (Saumya-

910). She is kind and the most benevolent mother. She is the
embodiment of benevolence (Bhadramurtih-116). She is the benefi-
cent form (Sivamurtih-40^
•
)as well as the benefic form (KalyanI-
•

321). She is very auspicious (Sumangali-967) and also of the

form of auspiciousness (Mangalakrtih-933). She is sweet by
• *

nature (Svabhavamadhura-915). Hence she is the personification

of mercy (Dayamurtih-581). She is always ready to forgive and

bestow happiness upon her devotees (vandarujanavatsala-349) .

Hence she is the most generous one (Paramodara-939). She is the

giver of all good-fortunes (Sarvamangala-200).She is compassionate

for ever (Nityalklinna-388). Thus she is the ocean of compassion

(Earunarasasagara-326) and the concentrated compassion (Sandra-

karuna-197). She is having pure mind (Suddhamanasa-973) without

impurities (Vimala~347). Hence Her compassion (grace) is without

partially (Avyajakarunamurtih). She is friendly to her devotees

♦ •

(Mitrarupini'^s). She judges the actions and gives quick rewards

(Krtajna)-374), Sadyahprasadini-383). She is treasure of all the

* •

good qualities (Gunanidhih-604). She is the treasure that

• •

bestows happiness upon her devotees (Bhaktanidhih-567).

She herself is the great delight (Paramoda-940) and hence give

delight to other (NandinI-450).She herself is the good-fortune

(Subhaga-761).

b) Her nature similar to the Yedantic works.

The following class of the names describe Her nature

similar to the Vedantic descriptions.

The Goddess is dispassionate or indifferent (Viraginl-937).

She is has neither beginning nor the end (Anandinidhana-296).

She is devoid of all the modifications due to age etc. (Vayovastha

“Vivarjita-470), because she is the Absolute one (Purna-292).

She is the Highest Bliss (Paramananda-252) and the Great Delight

(Maharatih-218). She is composed of Pure-intelligence (Cinmayi-

251). She is the Consciousness itself (Cetanarupa) or she is

the power called ’cit’ (Cicchaktih-416) . Moreover she is the

 <18,?

concentrated knowledge (VijnanaghanarupinI-253), or concentrated

Intelligence (Prajnanaghanarupini-574) .

She is the Highest Re ality(Mahavidya-574) and the knowledge

of the self (lfcmavidya-583). She is of the nature of concentrated
compassion (Sandrakar una-197). She is peaceful (Santimat'i-131) *

She is the soul as well as the Highest Brahman (Tat.425,

Tvam-426^. She gets delight in mere play (ldlavinodini-966).
She is both, the knowledge and nescience (Vidyavidyasvarupini-
402). She inanimate power (Jadasaktih-418) and she is of the
form of inanimate jagat (Jadatmika-419).

The above group again shows how LaJLita is identical with

Parabrahman.

c) Her erotic nature :

The Goddess Lalita is full of Srngararasa (Srngararasasampu-

• * • •
rna-376). She is the enjoyer of happiness (BohiginI-293). Also
she is playful (Vilasini-340). She is of the form of Kama (Love
God or passion or desire , Kamarupini-796) and hence she is
fond of copulation (with lord Siva;, Ratipriya-316). She is of
the form of Rati (Ratirupa-315). She is always united with her
husband Kamesa (Kamakotika-589). Hence in Her arises the
feeling of lovesports with Kamesvara (Kaaakelitarangita-863).
She is lovely young maiden (Ramani-310)
»
devoted to sexual
pleasure (Ramanalampata-320). She is the most beautiful (Ramya-
307) and she gives delight to Her devotees (Ranjani-309).
Hence she is worthy to be tasted (Rasya-311). She is intoxicated
(Matta-576^ with date-wine (Varunimadavihvala-333). She is
............................................... .......-................. -______________ . -______________ ________________________ _______________ 481

lanquid by drinking the grape-wine (Madhvipanalasa-575). Her

reddened eyes are rolling (Madaghurnitaraktaksi-432) and Her

• •

cheeks are red with rapture (Madapatalagandabhuh-433). Thus

• • • •

she is always shining with a rapture (Madasalini-431).

Thus she is in the form of desire of a beautiful woman

(Lolaksikamarupini-454) and hence she always rejoices in the
• *
union with Lord Kamesvara (Samarasyaparayana-992).

d) Hm different tastes -. :

The following names grouped hereunder describe - special

choice and different tastes of the Goddess.

The Goddess is very fond of mead (Kadambaripriya-330)

especially the grape-wine (Madhvipana1as a-57 5) and datewine

(Varunimadavihvala-333). She is also fond of betel leaves, hence

Her mouth remains filled with it for ever (TambulapurtamukhI-559)

She is also fond of different flowers such as Campaka, Patala,

e

Kadamba and Mandara (Campeyakusumapriya-435, Patallkusumapriya-

773, Kadambakusumapriya-323, Mandarakusumapriya-776). As

Parabrahma she is fond of Caitanya (consciousness) flower

(Caitanyakusumapriya-919) . She is fond of songs (Ganalolupa-857)

and especially the saman songs (Samaganapriya-909). She is also

delighted with the recital of Kavyas (Kavyalapavinodini-613).

She is also JCOnd of delicate dance (Lasyapriya-738).

Again the Brahmins (Viprapriya-887) and devotees are dear

to Her (Bhaktapriya-118). She is fond of offerings (Balipriya

-677), sacrificed rites (Yajnapriya-88d) and especially the

 ,'J 18
five sacrificial rite (Paneayajnapriya-946). She is also fond of

vows (Priyavrata-770). Moreover she is fond of laudations

(stotrapriya-927) and the assemblies of the vlra worshippers

(vlragosthIpriya-899).
• •

(ill) The Goddess Lalita's dwelling places ■'

The IS. gives different places as the residence of the Goddes

All such names are grouped hereunder and listed under the sub­

titles .

The Goddess Lalita dwells :

a) On different mountains :

On the Sumeru mountain, She dwells on the middle peak.

(Sumerusrngamadhyastha-p5, Bferunilaya-775). Also she rests

on the Mahakailasa, the Vindhyacala and on the Malayaeala

(Mahakailasanilaya-578, Vindhyacalanivasini-336, Malayanalavasini-

-458).

b) m different Pithas
.... -................ y.....

She is the presiding deity over the Jalandharapltha and

the Odyanapltha. Hence she dwells on these two Pithas. (Jalandhar-

* • • *
asthita-378, Odyanapithanilaya-379).
• • •

c) In three Mandalas :
".. ... r ".. ..... .. ..r*. T"**1.. ... .....1

The Goddess with an excellent brilliance abides in the

three mandalas viz. the orb of the sun, the disc of the moon
• #

and the fire as these are Her forms (Bhanumandalamadhyastha-275),

• •

Candramandalamadhyaga-240, Vahnimandalavasini-3 52 ).
• © • ♦

d) In the milky Ocean (Snjjahasagara) :

 The Goddess abides in the midst of the milky ocean of nector
(Suddhasagaramadhyastha-6l)T In that ocean there is a Kadambavana
w M Q
(Kadambavanavasini-60) in which there is a forest of lotuses

(Mahapadmatavisamstha-59) . In that forest there is a house called

Cintamanigrha (Cintamanigrhantastha-57) wherein on the couch

of the five corpses or on the mat of five corpses (Pancapretamanca

dhisayini-947), Paneapretasanasina-249). She sits in the lap of the

Lord Sivakamesvara (Sivakamesvarafckastha-52). There she rests

as the Queen of the Srinagara4 (Srimannagaranayika-56).

. * _
e) In the Sricakra :

She has Srieakraraja as her abode (Srieakrarajanilaya-996)

This Cakraraja is Her palace (Cakrarajaniketana-245). In

Sricakra she resides in the principal triangle (Trikonaga-986).

The bindu at the centre of the Sricakra is Her seat (Bindumandala-

• •

vasini-380). Hence she sits on the mat of Bindu (Baindavasana-

905).

f) Her other dwelling places from the Tantrie point of view :

The Goddess <fcrells in the female organ (Yoninilaya-895).

She also sits on all the tattvas (Tattvasana-424).

From the Vedantic point of view :

She abides in the five kosas (Paftcakosantarasthita-428).

From the Bhakti point of view :

She dwells as the female swan in the mind of Her devotees

(Bhaktamanasahaasika-372). She also rests in their hearts

(Hrdya-303).
 48 7
From the general point of view ;

She also sits In the Virnana (Vimanastha-943) . She is there

in the sky (Gaganantastha-855). She also dwells in the lonely

places (Viviktastha-835). Moreover the three objects of desire

are Her abode (Trivarganilaya-873) and also She abides in all

the triple things (Tristha-874) such as three vedas, three

worlds, three fires, three qualities and so on.

h) In the Satcalcras and Sahasrara :

* r"V~ " r r L "1 r"'"""-1* ■" IFmT'"",iriim'"-"T ■'

Here she dwells in the form of seven Yoginis.

(iv) The Goddess Lallta*s relations ;

The names grouped here below, describe Lalita's relations

with other divinities. Here we can visualise the following

aspects of the Goddess :

a) As a daughter :

She is the daughter of Himavan, the king of mountains

(Sailendratanaya-634). She is the daughter of Parvata hence

called Parvati (246). As the daughter of Himavan she is also

lima (633) Gauri (635) and Dharasuta (956).

She is also the daughter of Daksa (Dateayanl-598) also as

• * •

his daughter she is sati (820).

b) As a Sister :

She is the sister of Padmanabha i.e. Visnu (Padmanabhasahodarl

• •

-280).
c) As the Consort :

Here we find that as a consort she is related to Brahma, ;

i
Indra, Visnu
• •
and various forms of Siva.

She is the consort of Brahma (Brahmi-675), Brahmani-821).

• ^

She is the spouse of Visnu in the form of Mahalaksmi (210)

• « •

Also she is the wife of Narayana i.e.Visnu (Narayani-298).

• • • •

She is also identical with the consort of Indra, the

possesser of 'Vajra* (Vajrini-944).
*

The Goddess in the IB. is mainly described as the devotBd

_ i » _
spouse of Lord Karnes vara and his other forms such as Srilcantha
• ♦

_ _ _ » »
Mahadeva, Vamadeva, Rudra, Mr da, Bhairava, Karnes a, Bhava, Mahesa,
i — t
Mahesvara, Nataraja,
»
Sambhu and so on.

She as a devoted wife always accompanies her-husband

(Sadhvi). She is the beloved of Siva (Siva-53, Srisiva-998),
Sivapriya-409). She is also the house-wife of Sadas iva (Sadasiva- :

kutumbini-9ll). She is the wife of the fifth i.e.Sadasiva

*
(Pancaml-948). Moreover she is the beloved of Guru i.e.Paramasiva
(Gurupriya-722) and the wife of Sankara (Sahkari-126), Mahadeva
(Mahadevi-209), Mahesa (Mahes1-932) and the great Isvara
(Mahasvari-208).Further she is the spouse of SaAbhu (Sambhavi-122)
She is the great queen of Mahakamesa (Mahakamesamahisi-233).

Hence she like moon light givesdelight to the white lotus in

the form oft.ithe eyes of Mahakamesa (Mahakamesanayanakumudahla-

dakaumudi-403). She also accompanies as the wife, Lord Siva

in his waterform viz. Bhava (Bhavani-112) and the earth, form

viz. Sarva (Sarvani-124). She is also the wife of Mrda (MrdanI-
* • • • fr
564) and hence she is thebeloved of Mr<|a (Mr<|apriya-21l) .Also
 48n

She is related to Natraja, the dancer (NatesvarI-734). She is

• *

the consort of Varaadeva (Vamadevi-469). She forms the half body

of Srikantha
• •
(Srikanthardhasarlrini-392).
* • •
She is the spouse
of Eaparda (Kapardini-793), Bhairava (Bhairavi-276). She also
»

as the wife accompanies lord Siva with the poison in his throat .
(KalakanthI-464).
• ♦

Thuslthe Goddess is faithful and devoted spouse, the

— *
accompanier of Lord Kamesvara, every time.

d) As the mother of Skanda and Ganesa :

She is described in the 15. as the mother of the worlds,

gods and humanbeings by several names but a few names listed
below describe Bier as the mother of the two sons in particular :

The Goddess Laiita is the mother of Kumar a and Gananatha

(Kumaragananathamba-442).
W *
She is the birth giver of Guha i.e.
Kartikeya (Guhaj anmabhuh-606) hence she is the mother of Guha
/ MS, _ f ^ —
(Guhamba-706). She is also the mother of Ganesa (Ganamba-714).

Here even though the Goddess is described as the consort

of trinity of Gods and Indra, the detailed description of
t
Her as the consort of Siva, shows that She is here described
mainly as the power of Siva (Kamesvara) i.e. the Lalita form.

(V) Different modes of worshipping and attaining the Goddess

Lalita.
a) Efrom the Yoglc point of view :

The Goddess is worthy to be meditated (Yogya-6 55} upon

 ‘ " .............. .............. '............................' ................. 190
and can be attained by meditation (Dhyanagamya-641). She can
be realised through continued practice of devotion or meditation
(Abhyasatisayajnata-990). Again Her state can be attained by
cultivating proper dispositions like Maitri, Mudita, Earuna and
«

Upeksa (Maitryadivasanalabhya-570). Thus the above names

show how the Goddess is to be worshipped by yogic practice.

b) Prom the Bhakti point of view :

The mother Goddess is very kind to Her devotees. Hence

she is reached through the path of Bhakti, i.e.by devotion
(Bhaktigamya-119) and by loving devotion she< a can be pleased
by practising vows (Priyavrata-770) and by repeating Her holy
names (Namaparayanaprita-732). She is worshipped with five
objects viz. gandha, puspa,dhupa, dipa and naivedya (Pancasa&khyo-
pacarini-950). She is reached through both the 'Bhavanas* (Bhava-
nagamya-113) and Her nature can be known through the vedas
{Vedavedya-335). She is the most right path and easily attainable
(Sobhanasulabhagatih-683). Moreover, she can be attained by the
merits (Punyalabhya-543).

c) Prom the Vedantic pitint of view :

The IB. also describe the Goddess Lai it a as the Parabrahman

hence the means of attaining Her are also similar to the vedantic
tenets. She is to be worshipped by offering one's own conscious­
ness as an oblation (Caitanyarghyasamaradhya-918) i.e.identifying
one's ownself with the Highest Being. She is to be worshipped
by contemplating upon the Self within (Antarmukhasamaradhya-870)
as Her attainment is extremely difficult for minds that pursue
external objects (Bahirmukhasudurlabha-871). As she is not
 491
different from Brahman she is known through all the Ted ant as
(S arv aved ant as amve dya-64 5 ), . .

d) From the Tantrlc point of view :

The following names describe the Tantric modes of worshipping

the Goddess. To worship the Goddess properly one should resort

to the method of the Mahayaga and the Bahoyaga (Mahayagala*ama-
/

radhya-230, Rahoyagakramaradhya-381). She is to be adored by

means of sixty-four ceremonies (Catuhsastyupaearadhya-235). She

• » • • «

is worshipped in the female organ or in the orb of the sun

or by the syllable *e‘ (Bhagaradhya-715). She is to be propitiated

well by means of the ten mudras (Dasamudrasamaradhya-977). She

is worshipped by the followers of both the right and the left path
(

Hence ; she can be attained by following either of the above paths.

(Daksinadaksinaradhya-977). The Vamacara or the DaksinScara is
# - * • •

the way to reach the Goddess (Savyapasavyamargastha- ). Again

she is pleased more by the adoration of a married woman •>'

(Suvasinyaraeanaprlta-971). Further the’bindu' is the place where

she dwells for ever hence one: should adore the Bindu with
offerings then she is greatly satisfied (Bindutarpanasantusta-971).
• •

This is how the above group of names describe various

modes of worshipping the Goddess from the various points of ’view.

(Vi) The Goddess Lalita's greatness and superiority :

The detail scrutiny of the thousand names of Lalita affirm

Her greatness, prowess and superiority by describing Her Supreme

form, various other forms, different functions,adorableness and

so on. But there are certain names which directly express Her
 19 ,?

greatness and superiority. Hence they are grouped herebelow.

These names establish Her greatness and superiority mainly

by describing (l) Her extra-ordinary qualities (2) Her supreme

deeds and (3) Her adorableness. Thus they are divided into above

three heads as follows :

a) Her extra-ordinary qualities : It can be sub-divided into :

Her qualities in General :

She is the Highest energy (Parasaktih-572) as well as

the greatest energy (Mahasaktih-217). Thus she is identical

with Brahman (Brahmani-82l). She has great dominion (Mahasamrajya

-salini-582) and has thorough rule over it as the great queen

(Mahadevi-209). She is of great form (Maharupa-212) as well as

many forms (Bahurupa-824). She is the great reality (Mahasattva-

216) and Her influence is also greatly spread (Mahabhoga-219).

Hence Her strength,rulership, might and intelligence are great

(Mahavirya-221, Mahaisvarya-220, Mahabala-222, Mahabuddhih-223).

She is the great attainment (Mahasiddhih-224).

•

Again, She is endowed with all the saktis (Sarvasaktisama-

yi-199) and having huge army (Brhatsena-679) which is always

victorious (Jayatsena-788). She is valorous and wrathful (Vira-

899, Pracanda-827). Hence Her commands are never disobeyed

• •
(Sarvanullanghyasasana-995).Further Sh© is of resplendent form

(Prabhavati-393) and also of the form of the Sun (Mitrarupini-

•

565). Hence She is :Lin the form of radiance (Prabharupa-394).

Thus she possessing light (Qjovati-76?) dwells in the sun's

disc (Bhanumandalamadhyastha-27 5). She has her faces in every

• •

direction (Visvatomukhi-780). She has the auspicious qualities

 493
(Bhagavat1-279). She is good fortune (Subhaga-76l). She is

having sciences or arts (Kalavati-327). Hence she is the treasure

of arts (Kalanidhih-797). She is strong (Pragalhha-938). She is

the famous one (Prasiddha-395) and of exalted fame (Udarakirtih-

843). She is having glorious compassion (Rajatkrpa-687) and pride

of her beauty (Garvita-856). She is Independent one (Manasvini-

930) having high mind (Manavati-93l). Again Her prosperity is

great and exalted (Uddama vaibhava-849). She is unfettered (Visruw

nkhala-834) and difficult to be controlled,attained, reached,

and also difficult to be worshipped (Duradharsa-772) . Durlabha

-188,Durgama-189, Dorga-190 and Duraradhya-771). Also She is

chaste form (Pavanakrtih-619) and considered as the prominent

• •

(Agraganya-553). Nothing is superior to Her (Anuttama-541)

as name is either equal or superior to Her (Samanadhikavarjita-

198). Hence She is an illustrious one(Mahaniya~580) worthy

to be worshipped (Pujya~803) . She is a great object of worship

(Mahapujya-213) hence She is adorable (Vandya-348) and adored

by three worlds (Trijagadvandya-627). Her deeds are over praised

(Sadhu-711). She is always satiated (Sadatusta-922 , Nityatrpta-

♦ * *

566) and desired and worshipped by gentle men(Sistesta-411,

•• ••
Sistapujita-412). Thus Her greatness is boundless (Nihsimamahima-
•♦ •
429).

Her qualities similar to the Yedantic description :

She is the great delusion (Mahamaya-215). She is Omniscient

(Sarvajna-196) and Omnipresent (Sarvaga-702). She has neither

beginning northe end (Anandinidhana-296)and also She is of unthin­

kable form (Acintyarupa-554) and other qualities described in

 494
the nirguna and aspect of the Goddess.

Her qualities from the Tantric point of view :

Sher. rests on the coach made up of five corpses (Pancapreta-

mancadhisayini-947). She transcends all the tattvas (Tattvadhika-
906) and sits on all these tattvas (Tattvasana-424). Hence She

is having great seat (Mahasana-229). She is the essence of all

the mantras (Mantrasara-84-6). She is the . deity of Sarvasapari-
purakacakra viz. Tripuresi (787). She is the ruler of great
yogis (Mahayogesvaresvari-225). She has owed her kingdom to
Mantrini (Mant:rininyastarajyadhuli-786). She is the ruler of
• • •

those who follows Vamacara (VamakesvarI-945) and also She rules

over ’Sampradaya' (SampradayesvarI-710). She governs all the
Tantras (Sarvatantresi-724). She is the witness of the great
cosmic dance of Siva at the time of total annihilation (Mahesvara-
mahakalpamahat andavas alts ini-232, Mahapralayas aks ini- 571). Also

She is endowed with the six deities presiding over six limbs
(Sadangadevatayukta-386). She dwells in the cakra which is
the king of the cakras (Cakrarajaniketana-245).

One of Her Qualities in her association with knowledge or the

Vedas ;

She is attained by knowledge(Jnanagamya-980) or known by

the Vedas (Vedavedya-335). Her glory is sung well in the Vedas

(Srutisaiftstutavaibhava-929). She is also proclaimed by all the
Vedas and Sastras (Chandahsara-844), ^astrasara-845). She is

having the pearl which is composed of all the Agamas (Sakala-

gamasandqhasukti samputamaoktika-290) and the dust from Her feet
*
form 'tilalca' on the forehead of the Vedas (Srutislmantasinduri-
krt apadabj adhulika~289). Hence the Vedas explain Her commands
(Nijajnarupanigama-287).

b) Her supreme deeds :

The names describing Her functions also affirm her greatness

and superiority She functions in many ways.

-As the creator of the Universe ;

She is the creator of the Universe (Srstikartrl-264,Janani-

• • •

823). She is the highest power (Parasaktih~572),and the great

mother (Srimata) of universe (visvamata-934) and hence She is
the mother of all (Ambika-295, Mata-457). She is the origin
(root) of the world (JagatIkanda-32 5). Thus she is identical
with Brahma,the creator (Padmasana-278, Vidhatri-337) Savitri-699)

She is the prime cause of the universe and is identical with

the Hirnyagarhlia (Svarnagarbha-638). The whole universe is in
* *
Her womb (Visvagarbha-637). She creates many brahmandas by mere
• •

sport (lilakirptabrahmandamandala),hence
• • « « *
She is the mother of
erbres of Brahmandas (Anekakotibrahmandajanani-620). The
first creation i.e. either, cames out of Her (Viyadadij ag atprasuh~
♦ r

550) and then the whole universe.

As the protector of the universe :

She controls as well as protects by sustaining the

universe (Niyantrl-5683' Jagaddhatri-935). She is the great Queen
controlling the universe (Srimaharajni-2). She revolves the
universe (Visvabrahmanakarini-889)and the cycle of the sa&sara
• •
 49(5
'

(Bhavac akr apravart ini-8,43 ). She supports the universe (Visvadhari*

ni-759) by hearing the yoke that manages.' it (Yugandhara~657).

•

Hence She is the supporter of all (Sarvadhara-659).Shea also

directs the different world to function (Lokayatravidhayini-664).

Thus the Goddess is the protector (Goptri-266) and the preserver

of the universe (Saksakari-317).

As the destructor of the universe :

She causes annihilation of the universe (Layakari-739). She

swallows the universe in one morsel (Visvagrasa-890). Also

She destroys the universe which was created and being protected >

by Herself only (SrimatsimhasanesvarI-3). She consumes the whole

universe (Mahas ana-753) and She swallows it in a big morsal

(Mahagrasa-752). Thus She is the destroyer of the universe

(Samharini-268).

Thus She is identified with the trinity performing the above

three works (Trimurtih-628) and also She by opening her eyes

creates the world and by closing,destroys it (Unmesanimisotapanna-

vipannabhuvanavali-281). Moreover two more functions viz.

Tirodhana and Anugraha (Tirodhanakari , Anugraliada- 2.73 ) are

ascribed to Her. Hence She is called devoted to five functions.

(Pane akr ty apar ayana-2^ 4 ).

• •

As the great Queen or Ruler :

She rules over the whole universe (Nikhilesvari-569) snd

all the worlds (Bhuvanesvari-294), hence She is the ruler of

all (Sarvesvari-202) and all the worlds (Sarvalokesi-7 58).

Thus the Goddess Lalita is the Great Queen (SrImaharajnI-2).She is

the Queen of Mahakamesa (Rajni-306). Again, She is the Queen

 497
who reigns over the gods (Suranayika-463) . She is the ruler

of the gods (TridasesvarI-629). Moreover She is the ruler of

the rulers (Rajarajesvari-648) and hence called the great ruler

(MahesI-932).

She;, also governs the five elements (Pancabhutesi-949)

and rules over animate and, inanimate things (Caracarajagannatha-

244) *

As the destroyer of samsara and ignorance :

She puts an end to the cycle of births and deaths (Bhavana-

sini-175). She is an axe to the forest of the samsara (Bhavaranya-

•

kutharika-114). She is the remedy (lit.destroyer) to the disease

9

of transmigratory existence (BhavarogaghnI-842). She is expert

in raising those merged in the morass of samsara (Samsarapahkanir-

magnasamuddharanapandita-880). She is shower of nector on the

• • •
forest-fire of worldly existence (Bhavadavasudhavrstih-742). Also
* * • •

she is the giver of rest to those harrased by birth, death.

and oldage (Janmamrtyujarataptajanavisrantadayini-SSl). She is
»

the remover of noose (Pasahantrl-81l).

Moreover She releases the persons from the bondage who are
ignorant about the Reality (Pasupasavimooini-354).Further She

removes the bondages of ignorant (Bandhamocani-546). She is the

destroyer of the idea of difference (Bhedanasini-179) and the

doubts about the True Knowledge (Samsayaghni-173). She is the

conqueror of the ignorance (Ajajetri-663)• She, in the form of

sunrays, drives away the darkness of the idea of c 2differenee

from the heart of the devotees (Bhaktahardatamobhedabhanumadbha-
V
 198

nus antatih-404). She is the destroyexr of the darkness in the

form of nescience (Tamopaha»36l). Thus She is a lamp in the

deep-darkness (Ajnanadhvantadipika-993).

As the destroyer of demons 5 . calamities, death, sins, vices and

miseries :

She has manifests herself to accomplish the work of the gods

i.e. to destroy the evils (Devakaryasamudyata-5). Hence She

controls the demons hy slaying them (DaityasamanI-696, Daityaha-

ntri-599). She also slays the demons like canda and munda.
« 4> • *

(Ralesasaghni-318, Candamundasuranisudani-756). She also destroys

the evil forces (Avarada-639). Further, -She drives away all

the calamities (Sarvapadvinivarini-913) and puts aside the

obstacles (Vighnanasini-451).She is the powerful wind to the

thistle in the form of misfortune (Daurbhagyatulavatula-744).

She is killer of time and death (Kalahantri-557). Hence She

wards off all the untimely deaths (Sarvamrtyunivarini-552).

• •

Thus She is the destroyer of death (ftfrtyumathanl-18l). Again

She is an axe to the tree of various deaths (Mrtyudarukutharika-

* •

749).

Moreover, She releases one, from diseases (Niramaya),who

worships Her. Hence She is the controller of all the diseases

(SarvavySdhiprasamani-551). She is the thunderbolt on the
mountain of diseases (Rogaparvatadambhollh-748). She is the

sunlight to the darkness of the oldage (Jaradhvantaraviprabha-

745). Also She is the destroyer of sin (Papanasini-167)especially

in the kali age (Kalikalmasanasini-555)• She drives away even

 ion
the great sin. (Mahapat alcanas ini-214). She is the forest fire to

the forest of sins (Paparanyadavanala-743). She controls the bad

• **

customs and puts an end to them (Duracaras amani-194).

Further,she destroys all the vices such as, attachment,

wrath, greed, self-interest, attraction and pride (Ragamathani-

157, Krodhasamani-169, Lo bhanasini-171, J,fematahantri~16 5, Mohana-

i _ i „
sim-163, Madanasini-159).

She puts an end to the miseries and destroys them (Ale ant a-

860, Duhkhahantri-191).
«

as the fulfiller of desires and the giver of happiness etc.:

She bestow upon every thing desired by her devotees (vanchi-

tarthapradayini-989). She is the born-giver (Varada-331). She

brings all the means of objects (Sarvarthadatri-698). Also

She gives three Purusarthas (TrivargadatrI-760) and also She

is the life-giver (Pranadatri-832, Franada-783). She is the

• »

fulfiller of desires (Kamadayini~63, Kamadhuk-795) . She also

f
gives happiness (Sivamlcari-408). She always wishes good of her

devotees (Subhakari-682). She brings all the dear objects

(Priyamkarl-73l) as happiness, wealth, prosperity and gold

(SukhakarI-968) SrikarI-127, VaSuda-670), Puskara-804). She also

*

gives dominion (RajyadayinI-685). Moreover She bestows good

fortune upon her devotees (Bhaktas aubhagyadayini-117), She increa­

ses righteousness (Dharmavardhini-959). She also gives food

(Annada-669). Thus she increases both the wealth and the food

(Dhamadhanyavivardhini-886). She showers happiness and peace

upon her devotees (Sukhaprada-192/, Sarmada-953), and makes Her

 ^00

devotee happy (Sarmadayini"125). She gives all the means of

objects (Purus art haprada-2 91). Thus She like cloud--nourishes
the peacocks in the form of mind of the devotees (Bhaktacitta-
kekighanaghana-747). She is the moonlight illuminating the ocean
of good-fortunes (Bhagyabdhicandrika-746). She establish her
devotees in the thrones of big kingdom (Rajapithanivesitanijasrita
-688).

As the giver of liberations :

She leads her devotees to heaven (Sadagatiprada-20l). She

bestows upon the bliss salvation (Nirvanasukhadayini-390). She also
leads to the Kaivalya state (Kaivalyapadadayini-625). She gives
knowledge of Reality (Jnanada-643). She also leads to the union
with Brahma (Yog ad a-6 54). She showers the samrajya mukti upon
her devotee (SamarajyadayinI-692). She also gives knowledge
of Siva (Sivajnanapradayini-727). Thus She leads to the libera­

tion (Mulctida-736). Moreover She gives heaven and salvation

(Svargapavargada-764 Mukunda-838). She leads to the unlimited
salvation (Anarghyakai valyapad ad ay ini-92 6).

Miscellaneous :

She by her wonderful deeds puts all in puzzle (Sarvamohinl-

703). She creates delusion even to Siva. (Sambhumohini-954).
She subjugates the Goddess Tripura (TripurasrIvasaAkarI-978)
and she also subjugates all the worlds (SarvalokavaSamkari-697)
She assumes forms by mere sport (idlavigrahadharini-865).Though
She is the great eater (Mahasana-753). She is never satisfied
(Anityatrpta-815). She governs the army with its four divisions
 S 01
(Caturangabalesvari-691) and destroys the heretics (Saihrtasesa-
pakhanda-355). She also destroys Daksa's sacrificial rite
« « •

(Dalcsayajnavinasini-600). She is the life giving medicine to

Manmatha brunt up by Lord Siva (Har anetragnis andagdhaJcamasanjl-

vanausadhih-85). She delights those who suffer from the

triple fire of missery (Tapatrayagnisant apt as amahladanacandrika-
-357).
_ 1
Further, she establishes the order of castter and asramas
(Varnasramavidhayini-*286). Also the incites all to right action
(Sadac ar apravart ika-3 56).

She, due to all such wonderful and supreme deeds, called

the performer ofw wonderful deeds (Adbhutacaritra-988).

c) Her adorableness :

The Goddess Lalita is worshipped by divinities and

devotees is described herebelow by this group of names*

She is worshipped by Manu and Kubera who are considered

to be the king of kings (Rajarajarcita-305). She is also
worshipped by the Trinity and Indr a (Sivaradhya-406, Haribrahme-
ndrasevita-297). Her glory is praised and sung by Brahma, Visnu
• •

and Indr a and other gods .(Br ahmopendramahendr amahendradidevas aSshu-

tavaibhava-83). Even Visnu serves and worship Her delightful
• •

for ever (Kamalaksanisevita-558) , The Goddess LaksmI and

« « •

Saras vat I attend Her 2with chowries on her left and right
respectively (Sacamararamavanisavyadaksinasevita-614). Sarada
the Goddess of learning, worships Her (Saradaradhya-123). She is
also propitiated by Indrani, the daughter of Puloma (Pulomaja-
reit.ar-545). Also the Kama and Gandharvas serve and adore her
OQnapujita-375, Gandharvasevit a-636).Rambha, the beautiful
no.?
maiden of the heaven and other apsaras also bow down to Her.
(Rambhadivandita-741).

Moreover,the sages,scholars,sanaka and others meditate

over and worship Her (Tapasaradhya-359 , Budhirciti-825*
Sanakadisamaradhya-726). The groups of Brahmanas worship Her'
*

(Dvijavrndanisevita-423). Thus all the Gods and divine sages

• •

sing Her glory (Devarsiganasamghatastuyamanatmavaibhava-64).

• •

Herr adorableness from the Tantrie point of view ;

She is surrounded and worshipped by the sixty four crores

of Yoginis (MahacatuhsastikotiyoginIganasevita-237). She is
*• *» • •
also propitiated by her husband, Mahabhairava (Mahabhairavapujit a-
231). Again, Her ganas like Martandabhairava and Ksetrapala,
also praise and propitiate Her all the times(Martandabhairavara-
• •

dhya-785, Ksetrapalasamarcita-345). All the fifteen Nityadevatas

• „
of tithis beginning from the Pratipada to the Purnima^worship.
Her (Pratipadamukhyarakantatithimandalapujita-610).
• •

She is also adored by liopamudra, one of the ardent devotees

of the Goddess (Lopamudrarita-647). The Vlras,Guhyafcas and the

followers of the ICaulamarga meditate upon and adore Her for

ever (vIraradhya-777, Guhyakaradhya-720, ICaul amarg at at p aras e v it a-
441).

Thus the above names show how the Goddess Lalita is

worshipped by all the Gods,sages and Her devotees. Hence all
the names expressing Her qualities, functions or adorableness
show the greatness and superiority of Lalita over all the Gods.
 rm
Thus the foregoing scrutiny of the thousand names of the
Goddess Lalita clearly indicates that these thousand epithets
pertain to the different aspects of the Goddess lalita. In short
the IS. reveals the Goddess Lalita as the ultimate reality and
identify Her with all other Goddesses. She is the Absolute
reality which causes, sustains and destroys the universe.
Without Her with nothing moves even the divine trinity, Brahma,
f
Visnu and Mahesa. There are innumerable partial manifestations
•♦
of the Goddess such as Svaha, Svadha, Santi,Tusti, Pusti, Buddhi,
•• •*
Mati and others. Though she assumes all such forms she is formless
i

(Nirakaera). She is the individual self as well as the Highest

t
Self. She is the Sitsakti representing the essence of the
individual self and also known as the Kundalini. She is the
»•
unmanifested (Avyakrta),.prakrti as well as the manifested
• •

prakrti.

Thus the thousand names strung together in the IS. refer to

i—
almost all the aspects of Sakta philosophy.
 r 01
>

REFERENCES

1. For detail description of war vide, Lai it opalchy ana, XI,

(fcP.lSJ?, pp.78-86).

2. Similar description we find in the Sau.Lah. V.8, cf.

"Sudhas indhormadhye......... ".

t
3. This also corresponds to the description of five Kosas
described in the Upanisads.
• -

r, . ■ /
I * I **
4. Here Srinagar^ may mean the Sricakra which is the permanent
abode of the Goddess Lalita.

5. Her act of slaying of Bhandasnra • *

also falls under this

group, but to avoid repetition it is not included here.