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
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 Mother’s Names in English and Tamil.

2. the apostrophe ( ` ) is used for the Roman transliteration of the avagraha ({) symbol
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 : “itihāsapur āṇaṃ pañcamaṃ
vedānāṃ” , 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; Vamśa: genealogy of the gods and sages;
Manvañtara: the creation of the human race and the rule of the first Manus;
and the Vamśānucaritram: 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 Viṣṇu, Śiva, or Devī, and many other deities.

Of the many texts designated 'Puranas' the most important are the Mahā
Purāṇas. 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 Mother’s 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 man’s
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 devotee’s 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
mountain’s 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 God’s 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 Vishnu’s body so that he, in the form of
"Hayagriva", meaning one with a horse’s 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 Devi’s 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 û( a, i, §, ¤ ¾ )
From these sounds the consonants were derived in groups as below :

From A : the guttural group kKgGH (ka kha ga gha °a)

From i : the palatal group cCjJM (ca cha ja jha ±a)

From AaE : the cerebral group zZ fFN (·a ·ha a ha ²a)

From § : the dental group tTdDn (ta tha da dha na)

From û: the labial group pPbBm (pa pha ba bha ma)

Development of a final set of consonants yrlvxSsh

(ya ra la va ºa ¹a sa 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| ²£| 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 mountain’s 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 God’s 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 Mother’s 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, Indra’s
pride was humbled. He got down the elephant and prostrated at Durvasa’s feet.
However, the sage went away without a word.

Now Indra’s 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 hunter’s 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 wife’s 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 didn’t commit any sin. As she was a devotee of Shiva, the messengers of the
Lord can take away her Jiva. ”Listening to this ruling, Shilavati’s Jiva sat down
obstinately, saying “I won’t 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 husband’s 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
(Shiva’s 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 Indra’s 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 Indra’s
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 Mother’s 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 didn’t 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
Shiva’s 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”. Himavanta’s joy knew no bounds on hearing Narada’s 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 Shiva’s ascetic
concentration so as to take note of and start to love Parvati.
Encouraged by Indra’s 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 Shiva’s 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, Shiva’s 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 Brahma’s 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
Shiva’s feet and prayed for pardon. By then, the celestials and Tilottama arrived there
and everyone was pacified. After taking Shiva’s 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 Shiva’s 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 (Shiva’s
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 Shiva’s 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
(Manmatha’s 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 driver’s 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 Mother’s 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 Devi’s chariot is called “Geya
Chakra Ratha”. This chariot used to make musical sounds whenever it moved.
Dandanatha Devi’s 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 Devi’s 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 Devi’s 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
Devi’s 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.

Bhandasura’s war preparation :

Meanwhile a large number of bad omens were observed Bhandasura’s ‘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 City’s perimeter.

Shakti Senas’s 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 Durmada’s 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 Devi’s 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 devi’s 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 day’s war, at dusk, Vishanga with a small army
proceeded to the rear of Lalita Devi’s army noiselessly without any drums. Vishanga
was thus able to reach close to the Srichakraraja and attack Devi’s 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 Devi’s 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 Vishanga’s 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 Devi’s 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
Devi’s 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 army’s and rejuvenated them. By sunset most of the
demons including Bhanda’s 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 Devi’s 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 Devi’s 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 Shiva’s 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 Parvathi’s 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
½£ l¢ltashÞa#namÞtaEæOm
SLOKAS 1 – 10 : NAMES 1 - 26
½£mata ½£mharaåO£ ½£m¢Ïs|hasnEár£.
¢cd¢g"k[ÎfsØB¥
fsØB¥ta dEvkayIsm¤ïta .. 1 ..
¹r¢m¡t¡ ¹r¢mah¡r¡j±¢ ¹r¢matsih¡san¦¹var¢.
cidagniku²asambh£t¡ d¦vak¡ryasamudyat¡ .. 1 ..
¿£m¡t¡ ¿£mh¡r¡jQM£ ¿£mtQs¢mQh¡sª]SQvr£ .
c¢tkQ]¢¢−−ÀNQz−smQèt¡ ªtvk¡rQy−sÉtQyt¡ .. 1 ..

1. ½£mata : Mother of all existence

2. ½£mharaåO£ : Ruler of all creation

3. ½£m¢Ïs|hasnEár£ : Seated on the Lion Throne

4. ¢cd¢g"−k[Îf
f−−s|B¥ta : The sacrificial fire of Consciousness

5. dEvkayI−sm¤ïta : Manifested for performing divine tasks

1. ¿£m¡t¡ − srQªv¡tQtmm¡]
mm¡] jk]Qm¡t¡
2. ¿£mh¡r¡jQM£ − skl p¢rpMQctQ«tÊmQ pr¢p¡l]mQ ©cyQpvLQ
3. ¿£mtQs¢mQh¡sª]SQvr£ − c¢VnQt s¢mQh¡s]tQt¢lQ
amrQnQt¢ËpQpvLQ
vLQ
¢−ÀNQz−smQèt¡ − aV¢v¡k¢y (c¢tQ) akQ]¢ÀNQztQt¢lQ
4. c¢tkQ]¢−
ut¢tQtvLQ
5. ªtvk¡rQy−sÉtQyt¡ − ªtvrQkÏ«zy k¡rQytQ«tcQ
 ©cyQvt¢lQ
vt¢lQkQkÉ«zyvLQ
É«zyvLQ
uïìan¤−shÞa#aBa ct¤baIh¤−sm¢Óvta .
ragÞvãp−
ragÞvãp−paxaÍYa @«DakaraÄð^SaEÇÇvla .. 2 ..
udyadbh¡nu−
udyadbh¡nu−sahasr¡bh¡ caturbh¡hu−
caturbh¡hu−samamanvit¡ .
r¡hasvar£pa−
r¡hasvar£pa−p¡º¡hy¡ kr§dh¡k¡r¡ku¹§jjval¡ .. 2 ..
utQytQp¡Ñ −shsQr¡p¡ cÆrQp¡h¦ ¡h¦−−smnQv¢t¡ .
r¡ksQvëpëp−−p¡x¡
p¡x¡zQ
zQy¡ kQªr¡t¡k¡r¡HQÀªS¡jQjQvl¡ .. 2 ..

6. uïìan¤−shÞa#aBa : As bright as a thousand rising suns

7. ct¤BaIh¤−smm¢Óvta : Endowed with four arms

8. ragÞvãp−
ragÞvãp−paxaÍYa : Holding a noose, a symbol of desire that binds

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

knowledge for the good and wrath for the evil

6. utQytQp¡Ñ −shsQr¡p¡ − Ay¢rmQ s§r¢y]QkLQ Ekk¡ltQt¢lQ

ut¢tQt¡VQªp¡]QV k¡nQt¢ u«zyvLQ
7. cÆrQp¡h¦−
¡h¦−smnQv¢t¡ − n¡]QÀ «kkÏz]Q à^yvLQ
8. r¡ksQvëp−
ëp−p¡x¡zQy¡ − icQc¡ëpm¡] p¡c¡ÊtmQ u«zyvLQ
9. kQªr¡t¡k¡r¡HQÀªS¡jQjQvl¡ − kQªr¡tmQ, M¡]mQ i«vkL¡]
aHQÀcmQ tr¢tQÆpQ p¢rk¡c¢pQpvLQ
mnaEãpEX¤−kaEdÎfa p·tÓmaæO−
p·tÓmaæO−sayka .
¢njaâN−
¢njaâN−p#Bap¥r−mÇjë$’aÎf
aÎf−−mÎfla .. 3 ..
man§r£p¦kºu−
man§r£p¦kºu−k§da²¡ pa±catanm¡tra−
pa±catanm¡tra−s¡yak¡
s¡yak¡ .
nij¡ru²a−−prabh¡p£ra−
nij¡ru²a prabh¡p£ra−mamajjadbrahm¡²a−
mamajjadbrahm¡²a−ma²al¡ .. 3 ..
mamajjadbrahm¡²a
mªn¡ëªpX¦−
mªn¡ëªpX¦−ªk¡tNQz¡ pMQctnQm¡tQr−s¡yk¡ .
n¢j¡ËN−−pQrp¡èr
n¢j¡ËN p¡èr−−mjQjtQpQrhQm¡NQ
¡NQz
z−mNQzl¡ .. 3 ..

10. mnaEãpEX¤kaEdÎfa : Armed with a sugarcane bow, as a symbol

of the mind possesed of Samkalpa and Vikalpa

11. p·tÓmaæO−
p·tÓmaæO−sayka : Holding five arrows standing for the subtle
five elements that support the senses

12. ¢njaâN−
¢njaâN−p#Bap¥r−mmÇjë$’aÎf−
aÎf−mÎfla : Bathing the Universe in
her own red radiance

mªn¡ëªpX¦−ªk¡tNQz¡ − sHQklQpmQ, v¢klQpmQ e]Qk¢

10. mªn¡ëªpX¦−
k¢r¢«yk«LÊ«zy m]m¡k¢y kËmQÈv¢lQ«lÊ«zyvLQ
11. pMQctnQm¡tQr−s¡yk¡ − cpQt, sQprQc, ëp, rs, knQt
e]Qk¢V WnQÆ t]Qm¡tQ«rk«L p¡NHQkL¡k u«zyvLQ
n¢j¡ËN−pQrp¡èr
12. n¢j¡ËN− p¡èr−−mjQjtQpQrhQm¡NQz−mNQzl¡ −
t]QÑ«zy c¢vnQt k¡nQt¢y¢]Q ©vLQLtQt¢lQ p¢rmQh¡NQz
mNQzlHQk«L é[QkcQ ©cyQpvLQ
c|pkaSaEk−p¤°ag
ag−−s¬g¢ÓDk
s¬g¢ÓDk−−lsÏkca .
k[â¢vÓdm¢N−
¢vÓdm¢N−½EN££−−knÏkaEz£r−
£r−m¢Îfta .. 4 ..
capak¡¹§ka−
capak¡¹§ka−punn¡ga−
punn¡ga−saugandhika−
saugandhika−lasatkac¡ .
kuruvindama²i−
kuruvindama²i−¹r¦²¢−
¹r¦²¢−kanatk§·¢ra−
kanatk§·¢ra−ma²it¡ .. 4 ..
cmQpk¡ªS¡k−
k¡ªS¡k−ÈnQn¡k ¡k−−©s¬knQt¢k¢k−−lstQkc¡ .
ÀËv¢nQtmN¢−
mN¢−SQªrN
rN££−kntQªk¡
k¡\\rr−−mNQ^t¡ .. 4 ..

13. c|pkaSaEk−p¤°ag−
ag−s¬g¢ÓDk−
s¬g¢ÓDk−lsÏkca : Hair adorned with fragrant
flowers like the Champaka, Ashoka, Punnaga etc

14. k[â¢vÓdm¢N−
¢vÓdm¢N−½EN£−£−knÏkaEz£r−
£r−m¢Îfta : With a crown studded with
sparkling Kuruvind gems

13. cmQpk¡ªS¡k
k¡ªS¡k−
S¡k−ÈnQn¡k−¡k−©s¬knQt¢k−
¢k−lstQkc¡ − cmQpkmQ,
aªc¡kmQ, È]Q]¡kmQ, ©s¬knQt¢kmQ e]Qk¢V ÈxQpHQk«LkQ
ànQtl¢lQ aN¢nQÆ ªc¡p¢pQpvLQ
14. ÀËv¢nQtmN¢−
mN¢−SQªrN£−kntQªk¡k¡\\rr−−mNQ^t¡ −
ÀËv¢nQtmN¢ e]Qk¢V ptQmr¡kmN¢kL¢]Q ªk¡rQ«vkL¡lQ
p¢rk¡c¢kQk¢]QV k¢r£ztQ«t aN¢nQtvLvLQQ
A¾m£cÓd#−¢vB#aj−
j−d¢lkÞTl−
d¢lkÞTl−SaE¢Bta .
m¤KcÓd#−klÄðaB−
B−m¦gna¢B−
na¢B−¢vSExka .. 5 ..
aº·am¢candra−
aº·am¢candra−vibhr¡ja−
vibhr¡ja−dalikasthala−
dalikasthala−¹§bhit¡ .
mukhacandra−
mukhacandra−kalakabha−
kalakabha−m¤gan¡bhi−
m¤gan¡bhi−vi¹¦ºak¡ .. 5 ..
¡j−−tl¢ksQtl−
axQzm£cnQtQr−v¢pQr¡j l−ªS¡p¢t¡ .
¡p−−mQËkn¡p¢
ÉkcnQtQr−klHQk¡p kn¡p¢−−v¢ªSxk¡ .. 5 ..

15. A¾m£cÓd#−¢vB#aj−
j−d¢lkÞTl−
d¢lkÞTl−SaE¢Bta : Forehead glistening like the
eighth day Moon

16. m¤KcÓd#−kl|kB− na¢B−−¢vSExka

B−m¦gna¢B : With a Kasturi mark on her
forehead like a spot on the Moon

¡j−−tl¢ksQtl−
15. axQzm£cnQtQr−v¢pQr¡j l−ªS¡p¢t¡ − axQzm¢cQ
cnQt¢r«]pQªp¡lQ p¢rk¡c¢kQk¢]QV ©nVQV¢Ê«zyvLQ
16. ÉkcnQtQr−klHQk¡
¡pp−mQËkn¡p¢
kn¡p¢−−v¢ªSxk¡ −
cnQt¢rmNQzltQt¢lQ klHQkmQ k¡NpQpÄvÆ ªp¡lQ
Ékm¡k¢y cnQt¢rmNQztQt¢lQ ksQær¢ t¢lkmQ u«zyvLQ
vdnÞmr−
vdnÞmr−maÄñÚyy−−g¦htaErN−
N−¢c¢Úlka .
vÀæOlßm£−
vÀæOlßm£−p¢rvah clÓm£naB−laEcna .. 6 ..
p¢rvah−−clÓm£naB−
vadanasmara−
vadanasmara−m¡galya−
m¡galya−g¤hat§ra²a−
g¤hat§ra²a−cillik¡ .
vaktralakºm¢−
vaktralakºm¢ −pariv¡ha−
pariv¡ha−calanm¢n¡bha−
calanm¢n¡bha−l§can¡ .. 6 ..
vtnsQmr− r−m¡HQklQy−kQËhªt¡rN
hªt¡rN−−c¢lQl¢k¡ .
pr¢v¡h−clnQ
vkQtQrlXQm£−pr¢v¡h−clnQm£n¡p−
¡p−ªl¡cn¡ .. 6 ..

17. vdnÞmr−
vdnÞmr−ma|gÚy−
Úy−g¦htaErN−
N−¢c¢Úlka : With eyebrows like the gated
entry arches of Mamatha’s palace

18. vÀæOlßm£−
vÀæOlßm£−p¢rvah−
p¢rvah−clÓm£naB−
clÓm£naB−laEcna : With eyes like a fish in a
pond like face

17. vtnsQmr− hªt¡rN−−c¢lQl¢k¡ − m]Qmt]Q

r−m¡HQklQy−kQËhªt¡rN
vc¢kQÀmQ mHQkl v£ÄkQÀ sm¡]m¡] ÉktQt¢VQÀtQ
ªt¡rNHQkLQ ªp¡]QV ÈËvHQk«L u« u«zyvLQ
zyvLQ
pr¢v¡h−−clnQm£n¡p−
18. vkQtQrlXQm£−pr¢v¡h ¡p−ªl¡cn¡ − ÉktQt¢]Q
a[À ©vLQLtQt¢lQ OÄmQ m£]Qk«LpQªp¡lQ iËkQÀmQ
kNQk«L u«zyvLQ
nvc|pkk−−p¤ÝpaB
paB−−nasadÎf−
nasadÎf−¢vra¢jta .
taraka¢Ót−
taraka¢Ót−¢trÞka¢r−
¢trÞka¢r−nasaBrN−
nasaBrN−Bas¤ra .. 7 ..
navacapaka−
navacapaka−puºp¡bha−
puºp¡bha−n¡s¡da²aa
n¡s¡da²aa−−vir¡jit¡ .
t¡r¡k¡nti−−tiirask¡ri
t¡r¡k¡nti tiirask¡ri−−n¡s¡bhara²a−
n¡s¡bhara²a−bh¡sur¡ .. 7 ..
nvcmQpk−k−ÈxQp¡p ¡p−−n¡s¡tNQz−v¢r¡j¢t¡ .
t¡r¡k¡nQt¢¢−−t¢rsQk¡r¢ n¡s¡prN−−p¡s¦r¡ .. 7 ..
¡r¢−−n¡s¡prN

19. nvc|pk−
k−p¤ÝpaB
paB−−nasadNf−
nasadNf−¢vra¢jta : With a nose of the beauty of
the Champaka flower.

20. taraka¢Ót−
taraka¢Ót−¢tirÞka¢r−
¢tirÞka¢r−nasaBrN
nasaBrN−−Bas¤ra : With nose ornaments
outshining the lustre of goddesses like Tara and Mangala

19. nvcmQpk ¡p−n¡s¡tNQz−v¢r¡j¢t¡ − Èt¢t¡k

k−−ÈxQp¡p−
mlrQnQt¢ËkQÀmQ cmQpk ÈxQptQt¢]Q a[«kpQ ªp¡]QV
a[k¢y ékQÀ«zyvLQ
20. t¡r¡k¡nQt¢¢−−t¢rsQk¡r¢
¡r¢−−n¡s¡prN
n¡s¡prN−−p¡s¦r¡ − (ÂkQr)
nXtQt¢rtQt¢]Q k¡nQt¢«ytQ ªt¡VQk^kQk¢V k¡nQt¢ÊLQL
ékQÀtQt¢ aN¢nQtvLQ
kd|bmr£−
mr£− Àl¦çO−O−kNIp¥r−mnaEhra .
l£−−B¥t−tpnaEf¤p−mÎfla .. 8 ..
tazÄð−y¤gl£
kadabamajar¢−
kadabamajar¢− k¾pta−
k¾pta−kar²ap£ra−
kar²ap£ra−man§har¡ .
t¡·akaka−
t¡·akaka−yul¢−
yul¢−bh£ta−
bh£ta−tapan§upa
tapan§upa−−ma²al¡ .. 8 ..
jr£− kQlQËpQt−krQNèr−
ktmQpmMQjr£ èr−mªn¡hr¡ .
t¡zHQk−Êkl£−èt èt−−tpªn¡Äp
tpªn¡Äp−−mNQzl¡ .. 8 ..

21. kd|bm|jr£−
r£− ÀçO−−kNIp¥r−mnaEhra
ÀçO : Decked with Kadamba
flowers above her ears.

22. taz|kk−
k−y¤l££−−B¥t−tpnaEf¤p−mÎfla
mÎfla : With the sun and moon
as jewels for her ears.

21. ktmQpmMQjr£− kQlQËpQt−krQNèr

èr−−mªn¡hr¡ −
ktmQppQè«v t]Q k¡ÆkL¢lQ tr¢tQt¢ËkQÀmQ mª]¡krm¡]
ëpÉ«zyvLQ
22. t¡zHQ
t¡zHQk−Êkl£−èt
èt−−tpªn¡Äp−
tpªn¡Äp−mNQzl¡ − cnQt¢r]Q,
s§r¢y]Qk«L iË k¡ÆkL¢lQ ªt¡ÄkL¡k aN¢nQtvLQ
pîrag¢SladSI−p¢rBa¢v−
p¢rBa¢v−kpaElB¥: .
nv¢vd#^m−−−−¢b| ½£−−Óy±a¢r
¢b|b½£ Óy±a¢r−−rdnÅCda .. 9 ..
padmar¡ga¹il¡dar¹a−
padmar¡ga¹il¡dar¹a −paribh¡vi−
paribh¡vi−kap§labh£: .
navavidruma−−
navavidruma −−biba¹r¢
−−biba¹r¢−
biba¹r¢−nyakk¡ri−
nyakk¡ri−radanacchad¡ .. 9 ..
ptQmr¡kS¢l¡trQ
r¡kS¢l¡trQx x−pr¢p¡v¢
pr¢p¡v¢−−kªp¡lè: .
nvv¢tQËm
m−−
−−p¢_
−−p¢_mQp¿£−nQykQk¡r¢
¡r¢−−rtncQct¡ .. 9 ..

23. pîrag¢SladSI−p¢rBa¢v
p¢rBa¢v−−kpaElB¥ : Her cheeks outshining the
Padmaraga ruby

24. nv¢vd#^m−−¢b|
−−¢b|b½£
½£−−Óy±a¢r−
Óy±a¢r−rdnÅCda : Her lips put to shame the
colour of coral and the Bimba fruit

pr¢p¡v¢−−kªp¡lè: −
23. ptQmr¡kS¢l¡trQx−pr¢p¡v¢
ptQmr¡krtQ
r¡krtQ]tQt¢lQ ©cyQypQpzQz kNQN¡^«ykQ
k¡zQ^ÌmQ m¢ÀnQt p¢rt¢pl¢kQÀmQ k]Q]HQk«LÊ«zyvLQ
24. nvv¢tQËm−− −−p¢_
p¢_mQp¿£−nQykQk¡r¢
¡r¢−−rtncQct¡ − Èt¢yt¡]
pv[mQ, ªk¡«vpQp[mQ, i«vkL¢]Q k¡nQt¢«yv¢z
c¢VnQt k¡
k¡nQ
nQt¢ ©p¡ËnQt¢y utÄk«LÊ«zyvLQ
S¤¼¢vïaÄð^rakar−−
akar−−¢¹jpHq
−−¢¹jpHq¢¢³−
³−¹yaEÇÇvla .
¢³
kp¥Irv£¢zkamaEd−smak¢xI−¢dgÓtra .. 10 ..
¹uddhavidy¡kur¡k¡ra−−
¹uddhavidy¡kur¡k¡ra −−−−dvijapakti
dvijapakti−
dvijapakti−dvay§jjval¡ .
karp£rav¢·ik¡m§da− sam¡karºi−digantar¡ .. 10 ..
karp£rav¢·ik¡m§da −sam¡karºi−
r¡k¡r−−
S¦tQtv¢tQy¡HQÀr¡k¡r −−tQ
−−tQv¢jpHQkQt¢¢−−tQvªy¡jQjQvl¡
l¡ .
k¡ªm¡t−−sm¡krQx¢¢−−t¢knQtr¡ .. 10 ..
krQèrv£^k¡ªm¡t

25. S¤¼¢vïa|k[
k[rakar−−
akar−−−−¢¹jp|
¢¹jp|¢³−
³−¹yaEÇÇvla : The two rows of shining
teeth are like the buds of pure knowledge

26. kp¥Irv£¢zkamaEd−smak¢xI−¢dgÓtra : The fragrance of the betel

leaves she chews fills the four directions

25. S¦tQtv¢tQy¡HQÀr¡k¡r
r¡k¡r−−
−−tQ
−− tQv¢jpHQ
¢jpHQkQt¢¢−−tQvªy¡jQjQvl¡
l¡ −
ÂtQtv¢tQ«tªy É«LtQt¡VQ ªp¡]QV iË plQvr¢«ckªL¡
ªc¡p¢kQk¢VvLQ
26. krQèrv£
èrv£^k¡ªm¡t−
k¡ªm¡t−sm¡krQx¢¢−−t¢knQtr¡ − ptQÆ
t¢kQÀk«LÊmQ nÐmNtQt¡lQ kvËmQ krQpQèr
v£^«k©y]QV t¡mQèlmQ tr¢tQtvLQ

−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−
−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−−
 SLOKAS 11– 20 : NAMES 27 - 48

¢nj−
¢nj−sÚlap−
sÚlap−maD¤yI−¢v¢nBI}¢Ïst
Ïst−−kÅCp£.
mÓd¢Þmt p#Bap¥r−mÇjÏkamES−mansa¡11¡
nija−
nija−sall¡pa
sall¡pa−−m¡dhurya−
m¡dhurya−vinirbhartsita
vinirbhartsita−−kacchap¢.
mandasmita prabh¡p£ra−
prabh¡p£ra−majjatk¡m¦¹a−
majjatk¡m¦¹a−m¡nas¡ ..11..
n¢j−slQl¡p−
n¢j− ¡p−m¡ÆrQy−v¢n¢rQprQtQs¢t
¢t−
¢t−kcQcp£.
mnQtsQm¢t pQrp¡èr− ¡ªmS−−m¡ns¡ ºº11ºº
p¡èr−mjQjtQk¡ªmS

27. ¢njsÚlapmaD¤yI¢v¢nBI¢ÞttkÅCp£ : Whose speech shames

the sweetness of Sarasvati’s Vina

28. mÓd¢Þmtp#Bap¥rmÇjÏkamESmansa : Whose smile captivates

Kameswara’s mind
27. n¢j−
n¢j−slQl¡p
¡p−−m¡ÆrQy−v¢n¢rQprQ
prQtQs¢t
¢t−−kcQcp£ −
t]QÑ«zy ªpcQc¢]Q i]¢«my¡lQ kcQcp£ e]Qk¢V
v£«N«y ªt¡VQk^tQtvLQ
p¡èr−−mjQjtQk¡ªmS
28. mnQtsQm¢t pQrp¡èr ¡ªmS−−m¡ns¡ −
m¢ËÆv¡] È]Qc¢r¢pQp¢]Q k¡nQt¢y¢]Q p¢rv¡ktQt¡lQ
k¡ªmcQvrË«zy m]«t é[QkcQ ©cyQk¢VvLQ
Anak¢lt−−saèÜy−
Anak¢lt saèÜy−¢cb¤k½£−½£−¢vra¢jta.
kamES−b¼−
b¼−maÄñÚy−
y−s¥æOO−−SaE¢Bt−
Bt−kÓDra¡12¡
an¡kalita−
an¡kalita−s¡d¤¹ya
s¡d¤¹ya−−cibuka¹r¢−
cibuka¹r¢−vir¡jit¡.
k¡m¦¹a−
k¡m¦¹a−baddha−
baddha−m¡°galya−
m¡°galya−s£tra
s£tra−−¹§bhita−
¹§bhita−kandhar¡ ..12..
an¡kl¢t−
an¡kl¢t−s¡tQËSQy−c¢Èk¿£−v¢r¡j¢t¡. k¡ªmS− k¡ªmS−ptQt−m¡HQklQy−
ªS¡p¢t−−knQtr¡ ºº12ºº
s§tQr−ªS¡p¢t

29. Anak¢ltsaèÜy¢cb¤k½£¢vira¢jta : Wit a chin of

matchless beauty

30. kamESb¼ma|gÚys¥æOSaE¢BtkÓDra : Neck adorned by the

mangalya sutra tied by Kameswara
29. an¡kl¢t
an¡kl¢t−−s¡tQËSQy−c¢Èk¿£−v¢r¡j¢t¡ − uv«myVQV
Ékv¡yQkzQ^]Q a[ªk¡Ä v¢LHQÀpvLQ
30. k¡ªmS ªS¡p¢t−−knQtr¡ − k¡ªmcQvrr¡lQ
k¡ªmS−−ptQt−m¡HQklQy−s§tQr−ªS¡p¢t
kzQzpQpzQz mHQkl n¡Åz]Q ªc¡p¢kQÀmQ kÎtQ«t u«zyvLQ
knkaÄñd−kEy¥r−kmn£y−
kmn£y−B¤ja¢Óvta.
rÏng#WvEy ¢cÓtak
¢cÓtak−−laEl−m¤³aa−−Pla¢Óvta¡13¡
kanak¡°gada−
kanak¡°gada−k¦y£ra−
k¦y£ra−kaman¢ya−
kaman¢ya−bhuj¡nvit¡.
ratnagraiv¦ya cint¡ka−
cint¡ka−l§la−
l§la−mukt¡−
mukt¡−phal¡nvit¡ ..13..
knk¡HQkt t−−ªkêr
ªkêr−−kmn£y−Èj¡nQv¢t¡.
rtQnkQ«rªvy c¢nQt¡k
¡k−−ªl¡l−
ªl¡l−ÉkQt¡−
¡−qpl¡nQv¢t¡ ºº13ºº

31. knka|gdkEy¥rkmn£yB¤ja¢Óvta : Beautiful arms adorned

with bracelets like the angada and keyura

32. ¢cÓtak−laEl−m¤³a−a−Pla¢Óvta
rÏng#WvEy−¢cÓtak− : Benefit accruing
devotees depending on what moves them, her
greatness or the beauty of the jewels bedecking her
neck.
31. k
knk¡HQ
nk¡HQkt− ªkêr−−kmn£y−Èj¡nQv¢t¡ − sQvrQNmym¡]
t−ªkêr
ªt¡LQv«LkL¡lQ «LÊ«zyvLQ
«LkL¡lQ alHQkr¢kQkpQpzQz ÈjHQk«LÊ«zyvLQ
32. rtQnkQ«rªvy c¢nQt¡k
¡k−−ªl¡l−
ªl¡l−ÉkQt¡−
¡−qpl¡nQv¢t¡ −
rtQt¢]mQ ©p¡ËnQt¢y ptkQktQªt¡Ä à^y azQ^«kªy¡ÄmQ,
A^kQ ©k¡NQ^ËkQk¢V ÉtQÆ m¡«lkªL¡ÄmQ à^yvLQ
 rÏn−−m¢N−
kamEár−r−p#EmrÏn m¢N−p#¢tpN−
tpN−Þtn£.
na×yalval−
na×yalval−raEma¢l−a¢l−lta−
lta−Pl
Pl−−k[c¹y£¡ 14 ¡
k¡m¦¹vara−
k¡m¦¹vara−pr¦maratna
pr¦maratna−−ma²i−
ma²i−pratipa²a
a²a−−stan¢.
pratipa²a
n¡bhy¡lav¡la −r§m¡li
n¡bhy¡lav¡la− r§m¡li−−lat¡−
lat¡−phala−
phala−kucadvay¢ .. 14 ..
k¡ªmSQvr−r−pQªrmrtQn−mN¢− mN¢−pQrt¢pN
t¢pN−−sQtn£.
n¡pQy¡lv¡l−
¡lv¡l−ªr¡m¡l¢ lt¡−qpl−
ªr¡m¡l¢−−lt¡−qpl−ÀctQvy£ ºº 14 ºº

33. kamEárp#EmrÏnm¢Np#¢tpNÞtn£ : With breasts that can

be given only in exchange for the love of Kameswara.

34. na×yalvalraEma¢lltaPlk[c¹y£ : With breasts like fruits on a

creeper-like hairline rising from the navel and divides them
33. k¡ªmSQvrr−−pQªrmrtQn−mN¢ t¢pN−−sQtn£ −
mN¢−−pQrt¢pN
k¡ªmcQvrË«zy p¢ªr«m e]Qk¢V rtQt¢]tQ«t v¢«lkQÀ
v¡HQÀvÆ ªp¡]QV rrtQ tQt¢]klcmQ ªp¡]QV sQt]HQk«L
u«zyvLQ
34. n¡pQy¡lv¡l
¡lv¡l−−ªr¡m¡l¢
ªr¡m¡l¢−−lt¡ qpl−−ÀctQvy£ − ©t¡pQÈLQ
lt¡−−qpl
eÑmQ p¡tQt¢y¢l¢ËnQÆ É«LtQ©tÎnQt ªr¡m vr¢«cy¡k¢V
©k¡^kQÀ p[HQk«L©y¡tQt irNQÄ sQt]HQk«LÊ«zyvLQ«LÊ«zyvLQ
lßyraEm−ltaDarta sm¤°Ey−mÒyma.
ÞtnBar−
ÞtnBar−dlÓmÒy−
dlÓmÒy−pÊóbÓD− v¢læOya¡ 15 ¡
ÓD−v¢læOya¡
lakºyar§ma−
lakºyar§ma −lat¡dh¡rat¡ samunn¦ya
samunn¦ya−−madhyam¡.
stanabh¡ra−
stanabh¡ra−dalanmadhya−
dalanmadhya−pa··abandha−
pa··abandha−valitray¡ .. 15 ..
lXQyªr¡m
ªr¡m−−lt¡t¡rt¡ sÉnQªny ny−−mtQym¡.
sQtnp¡r
np¡r−−tlnQmtQy−pzQzpnQt−vl¢tQry¡ ºº 15 ºº

35. lßyraEm−altaDarta−
altaDarta−sm¤°Ey−mÒyga : With a slim waist comparable
to the creeper-like hair line

36. ÞtnBar−
ÞtnBar−dlÓmÒy−
dlÓmÒy−pÊóbÓD−
ÓD−v¢læOya : With the weight of the breast
supported by the three folds of the belly acting like a belt
35. lXQyªr¡m−
ªr¡m−lt¡t¡rt¡ sÉnQªny ny−−mtQym¡ −
ªr¡mvr¢«cy¡k¢V ©k¡^ ©tr¢vt¢]¡lQ, atVQÀ
At¡rm¡k
At¡rm¡k oË izmQ iËkQkªvNQÄmQ e]QÐ
Uk¢kQÀmQp^ iËkQÀmQ i«zÊ«zyvLQ
36. sQtnp¡r
np¡r−−tlnQmtQy−pzQzpnQt−vl¢tQry¡ − sQt]HQkL¢]Q
p¡rtQt¢]¡lQ i«z ÉV¢nQƪp¡yQ v¢z¡mlQ k¡pQptVQk¡k
kzQzpQpzQz sQvrQN pzQzHQkLQ ªp¡lQ v¢LHQÀmQ
é]QÐ m^pQÈk«L u«zyvLQ
AâNaâNk¬s¤
AâNaâNk¬s¤ØBB−−vÞæO
vÞæO−−BaÞvt−kz£tz£.
rtQn−k¢HQk¢N¢k¡
¢N¢k¡−− rmQy−rSn¡
rSn¡−−t¡m−
t¡m−èx¢t¡ºº 16ºº
aru²¡ru²akausumbha−
aru²¡ru²akausumbha −vastra−
aru²¡ru²akausumbha vastra−bh¡svat−
bh¡svat−ka·¢ta·¢.
ratna−−ki°ki²ik¡
ratna ki°ki²ik¡−− ramya
ramya−−ra¹an¡−
ra¹an¡−d¡ma−
d¡ma−bh£ºit¡ .. 16..
aËN¡ËN©k¬s¦mQp−vsQtQr−p¡sQvtQ−k\t\.
rtQn−k¢HQk¢N¢k¡
¢N¢k¡−− rmQy−rSn¡
rSn¡−−t¡m−
t¡m−èx¢t¡ ºº 16ºº

37. AâNaâNk¬s¤|BvÞæOBa¢Þvt¯kz£tz£ : A bright waist wrapped in a red

garment

38. rÏn¢k|¢k¢NkarØyrSnaDamB¥¢xta : Adorned with a golden waist-

belt, carrying jewelled bells.
37. aËN¡ËN©k¬s¦mQp−vsQtQr−p¡sQvtQ−k\t\ −
c¢vpQÈpQ pzQz¡«zy¡lQ p¢rk¡c
p¢rk¡c¢kQ
¢kQÀmQ i«z«y
u«zyvLQ
¢N¢k¡−− rmQy−rSn¡−
38. rtQn−k¢HQk¢N¢k¡ rSn¡−t¡m−
t¡m−èx¢t¡ −
rtQt¢]cQ clHQ«kkÏz]Q a[k¡k iËkQÀmQ
ozQ^y¡NtQt¡lQ alHQkr¢kQkpQpzQzvLQ
kamES−åOat−s¬BaÂy−madIvaEâ−¹ya¢Óvta.
åOat−s¬BaÂy−
ma¢NÀy−
ma¢NÀy−m¤k[zakar y−¢vra¢jta¡ 17 ¡
akar−−jan¤¹y−
k¡m¦¹a−
k¡m¦¹a−j±¡ta−
j±¡ta−saubh¡gya−
saubh¡gya−m¡rdav§ru
m¡rdav§ru−−dvay¡nvit¡.
m¡²ikya−
m¡²ikya−muku·¡k¡ra−
muku·¡k¡ra−j¡nudvaya−
j¡nudvaya −vir¡jit¡ .. 17 ..
k¡ªmS−
k¡ªmS−jQM¡t¡t−−©s¬p¡kQy −m¡rQtªv¡Ëªv¡Ë−−tQvy¡nQv¢t¡.
ÉÀz¡k¡r−−j¡ÇtQvy
m¡N¢kQy−ÉÀz¡k¡r y−−v¢r¡j¢t¡ ºº 17 ºº

39. kamESåOats¬BaÂymadIvaEâ¹ya¢Óvta : With thighs of a beauty and

softness known to Kameswara alone

40. ma¢NÀym¤k[zakarjan¤¹y¢vra¢jta : With knees shiining like

jewelled crowns
39. k¡ªmS−
k¡ªmS−jQM¡t
¡t−−©s¬p¡kQy−m¡rQtªv¡Ë
ªv¡Ë−−tQvy¡nQv¢t¡ −
k¡ªmcQvrr¡lQ mzQÄmQ aV¢nQÆkQ©k¡LQLpQpzQz a[ÀmQ
©m]Q«mÊmQ à^y Æ«zk«LÊ«zyvLQ
40. m¡N¢kQy−ÉÀz¡k¡r
ÉÀz¡k¡r−−j¡ÇtQvy−
vy−v¢r¡j¢t¡ − m¡N¢kQk
vy
mÀzmQ ªp¡]QV É[HQk¡lQ c¢lQÌkÏz]Q p¢rk¡c¢kQk¢VvLQ
iÓd#gaEp−p¢r¢XçO−
p¢r¢XçO−Þmrt¥NaB aB−−jHq¢Gka.
g¥Fg¤ÚPa−
Pa−kk\\mImIp¦¿−j¢yÝN¤−p#pda¢Óvta¡18¡
indrag§pa−
indrag§pa−parikºipta−
parikºipta−smarat£²¡bha−
smarat£²¡bha−ja°ghik¡.
g£hagulph¡−k£rmap¤º·ha−jayiº²u−
g£hagulph¡−k£rmap¤º·ha−jayiº²u −prapad¡nvit¡ ..18..
ªk¡p−−pr¢X¢pQt−sQmræN¡p
inQtQrªk¡p ræN¡p−−jHQk¢k¡.
àzÀlQqp¡
p¡−−àrQmpQËxQz−jy¢xQÅ−pQrpt¡nQv¢t¡ ºº18ºº

41. iÓd#gaEpp¢r¢XçOÞmrt¥NBj|¢Gka : With legs like the sapphire studded

quiver of the love god

42. g¥Fg¤ÚPa : With ankles hidden from sight

43. k\
k\mIp¦¿j¢yÝN¤p#pda¢Óvta : With the in-step arched like the
back of a tortoise
41. inQtQrªk¡p
ªk¡p−−pr¢X¢pQt−sQmræN¡p
ræN¡p−−jHQk¢k¡ − m¢]Qm¢]¢pQ
ècQc¢kL¡lQ ©m¡yQkQkpQ©pVQV m]Qmt]¢]Q
amQpV¡tQæN¢kLQ ªp¡]QV É[HQk¡lQk«LÊ«zyvLQ
42. àzÀlQqp¡ − uËNQÄ t¢rNQz Àt¢k¡lQk«LÊ«zyvLQ
43. àrQmpQËxQz−jy¢xQÅ−pQrpt¡nQv¢t¡ − A«my¢]Q
ÉÆ«kv¢z a[k¡yQ v«LnQt ÈVHQk¡lQk«L u«zyvLQ
nK−
nK−d£¢D¢t
d£¢D¢t−−sÉC°
sÉC°−−nmn−
nmn−tmaEg¤Na.
pd¹y−
pd¹y−p#Bajal
ajal−−prak]t−sraEâha¡19¡
nakha−
nakha−d¢dhiti
d¢dhiti−−sa±channa−
sa±channa−nama±jana−
nama±jana−tam§gu²¡.
padadvaya−
padadvaya−prabh¡j¡la−
prabh¡j¡la−par¡k¤ta
ta−−sar§ruh¡ ..19..
par¡k¤ta
nk−
nk−t£t¢t¢
¢t¢−−sMQcnQn−nmMQjn− n−tªm¡ÀN¡.
y−−pQrp¡j¡l
pttQvy t−−sªr¡Ëh¡ ºº19ºº
p¡j¡l−−pr¡kQËt

44. nKd£¢D¢ts|C°nmÇjntpaEg¤g¤Na : With the bright rays from her

nails dispellling the darkness of the devoteees.

45. pd¹yp#Bajlprak]tsraEâha : The beauty of her soles shaming

the lotus
44. nk
nk−−t£t¢t¢
¢t¢−−sMQcnQn−nmMQjn
n−−tªm¡ÀN¡ − nkHQkL¢]Q
k¡nQt¢y¡lQ t]Q p¡tHQkL¢lQ nmsQkr¢pQªp¡r¢]Q
tªm¡ÀNtQ«t ªp¡kQÀpvLQ
45. pttQvy y−−pQrp¡j¡l
p¡j¡l−−pr¡kQËtt−−sªr¡Ëh¡ − iË
p¡tHQkÏ«zy k¡nQt¢y¡lQ t¡m«rpQ ÈxQptQ«ttQ
ªt¡VQ
ªt ¡VQk^pQpvLQ
¢s|jan
an−−m¢Nm£r−
m¢Nm£r−m¢Îft ½£
½£−−pdaØb¤ja.
mral£− mhalavÎy−−SEv¢D: ¡ 20¡
mral£−mÓdgmna mhalavÎy
sij¡na−
sij¡na−ma²ima±j¢ra−
ma²ima±j¢ra−ma²ita ¹r¢−
¹r¢−pad¡mbuj¡.
mar¡l¢−
mar¡l¢−mandagaman¡ mah¡l¡va²ya
mah¡l¡va²ya−−¹¦vadhi: .. 20..
s¢mQj¡n−
¡n−mN¢mMQj£r−mNQ^t ¿£−pt¡mQÈj¡.
mr¡l£−mnQtkmn¡ mh¡l¡vNQy−ªSvt¢: ºº 20ºº

46. ¢s|janm¢Nm|j£rm¢Îftpda|b¤ja : Ankles with tinkling anklets

47.mral£mÓdgmna : With the gait of a swan

48.mhalavÎySEv¢D: : A treasure-house of beauty

46. s¢mQj¡n−
¡n−mN¢mMQj£r−mNQ^t ¿£−pt¡mQÈj¡ − ol¢kQÀmQ
mN¢k«LÊ«zy c¢lmQÈkL¡lQ alHQkr¢kQkpQpzQz
a[k¢y p¡tHQk«LÊ«zyvLQ
47. mr¡l£−mnQtkmn¡ − (©pNQ) hmQsmQ ªp¡lQ ©mÆv¡]
n«z u«zyvLQ
48. mh¡l¡vNQy−ªSvt¢
ªSvt¢:: − a[ÀkQ©klQl¡mQ ©p¡kQk¢xm¡k
iËpQpvLQ
 rN−−B¥¢xta .
svaIâNa{nvïaÄñ£ svaIBrN
¢SvkamEáraÄðÞTa ¢Sva ÞvaD£nvÚlBa .. 21 ..
sarv¡ru²¡− ¡bhara²a−bh£ºit¡ .
sarv¡ru²¡−anavady¡°g¢ sarv¡bhara²a
sarv¡bhara²a−
¹ivak¡m¦¹var¡°kasth¡ ¹iv¡ sv¡dh¢navallabh¡ .. 21 ..
srQv¡ËN¡{nvtQy¡HQk£ srQv¡prN ¡prN−−èx¢t¡ .
S¢vk¡ªmSQvr¡HQksQt¡ S¢v¡ sQv¡t£nvlQlp¡ ºº 21 ºº

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

50. Anvïa|¢g – All her limbs are flawless in shape

51. svaIBr−
r−B¥¢xta – Adorned with all types of ornaments
52. ¢SvkamEára|kÞTa – She sits on the left lap of Sivakameswara

53. ¢Sva – The beneficient

54. ÞvaDinvÚlBa – Whose husband is entirely her own

49. srQv¡ËN¡ − ( vsQtQrmQ, AprNmQ, ÈxQpmQmQ, k¡nQt¢ )
elQl¡vVQV¢ÌmQ c¢vpQÈ vrQNm¡]vLQ
50. anvtQy¡HQk£ −ÀVQVm¢lQl¡t avyvHQk«L u«zyvLQ
51. srQv¡prN
¡prN−−èx¢t¡ − elQl¡ AprNHQkL¡ÌmQ
alHQkr¢kQkpQpzQzvLQ
52. S¢vk¡ªmSQvr¡HQksQt¡ − k¡ªmcQvrr¡] c¢vÑ«zy
Æ«zy¢]Q ªmlQ amrQnQtvLQ
ap¢]QQ]m¡k iËpQpvLQ
53. S¢v¡ − c¢vª]¡Ä ap¢]
54. sQv¡t£nvlQlp¡ − t]kQÀ vcpQpzQz prQtQt¡«v
 u«zyvLQ
SLOKAS 21– 30 : NAMES 49 - 77
s¤mEâ−mÒy½¦ÄñÞTa ½£m°grna¢yka .
¢cÓtam¢N−
¢cÓtam¢N−g¦haÓtÞTa p·−
p·−b#’asn−
asn−¢ÞTta .. 22 ..
sum¦ru−madhya¹r¤°gasth¡ ¹r¢mannagaran¡yik¡
sum¦ru− ¹r¢mannagaran¡yik¡ .
cint¡ma²i−
cint¡ma²i−g¤h¡ntasth¡ pa±ca−
pa±ca−br
brahm¡sana
ahm¡sana−
ahm¡sana−sthit¡ .. 22 ..
s¦ªmË−
s¦ªmË−mtQySQrQËHQksQt¡ ¿£mnQnkrn¡y¢k¡ .
c¢nQt¡mN¢−
¡mN¢−kQËh¡nQtsQt¡ pMQc−pQrhQm¡sn
¡sn−−sQt¢t¡ ºº 22 ºº

55. s¤mEâ−mÒy½¦HqÞTa - She dwells in the middle peak of Meru

56. ½£m°grna¢yka – She is queen of the beautiful city

57. ¢cÓtam¢N−
¢cÓtam¢N−g¦haÓtÞTa - Resides in a house built of Chintamani

58. p·− sn−−¢ÞTta

p·−b#’sn - Sits on a seat formed by five brahmanas
55. s¦ªmË
s¦ªmË−−mtQySQrQËHQksQ sQtt¡¡ − (ªmË m«ly¢]Q é]QÐ
c¢krHQkL¢lQ ÉmQérQtQt¢kLQ vc¢kQk¢]QV]rQ.) ªmËv¢]Q
nÄv¢ÌLQL (n¡l¡vÆ) c¢krtQt¢lQ iËpQpvLQ pvLQ
56. ¿£mnQnkrn¡y¢k¡ − ¿£nkrtQt¢]Q n¡yk¢
57. c¢nQt¡mN¢−
¡mN¢−kQËh¡nQtsQt¡ − c¢nQt¡mN¢
k¢ËhtQt¢l¢ËpQpvLQ
¡sn−sQt¢t¡ − (p¢rmQm¡, v¢xQÅ, ËtQr]Q,
58. pMQc−pQrhQm¡sn−
Ic¡]]Q, st¡c¢v]Q e]Qk¢V) pMQcpQp¢rmQmtQ«t
Ac]m¡k u«zyvLQ
mhapîazv£−
mhapîazv£−s|ÞTa kd|bvn−
vn−va¢sn£
va¢sn£ .
s¤Dasagr−
asagr−mÒyÞTa kamaX£
kamaX£−−kamda¢yn£ .. 23 ..
mah¡padm¡·av¢−
mah¡padm¡·av¢−sasth¡ kadabavana−
kadabavana−v¡sin¢ .
sudh¡s¡gara−
sudh¡s¡gara−madhyasth¡ k¡m¡kº¢−
k¡m¡kº¢−k¡mad¡yin¢ .. 23 ..
mh¡ptQm¡zv£ −smQsQt¡ ktmQpvn− vn−v¡s¢n£ .
s¦t¡s¡kr−mtQysQt¡ k¡m¡X£−k¡mt¡y¢n£ ºº 23 ºº
s¦t¡s¡kr−

59. mhapîazv£−
mhapîazv£−s|ÞTa - Lives in a forest full of lotus flowers

60. kd|bvn−
vn−va¢sn£ - Lives in a forest of Kadamba trees
asagr−mïÞTa - Lives in the middle of a nectar ocean
61.s¤Dasagr−

62. kamaX£ - One with lovely eyes

63. kamda¢yn£ - One who fulfills desires

59. mh¡ptQm¡zv£−smQsQt¡ − ©pr¢y t¡m«rpQ
ÈxQpHQkÏ«zy k¡zQ^lQ iËpQpvLQ
60. ktmQpvn
vn−−v¡s¢n£ − ktmQpv]tQt¢lQ vc¢pQpvLQ
s¦t¡s¡kr−mtQysQt¡ − am¢ËtkQkzl¢]Q mtQt¢y¢lQ
61. s¦t¡s¡kr−
iËpQpvLQ
62. k¡m¡X£
k¡m¡X£ − kz¡XtQt¡lQ k¡mHQk«LpQ èrQtQt¢ ©cyQpvLQ
63. k¡mt¡y¢n£ − v¢ËmQp¢y«t tËpvLQ
dEv¢xI−gN
gN−−sHqGat−
at−Þt¥ymanaÏm
manaÏm−−vWBva .
BÎfas¤r−vDaE盧−S¢³sEna−a−sm¢Óvta .. 24 ..
d¦varºi−
d¦varºi−ga²a−
ga²a−sa°gh¡ta−
sa°gh¡ta−st£yam¡n¡tma
st£yam¡n¡tma−−vaibhav¡ .
bha²¡sura−
bha²¡sura−vadh§dyukta−
vadh§dyukta−¹aktis¦n¡−
¹aktis¦n¡−samanvit¡ .. 24 ..
ªtvrQx¢−
¢−kN
kN−−sHQk¡t
¡t−−sQæym¡n¡tQm−«vpv¡ .
pNQz¡s¦r
¡s¦r−−vªt¡tQÊkQt−SkQt¢ªsn¡
¢ªsn¡−−smnQv¢t¡ ºº 24 ºº

64. dEv¢xI−gN−
gN−sHqGat
at−−Þt¥ymanaÏm−
manaÏm−vWBva – Whose glory is praised in all
assemblies of gods

65. BÎfas¤r−vDaE盧a−a−S¢³sEnaa−−sm¢Óvta – Sorrounded by an army of

Shaktis for slaying Bhandasura
64. ªtvrQx¢¢−−kN
kN−−sHQk¡t
¡t−−sQæym¡n¡tQm−«vpv¡ −
ªtvrQkL¡ÌmQ, r¢x¢kL¡ÌmQ Æt¢kQkpQpÄmQ
AtQm«vpvmQ u«zyvLQ
65. pNQz¡s¦r
¡s¦r−−vªt¡tQÊkQt−SkQt¢ªsn¡−
¢ªsn¡−smnQv¢t¡ −
pNQz¡Âr«] vtmQ ©cyQy AytQtm¡y¢ËkQÀmQ
ckQt¢ªc«]ªy¡Ä à^yvLQ
s|pÏkr£
Ïkr£−−smaãF−
smaãF−¢s|D¤r−v#jsE¢vta .
AáaãFa¢D¢¿taá−kaE¢z−
AáaãFa¢D¢¿taá− z¢B−rav¦ta .. 25 ..
z−kaE¢z¢B−
sapatkar¢−−sam¡r£ha−
sapatkar¢ sam¡r£ha−sidhura−
sidhura−vrajas¦vit¡ .
a¹v¡r£h¡dhiº·hit¡¹va−
a¹v¡r£h¡dhiº·hit¡¹va −k§·i−
k§·i−k§·ibhi−
k§·ibhi−r¡v¤t¡ .. 25 ..
smQptQkr£−sm¡ëz
sm¡ëz−−s¢mQÆrr−−vQrjªsv¢t¡ .
aSQv¡ëz¡t¢xQ^t¡SQ
t¡SQvv−ªk¡^
ªk¡^−−ªk¡^p¢−
ªk¡^p¢−r¡vQËt
t¡¡ ºº 25 ºº

66. s|pÏkr£−
Ïkr£−smaãF−
smaãF−¢s|Ѥr−v#jsE¢vta - Attended by an elephant army
conducted by Sampathkari

67. AáaãFa¢D¢¾taá−
AáaãFa¢D¢¾taá−kaE¢zz−−kaEzt¢B−
t¢B−rav¦ta – Sorrounded by vast army
of horses conducted by Asvarudha
66. smQptQkr£−sm¡ëz
sm¡ëz−−s¢mQÆrr−−vQrjªsv¢t¡ − smQptQkr£
ckQt¢y¢]Q y¡«]pQp«zy¡lQ ªsv¢kQkpQpzQzvLQ
67. aSQv¡ëz¡t¢xQ^t¡SQv−ªk¡^ªk¡^−−ªk¡^p¢
ªk¡^p¢−−r¡vQËt¡ −
acQv¡ëz¡ ckQt¢y¢]Q ªk¡^kQkNkQk¡] Àt¢«rkL¡lQ
â[pQpzQz vLQ
zvLQ
c@raj−
c@raj−rTaãF
rTaãF−−svaIy¤D−p¢rÝk]ta .
gEyc@−
c@−rTaãF−
rTaãF−m¢ÓæON£−
m¢ÓæON£−p¢rsE¢vta .. 26 ..
cakrar¡ja−
cakrar¡ja−rath¡r£ha−
rath¡r£ha−sarv¡yudha−
sarv¡yudha−pariºk¤t¡ .
g¦yacakra−
g¦yacakra−rath¡r£ha
rath¡r£ha−−mantri²¢−
mantri²¢−paris¦vit¡ .. 26 ..
ckQrr¡j
r¡j−−rt¡ëz
rt¡ëz−−srQv¡Êt−
¡Êt−pr¢xQkQËt¡ .
ªkyckQr−rt¡ëz
rt¡ëz−−mnQtQr¢N£−pr¢ªsv¢t¡ ºº 26 ºº

68. c@raj−
c@raj−rTaãF
rTaãF−−svaIy¤D−p¢rÝk]ta - Riding the Chakraratha chariot
with all type of arms

69. gEyc@−
c@−rTaãF−
rTaãF−m|¢æON£−
æON£−p¢rsE¢vta - Attended by Mantrini who rides
the Geyachakra chariot
r¡j−rt¡ëz−
68. ckQrr¡j−rt¡ëz−srQv¡Êt
¡Êt−−pr¢xQkQËt¡ − ¿£ckQrm¡k¢y
ªtr¢]Q ªmlQ elQl¡ AÊtHQkÏzÑmQ v¢LHQÀpvLQ
69. ªkyckQr−rt¡ëz−
rt¡ëz−mnQtQr¢N£−pr¢ªsv¢t¡ −
ªkyckQr©m]QÑmQ ªtr¢lQ v£VQV¢ËkQÀmQ mnQtQr¢N£
ckQt¢y¡lQ ªsv¢kQkpQpzQzvLQ
¢k¢rc@−
¢k¢rc@−rTaãF−
rTaãF−dÎfnaTa−
dÎfnaTa−p¤rÞk]ta .
Çvalama¢l¢nka¢XçO−v¢þp#akar
Çvalama¢l¢nka¢XçO− kar−−mÒyga .. 27 ..
kiricakra−
kiricakra −rath¡r£ha−
rath¡r£ha−da²an¡th¡−
da²an¡th¡−purask¤t¡ .
jv¡l¡m¡linik¡kºipta−
jv¡l¡m¡linik¡kºipta−vahnipr¡k¡ra
vahnipr¡k¡ra−−madhyag¡ .. 27 ..
k¢r¢ckQr−rt¡ëz
rt¡ëz−−tNQzn¡t¡n¡t¡−−ÈrsQkQËt¡ .
jQv¡l¡m¡l¢n¢k¡X¢pQt− vhQn¢pQr¡k¡r−
¡k¡r−mtQyk¡ ºº 2277 ºº

70. ¢k¢rc@−
¢k¢rc@−rTaãF−
rTaãF−dÎfnaTa−
dÎfnaTa−p¤rÞk]ta - Preceded by Dandanatha
who rides the kirichakra chariot drawn by boars

71. Çvalama¢l¢nka¢XçO−
Çvalama¢l¢nka¢XçO−v¢þp#akar−
kar−mÒyga - One who resides in the
middle of a fortress of fire built by Jwalamalini
70. k¢r¢ckQr−rt¡ëz−
rt¡ëz−tNQzn¡t¡
n¡t¡−−ÈrsQkQËt¡ −
k¢r¢ckQr©m]QÑmQ ªtr¢lQ v£VQV¢ËkQÀmQ tNQzn¡t¡v¡lQ
v[¢ k¡zQzpQpzQzvLQ
71. jQv¡l¡m¡l¢n¢k¡X¢pQt−vhQn¢pQr¡k¡r
¡k¡r−−mtQyk¡ −
jQv¡l¡m¡l¢]£ ckQt¢y¡lQ a«mkQkpQpzQz
akQ]¢p¢r¡k¡rtQt ¢]Q nÄv¢lQ iËpQpvLQ
t¢]Q
 y−vDaE盧−S¢³−
BÎfsWÓy− ¢v@m−h¢xIta .
S¢³−¢v@m−
¢nÏya− ¢nr£XN−sm¤Ïs¤ka ¡28¡
¢nÏya−pra@mazaEp−¢nr£XN−
bha²asainya−
bha²asainya−vadh§dyukta−
vadh§dyukta−¹akti−
¹akti−vikrama
vikrama−−harºit¡ .
nity¡−−par¡kram¡·§pa−
nity¡ par¡kram¡·§pa−nir¢kºa²a−
nir¢kºa²a−samutsuk¡ ..28..
pNQz«snQy −vªt¡tQÊkQt−SkQt¢− ¢−v¢kQrm
m−−hrQx¢t¡ .
¡−pr¡kQrm¡ªz
n¢tQy¡− m¡ªz¡p
¡p−n¢r£XN
¡p− N−−sÉtQs¦k¡ ºº28ºº

72. BÎfsWÓy−
y−vDaE盧−S¢³−
S¢³−¢v@m−
¢v@m−h¢xIta - Delighted that the Sakthis are
ready to destroy the army of Bhandasura

73. ¢nÏya−
¢nÏya−pra@mazaEp−¢nr£XN−
¢nr£XN−sm¤Ïs¤ka - Delighted at the mounting
courage of the Nityas
72. pNQz«snQy−vªt¡tQÊkQt−SkQt¢¢−−v¢kQrm
m−−hrQx¢t¡ −
pNQz¡ÂrÑ«zy ªc«]k«L a[¢pQpt¢lQ
ÉyVQc¢Ê«zy ckQt¢kÏ«zy pr¡kQrmtQt¢]¡lQ
snQªt¡xmQ a«znQtvLQ
73. n¢tQy¡−
¡−pr¡kQrm¡ªz¡p
m¡ªz¡p−−n¢r£XN−
N−sÉtQs¦k¡ − n¢tQy¡
ªtv«tkL¢]Q pr¡kQrmtQ«tpQ p¡rQpQpt¢lQ
utQs¡kÉLQLvLQ
BÎfp¤æO−O−vDaE盧−bala−
bala−¢v@m−
¢v@m−n¢Ódta.
m¢ÓæOÎyØba−
m¢ÓæOÎyØba−¢vr¢ct−
¢vr¢ct−¢vxÄñ−vD−
vD−taE¢xta ¡ 29 ¡
bha²aputra−
bha²aputra−vadh§dyukta−
vadh§dyukta−b¡l¡−
b¡l¡−vikrama−
vikrama−nandit¡.
mantri²yamb¡−
mantri²yamb¡ −viracita−
viracita−viºa°ga−
viºa°ga−vadha−
vadha−t§ºit¡ .. 29 ..
pNQzÈtQr−vªt¡tQÊkQt−p¡l¡ p¡l¡−−v¢kQrm m−−nnQt¢t¡.
¡−−v¢rc¢t
mnQtQr¢NQymQp¡ v¢rc¢t−−v¢xHQk−vt−
vt−ªt¡x¢t¡ ºº 29 ºº

74. BÎfp¤æO−O−vDaE盧−bala−
bala−¢v@m−
¢v@m−n¢Ódta - Delighted at the courage of
Bala who is ready to slay the sons of Bhandasura

75. m¢ÓæOÎy|ba−a−¢vr¢ct
¢vr¢ct−
ct−¢vx|g−taE¢xta - Delighted at the slaying
of Vishanga of Mother Mantrini
p¡l¡−v¢kQrm
74. pNQzÈtQr−vªt¡tQÊkQt−p¡l¡− m−−nnQt¢t¡ −
p¡l¡mQp¢«k pNQz ÈtQt¢rrQk«L a[¢pQpt¢lQ k¡zQ^y
pr¡kQrmtQ«tkQ kkNQ
NQÄ mk¢[QnQtvLQ
75. mnQtQr¢NQymQp¡
¡−−v¢rc¢t vt−−ªt¡x¢t¡ −
v¢rc¢t−−v¢xHQk−vt
mnQtQr¢N£ªtv¢y¡lQ ©cyQypQpzQz v¢xHQk]Q(aÂr]Q)
vttQt¡lQ snQªt¡xm«znQtvLQ
¢vS¤@−p#aNhrN− varah£−v£yI−n¢Ódta.
NhrN−varah£−
k¢Úpt−−½£gNEára¡30 ¡
kamEár−r−m¤KalaEk−k¢Úpt
vi¹ukra−
vi¹ukra−pr¡²ahara²a−
pr¡²ahara²a−v¡r¡h¢−
v¡r¡h¢−v¢rya−
v¢rya−nandit¡.
nandit¡.
k¡m¦¹vara−
k¡m¦¹vara−mukh¡l§ka
mukh¡l§ka−−kalpita−
kalpita−¹r¢ga²¦¹var¡..30 ..
v¢S¦kQr−pQr¡NhrN
¡NhrN−−v¡r¡h£−v£rQy−nnQt¢t¡.
k¡ªmSQvr−
r−Ék¡ªl¡k
Ék¡ªl¡k−−klQp¢t
¢t−−¿£kªNSQvr¡ ºº30 ºº

76. NahrN−−−−−−vara¢h
¢vS¤@−p#aNahrN vara¢h−−v£yI−n¢Ódta
vara¢h - Delighted at the slaying of
Vishuukra by Varahi

77. kamEár−r−m¤KalaEk−k¢Úpt
k¢Úpt−−½£gNEára - Whose mere glance at
Kameswara led to the birth of their son Ganeshvara
76. v¢S¦kQr−pQr¡NhrN
¡NhrN−−v¡r¡h£−v£rQy−nnQt¢t¡ −
p¢r¡N«]pQ
v¢ÂkQr]¢]Q (aÂr]¢]Q) p¢r¡N« ]pQ ªp¡kQk^tQt
v¡r¡h¢y¢]Q v£r¢ytQt¢]¡lQ mk¢[QcQc¢y«znQtvLQ
77. k¡ªmSQvr−r−Ék¡ªl¡k
Ék¡ªl¡k−−klQp¢t
¢t−−¿£kªNSQvr¡ −
k¡ªmcQvrr¢]Q ÉktQ«tpQ p¡rQtQtt¢]¡ªlªy
¿£kªNcQvr«r sQËxQ^tQtvLQ
 SLOKAS 31– 40 : NAMES 78 - 111

mhagNES−¢n¢BI°−¢vG"yÓæO
ÓæO−−p#h¢xIta .
BÎfas¤rEÓd#−¢nm¤I³−SÞæO− yÞæO−v¢xINN££ .. 31 ..
SÞæO−p#ÏyÞæO−
mah¡ga²¦¹a−
mah¡ga²¦¹a−nirbhinna−
nirbhinna−vighnayantra−
vighnayantra−praharºit¡ .
bha²¡sur¦ndra−
bha²¡sur¦ndra −nirmukta−
nirmukta−¹astra
¹astra−−pratyastra−
pratyastra−varºi²¢ .. 31 ..
mh¡kªNS−n¢rQp¢nQn−v¢kQnynQtQr−pQrhrQx¢t¡ .
mh¡kªNS−
pNQz¡s¦ªrnQtQrr−n¢rQÉkQt−SsQtQr−pQrtQysQtQr−vrQx¢N£ ºº31ºº

78. mhagNES−¢n¢BI°−¢vG"yÓæO−
ÓæO−p#h¢xI
¢xIta – Delighted at Ganesha’s destroying
the Yantra obstacle placed by the enemy

79. BÎfas¤rEÓd#−¢nm¤I³a−a−SÞæO−
SÞæO−p#ÏyÞæO−
yÞæO−v¢xIN£ − She showers missiles to
counteract the weapons hurled by Bhandasura
78. mh¡kªNS−
mh¡kªNS−n¢rQp¢nQn−v¢kQnynQtQr−pQrhrQx¢t¡ − mk¡
kªNcr¡lQ v¢kQ] ynQtQrmQ n¡cm«znQt«tkQ kNQÄ
mk¢[QnQtvLQ
79. pNQz¡s¦ªrnQtQr−n¢rQÉkQt−SsQtQr−pQrtQysQtQr−vrQx¢N£ −
pNQz¡Âr]¡lQ v¢zpQpzQz p¡NHQk«L n¡cmQ p pNQ
NQÅmQ
p¡NHQk«LpQ ©p¡[¢nQtvLQ
kraÄñ^¢l−
l−nKaEÏp°
p°−−narayN−
narayN−dSak]¢t: .
mha−paS¤ptaÞæOa¢g"−¢ndIÂDas¤r−sW¢nka .. 32 ..
mha−
kar¡°guli−
kar¡°guli−nakh§tpanna−
nakh§tpanna−n¡r¡ya²a−
n¡r¡ya²a−da¹¡k¤ti: .
mah¡−−p¡¹upat¡str¡gni−
mah¡ p¡¹upat¡str¡gni−nirdagdh¡sura−
p¡¹upat¡str¡gni nirdagdh¡sura−sainik¡ .. 32 ..
l¢−−nªk¡tQpnQn−n¡r¡yN
kr¡HQÀl¢ n¡r¡yN−−tS¡kQËt¢: .
mh¡−
mh¡−p¡S¦pt¡sQtQr¡kQn¢¢−−n¢rQtkQt¡s¦r
¡s¦r−−«sn¢k¡ ºº 32 ºº

80. kra|g¤¢l−
l−nKaEÏpnN
pnN−−narayN−
narayN−dSak]¢t: - From her nails sprang the ten
incarnations of Narayana

81. mha−
mha−paS¤ptaÞæOa¢g"−¢ndIÂDas¤r−sW¢nka - She who burnt Bhanda’s soldiers
with her fire weapon, the Maphapasupata
80. kr¡HQÀl¢− n¡r¡yN−−tS¡kQËt¢: − «kv¢rlQ
l¢−nªk¡tQpnQn−n¡r¡yN
nk Ç]¢kL¡lQ mk¡v¢xQÅv¢]Q tc¡v tc¡vt¡rHQ
t¡rHQk«LtQ
ªt¡VQÐv¢tQtvLQ
mh¡−−p¡S¦pt¡sQtQr¡kQn¢¢−−n¢rQtkQt¡s¦r
81. mh¡ ¡s¦r−−«sn¢k¡ − mk¡
p¡Âpt asQtQrtQt¢]Q akQ]¢y¡lQ aÂrpQ p«zk«LpQ
©p¡ÂkQk¢yvLQ
 raÞæO−¢ndIÂDD−−sBÎfas¤r−S¥Óyka .
kamEáraÞæO−
b#’aEpEÓd#−mhEÓd#a¢d¢d−−−−dE
−−dEv−s|Þt¤t−vWBva .. 33 ..
k¡m¦¹var¡stra−
k¡m¦¹var¡stra −nirdagdha
ha−−sabha²¡sura
nirdagdha sabha²¡sura−−¹£nyak¡ .
brahm§p¦ndra−
brahm§p¦ndra−mah¦ndr¡di−−d¦va−sastuta−
mah¦ndr¡di−−d¦va
−−d¦va−sastuta−vaibhav¡ .. 33 ..
k¡ªmSQvr¡sQtQr−n¢rQtkQt−spNQz¡s¦r−
¡s¦r−S§nQyk¡
pQrhQªm¡ªpnQtQr−mªhnQtQr¡t¢
¡t¢−−ªtv−smQsQÆt−
−−ªtv
−−ªtv− t−«vpv¡ ºº 33 ºº

82. kamEáraÞæO−
raÞæO−¢ndIÂD−
D−sBÎfas¤r−S¥Óyka – She who burnt Bhanda’s city
Shunyaka with the Kameswarastra weapon

83. b#’aEpEÓd#−mhEÓd#a¢d−−
¢d−−dE
−−dEv−s|Þt¤t−vWBva - She whos praises are sung by
Brahma, Upendra (Vishnu), Siva and other dieties
82. k
k¡ªmSQ
¡ªmSQvr¡sQtQr −n¢rQtkQt−spNQz¡s¦r−
¡s¦r−S§nQyk¡ −
k¡ªmcQvr¡sQtQrtQt¡lQ pNQz¡Âr«]ÊmQ avÑ«zy
â]QykmQ eÑmQ nkrtQ«tÊmQ er¢tQtvLQ
83. pQrhQªm¡ªpnQtQr−mªhnQtQr¡t¢¡t¢−−
−−ªtv
−− ªtv−
ªtv−smQsQÆt−
t−«vpv¡
− p¢rmQm¡, v¢xQÅ, inQt¢r]Q Étl¢y ªtvrQkL¡lQ
Æt¢kQkpQpzQz «vpvmQ uLQL v vLQ
LQ
hr−−nEæOa¢g"−s|dÂD−
hr ÂD−kam−
kam−s|j£vn¬x¢D: .
½£m¹aÂBv−
½£m¹aÂBv−kk\\zWzWk−Þvãp
Þvãp−−−−−−m¤m¤K−pÄðja .. 34 ..
hara−
hara−n¦tr¡gni−
n¦tr¡gni−sadagdha−
sadagdha−k¡ma−
k¡ma−saj¢vanauºadhi: .
¹r¢madv¡gbhava−−k£·aika−
¹r¢madv¡gbhava k£·aika−svar£pa−−
svar£pa−−−−mukha
mukha−
mukha−pa°kaj¡ .. 34 ..
hr−
hr−ªntQr¡kQn¢¢−−smQtkQt−k¡m
k¡m−−smQj£v©n¬xt¢: .
¿£mtQv¡kQpv
v−−à«zk
à«zk−−sQvëp
ëp−−
−−Ék
−− Ék−
Ék−pHQkj¡ ºº 34 ºº

84. hr−
hr−nEæOag"−s|dÂD−
ÂD−kam−
kam−s|j£vn¬x¢D: - She who gave lifegiving medicine to
the God of Love (Manmatha) who was burnt by the fire of Siva’s third eye

85. ½£m¹aÂBv−
½£m¹aÂBv−k\k\zWzWk−Þvãp−−
Þvãp−−m¤
−−m¤K−p|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
hr−−ªntQr¡kQn¢¢−−smQtkQt−k¡m
k¡m−−smQj£v©n¬xt¢:
©n¬xt¢: −
c¢vÑ«zy ©nVQV¢kQkNQ akQ]¢y¡lQ er¢kQkpQpzQz
m]QmtÑkQÀ sMQc£v¢]¢ mËnQÆ m¡t¢r¢ iËnQtvLQ
85. ¿£mtQv¡kQpvv−−à«zk−
à«zk−sQvëpëp−−−−Ék
−−Ék−
Ék−pHQkj¡ − ¿£mtQ
v¡kQpv àz sQvëpm¡k iËkQk¢V t¡m«r
ÉktQ«tÊ«zyvLQ
kÎZaD:− k¢z−−pyIÓtt−−mÒyk\
kÎZaD:−k¢z mÒyk\z−Þvã¢pN£ .
S¢³k\
S¢³k\zWzWktap°
tap°−−kÊYDaEBag ag−−Da¢rN£ .. 35 ..
ka²·h¡dha:−
ka²·h¡dha:−ka·i−
ka·i−paryanta−
paryanta−madhyak£·a−
madhyak£·a−svar£pi²¢ .
¹aktik£·aikat¡panna−
¹aktik£·aikat¡panna−ka·yadh§bh¡ga−
ka·yadh§bh¡ga−dh¡ri²¢ .. 35 ..
kNQz¡t:
¡t:−−k^
k^−−prQynQt−mtQyàz−
àz−sQvëp¢N£ .
SkQt¢à«zkt¡pnQn− kzQyªt¡p¡k−
ªt¡p¡k−t¡r¢N£ ºº 35 ºº

86. kÎZaD:−
kÎZaD:−k¢z−
k¢z−pyI mÒyk\z−Þvã¢pN£
pyIÓtt−−mÒyk\ - 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. S¢³k\
S¢³k\zWzWktap°−
tap°−kÊYDaEBag−
ag−Da¢rN£ - 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. kNQz¡t: k^−−prQynQt−mtQyàz
¡t:−−k^ àz−−sQvëp¢N£ − kÎtQt¢VQÀkQ
k£[Q iÄpQÈ v«r mtQyàz sQvëpm¡k iËpQpvLQ
87. SkQt¢à«zkt¡pnQn−kzQyªt¡p¡k−
ªt¡p¡k−t¡r¢N£ − ckQt¢
àzªm iÄpQp¢VQÀkQ k£ÎLQL p¡km¡k¢yvLQ
m¥lmÓæOa¢Ïmka m¥lkk\\zzæOy−
æOy−klEbra .
zæOy
k[lam¦tWk−r¢ska k[lsÄðEt pa¢ln£ .. 36 ..
m£lamantr¡tmik¡ m£lak£·atraya−
m£lak£·atraya−kal¦bar¡ .
kul¡m¤taika−
kul¡m¤taika−rasik¡ kulasa°k¦ta p¡lin¢ .. 36 ..
élmnQtQr¡tQm¢k¡ élàztQry y−−kªlpr¡ .
«tk−rs¢k¡ ÀlsHQªkt p¡l¢n£ ºº 36 ºº
Àl¡mQË«tk−

88. m¥lmÓæOa¢Ïmka - 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. m¥lkk\\zzæOy−
æOy−klEBra
zæOy - Her physical form representing the Panchdasi

90. k[lam¦tWk−r¢ska - 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|kkEEt pa¢ln£ − She who protects the Kula, or the holy sciptures

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

between the experiencer and the experienced in existence 94. k¬¢ln£ - Who is part of

Kaula, the union off Siva and Shakthi 95. k[lyaE¢gn£ - Connected with the Chakra which is

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

97. smyaÓtÞTa – Represents complete equality with Siva in all aspects 98. smyacar−
smyacar−tÏpra -
Involved in conduct of the Samaya form of worship
88. élmnQtQr¡tQm¢k¡ − él mnQtQrªm sQvëpm¡k u«zyvLQ
89. élàztQry y−−kªlpr¡ − él mnQtQrtQt¢]Q é]QÐ àzHQkÏkQÀ smm¡]
cr£rmQ u«zyvLQ 90. Àl¡mQË«tk«tk−−rs¢k¡ − Àl¡mQËttQt¢lQ irm¢pQpvLQ
91. ÀlsHQªkt p¡ p¡l¢n£
l¢n£ − Àl smQpnQtm¡] rkc¢yHQk«LkQ k¡pQpvLQ
92. Àl¡HQkn¡ − ÀlsQtQr£ ªp¡]QVvLQ 93. Àl¡nQtsQt¡ − ÀlmQ e]QÑmQ
(M¡tQË, M¡], ªMy ëpm¡k¢y) tQr¢È^y¢lQ (ªMy ëpm¡k) aV¢ytQtkQkt¡k
iËpQpvLQ
94. ©k¬l¢n£ − ÀlmQ e]Qk¢V ckQt¢ mVQÐmQ aÀlmQ e]Qk¢V
c¢v]Q iËvËmQ
iËvËmQ ªcrQnQt ©k¬l¢]£ v^v¡]vLQ
95. Àlªy¡k¢n£ − ÀltQÆz]Q smQpnQtÉ«zyvLQ
96. aÀl¡ − shsQr¡r ptQmtQt¢VQÀ aÀlmQ e]QÐ ©pyrQ,
at¢lQ iËpQpvLQ
97. smy¡nQtsQt¡ − smytQt¢ÑLQ v¢LHQÀpvLQ
98. smy¡c¡r
smy¡c¡r−−ttQpr¡ − smy¡c¡rtQt¢lQ p¢r¢yÉLQLvLQ
m¥laDarWk−¢nlya b#’g#¢ÓT
ÓT−−¢vBE¢dn£ .
m¢Np¥raÓtâ¢dta ¢vÝN¤g#¢ÓT
ÓT−−¢vBE¢dn£ .. 38 ..
m£l¡dh¡raika−
m£l¡dh¡raika −nilay¡ brahmagranthi
brahmagranthi−−vibh¦din¢ .
ma²ip£r¡ntarudit¡ viº²ugranthi
viº²ugranthi−−vibh¦din¢ .. 38 ..
él¡t¡«rk−
él¡t¡«rk−n¢ly¡ pQrhQmkQrnQt¢¢−−v¢ªpt¢n£
mN¢èr¡nQtËt¢t¡ v¢xQÅkQrnQt¢¢−−v¢ªpt¢n£ ºº 38 ºº

99. m¥laDarWk−¢nlya - Resides mainly in the Muladhra Chakre

100. ÓT−¢vBE¢dn£ −
b#’g#¢ÓT− She who opens up the Brahmagranthi, or the
Svadghishtana Chakra

101. m¢Np¥raÓtâ¢dta – Who appears in the Manipura Chakra

102. ¢vßN¤g#¢ÓT
¢ÓT−
¢ÓT−¢vBE¢dn£ - Who breaks through the Vishnugranthi, the knot
above the Manipura Chakra
99. él¡t¡«rk
él¡t¡«rk−−n¢ly¡ − él¡t¡rtQt¢lQ ÉkQym¡]
iËpQp¢ztQ«t u«zyvLQ
100. pQrhQmkQrnQt¢¢−−v¢ªpt¢n£ − p¢rmQm É^cQ«cpQ p¢LpQpvLQ
101. mN¢èr¡nQtËt¢t¡ − mN¢èrk ckQkrtQt¢lQ ªt¡]QV¢yvLQ
102.v¢xQÅkQrnQnQtt¢¢−
−v¢ªpt¢n£ − v¢xQÅ kQrnQt¢«ypQ (É^cQ«c)
p¢LpQpvLQ
AaåOac@aÓtralÞTa âd#g#¢ÓTÓT−−¢vBE¢dn£ .
shÞa#ara|b¤jaãFa s¤Dasara¢Bv¢xIN£ .. 39 ..
rudragranthi−−vibh¦din¢ .
¡j±¡cakr¡ntar¡lasth¡ rudragranthi
sahasr¡r¡buj¡r£h¡
sahasr¡r¡buj¡r£h¡ sudh¡s¡r¡bhivarºi²¢ .. 39 ..
AjQM¡ckQr¡nQtr¡lsQt¡ ËtQrkQrnQt¢¢−−v¢ªpt¢n£ .
shsQr¡r¡mQÈj¡ëz¡ s¦t¡s¡r¡p¢vrQx¢N£ ºº 39 ºº

103. AaåOac@aÓtralÞTa –Who dwells in the Ajnachakra

104. âd#g#¢ÓT−
ÓT−¢vBE¢dn£ - Who opens up the Rudragranthi or Anahata Chakra
105. shÞa#arara|b¤jaãFa –Who opens up the Sahsrara Chakra or thousand
petalled lotus

106. s¤Dasara¢Bv¢xIn£ - Who showers a continuous shower of nectar

103. AjQM¡ckQr¡nQtr¡lsQt¡ − AjQM¡ ckQkrtQt¢]Q nÄv¢lQ

iËpQpvLQ
t¢−v¢ªpt¢n£ − ËtQt¢r kQrnQt¢«ypQ (É^cQ«c)
t¢−
104. ËtQrkQrnQt¢
p¢LpQpvLQ
105. shsQr¡r¡mQÈj¡ëz¡ − shsQr¡r ckQkrtQt¢]Q ªmlQ
eÎnQtËL¢y¢ËpQp pvLQ
vLQ
106. s¦t¡s¡r¡p¢vrQx¢N£ − amQËttQ«tpQ (elQl¡
n¡^kL¢ÌmQ) ©pËÀmQp^ ©cyQpvLQ
t¢fÚlta−
t¢fÚlta−smâ¢c: xzqc@«p¢r−
@«p¢r−s|¢ÞTta .
mhas¢³: k[Îf¢ln£ ¢vstÓt¤−tn£ys£ .. 40 ..
taillat¡−
taillat¡−samaruci: ºa·cakr§pari
ºa·cakr§pari−−sasthit¡ .
mah¡sakti: ku²alin¢ visatantu−
visatantu−tan¢yas¢ .. 40 ..
t^lQlt¡
t¡−−smËc¢: xzQckQªr¡pr¢
r¡pr¢−−smQsQt¢t¡ .
mh¡skQt¢: ÀNQzl¢n£ v¢stnQÆ−tn£ys£ ºº 40 ºº

107. t¢fÚlta−
t¢fÚlta−smâ¢c: − Who has the brilliance of a creeper like lighning

108. xzqc@«p¢r−
@«p¢r−s|¢ÞTtta – She is seated above the six chakras

109. mhaS¢³: −Who eagerly awaits her union with Siva in the Sahasrara

110. kÎf¢ln£ - Who waers ear-rings or resides in the Kundalini

111. ¢vstÓt¤−tn£ys£ - Whose waist is slender like the lotus stalk

107. t^lQlt¡t¡−−smËc¢: − m¢]Q]lQ ©k¡^kQÀ smm¡]

k¡nQt¢ÊLQLvLQ
r¡pr¢−−smQsQt¢t¡ − AÐ ckQkrHQkÏkQÀmQ ªmlQ
108. xzQckQªr¡pr¢
v£VQV¢ËpQpvLQ
109. mh¡skQt¢: − mh e]QV¡lQ utQsvmQ, at¢lQ m¢ÀnQt
p¢r¢yÉLQLvLQ
110. ÀNQzl¢n£ − ÀNQzl¢]£ sQvëpm¡k iËpQpvLQ
111. v¢stnQÆ−tn£ys£ − t¡m«rtQ tNQ^l¢ËkQÀmQ çlQ
ªp¡lQ ©mlQl¢yvLQ
 SLOKAS 41– 50 : NAMES 112 - 192

Bvan£ BavnagØya BvarÎy

BvarÎy−−k[Za¢rka .
Bd#¢p#ya Bd#m¥¢tI−BI³−s¬BaÂyda¢yn£ .. 41 ..
bhav¡n¢ bh¡van¡gamy¡ bhav¡ra²ya−
bhav¡ra²ya−ku·h¡rik¡ .
bhadrapriy¡ bhadram£rti
bhadram£rti−−rbhakta
rbhakta−
kta−saubh¡gyad¡yin¢
saubh¡gyad¡yin¢ .. 41 ..
pv¡n£ p¡vn¡kmQy¡ pv¡rNQy−Àz¡r¢k¡ .
ptQrpQr¢y¡ ptQrérQt¢¢−−rQpkQt−©s¬p¡kQyt¡y¢n£ ºº 41 ºº

112. Bva¢n - She who gives life to Siva, Samsara or Kama

113. BavnagØyaa
BavnagØy - Who can be known by meditation

114. BvarÎy−k[Za¢rka
BvarÎy− - Who is like an axe that can cut transient existence

115. Bd#p¢rya – Who delights in the auspicious

116. Bd#m¥¢tI: - Who is of imposing appearance

117. B³−
B³−s¬BaÂyda¢yn£ - Who showers prosperity on devotees

112. pv¡n£ − ~pv]Q’ e]Qk¢V prmc¢v]¢]Q ptQ]¢

113. p¡vn¡kmQy¡ − p¡v«]y¡lQ a«zytQtkQkvLQ
114. pv¡rNQy−Àz¡r¢k¡ − (pv) smQs¡rm¡k¢y
k¡zQ«zy[¢kQÀmQ ªk¡z¡l¢ ªp¡]QVvLQ
115. ptQrpQr¢y¡ − (pkQtrQkÏkQÀ) mHQkLHQk«LkQ
©k¡ÄpQpt¢lQ p¢r¢yÉLQLvLQ
116. ptQrérQt¢ − mHQkLm¡] sQvëptQ«t u«zyvLQ
117. pkQt−©s¬p¡kQyt¡y¢n£ − pkQtrQkÏkQÀ skl
©s¬p¡kQk¢ytQ«tÊmQ aL¢pQpvLQ
B¢³¢p#ya B¢³gØya B¢³vÜya Byapha .
Sa|Bv£ SardaraÒya SvaIN£ SmIda¢yn£ .. 42 ..
bhaktipriy¡ bhaktigamy¡ bhaktiva¹y¡ bhay¡pah¡ .
¹¡bhav¢ ¹¡rad¡r¡dhy¡ ¹arv¡²
¹arv¡²¢¢ ¹armad¡yin¢ .. 42 ..
pkQt¢pQr¢y¡ pkQt¢kmQy¡ pkQt¢vSQy¡ py¡ph¡ .
S¡mQpv£ S¡rt¡r¡tQy¡ SrQv¡N£ SrQmt¡y¢n£ ºº 42 ºº
118. B¢³¢p#ya – Who is pleased by worship

119. B¢³gØya - Who can be attained by devotion

120. B¢³vÜya - Who is influenced by devotion

121. Byapha – Who drives away all fear

122. Sa|Bv£ - The wife of Siva

123. SaradaraÒya – Who is worshipped by Sarada (Saraswati)

124. SvaIN£ - The wife of Sarva (Siva)

125. SmIda¢yn£ − Who confers happiness

118. pkQt¢pQr¢y¡ − pkQt¢y¢lQ p¢r¢yÉLQLvLQ
119. pkQt¢kmQy¡ − pkQt¢y¡lQ a«zyà^yvLQ
120. pkQt¢vSQy¡ − pkQt¢y¢]¡lQ vcm¡kkQà^yvLQ
121. py¡ph¡ − pytQ«tpQ ªp¡kQÀk¢VvLQ
122. S¡mQpv£ − cmQÈv¢]Q ptQ]¢ (c¡mQpvrQkÏkQÀtQ (prmc¢vÑ«zy
pkQtrQ) t¡yQ) (ÀV¢pQÈ)
123. S¡rt¡r¡tQy¡ − ~c¡r
~c¡rt¡’
t¡’ e]QpvL¡lQ èj¢kQkpQpzQzvLQ
124. SrQv¡N£ − ~crQv’ e]Qpvr¢]Q ptQ]¢
125. SrQmt¡y¢n£ − ÂktQ«tkQ ©k¡ÄkQk¢VvLQ
SaÄðr£ ½£kr£ saÒv£ SrÅcÓd#−¢nBanna .
SataEdr£ Sa¢Ótmt£ ¢nraDara ¢nrna .. 43 ..
¹¡°kar¢ ¹r¢kar¢ s¡dhv¢ ¹araccandra
¹araccandra−−nibh¡nan¡ .
¹¡todar¢ ¹¡ntima
¹¡ntimat¢
t¢ nir¡dh¡r¡ nira±jan¡ .. 43 ..
S¡HQkr£ ¿£kr£ s¡tQv£ SrcQcnQtQr−n¢p¡nn¡ .
S¡©t¡tr£ S¡nQt¢mt£ n¢r¡t¡r¡ n¢rMQjn¡ ºº 43 ºº
126. Sa|kr£ - The wife of Sankara

127. ½£kr£ - Who confers prosperity

128. saÒv£ - Of great chastity

129. SrÅcÓd#−¢nBanna - With a face like the autumn moon

130. SataEdr£ - With a slender waist

131. Sa¢Ótmt£ - Who confers peace

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

133. ¢nr|jna – Without blemish

126. S¡HQkr£ − cHQkrË«zy ptQ]¢
127. ¿£kr£ − ¿£«ykQ ©k¡ÄkQk¢VvLQ
128. s¡tQv£ − pt¢v¢r«ty¡k iËpQpvLQ
129. SrcQcnQtQr−n¢p¡nn¡ − crtQk¡l cnQt¢r]Q ªp¡]QV
ÉktQ«tÊ«zyvLQ
130. S¡©t¡tr£ − ÇzQpm¡] vy¢Ð«zyvLQ (ÀV¢pQÈ)
131. S¡nQt¢mt£ − ©p¡Ð«mÊLQLvLQ
132. n¢r¡t¡r¡ − At¡rmQ ilQl¡tvLQ
133. n¢rMQjn¡ − m¡cVQVvLQ
¢nl©Ipa ¢nmIla ¢nÏya nrakara ¢nrak[la .
¢ng¤INa ¢nÝkla SaÓta ¢nÝkama ¢nâpÔlva .. 44 ..
nirl¦p¡ nirmal¡ nity¡ nir¡k¡r¡ nir¡kul¡ .
nirgu²¡ niºkal¡ ¹¡nt¡ niºk¡m¡ nirupaplav¡ .. 44 ..
n¢rQªlp¡ n¢rQml¡ n¢tQy¡ n¢r¡k¡r¡ n¢r¡Àl¡ .
n¢rQÀN¡ n¢xQkl¡ S¡nQt¡ n¢xQk¡m¡ n¢ËppQlv¡ ºº 44 ºº

134. ¢nl©Ipa – Free from all impurity

135. ¢nmIla - Spotless

136. ¢nÏya - The Eternal One

137. ¢nrakara - Without limitiing form

138. ¢nrakla – Unaffected by agiitation

139. ¢ng¤INa – Beyond qualities

140. ¢nÝkla - A unity without parts

141. SaÓta - Ever tranquil

142. ¢nÝkama – Beyond desires

143. ¢nâpÔlvS - Indestructible

134. n¢rQªlp¡ − pVQV¢lQl¡tvLQ
135. n¢rQml¡ − aÎkQkVQVvLQ
136. n¢tQy¡ − epQ©p¡ÎÆmQ iËpQpvLQ
137. n¢r¡k¡r¡ − AkQËt¢ ilQl¡tvLQ
138. n¢r¡Àl¡ − klkQkmVQVvLQ
139. n¢rQÀN¡ − ÉkQÀNHQkLQ ilQl¡tvLQ
140. n¢xQkl¡ − avyvHQkªL¡Ä à^y¢ËkQk¡tvLQ
141. S¡nQt¡ − c¡nQtm¡]vLQ
142. n¢xQk¡m¡ − v¢ËpQpmQ eÆÍmQ ilQl¡tvLQ
143. n¢ËppQlv¡ − a[¢v¢lQl¡tvLQ
¢nÏym¤³a ¢n¢vIkara ¢nÝp#p·a ¢nra½ya .
¢nÏyS¤¼a ¢nÏyb¤
¢nÏyb¤¼a ¢nrvïa ¢nrÓtra .. 45 ..
nityamukt¡ nirvik¡r¡ niºprapa±c¡ nir¡¹ray¡ .
nitya¹uddh¡ nityabuddh¡ niravady¡ nirantar¡ .. 45 ..
n¢tQyÉkQt¡ n¢rQv¢k¡r¡ n¢xQpQrpMQc¡ n¢r¡SQry¡ .
n¢tQyS¦tQt¡ n¢tQyÈtQt¡ n¢rvtQy¡ n¢rnQtr¡ ºº 45 ºº

144. ¢nÏym¤³a - Ever free

145. ¢nI
¢nI¢¢vIvIkara
kara – Beyond all change

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

147. ¢nra½ya - Not limited to a body

148. ¢nÏyS¤êa – Eternally pure

149. ¢nÏyb¤¼a – Eternally wise

150. ¢nrvïa - Blameless

151. ¢nrÓtra - Without end

144. n¢tQyÉkQt¡ − epQ©p¡ÎÆmQ enQt pnQtÉmQ ilQl¡tvLQ

145. n¢rQv¢k¡r¡ − m¡Ðp¡ÄkLQ ilQl¡tvLQ
146. n¢xQpQrpMQc¡ − p¢rpMQctQt¢VQÀkQ kzQÄpQpz¡tvLQ
147. n¢r¡SQry¡ − AcQrymQ eÆÍmQ ilQl¡tvLQ
148. n¢tQyS¦tQt¡ − epQ©p¡ÎÆmQ ÂtQtm¡k iËpQpvLQ
149. n¢tQyÈtQt¡ − e
epQ
pQ©p¡ÎÆmQ aV¢ªv¡^ËpQpvLQ
150. n¢rvtQy¡ − ÀVQVmQ o]QÐmQ ilQl¡tvLQ
151. n¢rnQtr¡ − i«z©vL¢ ilQl¡tvLQ
¢nÝkarNa ¢nÝklÄða ¢nâpa¢D
¢nâpa¢D−−¢nIr£ára .
n£raga ragmTn£ ¢nmIda mdna¢Sn£ .. 46 ..
niºk¡ra²¡ niºkala°k¡ nirup¡dhi
nirup¡dhi−−rnir¢¹var¡ .
n¢r¡g¡ r¡gamathan¢ nirmad¡ madan
madan¡¹in¢
¡¹in¢ .. 46 ..
n¢xQk¡rN¡ n¢xQklHQk¡ n¢Ëp¡t¢
n¢Ëp¡t¢−−rQn¢r£SQvr¡ .
n£r¡k¡ r¡kmtn£ n¢rQmt¡ mtn¡S¢n£ ºº 46 ºº

152. ¢nÝkarNa - Not caused, but herself the ultimate cause

153. ¢nÝkl|ka - Sinless

154. ¢nâpa¢D: - Beyond attributes and adjuncts

155. ¢nr£ára - Beyond god, as she is herself the god

156. n£raga - Free from passion

157. ragmTn£ - Who destroys passion

158. ¢nmIda - Free from pride

159. mdna¢Sn£ - Who destroys pride

152. n¢xQk¡rN¡ − k¡rNm¢lQl¡tvLQ
153. n¢xQklHQk¡ − kLHQkm¢lQl¡tvLQ
154.
154. n¢Ëp¡t¢ − up¡t¢y¢lQl¡tvLQ
155. n¢r£SQvr¡ − azkQk¢ ALQv¡r¢lQl¡tvLQ
156. n£r¡k¡ − A«c eÆÍmQ ilQl¡tvLQ
157. r¡kmtn£ − (pkQtrQkÏkQÀ «vr¡kQ
«vr¡kQk¢ytQ«tkQ ©k¡ÄtQÆ)
A«c«ypQ ªp¡kQÀpvLQ
mt¡ − krQvmQ ilQl¡tvLQ
158. n¢rQmt¡
159. mtn¡S¢n£ − krQvtQ«t n¡cmQ ©cyQpvvLQ
LQ
¢n¢àÓta ¢nrhÄðara ¢nma©Iha maEhna¢Sn£ .
¢nmIma mmtahÓæO£ ¢nÝpapa papna¢Sn£ .. 47 ..
ni¹cint¡ niraha°k¡r¡ nirm§h¡ m§han¡¹in¢ .
nirmam¡ mamat¡hantr¢ niºp¡p¡ p¡pan¡¹in¢ .. 47 ..
n¢SQc¢nQt¡ n¢rhHQk¡r¡ n¢rQªm¡h¡ ªm¡hn¡S¢n£ .
n¢rQmm¡ mmt¡hnQtQr£ n¢xQp¡p¡ p¡pn¡S¢n£
p¡pn¡S¢n£ ºº 47 ºº

160. ¢n¢àÓta – Free from anxiety

161. ¢nrh|kara - Free from egoism

162. ¢nma©Iha – Free from delusion

163. maEhna¢Sn£ - Who destroys delusion

164. ¢nmIma - Without self-conceit

165. mmtahÓæO£ - Who destroys conceit

166. ¢nÝpapa
¢n apa - Sinless

167. papna¢Sn£ - Destroys sin

160. n¢SQc¢nQt¡ − kv«ly¢lQl¡tvLQ
161. n¢rhHQk¡r¡ − ahHQk¡rmQ ilQl¡tvLQ
162. n¢rQªm¡h¡ − mt¢mykQkmQ ilQl¡tvLQ
163. ªm¡hn¡S¢n£
ªm¡hn¡S¢n£ − (pkQtrQkÏ«zy) mt¢mykQktQ«tpQ
ªp¡kQÀpvLQ
164. n¢rQmm¡ − mm«t ilQl¡tvLQ
l¡tvLQ
165. mmt¡hnQtQr£ − mm«t«ypQ ªp¡kQk^pQpvLQ
166. n¢xQp¡p¡ − p¡vmQ eÆÍmQ ilQl¡tvLQ
167. p¡pn¡S¢n£ − p¡vtQ«tpQ ªp¡kQk^pQpvLQ

¢nÝ@aEDa @«DSmn£ ¢nla©IBa laEBna¢Sn£ .

¢nÞs|Sya s|SyG"£ ¢nBIva Bvna¢Sn£ .. 48 ..
niºkr§dh¡ kr§dha¹aman¢ nirl§bh¡ l§bhan
l§bhan¡¹in¢
¡¹in¢ .
nissa¹ay¡ sa¹ayaghn¢ nirbhav¡ bhavan¡¹in¢ .. 48 ..
n¢xQkQªr¡t¡ kQªr¡tSmn£ n¢rQªl¡p¡ ªl¡pn¡S¢n£ .
n¢sQsmQSy¡ smQSykQn£ n¢rQpv¡ pvn¡S¢n£ ºº 48 ºº

168. ¢nÝ@aEDa - Free from anger

169. @«DSmn£ - Who extinguishes anger

170. ¢nla©IBa - Free from greed

171. laEBnaSin£ - Destroys greed

172. ¢nÞs|Sya - Free from doubt

173. s|SyG"£ - Dispels all doubt

174. ¢nBIva - With no origin

175. Bvna¢Sn£ - Destroys the existence cycle

168. n¢xQkQªr¡t¡ − ªk¡pmQ ilQl¡tvLQ
169. kQªr¡tSmn£ − ªk¡ptQ«t n¡cmQ ©cyQpvLQ
170. n¢rQªl¡p¡ − ªl¡pmQ (ªpr¡«c) ilQl¡tvLQ
171. ªl¡pn¡S¢n£ − (pkQtrQkÏ«zy) ªl¡ptQ«tpQ ªp¡kQk^pQpvLQ
172. n¢sQsmQSy¡ − cnQªtkmVQVvLQ
173. smQSykQn£ − (pkQtrQkÏ«zy) cnQªtktQ«tpQ ªp¡kQÀpvLQ
174. n¢rQpv¡ − utQptQt¢ (p¢VpQÈ) il
ilQQl¡tvLQ
175. pvn¡S¢n£ − smQs¡r pnQttQ«t n¡cmQ ©cyQpvLQ
¢n¢vIkÚpa ¢nrabaDa ¢nB©Ida BEdna¢Sn£ .
¢nnaISa m¦Ïy¤mTn£ ¢n¢Ý@ya ¢nÝp¢rg#ha .. 49 ..
nirvikalp¡ nir¡b¡dh¡ nirbh¦d¡ bh¦dan¡¹in¢ .
nirn¡¹¡ m¤tyumathan¢ niºkriy¡ niºparigrah¡ .. 49 ..
n¢r¡p¡t¡ n¢rQªpt¡ ªptn¡S¢n£ .
n¢rQv¢klQp¡ n¢r¡p¡t¡
n¢rQn¡S¡ mQËtQÊmtn£ n¢xQkQr¢y¡ n¢xQpr¢kQrh¡ ºº 49 ºº
176. ¢n¢vIkÚpa - With no false pretences

177. ¢nrabaDa - Beyond wrong inference

178. ¢nB©Ida - Beyond all ddifferences

179. BEdna¢Sn£ - Destroys differences

180. ¢nnaISa - Without end

181. m¦Ïy¤mTn£ - Removes fear of death

182. ¢n¢Ý@ya - Without attachment to action

183. ¢nÝp¢rg#ha - Not a receipient of anything

176. n¢rQv¢klQp¡ − v¢klQpm¢lQl¡tvLQ
177. n¢r¡p¡t¡ − et]¡ÌmQ p¡t¢kQkpz¡tvLQ
178. n¢rQªpt¡ − ªvVQЫm ilQl¡tvLQ
179. ªptn¡S¢n£ − ªvVQЫm«ypQ ªp¡kQk^pQpvLQ
180. n¢rQn¡S¡ − a[¢v¢lQl¡tvLQ
181. mQËtQÊmtn£ − (pkQtrQkÏkQÀ) mrN pytQ«tpQ ªp¡kQÀpvLQ
182. n¢xQkQr¢y¡ − (©cyQy ªvNQ^y) k¡r¢ymQ eÆÍmQ ilQl¡tvLQ
183. n¢xQpr¢kQrh¡ − pr¢j]HQkLQ y¡ËmQ ilQl¡tvLQ
¢nÞt¤la n£l¢ck[ra ¢nrpaya ¢nrÏyya .
ѤlIBa ѤgIma ѤgaI Ѥ:KhÓæO£ s¤Kp#da .. 50 ..
nistul¡ n¢lacikur¡ nirap¡y¡ niratyay¡ .
durlabh¡ durgam¡ durg¡ du:khahantr¢ sukhaprad¡ .. 50 ..
n¢sQÆl¡ n£lc¢Àr¡ n¢rp¡y¡ n¢rtQyy¡ .
ÆrQlp¡ ÆrQkm¡ ÆrQk¡ Æ:khnQtQrr££ s¦kpQrt¡ ºº 50 ºº

184. ¢nÞt¤la - Incomparable

185. n£ll¢ck[ra - With blue locks of hair

186. ¢nrpaya - Beyond destruction

187. ¢nrÏyya - Beyond transgression

188. ѤlIBa - Difficult to attaiin

189. ѤgIma - Difficult to reach

190. ѤgaI - Another form of the Goddess

191. Ѥ:KhÓæO£ - Remover of sorrow

192. s¤Kp#da - Showers happiness

184. n¢sQÆl¡ − opQp¢lQl¡tvLQ
185. n£lc¢Àr¡ − kr¢y ànQtÌ«zyvLQ
186. n¢r¡y¡ − n¡cmQ a«zy¡tvLQ
187. n¢rtQyy¡ − vrmQ«p m£V¡tvLQ
188. ÆrQlp¡ − eL¢t¢lQ a«zyÉ^y¡tvLQ
189. ÆrQkm¡ − ©nËHQk É^y¡tvLQ
190. ÆrQk¡ − ÆrQkQ«k (o]QpÆ vyÆ k]Q]¢«k)
191. Æ:khnQtQr£ − ÆkQktQ«tpQ ªp¡kQk^pQpvLQ
192. s¦kpQrt¡ − ÂktQ«ttQ tËpvLQ
 SLOKAS 51– 60 : NAMES 193 - 248

Ѥ¾Ñ¥ra ѤracarSmn£ daEx−v¢jIta .

svIåOa saÓd#kâNa smana¢Dk
smana¢Dk−−v¢jIta .. 51 ..
..
duº·ad£r¡ dur¡c¡ra¹aman¢ d§ºa
d§ºa−−varjit¡ .
sarvaj±¡ s¡ndrakaru²¡ sam¡n¡dhika−
sam¡n¡dhika−varjit¡ .. 51 ..
ÆxQzær¡ Ær¡c¡rSmn£ ªt¡x− ªt¡x−vrQj¢t¡ .
sm¡n¡t¢k−−vrQj¢t¡ ºº 51 ºº
srQvjQM¡ s¡nQtQrkËN¡ sm¡n¡t¢k

193. Ѥ¾Ñ¥ra - Far from the sinful

194. ѤracarSmn£ - Destroys the irreligious

195. daEx−v¢jIta - Free from blemish

196. svIåOa - Omniscient

197. saÓd#kâNa - Of deep loving compassion

198. smana¢Dk−−v¢jIta
smana¢Dk - Free from status consciousness
193. ÆxQzær¡ − ÆxQzrQkL¡lQ a«zyÉ^y¡tvLQ
194. Ær¡c¡rSmn£
Ær ¡c¡rSmn£ − Ær¡c¡rtQ«t azkQÀpvLQ
195. ªt¡x−
ªt¡x−vrQj¢t¡ − ªt¡xmVQVvLQ
196. srQvjQM¡ − elQl¡mQ aV¢nQtvLQ
197. s¡nQtQrkËN¡ − kË«N n¢«VnQtvLQ
198. sm¡n¡t¢k−−vrQj¢t¡ − sm¡]m¡k alQlÆ ªml¡k y¡ËmQ
sm¡n¡t¢k
ilQl¡tvLQ
svIS¢³my£ svImÄñla sé¢tp#da .
sv©Iá¢r svImy£ svImÓæO
ÓæO−−Þvã¢pN£ .. 52 ..
sarva¹aktimay¢ sarvama°gal¡ sadgatiprad¡ .
sarv¦¹vari sarvamay¢ sarvamantra
sarvamantra−−svar£pi²¢ .. 52 ..
srQvSkQt¢my£ srQvmHQkl¡ stQkt¢pQrt¡ .
srQªvSQvr¢ srQvmy£ srQvmnQtQr−sQvëp¢N£ ºº 52 ºº

199. svIS¢³my£ - Encompasses all deities in herself

200. svIm|gla - Possessing all that is auspicious

201. sdqg¢tp#da - Leads to the path of reality

202. sv©Iár£ - Ruler of all

203. svImy£ - Possessed of all forms

204. svImÓæO−
ÓæO−Þvã¢pN£ - Bearing the form of all the mantras
199. srQvSkQt¢my£ − sklv¢tm¡] ckQt¢«yÊmQ u«zyvLQ
200. srQvmHQkl¡ − srQv mHQkLëp¢N¢
201. stQkt¢pQrt¡ − nlQl kt¢«y aL¢pQpvLQ
202. srQªvSQvr¢ − elQªl¡ËkQÀmQ IcQvr¢
203. srQvmy£ − elQl¡ ëptQªt¡ÄmQ iËpQpvLQ
204. srQvmnQtQr−sQvëp¢N£ − elQl¡ mnQt¢rHQkL¢]Q sQvëpm¡k
iËpQpvLQ
svI−yÓæOa¢Ïmka svI−tÓæOãpa mnaEÓmn£ .
mahEár£ mhadEv£ mhalßm£
mhalßm£−−m¦If¢p#ya .. 53 ..
sarva−
sarva−yantr¡tmik¡ sarva
sarva−−tantrar£p¡ man§nman¢ .
m¡h¦¹var¢ mah¡d¦v¢ mah¡lakºm¢
mah¡lakºm¢−−rm¤apriy¡ .. 53 ..
srQv−ynQtQr¡tQm¢k¡ s
srQrQv−tnQtQrëp¡ mªn¡nQmn£ .
m¡ªhSQvr£ mh¡ªtv£ mh¡lXQm£−rQmQËzpQr¢y¡ ºº 53 ºº

205. svI−yÓæOa¢Ïmka - Who is the essence of all the yantras

206. svI−tÓæOãpa - Who is the subject of all tantras

207. mnaEÓmN£ - The highest state of the mind

208. mahEár£ - Wife of Maheswara

209. mhadEv£ - The great goddess

210. mhalßm£ - The great Lakshmi

211. m¦¢p#ya - The beloved of Mruda (Siva)

205. srQv−ynQtQr¡tQm¢k¡ − smsQt ynQt¢r sQvëpm¡k iËpQpvLQ
206. srQv−tnQtQrëp¡ − elQl¡tQ tnQt¢rHQkL¢]Q v^v¡y¢ËpQpvLQ
207. mªn¡nQmn£ − mª]¡]Qm]£ ëpm¡k iËpQpvLQ
208. m¡ªhSQvr£ − mªhcQvr]¢]Q ptQ]¢
209. mh¡ªtv£ − mh¡ªtv]¢]Q ptQ]¢ (©pr¢y cr£rmQ u«zyvLQ)
210. mh¡lXQm£ − mh¡lXQm¢ v^v¡]vLQ
211. mQËzpQr¢y¡ − ~mQËz]Q’ e]Qk¢V c¢vÑkQÀ p¢r¢ym¡]vLQ
mhaãpa mhap¥Çya mha−
mha−patk−
patk−na¢Sn£ .
mhamaya mhasäva mhaS¢³
mhaS¢³−−mIhar¢t: .. 54 ..
mah¡r£p¡ mah¡p£jy¡ mah¡ p¡taka−n¡¹in¢ .
mah¡−−p¡taka−
mah¡m¡y¡ mah¡sattv¡ mah¡¹akti
mah¡¹akti−−rmah¡rati: .. 54 ..
mh¡ëp¡ mh¡èjQy¡ mh¡ mh¡−−p¡tk
p¡tk−−n¡S¢n£ .
mh¡m¡y¡ mh¡stQtQv¡ mh¡SkQt¢¢−−rQmh¡rt¢: ºº 54 ºº

212. mhaãpa - Who of great form

213. mhap¥Çya - Highly worthy of worship

214. mha−
mha−patk−
patk−na¢Sn£ - Who destroys great sins

215. mhamaya - Who is the creator of illusion

216. mhastÏva - Possessed of the highest state of existence

217. mhaS¢³:
mhaS¢³: - Of might power

218. mhar¢t: - Possessed of great delight

212. mh¡ëp¡ − ©pr¢y uËvmQ p«ztQtvLQ
213. mh¡èjQy¡ − ©pr¢t¡kpQ èj¢kQktQtkQkvLQ
214. mh¡−p¡tk−
mh¡−p¡tk−n¡S¢n£ − mh¡ p¡tkHQk«L n¡cmQ ©cyQpvLQ
215. mh¡m¡y¡ − mh¡ m¡y¡ ëp¢N¢
216. mh¡stQtQv¡ − ÂtQ
ÂtQt stQv sQvëp¢N¢
217. mh¡SkQt¢ − mh¡ ckQt¢«y (s¡mrQtQt¢ytQ«t) u«zyvLQ
218. mh¡rt¢: − c¢VnQt A]nQttQ«t aL¢pQpvLQ
mhaBaEga mhWáyaI mhav£yaI mhabla .
mhab¤¢¼−
¼−mIha¢s¢¼−
a¢s¢¼−mIhayaEgEárEár£ .. 55 ..
mah¡bh§g¡ mahai¹vary¡ mah¡v¢ry¡ mah¡bal¡ .
mah¡buddhi−
mah¡buddhi−rmah¡siddhi
rmah¡siddhi−
siddhi−rmah¡y§g¦¹var¦¹var¢ .. 55 ..
mh¡ªp¡k¡ m«hSQvrQy¡ mh¡v£rQy¡ mh¡pl¡ .
mh¡ÈtQt¢¢−−rQmh¡s¢tQt¢¢−−rQmh¡ªy¡ªkSQvªrSQvr£ ºº 55 ºº

219. mhaBaEga - Of vast expanse

220. mhWáyaI - Of the highest godliness

221. mhav£yaI - Of great vital energy

222. mhabla - Of great power

223. mhab¢¼: - Of great inteligence

224. mIha¢s¢¼: - Constitutes the highest attainment

225. mhayaEgEárEár£ - The supreme ruler

219. mh¡ªp¡k¡ − c¢VnQt ªp¡kHQk«L u«zyvLQ
220.
220. m«hSQvrQy¡ − c¢VnQt WsQvrQytQ«t u«zy
u«zyvLQ
vLQ
221. mh¡v£rQy¡ − mh¡ v£rQytQÆz]Q iËpQpvLQ
222. mh¡pl¡ − m¢ÀnQt plmQ v¡yQnQtvLQ
223. mh¡ÈtQt¢ − mhtQt¡] ÈtQt¢ÊLQLvLQ ( ªprV¢Í p«ztQtvLQ)
224. mh¡s¢tQt¢ − mh¡ s¢tQt¢ëp¢N¢y¡k iËpQpvLQ
225. mh¡ªy¡ªkSQvªrSQvr£ − mh¡ ªy¡ªkcQvrrQkÏkQÀmQ IcQvr¢
mhatÓæOa
mhatÓ æOa mhamÓæOa mhayÓæOa mhasna .
mhayag−
mhayag−@maraÒya mhaBWrvv−−p¥¢jta .. 56 ..
mah¡tantr¡ mah¡mantr¡ mah¡yantr¡ mah¡san¡ .
mah¡y¡ga−
mah¡y¡ga−kram¡r¡dhy¡ mah¡bhairava
mah¡bhairava−−p£jit¡ .. 56 ..
mh¡tnQtQr¡ mh¡mnQtQr¡ mh¡ynQtQr¡ mh¡sn¡ .
mh¡y¡k−−kQrm¡r¡tQy¡ mh¡«prv
mh¡y¡k mh¡«prv−−èj¢t¡ ºº 56 ºº

226. mhatÓæOa - Whose tantras are great

227. mhamÓæOa - Whose mantras are great

228. mhayÓæOa - Whose yantras are great

229. mhasna - Whose seat is the highest

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

231. mhaBWrv−
v−p¥¢jta - Who is worshipped by Mahabhairava
226. mh¡tnQtQr¡ − t«lc¢VnQt tnQt¢rc¡sQt¢rHQkLQ u«zyvLQ
227. mh¡mnQtQr¡ − t«lc¢VnQt mnQt¢rHQkLQ u«zyvLQ
228. mh¡ynQtQr¡ − t«lc¢VnQt ynQt¢rHQkLQ u«zyvLQ
229. mh¡sn¡ − t«lc¢VnQt As]tQ«t u«zyvLQ
230. mh¡y¡k
mh¡y¡k−
h¡y¡k−kQrm¡r¡tQy¡ − mh¡y¡kmQ ©cyQvt¢]Q élm¡k
Ar¡t¢kQktQtÀnQtvLQ
231. mh¡«prv
mh¡«prv−−èj¢t¡ − mh¡«prvr¡lQ èj¢kQkpQpzQzvLQ
mhEár−r−mhakÚp−
mhakÚp−mhataÎfv−
mhataÎfv−sa¢XN£ .
mhakamES−m¢hx£ mha¢æOp¤rs¤Ódr£ .. 57 ..
mah¦¹vara−
mah¦¹vara−mah¡kalpa
mah¡kalpa−−mah¡t¡²ava−
mah¡t¡²ava−s¡kºi²¢ .
mah¡k¡m¦¹a−
mah¡k¡m¦¹a−mahiº¢ mah¡tripurasundar¢ .. 57 ..
mªhSQvr−r−mh¡klQp−mh¡t¡NQzv− v−s¡X¢N£ .
mh¡k¡ªmS−
mh¡k¡ªmS−mh¢x£ mh¡tQr¢Èrs¦nQtr£ ºº 57 ºº

232. mhEár−r−mhaklÚp−
mhaklÚp−mhataÎfv−
mhataÎfv−sa¢X¢N - Who witnesses Siva’s dance

233. mhakamES−m¢hx£ - The queen oof Kamesha (Siva)

234. ¢æOp¤rs¤Ódr£ - The highest beauty with the three aspects of existence
(Knower, Knowing and Known)
232. mªhSQvrr−−mh¡klQp−mh¡t¡NQzv v−−s¡X¢N£ −
mh¡klQp k¡ltQt¢lQ mªhcQvrrQ ©cyQÊmQ
mh¡t¡NQzvtQt¢VQÀ s¡X¢y¡y¢ËpQpvLQ (ÀV¢pQÈ)
233. mh¡k¡ªmS−
mh¡k¡ªmS−mh¢x£ − mh¡ k¡ªmck¡ªmcQQvrr¢]Q
pzQzmh¢x£
234. mh¡tQr¢Èrs¦nQtr£ − mh¡tQr¢Èrs¦nQtr£
ct¤Ýx¾Y¤pcaraÍYa ct¤Ýx¢¾klamy£ .
mhact¤:−x¢¾kaE¢z−
z−yaE¢gn£−
gn£−gNsE¢vta .. 58 ..
catuººaº·yupac¡r¡hy¡ catuººaº·ikal¡may¢ .
mah¡catu:−
mah¡catu:−ºaº·ik§·i−
ºaº·ik§·i−y§gin¢
y§gin¢−−ga²as¦vit¡ .. 58 ..
cÆxQxxQzQÊpc¡r¡zQy¡ cÆxQ cÆxQxxQ^kl¡my£ .
mh¡cÆ:−−xxQ^ªk¡^
mh¡cÆ: ªk¡^−−ªy¡k¢n£−kNªsv¢t¡ ºº 58 ºº

235. ct¤Ýx¾Y¤pcaraÍYa - Adored by the 64 ingredients of existence

236. ct¤Ýx¢¾klam¢y - Possessed of the 64 arts

237. mhact¤:−x¢¾kaE¢z−
z−yaE¢gn£−
gn£−gNsE¢vta - Who is waited on by 64 crores of
hosts of Yoginis
235. cÆxQxxQzQÊpc¡r¡zQy¡ − aÐptQÆ n¡]QÀ
upc¡rHQkL¡lQ
èj¢kQktQtkQkvLQ
236. cÆxQxxQ^kl¡my£ − aÐptQÆ n¡]QÀ k«lkL¢]Q
sQvëpm¡k iËpQpvLQ
237. mh¡cÆ:
mh¡cÆ:−−xxQ^ªk¡^ªk¡^−−ªy¡k¢n£−kNªsv¢t¡ −
aÐptQÆ n¡]QÀ ªk¡^ ªy¡k¢]£ kNHQkL¡lQL¡lQ
ªsv¢kQkpQpzQzvLQ (ÀV¢pQÈ)
mn¤¢vïa cÓd#¢vïa cÓd#mÎfl
Îfl−−mÒyga .
caâãpa caâhasa caâcÓd#−klaDra .. 59 ..
manuvidy¡ candravidy¡ candrama²ala
candrama²ala−−madhyag¡ .
c¡rur£p¡ c¡ruh¡s¡ c¡rucandra−
c¡rucandra−kal¡dhar¡ .. 59 ..
mÇv¢tQy¡ cnQtQrv¢tQy¡ cnQtQrmNQzl l−−mtQyk¡ .
c¡Ëëp¡
c¡Ëë p¡ c¡Ëh¡s¡ c¡ËcnQtQr−kl¡tr¡ ºº 59 ºº

238. mn¤¢vïa - Who is addressed by Manu’s mode of worship (one of the

12 devotees who engage in Devi worship)

239. cÓd#¢vïa - Addressed by Chandra’s form of worship

240. cÓd#mÎfl−
Îfl−mÒyga - Who rest in the orb of the moon

241. caâãpa - Of exquisite beauty

242. caâhasa - Possessed of joyous laughter

243. caâcÓd#−klaDra - Head adorned with the crescent moon

238. mÇv¢tQy¡ − mÑv¢]¡lQ up¡s¢kQkpQpzQz v¢tQy¡ëp¢N¢y¡k
iËpQpvLQ
239. cnQtQrv¢tQy¡ − cnQt¢r]¡lQ up¡s¢kQkpQpzQz v¢tQy¡ëp¢N¢y¡k
iËpQpvLQ
240. cnQtQrmNQzl l−−mtQyk¡ − cnQt¢rmNQzltQt¢]Q nÄv¢lQ iËpQpvLQ
241. c¡Ëëp¡ − a[k¢y ëptQ«tÊ«zyvLQ
242. c¡Ëh¡s¡ − a[k¡] È]Qc¢r¢pQÈLQLvLQ
243. c¡ËcnQtQr−kl¡tr¡ − a[k¡]
a[k¡] cnQt¢r k«l«ytQ tr¢tQtvLQ
cracr−
cracr−jg°aTa c@raj−
c@raj−¢nkEtna .
pavIt£ pînyna pîrag−
pîrag−smp#Ba .. 60 ..
car¡cara− cakrar¡ja−−nik¦tan¡ .
car¡cara−jagann¡th¡ cakrar¡ja
p¡rvat¢ padmanayan¡ padmar¡ga
padmar¡ga−−samaprabh¡ .. 60 ..
cr¡cr− r¡j−−n¢ªktn¡ .
cr¡cr−jknQn¡t¡ ckQrr¡j
r¡k−−smpQrp¡ ºº 60 ºº
p¡rQvt£ ptQmnyn¡ ptQmr¡k

244. cracr−
cracr−jg°aTa - Presides over all that moves or does not move

245. c@raj−−¢nkEtna
c@raj - Who dwells in the Sri Chakra

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

247. pînyna- With eyes like a lotus

248. pîrag−
pîrag−smp#Ba
Ba - With the brillliance of the Padmaraga (a ruby like
stone)
244. cr¡cr−
cr¡cr−jknQn¡t¡ − (jHQkm, sQt¡vr ëpm¡]) cr¡crpQ
p¢rpMQctQt¢]Q IcQvr£
245. ckQrr¡j
r¡j−−n¢ªktn¡ − ¿£ ckQkrtQ«t v¡csQt¡]m¡k u«zyvLQ
246. p¡rQvt£ − prQvtr¡j]¡] h¢mv¡]¢]Q ©pNQ
247. ptQmnyn¡ − t¡m«rpQè ªp¡lQ kNQk«LÊ«zyvLQ
248. ptQmr¡k
r¡k−−smpQrp¡ − ptQmr¡kmQ e]Qk¢V rtQ]tQ«tpQ ªp¡]QV
k¡nQt¢ÊLQLvLQ
 SLOKAS 61– 70 : NAMES 249 - 304

p·p#Etasnas£na p·b#’Þvã¢pN£.
¢cÓmy£ prmanÓda ¢våOanGnã¢pN£¡ 61 ¡
pa±capr¦t¡san¡s¢n¡ pa±cabrahmasvar£pi²¢.
cinmay¢ param¡nand¡ vvij±¡naghanar£pi²¢..
ij±¡naghanar£pi²¢.. 61 ..
pMQcpQªrt¡sn¡s£n¡ pMQcpQrhQmsQvëp¢N£.
c¢nQmy£ prm¡nnQt¡ v¢jQM¡nknëp¢N£ºº 61 ºº

249. p·p#Etasna¢sna - resting on 5 lifeless forms (Brahma, Vishnu, Rudra,

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

250. p·b#’Þvã¢pN£ - With abody comprised by five Brahmanas

251. ¢cÓmy£ - Comprised of pure consciousness

252. prmanÓda - Of the form of the highest bliss

253. ¢våOanGnã¢pN£ - With a nature of pure consciousness

249. pMQcpQªrt¡sn¡s£n¡ − WnQÆ p¢ªrt
p¢ªrtHQ
HQkL¡l¡k¢y As]tQt¢lQ
v£VQV¢ËpQpvLQ (ÀV¢pQÈ)
250. pMQcpQrhQmsQvëp¢N£ − pMQcpQp¢rmQmHQkL¢]Q sQvëpm¡k
iËpQpvLQ
251. c¢nQmy£ − «ct]Qy ëpm¡k iËpQpvLQ
252. prm¡nnQt¡ − prm¡]nQt sQvëpm¡k iËpQpvLQ
253. v¢jQM¡nknëp¢N£ − «ct]QytQt¢]Q s¡rm¡k iËpQpvLQ
Òyan−
Òyan−Òyat¦−ÒyEyãpa DmaIDmI−¢vv¢jIta.
¢váãpa jag¢rN£ ÞvpÓt£ tWjsa¢Ïmka¡ 62 ¡
dhy¡na−
dhy¡na−dhy¡t¤
dhy¡t¤−−dhy¦yar£p¡ dharm¡dharma
dharm¡dharma−−vivarjit¡.
vi¹var£p¡ j¡gari²¢ svapant¢ taijas¡tmik¡.. 62 ..
tQy¡n
¡n−−tQy¡tQË−tQªyyëp¡ trQm¡trQm−v¢vrQj¢t¡.
v¢SQvëp¡ j¡kr¢N£ sQvpnQt£ «tjs¡tQm¢k¡ºº 62 ºº

254. Òyan−
Òyan−Òyat¦−ÒyEyãpa - With the form of the meditation, the meditator
and the action of meditation

255. DmaIDmI¢vv¢jIta - Who is beyond dharma and adharma

256. ¢váãpa
¢váãpa - With the world as her form

257. ja¢g¢rN£
ja¢g¢rN£ - Ever wakeful

258. ÞvpÓt£ - Like the jiva In the dream state

259. tWjsat¢Ïmka - Who constitutes the soul of all jivas

254. tQy¡n
¡n−−tQy¡tQË−tQªyyëp¡ − t¢y¡]mQ, t¢y¡]mQ ©cyQpvrQ,
t¢y¡]mQ ©cyQypQpÄmQ vsQÆ é]QÐm¡k iËpQpvLQ
255. trQm¡t
¡trQrQm−v¢vrQj¢t¡ − trQmmQ, atrQmmQ, i«vkÏkQÀ
apQp¡VQpzQzvLQ
256. v¢SQ
v¢SQvëp¡ − v¢cQv]Q e]Qk¢V sQæl cr£r¡p¢m¡]¢y¡k
iËpQpvLQ
257. j¡kr¢N£ − j¡kQr¡vsQ«ty¢lQ iËpQpvLQ
258. sQvpnQt£ − sQvpQ]¡vsQ«ty¢lQ iËpQpvLQ
259. «tjs¡tQm¢k¡ − «tjs]Q e]Qk¢V s§XQm cr£r¡p¢m¡]¢y¡k
 iËpQpvLQ

s¤çOa p#aåOa¢Ïmka t¤yaI svaIvÞTa¢vv¢jIta.

s¦¢¾k}æO£ b#’ãpa gaEÔæO£ gaE¢vÓdã¢pN£¡ 63 ¡
supt¡ pr¡j±¡tmik¡ tury¡ sarv¡vasth¡vivarjit¡.
s¤º·ikartr¢ brahmar£p¡ g§ptr¢ g§vindar£pi²¢.. 63 ..
s¦pQt¡ pQr¡jQM¡tQm¢k¡ ÆrQy¡ srQv¡vsQt¡v¢vrQj¢¢t¡. t¡.
sQËxQ^krQtQr£ pQrhQmëp¡ ªk¡pQtQr£ ªk¡v¢nQtëp¢N£ºº 63 ºº

260. s¤çOa - Like the jiva in the state of deep sleep

261. p#aåOa¢Ïmka - Of the form of all souls in the state of deep sleep

262. t¤yaI - Identical with the Turya or trancendental state

263. svaIvÞTa−
ÞTa−¢vv¢jItta - Like a jiva that is beyond the four states

264. s¦¢¾krt£I - Whose function is creation

265. b#’ãpa - With he form of Brahma

266. gaEÔæO£ - Who sustains the world

267. gaE
gaE¢vÓdã¢pN£ - With the form of Govinda
260. s¦pQ
s¦pQt¡ − s¦x¦pQt¢yvsQ«ty¢lQ iËpQpvLQ
261. pQr¡jQM¡tQm¢k¡ − p¢r¡kQM]Q e]Qk¢V k¡rN cr£r¡p¢m¡]¢y¡k
iËpQpvLQ
262. ÆrQy¡ − Ær£y¡vsQ«ty¢lQ iËpQpvLQ
263. srQv¡v
¡vsQ
sQt¡v¢vrQj¢t¡ − elQl¡ avsQ«tkÏkQÀmQ
apQp¡VQpzQzvLQ
264. sQËxQ^krQtQr£ − sQËxQ^ ©cyQpvLQ
265. pQrhQmëp¡ − p¢rmQm ëpm¡k iËpQpvLQ
266. ªk¡pQtQr£ − k¡pQp¡VQÐk¢VvLQ
267. ªk¡v¢nQtëp¢N£ − ªk¡v¢nQt e]Qk¢V v¢xQÅ ëpm¡k iËpQpvLQ

s|ha¢rN£ âd#ãpa ¢traEDankr£ár£.

sda¢Sva{n¤g#hda p·k]ÏyprayNa¡ 64 ¡
sah¡ri²¢ rudrar£p¡ tir§dh¡nakar¢¹var¢.
sad¡¹iv¡?nugrahad¡ pa±cak¤tyapar¡ya²¡.. 64 ..
smQh¡r¢N£ ËtQrëp¡ t¢ªr¡t¡nkr£SQvr£.
st¡S¢v¡{ÇkQrht¡ pMQckQËtQypr¡yN¡ºº 64 ºº

268. s|ha¢rN£ - Who is the destroyer of the world

269. âd#ãpa - Bearing the form of Rudra

270. ¢traEDankr£ - Who destroys the world

271. iIá
ár£r£ - Who is the same as Iswara

272. sda¢Sva - Not different from Sadasiva

273. An¤gg#hda - Who recreates a dissoved world

274. p·k]ÏyprayNa - The abode of five functions (creating, dissolving etc)

268. smQh¡r¢N£ − smQh¡rmQ ©cyQpvLQ
269. ËtQrëp¡ − ËtQr ëpm¡k iËpQpvLQ
270. t¢ªr¡t¡nkr£ − m«VtQÆ v¢ÄpvLQ
271. ISQvr£ − IcQvr ëpm¡k iËpQpvLQ
272. st¡S¢v¡ − st¡c¢v ëpm¡k iËpQpvLQ
273. aÇkQrht¡ − aÑkQk¢rkmQ ©cyQpvLQ
274. pMQckQËtQypr¡yN¡ − WnQÆ v¢tm¡] ©t¡[¢lQkL¢ÌmQ m¢ÀnQt
ÉyVQc¢Ê«zyvLQ
Ban¤mÎflmÒyÞTa BWrv£ Bgma¢ln£.
pîasna Bgvt£ pînaBshaEdr£¡ 65 ¡
bh¡numa²alamadhyasth¡ bhairav¢ bhagam¡lin¢.
padm¡san¡ bhagavat¢ padman¡bhasah§dar¢.. 65 ..
p¡ÇmNQzlmtQysQt¡ «prv£ pkm¡l¢n£.
ptQm¡sn¡ pkvt£ ptQmn¡psªh¡tr£ºº 65 ºº

275. Ban¤mNfl−
Nfl−mÒyÞTa - Who rests in the centre of the solar ornb

276. BWrv£ - Wife of Bhairava (Siva)

277. Bgma¢ln£ - Who bears six qualities

278. pîasna
pîasna - Seated on the lotus like Brahma

279. Bgvt£ - Who is possessed of the six qualities

280. pînaB−
pînaB−shaEdr£ - A sister of Vishnu
275. p¡ÇmNQzlmtQysQt¡ − s§rQy mNQzltQt¢]Q mtQt¢y¢l¢ËpQpvLQ
276. «prv£ − «prvË«zy ptQ]¢
277. pkm¡l¢n£
pkm ¡l¢n£ − pkm¡k¢V m¡«l«y u«zyvLQ (ÀV¢pQÈ)
278. ptQm¡sn¡ − ptQmmQ (t¡m«r) As]tQt¢lQ iËpQpvLQ
279. pkvt£ − skl WsQvrQyHQkÏz]Q à^yvLQ
280. n¡psªh¡tr£
ptQmn¡psªh¡ tr£ − ptQmn¡p]¡] v¢xQÅv¢]Q cªk¡tr¢
uÓmEx−¢n¢mxaEÏp°−
p°−¢vp°−
¢vp°−B¤vnavl£.
shÞa#S£xIvdna shÞa#aX£ shÞa#pat ¡ 66 ¡
unm¦ºa−
unm¦ºa−nimiº§tpanna−
nimiº§tpanna−vipanna−
vipanna−bhuvan¡val¢.
sahasra¹¢rºavadan¡ sahasr¡kº¢ sahasrap¡t .. 66 ..
unQªmx−
mx−n¢m¢ªx¡tQpnQn−v¢pnQn−Èvn¡vl£.
shsQrS£rQxvtn¡ shsQr¡X£ shsQrp¡tQ ºº 66 ºº

281. uÓmEx−¢n¢mxaEÏp°−
p°−¢vp°−
¢vp°−B¤vnavl£ - The appearance and disappearance
of the world occurs with opening and closing her eyes

282. shÞa#S£xIvdna - Possessed of thousand heads and faces ( suggestive

of the numerous living forms she creates)

283. shÞa#aX£ - Possessed of thousand eyes

284. shÞa#pat¯ - Possessed of thousand feet

281. unQªmx
mx−−n¢m¢ªx¡tQpnQn−v¢pnQn−Èvn¡vl£ − kNQk«L
t¢VpQpt¡ÌmQ éÄvt¡ÌmQ aªnk Èv]HQk«L utQptQt¢, n¡cmQ
©cyQk¢VvLQ
282. shsQrS£rQxvtn¡ − Ay¢rkAy¢rkQQkNkQk¡] t«lkÏmQ, ÉkHQkÏmQ
uLQLvLQ
283. shsQr¡X£ − Ay¢rkQkNkQk¡] kNQk«LÊ«zyvLQ
284. shsQrp¡tQ − Ay¢rkQkNkQk¡] p¡tHQk«LÊ«zyvLQ
Aab#’k£zjnn£ vNaI½m ¢vDa¢yn£.
¢njaåOaãp¢ngma p¤Îyap¤ÎyPlp#da¡ 67 ¡
¡brahmak¢·ajanan¢ var²¡¹rama vidh¡yin¢.
nij¡j±¡r£panigam¡
nij¡j±¡r£panigam¡ pu²y¡pu²yaphalaprad¡.. 67 ..
ApQrhQmk£zjnn£ vrQN¡SQrm v¢t¡y¢n£.
n¢j¡jQM¡ëpn¢km¡ ÈNQy¡ÈNQyqplpQrt¡ºº 67 ºº

285. Aab#’−k£z−
k£z−jnn£ - Creator of all from Brahma to the worm

286. vNaI½m−
m−¢vDa¢yn£ - Creator of the social order

287. ¢njaåOãp−
¢njaåOãp−¢ngma - Tnne vedas are an expression of her command

288. p¤Îyap¤Îy−
y−Plp#da - Giver of results, good or bad
285. ApQrhQmk£zjnn£ − p¢rmQm¡ ÉtlQ ÈÎ v«r skltQ«tÊmQ
p«ztQtvLQ
286. vrQN¡SQrm v¢t¡y¢n£ − vrQNmQ, Ac¢rmmQ i«vk«L
vÀtQtvLQ
287. n¢j¡jQM¡ëpn¢km
¡ëpn¢km¡
¡ − t]QÑ«zy AjQM¡ ëpHQkL¡]
ªvtHQk«LÊ«zyvLQ
288. ÈNQy¡ÈNQyqplpQrt¡ − ÈNQN¢y p¡pHQkÏ ÏkQ
kQÀpQ pl«]
tËpvLQ
½¤¢tt−−s£mÓt−
s£mÓt−¢sÓÑ¥r£−£−k]t−padaÖjD¥¢lka.
sklagm−
sklagm−s|daEh−S¤¢³− ³−s|p¤z−m¬¢³ka¡ 68 ¡
¹ruti s¢manta−−sind£r¢
¹ruti−−s¢manta sind£r¢−−k¤ta
k¤ta−−p¡d¡bjadh£lik¡.
sakal¡gama−
sakal¡gama−sad§ha−
sad§ha−¹ukti−
ukti−sapu·a−
sapu·a−mauktik¡.. 68 ..
SQËt¢−
t¢−s£mnQt−s¢nQær£−kQËtt−−p¡t¡pQjæl¢k¡.
skl¡km−
skl¡km−smQªt¡h−t¡h−S¦kQt¢− ¢−smQÈz−
z−©m¬kQt¢k¡ºº 68 ºº

289. ½¤¢tt−−s£mÓt−
s£mÓt−¢sÓÑ¥r£−£−k]t−padaÖjD¥¢lka - 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−
sklagm−s|daEh−S¤¢³
³−−s|p¤z−m¬¢³ka - All the Agamas can come no
closer to describing her than describin the pearl on her nose ring
t¢−−s£mnQt−s¢nQær£−kQËt
289. SQËt¢ t−−p¡t¡pQjæl¢k¡ − cQËt¢ e]Qk¢V
stQr£kLQ tHQkÏ«zy vÀzQ^lQ tr¢kQÀmQ s¢nQærm¡k iËkQÀmQ
p¡tkmlHQkL¢]Q æL¢«y u«zyvLQ
290. skl¡km−
skl¡km−smQªt¡h−t¡h−S¦kQt¢¢−−smQÈz z−−©m¬kQt¢k¡ − skl
ªvtHQkL¢]Q àzQzm¡k¢V ÉtQÆcQc¢pQp¢kQÀLQ iËkQÀmQ nlQÉtQÆpQ
ªp¡]QVvLQ
p¤âxaTIp#da p¥NaI BaE¢gn£ B¤vnEár£.
A|¢bka{na¢d−
bka{na¢d−¢nDna h¢rb#’EÓd#−sE¢vta¡ 69 ¡
puruº¡rthaprad¡ p£r²¡ bh§gin¢ bhuvan¦¹var¢.
abik¡?n¡di−
abik¡?n¡di−nidhan¡ haribrahm¦ndra−
haribrahm¦ndra−s¦vit¡.. 69 ..
ÈËx¡rQtpQrt¡ èrQN¡ ªp¡k¢n£ ÈvªnSQvr£.
¢k¡{n¡t¢−−n¢tn¡ hr¢pQrh
amQp¢k¡{n¡t¢ hQQªmnQtQr−ªsv¢t¡ºº 69 ºº

291. p¤âxaTI−p#da - She who cofers the four purusharthas or objectives of

existence

292. p¥NaI - Who is perfect

293. BaE¢gn£ - Who enjoys complete bliss

294. B¤vnEá¢r - Who rules all the worlds

295. A|¢bka - The Mother

296. Ana¢d−
na¢d−¢nDna - With no beginning or end

297. h¢rb#’EÓd#−sE¢vta – Worshipped by Hari, Brahma and Indra

291. ÈËx¡rQtpQrt¡ − (trQm, arQtQt, k¡m, ªm¡X e]Qk¢V) cÆrQv¢t
ÈËx¡rQtQtHQk«L aL¢pQpvLQ
292. èrQN¡ − pr¢èrQNm¡]vLQ
293. ªp¡k¢n£ − ªp¡ktQ«tÊ«zyvLQ
tʫzyvLQ
294. ÈvªnSQvr£
vr£ − pt¢]¡]QÀ ªl¡kHQkÏkQÀmQ IcQvr¢
295. amQp¢k¡ − t¡y¡r¡k iËpQpvLQ (jk]Qm¡t¡)
296. an¡t¢
an¡t¢−−n¢tn¡ − At¢ anQtmQ ilQl¡tvLQ
297. hr¢pQrhQªmnQtQr−ªsv¢t¡ − v¢xQÅ, p¢rmQm¡, inQt¢r]Q
Étl¢yvrQkL¡lQ ªsv¢kQkpQpzQzvLQ
narayN£ nadãpa namãp¢vv¢jIta. a.
»£|kar£ »£mt£ ¶ïa hEyaEpadEyv¢jIta¡ 70 ¡
n¡r¡ya²¢ n¡dar£p¡ n¡mar£pavivarjit¡.
hr¢k¡r¢ hr¢mat¢ h¤dy¡ h¦y§p¡d¦yavarjit¡.. 70 ..
n¡r¡yN£ n¡tëp¡ n¡mëpv¢vrQj¢t¡.
hQr£mQk¡r£ hQr£mt£ hQËtQy¡ ªhªy¡p¡ªtyvrQj¢t¡ºº 70 ºº

298. narayyN£ - The consort of Narayan

299. nadãpa - Has the form of sound

300. namãpa
namãpa−¢vv¢jIta - Who iis devoid or name or form

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

302. »£mt£ - Endowed with modesty

303. ¶ïa - Who resides in the heart

304. hEyaEpadE
adEy−v¢jIta - Beyond all acceptance and rejection, the dualities of
existence
298. n¡r¡yN£ − n¡r¡yN£
299. n¡tëp¡ − n¡tëp¢N¢
300. n¡mëpv¢vrQj¢t¡ − n¡mmQ, ëpmQ ilQl¡tvLQ
301. hQr£mQk¡r£ − hQr£mQ e]Qk¢V Èvª]cQvr¢ p£j sQvëpm¡k
iËpQpvLQ
hQQr£mt£ − ljQ«jÊ«zyvLQ
302. h
303. hQËtQy¡ − itytQt¢ÌLQLvLQ
304. ªhªy¡p¡ªtyvrQj¢t¡ − tLQL ªvNQ^yÆmQ, opQÈkQ©k¡LQL
ªvNQ^yÆmQ ilQl¡tvLQ
 SLOKAS 71– 80 : NAMES 305 - 365

rajraja¢cIta raåO£ rØya raj£v

raj£v−−laEcna .
rn£ rmN£ rÞya rN¢Ïk|¢k¢Nk¢N−−mEKla .. 71 ..
r¡jar¡j¡rcit¡ r¡j±¢ ramy¡ r¡j¢va
r¡j¢va−−l§can¡ .
ra±jan¢ rama²¢ rasy¡ ra²atkiki²i−
ra²atkiki²i−m¦khal¡ .. 71 ..
r¡jr¡j¡rQc¢t¡ r¡jQM£ rmQy¡ r¡j£v−ªl¡cn¡
rMQjn£ rmN£ rsQy¡ rNtQk¢HQk¢N¢ ¢N¢−−ªmkl¡

305. rajraja¢cIta - worshipped by Rajaraja (Manu or Kubera)

306. raåO£ - Queen of king of kings

307. rØya - Of great beauty

308. raj£v−−laEcna
raj£v – With eyes like a lous

309. r¸n£ - Whoives joy to devotees g

310. rmN£ - Whp plays with her devotees

311. rÞya - Of sweet taste

312. rN¢Ïk|¢k¢N−
k¢N−mEKla – Wearing a waist-bellt witth tinkiling bells.
305.
305. r¡jr¡j¡rQc¢t¡ − r¡jr¡j]¡lQ
r¡jr¡j]¡lQ èj¢kQkpQpzQzvLQ
306. r¡jQM£ − (k¡ªmcQvrr¢]Q) pzQzmh¢x£ (r¡N¢y¡k iËpQpvLQ)
307. rmQy¡ − a[k¡]vLQ
308. r¡j£v−ªl¡cn¡ − t¡m«r ªp¡]QV kNQk«LÊ«zyvLQ
309. rMQjn£ − (pkQtrQk«L) cnQªt¡xpQpÄtQÆk¢VvLQ
310. rmN£ − pkQtrQkÏz]Q v¢«Ly¡ÄpvLQ
311. rsQy¡ − rssQv ëpm¡]vLQ
vëpm¡]vLQ
312. ¢N¢−−ªmkl¡ − clHQ«kkLQ ol¢kQÀmQ ozQ^y¡NmQ
rNtQk¢HQk¢N¢
aN¢nQtvLQ
rma rakEÓѤ−vdna r¢tãpa r¢t¢p#ya .
rXakr£ raXsG"£ rama rmNl|pza .. 72 ..
ram¡ r¡k¦ndu
r¡k¦ndu−−vadan¡ ratir£p¡ ratipriy¡ .
rakº¡kar¢ r¡kºasaghn¢ r¡m¡ ra
rama²alapa·¡
ma²alapa·¡ .. 72 ..
rm¡ r¡ªknQÆ−vtn¡ rt¢ëp¡ rt¢pQr¢y¡
rX¡kr£ r¡XskQn£ r¡m¡ rmNlmQpz¡

313. rma - Of the form of Lakshmi

314. rakEÓѤ−vdna – With a face like the full moon

315. r¢tãpa – Of the form of Rati, wife of Kama

316. r¢t¢p#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¢ sQvëpm¡k iËpQpvLQ
314. r¡ªknQÆ−vtn¡ − èrQN cnQt¢r]Q ªp¡]QV ÉktQ«tÊ«zyvLQ
315. rt¢ëp¡ − rt¢ v^v¡]vLQ
316. rt¢pQr¢y¡ − rt¢y¢zmQ p¢r¢yÉLQLvLQ
317. rX¡kr£ − k¡pQp¡VQÐpvLQ
318. r¡XskQn£ − r¡XsrQk«LkQ ©k¡lQÌpvLQ
319. r¡m¡ − sQtQr£ sQvëpm¡]vLQ
320. rmNlmQpz¡ − t]QÑ«zy pt¢Êz]Q rm¢pQpt¢lQ A«c
m¢ÀnQtvLQ
kaØya kaØyklaãpa kd|b−k[s¤m−¢p#ya .
kÚyaN£ jgt£−
jgt£−kÓda kâNa−
kâNa−rs−−
rs−−sagra
−−sagra .. 73 ..
k¡my¡ k¡myakal¡r£p¡ kadaba
kadaba−−kusuma−
kusuma−priy¡ .
kaly¡²¢ jagat¢
jagat¢−−kand¡ karu²¡
karu²¡−−rasa
rasa−−
−−−−s¡gar¡
s¡gar¡ .. 73 ..
k¡mQy¡ k¡mQykl¡ëp¡ ktmQp−Às¦m Às¦m−−pQr¢y¡
klQy¡N£ jkt£−kn knQQt¡ kËN¡−
kËN¡−rs−− rs−−s¡kr¡
−−s¡kr¡

321. kaØya – Who is desired by those seeking liberation

322. kaØyklaãpa – Who manifests as a fulfiller of desires

323. kd|b−k[s¤m−¢p#ya – Fond of Kadamba flowers

324. kÚyaN£ – Of an auspicious nature

325. jgt£−
jgt£−kÓda – The source of the world

326. kâNa−rs−−sagra
−−sagra
kâNa−rs−− – An ocean of compassion
321. k¡mQy¡ − v¢ËmQppQpÄk¢VvLQ
322. k¡mQykl¡ëp¡ − k¡mkl¡ëpm¡k iËpQpvLQ
323. ktmQp−Às¦m−
Às¦m−pQr¢y¡ − ktmQp ÈxQpHQkL¢lQ p¢r¢yÉLQLvLQ
324. klQy¡N£ − mHQkL sQvëpm¡]vLQ
325. jkt£−knQt¡ − ulk¢VQÀ élk¡r
élk¡rNm¡k
Nm¡k iËpQpvLQ
326. kËN¡−−rs−−
kËN¡ rs−−s¡kr¡
−−s¡kr¡ − kË«N rsmQ n¢rmQp¢y kzlQ
ªp¡]QVvLQ
klavt£ klalapa kaÓta kad|br£−
r£−¢p#ya .
vrda vamnyna vaâN£
vaâN£−−md−
md−¢vºla .. 74 ..
kal¡vat¢ kal¡l¡p¡ k¡nt¡ k¡dabar¢
k¡dabar¢−−priy¡ .
varad¡ v¡manayan¡ v¡ru²¢
v¡ru²¢−−mada−
mada−vihval¡ .. 74 ..
kl¡vt£ kl¡l¡p¡
kl¡l¡p¡ k¡nQt¡ k¡tmQpr£−pQr¢y¡ .
vrt¡ v¡mnyn¡ v¡ËN£−mt mt−−v¢hQvl¡ .. 74 ..

327. klavt£ - Possessed of the 64 arts

328. klalapa - Sweet in conversation

329. kaÓta – Of great beauty

330. kad|b−¢p#ya - Fond of Saraswati

331. vrda - Giver of boons

332. vamnyna - Possessed of beautiful eyes

333. vaâN£−
vaâN£−md−
md−¢vºla - Whos grace liberates from appearances
327. kl¡vt£ − k«lk«LÊ«zyvLQ
328. kl¡l¡p¡ − k«l v^v¡] ªpcQ«zyvLQ
329. k¡nQt¡ − k¡nQt¢ÊLQLvLQ
330. k¡tmQpr£−pQr¢y¡ − k¡tmQpr£ e]Qk¢V mÆv¢lQ p¢r¢y
p¢r¢yÉLQ
ÉLQLvLQ
331. vrt¡ − vrHQk«L aL¢pQpvLQ
332. v¡mnyn¡ − a[k¡] kNQk«LÊ«zyvLQ
333. v¡ËN£−mtmt−−v¢hQvl¡ − v¡ËN£ e]Qk¢V mÆv¢]¡lQ ©myQ
mVnQtvLQ
¢váa¢Dka vEdvEïa ¢vÓÒyacl
¢vÓÒyacl−−¢nva¢sn£ .
¢vDaæO£ vEdjnn£ ¢vÝN¤maya ¢vla¢sn£ .. 75 ..
vi¹v¡dhik¡ v¦dav¦dy¡ vindhy¡
vindhy¡cala
cala−
cala−niv¡sin¢ .
vidh¡tr¢ v¦dajanan¢ viº²um¡y¡ vil¡sin¢ .. 75 ..
v¢SQv¡t¢k¡ ªvtªvtQy¡ v¢nQtQy¡cl ¡cl−−n¢v¡s¢n£ .
v¢t¡tQr£ ªvtjnn£ v¢xQÅm¡y¡ v¢l¡s¢n£ .. 75 ..

334. ¢váa¢Dka - transcends the universe

335. vEdvEïa – Can b e known from the Vedas

336. ¢vÓÒyacla−
¢vÓÒyacla−¢nva¢sn£ - Dwells in the Vindhya mountain

337. ¢vDaæO£ - Who sustains the world

338. vEdjnn£ - Who created the Vedas

339. ¢vÝN¤maya - Who is the maya of Vishnu – who differentiates the

manifest from the unmaniifest

340. ¢vla¢sn£ - With the power of projection

334. v¢SQv¡t¢k¡ − elQl¡tQ ttQÆvHQkÏkQÀmQ ªmmQpzQzvLQ
335. ªvtªvtQy¡ − ªvtHQkL¡lQ aV¢ytQtkQkvLQ
336. ¡cl−−n¢
v¢nQtQy¡cl n¢v¡s¢n£
v¡s¢n£ − v¢nQt¢ym«ly¢lQ vc¢pQpvLQ
337. v¢t¡tQr£ − ulktQ«t t¡HQÀk¢VvLQ
338. ªvtjnn£ − ªvtHQk«LpQ p«ztQtvLQ
339. v¢xQQÅm¡y¡ − v¢xQÅv¢]Q m¡«yy¡k iËpQpvLQ
v¢x
340. v¢l¡s¢n£ − v¢l¡stQÆz]Q iËpQpvLQ
XEæOÞvãpa XEæOES£ XEæOO−−XEæOåO−
OåO−pa¢ln£ .
Xyv¦¢¼−
¼−¢v¢nm¤I³a XEæOpal
Opal−−sm¢cIta .. 76 ..
kº¦trasvar£p¡ kº¦tr¦¹¢ kº¦tra
kº¦tra−−kº¦traj±a
kº¦traj±a−−p¡lin¢ .
kºayav¤ddhi−
kºayav¤ddhi−vinirmukt¡ kº¦trap¡la
kº¦trap¡la−−samarcit¡ .. 76 ..
ªXtQrsQvëp¡ ªXtQªrS£ ªXtQr−ªXtQrjQM−p¡l¢n£ .
XyvQËtQt¢¢−−v¢n¢rQÉkQt¡ ªXtQrp¡l
p¡l−−smrQc¢t¡ .. 76 ..

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

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

343. XEæOO−−XEæOåO−
OåO−pa¢ln£ - Sustainer of both body and soul

344. Xyv¦¢¼−
¼−¢n¢nm¤I³a - Beyond growth and decay

345. XEæOpal−
Opal−sm¢cIta - Worshipped by Kshetrapala (Siva)
341. ªXtQrsQvëp¡ − ªXtQt¢r sQvëpm¡]vLQ
342. ªXtQªrS£ − ªXtQt¢rHQkÏkQÀ IcQvr£
343. ªXtQr−ªXtQrjQM−p¡l¢n£ − ªXtQt¢rmQ, ªXtQ
ªXtQt¢rjQM]Q
iËv«rÊmQ pr¢p¡l¢pQpvLQ
344. XyvQËtQt¢¢−−v¢n¢rQÉkQt¡ − À«VtÌmQ vLrQtÌmQ ilQl¡tvLQ
ªXtQQrp¡l−
345. ªXt p¡l−smrQc¢t¡ − ªXtQt¢rp¡lrQkL¡lQ n]QÀ
Ar¡t¢kQkpQpzQzvLQ
¢vjya ¢vmla vÓïa vÓdaâjn
vÓdaâjn−−vÏsla .
vaÂva¢dn£ vamkES£ v¢þmÎfl
v¢þmÎfl−−va¢sn£ .. 77 ..
vijay¡ vimal¡
vimal¡ vandy¡ vand¡rujana
vand¡rujana−−vatsal¡ .
v¡gv¡din¢ v¡mak¦¹¢ vahnima²ala
vahnima²ala−−v¡sin¢ .. 77 ..
v¢jy¡ v¢ml¡ vnQtQy¡ vnQt¡Ëjn
¡Ëjn−−vtQsl¡ .
v¡kQv¡t¢n£ v¡mªkS£ vhQn¢mNQzl l−−v¡s¢n£ .. 77 ..

346. ¢vjya - The great victor

347. ¢vmla – Free from the impurity of ignorance

348. vÓdqya - Worthy of salutation

349. vÓdaâjjn−
vÓdaâjjn−vÏsla – Nourisher of her devootees

350. vaÂva¢dn£ - The source of all speech

351. vamkES£ - Possessed of graceful appearance

352. v¢þmÎfl−
v¢þmÎfl−vA¢sn£ - Who resides in a sphere of fire
346. v¢jy¡ − epQ©p¡ÎÆmQ jyÉLQLvLQ
347. v¢ml¡ − ml smQpnQtmQ ilQl¡tvLQ
348. vnQtQy¡ − nmsQkr¢kQktQtÀnQtvLQ
349. ¡Ëjn−−vtQsl¡ − vNHQÀmQ pkQtrQkL¢zmQ
vnQt¡Ëjn
v¡tQslQyÉLQLvLQ
350. v¡kQv¡t¢n£ − v¡kQv¡t¢]£ e]Qk¢V ckQt¢ v^v¢]LQ
351. v¡mªkS£ − a[k¡] ànQt«lÊ«zyvLQ
352. vhQn¢mNQzl l−−v¡s¢n£ − akQ]¢ mNQzltQt¢lQ iËpQpvLQ
B¢³mt−kÚpl¢tka pS¤paS aS−−¢vmaE¢cn£ .
s|¶taSEx−paxÎfa sdacar
sdacar−−p#v¢tIka .. 78 ..
bhaktimat−
bhaktimat−kalpalatik¡ pa¹up¡¹a
pa¹up¡¹a−−vim§cin¢ .
sah¤t¡¹¦ºa−
sah¤t¡¹¦ºa−p¡ºa²¡ sad¡c¡ra
sad¡c¡ra−−pravartik¡ .. 78 ..
pkQt¢mtQ−klQpplt¢k¡
lt¢k¡ pS¦p¡S
pS¦p¡S−−v¢ªm¡c¢n£
t¡ªSx−−p¡xNQz¡ st¡c¡r
smQhQËt¡ªSx st¡c¡r−−pQrvrQt¢k¡

353. B¢³mt¯−kÚpl¢tka - Fulfiller of wishes of devotees

354. pS¤paS−
aS−¢vmaE¢cn£ - Who relieves animals from the bondage of hunger
and thirst

355. s|¶taSEx−paxÎfa - Who destroys all heretics

356. sdacar−
sdacar−p#v¢tIka – Who disseminates good modes of life
353. pkQt¢mtQ−klQplt¢k¡ − pkQtrQkÏkQÀ kVQpkkQ©k¡^ ªp¡]QVvLQ
pS¦p¡S−−v¢ªm¡c¢n£ − j£v]Qk«L p¡ctQt¢l¢ËnQÆ
354. pS¦p¡S
v¢Äv¢pQpvLQ
t¡ªSx−−p¡xNQz¡ − skl p¡cNQ^k«LÊmQ
355. smQhQËt¡ªSx
smQh¡rmQ
¡rmQ ©cyQpvLQ
356. st¡c¡r
st¡c¡r−−pQrvrQt¢k¡ − st¡c¡rtQt¢lQ IÄpzcQ ©cyQpvLQ
tapæOya¢g"−−s|
−−−−s|tçO−
çO−smaýadn−
smaýadn−c¢Ód#ka .
tâN£ tapsaraÒya tn¤mÒya tmaEpha .. 79 ..
t¡patray¡gni−−
t¡patray¡gni−−satapta
−−satapta−
satapta−sam¡hl¡dana−
sam¡hl¡dana−candrik¡ .
taru²¢ t¡pas¡r¡dhy¡ tanumadhy¡ tam§pah¡ .. 79 ..
t¡ptQry¡kQn¢¢−−
−−smQ
−−smQtpQt−sm¡hQl¡tn−
¡tn−cnQtQr¢k¡ .
tËN£ t¡ps¡r¡tQy¡ tÇmtQy¡ tªm¡ph¡ .. 79 ..

357. tapæOya¢g"−−s|
−−−−s|tçO−
çO−smaýadn−
smaýadn−c¢Ód#ika - The moonlight that calms the three
fold misery of existence

358. tâ¢N – Ever youthful

359. tapsaraÒya – Who is worshipped by ascetics

360. tn¤mÒya - Of slender waist

361. tmaEpha - Who dispels darkness

¢−−smQ
−−smQtpQt−sm¡hQl¡tn−
357. t¡ptQry¡kQn¢−− ¡tn−cnQtQr¢k¡ − é]QÐ
v«kpQpzQz akQ]¢y¢]¡lQ tk¢kQkpQpzQzvrQkÏkQÀ
c¡nQt¢yL¢kQÀmQ n¢lÍ ªp¡]QVvLQ
358. tËN£ − n¢tQy ©y¬v]tQªt¡Ä iËpQpvLQ pvLQ
359. t¡ps¡r¡tQy¡ − tpsQv¢kL¡lQ Ar¡t¢kQkpQpzQzvLQ
360. tÇmtQy¡ − ©mlQl¢yt¡] i«zÊLQLvLQ
361. tªm¡ph¡ − av¢tQ«y e]Qk¢V iËzQ«zpQ ªp¡kQÀpvLQ
¢c¢tÞtÏpd−
¢c¢tÞtÏpd−lßyaTaI ¢cdEkrsã¢pN£ .
ÞvaÏmanÓd−
ÞvaÏmanÓd−lv£B¥t−b#’aïanÓd
aïanÓd−−sÓt¢t: .. 80 ..
citistatpada−
citistatpada−lakºy¡rth¡ cid¦ka
cid¦karasar£pi²¢
rasar£pi²¢ .
sv¡tm¡nanda−
sv¡tm¡nanda−lav¢bh£ta
lav¢bh£ta−−brahm¡dy¡nanda
brahm¡dy¡nanda−−santati: .. 80 ..
c¢t¢sQttQpt−
t−lXQy¡rQt¡ c¢ªtkrsëp¢N£ .
sQv¡tQm¡nnQt−lv£èt t−−pQrhQm¡tQy¡nnQt−snQtt¢: .. 80 ..

362. ¢c¢t:
¢c¢t: - Of the form of Intelligence

363. tÏpd−
tÏpd−lßyaTaI - Who is referred to by the word Tat

364. ¢cdE
¢cdEkrsã¢p¢N - Of the form of Cit (Consciousness)

365. ÞvaÏmanÓd−
ÞvaÏmanÓd−lv£B¥tb#’aïanÓd−
aïanÓd−sÓt¢t: - Of who bliss, the bliss of Brahma
is but a tiny part
362. c¢t¢: − c¢tQ sQvëpm¡k iËpQpvLQ
363. ttQpt pÄk¢VvLQ
t−−lXQy¡rQt¡ − ~ttQ’ e]Qk¢V pttQt¢]¡lQ ÀV¢kQkpQp Äk¢VvLQ
364. c¢ªtkrsëp¢N£ − c¢tQ e]Qpªt¡Ä aªptm¡] ëpHQkªL¡Ä
à^yvLQ
365. sQv¡tQm¡nnQt−lv£èt t−−pQrhQm¡tQy¡nnQt−snQtt¢: − t]Æ
AtQm¡]nQttQt¢lQ oË t¢v«l ªp¡]QV p¢rmQm¡ Étl¢yvrQkL¢]Q
A]nQt prmQp«r«y u«zyvLQ
 SLOKAS 81– 90 : NAMES 366 - 423

pra p#p#Ïykq−¢ct£ãpa pÜyÓt£ prdEvta .

mÒyma vWKr£r£−−ãpa B³−
B³−mans−
mans−h|¢ska .. 81 ..
par¡ pratyak
pratyak−−cit¢r£p¡ pa¹yant¢ parad¦vat¡ .
madhyam¡ vaikhar¢
vaikhar¢−−r£p¡ bhakta
bhakta−−m¡nasa−
m¡nasa−hasik¡ .. 81 ..
pr¡ pQrtQykQ−c¢t£ëp¡ pSQynQt£ prªtvt¡ .
mtQym¡ «vkr£−ëp¡ pkQt−m¡ns m¡ns−−hmQs¢k¡ .. 81 ..

366. pra - Of the highest form of perception

367. p#Ïykq−¢ct£ãpa - Of a self-directed consciousness

368. pÜyÓt£ - One who perceives within herself

369. prdEvta - The supreme deity

370. mÒyma - Resides in the midst

371. vWKr£−
r£−ãpa - Of the form of speech

372. B³−
B³−mans−
mans−h|¢ska - Like a swan when seen by devotees
366. pr¡ − ~pr¡’ e]QV cpQtsQvëp¢N¢
367. pQrtQykQ−c¢t£ëp¡ − aV¢«v uLQªn¡kQk¡kcQ ©cyQpvLQ
368. pSQynQt£ − ~pcQynQt£’ e]QV v¡kQ sQvëpm¡k iËpQpvLQ
369. prªtvt¡ − c¢VnQt ªtv«ty¡k iËpQpvLQ
370. mtQym¡ − ~mtQym¡’ e]QV v¡kQ sQvëpm¡k iËpQpvLQ
371. «vkr£−ëp¡ − ~«vkr£’ e]QV v¡kQ sQvëpm¡k iËpQpvLQ
372. pkQt−m¡ns−
m¡ns−hmQs¢k¡ − pkQtrQkÏ«zy m]t¢lQ hmQsmQ
ªp¡lQ v¢LHQÀpvLQ
kamEár−r−p#aNnaf£ k]tåOa kamp¥¢jta .
½¦Äñar−r−rs− jalÓDr−−¢ÞTta .. 82 ..
rs−s|p¥NaI jya jalÓDr
k¡m¦¹vara−
k¡m¦¹vara−pr¡²an¡¢ k¤taj±¡ k¡map£jit¡ .
¹r¤°g¡ra−
¹r¤°g¡ra−rasa
rasa−−sap£r²¡ jay¡ j¡landhara
j¡landhara−−sthit¡ .. 82 ..
k¡ªmSQvr− r−pQr¡Nn¡\
¡Nn¡\ kQËtjQM¡ k¡mèj¢t¡ .
¡r−−rs
cQËHQk¡r rs−−smQèrQN¡ jy¡ j¡lnQtrr−−sQt¢t¡ .. 82 ..

373. kamEár−r−p#aNnaf£ - She is the very vital current within Kameswara

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

375. kamp¥¢jta - Who is worshipped by Kama, the god of love

376. ½¦Äñar−r−rs
rs−−s|p¥NaI - Wholly of the essence of perfection (Brahman)

377. jy - The victorios

378. jalÓdr−
jalÓdr−¢ÞTta - Dwells in Jalndhara where she is worshipped as
Vishnumukhi
373. k¡ªmSQvrr−−pQr¡Nn¡
¡Nn¡\\ − k¡ªmcQvrË«zy j£vn¡^ (ÀV¢pQÈ)
374. kQËtjQM¡ − ©cyQypQpzQz elQl¡kQ k¡r¢yHQk«LÊmQ aV¢pvLQ
375. k¡mèj¢t¡ − m]Qmt]¡lQ èj¢kQkpQpzQzvLQ
376. ¡r−rs
cQËHQk¡r− rs−−smQèrQN¡ − cQËHQk¡r rstQ«tpQ èrQNm¡k
u«zyvLQ
377. jy¡ − jy ëpm¡k iËpQpvLQ
378. j¡lnQtrr−−sQt¢t¡ − j¡lnQtr p£ztQt¢lQ iËpQpvLQ
AaEÌYaN−
YaN−p£Z−
p£Z−¢nlya ¢bÓѤ−mÎflva¢sn£.
rhaEyag−
ag−@maraÒya rhÞtpIN−t¢pIta .. 83 ..
y¡²a−
y¡²a−p¢·ha
p¢·ha−−nilay¡ bindu
bindu−−ma²alav¡sin¢.
rah§y¡ga−
rah§y¡ga−kram¡r¡dhy¡ rahastarpa²a
rahastarpa²a−−tarpit¡ .. 83 ..
¡N−−p£z−n¢ly¡ p¢nQÆ−mNQzlv¡s¢n£.
OzQy¡N
rªh¡y¡k−kQrm¡r¡tQy¡ rhsQtrQpN
rªh¡y¡k− N−−trQp¢t¡ .. 83 ..

379.AaEÌYaN−
YaN−p£Z−
p£Z−¢nlya - Dwells in the Odyana seat

380. ¢bÓѤ−mÎflva¢sn£ - Dwells in the bindu in the Sri Chakra

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

382. rhÞtpIN−t¢pIta - Who is gratified by the performance of secret

tarpana
379. OzQy¡N
¡N−−p£z−n¢ly¡ − OzQ^y¡] p£ztQt¢lQ iËpQpvLQ
380. p¢nQÆ−mNQzlv¡s¢n£ − p¢nQÆ mNQzltQt¢lQ vc¢pQpvLQ
381. rªh¡y¡k
rªh¡y¡k−−kQrm¡r¡tQy¡ − rªh¡y¡ktQt¡lQ
t¡lQ (rkc¢y y¡ktQt¡lQ)
Ar¡t¢kQkpQpÄpvLQ (ÀV¢pQÈ)
382. rhsQtrQpNN−−trQp¢t¡ − rkc¢y trQpQpNtQt¡lQ t¢ËpQt¢y«zpvLQ
(ÀV¢pQÈ)
sï:−
sï:−p#sa¢dn£ ¢vása¢XN£ sa¢Xv¢jIta .
xfÄñdEvta−
ta−y¤³a xafqg¤Îy−
y−p¢rp¥¢rta .. 84 ..
sadya:−
sadya:−pras¡din¢ vi¹vas¡kºi²¢ s¡kºivarjit¡ .
ºaa°gad¦vat¡− º¡gu²ya−−parip£rit¡ .. 84
ºaa°gad¦vat¡−yukt¡ º¡gu²ya
stQy:−
:−pQrs¡t¢n£ v¢SQvs¡X¢N£ s¡X¢vrQj¢t¡ .
xzHQkªtvt¡−
ªtvt¡−ÊkQt¡ x¡zQÀNQy−pr¢èr¢t¡ .. 84 .

383. sï:−
sï:−p#sa¢dn£ - Who confers immediate grace

384. ¢vása¢XN£ - Direct witness of the world

385. sa¢Xv¢jIta - Yet unaffected by witnessing

386. xfÄñdEvta−
ta−y¤³a - Encircled by the six deities representing the limbs
(instrumentalities)

387. xafqg¤Îy−
y−p¢rp¥¢rta - Surrounded by the six qualities or forces
383. stQy::−−pQrs¡t¢n£ − uzª] aËLQ Èr¢pvLQ
384. v¢SQvs¡X¢N£
s¡X¢N£ − elQl¡vVQV¢VQÀmQ s¡X¢y¡y¢ËpQpvLQ
385. s¡X¢vrQj¢t¡ − t]kQÀ enQt s¡X¢ÊmQ ilQl¡tvLQ
386. ªtvt¡−−ÊkQt¡ − AÐ aHQkHQkL¢]Q ªtv«tkÏz]Q
xzHQkªtvt¡
à^yvLQ (ÀV¢pQÈ)
387. x¡zQÀNQy−pr¢èr¢t¡ − AÐ ÀNHQkLQ n¢«VnQtvLQ (ÀV¢pQÈ)

.
¢nÏy−
¢nÏy−¢²°a ¢nâpma ¢nvaIN−s¤K−da¢yn£ .
¢nÏyaxaEf¢Ska−
¢Ska−ãpa ½£kÎZaDI−Sr£¢rN£ .. 85 ..
nitya−
nitya−klinn¡ nirupam¡ nirv¡²a
nirv¡²a−−sukha−
sukha−d¡yin¢ .
nity¡º§a¹ik¡−
nity¡º§a¹ik¡−r£p¡ ¹r¢ka²·h¡rdha
¹r¢ka²·h¡rdha−−¹ar¢ri²¢ .. 85 ..
n¢tQy−kQl¢nQn¡ n¢Ëpm¡ n¢rQv¡N¡N−−s¦k
s¦k−−t¡y¢n£ .
¡ªx¡zS¢k¡−−ëp¡ ¿£kNQz¡rQt−Sr£r¢N£ .. 85 ..
n¢tQy¡ªx¡zS¢k¡

388. ¢nÏy−
¢nÏy−¢²°a - Ever-lowing with compassion

389. ¢nâpma – Having no equal

390. ¢nvaIN−s¤K−da¢yn£ - Giver of infiniite bliss

391. ¢nÏyaxaEf¢Ska−
¢Ska−ãpa - Of the form of 16 deities

392. ½£kÎZaDI−S¢r¢rN£ - With Siva making up half her body

388. n¢tQy−kQl¢nQn¡ − epQ©p¡ÎÆmQ u uLQ
LQLtQt¢lQ (t«yy¡lQ)
IrÉLQLvLQ
389. n¢Ëpm¡ − uv«m ilQl¡tvLQ
390. n¢rQv¡N
¡N−−s¦k
s¦k−−t¡y¢n£ − n¢rQv¡N ÉkQt¢«ykQ ©k¡ÄpQpvLQ
¡ªx¡zS¢k¡−−ëp¡ − pt¢]¡Ð n¢tQy¡ ªtv«tkL¢]Q
391. n¢tQy¡ªx¡zS¢k¡
ëpm¡k iËpQpvLQ
392. ¿£kNQz¡rQt−Sr£r¢N£ − prmc¢v]¢]Q p¡t¢ cr£rtQ«t u«zyvLQ
p#Bavt£ p#Baãpa p#¢s¼a prmEár£ .
m¥lp#k]¢t−−
t−−rÛy³a Ûy³aÛy³−Þvã¢pN£ .. 86 ..
−−rÛy³a Ûy³aÛy³−
prabh¡vat¢ prabh¡r£p¡ prasiddh¡ param¦¹var¢ .
m£laprak¤ti−−
m£laprak¤ti−−ravyakt¡
−−ravyakt¡ vyakt¡vyakta
vyakt¡vyakta−−svar£pi²¢ .. 86 ..
pQrp¡vt£ pQrp¡ëp¡ pQrs¢tQt¡ prªmSQvr£ .
élpQrkQËt¢−−−−rvQ
t¢−− rvQykQt¡ vQykQt¡vQykQt−sQvëp ëp¢N£
¢N£ .. 86 ..

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

394. p#Baãpa - Of the form of Prabha

395. p#¢s¼a - Established as the ultimate “I”

396. prmEár£ - Supreme ruler of the universe

397. m¥lp#kk]¢t:
t: - The source of the Srividya formula

398. AÛy³a - Unmanifest

399. Ûy³aÛy³aÛy³
Ûy³aÛy³aÛy³−
Ûy³aÛy³−Þvã¢pN£ - Yet both manifest and unmanifest
393. pQrp¡vt£ − p¢r«pkªL¡Ä à^yvLQ
394. pQrp¡ëp¡ − p¢r«p«yªy ëpm¡k u«zyvLQ
395. pQrs¢tQt¡ − p¢rc¢tQtm¡]vLQ
396. prªmSQvr£ − c¢VnQt IcQvr¢y¡k iËpQpvLQ
397. élpQrkQ
rkQËt¢ − skltQt¢VQÀmQ At¢k¡rNm¡] p¢rk¢Ët¢ ëpm¡k
iËpQpvLQ
398. avQykQt¡ − ©vL¢pQp«zy¡ktQ ©tr¢y¡tvLQ
399. vQykQt¡vQykQt−sQvëp¢N£ − ©vL¢pQp«zy¡ktQ ©tr¢nQÆmQ
©tr¢y¡mÌmQ iËpQpvLQ
Ûya¢pn£ ¢v¢vDakara ¢vïa{¢vïa
¢vïa{¢vïa−−Þvã¢pN£ .
mhakamES−nyn−
nyn−k[m¤daýad−
aýad−k¬m¤
k¬m¤d£ .. 87 ..
vy¡pin¢ vividh¡k¡r¡ vidy¡vidy¡
vidy¡vidy¡−−svar£pi²¢ .
mah¡k¡m¦¹a−
mah¡k¡m¦¹a−nayana−
nayana−kumud¡hl¡da
kumud¡hl¡da−−kaumud¢ .. 87 ..
vQy¡p¢n£ v¢v¢t¡k¡r¡ v¢tQy¡{v¢tQy¡¡−−sQvëp¢N£ .
mh¡k¡ªmS−−nyn
mh¡k¡ªmS nyn−−ÀÉt¡hQl¡t¡t−−©k¬Ét£ .. 87 ..

400. Ûya¢pn£ - All pervading

401. ¢v¢vDakara - Who manifests iin several forms

402. ¢vïa¢vïa−
¢vïa¢vïa−Þvã¢pN£ - Appears both as knowledge and ignorance

403. mhakamES−nyn−
nyn−k[m¤daýad−
aýad−k¬m¤d£ - The mooonlight that causes the
Kusuma flower to blossom
400. vQy¡p¢n£ − eHQÀmQ v¢y¡p¢tQt¢ËpQpvLQ
401. v¢v¢t¡k
v¢v¢t¡k¡r¡
¡r¡ − plv«ky¡] ëpHQk«LÊ«zyvLQ
402. v¢tQy¡v¢tQy¡¡−−sQvëp¢N£ − v¢tQ«y, av¢tQ«y e]QÐ irNQÄ
ëpHQkL¡kÍmQ iËpQpvLQ
403. mh¡k¡ªmS
mh¡k¡ªmS−−nyn− nyn−ÀÉt¡hQl¡t¡t−−©k¬Ét£ −
mh¡k¡ªmcQvrr¢]Q kNQkL¡k¢V ÀÉt ÈxQpHQk«L
− mlrcQ©cyQÊmQ n¢lÍ ªp¡]QVvLQ
B³−
B³−hadI−tmaE−BEdBan¤mìan¤−sÓt¢t:
sÓt¢t: .
¢SvÑ¥t£−£−¢SvaraÒya ¢Svm¥¢tI: ¢Sv|kr£ .. 88 ..
bhakta−
bhakta−h¡rda
h¡rda−−tam§−bh¦dabh¡numadbh¡nu−−santati: .
tam§−bh¦dabh¡numadbh¡nu
¹ivad£t¢−
¹ivad£t¢−¹iv¡r¡dhy¡ ¹ivam£rti: ¹ivakar¢ .. 88 ..
pkQt−h¡rQt−tªm¡
tªm¡−−ªptp¡ÇmtQp¡Ç− ¡Ç−snQtt¢: .
S¢væt£−S¢v¡r¡tQy¡ S¢vérQt¢: S¢vmQkr£ .. 88 ..

404. B³−
B³−hadI−tmaE−BEdBan¤mdqBan¤−sÓt¢t: - She is the effulgence of the sun
that dispels the darkness of ignorance in her devotees

405. ¢SvÑ¥t£ - Having Siva as messenger

406. ¢SvaraÒya - Worshipped by Siva

407. ¢svm¥¢tI: - Bearing the form of Siva

408. ¢Sv|
¢Sv|kr£ - Who creates Sive himself
404. pkQt−h¡rQt−tªm¡
tªm¡−−ªptp¡ÇmtQp¡Ç−
¡Ç−snQtt¢: − pkQtrQkÏ«zy
itytQt¢l¢ËkQÀmQ iËzQ«zpQ ªp¡kQÀmQ − s§r¢y k¢rNmQ
ªp¡]QVvLQ
405. S¢væt£ − c¢v«]tQ æt]¡k aÑpQp¢y ©pË«mÊ«zyvLQ
(ÀV¢pQÈ)
406. S¢v¡r¡t Ar¡t¢kQ
S¢v¡r¡tQQy¡ − c¢v]¡lQ Ar¡t¢ kQkpQpzQzvLQ
407. S¢vérQt¢¢:: − c¢v v^v¡]vLQ ( mHQkL v^v¡]vLQ)
408. S¢vmQkr£ − mHQkLtQ«tcQ ©cyQpvLQ
¢Sv¢p#ya ¢Svpra ¢S¾E¾a ¢S¾p¥¢jta .
Ap#mEya Þvp#kaSa mnaE−vacamgaEcra .. 89 ..
¹ivapriy¡ ¹ivapar¡ ¹iº·¦º·¡ ¹iº·ap£jit¡ .
apram¦y¡ svaprak¡¹¡ man§−
man§−v¡c¡m
v¡c¡mag§car¡
ag§car¡ .. 89 ..
S¢vpQr¢y¡ S¢vpr¡ S¢xQªzxQz¡ S¢xQzèj¢t¡ .
apQrªmy¡ sQvpQrk¡S¡ mªn¡mªn¡−−v¡c¡mªk¡cr¡ .. 89 ..

409. ¢Sv¢p#ya - Beloved of Siva

410. ¢Svpra - Yet beyond Siva

411. ¢S¾E¾a - To whom right conduct is dear

412. ¢S¾p¥¢jta - Worshipped by the wise and self-controlled

413. Ap#mmEEya - Beyond measurment

414. Þvp#kaSa - Self-luminous

415. mnaE−vacamgaEcra - Beyond the reach of mind and speech

409. S¢vpQr¢y¡ − c¢vÑkQÀpQ p¢r¢ym¡]vLQ
410. S¢vpr¡ − c¢v«]tQ tv¢r ªvÐ n¡zQzm¢lQl¡tvLQ
411. S¢xQªzxQ
zxQz¡ − c¢xQzrQkL¢zmQ (nlQl Ac¡r c£lrQ)
ixQzÉLQLvLQ
412. S¢xQzèj¢t¡ − c¢xQzrQkL¡lQ èj¢kQkpQpzQzvLQ
413. apQrªmy¡ − aLv¢zÉ^y¡tvLQ
414. sQvpQrk¡S¡ − sQvymQ p¢rk¡cm¡k iËpQpvLQ
415. mªn¡
mªn¡−−v¡c¡mªk¡cr¡ − m]t¢VQÀmQ v¡kQk¢VQÀmQ ezQz¡tvLQ
¢cÅC¢³−
¢cÅC¢³−àEtna−
na−ãpa jfS¢³
jfS¢³−−jIfa¢Ïmka .
gayæO£ Ûya¶¢t: s|Òya ¢¹jb¦Ód−
d−¢nxE¢vta .. 90 ..
cicchakti−
cicchakti−¹c¦tan¡
¹c¦tan¡−−r£p¡ jaa¹akti
jaa¹akti−−rja¡tmik¡ .
g¡yatr¢ vy¡h¤ti: sadhy¡ dvijab¤nda
dvijab¤nda−−niº¦vit¡ .. 90 ..
c¢cQckQt¢¢−−SQªctn¡−
ctn¡−ëp¡ jzSkQt¢¢−−rQjz¡tQm¢k¡ .
k¡ytQr£ vQy¡hQËt¢: snQtQy¡ tQv¢jpQËnQt−n¢ªxv¢t¡ .. 90 ..

416. ¢cÅC¢³:
¢cÅC¢³: - The power of consciousness

417. cEtna−
na−ãpa - Of the nature of consciousness

418. jfS¢³:
jfS¢³: - The power of the inanimate

419. jfa¢Ïmka - Who makes the world appear before us

420. gayæO£ - She is the Gayathri meter of poetry

421. Ûya¶¢t: - She is the holy sounds uttered in the mantras

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

423. ¢¹jb¦Ód−
d−¢nxE¢vta - Worshipped by the twice-born
416. c¢cQckQt¢ − c¢tQ e]pQpÄmQ ckQt¢ sQvëpm¡k iËpQpvLQ
417. ªctn¡−−ëp¡ − «ct]Qy ëp¢N¢
ªctn¡
418. jzSkQt¢ − jzckQt¢y¡k iËpQpvLQ(ÀV¢pQÈ)
419. jz¡tQm¢k¡ − jzpQp¢rpMQcm¡kÍmQ iËpQpvLQ
420. k¡ytQr£ − k¡ytQr£ ëpm¡k iËpQpvLQ (ÀV¢pQÈ)
421. vQy¡hQËt¢ t¢::− vQy¡hQËt¢ (ucQc¡rNmQ) ëpm¡k iËpQpvLQ
422. snQtQy¡ − snQtQy¡ ëpm¡]vLQ (ÀV¢pQÈ)
423. tQv¢jpQËnQt−n¢ªxv¢t¡ − tQv¢jrQkÏ«zy àzQzHQkL¡lQ n]QV¡k
ªsv¢kQkpQpzQzvLQ
 SLOKAS 91– 100 : NAMES 424 - 490

tävasna tävmy£ p·kaESaÓtr

aÓtr−−¢ÞTta .
¢n:s£m−
¢n:s£m−m¢hma ¢nÏy
¢nÏy−−y¬vna mdSa¢ln£ .. 91 ..
tattv¡san¡ tattvamay¢ pa±cak§¹¡ntara
pa±cak§¹¡ntara−−sthit¡ .
ni:s¢ma− nitya−−yauvan¡ mada¹¡lin¢ .. 91 ..
ni:s¢ma−mahim¡ nitya
ttQ
ttQtQv¡sn¡ ttQtQvmy£ pMQcªk¡S¡nQtrr−−sQt¢t¡ .
n¢:s£m−mh¢m¡ n¢tQy−©y¬vn¡ mtS¡l¢n£ .. 91 ..

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

425. tt¯ - That

426. Ïvm¯ - Thou

427. Ay£ - O (Goddess)

428. p·kaESantr−
antr−¢ÞTta - Residing in the core of the five sheaths

429. ¢nÞs£ma−
¢nÞs£ma−m¢hma – Unbounded greatness

430. ¢nÏy−
¢nÏy−y¬vna - Ever youthful

431. mdSa¢ln£ - Shining in rapture

424. ttQtQv¡sn¡ − ttQvHQk«L As]m¡k u«zyvLQ
425. ttQ − ~ttQ’ ëp
ëpm¡]vLQ
m¡]vLQ ( ÀV¢pQÈ)
426. tQvmQ − ~tQvmQ’ (n£) e]QÐ ©c¡lQlkQà^yvLQ(ÀV¢pQÈ)
427. ay£ − ~ay£’ e]pQpÄpvLQ (ÀV¢pQÈ)
428. pMQcªk¡S¡nQtrr−−sQt¢t¡ − WnQÆ ªk¡cHQkÏkQÀmQ
nÄv¢l¢ËpQpvLQ
429. n¢:s£m−mh¢m¡ − elQ«ly¢lQl¡ mk¢«m v¡yQnQtvLQ
430. n¢tQy−©y¬vn¡ − epQ©p¡ÎÆm
p¡ÎÆmQQ ©y¬v]m¡k iËpQpvLQ
mtmQ e]QV¡lQ A]nQtmQ)
431. mtS¡l¢n£ −mttQt¡lQ ªc¡p¢kQk¢VvLQ ((mtmQ
mdG¥¢NIt−r³aX£ mdpazl
mdpazl−−gÎfB¥: .
cÓdn−
cÓdn−d#v−¢dÂDaÄñ£ ca|pEy−k[s¤m−¢p#ya .. 92 ..
madagh£r²ita−
madagh£r²ita−rakt¡kº¢ madap¡·ala
madap¡·ala−−ga²abh£: .
candana−
candana−drava−
drava−digdh¡°g¢
digdh¡°g¢ c¡p¦ya
c¡p¦ya−−kusuma
kusuma−−priy¡ .. 92 ..
mtàrQN¢t− mtp¡zl−−kNQzè: .
¢t−rkQt¡X£ mtp¡zl
cnQtn−
n−tQrv
v−−t¢kQt¡HQk£ c¡mQªpy
py−−Às¦m−
Às¦m−pQr¢y¡ .. 92 ..

432. mdG¥¢NIt−r³aX£ - Eyes reddened by rapture

433. mdpazl−
mdpazl−gÎfB¥: - Cheeks reddened by rapture

434. cÓdn−
cÓdn−d#v−¢dÂDa|gg£ - Limbs anointed with sandal paste

435. ca|pEy−k[s¤m−¢p#ya - Fond of the Champaka flower

432. mtàrQN¢t ¢t−−rkQt¡X£ − mttQt¡lQ Â[ÌmQ c¢vnQt
kNQk«LÊ«zyvLQ
433. m
mtp¡zl
tp¡zl−
tp¡zl−kNQzè: − mttQt¡lQ k]Q]HQkLQ c¢vnQtvLQ
434. cnQtn
n−−tQrv
v−−t¢kQt¡HQk£ − a«rtQt cnQt]mQ èc¢y
aHQkɫzyvLQ
É«zyvLQ
435. c¡mQªpypy−−Às¦m−
Às¦m−pQr¢y¡ − cmQpk ÈxQptQt¢lQ p¢r¢yÉLQLvLQ
k[Sla kaEmlakara k[âk[Úla k[lEár£ .
k[âk[Îfalya k¬lmagI−tÏpr −sE¢vta .. 93 ..
ku¹al¡ k§mal¡k¡r¡ kurukull¡ kul¦¹var¢ .
kuruku²¡lay¡ kaulam¡rga
kaulam¡rga−−tatpara −s¦vit¡ .. 93 ..
ÀSl¡ ªk¡ml¡k¡r¡ ÀËÀlQÀËÀlQl¡ ÀªlSQvr£ .
ÀËÀNQz¡ly¡ ©k¬lm¡rQk−ttQpr −ªsv¢t¡ .. 93 ..

436. k[Sla - Of consummate skill

437. kaEmlakara - Of slender form

438. k[âk[Úla - The deity Kurukulla

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

440. k[âk[Îfalya – Residing in the Kurukunda (the location of Kundalini)

441. k¬lmagI−tÏpr −sE¢vta - Worshipped by those of the Kaula school

436. ÀSl¡ − s¡mrQtQt¢yc¡l¢y¡k iËpQpvLQ
437. ªk¡ml¡k¡r¡ − m¢ËÆv¡] aHQkHQkLQ u«zyvL
u«zyvLQQ
438. ÀËÀlQl¡ − ~ÀËÀlQl¡’ e]QV ªtv¢ v^v¡]vLQ
439. ÀªlSQvr£ − ÀltQt¢VQÀ IcQvr¢y¡k iËpQpvLQ
440. ÀËÀNQz¡ly¡ − ÀlÀNQz©m]pQpÄmQ iztQ«t
iËpQp¢zm¡kkQ ©k¡NQzvLQ
441. ©k¬lm¡rQk−ttQpr −ªsv¢t¡ − ©k¬lm¡rQkQktQt¢lQ IÄp¡Ä
uLQLvrQkL¡lQ ªsv¢kQkpQpzQzvL
k[k[marar−−gNnaTa|ba t¤¢¾: p¤¢¾−
¾−mI¢tt−−D¦¢t: .
Sa¢Ót: Þv¢Þtmt£ ka¢Ót
ka¢Ót−−nI¢Ódn£ ¢vG"na¢Sn£ .. 94 ..
kum¡ra−
kum¡ra−ga²an¡th¡b¡ tuº·i: puº·i
puº·i−−rmati
rmati−−dh¤ti: .
¹¡nti: svastimat¢ k¡nti
k¡nti−−rnandin¢ vighnan¡¹in¢ .. 94 ..
Àm¡r−−kNn¡t¡mQp¡ ÆxQ^: ÈxQ^−rQmt¢
Àm¡r t¢−−tQËt¢: .
S¡nQt¢: sQvsQt¢mt£ k¡n ¢−rQnnQt¢n£ v¢kQnn¡S¢n£ .. 94 ..
k¡nQQt¢−

442. k[mar−
ar−gNnaTa|ba - Mother of Kumara and Ganesha

443. t¤¢¾: - Ever content

444. p¤¢¾: - One who nourishes

445. m¢t - A form of Devi

446. D¦¢t: - Edver steadfast

447. Sa¢Ót: - Ever trranquil

448. Þv¢Þtmt£
Þv¢Þtmt£ - Represents the Absolute Reality

449. ka¢Ót: - Luminous

450. n¢Ódn£ - The giver of delight

451. ¢vG"na¢Sn£ - The remover of obstacles

442. Àm¡r−
Àm¡r−kNn¡t¡mQp¡ − ÀmrÑkQÀmQ kNpt¢kQÀmQ t¡y¡r¡k
iËpQpvLQ
443. ÆxQ^: − tQËpQt¢ v^v¡]vLQ
444. ÈxQ^: − ©cΫmy¡k
©cΫmy¡k iËpQpvLQ
445. mt¢: − ÈtQt¢ ëpm¡k iËpQpvLQ
446. tQËt¢: − «tr¢y ëp¢N¢
447. S¡nQt¢: − c¡nQt¢ ëpm¡k iËpQpvLQ
448. sQvsQt¢mt£ − ªXmtQ«t u«zyvLQ
449. k¡nQt¢: − k¡nQt¢ ëpm¡k iËpQpvLQ
450. nnQt¢n£ − nnQtÑ«zy ©pNQN¡] nnQt¢]£ v^v¡]vLQ (ÀV¢pQÈ)
451. v
v¢kQ
¢kQnn¡S¢n£ − i«zêÐk«L n¡cmQ ©cyQpvLQ
tEjaEvt£ ¢æOnyna laElaX£
aX£−−kamã¢pN£ .
ma¢ln£ h|¢sn£ mata mlyacl−
mlyacl−va¢sn£ .. 95 ..
t¦j§vat¢ trinayan¡ l§l¡kº¢
l§l¡kº¢−−k¡mar£pi²¢ .
m¡lin¢ hasin¢ m¡t¡ malay¡cala
malay¡cala−−v¡sin¢ .. 95 ..
ªtªj¡vt£ tQr¢nyn¡ ªl¡l¡X£−k¡mëp¢N£ .
m¡l¢n£ hmQs¢n£ m¡t¡ mly¡cl
mly¡cl−−v¡s¢n£ .. 95 ..

452. tEjaEvt£ - Effulgent

453. ¢æOnyna - Possessed of three eyes

454. laElaX£−
aX£−kamã¢pN£ - The form of desire of a beautiful woman

455. ma¢ln£ - Wearing garlands

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

457. mata - The Mother

458. mlyacl−
mlyacl−va¢sn£ - Dwells on the Malayachala
452. ªtªj¡vt£ − p¢rk¡cmQ ©p¡ËnQt¢yvLQ
453. tQr¢nyn¡ − é]QÐ kNQk«LÊ«zyvLQ
454. ªl¡l¡X£−k¡mëp¢N£ − ©pNQkL¢]Q k¡m v^v¡]vLQ
455. m¡l¢n£ − m¡«l tr¢tQtvLQ ( WmQptQªt¡Ë aXrHQkL¢]Q
at¢ªtv«ty¡] m¡lm¡l¢]£
¢]£ ckQt¢. EÎ vyÆLQL k]Q]¢«k)
456. hmQs¢n£ − hmQsHQkLQ u«zyvLQ
457. m¡t¡ − a]Q«] v^v¢]LQ
458. mly¡cl
mly¡cl−−v¡s¢n£ − mlym«ly¢lQ vc¢pQpvLQ
s¤m¤K£ n¢ln£ s¤B#¥: SaEBna s¤rna¢yka .
kalkÎZ£ ka¢Ótmt£ XaE¢BN£ s¥ßmã¢p¢N .. 96 ..
sumukh¢ nalin¢ subhr£: ¹§bhan¡ suran¡yik¡
suran¡yik¡ .
k¡laka²·h¢ k¡ntimat¢ kº§bhi²¢ s£kºmar£pi²i .. 96 ..
s¦Ék£ nl¢n£ s¦pQë: ªS¡pn¡ s¦rn¡y¢k¡ .
k¡lkNQ\ k¡nQt¢mt£ ªX¡p¢N£ s§XQmëp¢N¢ .. 96 ..
459. s¤m¤K£ - Of a beautiful face

460. n¢ln£ - Lotus

461. s¤B#¥: - With fine eyebrows

462. SaEBna – The beautiful one

463. s¤rna¢yka - Queen of the gods

464. kalkÎZ£ - Wife of Kalakantha (Siva)

465. ka¢Ótmt£ - Effulgent

466. XaE¢BN£ - The one who activates creation

467. s¥ßmã¢p¢N - Of subtle form

459. s¦Ék£
s¦É k£ − p¢rk¡c¢kQÀmQ ÉkÉ«zyvLQ
460. nl¢n£ − t¡m«r
t¡m«r ÈxQpmQ ªp¡]QVvLQ
461. s¦pQë: − a[k¢y ÈËvHQkLQ uLQLvLQ
462. ªS¡pn¡ − mHQkL sQvëpN¢
463. s¦rn¡y¢k¡ − ªtvrQkL¢]Q t«lv¢
464. k¡lkNQ\ − k¡lkNQzË«zy ptQ]¢
465. k¡nQt¢mt£ − k¡nQt¢ uLQLvLQ
466. ªX¡p¢N£ − t£v¢rm¡] uNrQcQc¢«y uNQÄ pNQÅk¢VvLQ
467. s§XQmëp¢N¢ − s§XQm ëptQ«tÊ«zyvL
vj#Eár£ vamdEv£ vyaEvÞTa¢vv¢jIta .
¢s¼Eár£ ¢s¼¢vïa ¢s¼mata yS¢Þvn£ .. 97 ..
vajr¦¹var¢ v¡mad¦v¢ vay§vasth¡vivarjit¡ .
siddh¦¹var¢ siddhavidy¡ siddham¡t¡ ya¹asvin¢ .. 97 ..
vjQªrSQvr£ v¡mªtv£ vªy¡vsQt¡v¢vrQj¢t¡ .
y¡ s¢tQtm¡t¡ ySsQv¢n£ .. 97 ..
s¢tQªtSQvr£ s¢tQtv¢tQy¡
468. vj#Eár£ - Who gave the Vajra weapon to Indra

469. vamdEv£ - The wife of Vamadeva (Siva)

470. vyaEvÞTa¢vv¢jIta - Beyond the stages of age

471. ¢s¼Eár£ - Queen of the Siddhas

472. ¢s¼¢vïa - Herself the eternal Knowledge of Sri Vidya

473. ¢s¼mata - The mother of the Siddhas

474. yS¢Þvn£ - Of great fame

468. vjQªrSQvr£ − vjQªrcQvr¢ e]Qk¢V ªtv¢ ëpm¡k iËpQpvLQ
(ÀV¢pQÈ)
469. v¡mªtv£ − v¡mªtvË«zy ptQ]¢
470. vªy¡vsQt¡v¢vrQj¢t¡ − vyt¡lQ n¢«lm¡V¡tvLQ
471. s¢tQªtSQvr£ − s¢tQtrQkÏkQÀ IcQvr¢y¡k iËpQpvLQ
472. s¢tQtv¢tQy¡ − c¡cQvtm¡] v¢tQy¡ ëp¢N¢y¡k
iËpQpvLQ(ÀV¢pQÈ)
473. s¢tQtm¡t¡ − s¢tQtrQk«L rX¢pQpvLQ
474. ySsQv¢n£ − k£rQtQt¢ uLQLvLQ
¢vS¤¢¼c@
¼c@−−¢nlya−
¢nlya−{{r³vNaI ¢æOlaEcna .
KzqvaÄña¢d−
¢d−p#hrNa vdnWk−sm¢Óvta .. 98 ..
vi¹uddhicakra−
vi¹uddhicakra−nilay¡
nilay¡−−‘‘
‘‘raktavar²¡
raktavar²¡ tril§can¡ .
kha·v¡°g¡di−
kha·v¡°g¡di−prahara²¡ vadanaika
vadanaika−−samanvit¡ .. 98 ..
n¢ly¡−−{{rkQtvrQN¡ tQr¢ªl¡cn¡ .
v¢S¦tQt¢ckQr−n¢ly¡
¡t¢−−pQrhrN¡ vt«nk
kzQv¡HQk¡t¢ vt«nk−−smnQv¢t¡ .. 98 ..

475. ¢vS¤¢¼c@−
¼c@−¢nlya - Dwells in the Visuddhi Chakra

476. Aar³vNaI
Aar³vNaI - Of red complexion

477. ¢æOlaEcna - With three eyes

478. Kzqva|ga¢d−
a¢d−p#hrNa - Who holds aloft weapons

479. vdnWk−sm¢Óvta - Of one face

475. v¢S¦tQt¢ckQr−n¢ly¡ − (pt¢]¡ÐtL kml) v¢ÂtQt¢ ckQkrtQt¢lQ
iËpQpvLQ (ÀV¢pQÈ)
476. ArkQtvrQN¡ − ©k¡MQcmQ c¢vnQt n¢VÉLQLvLQ
477. tQr¢ªl¡cn¡ − é]QÐ kNQkLQ uLQLvLQ
¡t¢−−pQrhrN¡
478. kzQv¡HQk¡t¢ hrN¡ − kzQv¡HQkmQ Étl¢y AÊtHQk«L
u«zyvLQ
vt«nk−smnQv¢t¡ − oË ÉkmQ u«zyvLQ
479. vt«nk−
paysa°−¢p#ya ÏvkqÞTa pS¤laEk−By|kr£ .
paysa°−
Am¦ta¢d−
a¢d−mhaS¢³−
mhaS¢³−s|v¦ta fa¢kn£ár£ .. 99 ..
..
p¡yas¡nna−
p¡yas¡nna−priy¡ tvaksth¡ pa¹ul§ka
pa¹ul§ka−−bhayakar¢ .
am¤t¡di−
am¤t¡di−mah¡¹akti
mah¡¹akti−−sav¤t¡ ¡kin¢¹var¢ ., 99 ..
p¡ys¡nQn−pQr¢y¡ tQvkQsQt¡ pS¦ªl¡k
pS¦ªl¡k−−pyHQkr£ .
t¡t¢−−mh¡SkQt¢¢−−smQvQËt¡ z¡k¢n£SQvr£ .. 99 ..
amQËt¡t¢

480. paysa°−
paysa°−¢p#ya - Likes milk preparations

481. ÏvkqÞTa - Presides over the sense of touch

482. pS¤laEk−By|kr£ - Who nstils fear in those who ignore Reality

483. a¢d−−mhaS¢³−
Amm¦ta¢d mhaS¢³−s|v¦ta - Sorrounded by 16 Shakthis represented by
the 16 petals of the lotus in the Sri Chakra

484. fa¢kn£ár£ - Of the form of the Motherf Dakini

480.
480. p¡ys¡nQn−pQr¢y¡ − p¡ys¡]Q]tQt¢lQ p¢r¢yÉLQLvLQ
481. tQvkQsQt¡ − ªt¡l¢]Q ap¢m¡]¢ ªtv«ty¡k iËpQpvLQ
482. pS¦ªl¡k
pS¦ªl¡k−−pyHpyHQQkr£ − pªl¡ktQt¢VQÀ pytQ«t
uNQz¡kQÀpvLQ
483. amQËt¡t¢
t¡t¢−−mh¡SkQt¢¢−−smQvQËt¡ − amQËt¡ Étl¢y
mh¡ckQt¢kL¡lQ â[pQ
â[pQpzQzvLQ(ÀV¢pQÈ)
484. z¡k¢n£SQvr£ − ~z¡k¢]¢’ e]QV IcQvr¢ ëpm¡k iËpQpvLQ
AnahtaÖj−−¢nlya ÜyamaBa vdn¹ya .
AnahtaÖj
d|¾®aEÇÇvlaXmala¢d−
ÇvlaXmala¢d−Dra â¢Dr
â¢Dr−−s|¢ÞTta .. 100 ..
an¡hat¡bja−
an¡hat¡bja−nilay¡ ¹y¡m¡bh¡ vadanadvay¡ .
daº·r§jjval¡kºam¡l¡di−
daº·r§jjval¡kºam¡l¡di−dhar¡ rudhira
rudhira−−sasthit¡ .. 100 ..
an¡ht¡pQj−n¢ly¡ SQy¡m¡p¡ vtntQvy¡ .
l¡Xm¡l¡t¢−−tr¡ Ët¢r
tmQxQzQªr¡jQjQvl¡Xm¡l¡t¢ Ët¢r−−smQsQt¢t¡ .. 100 ..

485. AnahtaÖj−−¢nlya
AnahtaÖj - Abides in the Anahabta Chakra

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

487. vdn¹ya - Appears with two faces

488. d|¾®aEÇÇvla
Çvla – Appears with shining tusks

489. AXmala¢d−
Xmala¢d−Dra – Wields weapons like the Akshamala

490. â¢Dr−
â¢Dr−s|¢ÞTta - Presides over blood
485. an¡ht¡pQj−n¢ly¡ − (p]Q]¢rNQÄ tL kml) a]¡ht
kmltQt¢l¢ËpQpvLQ
486. SQy¡m¡p¡ − pcQ«c klnQt kËpQÈ n¢VÉLQLvLQ( pt¢]¡Ð
vyÆLQL ©pNQ cQy¡m¡)
487. vtntQvy¡ − irNQÄ ÉkHQkLQ u«zyvLQ
488. tmQxQzQªr¡jQjQvl¡ − ªk¡«rpQ pVQkÏz]Q p¢rk¡c¢pQpvLQ
489. aXm¡
aXm¡l¡t¢
l¡t¢−−tr¡ − aXm¡«l Étl¢yvVQ«V tr¢tQt¢ËpQpvLQ
l¡t¢
490. Ët¢r−
Ët¢r−smQsQt¢t¡ − rtQttQt¢]Q ap¢m¡]¢ ªtv«ty¡k
iËpQpvLQ
 SLOKAS 101– 110 : NAMES 491 - 541

kalraæya¢d−
kalraæya¢d−S³Y¬G−
³Y¬G−v¦ta ¢Þa"ÂD¬dn
D¬dn−−¢p#ya .
mhav£rEÓd#−vrda ra¢kÎy|baa−−Þvã¢pN£ .. 101 ..
k¡lar¡try¡di−
k¡lar¡try¡di−¹aktyaugha
¹aktyaugha−−v¤t¡ snigdhaudana
snigdhaudana−−priy¡ .
mah¡v¢r¦ndra−
mah¡v¢r¦ndra−varad¡ r¡ki²yab¡
r¡ki²yab¡−−svar£pi²¢ .. 101 ..
k¡lr¡tQrQy¡t¢−
¡t¢−SkQtQ©y¬k
y¬k−−vQËt¡ sQn¢kQ©t¬tn
t¬tn−−pQr¢y¡ .
mh¡v£ªrnQtQr−vrt¡ r¡k¢NQymQp¡¡−−sQvëp¢N£
vëp¢N£ .. 101 ..

491. kalraæya¢d−
kalraæya¢d−S³Y¬G−
S³Y¬G−v¦ta – Sorrounded by Kalaratri and other Saktis
seated in the petals of the Anahata Chakra

492. ¢Þa"ÂD¬dn−
D¬dn−¢p#ya – Likes rice cooked with ghee

493. mhav£rEÓd#−vrda - One who granted boons to Mahavira (refrreing to

Indra or Prahlada)

494. ra¢kÎy||ba−a−Þvã¢pN£ - Appears in the form of the Mother Rakini, seated

in the middle of the Anahata chakra
491. k¡lr¡tQrQy¡t¢
¡t¢−−SkQtQ©y¬k
y¬k−−vQËt¡ − k¡lr¡tQr¢ Étl¢y ckQt¢kQ
àzQzHQkL¡lQ â[pQpzQzvLQ(À ÀV¢pQ
V¢pQÈ)
492. sQn¢kQ©t¬tn
t¬tn−−pQr¢y¡ − ©nyQ n¢«VnQt a]Q]tQt¢lQ
p¢r¢yÉLQLvLQ
493. mh¡v£ªrnQtQr−vrt¡ − mh¡ v£ªrnQt¢rrQkÏkQÀ vrmQ
©k¡ÄpQpvLQ
494. r¡k¢NQymQp¡¡−−sQvëp¢N£ − ~r¡k¢N¢’ e]pQ ©pyËLQL
sQvëpÉLQLvLQ
m¢Np¥
m¢Np¥raÖj
aÖj−−¢nlya vdnæOy
vdnæOy−−s|y¤ta .
vj#a¢dkay¤DaEpEta famyaI¢d¢B
d¢B−−rav¦ta .. 102 ..
ma²ip£r¡bja−
ma²ip£r¡bja−nilay¡ vadanatraya
vadanatraya−−sayut¡ .
vajr¡dik¡yudh§p¦t¡ ¡mary¡dibhi
¡mary¡dibhi−−r¡v¤t¡ .. 102 ..
mN¢èr¡pQj−n¢ly¡ vtntQry y−−smQÊt¡ .
vjQr¡t¢k¡Êªt¡ªpt¡ z¡mrQy¡t¢p¢¡t¢p¢−−r¡vQËt¡ .. 102 ..

495. m¢Np¥
m¢Np¥raÖj
aÖj−−¢nlya – Whose abode is the Manipurabja Chakra

496. vdnæOy−
vdnæOy−s|y¤ta – Endowed with three faces

497. vj#a¢dkay¤DaEpEta - Possessed of weapons like the Vajra

498. famyaI¢d¢B−
d¢B−rav¦ta – Sorrounded by Saktis like Damari
495. mN¢èr¡pQj−n¢ly¡ − (ptQÆ tL) mN mN¢èrk
¢èrk kmltQt¢l¢ËpQpvLQ
496. y−−smQÊt¡ − é]QÐ ÉkHQkLQ uLQLvLQ
vtntQry
497. vjQr¡t¢k¡Êªt¡ªpt¡ − vjQrmQ Étl¢y AÊtHQk«LÊ«zyvLQ
498. ¡t¢p¢−−r¡vQËt¡ − z¡mr£ Étl¢yvrQkL¡lQ
z¡mrQy¡t¢p¢
â[pQpzQzvLQ(ÀV¢pQÈ)
r³vNaI−ma|s¢n¿a g¤fa°
a°−−p#£t−
t−mansa .
smÞtB³−
smÞtB³−s¤Kda la¢kÓy|baa−−Þvã¢pN£ .. 103 ..
raktavar²¡−
raktavar²¡−m¡saniº·h¡ gu¡nna
gu¡nna−−pr¢ta−
pr¢ta−m¡nas¡ .
samastabhakta−
samastabhakta−sukhad¡ l¡kinyab¡
l¡kinyab¡−−svar£pi²¢ .. 103 ..
rkQtvrQN¡−
¡−m¡mQsn¢xQz¡ Àz¡nQn−pQr£t−m¡ns¡ .
smsQtpkQt−s¦kt¡ l¡k¢nQymQp¡¡−−sQvëp¢N£ .. 103 ..

499. r³vNaI - With a complexion red like blood

500. ma|s¢n¿a - Presides over the flesh like substances

501. g¤fa°−
a°−¢p#t−mansa – Fond of food mixed with jaggery

502. smÞtB³−
smÞtB³−s¤Kda - Who confers happiness on her devotees

503. la¢kÓy|ba−a−Þvã¢pN£ - Of the form of the Mother Lakini

499. rkQtvrQN¡ − c¢vpQ
c¢vpQÈ n¢VÉLQLvLQ
500. m¡mQsn¢xQz¡ − m¡mQstQt¢]Q ap¢m¡]¢ ªtv«ty¡k
iËpQpvLQ
501. Àz¡nQn−pQr£t−m¡ns¡ − ©vlQlmQ klnQt a]Q]tQt¢]¡lQ
p¢r£t¢y«zÊmQ m]ÉLQLvLQ
502. smsQtpkQt−s¦kt¡ − elQl¡ pkQtrQkÏkQÀmQ ÂktQ«t
aL¢pQpvLQ
503. l¡k¢nQymQp¡¡−−sQvëp¢N£ − ~l¡k¢]£
~l¡k¢]£’ ªtv¢y¢]Q sQvëpm¡k
iËpQpvLQ
Þva¢D¿ana|b¤jgta ct¤vIÀæOæO−−mnaEhra .
S¥laïay¤D−s|p°a p£tvNaI¢tg¢vIta .. 104 ..
sv¡dhiº·h¡n¡bujagat¡ caturvaktra
caturvaktra−−man§har¡ .
¹£l¡dy¡yudha−
¹£l¡dy¡yudha−sapann¡ p¢tavar²¡tigarvit¡ .. 104 ..
sQv¡t¢xQz¡n¡mQÈjkt¡ cÆrQvkQtQr−mªn¡hr¡ .
¡Êt−−smQpnQn¡ p£tvrQN¡t¢krQv¢t¡ .. 104 ..
S§l¡tQy¡Êt

504. Þva¢D¿ana|b¤jgta - Resides in the Svadhishtana Chakra

505. æO−mnaEhra
ct¤vIÀæO− - Possessed of four attractive faces

506. S¥lay¤ïaD−
aD−s|p°a – Armed with weapons like the trident

507. p£tvNaI¢t - Of golden yellow colour

508. A¢tg¢vIta - Full of pride

504. sQv¡t¢xQz¡n¡mQÈjkt¡ − (AÐ tL) sQv¡t¢xQz¡] kmltQ«t
a«znQtvLQ
505. cÆrQvkQtQr−mªn¡hr¡ − n¡]QÀ ÉkHQkªL¡Ä a[k¡k
iËpQpvLQ
506. S§l¡tQy¡Êt¡Êt−−smQpnQn¡ − âlmQ Étl¢y
AÊtHQk«LÊ«zyvLQ
507. p£tvrQN¡ − mMQcLQ(©p¡]Q) n¢Vm¡]vLQ
508. at¢krQv¢t¡ − m¢kQk krQvmQ uLQLvLQ
mEdaE−¢n¿a mD¤p#£ta b¢ÓDÓya¢d sm¢Óvta .
dÒy°as³−
dÒy°as³−¶dya ka¢kn£ka¢kn£−−ãp−
ãp−Da¢rN£ .. 105 ..
m¦d§−
m¦d§−niº·h¡ madhupr¢t¡ bandhiny¡di samanvit¡ .
dadhyann¡sakta−
dadhyann¡sakta−h¤day¡ k¡kin¢
k¡kin¢−−r£pa−
r£pa−dh¡ri²¢ .. 105 ..
ªmªt¡−
ªmªt¡−n¢xQz¡ mÆpQr£t¡ pnQt¢nQy¡t¢ smnQv¢t¡ .
ttQynQn¡skQt−hQËty¡ k¡k¢n£−ëp− ëp−t¡r¢N£ .. 105 ..

509. mEdaE−¢n¿a - Presides over fatty substances

510. mD¤p#£ta - Fond of honey

511. b¢ÓDÓya¢d sm¢Óvta - Sorrounded by Saktis like Bandhini

512. dÒy°as³−
dÒy°as³−¶dya – Fond of food mixed with curd

513. ka¢kn£−
ka¢kn£−ãp−
ãp−Da¢rN£ - Who assumes the form of Kakini
ªmªt¡−−n¢xQz¡ − ªmtsQs¢]Q(©k¡ÎpQÈ) ap¢m¡]¢
509. ªmªt¡
ªtv«ty¡k iËpQpvLQ
510. mÆpQr£t¡ − ªt]¢lQ p¢r¢yÉLQLvLQ
511. pnQt¢nQy¡t¢ smnQv¢t¡ − pnQt¢]£ Étl¢yvrQkL¡lQ
â[pQpzQzvLQ(ÀV¢pQÈ)
512. ttQynQn¡skQt−hQËty¡ − ty¢rQcQ c¡ttQt¢lQ at¢k
v¢ËpQpÉLQLvLQ
513. k¡k¢n£−ëp−
ëp−t¡r¢N£ − ~k¡k¢]£’ ªtv¢y¢]Q ëptQ«tÊ«zyvLQ
m¥laDara|b¤jaãFa p·vÀæOa¢ÞTs|¢ÞTta .
a¢d−−p#hrNa vrda¢d
AÄð^Sa¢d vrda¢d−−¢nxE¢vta .. 106 ..
m£l¡dh¡r¡buj¡r£h¡ pa±cavaktr¡sthisasthit¡
pa±cavaktr¡sthisasthit¡ .
a°ku¹¡di−
a°ku¹¡di−prahara²¡ varad¡di
varad¡di−−niº¦vit¡ .. 106 ..
él¡t¡r¡mQÈj¡ëz¡ pMQcvkQtQr¡sQt¢smQsQt¢t¡ .
S¡t¢−−pQrhrN¡ vrt¡t¢
aHQÀS¡t¢ vrt¡t¢−−n¢ªxv¢t¡ .. 106 ..

514. m¥laDara|b¤jaãFa - Who is seated in the Muladhara chakra

515. p·vÀæOa - One who has five faces

516. A¢ÞTs|¢ÞTta – Who presides over the bone structures

517. AHk[Sa¢d−
a¢d−p#hrNa – Armed with weapons like the elephant hook

518. vrda¢d−
vrda¢d−¢nxE¢vta – Attended on by Varada and other saktis
514. él¡t¡r¡mQÈj¡ëz¡ − (n¡Ì tL) él¡t¡r kmltQt¢lQ
v£VQV¢ËpQ
¢ËpQpvLQ
515. pMQcvkQtQr¡ − WnQÆ ÉkHQkLQ uLQLvLQ
516. asQ
asQt¢smQsQt¢t¡ − eÌmQp¢]Q ap¢m¡]¢ ªtv«ty¡k
iËpQpvLQ
517. aHQÀS¡t¢
S¡t¢−−pQrhrN¡ − aHQÀcmQ Étl¢y AÊtHQkLQ uLQLvLQ
518. vrt¡t¢
vrt¡t¢−−n¢ªxv¢t¡ − vrt¡ Étl¡] ckQt¢kL¡lQ
ªsv¢kQkpQpzQzvLQ(ÀV¢pQÈ)
m¤é¬dnas³−
¬dnas³−¢cäOa sa¢kÓy|baa−−Þvã¢p¢N .
AaåOa−
AaåOa−c@aÖj−
c@aÖj−¢nlya S¤²vNaI xfanna .. 107 ..
mudgaudan¡sakta−
mudgaudan¡sakta−citt¡ s¡kinyab¡
s¡kinyab¡−−svar£pi²i .
¡j±¡−
¡j±¡−cakr¡bja
cakr¡bja−−nilay¡ ¹uklavar²¡ ºa¡nan¡ .. 107 ..
ÉtQ©k¬tn¡skQt−c¢tQt¡ s¡k¢nQymQp¡¡−−sQvëp¢N¢ .
AjQM¡¡−−ckQr¡pQj−n¢ly¡ S¦kQlvrQN¡ xz¡nn¡ .. 107 ....

519. m¤dqg¬dnas³−
¬dnas³−¢cäOa – Fond of rice cooked with pulses

520. sa¢kÓy|ba−a−Þvã¢p¢N – Who is of the form of Mother Sakini

521. AaåOa−−c@aÖj
AaåOa c@aÖj−−¢nlya - Who resides in the Ajna chakra

522. S¤²vNaI - Of white complexion

523. xfanna – One with six faces

519.
519. ÉtQ©k¬tn¡skQt−c¢tQt¡ − pytQtmQ pËpQÈkQ klnQt a]Q]tQt¢lQ
at¢k v¢ËpQpÉLQLvLQ
520. s¡k¢nQymQp¡¡−−sQvëp¢N¢ − ~s¡k¢]£’ ªtv¢y¢]Q sQvëpm¡k
iËpQpvLQ
521. AjQM¡¡−−ckQr¡pQj−n¢ly¡ − (irNQÄ tL) AjQM¡ ckQkr
kmltQt¢l¢ËpQpvLQ
522. S¦kQlvrQN¡ − ©vNQ«m n¢VÉLQLvLQ
523. xz¡nn¡ − AÐ ÉkHQkLQ uLQLvLQ
mÇja−
mÇja−s|ÞTa h|svt£
vt£−−m¤Áyy−−S¢³−
S¢³−sm¢Óvta .
h¢rd#a°Wk−r¢ska ha¢kn£−
ha¢kn£−ãpãp−−Da¢rN£ .. 108 ..
majj¡−
majj¡−sasth¡ hasavat¢
hasavat¢−−mukhya−
mukhya−¹akti−
¹akti−samanvit¡ .
haridr¡nnaika−−rasik¡ h¡kin¢
haridr¡nnaika h¡kin¢−−r£pa−
r£pa−dh¡ri²¢ .. 108 ..
mjQj¡¡−−smQsQt¡ hmQsvt£−ÉkQy−SkQt¢¢−−smnQv¢t¡ .
hr¢tQr¡nQ«nk−
nk−rs¢k¡ h¡k¢n£−ëp ëp−−t¡r¢N£ .. 108 ..

524. mÇja−
mÇja−s|ÞTa – Who presides over the marrow component

525. h|svt£−
vt£−m¤Áy−
y−S¢³−
S¢³−sm¢Óvta - Attended on by Hansavati and other
important Saktis

526. h¢rd#a°¬k−
°¬k−r¢skA - Fond of food flavoured with turmeric

527. ha¢kn£−
ha¢kn£−ãp−
ãp−Da¢rN£ - Of the form of Mothe Hakini
524.
524. mjQj¡¡−−smQsQt¡ − mjQ«j (U]Q) eÑmQ t¡Æv¢]Q ap¢m¡]¢
ªtv«ty¡k iËpQpvLQ
525. hmQsvt£−ÉkQy−SkQt¢¢−−smnQv¢t¡ − hmQsvt£«y
Ét]Q«my¡kÍ«zy ckQt¢kªL¡Ä à^yvLQ
526.
526. hr¢tQr¡nQ«nk−
nk−rs¢k¡ − mMQcLQ klnQt (n¢Vm¡]) a]Q]tQt¢lQ
p¢r¢yÉLQLvLQ
527. h¡k¢n£−ëp−
ëp−t¡r¢N£ − ~h¡k¢]£’ ªtv¢y¢]Q ëptQ«ttQ tr¢pQpvLQ
shÞa#dl−
l−pîÞTa svI−vNa©Ip−SaE¢Bta .
svaIy¤D−Dra S¤²−s|¢ÞTta svItaEm¤K£ .. 109 ..
sahasradala−
sahasradala−padmasth¡ sarva
sarva−−var²§pa−
var²§pa−¹§bhit¡ .
sarv¡yudha−
sarv¡yudha−dhar¡ ¹ukla−
¹ukla−sasthit¡ sarvat§mukh¢ .. 109 ..
shsQrtl−tl−ptQmsQt¡ srQv−vrQªN¡p N¡p−−ªS¡p¢t¡ .
srQv¡Êt−
¡Êt−tr¡ S¦kQl−smQsQt¢t¡ srQvªt¡Ék£ .. 109 ..

528. shÞa#dl−
l−pîÞTa – Resides in the sahasrara chakra

529. svI−vNa©Ip−SaE¢Bta - Shining in multiple colours

530. svaIy¤D−Dra – Holder of every weapon

531. S¤²−s|¢ÞTta – Resident in the semen

532. svItaEm¤K£ - Facing every direction

528. shsQrtl tl−−ptQmsQt¡ − (Ay¢rmQ tL) shsQr¡r
kmltQt¢l¢ËpQpvLQ
529. srQv−vrQªN¡p−
N¡p−ªS¡p¢t¡ − elQl¡ vrQNHQkL¡ÌmQ
ªc¡p¢kQk¢VvLQ
¢VvLQ
530. srQv¡Êt
¡Êt−−tr¡ − elQl¡ v¢tm¡] AÊtHQk«LÊmQ tr¢tQtvLQ
531. S¦kQl−smQsQt¢t¡ − ÂkQl(v£rQy) eÑmQ t¡Æv¢]Q ap¢m¡]¢
ªtv«ty¡k iËpQpvLQ
532. srQvªt¡Ék£ − elQl¡tQ t¢kQÀkL¢ÌmQ t¢ËmQp¢y ÉkHQkLQ
uLQLvLQ
svaªIdnn−−p#£t¢cäOa ya¢kÓy|ba Þvã¢pN£ .
Þvaha ÞvDa{m¢t−
ÞvDa{m¢t−m©IDa ½¤¢tt−−Þm¦¢tt−−rn¤äOma .. 110 ..
sarvaudana−
sarvaudana−pr¢tacitt¡ y¡kinyab¡ svar£pi²¢ .
sv¡h¡ svadh¡?mati
svadh¡?mati−−rm¦dh¡ ¹ruti
¹ruti−−sm¤ti
sm¤ti−−ranuttam¡ .. 110 ..
srQ©v¬tn−
v¬tn−pQr£tc¢tQt¡ y¡k¢nQymQp¡ sQvëp¢N£ .
t¡{mt¢−−rQªmt¡ SQËt¢
sQv¡h¡ sQvt¡{mt¢ t¢−−sQmQËt¢
t¢−−rÇtQtm¡ .. 110 ..

533. svaª
svaªIdn−
n−p#£ta−
ta−¢cäOa - Fond of all types of food

534. ya¢kÓy|baÞvã¢pN£ - Of the form of Mother Yakini

535. Þvaha - The word accompanying offering of oblations

536. ÞvDa - The presiding deity at Mahesvara

537. Am¢t: - Source of all insentient creation

538. m©Da - Source of all Intelligent creation

539. ½¤¢t: - Of the form of the scriptures (Srutis)

540. Þm¦¢t: - Of the form of the Smriti works

541. An¤äOma - With none superior to her

533. srQ©v¬tn
v¬tn−−pQr£tc¢tQt¡ − elQl¡ a]Q]HQkL
L¢ÌmQ
¢ÌmQ p¢r£t¢ÊLQLvLQ
534. y¡k¢nQymQp¡ sQvëp¢N£ − ~y¡k¢]£’ ªtv¢y¢]Q
sQvëptQ«tÊ«zyvLQ
535. sQv¡h¡ − sQv¡h¡ v^v¡]vLQ
536. sQvt¡ − sQvt¡ ëpm¡]vLQ
537. amt¢: − av¢tQy¡ ëpm¡k iËpQpvLQ
538. ªmt¡ − ÈtQt¢y¡k iËpQpvLQ
539. SQËt¢ − ªvtHQkL¢]Q ëpm¡k iËpQpvLQ
540
540. sQmQËt¢: − sQmQËt¢kL¢]Q ëpm¡k iËpQpvLQ
541. aÇtQtm¡ − t]kQÀ ªmVQpzQzvr¢lQl¡tvLQ
 SLOKAS 111– 120 : NAMES 542 - 600

p¤Îyk£¢tI: p¤Îyl×ya p¤Îy½vN

y½vN−−k£tIna .
p¤laEmja¢cIta bÓDmaEcn£ bbIralka .. 111 ..
pu²yak¢rti: pu²yalabhy¡ pu²ya¹rava²a
pu²ya¹rava²a−−k¢rtan¡ .
pul§maj¡rcit¡ bandham§can¢ barbar¡lak¡ .. 111 ..
ÈNQyk£rQt¢: ÈNQylpQy¡ ÈNQySQrvN vN−−k£rQtn¡ .
Ȫl¡mj¡rQc¢t¡ pnQtªm¡cn£ prQpr¡lk¡ .. 111 ..

542. p¤Îyk£¢tI: - Whose glory purifies the devotee

542. p¤Îyl×ya - One attained by righteousness

544. p¤Îy½vNk£tI
y½vNk£tIna - Hearing whose praise confers merit

545. p¤laEmja¢cIta – Who is worshipped by Indrani

546. bÓDmaEcnn£ - Who removes bondage

547. bbIralka - With curly hair

542. ÈNQyk£rQt¢: − ÈNQytQ«tkQ ©k¡ÄkQÀmQ k£rQtQt¢Ê«zyvLQ
543. ÈNQylpQy¡ − ÈNQytQt¡lQ a«zykQ à^yvLQ
544. ÈNQySQrvN vN−−k£rQtn¡ − (t]Q ©pË«
©pË«m«ykQ
m«ykQ) ªkzQpvËkQÀmQ
k£rQtQt]mQ ©cyQpvËkQÀmQ ÈNQymQ aL¢pQpvLQ
545. Ȫl¡mj¡rQc¢t¡ − inQt¢r¡N¢y¡lQ èj¢kQkpQpzQzvLQ
546. pnQtªm¡cn£ − pnQtHQkL¢l¢ËnQÆ v¢Äv¢pQpvLQ
547. prQpr¡lk¡ − ÂËNQz É]Q©nVQV¢ my¢rQk«LÊ«zyvL

Q
¢vmSI
¢vmSIã¢pN£ ¢vïa ¢vyda¢d
¢vyda¢d−−jgÏp#s¥: .
svIÛya¢D−
ya¢D−p#Smn£ svI−m¦Ïy¤−¢nva¢rN£ .. 112 ..
vimar¹ar£pi²¢ vidy¡ viyad¡di
viyad¡di−−jagatpras£: .
sarvavy¡dhi−
sarvavy¡dhi−pra¹aman¢ sarva
sarva−−m¤tyu−
m¤tyu−niv¡ri²¢ .. 112 ..
v¢mrQxëp¢N£ v¢tQy¡ v¢yt¡t¢
v¢yt¡t¢−−jktQpQrs§: .
¡t¢−−pQrSmn£ srQv−mQËtQÊ−n¢v¡r¢N£ .. 112 ..
srQvvQy¡t¢

548. ¢vmSIã¢pN£ - Of the form of the manifestation of sound

549. ¢vïa - Learning that confers salvation

550. ¢vyda¢d−
¢vyda¢d−jgÏps¥: - Mother of the world and all creation

551. svIÛya¢D−
ya¢D−p#Smn£ - Who cures all disease

552. svI−m¦Ïy¤−¢nva¢rN£ - who wards off all forms of death

548. v¢mrQxëp¢N£ − v¢mrQc ëptQ«tÊ«zyvLQ(ÀV¢pQÈ)
549. v¢tQy¡ − v¢tQy¡ ëpm¡k iËpQpvLQ
550. v¢yt¡t¢−−jktQpQrs§: − Ak¡cmQ Étl¢y jktQ«t p«ztQtvLQ
v¢yt¡t¢
551. ¡t¢−−pQrSmn£ − skl v¢y¡t¢k«LÊmQ ªp¡kQÀpvLQ
srQvvQy¡t¢
552. srQv−mQËtQÊ−n¢v¡r¢N£ − skl mrNtQ«tÊmQ tv¢rQpQpvL

Q
Ag#gÎya{¢cÓÏyãpa k¢lkÚmx
k¢lkÚmx−−na¢Sn£ .
kaÏyayn£ kalhÓæO£ kmlaX−
kmlaX−¢nxE¢vta .. 113 ..
agraga²y¡?cintyar£p¡ kalikalmaºa
kalikalmaºa−−n¡¹in¢ .
k¡ty¡yan¢ k¡lahantr¢ kamal¡kºa
kamal¡kºa−−niº¦vit¡ .. 113 ..
akQrkNQy¡{c¢nQtQyëp¡ kl¢klQmx x−−n¡S¢n£ .
k¡lhnQ
k¡tQy¡yn£ k¡ kml¡X−−n¢ªxv¢t¡ .. 113 ..
lhnQtQr£ kml¡X

553. Ag#gÎya – The first of any counting

554. A¢cÓÏyãpa – Of a form that cannot be perceived

555. k¢lkÚmx−
k¢lkÚmx−na¢Sn£ - The destroyer of sin in the Kali Yuga

556. kaÏyaya¢n
ka ya¢n - A ppersoniification of the collective lustre of all gods

kalhÓæO£ - The destroyer of Time

558. kmlaX−
kmlaX−¢nxE¢vta - Worshipped by Vishnu
553. akQrkNQy¡ − Ét]Q«my¡k eNQNpQpÄk¢VvLQ
554. ac¢nQtQyëp¡ − c¢nQt¢kQk É^y¡tvLQ
555. kl¢klQmx−
x−n¡S¢n£ − kl¢ÊktQt¢]Q ªt¡xtQ«t n¡cmQ ©cyQpvLQ
556. k¡tQy¡yn£ − k¡tQy¡y
¡y]£]£ sQvëpm¡k iËpQpvLQ(ÀV¢pQÈ)
557. k¡lhnQtQr£ − k¡l«] smQhr¢pQpvLQ
558. kml¡X−−n¢ªxv¢t¡ − v¢xQÅv¢]¡lQ ªsv¢kQkpQpzQzvL
kml¡X

Q
ta|b¥l−p¥¢rt−
rt−m¤K£ da¢fm£
da¢fm£−−k[s¤m−p#Ba .
m¦gaX£ maE¢hn£ m¤Áya m¦fan£ ¢mæOã¢pN£ .. 114 ..
t¡b£la−
t¡b£la−p£rita d¡im¢−−kusuma−
p£rita−−mukh¢ d¡im¢ kusuma−prabh¡ .
m¤g¡kº¢ m§hin¢ mukhy¡ m¤¡n¢ mitrar£pi²¢ .. 114 ..
t¡mQèl
l−−èr¢t
èr¢t−−Ék£ t¡^m£−Às¦m−
Às¦m−pQrp¡ .
mQËk¡X£ ªm¡h¢n£ ÉkQy¡ mQËz¡n£ m¢tQrëp¢N£ .. 114 ..

559. ta|b¥l−p¥¢rt−
rt−m¤K£ - Mouth full of betel

560. da¢fm£−
da¢fm£−k[s¤m−p#Ba - Of the coloour of the pomegranate flower

561. m¦gaX£ - Wiith eyes like the fawn

562. maE¢hn£ - Of enchanting beauty

563. m¤Áya - The first born

564. m¦fan£ - Wife of Siva

565. ¢mæOã¢pN£ - Of the form of twelve suns

559. t¡mQèl− èr¢t−Ék£ − t¡mQèlmQ n¢«VnQt v¡«y u«zyvLQ
l−èr¢t−
560. t¡^m£−Às¦m−
Às¦m−pQrp¡
p¡ − m¡ÆLmQ èpQªp¡]QV k¡nQt¢ÊLQLvLQ
561. mQËk¡X£ − m¡]¢]Q kNQk«LpQªp¡]QV kNQk«LÊ«zyvLQ
562. ªm¡h¢n£ − ªm¡hm«zÊmQp^cQ ©cyQpvLQ
563. ÉkQy¡ − Ét]Q«my¡]vLQ
564. mQËz¡n£ − (mQËzË«zy) prmc¢vÑ«zy ptQ]¢ (ÂktQ«t
aL¢pQpvLQ)
565. m¢tQrëp¢N£ − nNQp]Q sQvëpm¡
ëpm¡k k iËpQpvLQ(ÀV¢pQÈ)
¢nÏy−
¢nÏy−t¦çOa B³¢n¢D
B³¢n¢D−−¢nIyÓæO£ ¢n¢KlEár£ .
mWæya¢d−
ya¢d−vasnal×ya mha−
mha−p#ly−y−sa¢XN£ .. 115 ..
nitya−
nitya−t¤pt¡ bhaktanidhi
bhaktanidhi−−rniyantr¢ nikhil¦¹var¢ .
maitry¡di−
maitry¡di−v¡san¡labhy¡ mah¡
mah¡−−pralaya−
pralaya−s¡kºi²¢ .. 115 ..
n¢tQy−tQËpQt¡ pkQtn¢t¢
n¢t¢−−rQn¢ynQtQr£ n¢k¢ªlSQvrr££ .
«mtQrQy¡t¢−
¡t¢−v¡sn¡lpQy¡ mh¡ mh¡−−pQrly− ly−s¡X¢N£ .. 115 ..

566. ¢nÏy−
¢nÏy−t¦çOa – Eternally content

567. B³¢n¢D:
B³¢n¢D: - A treasure for her devotees

568. ¢nyÓæO£
¢nyÓæO£ - Wo controls the Universe

569. ¢n¢KlEár£ - Suppreme ruler of all existence

570. mWæya¢d−
ya¢d−vasnal×ya - Attained by ideas like friendship

571. mha−
mha−p#ly−
y−sa¢XN£ - Witness to the great dissolution
566. n¢tQy−tQËpQt¡ − epQ©p¡ÎÆmQ tQËpQt¢ªy¡^ËpQpvLQ
567. pkQtn¢t¢ − pkQtrQkL¢]Q ©p¡kQk¢xmQ
568. n¢ynQtQr£ − jktQ«t n¢ym¢kQk¢VvLQ
569. n¢k¢ªlSQvr£ − elQl¡vVQV¢VQÀmQ IcQvr¢
570. ¡t¢−−v¡sn¡lpQy¡ − «mtQr£ Étl¡] v¡s«]kL¡lQ
«mtQrQy¡t¢
a«zykQ à^yvLQ
571. mh¡−
mh¡−pQrly−ly−s¡X¢N£ − mh¡ p¢rLy k¡ltQt¢lQ s¡X¢y¡k
iËpQpvL
Q

praS¢³: pra¢n¿a p#åOanGn

OanGn−−ã¢pN£ .
maÒv£panalsa mäOa mat¦kaa−−vNI−−−−ã¢pN£
−−ã¢pN£ .. 116 ..
par¡¹akti: par¡niº·h¡ praj±¡naghana
praj±¡naghana−
±¡naghana−r£pi²¢ .
m¡dhv¢p¡n¡las¡ matt¡ m¡t¤k¡
m¡t¤k¡−−var²a
var²a−−
−−−−r£pi²¢
r£pi²¢ .. 116 ..
pr¡SkQt¢: pr¡n¢xQz¡ pQrjQM¡nkn
¡nkn−−ëp¢N£ .
m¡tQv£p¡n¡ls¡ mtQt¡ m¡tQËk¡
k¡−−vrQN−−
−−ëp¢N£
ëp¢N£ .. 116 ..

572. praS¢³: - The supreme power

573. pra¢n¿a – The Supreme goal

574. p#åOanGn−
OanGn−ã¢pN£ - The totality of all knowledge

575. maÒv£panalsa - Calm with drinking wine

576. mäOa – As in a state of intoxication

577. mat¦ka−a−vNI−−ã¢pN£
−−−−ã¢pN£ - Of the form of all colours of the letters
572. pr¡SkQt¢: − pr¡ckQt¢ ëp¢N¢
573. iËpQpvLQ
pr¡n¢xQz¡ − n¢xQ«zy¢]Q É^v¡k iËpQ
574. ¡nkn−−ëp¢N£ − n¢tQym¡]ÆmQ klpQp¢lQl¡tÆm¡]
pQrjQM¡nkn
M¡]ëpm¡k iËpQpvLQ
575. m¡tQv£p¡n¡ls¡ − m¡tQv£ p¡]tQt¡lQ
©vL¢n¡zQzmVQV¢ËpQpvLQ(ÀV¢pQÈ)
576. mtQt¡ − myHQk¢yvLQ ªp¡l¢ËpQpvLQ
577. m¡tQËk¡
k¡−−vrQN−−ëp¢N£
−−ëp¢N£ − m¡tQËk¡ vrQNëpm¡k iËpQpvLQ
mhakWlas−
as−¢nlya m¦Nal al−−m¦Ñ¤−daElIta .
mhn£ya dyam¥¢tI−mIhasam#aÇy−
Çy−Sa¢ln£ .. 117 ..
mah¡kail¡sa−
mah¡kail¡sa−nilay¡ m¤²¡la
m¤²¡la−−m¤du−
m¤du−d§rlat¡ .
mahan¢y¡ day¡m£rti
day¡m£rti−−rmah¡s¡mr¡jya−
rmah¡s¡mr¡jya−¹¡lin¢ .. 117 ..
mh¡«kl¡s−
mh¡«kl¡s−n¢ly¡ mQËN¡l N¡l−−mQËÆ−Æ−ªt¡rQlt¡ .
mhn£y¡ ty¡érQt¢¢−−rQmh¡s¡mQr¡jQy−S¡l¢n£ .. 117 ..

578. mhakWlas−
as−¢nlya – Whose abode is in Kailas

579. m¦Nal−
al−m¦Ñ¤−daElIta - Arms delicate like lotus stalk fibre

580. mhn£ya – Worthy of being honoured

581. dyam¥¢tI: - Personifes compassion

582. mhasamm#aÇy−
Çy−Sa¢ln£ − resplendent possessor of a vast empire
mh¡«kl¡s−−n¢ly¡ − mh¡«kl¡stQt¢lQ iËpQpvLQ
578. mh¡«kl¡s
579. mQËN¡l
N¡l−−mQËÆÆ−−ªt¡rQlt¡ − t¡m«rtQ tNQ^l¢ËkQÀmQ
ç«lpQªp¡l mQËÆv¡] ©k¡^ ªp¡]QV «kk«LÊ«zyvLQ
580. mhn£y¡ − ªp¡VQÐtVQÀr¢yvLQ
581. ty¡érQt¢: − kË«N v^v¡]vLQ
582. mh¡s¡mQr¡jQy−S¡l¢n£ − mh¡ s¡mQr¡jQyt tQQªt¡Ä
v¢LHQÀk¢VvLQ
AaÏm¢vïa mha¢vïa ½£¢vïa kamsE¢vta .
½£xaEfSaXr£¢vïa ¢æOk
¢æOk\\za
za kamkaE¢zka .. 118 ..
¡tmavidy¡ mah¡vidy¡ ¹r¢vidy¡ k¡mas¦vit¡ .
¹r¢º§a¹¡kºar¢vidy¡ trik£·¡ k¡mak§·ik¡ .. 118 ..
AtQmv¢tQy¡ mh¡v¢tQy¡ ¿£v¢tQy¡ k¡mªsv¢t¡ .
¿£ªx¡zS¡Xr£v¢tQy¡ tQr¢àz¡ k¡mªk¡^k¡ .. 118 ..

583. AaÏn¢vïa - An embodiment of spiritual knoweledge

584. mha¢vïa – An embodiment of all knowledge

585. ½£¢vïa - An embodiment of Sri Vidya, the Panchadasi mantra

586. kamsE¢vta – Worshipped by Kama

587. ½£xaEfSaX¢r¢vïa
SaX¢r¢vïa – Embodiment of the Shodashakshari Mantra

588. ¢æOk\
¢æOk\za
za - The seat of three worlds

589. kamkaE¢zka - Not different from Siva : both comprise Brahman

583. AtQmv¢tQy¡ − AtQmM¡] ëp¢N¢y¡k iËpQpvLQ
584. mh¡v¢tQ
mh¡v¢tQy¡ − mh¡v¢tQy¡ ëp¢N¢y¡k iËpQpvLQ
585. ¿£v¢tQy¡ − ¿£v¢tQy¡ v^v¡]vLQ
586. k¡mªsv¢t¡ − m]Qmt]¡lQ ªsv¢kQkpQpzQzvLQ
587. ¿£ªx¡zS¡Xr£v¢tQy¡ − ¿£ªx¡zc¡Xr£ v¢tQy¡ ëp¢N¢y¡k
iËpQpvLQ
588. tQr¢àz¡ − é]QÐ àzHQkªL¡Ä à^yvLQ
589. k¡mªk¡^k¡ − c¢v sm¡]m¡y¢ËpQpvLQ ( k¡mªk¡^
p£ztQt¢l¢ËpQpvLQ)
kzaX−
kzaX−¢k|kr£−
r£−B¥t−kmla−
kmla−kaE¢z−
z−sE¢vta .
¢Sr:¢ÞTta cÓd#¢nBa BalÞTEÓd#−Dn¤:−p#Ba .. 119 ..
ka·¡kºa−
ka·¡kºa−kikar¢
kikar¢−−bh£ta−
bh£ta−kamal¡−
kamal¡−k§·i−
k§·i−s¦vit¡ .
¹ira:sthit¡ candranibh¡ bh¡lasth¦ndra−
bh¡lasth¦ndra−dhanu:
dhanu:−−prabh¡ .. 119 ..
kz¡X−
kz¡X−k¢mQkr£−èt èt−−kml¡−
kml¡−ªk¡^−
ªk¡^−ªsv¢t¡ .
S¢r:sQt¢t¡ cnQtQrn¢p¡ p¡lsQªtn tnQQtQr−tÇ:−
tÇ:−pQrp¡ .. 119 ..

590. kzaX−
kzaX−¢k|kr£−
r£−B¥t−kmla−
kmla−kaE¢z−
z−sE¢vta – Attended by millions of
goddesses of wealth and beauty

591. ¢Sr:¢ÞTta
¢Sr:¢ÞTta - Resides in the head

592. cÓd#¢nBa - Brilliant like the Moon

593. BalÞTa
BalÞTa – Resident in the forehead like the Bindu

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

590. kz¡X−
kz¡X−k¢mQkr£−èt− kml¡−−ªk¡^
èt−kml¡ ªk¡^−−ªsv¢t¡ − kz¡XtQt¢VQk¡k
pN¢ ©cyQÊmQ ªk¡^kQkNkQk¡] lXQm¢ªtv¢kL¡lQ
ªsv¢kQkpQpzQzvLQ
591. S¢r:sQt¢t¡ − c¢rs¢lQ iËpQpvLQ
592. cnQtQrn¢p¡ − cnQt¢r«]p
¢r«]pQQ ªp¡]QV k¡nQt¢Ê«zyvLQ
p¡lsQ
593. p¡l sQt¡ − ©nVQV¢y¢l¢ËpQpvLQ
594. inQtQr−
r−tÇ:−
tÇ:−pQrp¡ − v¡]v¢lQªp¡lQ arQtQtcnQt¢r ëpm¡k
iËpQpvLQ
¶dyÞTa r¢vp#Áya ¢æOkaENaÓtr−
aÓtr−d£¢pka .
daXayN£ dWÏyhÓæO£ dXyåO¢vna¢Sn£ .. 120 ..
h¤dayasth¡ raviprakhy¡ trik§²¡ntara−
trik§²¡ntara−d¢pi
d¢pik¡
k¡ .
d¡kº¡ya²¢ daityahantr¢ dakºayaj±avin¡¹in¢ .. 120 ..
hQËtysQt¡ rv¢pQrkQy¡ tQr¢ªk¡N¡nQtrr−−t£p¢k¡ .
t¡X¡yN£ «ttQyhnQtQr£ tXyjQMv¢n¡S¢n£ .. 120 ..

595. ¶dyÞTa – Resides in the heart

596. r¢vp#Áya - Appears like the Sun

597. ¢æOkaENaÓtr−
aÓtr−d£¢pka – She is the light within the Muladhara triangle

598. daXayaN£ - The daughter of Daksha

599. dWÏyhÓæO£ - The killer of demons

600. dXyåO¢vna¢Sn£ - Destroyer of Daksha’s sacrificial rite

595. hQËtysQt¡ − itytQt¢lQ iËpQpvLQ
596. rv¢pQrkQy¡ − s§r¢y«]pQ ª ªp¡]Q
p¡]QV k¡nQt¢ÊLQLvLQ
597. tQr¢ªk¡N¡nQtrr−−t£p¢k¡ − (él¡t¡r) ÉkQªk¡NtQt¢lQ t£pm¡k
iËpQpvLQ
598. t¡X¡yN£ − tXÑ«zy ©pNQ
599. «ttQyhnQtQr£ − aÂrrQk«L smQh¡rmQ ©cyQpvLQ
600. tXyjQMv¢n¡S¢n£ − tXÑ«zy yjQMtQ«t n¡cmQ ©cyQtvLQ
 SLOKAS 121– 130 : NAMES 601 - 661

draÓdaE¢lt− vlÓm¤K£ .
lt−d£GaIX£ drhasaEÇÇÇvlÓm¤
g¤â−m¥¢tI−g¤IN¢n¢D−
¢n¢D−ga©Imata g¤hjÓm
jÓm−−B¥: .. 121 ..
dar¡nd§lita−−d¢rgh¡kº¢ darah¡s§jjvalanmukh¢ .
dar¡nd§lita
guru−
guru−m£rti−
m£rti−rgu²anidhi
rgu²anidhi−−rg§m¡t¡ guhajanma
guhajanma−−bh£: .. 121 ..
tr¡nQªt¡l¢t−
t¡l¢t−t£rQk¡X£ trh¡ªs¡jQjQvlnQÉk£ .
ÀË−−érQt¢¢−−rQÀNn¢t¢
ÀË Nn¢t¢−−rQªk¡m¡t¡ ÀhjnQm−è: .. 121 ..

601. dranÓdaE¢lt−
lt−D£GaIX£ - Who has wide rolling eyes

602. drhasaEÇÇvlÓm¥K£ - With a face lit by a gentle smile

603. g¤â−m¥¢t:
t: - In the form of the Guru or Teacher

604. g¤Nn£¢D:
n£¢D: - A treasure-house of all virtues

605. ga©mmata
ata - Mother of cows

606. g¤hjÓm
jÓmB¥: - Mother of Guha or Kartikeya
t¡l¢t−−t£rQk¡X£ − ©k¡MQcmQ cMQclm¡] n£NQz
601. tr¡nQªt¡l¢t
kNQk«LÊ«zyvLQ
602. trh¡ªs¡jQjQvlnQÉk£ − È]Qc¢r¢pQp¢]¡lQ p¢rk¡c¢kQÀmQ
ÉkÉ«zyvLQ
603. ÀË
ÀË−−érQt¢: − ÀËv¢]Q ëpm¡k iËpQpvLQ
604. ÀNn¢t¢: − ÀNHQkÏkQ©klQl¡mQ ©p¡kQk¢xmQ ªp¡l¢ËpQpvLQ
605. ªk¡m¡t¡ − k¡mªtÑ ëpm¡k iËpQpvLQ
606. ÀhjnQm−è: − sQknQtËkQÀ j]Qm sQt¡]m¡k iËpQpvLQ
dEvES£ dÎfn£¢tÞTa
dÎfn£¢tÞTa−−dhrakaS
dhrakaS−−ã¢pN£ .
p#¢tpÓm¤Áy−
y−rakaÓt
rakaÓt−−¢t¢T−mÎfl−p¥¢jta .. 122 ..
¢t¢T−mÎfl−
d¦v¦¹¢ da²an¢tisth¡
da²an¢tisth¡−−dahar¡k¡¹a
dahar¡k¡¹a−−r£pi²¢ .
pratipanmukhya−
pratipanmukhya−r¡k¡nta
r¡k¡nta−−tithi−
tithi−ma²ala
ma²ala−−p£jit¡ .. 122 ..
ªtªvS£ tNQzn£t¢sQt¡¡−−thr¡k¡S−
thr¡k¡S−ëp¢N£ .
pQrt¢pnQÉkQy−r¡k¡nQt−t¢t¢−
t¢t¢−mNQzl− l−èj¢t¡ .. 122 ..

607. dEvES£ - Mother of the Gods

608. dÎfn£¢tÞTa - Rsides in moral principles

609. dhrakaS−
dhrakaS−ã¢pN£ - Of the form of the subtle ether

610. p#¢tpÓm¤Áy−
y−rakaÓt−
rakaÓt−¢t¢T−
¢t¢T−mNfl−
mNfl−p¥¢jta – Who is to be worshipped
variously in the 15 days leading to the full Moon
607. ªtªvS£
ªt ªvS£ − ªtvrQkÏkQ©klQl¡mQ IcQvr¢
608. tNQzn£n£t¢sQt¡ − tNQ^kQÀmQ n£t¢ c¡sQtQrtQt¢lQ iËpQpvLQ
609. thr¡k¡S
thr¡k¡S−
r¡k¡S−ëp¢N£ − thr¡k¡c sQvëpm¡k iËpQpvLQ
610. pQrt¢pnQÉkQy−r¡k¡nQt−t¢t¢−
t¢t¢−mNQzl
l−−èj¢t¡ − p¢rt«m ÉtlQ
©p¬rQNm¢ v«rÊLQL t¢t¢ mNQzltQt¢lQ èj¢kQkpQpÄpvLQ
kla¢Ïmka klanaTa kaÛyalap−
kaÛyalap−¢vmaE¢dn£ .
scamr−
scamr−rma−
rma−vaN£−
vaN£−sÛy−−
sÛy−−d¢XN
d¢XN−−sE¢vta .. 123 ..
−−d¢XN
kal¡tmik¡ kal¡n¡th¡ k¡vy¡l¡pa
k¡vy¡l¡pa−−vim§din¢ .
sac¡mara−ram¡−−v¡²¢
sac¡mara−ram¡ v¡²¢−−savya
savya−−
−−dakºi²a
−−dakºi²a−
dakºi²a−s¦vit¡ .. 123 ..
kl¡tQm¢k¡ kl¡n¡t¡ k¡vQy¡l¡p ¡l¡p−−v¢ªm¡t¢n£ .
sc¡mr−
sc¡mr−rm¡
rm¡−−v¡N£−svQy−− −−tX¢N
tX¢N−−ªsv¢t¡ .. 123 ..
tX¢N

611. kla¢Ïmka - Of the form of Kala or various states of consciousness

612. klanaTa - Who is ruler of the Arts

613. kaÛyalap−
kaÛyalap−¢vmaE¢dn£ - Fond of listening to poetry

614. scamr−
scamr−rma−
rma−vaN£−
vaN£−sÛy−−
sÛy−−d¢XN
d¢XN−−sE¢vta
−−d¢XN - Flanked by Lakshmi and
Saraswati
611. kl¡tQm¢k¡ − kl¡ sQvëpm¡k iËpQpvLQ (ÀV¢pQÈ)
612. kl¡n¡t¡ − k«lkÏkQ©klQl¡mQ t«lv¢
613. ¡l¡p
k¡vQy¡l ¡p−−v¢ªm¡t¢n£ − k¡v¢y vrQN«]kL¢lQ v¢ªcxm¡k
¡p
cnQªt¡xm«zk¢VvLQ
614. sc¡mr
sc¡mr−−rm¡
rm¡−−v¡N£−svQy−−tX¢N
−−tX¢N−
tX¢N−ªsv¢t¡ − izÆ
pkQkm¢ËkQÀmQ lXQm¢y¡ÌmQ vlÆ pkQkm¢ËkQÀmQ –
srsQvt¢y¡ÌmQ c¡mrHQkL¡lQ ªsv¢kQkpQpzQzvLQ
Aa¢dS¢³−
Aa¢dS¢³−rmEya{{Ïma prma pavnak]¢t: ¢t: .
AnEkkaE¢zz−−b#’aÎf−
aÎf−jnn£ ¢dÛy ¢vg#ha .. 124 ..
¢dÛy−−−−−−¢vg#
¡di¹akti−−ram¦y¡??tm¡ param¡ p¡van¡k¤ti: .
¡di¹akti
an¦kak§·i−
an¦kak§·i−brahm¡²a−
brahm¡²a−janan¢ divya
divya−−
−−vigrah¡
−−vigrah¡ .. 124 ..
At¢SkQt¢−
¢−rªmy¡{{tQm¡ prm¡ p¡vn¡kQËt¢: .
aªnkªk¡^−
aªnkªk¡^−pQrhQm¡NQz−jnn£ t¢vQy−−v¢kQ −−v¢kQrh¡ .. 124 ..

615. Aa¢dS¢³:
Aa¢dS¢³: - The primordial energy

616. AmEya – Who cannot be measured

617. AaÏma
AaÏma - The soul

618. pvma – The supreme

619. pavnak]¢t: - Of puriffying form

620. AnEkkaE¢zz−−b#’aÎf
aÎf−−jnn£ - The creator of millions of world

621. ¢dÛy−−
¢dÛy−−¢vg#
−−¢vg#ha - Of a divine body
615.
615. At¢SkQQt¢: − At¢ckQt¢y¡k iËpQpvLQ
At¢Sk
616. aªmy¡ − aLv¢zÉ^y¡tvLQ
617.
617. AtQm¡ − AtQmëp¢N¢y¡k iËpQpvLQ
618.
618. prm¡ − elQl¡vVQV¢ÌmQ c¢VnQtvLQ
619.
619. p¡vn¡kQËt¢: − pr¢ÂtQtm¡] uËvmQ uLQLvLQ
620. aªnkªk¡^−−pQrhQm¡NQz−jnn£ − aªnk ªk¡^
aªnkªk¡^
p¢rmQm¡NQzHQk«L uNQÄpNQN¢] ¢]vLQ
vLQ
621.
621. t¢vQy−−v¢kQ
−−v¢kQrh¡ − rmN£ym¡] uËvmQ uLQLvLQ
²£|kar£ kEvla g¤/a kWvÚy−Úy−pdpd−−da¢yn£ .
¢æOp¤ra ¢æOjg¹Óïa ¢æOm¥¢tI−¢ÞæOdSEár£ .. 125 ..
kl¢k¡r¢ k¦val¡ guhy¡ kaivalya−
kaivalya−pada
pada−−d¡yin¢ .
tripur¡ trijagadvandy¡ trim£rti
trim£rti−−strida¹¦¹var¢ .. 125 ..
ªkvl¡
kQl£mQk¡r£ ªkv l¡ ÀhQy¡ «kvlQy−pt pt−−t¡y¢n£ .
tQr¢Èr¡ tQr¢jktQvnQtQy¡ tQr¢érQt¢−¢−sQtQr¢tªSSQvr£ .. 125 ..

622. ²£|kar£ - Of the form of the holy Klim sound

623. kEvla - The absolute one

624. g¤/a - The secret one

625. kWvÚy−
Úy−pd−
pd−da¢yn£ - Who bestows a state of perfection

626. ¢æOp¤ra - Older than the divine trinity

627. ¢æOjg¹Óïa
¢æOjg¹Óïa - Adored by the three worlds

628. ¢æOm¥
¢æOm¥¢tI
¢tI: - Who has three forms

629. ¢æOdSEár£ - Ruler of the three states of consciousness

622. kQl£mQk¡r£ − ~kQl£mQ’ e]Qk
k¢V
¢V k¡mr¡j p£j sQvëpm¡y¢ËpQpvLQ
623. ªkvl¡ − t¡]Q t¡ª]y¡k¢ n¢VQpvLQ
624. ÀhQy¡ − m¢k rkc¢ym¡] arQtQttQ«tÊ«zyvLQ
625. «kvlQy−pt pt−−t¡y¢n£ − «kvlQy ptv¢«y aL¢pQpvLQ
626. tQr¢Èr¡ − ÉmQérQtQt¢kÏkQÀmQ ÉnQt¢y¢ËpQpvLQ
627. tQr¢jktQvnQtQy¡ − é]QÐ ªl¡kHQkL¡ L¡ÌmQ
ÌmQ vNHQktQ tkQkvLQ
628. tQr¢érQt¢ − ÉmQérQtQt¢ ëpm¡y¢ËpQpvLQ
629. tQr¢tªSSQvr£ − ªtvrQkÏkQ©klQl¡mQ IcQvr¢ (ÀV¢pQÈ)
æyXr£ ¢dÛy
¢dÛy−−gÓDaÍYa ¢sÓÑ¥r−¢tlka|¢cta .
uma SWlEÓd#tnya g¬r£ gÓDvI−sE¢vta .. 126 ..
tryakºar¢ divya
divya−−gandh¡hy¡ sind£ra
sind£ra−−tilak¡cit¡ .
um¡ ¹ail¦ndratanay¡ gaur¢ gandharva
gandharva−−s¦vit¡ .. 126 ..
tQrQyXr£ t¢vQy−knQt¡zQy¡ s¢nQærr−−t¢lk¡mQc¢t¡ .
um¡ «SªlnQtQrtny¡ ©k¬r£ knQtrQv−ªsv¢t¡ .. 126 ..

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

631. ¢dÛy−
¢dÛy−gÓDaÍYa – Divinely fragrant

632. ¢sÓÑ¥r−¢tlka|¢cta – Adorned by a Vermilion mark

633. uma - The wife of Siva

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

635. g¬r£ - Of fair complexion

636. gÓDvI−sE¢vta - Waited on by the gandharvas

630. tQrQyXr£ − é]QÐ aXr ëpm¡y¢ËpQpvLQ
631. t¢vQy−knQt¡zQy¡ − t¢vQym¡] v¡c«]Ê«zyvLQ
632. s¢nQærr−−t¢lk¡mQc¢t¡ − s¢nQær t¢lktQt¢]¡lQ
alHQkr¢kQkpQpzQzvLQ
633. um¡ − um¡ e]Qk¢V ©pyË«zyvLQ (ÀV¢pQÈ)
634. «SªlnQtQrtny¡ − prQvtr¡j]¡] h¢mv¡]¢]Q ©pNQ
635. ©k¬r£ − ©vÏpQp¡] n¢VÉ«zyvLQ (ptQÆ vyÆLQL k]Q]¢«k
©k¬r¢)
636. knQtrQv−ªsv¢t¡ − knQtrQvrQkL¡lQ ªsv¢kQkpQpzQzvLQ
¢vágBaI ÞvNIgBaI−{vrda vagD£ár£ .
ÒyangØya{p¢rÅCEïa åOanda åOan¢vg#ha .. 127 ..
vi¹vagarbh¡ svar²agarbh¡
svar²agarbh¡−−
−−‘
−−‘varad¡ v¡gadh¢¹var¢ .
dhy¡nagamy¡‘
dhy¡nagamy¡‘paricch¦dy¡
my¡‘paricch¦dy¡ j±¡nad¡ j±¡navigrah¡ .. 127 ..
v¢SQvkrQp¡ sQvrQNkrQp¡¡−−{vrt¡ v¡kt£SQvr£ .
tQy¡nkmQy¡{pr¢cQªctQy¡ jQM¡nt¡ jQM¡nv¢kQrh¡ .. 127 ..
637. ¢vágBaI - Bears the universe in her womb

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

639. Avrda – Desroyer of evil persons

640. vagD£ár£ - Ruler of all speech

641. ÒyangØya - Attainable by meditation

642. Ap¢rÅCEïa - Without limitations of any kind

643. åOanda – Giver of knowledge

644. åOan¢vg#ha - The embodiment of Knowledge

637. v¢SQvkrQp¡ − skl p¢rpMQctQ«tÊmQ t]Q krQpQptQt¢lQ
«vtQt¢ËpQpvLQ
638. sQvrQNkrQp¡ − h¢rNQykrQpQp ëpm¡]vLQ
639. avrt¡ − aÂrrQk«LkQ kNQ^kQk¢VvLQ(avrrQ e]QVlQ aÂrrQ)
640. v¡kt£SQvr£ − v¡kQk¢VQÀ IcQvr¢
641. tQy¡nkmQy¡ − t¢y¡]tQt¡lQ a«zykQà^yvLQ
642. apr¢cQªctQy¡ − ªtcmQ, k¡lmQ Étl¢y aLÍkÏkQÀ
azHQk¡tvLQ
643. jQM¡nt¡ − M¡]tQ«t aL¢pQpvLQ
644. jQM¡nv¢kQrh¡ − M¡]ªm cr£rm¡k u«zyvLQ
svI−vEdaÓt−
aÓt−s|vEïa sÏyanÓd
sÏyanÓd−−Þvã¢pN£ .
laEpam¤d#a¢cIta l£laÀl¦çOO−−b#’aÎf
aÎf−−mÎfla .. 128 ..
sarva−
sarva−v¦d¡nta
v¦d¡nta−−sav¦dy¡ saty¡nanda
saty¡nanda−
y¡nanda−svar£pi²¢ .
l§p¡mudr¡rcit¡ l¢l¡kl¤pta
l¢l¡kl¤pta−−brahm¡²a
brahm¡²a−−ma²al¡ .. 128 ..
srQv−ªvt¡nQt−smQªvtQy¡ stQy¡nnQt−sQvëp¢N£ .
ªl¡p¡ÉtQr¡rQc¢t¡ l£l¡kQlQËpQt−pQrhQm¡NQz−mNQzl¡ .. 128 ..

645. svI−vEdaÓt−
aÓt−s|vEïa - Who can be perceived through the Vedanta (the
Upanishads)

646. sÏyanÓd−
sÏyanÓd−Þvã¢pN£ - Of the form of Truth and bliss

647. laEpam¤d#a¢cIta – Worshipped by Lopamudra (wife of Agastya)

648. l£laÀûçO−
l£laÀûçO−b#’aÎf−
aÎf−mÎfla - Who created the universe as mere sport
645. srQv−ªvt¡nQt−smQªvtQy¡ − elQl¡ upn¢xtQÆkQkL¡ÌmQ
n]QV¡k aV¢ypQpzQzvLQ
646. stQy¡nnQt−sQvëp¢N£ − stQymQ, A]nQtmQ i«vªy
sQvëpm¡k u«zyvLQ
ªl¡p¡ÉtQ
647. ªl ¡p¡ÉtQr¡rQc¢t¡ − ªl¡p¡ÉtQ«ry¡lQ èj¢kQkpQpzQzvLQ
648. l£l¡kQlQËpQt−pQrhQm¡NQz−mNQzl¡ − p¢rmQm¡NQz
mNQzlHQk«L v¢«Ly¡zQz¡k cQËxQ^pQpvLQ
AèÜya èÜyr¢hta ¢våOaæO£ vEï−v¢jIta .
yaE¢gn£ yaEgda yaEÂya yaEganÓda y¤gÓDra .. 129 ..
ad¤¹y¡ d¤¹yarahit¡ vij±¡tr¢ v¦dya
v¦dya−−varjit¡ .
y§gin¢ y§gad¡ y§gy¡ y§g¡nand¡ yugandhar¡ .. 129 ..
atQËSQy¡ tQËSQyrh¢t¡ v¢jQM¡tQr£ ªvtQy−vrQj¢t¡ .
ªy¡k¢n£ ªy¡kt¡ ªy¡kQy¡ ª ªy¡k¡nnQ
y¡k¡nnQt¡ ÊknQtr¡ .. 129 ..

649. AèÜya - Invisible

650. èÜyr¢hta – Beyond the visible world

651. ¢våOaæO£ - The knower of all

652. vEï−v¢jIta - Who transcends all that can be known (objects)

653. yaE¢gn£ - Who revels in union with Siva

654. yaEgda
da - Who unites God and soul

655. yaEÂya - Totally fit for the state of union

656. yaEganÓda – Who delights n union with Siva

657. y¤gÓDra - Who bears the yoke of the universe 649. atQËSQy¡ −
(U]kQkNQN¡lQ) p¡rQkQk É^y¡tvLQ
650. tQËSQyrh¢t¡ − t]kQÀ ªv
ªvV¡kpQ
V¡kpQ p¡rQkQÀmQp^y¡] ©p¡ËLQkLQ
ilQl¡tvLQ
651. v¢jQM¡tQr£ − v¢ªcxm¡] aV¢ªv¡Ä à^yvLQ
(elQl¡vVQ«VÊmQ aV¢v¢pQpvLQ)
652. ªvtQy−vrQj¢t¡ − ©tr¢yªvNQ^yÆ o]QÐm¢lQl¡tvLQ
653. ªy¡k¢n£ − ªy¡k sQvëpm¡k iËpQpvLQ
654. ªy¡kt¡ − ªy¡ktQ«tkQ ©k¡ÄpQpvLQ
655. ª y¡kQy¡ − ªy¡ktQt¡lQ a«zytQ tÀnQtvLQ
ªy¡kQ
656. ªy¡k¡nnQt¡ − ªy¡ktQt¢ªlªy A]nQtÉ«zyvLQ
657. ÊknQtr¡ − n¡Ì ÊkHQk«LÊmQ tr¢pQpvLQ
iÅCaS¢³−
iÅCaS¢³−åOanS¢³−
åOanS¢³−¢@yaS¢³−
¢@yaS¢³−Þvã¢pN£ .
svaIDara s¤p#¢t¿a sdsd#op−Da¢rN£ .. 130 ..
icch¡¹akti−
icch¡¹akti−j±¡na¹akti
j±¡na¹akti−−kriy¡¹akti−
kriy¡¹akti−svar£pi²¢ .
sarv¡dh¡r¡
sarv¡dh¡r¡ supratiº·h¡ sadasadr£pa
sadasadr£pa−−dh¡ri²¢ .. 130 ..
icQc¡SkQt¢−¢−jQM¡nSkQt¢¢−−kQr¢y¡SkQt¢−¢−sQvëp¢N£ .
srQv¡t¡r¡ s¦pQrt¢xQz¡ ststQëp− p−t¡r¢N£ .. 130 ..

658. iÅCaS¢³−
iÅCaS¢³−åOanS¢³−
åOanS¢³−¢@yaS¢³−
¢@yaS¢³−Þvã¢pN£ - Embodiment of the trinity of
desire, knowledge and action

659. svaIDara - The supporter of all

660. s¤p#¢t¿a - The foundation of the universe

661. ssdsd#op−Da¢rN£ - Who embodies all existent and non-existence

658. icQc¡SkQt¢¢−−jQM¡nSkQt¢¢−−kQr¢y¡SkQt¢−
¢−sQvëp¢N£ − icQ«c,
M¡]mQ, kQr¢y¡ Étl¢y ckQt¢k«L sQvëpm¡k
u«zyvLQ(ÀV¢pQÈ)
659. srQv¡t¡r¡ − skltQt¢VQÀmQ At¡rm¡]vLQ
660. s¦pQrt¢xQz¡z¡ − c¢VnQt iËpQp¢zm¡]vLQ
661. ststQëp p−−t¡r¢N£ − stQ, astQ e]QV ëpHQk«LtQ
tr¢tQt¢ËpQpvLQ
 SLOKAS 131– 140 : NAMES 661 - 727

A¾m¥¢tI−rjajEæO£ laEkyaæOa
yaæOa−−¢vDa¢yn£ .
eka¢kn£ B¥mãpa ¢n¹ªIta ¹Wtv¢jIta .. 131 ..
aº·am£rti
º·am£rti−−raj¡j¦tr¢ l§kay¡tr¡
l§kay¡tr¡−−vidh¡yin¢ .
¦k¡kin¢ bh£mar£p¡ nirdvait¡ dvaitavarjit¡ .. 131 ..
axQzérQt¢¢−−rj¡ªjtQr£ ªl¡ky¡tQr¡¡−−v¢t¡y¢n£ .
Ek¡k¢n£ èmëp¡ n¢rQtQ«vt¡ tQ«vtvrQj¢t¡ .. 131 ..

662. A¾m¥¢tI: - The one who has eight forms

663. AjajEæO£ - Conqueror of ignorance

664. laEkyaæOa−
yaæOa−¢vDa¢yn£ - Controls movement of the worlds

665. eka¢kn£ - The Only One

666. B¥mãpa - Of the form of Brahman

667. ¢n¹ªIta - One with no second

668. ¹Wtv¢jIta - Devoid of duality

662. axQzérQt¢¢:: − ezQÄv¢tm¡] érQtQt¢k
¢k«LÊ«zyvLQ
«LÊ«zyvLQ
663. aj¡ªjtQr£ − av¢tQ«y«y jy¢tQtvLQ
664. ªl¡ky¡tQr¡¡−−v¢t¡y¢n£ − ªl¡kHQkL¢]Q y¡tQt¢«r«y nztQt¢
«vpQpvLQ
665. Ek¡k¢n£ − oËtQt¢y¡k (t]¢y¡k) iËpQpvLQ
666. èmëp¡ − ~èm¡’ e]Qk¢V p¢rhQmsQvëp¢N¢
667. n¢rQtQ«vt¡ − irNQz¡vÆ vsQÆ e]QV p¡vªm ilQl¡tvLQ
668. tQ«vtvrQj¢t¡ − tQ«vttQt¢]¢]QÐmQ iylQp¢ªl n£HQk¢yvLQ
A°da vs¤da v¦¼a b#’aÏmWÀy−
y−Þvã¢pN£ .
b¦ht£ b#a’N£ b#a’£ b#’anÓda b¢l¢p#ya .. 132 ..
annad¡ vasud¡ v¤ddh¡ brahm¡tmaikya−
brahm¡tmaikya−svar£pi²¢ .
b¤hat¢ br¡hma²¢ br¡hm¢ brahm¡nand¡ balipriy¡ .. 132 ..
anQnt¡ vs¦t¡ vQËtQt¡ pQrhQm¡tQ«mkQy−sQvëp¢N£ .
pQËht£ pQr¡hQmN£ pQr¡hQm£ pQrhQm¡nnQt¡ pl¢pQr¢y¡ .. 132 ..
669. A°da – The giver of food

670. vs¤da - Who gives precious things

671. v¦¼a - The one who nourishes the world

672. b#’aÏmWk−Þvã¢pN£ - Identical with Brahman

673. b¦ht£ - Of greatness

674. b#a’N£ - Wife of the Brahmana

675. b#’£ - Counterpart of Brahma

676. b#’anÓda – Who has the blliss of Brahman

677. b¢l¢p#ya - Fond of the sacrificial offerings

669. anQnt¡ − a]Q]mL¢pQpvLQ
670. vs¦t¡ − ©clQvmL¢pQpvLQ
671. vQËtQt¡ − vyt¢lQ Ét¢rQnQtvLQ
672. pQrhQm¡tQ«mkQy−sQvëp¢N£ − p¢rhQmmQ, j£v¡tQm¡
ivrQkÏ«zy WkQk¢y sQvëp¢N¢
673. pQËht£ − ©pr¢yvLQ (pQËht£ e]Qk¢V cnQtsQ v^v¡]vLQ)
674. pQr¡hQmN£ − prmc¢vÑ«zy
prmc¢vÑ«zy ptQ]¢ (p¢r¡mQmN ptQ]¢)
(ÀV¢pQÈ)
675. pQr¡hQm£ − p¢rmQm¡v¢]Q ckQt¢ ëpm¡k iËpQpvLQ (srsQvt¢)
676. pQrhQm¡nnQt¡ − p¢rhQm¡]nQttQ«tÊ«zyvLQ
677. pl¢pQr¢y¡ − plc¡l¢kL¢zmQ p¢r¢yÉLQLvLQ
Baxaãpa b¦hÏsEna BavaBav
BavaBav−−¢vv¢jIta .
s¤KaraÒya S¤Bkr£ SaEBnas¤lBaBag¢t:
g¢t: .. 133 ..
bh¡º¡r£p¡ b¤hats¦n¡ bh¡v¡bh¡va
bh¡v¡bh¡va−−vivarjit¡ .
sukh¡r¡dhy¡ ¹ubhakar¢ ¹§bhan¡sulabh¡gati: .. 133 ..
p¡v¡p¡v−−v¢vrQj¢t¡ .
p¡x¡ëp¡ pQËhtQªsn¡ p¡v¡p¡v
s¦k¡r¡tQy¡ S¦pkr£ ªS¡pn¡s¦lp¡kt¢: .. 133 ..

678. Baxaãpa - The form of all language

679. b¦hÏsEna – Having a limitless army

680. BavaBav−
BavaBav−¢vv¢jIta - Beyond existing and non-existing attributes

681. s¤KaraÒya - Easy to worship

682. S¤Bkr£ - Doer of good

683. SaEBnas¤lBag¢t: - The giver of salvation

678. p¡x¡ëp¡ − p¡«xkL¢]Q ëpm¡k iËpQpvLQ
679. pQËhtQªsn¡
ªsn¡ − ©pr¢y ªc«]k«L u«zyvLQ
p¡v¡p¡v−−v¢vrQj¢t¡ − utQptQt¢, a[¢Í
680. p¡v¡p¡v
ivQv¢rNQÄm¢lQl¡tvLQ
681. s¦k¡r¡tQy¡ − Âkm¡k Ar¡t¢kQkkQ à^yvLQ
682. S¦pkr£ − ÂptQ«t ©cyQk¢VvLQ
683. ªS¡pn¡s¦lp¡kt¢: − n¢tQy¡]nQttQ«t aL¢pQpvL¡kÍmQ
Âlpm¡k a«zykQà^yvL¡kÍmQ iËpQ iËpQpvLQ
rajrajEár£ raÇyda¢yn£ raÇyvÚlBa .
rajÏk]pa rajp£Z
rajp£Z−−¢nvE¢St
St−−−−−−¢nja¢½ta
¢nja¢½ta .. 134 ..
r¡jar¡j¦¹var¢ r¡jyad¡yin¢ r¡jyavallabh¡ .
r¡jatk¤p¡ r¡jap¢·ha
r¡jap¢·ha−−niv¦¹ita
niv¦¹ita−−
−−nij¡¹rit¡
−−nij¡¹rit¡ .. 134 ..
r¡jr¡ªjSQvr£ r¡jQyt¡y¢n£ r¡jQyvlQlp¡ .
r¡jtQkQËp¡ r¡jp£z−n¢ª n¢ªvS¢t
vS¢t−−
vS¢t −−n¢j¡SQ
−−n¢j¡SQr¢t¡ .. 134 ..

684. rajrajEár£ - Ruler of the king of kings

685. raÇyda¢yn£ - Who confers dominion

686. raÇyvÚlBa - To whom dominions are dear

687. rajÏk]pa - Shines with compassion

688. rajp£Z−
rajp£Z−¢nvEeSt−−
St−−¢nja¢½ta
−−¢nja¢½ta - Who enthrones her devotees
684. r¡jr¡ªjSQvr£ − r¡j¡t¢r¡jrQkÏkQ©klQl¡mQ IcQvr¢
685. r¡jQyt¡y¢n£ − r¡jQytQ«t aL¢pQpvLQ
686. r¡jQyvlQlp¡ − r¡jQyHQkL¢lQ p¢r¢yÉLQLvLQ
687. r¡jtQkQËp¡ − ªc¡p¢kQÀmQ k¢Ë«pÊ«zyvLQ
688. n¢ªvS¢t−−
r¡jp£z−n¢ªvS¢t −−n¢j¡SQ
−−n¢j¡SQr¢t¡ − t]Q«] n¡^yvrQk«L
r¡jp£zHQkL¢lQ amrQtQt¢ «vpQpvLQ
raÇylßm£: kaESnaTa ct¤r|g−blEár£ .
sam#aÇy−
Çy−da¢yn£ sÏysÓDa sagrmEKla .. 135 ..
r¡jyalakºm¢: k§¹an¡th¡ caturaga
caturaga−−bal¦¹var¢ .
s¡mr¡jya−d¡yin¢ satyasandh¡ s¡garam¦khal¡ .. 135 ..
s¡mr¡jya−
r¡jQylXQm£: ªk¡Sn¡t¡ cÆrHQk−pªlSQvr£ .
s¡mQrr¡jQ
¡jQy−t¡y¢n£ stQysnQt¡ s¡krªmkl¡ .. 135 ..

689. raÇylßm£: - Possessed of royal wealth

690. kaESnaTa - Controls the treasury

691. ct¤r|g−blEár£ - Commander of the army of four divisions

692. sam#ajÇy−
jÇy−da¢yn£ - Woho confers the status of kings

693. sÏysÓDa
sÏysÓDa - Whose word cannot be violated

694. sagrmEKla - Who is girdled by the ocean

689. r¡jQylXQm£: − r¡jQylXQm¢ ëpm¡k iËpQpvLQ
690. ªk¡Sn¡t¡ − ©p¡kQk¢xtQt¢VQÀ sQv¡m¢]¢ (pMQc ªk¡cHQkÏkQÀ
n¡yk¢)
691. cÆrHQk−pªlSQvr£ − (rt, kj, Ærk, pt¡t¢) cÆrHQk ª
ªc«]kQ
c«]kQÀ
IcQvr¢
692. s¡mQr¡jQy−t¡y¢n£ − s¡mQr¡jQytQ«tkQ ©k¡ÄpQpvLQ
693. stQysnQt¡ − stQt¢ym¡] p¢rt¢jQ«M uLQLvLQ
694. s¡krªmkl¡ − sÉtQt¢rtQ«tªy ozQ^y¡Nm¡k u«zyvLQ
d£¢Xta dWÏySmn£ svIlaEkvS|kr£ .
svaITIdaæO£ sa¢væO£ s¢ÅcdanÓd
s¢ÅcdanÓd−−ã¢pN£ .. 136 ..
d¢kºit¡
d¢kºit¡ daitya¹aman¢ sarval§kava¹akar¢ .
sarv¡rthad¡tr¢ s¡vitr¢ saccid¡nanda
saccid¡nanda−−r£pi²¢ .. 136 ..
t£X¢t¡ «ttQySmn£ srQvªl¡kvSHQkr£ .
srQv¡rQtt¡tQr£ s¡v¢tQr£ scQc¢t¡nnQt−ëp¢N£ .. 136 ..

695. d£¢Xta - One who is initiated

696. dWÏySmn£ -Destroyer of the demons

697. svIlaEkvS|kr£ - Who can subjugate the worlds

698. svaITIdaæO£ - Bestower of wealth

699. sa¢væO£ - The wife of Savitr

700. s¢ÅcdanÓd−
s¢ÅcdanÓd−ã¢p¢N – Comprised of existence, consciousness and bliss
695. t£X¢t¡ − M¡]tQ«t a«zÊmQp^ ©cyQpvLQ
696. «ttQySmn
Smn££ − aÂrrQk«L azkQÀpvLQ
697. srQvªl¡kvSHQkr£ − skl ªl¡kHQk«LÊmQ t]QvcHQ
©k¡NQzvLQ
698. srQv¡rQtt¡tQr£ − skl ÈËx¡rQtQtHQk«LÊmQ aL¢pQpvLQ
699. s¡v¢tQr£ − s¡v¢tQr¢ ëpm¡k iËpQpvLQ
700. scQc¢t¡nnQt−ëp¢N£ − stQ, c¢tQ, A]nQtHQk«L t]QÑ«zy
ëpm¡k uLQLv vLQ
LQ
dESkalap¢r¢ÅC°a svIga svImaE¢hn£ .
srÞvt£ SaÞæOmy£ g¤ha|ba g¤/ã¢pN£ .. 137 ..
d¦¹ak¡l¡paricchinn¡ sarvag¡ sarvam§hin¢ .
sarasvat¢ ¹¡stramay¢ guh¡b¡ guhyar£pi²¢ .. 137 ..
ªtSk¡l¡pr¢cQc¢nQn¡ srQvk¡ srQvªm¡h¢n£ .
srsQvt£ S¡sQtQrmy£ Àh¡mQp¡ ÀhQyëp¢N£ .. 137 ..

701. dESkalp¢r¢ÅC°a - Not limited by space or time

702. svIga - Omnipresent

703. svImaE¢hn£ - Who bewilders all

704. srÞvt£
srÞvt£ - Of the form of Saraswati

705. SaÞæOm¢y - Who dwells in the scriptures

706. g¤ha|ba - Dwells in the secret cave of the heart

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

701. ªtSk¡l¡pr¢cQc¢nQn¡ − ªtcmQ,k¡lmQ i«vkÏ«zy aLÍkQÀ
uzQpz¡tvLQ
702. srQvk¡ − eHQÀmQ n¢«VnQt¢ËpQpvLQ
703. srQvªm¡h¢n£ − elQªl¡«rÊmQ ªm¡hm«zy ©cyQpvLQ
704. srsQvt£ − srsQvt¢ v^v¢]LQ
705. S¡sQtQrmy£ − c¡sQtQrHQkL¢lQ èrQNm¡k v¢y¡p¢tQt¢ËpQpvLQ
706. Àh¡mQp¡ − ityÀ«ky¢lQ iËpQpvLQ
707. ÀhQyëp¢N£ − prm rkc¢ym¡] ëptQ«tÊ«zyvLQ
sva©Ipa¢D−
a¢D−¢v¢nm¤I³a sda¢Sv
sda¢Sv−−p¢tv#ta .
s|p#dayEár£ saÒv£ g¤âmÎfl
mÎfl−−ã¢pN£ .. 138 ..
sarv§p¡dhi−
sarv§p¡dhi−vinirmukt¡
vinirmukt¡ sad¡¹iva
sad¡¹iva−−pativrat¡ .
saprad¡y¦¹var¢ s¡dhv¢ guruma²ala
guruma²ala−−r£pi²¢ .. 138 ..
srQªv¡p¡t¢−
v¡p¡t¢−v¢n¢rQÉkQt¡ st¡S¢v
st¡S¢v−−pt¢vQrt¡ .
smQpQrt¡ªySQvr£ s¡tQv£ ÀËmNQzl l−−ëp¢N£ .. 138 ..

708. sva©Ipa¢D−
a¢D−¢v¢nm¤I³a – Free from all limitations

709. sda¢Sv−
sda¢Sv−p¢tv#ta - Devoted wife off Siva

710. s|p#dayEár£ - Who promulgates secret knowledge

711. saD¤
saD¤ - Composed

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

713. g¤âmÎfl−
mÎfl−ã¢pN£ - Of the form of the preceptors
v¡p¡t¢−−v¢n¢rQÉkQt¡ − sklv¢tm¡]
708. srQªv¡p¡t¢ sklv¢tm¡] up¡t¢kL¢l¢ËnQÆmQ
v¢ÄpzQzvLQ
709. st¡S¢v
st¡S¢v−−pt¢vQrt¡ − st¡c¢v pt¢v¢r«t
710. smQpQrt¡ªySQvr£ − smQp¢rt¡ytQt¢VQÀ IcQvr¢
711. s¡Æ − (ªmªl ©c¡lQl¢y¢ËpQpÆ) uc¢tm¡y¢ËpQpvLQ
712. I − ~I’ e]Qk¢V k¡mkl¡ aXr ëp¢N¢y¡y¢ËpQpvLQ
713. ÀËmNQzl l−−ëp¢N£ − ÀËmNQzl ëpm¡ ëpm¡k
k iËpQpvLQ
k[laEäO£NaI BgaraÒya maya mD¤mt£ mh£ .
gNa|ba g¤/karaÒya kaEmla|g£ g¤â¢p#ya .. 139 ..
kul§tt¢r²¡ bhag¡r¡dhy¡ m¡y¡ madhumat¢ mah¢ .
ga²¡b¡ guhyak¡r¡dhy¡ k§mal¡g¢ gurupriy¡ .. 139 ..
Àªl¡tQt£rQN¡ pk¡r¡tQy¡ m¡y¡ mÆmt£ mh£ .
kN¡mQp¡ ÀhQyk¡rk¡r¡tQ
¡tQy¡ ªk¡ml¡HQk£ ÀËpQr¢y¡ .. 139 ..
714. k[laEäO£NaI - Who has transceded the senses

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

716. maya - The Illusion

717. mD¤mt£ - Who accepts honey and wine offerings in worship

718. mh£ - Earth

719. gNa|ba - Mother of Gajanana

720. g¤/karaÒya - Worshipped by the Guhyakas – a deity group

721. kaEmla|g£ - Of delicate limbs

722. g¤â¢p#ya - Identical with the wife of the guru

714. Àªl¡tQt£rQN¡ − ÀlmQ eÑmQ inQt¢r¢y céktQt¡lQ aV¢y
É^y¡t ëptQ«tÊ«zyvLQ
715. pk¡r¡tQy¡ − s§r¢ymNQzltQt¢lQ Ar¡t¢kQkpQpÄk¢VvLQ
716. m¡y¡ − m¡«y e]pQpÄpvLQ
717. mÆmt£ − mÆmt£ v^v¡]vLQ (ÀV¢pQÈ)
718. mh£ − èm¢ ëpm¡k iËpQpvLQ
719. kN¡mQp¡ − kNHQkÏkQÀmQ kªNcËkQÀmQ t¡yQ
720. ÀhQyk¡r¡tQy¡ − rkc¢ym¡] iztQt¢lQ èj¢kQkpQ pÄk¢VvLQ
721. ªk¡ml¡HQk£ − m¢ËÆv¡] aHQkHQkLQ u«zyvLQ
722. ÀËpQr¢y¡ − ÀËv¢VQÀpQ p¢r¢ym¡]vLQ
ÞvtÓæOa svItÓæOES£ d¢XNam¥¢tI−ã¢pN£ .
snka¢d−
snka¢d−smaraÒya ¢SvåOan
¢SvåOan−−p#da¢yn£ .. 140 ..
svatantr¡ sarvatantr¦¹¢ dakºi²¡m£rti
dakºi²¡m£rti−−r£pi²¢ .
sanak¡di−−sam¡r¡dhy¡ ¹ivaj±¡na
sanak¡di ¹ivaj±¡na−
±¡na−prad¡yin¢ .. 140 ..
sQvtnQtQr¡ srQvtnQtQªrS£ tX¢N¡érQt¢¢−−ëp¢N£ .
snk¡t¢−−sm¡r¡tQy¡ S¢vjQM¡n
snk¡t¢ ¡n−−pQrt¡y¢n£ .. 140 ..

723. ÞvtÓæOa - The independent One

724. svItÓæOES£ - Ruler of all the Tanntras

725. d¢XNam¥¢tI−ã¢pN£ - Of the form of Dakshinamurthi (Siva)

726. snka¢d−
snka¢d−smaraÒya – Worshipped by Sanaka and others

727. ¢SvåOan
¢SvåOan−
våOan−p#da¢yn£ - Who imparts knowledge of Siva
723. sQvtnQtQr¡ − sQvtnQt¢rm¡k iËpQpvLQ
724. srQvtnQtQªrS£ − skl tnQt¢rHQkÏkQÀmQ IcQvr¢
725. tX¢N¡érQt¢¢−−ëp¢N£ − tX¢N¡érQtQt¢ sQvëpm¡
ëpm¡y¢ËpQ
y¢ËpQpvLQ
726. snk¡t¢−
snk¡t¢−sm¡r¡tQy¡ − snk¡t¢ ªy¡k¢kL¡lQ n]QÀ
Ar¡t¢kQkpQpzQzvLQ
727. S¢vjQM¡n¡n−−pQrt¡y¢n£ − c¢v M¡]tQ«t aL¢pQpvLQ
 SLOKAS 141– 150 : NAMES 728 - 790

¢cÏkla{{nÓd−
¢cÏkla{{nÓd−k¢lka p#Emãpa ¢p#y|kr£ .
namparayN−
namparayN−p#£ta n¢Ód¢vïa nzEár£ .. 141 ..
citkal¡−
citkal¡− ``nanda−
nanda−kalik¡ pr¦mar£p¡ priyakar
priyakar¢¢ .
n¡map¡r¡ya²a−
n¡map¡r¡ya²a−pr¢t¡ nandividy¡ na·¦¹var¢ .. 141 ..
l¡−AnnQ
c¢tQkl¡ AnnQt−kl¢k¡ pQªrmëp¡ pQr¢ymQkr£ .
n¡mp¡r¡yN−
n¡mp¡r¡yN−pQr£t¡ nnQt¢v¢tQy¡ nªzSQvr£ .. 141 ..

728. ¢cÏkla - With Conciousness conditioned in part by manifestation

729. AanÓd
nÓd−−k¢lka
AanÓd - With a state of bliss also partly condittioned

730. p#Emãpa – Of the nature of devotion

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

732. namparayN−
namparayN−p#£ta - Delighted by the recitation of her Names

733. n¢Ód¢vïa - Comprising the Vidya of Nandikeswara

734. nzEá¢r
á¢r - Wife of Nateswara (Siva)
728. c¢tQkl¡ − c¢tQk«ly¡k iËpQpvLQ
729. AnnQt−kl¢k¡ − A]nQttQt¢]Q amQcm¡k (j£v]¢zmQ)
iËpQpvLQ
730. pQªrmëp¡ − p¢ªr«m alQlÆ pkQt¢ e]QV
ëptQªt¡^ËpQpvLQ
731. pQr¢ym
¢ymQQkr£ − p¢r¢ytQ«tcQ ©cyQpvLQ
732. n¡mp¡r¡yN
n¡mp¡r¡yN−−pQr£t¡ − n¡m p¡r¡yNtQt¡lQ
cnQªt¡xm«zpvLQ
733. nnQt¢v¢tQy¡ − nnQt¢ªkcQvrr¡lQ up¡c¢kQkpQpzQz v¢tQy¡ëp¢N¢
734. nªzSQvr£ − c¢tmQpr nzr¡j«] aÑcr¢tQÆ nz]mQ ©cyQÊmQ
IcQvr¢
¢mÐya−
¢mÐya−jgd¢D¿ana m¤¢³da m¤¢³ã¢pN£ .
laÞy¢p#ya lykr£ lÇja r|Ba¢dv¢Ódta .. 142 ..
mithy¡−
mithy¡−jagadadhiº·h¡n¡ muktid¡ muktir£pi²¢ .
l¡syapriy¡ layakar¢ lajj¡ rabh¡divandit¡ .. 142 ..
m¢tQy¡−
¡−jktt¢xQz¡n¡ ÉkQt¢t¡ ÉkQt¢ëp¢N£ .
l¡sQypQr¢y¡ lykr£ ljQj¡ rmQp¡t¢vnQt¢t¡ .. 142 ..

735. ¢mÐya−
¢mÐya−jgd¢D¾an - The base of the illusory world

736. m¤¢³da - The giver of salvation

737. m¤¢³ã¢pN£ - Of the nature of salvation

738. laÞy¢p#ya - Fond of graceful dance

739. lykr£ - Fond of a state of meditation

740. lÇja - Of the form of bashfulness

741. r|Ba¢dv¢Ódta – Worshipped by Rambha and other celestials

735. m¢tQy¡¡−−jktt¢xQz¡n¡ − ©p¡yQy¡] ulktQ ªt¡VQVtQt¢VQÀ
at¢xQz¡]m¡y¢ËpQpvLQ
736. ÉkQt¢t¡ − ÉkQt¢«y aL¢pQpvLQ
737. ÉkQt¢ëp¢N£ − ÉkQt¢«yªy ëpm¡k u«zyvLQ
738. l¡sQ
l¡sQypQr¢y¡ − nrQtQt]tQt¢lQ p¢r¢yÉLQLvLQ
739. lykr£ − lytQ«t uNQÄpNQÅk¢VvLQ(ÀV¢pQÈ)
740. ljQj¡ − ljQj¡ ëpm¡k iËpQpvLQ
741. rmQp¡t¢vnQt¢t¡ − rmQ«p Étl¡] apsrsQ sQtQr£kL¡lQ
vNHQkpQpzQzvLQ
Bvdav−−s¤Dav¦¢¾: paparÎy dvanla .
Bvdav
d¬BaIÂy−
y−t¥lvat¥la jraÒvaÓtr
jraÒvaÓtr¢vp#
¢vp#Ba .. 143 ..
bhavad¡vasudh¡v¤º·i: p¡p¡ra²ya dav¡nal¡ .
daurbh¡gya−
daurbh¡gya−t£lav¡t£l¡ jar¡dhv¡ntaraviprabh¡ .. 143 ..
pvt¡v−s¦t¡vQËxQ^: p¡p¡rNQy tv¡nl¡ .
pvt¡v−
©t¬rQp¡kQy−ælv¡æl¡ jr¡tQv¡nQtrv¢pQrp¡ .. 143 ..

742. Bvdavs¤Dav¦¢¾: - Veritable rain of nectar to the fire of existence

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

744. d¬BaIÂy−
y−t¥lvat¥la - Blows away misfortune just as the gale blows
away the thistle

745. jraÒvaÓtr¢vp#Ba – The sunbeam that dispels darkness of old age

742. pvt¡vs¦t¡vQËxQ^: − smQs¡rm¡k¢y k¡zQÄtQt£kQÀ
amQËt m«[y¡y¢ËpQpvLQ
743. p¡p¡rNQy tv¡nl¡ − p¡v©m]QÑmQ arNQytQt¢VQÀ
k¡zQÄtQt£y¡k iËpQpvLQ
744. ©t¬rQp¡kQy−ælv¡æl¡ − ÆrQp¡kQk¢ymQ e]Qk¢V
pMQ©p¡t¢«y c¢tV a^kQÀmQ Â[lQ k¡VQV¡k iËpQpvLQ
745. jr
jr¡tQ
¡tQv¡nQtrv¢pQrp¡ − épQÈ e]Qk¢V iË«LpQ
ªp¡kQÀmQ s§r¢y p¢r«py¡k iËpQpvLQ
BaÂya¢ÖD−
BaÂya¢ÖD−c¢Ód#ka B³ B³−−¢cäO kE¢kk−−GnaGna .
raEgpvIt−−−−d|d|BaE¢l−
l−m¦IÏy¤−daâ−
daâ−k[Za¢rka .. 144 ..
bh¡gy¡bdhi− bhakta−−citta k¦ki
bh¡gy¡bdhi−candrik¡ bhakta k¦ki−−ghan¡ghan¡ .
r§gaparvata−−
r§gaparvata−−dabh§li
−−dabh§li−
dabh§li−rm¤tyu
rm¤tyu−−d¡r
d¡ru
u−ku·h¡rik¡ .. 144 ..
p¡kQy¡pQt¢−
¢−cnQtQr¢k¡ pkQt−c¢tQt ªkk¢
ªkk¢−−kn¡kn¡ .
ªr¡kprQvt t−−
−−tmQ
−−tmQªp¡l¢−
p¡l¢−rQmQËtQÊ−t¡Ë
t¡Ë−−Àz¡r¢k¡ .. 144 ..

746. BaÂya¢ÖD−
BaÂya¢ÖD−c¢Ód#ka - The moon that lights up the ocean of good
fortune

747. B³−
B³−cE¢t kE¢kk−−GnaGna – Is to her devotees like what the dark
clouds are to the peacock.

748. raEgpvIt−−d|
−−d|BaE¢l:
l: - Like the thunderbolt to the mounain of disease

749. m¦Ïy¤−daâ−
daâ−k[Za¢rka – Like the axe to the tree of death
746. p¡kQy¡pQt¢−
¢−cnQtQr¢k¡ − p¡kQk¢ym¡k¢y kz«lpQ
©p¡HQkcQ©cyQÊmQ cnQtQr¢«ky¡k iËpQpvLQ
747. pkQt−c¢tQt ªkk¢
ªkk¢−−kn¡kn¡ − pkQtrQkL¢]Q m]m¡k¢y my¢ÌkQÀ
ªmkmQ ªp¡]QVvLQ
748. ªr¡kprQvt t−−
−−tmQªp¡l¢ − ªn¡yQ e]QÑmQ m«l«ypQ
−−tmQ
p¢LkQÀmQ vjQr¡ÊtmQ ªp¡]QVvLQ
749. mQËtQÊ−t¡Ë
t¡Ë−−Àz¡r¢k¡
Àz¡r¢k¡ − mQËtQÊv¡k¢y mrtQ«t ©vzQÄmQ
ªk¡z¡l¢ ªp¡]QVvL vLQQ
mhEár£ mhakal£ mhag#asa mhaSna .
ApNaI c¢Îfka cÎfm¤Îfas¤r−¢nx¥¢dn£ .. 145 ..
mah¦¹var¢ mah¡k¡l¢ mah¡gr¡s¡ mah¡¹an¡ .
apar²¡ ca²ik¡ ca²amu²¡sura
ca²amu²¡sura−−niº£din¢ .. 145 ..
mªhSQvr£ mh¡k¡l£ mh¡kQr¡s¡ mh¡Sn¡ .
aprQN¡ cNQ^k¡ cNQzÉNQz¡s¦r ¡s¦r−−n¢x§t¢n£ .. 145 ....

750. mhEár£ - 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. cÎfm¤Îfas¤r−¢nx¥¢dn£ - Destroyer of the demons Chanda and

Munda
750. mªhSQvr£ − ©pr¢yvL¡ÊmQ IcQvr¢y¡ÊmQ iËpQpvLQ
751. mh¡k¡l£ − mh¡k¡L¢ (ÀV¢pQÈ)
752. mh¡kQr¡s¡ − ©pr¢yt¡] kvLtQ«t u«zyvLQ
753. mh¡Sn¡ − ©pËnQt£]¢ uLQLvLQ
754. aprQN¡ − kz]Q y¡©t¡]QÐmQ ilQl¡tvLQ (ÀV¢pQÈ)
755. cNQ^k¡ − ªk¡pÉLQLvLQ ( EÎ vyÆLQL k]Q]¢«k)
756. ¡s¦r−−n¢x§t¢n£ − cNQz]Q, ÉNQz]Q e]Qk¢V
cNQzÉNQz¡s¦r
aÂrrQk«LkQ ©k¡]QVvLQ
XraXra¢Ïmka svIlaEkES£ ¢váDa¢rN£ .
¢æOvgIdaæO£ s¤Bga æOy|bka ¢æOg¤Na¢Ïmka .. 146 ..
kºar¡kºar¡tmik¡ sarval§k¦¹¢ vi¹vadh¡ri²¢ .
trivargad¡tr¢ subhag¡ trayabak¡ trigu²¡tmik¡ .. 146 ..
Xr¡Xr¡tQm¢k¡ srQvªl¡ªkS£ v¢SQvt¡r¢N£ .
tQr¢vrQkt¡tQr£ s¦pk¡ tQrymQpk¡ tQr¢ÀN¡tQm¢k¡ .. 146 ..
757. XraXra¢Ïmka - Formed of all the syllables

758. svIlaEkES£ - Ruler of all worlds

759. ¢váDa¢rN£ - Upholder of the Universe

760. ¢æOvgIdaæO£ - The giver of the triad of values : Artha, Kama and
Moksha

761. s¤Bga
Bga –Like a five-year old girl

762. æOy|bka – With three eyes

763. ¢æOg¤Na¢Ïmka - Of the nature of the three qualities, Sattva, Rajas and
Tamas
757. Xr¡Xr¡tQm¢k¡ − a[¢ÍLQLÆmQ a[¢v¢lQl¡tÆm¡]
a«]tQÆm¡y¢ËpQpvLQ
758. srQvªl¡ªkS£ − skl ªl¡kHQkÏkQÀmQ IcQvr¢
759. v¢SQvt¡r¢N£ − skl p¢rpMQct tQQ«tÊmQ t¡HQÀk¢VvLQ
760. tQr¢vrQkt¡tQr£ − trQm, arQtQt, k¡mHQk«LkQ ©k¡ÄpQpvLQ
761. s¦pk¡ − ©s¬p¡kQk¢y v^v¢]LQ ( WnQÆ vyÆLQL
k]Q]¢«k)
762. tQrymQpk¡ − é]QÐ kNQk«LÊ«zyvLQ
(ÉmQérQtQt¢kÏkQÀnQ t¡yQ)
763. tQr¢ÀN¡tQm¢k¡ − (stQv, rjsQ, tªm¡ ÀNHQkL¡k¢y L¡k¢y))
ÉkQÀN v^v¡]vLQ
ÞvgaIpvgIda S¤¼a jpap¤Ýpp−−¢nBak]¢t: .
AaEjaEvt£ 濫tDra yåOãpa ¢p#yv#ta .. 147 ..
svarg¡pavargad¡ ¹uddh¡ jap¡puºpa−
jap¡puºpa−nibh¡k¤ti: .
§j§vat¢ dyutidhar¡ yaj±ar£p¡ priyavrat¡ .. 147 ..
sQvrQk¡pvrQkt¡ S¦tQt¡ jp¡ÈxQp−n¢p¡kQËt¢: .
Êt¢tr¡ yjQMëp¡ pQr¢yvQrt¡ .. 147 ..
Oªj¡vt£ tQÊt¢tr¡

764. ÞvgaIpvgIda – Who bestoes heaven and salvation on her devotees

765. S¤¼a - The pure One

766. jpap¤Ýp−
p−¢nBak]¢t: - Abody with the complexion of the Japa flower

767. AaEjaEvt£ - The lustrous One

768. 濫tDra – Endowed with brilliance

769. yåOãpa – Of the form of Sacrifices

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

764. sQvrQk¡pvrQkt¡ − sQvrQkQktQ«tÊmQ ªm¡XtQ«tÊmQ
aL¢pQpvLQ
765. S¦tQt¡ − ÂtQtm¡]vLQ
766. jp¡ÈxQp−n¢p¡kQËt¢: − ©cmQpËtQt¢pQè n¢VÉ«zyvL
n¢VÉ«zyvLQQ
767. Oªj¡vt£ − OjsQ«s u«zyvLQ (ÀV¢pQÈ)
768. tQÊt¢tr¡ − k¡nQt¢ªy¡^ËpQpvLQ
769. yjQMëp¡ − yjQM ëpm¡]vLQ
770. pQr¢yvQrt¡ − v¢rtHQkL¢lQ p¢r¢yÉLQLvLQ
ѤraraÒya ѤraDxaI pazl£
pazl£−−k[s¤m−¢p#ya .
mÓdar−k[s¤m−¢p#ya .. 148 ..
mht£ mEâ¢nlya mÓdar−
dur¡r¡dhy¡ dur¡dha
dur¡dharº¡
rº¡ p¡·al¢
p¡·al¢−−kusuma−
kusuma−priy¡ .
mahat¢ m¦runilay¡ mand¡ra
mand¡ra−−kusuma
kusuma−−priy¡ .. 148 ..
Ær¡r¡tQy¡ Ær¡trQx¡ p¡zl£−Às¦m−
Às¦m−pQr¢y¡ .
¡r−−Às¦m
mht£ ªmËn¢ly¡ mnQt¡r Às¦m−−pQr¢y¡ .. 148 ..

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

772. ѤraDxaI – Cannot be controlled

773. pazl£−
pazl£−k[s¤m−¢p#ya – Fond of the Patali flower

774. mht£ - The great One

775. mEâ¢nlya – Dwelling in the Meru mountain

776. mÓdar−
mÓdar−k[s¤m−¢p#ya – Fond of the Mandara flower
771. Ær¡r¡tQy¡ − c¢rmpQpzQÄ Ar¡t¢kQkpQpÄk¢VvLQ
772. Ær¡trQx¡ − jy¢kQk É^y ¡tvLQ
É^y¡tvLQ
773. p¡zl£−Às¦m
Às¦m−−pQr¢y¡ − p¡t¢r¢pQèv¢lQ p¢r¢yÉLQLvLQ
(©vÏpQÈmQ, c¢kpQÈmQ klnQt n¢VÉLQL è)
774. mht£ − m¢kÍmQ ©pr¢yvLQ
775. ªmËn¢ly¡ − ªmË m«ly¢lQ iËpQpvLQ
776. mnQt¡r
¡r−−Às¦m
Às¦m−−pQr¢y¡ − mnQt¡rpQèv¢lQ p¢r¢yÉLQLvLQ
v£raraÒya ¢vrafqãpa ¢vrja ¢vátaEm¤K£
K£ .
p#Ïyg−ãpa prakaSa p#aNda p#aNã¢pN£ .. 149 ..
v¢r¡r¡dhy¡ vir¡r£p¡ viraj¡ vi¹vat§mukh¢ .
pratyag−
pratyag−r£p¡ par¡k¡¹¡ pr¡²ad¡ pr¡²ar£pi²¢ .. 149 ..
v£r¡r¡tQy¡ v¢r¡zQëp¡ v¢rj¡ v¢SQvªt¡Ék£ .
pQrtQykQ−ëp¡ pr¡k¡S¡ pQr¡Nt¡ pQr¡Nëp¢N£ .. 149 ..

777. v£raraÒya - Worshipped by the Viras

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

779. ¢vrja - Devoid of sin

780. ¢vátaEm¤K£ - Whose face can be seen everywhere - Omnipresent

781. p#Ïyg¯
Ïyg¯ã
Ïy ãpa
pa - Inward looking

782. prakaSa – Of trancendental form

783. pa#Nda - Giver of the life breath

784. p#aNã¢pN£ - Of the form of Brahman

777. v£r¡r¡tQy¡ − v£rrQkL¡lQ Ar¡t¢kQkpQpÄk¢VvLQ
778. v¢r¡zQëp¡ − v¢r¡zQ sQvëpm¡k iËpQpvLQ
779. v¢rj¡ − m¡cVQVvLQ
780. v¢SQvªt¡Ék£ − eHQÀmQ ÉkÉLQLvLQ
781. rtQykQ−ëp¡ − uLQ ªn¡kQk¢tQ t¢ËmQÈvt¡lQ v¢LHQÀmQ
pQrtQ
ëptQ«tÊ«zyvLQ
782. pr¡k¡S¡ − prm Ak¡c sQvëpm¡y¢ËpQpvLQ
783. pQr¡Nt
¡Nt¡ ¡ − p¢r¡N«]kQ ©k¡ÄpQpvLQ
784. pQr¡Nëp¢N£ − p¢r¡N ëpm¡y¢ËpQpvLQ
matIÎf−f−BWrvaraÒya m¢ÓæON£
m¢ÓæON£−−ÓyÞt
ÓyÞt−−raÇyD¥:
¢æOp¤rES£ jyÏsEna ¢nÞæOªg¤Îya
Îya prapra .. 150 ..
m¡rta²a−
m¡rta²a−bhairav¡r¡dhy¡ mantri²¢
mantri²¢−−nyasta−
nyasta−r¡jyadh£:
tripur¦¹¢ jayats¦n¡ nistraigu²y¡ par¡par¡ .. 150 ..
m¡rQtNQz−«prv¡r¡tQy¡ mnQtQr¢N£−nQysQt−r¡jQyæ:
tQr¢ÈªrS£ jytQªsn¡ n¢sQtQ«rÀNQy¡ pr¡pr¡ .. 150 ..

785. matIÎf−
f−BWrvraÒya - Worshipped by Marthandabhairava (Siva)

786. m¢ÓæON£−
m¢ÓæON£−ÓyÞt−
ÓyÞt−raÇyD¥
raÇyD¥: - Her powers delegated to Mantrini

787. ¢æOp¤rES£ - Ruler of the three cities

788. jyÏsEna - Ever victorious

789. ¢nÞæOª
¢nÞæOªg¤Îya - Beyond the three Gunas

790. prapra - Of both Higher and Lower Forms

785. m¡rQtNQz−«prv¡r¡tQy¡ − m¡rQtQtNQz «prvr¡lQ
Ar¡t¢kQkpQpzQzvLQ
786. mnQtQr¢N£−nQysQt−r¡jQyæ: − mnQtQr¢N¢y¢zmQ r¡jQyp¡rtQ«t
«vtQtvLQ
tQr¢ÈªrS£ − tQr¢Èªrc£ e]Qk¢V ªtv¢ ( srQv¡c¡pr¢èrk
787. tQ
ckQkrtQt¢]Q at¢xQz¡] ªtv¢)
788. jytQªsn¡ − jytQÆz]¢ËkQÀmQ ªc«]k«LÊ«zyvLQ
789. n¢sQtQ«rÀNQy¡ − ÉkQÀNHQk«LkQ kznQtvLQ
790. pr¡pr¡ − pr, apr, pr¡pr e]Qk¢V ptHQkL¡lQ
ÀV¢kQkpQpÄmQ p¢rmQmtQt¢]Q sQvëpm¡y¢ËpQpvLQ (ÀV¢pQÈ)
 SLOKAS 151– 160 : NAMES 791 - 861

sÏyåOananÓd−
sÏyåOananÓd−ãpa samrÞy
samrÞy−−prayNa .
kp¢dIn£ klamala kamD¤kq−kamã¢pN£ .. 151 ..
satyaj±¡n¡nanda−
satyaj±¡n¡nanda−r£p¡ s¡marasya
s¡marasya−−par¡ya²¡ .
kapardin¢ kal¡m¡l¡ k¡madhuk−
k¡madhuk−k¡mar£pi²¢ .. 151 ..
stQyjQM¡n¡nnQt−ëp¡ s¡mrsQy−pr¡yN¡ .
kprQt¢n£ kl¡m¡l¡ k¡mÆkQ−k¡mëp¢N£ .. 151 ..

791. sÏyåOananÓd−−ãpa
sÏyåOananÓd – Of the form of Truth, Knowledge and Bliss

792. samrÞy−
samrÞy−prayNa – Fond of the Sama Veda chants

793. kp¢dIn£ - Consort of Kapardin (Siva)

794. klamala - Of beauty and brilliance

795. kamD¤kq - The fulfiller of desires

796. kamã¢pN£ - Of the form of Kama (Siva)

791. stQyjQM¡n¡nnQt−ëp¡ − stQy, M¡], A]nQt
ëpm¡y¢ËpQpvLQ
792. s¡mrsQy−pr¡yN¡ − smrstQt¢lQ n¢«l ©pVQVvLQ
793. kprQt¢n£ − c¢vÑ«zy ptQ]¢ ( j«zkQÀ kprQtmQ e]QÐ ©pyrQ)
794. kl¡m¡l¡ − k«lk«L m¡«ly¡ktQ tr¢tQt¢ËpQpvLQ
795. k¡mÆkQ − pkQtrQkÏ«zy mª]¡rtHQk«LpQ èrQtQt¢ ©cyQpvLQ
796. k¡mëp¢N£
k¡mëp¢N£ − n¢«]tQt ëpHQk«L eÄpQpvLQ
kla¢n¢D: kaÛykla rsåOa rsSEv¢D: .
p¤¾a p¤ratna p¥Çya p¤Ýkra p¤ÝkrEXNa .. 152 ..
kal¡nidhi: k¡vyakal¡ rasaj±¡ rasa¹¦vadhi: .
puº·¡ pur¡tan¡ p£jy¡ puºkar¡ puºkar¦kºa²¡ .. 152 ..
kl¡n¢t¢: k¡vQykl¡ rsjQM¡ rsªSvt¢: .
ÈxQz¡ Èr¡tn¡ èjQy¡ ÈxQkr¡ ÈxQkªrXN¡ .. 152 ..
797. kla¢n¢D: - A treasure of arts

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

799. rsåOa – The experiencer of sentiments

800. rsSEv¢D: - The treasure of Brahman

801. p¤¾a - Nourished by numerous qualities

802. p¤ratna – The ancient One

803. p¥Çya – Worthy of worship

804. p¤Ýkra – Who receives nourishment

805. p¤ÝkrEXNa – Wtit lotus-like eyes

797. kl¡n¢t¢: − k«lkL¢]Q ©p¡kQk¢xmQ
798. k¡vQykl¡ − k¡v¢yHQk«L iyVQÐmQ kl¡ ëpm¡k iËpQpvLQ
799. rsjQM¡ − rsHQk«L aV¢nQtvLQ
800. rsªSvt¢: − p¢rmQm¡mQËttQt¢]Q ©p¡kQk¢xmQ
801. ÈxQz¡ − ÈxQ^y¡y¢ËpQpvLQ ( ªp¡x¢kQkpQpzQzvLQ)
802. Èr¡tn¡ − elQªl¡ËkQÀmQ ÉnQt¢y¢ËpQpvLQ
803. èjQy¡ − èj¢kQktQ tÀnQtvLQ
804. ÈxQkr¡ − ÈxQ^«ykQ ©k¡ÄpQpvLQ
805.
805. ÈxQkªrXN¡ − t¡m«r ªp¡]QV kNQk«LÊ«zyvLQ
pr|ÇyaE¢t: pr|Dam prmaN¤: praÏpra .
paShÞta paShÓæO£ prmÓæO
prmÓæO−−¢vBE¢dn£ .. 153 ..
parajy§ti: paradh¡ma param¡²u: par¡tpar¡ .
p¡¹ahast¡ p¡¹ahantr¢ paramantra
paramantra−−vibh¦din¢ .. 153 ..
prmQjQªy¡t¢: prmQt¡m prm¡Å: pr¡tQ pr¡tQpr¡ .
p¡ShsQt¡ p¡ShnQtQr£ prmnQtQr−v¢ªpt¢n£ .. 153 ..

806. pr|ÇyaE¢t: - The supreme brilliance

807. pr|Dama – Of the highest abode

808. prmaN¤: - Who is the most subtle atom

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

810. paShÞta – Bearing the noose in left hand

811. paShÓæO£ - Destroyer of the noose that binds

812. prmÓæO−
prmÓæO−¢vBE¢dn£ - Destroyer of the powers of the enemy
806. prmQjQªy¡t¢: − c¢VnQt jQªy¡t¢ sQvëpm¡k iËpQpvLQ
807. prmQt¡m − utQtmm¡] iËpQp¢zm¡y¢ËpQpvLQ
808. prm¡Å: − m¢kÍmQ s§XQmm¡] aÅv¡y¢ËpQpvLQ
809. pr¡tQpr¡ − c¢VnQtvrQkÏkQÀmQ c¢VnQtvLQ
810. p¡ShsQt¡ − p¡ctQ«tkQ «ky¢Ì«zyvLQ
811. p¡ShnQtQr£ − p¡cHQk«LpQ ªp¡kQk^pQpvLQ
812. prmnQtQr−v¢ªpt¢n£ − et¢r¢kL¢]Q (asQt¢r, ap¢c¡r) mnQt¢rHQk«L
p¢LpQpvLQ
m¥taI{m¥taI {¢nÏyt¦çOa m¤¢nmans
nmans−−h|¢ska .
sÏyv#ta sÏyãpa svaIÓtyaI¢mn£ st£ .. 154 ..
m£rt¡am£rt¡ anityat¤pt¡
anityat¤pt¡ munim¡nasa
munim¡nasa−−hasik¡ .
satyavrat¡ satyar£p¡ sarv¡ntary¡min¢ sat¢ .. 154 ..
érQt¡{érQt¡ {n¢tQytQËpQt¡ Én¢m¡ns−
Én¢m¡ns−hmQs¢k¡ .
stQyvQrt¡ stQyëp¡ srQv¡nQtrQy¡m¢n£ st£ .. 154 ..
813. m¥taI - Of perceptible form

814. Am¥taI - Also of imperceptibe form

815. A¢nÏyt¦çOa – Satisfied by devotee offerings that are perishable

816. m¤¢nmanS−
nmanS−h|¢ska – She is like a female swan in the mind of the sages

817. sÏyv#ta - To whom truth is dear

818. sÏyãpa – Of the form of truth

819. svaIntyaI¢mn£ - The inner controller of all souls

820. st£ - The eternal spouse

813. érQt¡ − ëptQªt¡^ËpQpvLQ
814. aérQt¡ − ëpªm ilQl¡tvLQ
815. an¢tQytQËpQt¡ − a[¢ÍLQL ©p¡ËLQkL¡lQ ©c©cyQ
yQypQpzQz
upc¡rHQkL¡ÌmQ t¢ËpQt¢y«zpvLQ
816. Én¢m¡ns−
Én¢m¡ns−hmQs¢k¡ − É]¢vrQkL¢]Q m]t¡k¢y tz¡ktQt¢lQ
uLQL hmQsmQ
817. stQyvQrt¡ − uNQ«mªy ªpÂvÆ e]Qk¢V v¢rttQt¡lQ
a«zykQ à^yvLQ
818. stQyëp¡ − ÉkQk¡ltQt¢ÌmQ p¡t¢kQkpQpz¡t
stQt¢yëptQ«tÊ«zyvLQ
819.
819. srQv¡nQtrQy¡m¢n£ − elQªl¡ËkQÀLQÏmQ p¢rªvc¢tQt¢ËpQpvLQ
820. st£ − mh¡ pt¢v¢r«ty¡k iËpQpvLQ

b#’aN£ b#’jnn£ bh¤ãpa b¤Da¢cIta .

p#s¢væO£ p#cÎfa {{åOa p#¢t¿a p#kzak]¢t: .. 155 ..
brahm¡²¢ brahmajanan¢ bahur£p¡ budh¡rcit¡ .
‘‘j±¡
prasavitr¢ praca²¡ ‘‘ j±¡ prati
pratiº·h¡
º·h¡ praka·¡k¤ti: .. 155 ..
pQrhQm¡N£ pQrhQmjnn£ ph¦ëp¡ Èt¡rQc¢t¡ .
pQrsv¢tQr£ pQrcNQz¡ {{jQM¡ pQrt¢xQz¡ pQrkz¡kQËt¢: .. 155 ..

821. b#’aN£ - Of the form of Brahaman

822. b#’ - She is Brahman

823. jn¢n – The Mother

824. bh¤ãpa –Of many forms

825. b¤Da¢cI
Da¢cIta – Adored by the learned

826. p#s¢væO£ -The creator of everything

827. p#cÎfa - Who is wrathful

828. AaåOa - She is the Command

829. p#¢t¿a - Who is the support of everything

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

821. pQrhQm¡N£ − p¢rmQm ckQt¢y¡k iËpQpvLQ
822. pQrhQm − p¢rmQmm¡k iËpQpvLQ
823. jnn£ − skl p¢rpMQctQ«tÊmQ c¢ËxQ^pQpvLQ
824. ph¦ëp¡ − aªnkv¢tm¡] ëpHQkªL¡^ËpQpvLQ
825. Èt¡rQc¢t¡ − M¡]¢kL¡lQ èj¢kQkpQpzQzvLQ
826. pQrsv¢tQr£ − y¡vVQ«VÊmQ p«ztQtvLQ
827. pQrcNQz¡ − m¢kÍmQ
m¢kÍmQ at¢km¡] ªk¡pÉLQLvLQ
828. AjQM¡ − AjQM¡ ëm¡k iËpQpvLQ
829. pQrt¢xQz¡ − skl p¢rpMQctQ«tÊmQ t]Q]¢lQ
 p¢rt¢xQ^tQt¢ËpQpvLQ
830. pQrkz¡kQËt¢: − elQªl¡ËkQÀmQ ©vL¢pQp«zy¡ktQ ©tr¢ÊmQ v^v¢]LQ

p#aNEár£ p#aNdaæO£ p·aSÏp£Z

p·aSÏp£Z−−ã¢pN£ .
¢vS¦HqKla ¢v¢v³ÞTa v£rmata ¢vyÏp#s¥: .. 156 ..
pr¡²¦¹var¢ pr¡²ad¡tr¢ pa±c¡¹atp¢·ha
pa±c¡¹atp¢·ha−−r£pi²¢ .
vi¹¤°khal¡ viviktasth¡ v¢ram¡t¡ viyatpras£: .. 156 ..
pQr¡ªNSQvr£ pQr¡Nt¡tQr£ pMQc¡StQp£z−ëp¢N£ .
v¢SQËHQkl¡ v¢v¢kQtsQt¡ v£rm¡t¡ v¢ytQpQrs§: .. 156 ..

831. p#aNEár£ - Ruler of the vital breath

832. p#aNdatæO£ - The giver of life

833. p·aSÏp£Z−
p·aSÏp£Z−ã¢pN£ - Of the form of fifty representations

834. ¢vS¦HqKla - Free from fetters

835. ¢v¢v³ÞTa - Resident in isolated places

836. v£rmata - Mother of the Vira devotees

837. ¢vyÏps¥: - The creator of Space

831. pQr¡ªNSQvr£ − p¢r¡N]QkÏkQÀ IcQvr¢
832.
832. pQr¡Nt¡tQr£ − p¢r¡N]Qk«LkQ ©k¡ÄpQpvLQ
833. pMQc¡StQp£z−ëp¢N£ − WmQpÆ p£zHQkL¢]Q ëpm¡k
iËpQpvLQ
834. v¢SQËHQkl¡ − krQm¡t¢ v¢lHQÀkLQ ilQl¡tvLQ
835. v¢v¢kQtsQt¡ − v¢ªvkÉ«zyvrQkL¢]Q m]t¢lQ
m]t¢lQ iËpQpvLQ
836. v£rm¡t¡ − v£rrQkÏkQÀtQ t¡y¡r¡k iËpQpvLQ
837. v¢ytQpQrs§: − Ak¡ctQ«t p«ztQtvLQ

m¤k[Óda m¤¢³¢nlya m¥l¢vg#h−ã¢pN£ .

BavåOa BvraEgG"£ Bvc@
Bvc@−−p#v¢tIn£ .. 157 ..
m£lavigraha−−r£pi²¢ .
mukund¡ muktinilay¡ m£lavigraha
bhavacakra−−pravartin¢ .. 157 ..
bh¡vaj±¡ bhavar§gaghn¢ bhavacakra
ÉÀnQt¡ ÉkQt¢n¢ly¡ élv¢kQrh h−−ëp¢N£ .
p¡vjQM¡ pvªr¡kkQn£ pvckQr−pQrvrQt¢n£ .. 157 ..

838. m¤k[Óda – The giver of salvation

839. m¤¢³¢nlya – The abode of all salvation

840. m¥l¢vg#h−ã¢pN£ - Of the form of the original goddess Rajarajeswari

841. BavåOa - The Knower of Thought

842. BvraEgD"£ - Destroyer of the disease of existence

843. Bvc@−
Bvc@−p#v¢tIn£ - Who keeps the wheel of creation in motion
838. ÉÀnQt¡ − ÉkQt¢«y aL¢pQpvLQ (ÉÀ: e]QV¡lQ ªm¡XmQ)
839. ÉkQt¢n¢ly¡ − ÉkQt¢kQÀ iËpQp¢¢zm¡]vLQ
zm¡]vLQ
840. élv¢kQrhh−−ëp¢N£ − skl ckQt¢kÏkQÀmQ élm¡]
r¡jr¡ªjcQvr¢ ëpm¡k iËpQpvLQ
841. p¡vjQM¡ − m]t¢lQ uLQL eNQNHQk«L aV¢nQtvLQ
842. pvªr¡kkQn£ − smQs¡rm¡k¢y ªr¡ktQ«ttQ t£rQpQpvLQ
843. pvckQr−pQrvrQt¢n£ − smQs¡r ckQkrtQ«tcQ Â[lcQ ©cyQpvLQ
CÓd:sara
CÓd:sara SaÞæOsara mÓæOsara tlaEdr£ .
udark£¢tI−âêamvWBva vNIã¢pN£ .. 158 ..
chanda:s¡r¡ ¹¡stras¡r¡ mantras¡r¡ tal§dar¢ .
ud¡rak¢rti−
ud¡rak¢rti−rudd¡mavaibhav¡ var²ar£pi²¢ .. 158 ..
cnQt:s¡r¡ S¡sQtQrs¡r¡ mnQtQrs¡r¡ tªl¡tr£ .
ut¡rk£rQt¢¢−−ËtQt¡m«vpv¡ vrQNëp¢N£ .. 158 ..

844. CÓd:sara – The essence described in the scriptures

845. SaÞæOsara - Herself the essence of the scriptures

846. mÓæOsara - The essence of all Mantras

847. tlaEdr£ - of a flat belly

848. udark£¢tI: - Of high fame

849. uêamvWBva – Of immeasurable affluence

850. vNIã¢pN£ - Of the form of letters

844. cnQt:s¡r¡ − ªvtHQkL¢]Q s¡rm¡y¢ËpQpvLQ
845. S¡sQtQrs¡r¡ − c¡sQt¢rHQkL¢]Q s¡rm¡y¢ËpQpvLQ
846. mnQtQrs¡r¡ − mnQt¢rHQkL¢]Q s¡rm¡y¢ËpQpvLQ
847. tªl¡tr£ − (uLQLHQ«k ªp¡lQ smm¡]) c¢V¢y i«z
u«zyvLQ
848. ut¡rk£rQt¢: − uyrQnQtÆmQ, v¢sQt¡rm¡]Æm¡] k£rQtQt¢
u«zyvLQ
849. utQt¡m«vpv¡ − aLv¢zÉ^y¡t ©pË«mÊLQLvLQ
850. vrQNëp¢N£ − vrQNHQkL¢]Q( eÎtQÆ, vrQN¡cQrmmQ) ëpm¡k
iËpQpvLQ
jÓmm¦Ïy¤−jratçO−
jratçO−jn−
jn−¢v½a¢Ót−
¢v½a¢Ót−da¢yn£ .
sva©Ip¢nx−
¢nx−Ѥ¼^¾a SaÓÏyt£t−
SaÓÏyt£t−kla¢Ïmka .. 159 ..
janmam¤tyu−
janmam¤tyu−jar¡tapta−
jar¡tapta−jana
jana−−vi¹r¡nti−
vi¹r¡nti−d¡yin¢ .
sarv§paniºa− ¹¡ntyat¢ta−−kal¡tmik¡ .. 159 ..
sarv§paniºa−dudghuº·¡ ¹¡ntyat¢ta
jnQmmQËtQÊ−jr¡tpQt−jn jn−−v¢SQr¡nQt¢− ¢−t¡y¢n£ .
srQªv¡pn¢x−
v¡pn¢x−ÆtQÀxQz¡ S¡nQtQyt£t−kl¡tQm¢k¡ .. 159 ..

851. jÓmm¦Ïy¤−jratçO−
jratçO−jn−¢v½a¢Ót−da¢yn£
jn−¢v½a¢Ót− - Giver of respite from the travails of
birth and death

852. ¢nx−ddqD¤¾a
sva©Ip¢nx− - Praised in all the Upanishads

853. SaÓÏyt£t−−kla¢Ïmka
SaÓÏyt£t - Like the state of the sky after removal of all
duality
851. jnQmmQËtQÊ−jr¡tpQt−jn
jn−−v¢SQr¡nQt¢¢−−t¡y¢n£ − p¢VpQÈ, iVpQÈ,
épQÈkL¡lQ
kL¡lQ tk¢kQÀmQ j]HQkÏkQÀ OyQÍ aL¢pQpvLQ
v¡pn¢x−−ÆtQÀxQz
852. srQªv¡pn¢x z¡
¡ − skl upn¢xtQÆkQkL¢ÌmQ
i«rnQÆ ªk¡x¢kQkpQpzQzvLQ
853. S¡nQtQyt£t−kl¡tQm¢k¡ − c¡nQtQyt£t©m]QV kl¡
sQvëpm¡]vLQ(ÀV¢pQÈ)
g|B£ra ggnaÓtÞTa g¢vIta ganlaEl¤pa .
kÚpna−
kÚpna−r¢hta ka¿a {kaÓ
{kaÓta
ta kaÓtaDI−¢vg#ha .. 160 ..
gabh¢r¡ gagan¡ntasth¡ garvit¡ g¡nal§lup¡ .
kalpan¡−
kalpan¡−rahit¡ k¡º·h¡ ‘k¡nt¡
‘k¡nt¡ k¡nt¡rdha
k¡nt¡rdha−−vigrah¡ .. 160 ..
kmQp£r¡ kkn¡nQtsQt¡ krQv¢t¡ k¡nªl¡Ìp¡ .
n¡−−rh¢t¡ k¡xQz¡ {k¡nQt¡ k¡nQt¡rQt−v¢kQrh¡ .. 160 ..
klQpn¡

854. g|B£ra - Unfathomable

855. ggnaÓtÞTa –Who dwellls in the centre oof Space

856. g¢vIta - The source of pride

857. ganlaEl¤pa - Delights in music

858. kÚpna−
kÚpna−r¢hta – Who sustains all souls at the time oof dissoolution

859. ka¿a - The essence of Vedanta

860. AkaÓta – The destroyer of sin and misery

861. kantaDI−¢vg#ha - Beyond all decay

854. kmQp£r¡ − A[HQk¡N É^y¡tvLQ
855. kkn¡nQtsQt¡ − Ak¡ctQt¢]Q mtQt¢y¢l¢ËpQpvLQ
856. krQv¢t¡ − krQvtQªt¡^ËpQpvLQ
857. k¡nªl¡Ìp¡ − k¡]tQt¢lQ p¢r¢yÉLQLvLQ
858. n¡−−rh¢t¡ − kVQp«]kLQ
klQpn¡ «]kLQ ilQl¡tvLQ
859. k¡xQz¡ − É^v¡] elQ«l sQvëpm¡y¢ËpQpvLQ
860. ak¡nQt¡ − p¡ptQ«tpQ ªp¡kQÀk¢VvLQ
861. k¡nQt¡rQt−v¢kQrh¡ − t]Q ÈËxÑ«zy cr£rtQt¢lQ p¡t¢y¡]
ëptQ«tÊ«zyvLQ
 SLOKAS 161– 170 : NAMES 862 - 922

kayIkarN−
arN−¢nm¤I³a kamkE¢ll−−tr|¢gta .
knÏknk−
knÏknk−taz|ka l£la
l£la−−¢vg#h−Da¢rN£ .. 161 ..
k¡ryak¡ra²a
k¡ryak¡ra²a−
k¡ra²a−nirmukt¡ k¡mak¦li
k¡mak¦li−−taragit¡ .
kanatkanaka−
kanatkanaka−t¡·ak¡ l¢l¡
l¢l¡−−vigraha
vigraha−−dh¡ri²¢ .. 161 ..
k¡rQyk¡rN−
k¡rN−n¢rQÉkQt¡ k¡mªkl¢−
k¡mªkl¢−trHQk¢t¡ .
kntQknk−
nk−t¡zHQk¡ l£l¡¡−−v¢kQrh h−−t¡r¢N£ .. 161 ..

862. kayIkarN−
arN−¢nm¤I³a - Beyond the linkages of cause and effect

863. l−tr|¢gta
kamkE¢l− ¢gta - From whom spring Kameswara’s love interests

864. knÏknk−
knÏknk−taz|ka – Wearing shining golden ear--rings

865. l£la−
l£la−¢vg#h−Da¢rN£ - Who takes the form of may sports
862. k¡rQyk¡rN
k¡rN−−n¢rQÉkQt¡ − k¡r¢yk¡rNHQkÏkQÀ apQp¡VQpzQzvLQ
863. k¡mªkl¢−
k¡mªkl¢−trHQk¢t¡ − cQËHQk¡rk¡r ªkL¢k«L a«lkLQ ªp¡lQ
u«zyvLQ
nk−−t¡zHQk¡ − p¢rk¡cm¡] sQvrQN t¡zHQkHQk«L
864. kntQknk
aN¢nQtvLQ
865. l£l¡¡−−v¢kQrh−
h−t¡r¢N£ − v¢«Ly¡zQz¡kpQ pl uËvHQk«LtQ
tr¢pQpvLQ
Aja−
Aja−Xy¢v¢nm¤I³a m¤ÂDa ¢Xp#−p#sa¢dn£ .
K−smaraÒya b¢hm¤IK−s¤Ñ¤lIBa .. 162 ..
AÓtm¤IK−
aj¡−
aj¡−kºayavinirmukt¡ mugdh¡ kºipra
kºipra−−pras¡din¢ .
antarmukha−
antarmukha−sam¡r¡dhy¡ bahirmukha
bahirmukha−−sudurlabh¡ .. 162 ..
aj¡−
aj¡−Xyv¢n¢rQÉkQt¡ ÉkQt¡ X¢pQr−pQrs¡t¢n£ .
anQtrQÉk−
k−sm¡r¡tQy¡ ph¢rQÉk k−−s¦ÆrQlp¡ .. 162 ..

866. Aja - Unborn

867. Xy¢v¢nm¤I³a – Free from decay

868. m¤ÂDa - The Innocent One

869. ¢Xp#−p#sa¢dn£ - Quick to please

870. AÓtm¤IK−smaraÒya – Worshipped by those with minds turned inward

871. b¢hm¤IK−s¤Ñ¤lIBa - Difficult to know by those looking at externals

866. aj¡ − p¢VpQp¢lQl¡tvLQ
867. Xyv¢n¢rQÉkQt¡ − mrNm¢lQl¡tvLQ
868. ÉkQt¡ − v¢ªcxm¡] ©s¬nQtrQytQªt¡Ä à^yvLQ
869. X¢pQr−pQrs¡t¢n£ − v¢«rv¢lQ aÑkQrhmQ ©cyQpvLQ
870. anQtrQÉkk−−sm¡r¡tQy¡ − anQtrQÉkm¡k iËpQpvrQkL¡lQ n]QÀ
Ar¡t¢kQktQtkQkvLQ
871. ph¢rQÉkk−−s¦ÆrQlp¡ − ph¢rQÉkm¡k iËpQpvrQkL¡lQ
a«zvtVQÀ ar¢t¡]vLQ
æOy£ ¢æOvgI−¢nlya ¢æOÞTa ¢æOp¤r−ma¢ln£ .
¢nramya ¢nral|ba ÞvaÏmarama s¤Das¦¢t: .. 163 ..
tray¢ trivarga
trivarga−−nilay¡ tristh¡ tripura
tripura−−m¡lin¢ .
nir¡may¡ nir¡lab¡ sv¡tm¡r¡m¡ sudh¡s¤ti: .. 163 ..
tQry£ tQr¢vrQk−n¢ly¡
n¢ly¡ tQr¢sQt¡ tQr¢Èr−
¢Èr−m¡l¢n£ .
n¢r¡my¡ n¢r¡lmQp¡ sQv¡tQm¡r¡m¡ s¦t¡sQËt¢: .. 163 ..

872. æOy£ - Of the form of the three Vedas

873. ¢æOvgI−¢nltya - Dwelling place of the objective triad of existence,

Dharma, Artha and Kama

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

875. ¢æOp¤r−ma¢ln£ - Who is the deity called Tripuramalini who resides in the
Sri Chakra

876. n£ramya - Who removes all disease

877. n£ral|ba - Without support but supporting everyting else

878. ÞvaÏmarama - Rejoices within herself

879. s¤Das¦¢t: - From whom flows the stream of nectar

872. tQry£ − é]QÐ ªvtHQkL¢]Q v^v¡]vLQ
873. tQr¢vrQk−n¢ly¡
n¢ly¡ − tQr¢vrQkQktQt¢lQ n¢«lpQ©pVQVvLQ (ÀV¢pQÈ)
874. tQr¢sQt¡ − é]QÐ k¡ltQt¢Ìm¢ËpQpvLQ (ÀV¢pQÈ) È)
875. ¢Èr−−m¡l¢n£ − t¢r¢Èrm¡l¢]¢ ëpm¡]vLQ ( ¿£ckQkrtQt¢lQ
tQr¢Èr
AV¡vÆ AvrNtQt¢]Q ªtv«t)
876. n¢r¡my¡ − ªn¡yVQVvLQ (amQp¡«L n¢«]tQt¡lQ elQl¡
ªn¡yQkÏmQ n£HQÀmQ)
877. n¢r¡lmQp¡ − p¢^pQÈ eÆÍmQ ilQl¡tvLQ
878. sQv¡tQm¡r¡m¡ − t]Q]¢ztQt¢ªlªy rm¢pQpvLQ
879. s¦t¡sQËt¢: − amQËt t¡«ry¡y¢ËpQpvLQ
s|sarp|k−¢nmIg"−sm¤¼rN−
rN−p¢Îfta .
yåO−
yåO−¢p#ya yåOk}æO£ yjman
yjman−−Þvã¢pN£ .. 164 ..
sas¡rapaka−
sas¡rapaka−nirmagna
nirmagna−−samuddhara²a
samuddhara²a−−pa²it¡ .
yaj±a−
yaj±a−priy¡ yaj±akartr¢ yajam¡na
yajam¡na−−svar£pi²¢ .. 164 ..
smQs¡rpHQk−n¢rQmkQn−sÉtQtrN rN−−pNQ^t¡ .
yjQM−pQr¢y¡ yjQMkrQtQr£ yjm¡n
yjm¡n−−sQvëp¢N£ .. 164 ..

880. s|sarp|k−¢nmIg"−sm¤¼rN
rN−−p¢Îfta - Expert in rescuing those lost in
worldly experience

881. yåO−
yåO−¢p#ya - Fond of sacrifices

882. yåOkrqæO£ - The wife of Yajnakarta (Siva)

883. yjman−
yjman−Þvã¢pN£ - Of the form of Yajjamana (Siva)
880. smQs¡rpHQk−n¢rQmkQn−sÉtQtrNrN−−pNQ^t¡ − smQs¡rcQ ªcVQV¢lQ
ÉÎk¢yvrQk«LtQ ækQk¢ v¢Ävt¢lQ s¡mrQtQt¢yÉLQLvLQ
881. yjQM−pQr¢y¡ − yjQMtQ«t v¢ËmQÈvLQ
882. yjQMkrQtQ
tQr£ − yjQM krQtQt¡v¢]Q ptQ]¢ ëpm¡k iËpQpvLQ
yjm¡n
883. yjm ¡n−
¡n−sQvëp¢N£ − yjm¡] sQvëpm¡y¢ËpQpvLQ
DmaIDara DnaÒyXa DnDaÓy
DnDaÓy−−¢vv¢DIn£ .
N−ka¢rN£ .. 165 ..
¢vp#−¢p#ya ¢vp#−ãpa ¢váB#mN−
dharm¡dh¡r¡ dhan¡dhyakº¡ dhanadh¡nya
dhanadh¡nya−−vivardhin¢ .
vipra−
vipra−priy¡ vipra
vipra−−r£p¡ vi¹vabhrama²a
vi¹vabhrama²a−−k¡ri²¢ .. 165 ..
trQm¡t¡r¡ tn¡tQyX¡ tnt¡nQy−v¢vrQt¢n£ ¢n£ .
v¢pQr−pQr¢y¡ v¢pQr−ëp¡ v¢SQvpQrmN mN−−k¡r¢N£ .. 165 ..

884. DmaIDara – The stream of Dharma that flows everywhere

885. DnaÒyXa - The ruler of wealth

886. DnDaÓy−
DnDaÓy−¢vv¢DIn£ - Who increases the wealth of her devotees

887. ¢vp#−¢p#ya – Dear to the Brahmanas

888. ¢vp#−ãpa - Of the form of the Brahmanas

889. ¢váB#mN−
N−ka¢rN£ - Who controls the world’s motion
884. trQm¡t¡r¡ − trQmtQt¢VQÀ At¡rm¡y¢ËpQpvLQ
885. tn¡tQyX¡ − t]tQt¢VQÀ at¢pt¢y¡k iËpQpvLQ
886. tnt¡nQy−v¢vrQt¢n£ − t]mQ, t¡]QymQ i«vk«L v¢ËtQt¢
©cyQpvLQ
887. v¢pQr−pQr¢y¡ − v¢pQrrQkL¢zmQ p¢r¢yÉLQLvLQ (ÀV¢pQÈ)
888. v¢pQr−ëp¡ − v¢pQrrQkL¢]Q ëpm¡y¢ËpQpvLQ
889. v¢SQvpQrmNmN−−k¡r¢N£ − p¢rmQm¡NQzHQk«L Â[lcQ ©cyQpvLQ
¢vág#asa ¢vd#^maBa vWÝNv£ ¢vÝN¤ã¢pN£ .
AyaE¢n−
n−ya©I¢n−
n−¢nlya k\k\zÞTa
zÞTa k[lã¢pN£ .. 166
166 ..
vi¹vagr¡s¡ vidrum¡bh¡ vaiº²av¢ viº²ur£pi²¢ .
ay§ni−ry§ni
ay§ni−ry§ni−−nilay¡ k£·asth¡ kular£pi²¢ .. 166 ..
v¢SQvkQr¡s¡ v¢tQËm¡p¡ «vxQNv£ v¢xQÅëp¢N£ .
aªy¡n¢−−rQªy¡n¢
aªy¡n¢ y¡n¢−−n¢ly¡ àzsQt¡ Àlëp¢N£ .. 166 ..

890. ¢vág#asa – Who consumes the whole universe

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

892. vWÝNv£ - The mother of Vishnu

893. ¢vÝN¤ã¢pN£ - Of the form of Vishnu

894. AyaEn: - Without an origin

895. ya©¢¢n
¢n−
n−¢nlya - In whom all existence merges

896. zÞTa
kk\\zÞTa – Who dwells in the three Kutas (parts of the Mantra)

897. k[lã¢pN£ - Of the form of the Kula , the Kaula form of worship)
890. v¢SQvkQr¡s¡ − skl jktQ«tÊmQ oË kvLm¡yQ uNQpvLQ
891. v¢tQËm¡p¡ − pv[mQ ªp¡]QV k¡nQt¢ÊLQLvLQ
892. «vxQNv£ − v¢xQÅv¢]Q ckQt¢y¡k iËpQpvLQ
893. v¢xQÅëp¢N£ − v¢xQÅ sQvëpm¡y¢ËpQpvL vLQQ
894. aªy¡n¢ − p¢VpQp¢zmQ ilQl¡tvLQ
895. ªy¡n¢−−n¢ly¡ − (skl p¢rpMQctQt¢VQÀmQ) p¢VpQp¢zm¡ÊmQ
ªy¡n¢
n¢lym¡Êm¢ËpQpvLQ
896. àzsQt¡ − v¡kQpvmQ Étl¡] àztQt¢l¢ËpQpvLQ
897. Àlëp¢N£ − ÀltQt¢]Q ëm¡k iËpQpvLQ
v£rgaE¿£−£−¢p#ya v£ra nWÝkØyaI nadã¢pN£ .
¢våOanklna kÚya kÚya ¢vdÂDa bWÓdvasna .. 167 ..
v¢rag§º·h¢−
v¢rag§º·h¢−priy¡ v¢r¡ naiºkarmy¡ n¡dar£pi²¢ .
vij±¡nakalan¡ kaly¡ vidagdh¡ baindav¡san¡ .. 167 ..
v£rªk¡xQ\−pQr¢y¡ v£r¡ «nxQkrQmQy¡ n¡tëp¢N£ .
v¢jQM¡nkln¡ klQy¡ v¢tkQt¡ «pnQtv¡sn¡ .. 167 ..
898. v£rgaE¿££−−¢p#ya - Happy in the presence of heroes

899. v£ra - Heroic

900. nWÝkØyaI - Beyond the obligation of ation

901. nadã¢pN£ - Of the form of Nada

902. ¢våOanklna - One who understands Brahman

903. kÚya - Expert in the arts

904. ¢vdÂDa - The dextrous One

905. bWÓdvasna
dvasna - Seated in the Baindava (between the eyebrows)
898. v£rªk¡xQ\−pQr¢y¡ − up¡sk v£rrQkL¢]Q ªk¡xQ^y¢lQ
p¢r¢yÉLQLvLQ
899. v£r¡ − v£r¢yÉLQLvLQ (ÀV¢pQÈ)
900. «nxQkrQmQy¡ − krQm smQpnQtmQ ilQl¡tvLQ
901. n¡tëp¢N£ − n¡tëpm¡k iËpQpvLQ
902. v¢jQM¡nkln¡ − v¢jQM¡]tQ«t uNQz¡kQÀpvLQ
903. klQy¡ − k«lkL¢lQ t¢V«m v¡yQnQtvLQ
904. v¢tkQt¡ − c¡ÆrQymQ uLQLvLQ
905. «pnQtv¡sn¡ − srQv¡]nQtmy ckQkr©m]Qk¢V p¢nQÆv¡k¢y
As]tQt¢l¢ËpQpvLQ (ÀV¢pQÈ)
täva¢Dka tävmy£ tävmTI−Þvã¢pN£ .
samgan− sda¢Sv−−k[z¤|¢bn£ .. 168 ..
samgan−¢p#ya saEØya sda¢Sv
tattv¡dhik¡ tattvamay¢ tattvamartha
tattvamartha−−svar£pi²¢ .
s¡mag¡na−
s¡mag¡na−priy¡ s§my¡ sad¡¹iva
sad¡¹iva−−ku·ubin¢ .. 168 ..
ttQtQv¡t¢k¡ ttQtQvmy£ ttQtQvmrQt−sQvëp¢N£ .
s¡mk¡n−−pQr¢y¡ ªs¡mQy¡ st¡S¢v
s¡mk¡n st¡S¢v−−ÀÄmQp¢n£ .. 168 ..

906. tÏÏva¢Dka - Who transcends the tattvas

907. tÏvmy£ - Who comprehends all the tattvas

908. tÏvmTI−Þvã¢pN£ - Who encompasses both Brahman and the soul

909. samgan−
samgan−¢p#ya – Fond of the Sama chants

910. saEØya – Combines the names Soma and Uma

911. sda¢Sv−−k[z¤|¢bin£
sda¢Sv - Of the form of the family of deities
906. ttQtQv¡t¢k¡ − ttQÆvHQk«L v¢z ©pr¢yvLQ
907. ttQtQvmy£ − ttQÆvëpm¡]vLQ
907.
908. ttQtQvmrQt−sQvëp¢N£ − ttQ, tQvmQ e]QV ptHQkL¢]Q arQtQt
sQvëpm¡y¢ËpQpvLQ
909. s¡mk¡n
s¡mk¡n−−pQr¢y¡ − s¡mk¡]tQt¢lQ p¢r¢yÉLQLvLQ
910. ªs¡mQy¡ − cnQt¢r«]pQªp¡lQ a[k¢yv
a[k¢yvLQLQ
st¡S¢v−−ÀÄmQp¢n£ − st¡c¢vË«zy ptQ]¢
911. st¡S¢v
sÛyapsÛy−
sÛyapsÛy−magIÞTa svaIp¢¹¢nva¢rN£ .
ÞvÞTa ÞvBavmD¤ra D£ra D£rsm¢cIta .. 169 ..
savy¡pasavya−
savy¡pasavya−m¡rgasth¡ sarv¡padviniv¡ri²¢ .
svasth¡ svabh¡vamadhur¡ dh¢r¡ dh¢rasamarcit¡ .. 169 ..
svQy¡psvQy−m¡rQksQt¡ srQv¡ptQv¢n¢v¡r¢N£ .
sQvsQt¡ sQvp¡vmÆr¡ t£r¡ t£rsmrQc¢t¡ .. 169 ..

912. sÛyapsÛy−
sÛyapsÛy−magIÞTa - Encompasses the right,, left and middle paths

913. svaIp¢¹¢nva¢rN£ - Prevents all calamities

914. ÞvÞTa – Who dwells in herself

925. ÞvBavmD¤r - Sweet by nature

916. D£ra - Wise

917. D£rsm¢cIta – Worshipped by scholars

912. svQy¡psvQy−m¡rQksQt¡ − sQËxQ^, lymQ, sQt¢t¢kL¢lQ
iËpQpvLQ
913. srQv¡ptQv¢n¢v¡r¢N£ − skl v¢tm¡] AptQÆkQk«LÊmQ
n£kQÀpvLQ
914. sQvsQt¡ − t]Q]¢zªm n¢«lÊLQLvLQ
915. sQvp¡vmÆr¡ − iyVQ«k ky¡kªv
y¡kªv mÆrm¡y¢ËpQpvLQ
916. t£r¡ − ÈtQt¢«ykQ ©k¡ÄpQpvLQ
917. t£rsmrQc¢t¡ − pNQ^trQkL¡lQ n]QÀ arQcQc¢kQkpQpzQzvLQ
cWtÓyaÃyI−smaraÒya cWtÓy
Óy−−k[s¤m−¢p#ya .
sdaE¢dta sdat¤¾a tâNa¢dÏy−
tâNa¢dÏy−pazla .. 170 ..
caitany¡rghya−
caitany¡rghya−sam¡r¡dhy¡ caitanya kusuma−−priy¡ .
caitanya−−kusuma
sad§dit¡ sad¡tuº·¡ taru²¡ditya
taru²¡ditya−−p¡·al¡ .. 170 ..
«ctnQy¡rQkQy−sm¡r¡tQy¡ «ctnQy−Às¦m Às¦m−−pQr¢y¡ .
sªt¡t¢t¡ st¡ÆxQz¡ tËN¡t¢tQy−p¡zl¡ .. 170 ..

918. cWtÓyaÃyI−smaraÒya – Worshipped as Consciousness

919. cWtÓy−
Óy−k[s¤m−¢p#ya - Fond of the Kusuma flower representing
Consciousness

920. sdaE¢dta - Visible at all times

921. sdat¤¾a - Ever content

922. tâN¢dÏy−
tâN¢dÏy−pazla – To be worshipped in her many coloured forms as
taken by the sun
918. «ctnQy¡rQkQy−sm¡r¡tQy¡ − c¢tQëpm¡] arQkQytQt¡lQ n]QÀ
Ar¡t¢kQktQ
tQtkQkvLQ
919. «ctnQy−Às¦m−
Às¦m−pQr¢y¡ − «ct]Qym¡k¢y ÈxQptQt¢lQ
p¢r¢yÉLQLvLQ
920. sªt¡t¢t¡ − st¡ utym¡y¢ËpQpvLQ (nlQlvrQkL¢zmQ
epQ©p¡ÎÆmQ p¢rk¡c¢pQpvLQ)
921. st¡ÆxQz¡ − st¡ snQªt¡xm¡y¢ËpQpvLQ
922. tËN¡t¢tQy−p¡zl¡ − mtQy¡]Q] s§r¢y«]pQ ªp¡]QV
©vÏpQÈmQ c¢kpQÈmQ klnQt n¢VÉLQLvLQ
 SLOKAS 171 – 182 : NAMES 923 -1000

d¢XNa−
d¢XNa−d¢XNaraÒya drÞmEr−m¤Ka|b¤ja .
k¬¢ln£−−
k¬¢ln£−−kE
−−kEvla−
la−{nÃyI−kWvÚy−
Úy−pd−
pd−da¢yn£ .. 171 ..
dakºi²¡−
dakºi²¡−dakºi²¡r¡dhy¡ darasm¦ra
darasm¦ra−−mukh¡buj¡ .
kaulin¢−−
kaulin¢−−−−k¦val¡
k¦val¡−
k¦val¡−?naghrya−
?naghrya−kaivalya−
kaivalya−pada−
pada−d¡yin¢ .. 171 ..
tX¢N¡−
tX¢N¡−tX¢N¡r¡tQy¡ trsQªmr mr−−Ék¡mQÈj¡ .
©k¬l¢n£−−−ªkvl¡
−−−ªkvl¡−
ªkvl¡−{nkQrQy−«kvlQy−pt− pt−t¡y¢n£ .. 171 ..

923. d¢XNa−
d¢XNa−d¢XNaraÒya - Worshipped with offerings by devotees

924. drÞmEr−m¥ka|b¤ja – With a lotus like face with a constant smile

925. k¬¢ln£−−
k¬¢ln£−−kE
−−kEvla - Devoid of the attributes of pleasure and pain

926. AnÃyI−kWvÚy−
Úy−pd−
pd−da¢yn£ - Who confers the ultimate stage of salvation
tX¢N¡−−tX¢N¡r¡tQy¡ − pNQ^trQkL¡ÌmQ p¡mrrQkL¡ÌmQ
923. tX¢N¡
Ar¡t¢kQkpQpzQzvLQ
924. trsQªmr
mr−−Ék¡mQÈj¡ − t¡m«rpQè mlrQnQt¡VQ ªp¡]QV
È]Qc¢r¢pQÈ ÉkÉ«zyvLQ
925. ©k¬l¢n£−ªkvl¡ − ©k¬l
©k¬l trQmtQ«tÊmQ ªkvl
M¡]tQ«tÊÉ«zyvLQ
926. ankQrQy−«kvlQy−pt−
pt−t¡y¢n£ − v¢«l mt¢kQk É^y¡t «kvlQy
pttQ«tkQ ©k¡ÄpQpvLQ
ÞtaEæO−O−¢p#ya Þt¤¢tmt£ ½¤¢tt−−s|Þt¤t−vWBva .
mn¢Þvn£ manvt£ mhES£ m|glak]¢t: .. 172 ..
st§tra−−priy¡
st§tra priy¡ stutimat¢ ¹ruti
¹ruti−−sastuta
sastuta−−vaibhav¡
manasvin¢ m¡navat¢ mah¦¹¢ magal¡k¤ti: .. 172 ..
sQªt¡tQr−pQr¢y¡ sQÆt¢mt£ SQËt¢
t¢−−smQsQÆt−
t−«vpv¡
mnsQv¢n£ m¡nvt£ mªhS£ mHQkl¡kQËt¢:

927. ÞtaEæO−O−¢p#ya - Fond of praise

928. Þt¤¢tmt£ - The possessor of the hymn of praise

929. ½¤¢tt−−s|Þt¤t−vWBva – Whose greatness is extolled in all the scriptures

930. mn¢Þvn£ - 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. sQªt¡tQr−pQr¢y¡ − sQªt¡tQt¢rtQt¢lQ p¢r¢yÉLQLvLQ
928. sQÆt¢mt£ − Æt¢pQpvrQkQÀ M¡]tQ«tÊmQ WcQvrQytQ«tÊmQ
aËLQpvLQ
929. SQËt¢
t¢−−smQsQÆtt−−«vpv¡ − ªvtHQkL¡lQ n]QÀ Èk[pQpzQz
«vpvÉ«zyvLQ
930. mnsQv¢n£ − sQvtnQt¢rm¡] m]«tÊ«zyvLQ
931. m¡nvt£ − ©pËnQt]Q«m u«zyvLQ
932. mªhS£ − mªhcQvrË«zy ptQ]¢
933. mHQkl¡kQËt¢: − mHQkL v^Í«zyvLQ
¢vámata jg¼aæO£ ¢vSalaX£ ¢vra¢gN£ .
p#gÚBa prmaEdara pramaEda mnaEmy£ .. 173 ..
vi¹vam¡t¡ jagaddh¡tr¢ vi¹¡l¡kº¢ vir¡gi²¢ .
pragalbh¡ param§d¡r¡ par¡m§d¡ man§may¢ .. 173 ..
v¢SQvm¡t¡
m¡t¡ jktQt¡tQr£ v¢S¡l¡X£ v¢r¡k¢N£ .
pQrklQp¡ prªm¡t¡r¡ pr¡ªm¡t¡ mªn¡my£ .. 173 ..

934. ¢vámata - Mother of the Universe

935. jg¼aæO£ - Supporter of the world

936. ¢vsalaX£ - With large eyes

937. ¢vra¢gN£ - Who is dispassionate

938. p#gÚBa - Bold and productive

939. prmaEdara – The most generous One

940. prmaEda - Of great fragrance

941. mnaEmy£ - She is herself the mind

934. v¢SQvm¡t¡ − skl ªl¡kHQkÏkQÀmQ a]Q«]
935. jktQt¡tQr£ − jktQ«ttQ t¡HQÀk¢VvLQ
936. v¢S¡l¡X£ − v¢c¡lm¡] kNQk«LÊ«zyvLQ
937.
937. v¢r¡k¢N£ − «vr¡kQytQªt¡Ä à^yvLQ
938. pQrklQp¡ − ÆN¢cQclQ n¢«VnQtvLQ
939. prªm¡t¡r¡ − ©k¡ÄpQpt¢lQ t¡r¡Lm¡y¢ËpQpvLQ
940. pr¡ªm¡t¡ − prm A]nQttQ«tÊ«zyvLQ
941. mªn¡my£ − m]«tªy ëpm¡k u«zyvLQ
ÛyaEmkES£ ¢vmanÞTa v¢j#N£ vamkEár£ .
p·yåO−¢p#ya p·p#Et− m|ca¢DSa¢yn£ .. 174 ..
p·yåO−
vy§mak¦¹¢ vim¡nasth¡ vajri²¢ v¡mak¦¹var¢ .
pa±cayaj±a−
pa±cayaj±a−priy¡ pa±capr¦ta
pa±capr¦ta−− mac¡dhi¹¡yin¢ .. 174 ..
vQªy¡mªkS£ v¢m¡nsQt¡ vjQr¢N£ v¡mªkSQvr£ .
pMQcyjQM−pQr¢y¡ pMQcpQªrt rt−− mMQc¡t¢S¡y¢n£ .. 174 ..

942. ÛyaEmkES£ - The ether of space constitutes her hair

943. ¢vmanÞTa - Seated in a vehicle that flies

944. v¢j#N£ - Adorned by diamonds

945. vamkEár£ - Of the form of the Vamaka Tantra

946. p·yåO−
p·yåO−¢p#ya - Fond of the five sacrifices

947. p·p#E− m|ca¢DSa¢yn£ - Reclines on a couch of five corpses (deities)

942. vQªy¡mªkS£ − Ak¡ctQ«tkQ ªkcHQkL¡kkQ ©k¡NQzvLQ
943. v¢m¡nsQt¡ − v¢m¡]tQt¢lQ v£VQV¢ËpQpvLQ
944. vjQr¢N£ − vjQr¡ÊttQ«ttQ tr¢pQpvLQ
945. v¡mªkSQvr£ − v¡mm¡rQktQ«t aÑcr¢pQpvrQkL¢]Q IcQvr¢
946. pMQcyjQM−pQr¢y¡ − pMQc yjQMHQ
MHQkL¢lQ p¢r¢yÉLQLvLQ
947. rt−−mMQc¡t¢S¡y¢n£ − pMQc p¢ªrtHQkL¡l¡]
pMQcpQªrt
mMQctQt¢lQ v£VQV¢ËpQpvLQ
p·m£ p·B¥tES£ p·s|ÁyaEpca¢rN£ .
Saát£ SaátWáyaI SmIda S|B¤maE¢hn£ .. 175 ..
pa±cam¢ pa±cabh£t¦¹¢ pa±casakhy§pac¡ri²¢ .
¹¡¹vat¢ ¹¡¹vatai¹vary¡ ¹arma
¹armad¡
d¡ ¹abhum§hin¢ .. 175 ..
pMQcm£ pMQcèªtS£ pMQcsHQkQªy¡pc¡r¢N£ .
S¡SQvt£ S¡SQv«tSQvrQy¡ SrQmt¡ SmQȪm¡h¢n£ .. 175 ..

948. p·m£ - Wife of the fifth deity

949. p·B¥tES£ - Ruler of the five fundamental elements

950. p·s|ÁyaEpca¢rN£ - Worshipped with five offerings

951. Saát£ - Frequently worshipped

952. SaátWáyaI – Whose dominion is Eternity

953. SmIda – Giver of happiness

954. S|B¤maE¢hn£ - Bewilders her Lord Shambhu (Siva)

948. pMQcm£ − st¡c¢vÑ«zy ptQ]¢
949. pMQcèªtS£ − pMQc ètHQkÏkQÀ IcQvr¢
950. pMQcsHQkQªy¡pc¡r¢N£ − (knQtmQ, ÈxQpmQ, æpmQ, t£pmQ,
«nªvtQt¢ymQ e]Qk¢V) WnQÆ v« upc¡rHQk«L u«zyvLQ
951. S¡SQvt£ − epQ©p¡ÎÆmQ iËpQpvLQ
952. S¡SQv«tSQvrQy¡ − n¢tQym¡] WcQvrQytQ«tÊ«zyvLQ
953. SrQmt¡ − ÂktQ«tkQ ©k¡ÄpQpvLQ
954. SmQȪm¡h¢n£ − c¢v«] ªm¡hm«zycQ ©cyQpvLQ
Dra Drs¤ta DÓya D¢mIN£ DmIv¢DIn£ .
laEkat£ta g¤Nat£ta svaIt£ta Sma¢Ïmka .. 176 ..
dhar¡ dharasut¡ dhany¡ dharmi²¢ dharmavardhin¢ .
lok¡t¢t¡ gu²¡t¢t¡ sarv¡t¢t¡ ¹am¡tmik¡ .. 176 ..
tr¡ trs¦t¡ tnQy¡ trQm¢N£ trQmvrQt¢n£ .
©l¡k¡t£t¡ ÀN ÀN¡t£¡t£t¡ srQv¡t£t¡ Sm¡tQm¢k¡ .. 176 ..
955. Dra - Of the form of the earth

956. Drs¤ta - Daughter of the mountain

957. DÓya –Who has all accomplishments

958. D¢mIN£ - The Righteous One

959. DmIv¢DIn£ - Who increases righteousness

960. laEkat£ta - Transcends all worlds

961. g¤Nat£ta - Transcends all attributes

962. svaIt£ta - Transcends all

963. Sma¢Ïmka - Of the form of bliss

955. tr¡ − èm¡ªtv¢ ëpm¡y¢ËpQpvLQ
956. trs¦t¡ − prQvttQt¢]Q ÈtlQv¢
957. tnQy¡ − skl smQptQÆmQ n¢«VnQtvLQ
958. trQm¢N£ − trQm Âp¡vmQ u«zyvLQ
959. trQmvrQt¢n£ − trQmtQ«t vLrQpQpvLQ
960. ©l¡k¡t£t¡ − ªl¡kHQk«LkQ kznQtvLQ
961. ÀN¡t£t¡ − ÀNHQk«LkQ kznQtvLQ
962. srQv¡t£t¡ − elQl¡vVQ«VÊmQ kznQtvLQ
963. Sm¡tQm¢k¡ − c¡nQt sQvëpm¡y¢ËpQpvLQ
bÓD¥k−k[s¤m−p#Áya bala l£la
l£la−−¢vnaE
¢vnaE¢dn£ .
s¤mÄñl£ s¤Kkr£ s¤vExaÍYa s¤va¢sn£ .. 177 ..
bandh£ka−−kusuma−
bandh£ka l¢l¡−−vin§din¢ .
kusuma−prakhy¡ b¡l¡ l¢l¡
suma°gal¢ sukhakar¢ suv¦º¡hy¡ suv¡sin¢ .. 177 ..
pnQæk−
k−Às¦m
Às¦m−−pQrkQy¡ p¡l¡ l£l¡¡−−v¢ªn¡t¢n£ .
s¦mHQkl£ s¦kkr£ s¦ªvx¡zQy¡ s¦v¡s¢n£ .. 177 ..

964. bÓD¤k−k[s¤um−
m−p#Áya – Lustrous like the Bandhuka flower

965. bala – Of the form the Goddess Bala

966. l£la−
l£la−¢vnaE¢dn£ - Entertained by the play of the worlds

967. s¤mÄñl£ - The auspicious One

968. s¤Kk¢r - The giver of happiness

969. s¤vExaÍYa - Dressed with fine garments

970. s¤va¢sn£ - Whose husband is immortal

964. pnQækk−−Às¦m−
Às¦m−pQrkQy¡ − pnQæk ÈxQpmQ ªp¡]QV
k¡nQt¢Ê«zyvLQ
965. p¡l¡ − p¡l¡ sQvëpm¡y¢ËpQpvLQ (ÀV¢pQÈ)
966. l£l¡
¡−−v¢ªn¡t¢n£ − l£«lkL¡lQ cnQªt¡xpQpÄk¢VvLQ
967. s¦mHQkl£ − ÂmHQkl¢ ëpm¡y¢ËpQpvLQ
968. s¦kkr£ − ÂktQ«tcQ ©cyQpvLQ
969. s¦ªvx¡zQy¡ − n]QV¡k alHQkr¢kQkpQpzQzvLQ
970. s¦v¡s¢n£ − s¦v¡s¢]¢ ëpm¡y¢ËpQpvLQ
s¤va¢sÓycIn−p#£ta {{SaEBna S¤¼−mansa .
¢b|Ѥ−tpIN−s|t¤¾a p¥vIja ¢æOp¤ra|¢bka .. 178 ..
suv¡sinyarcana−
suv¡sinyarcana−pr¢t¡ ??¹§bhan¡ ¹uddha
¹uddha−−m¡nas¡ .
bidu−
bidu−tarpa²a−
tarpa²a−satuº·¡ p£rvaj¡ tripur¡bik¡ .. 178 ..
s¦v¡s¢nQyrQcn− n−pQr£t¡ {{ªS¡pn¡ S¦tQt −m¡ns¡ .
p¢nQÆ−trQpN−
N−smQÆxQz¡ èrQvj¡ tQr¢Èr¡mQp¢k¡ .. 178 ..

971. s¤va¢sÓycIn−p#£ta – Pleased by the worship of Suvasinis

972. AaSaE
AaSaEBna – Beautiful from every aspect

973. S¤¼−
¼−mansa - Of pure mind

974. ¢b|Ѥ−tpIN−s|t¤¾a – Pleased by offerings in the Bindu of the Sri Chakra

975. p¥vIja - The first born

976. ¢æOp¤ra|¢bka - The mother of Tripura

971. s¦v¡s¢nQyrQcn n−−pQr£t¡ − s¦v¡s¢]¢ è«jy¡lQ
¢y«zk¢VvLQ
pQr£t¢y«zk ¢VvLQ
972. AªS¡pn¡ − èrQNm¡] ªc¡«pÊLQLvLQ
973. S¦tQt−m¡ns¡ − ÂtQtm¡] m]«tÊ«zyvLQ
974. p¢nQÆ−trQpN−
N−smQÆxQz¡ − p¢nQÆ trQpQpNtQt¡lQ
cnQªt¡xm«zk¢VvLQ
975. èrQvj¡ − elQl¡vVQV¢VQÀmQ É]Qp¡k j]¢tQtvLQ
976. tQr¢Èr¡mQp¢k¡ − tQr¢Èr¡mQp¢k¡ e]QV ªtv¢ ëpm¡]v
ëpm¡]vLQ
LQ
dSm¤d#a−smarÒya ¢æOp¤ra½£vS|kr£ .
åOanm¤d#a åOangØya åOan
åOan−−åOEy−Þvã¢pN£ .. 179 ..
da¹amudr¡−
da¹amudr¡−sam¡radhy¡ tripur¡¹r¢va¹akar¢ .
j±¡namudr¡ j±¡nagamy¡ j±¡na−
j±¡na−j±¦ya
j±¦ya−−svar£pi²¢ .. 179 ..
tSÉtQr¡−
¡−sm¡rtQy¡ tQr¢Èr¡¿£vSHQkr£ .
jQM¡nÉtQr¡ jQM¡nkmQy¡ jQM¡n My−sQvëp¢N£ .. 179 ..
¡n−−jQªMy−

977. dSm¤d#a−smarÒya - Worshipped with twen mudras (signs of the hand

and fingers)

978. ¢æOp¤ra½£vS|kr£ - Controls the Tripurasri deity

979. åOanm¤d#a - The pose that confers bliss

980. åOangØya - Who is attained by knowledge

981. åOn−
åOn−åOEy−Þvã¢pN£ - The form of both knower and known
977. tSÉtQr¡¡−−sm¡rtQy¡ − ptQÆ ÉtQt¢«rkL¡lQ n]QÀ
Ar¡t¢kQkpQpzQzvLQ (ÀV¢pQÈ)
978. tQr¢Èr¡¿£vSHQkr£ − tQr¢Èr¡¿£ ªtv¢«y t]Q
vcpQpÄtQÆk¢VvLQ
979. jQM¡nÉtQr¡ − M¡]ÉtQt¢«ry¢]Q ëpm¡y¢ËpQpvLQ
(c¢]QÉtQt¢«r)
980. jQM¡nkmQy¡ − M¡]tQt¡lQ a«zypQpÄk¢VvLQ
981. jQM¡n¡n−−jQªMy−
My−sQvëp¢N£ − M¡]m¡kÍmQ ªMym¡kÍmQ
iËpQpvLQ
yaE¢nm¤d#a ¢æOKÎfES£ ¢æOg¤Na{Øba ¢æOkaENga .
AnGa{ì^t −ca¢ræOa va|¢CtaTI−p#da¢yn£ .. 180 ..
y§nimudr¡ trikha²¦¹¢ trigu²¡?mb¡ tri
trik§²ag¡
k§²ag¡ .
anagh¡?dbhuta−
anagh¡?dbhuta−c¡ritr¡ v¡chit¡rtha
v¡chit¡rtha−−prad¡yin¢ .. 180 ..
ªy¡n¢ÉtQr¡ tQr¢kNQªzS£ tQr¢ÀN¡{mQp¡ tQr¢ªk¡Nk¡ .
ank¡{tQÈtt−−c¡r¢tQr¡ v¡MQc¢t¡rQt−pQrt¡y¢n£ .. 180 ..
982. yaE¢nm¤d#a - Of the form of one of the 10 mudras (the 9th)

983. ¢æOKÎfES£ - Ruler of the three divisions of the mantra

984. ¢æOg¤Na - Has the three qualities

985. AØba - Mother of the universe

986. ¢æOkaENga – Seated within the triangles (of the Sri Chakra)

987. AnGa - Devoid of distress

988. AdqB¤t−ca¢ræOa – Of wondrous deeds

989. va|¢CtaTI−p#da¢yn£ - Fulfiller of desires

982. ªy¡n¢ÉtQr¡ − ªy¡]¢ ÉtQt¢«r ëpm¡y¢ËpQpvLQ
983. tQr¢kNQªzS£ − tQr¢kNQz¡ ÉtQt¢«rkQÀ IcQvr¢
984. ¢ÀN¡
tQr¢ÀN ¡ − stQv, rjsQ, tªm¡ ÀNHQkªL¡Ä à^yvLQ
985. amQp¡ − ÉkQÀNtQt¢VQÀmQ k¡rNm¡y¢ËpQpvLQ
986. tQr¢ªk¡Nk¡ − ªy¡]¢ ckQkrm¡k¢y tQr¢ªk¡NtQ«t
a«znQt¢ËpQpvLQ
987. ank¡ − p¡pmQ y¡©t¡]QÐm¢lQl¡tvLQ
988. atQÈt t−−c¡r¢tQr¡ − AcQcr¢ym¡] cr¢tQt¢rHQk«LÊ«zyvLQ
989. v¡MQc¢t¡rQt−pQrt¡y¢n£ − v¢ËmQp¢y ©p¡Ë«LtQ tËpvLQ
A×yasa¢tSy−
A×yasa¢tSy−åOata xfÒvat£t
xfÒvat£t−−ã¢pN£ .
AÛyaj−
AÛyaj−kâNa−
kâNa−m¥¢tI−råOan−
råOan−ÒvaÓt−
ÒvaÓt−d£¢pka .. 181 ..
abhy¡s¡ti¹aya−
abhy¡s¡ti¹aya−j±¡t¡ ºaadhv¡t¢ta
ºaadhv¡t¢ta−−r£pi²¢ .
avy¡ja−−karu²¡
avy¡ja karu²¡−−m£rti−
m£rti−raj±¡na
raj±¡na−−dhv¡nta
dhv¡nta−−d¢pik¡ .. 181 ..
apQy¡s¡t¢Sy−
¡s¡t¢Sy−jQM¡t¡ xztQv¡t£t−ëp¢N£ .
avQy¡j ¡j−−kËN¡
kËN¡−−érQt¢¢−−rjQM¡n ¡n−−tQv¡nQt−t£p¢k¡ .. 181 ..

990. A×yasa−¢tSy−−åOata
A×yasa−¢tSy – Is known by constant meditation

991. xfÒvat£t−
xfÒvat£t−ã¢pN£ - Of a form that transcends all forms of worship

992. AÛyaj−kãNa−−m¥¢ttII:
AÛyaj−kãNa - Of the form of compassiona

993. AåOan−
åOan−ÒvaÓt−
ÒvaÓt−d£¢pka – The lamp that dispels the darkness of ignorance
¡s¡t¢Sy−−jQM¡t¡ − apQp¢y¡stQt¢]
990. apQy¡s¡t¢Sy ¢]QQ ©pËkQk¢]¡lQ
aV¢ypQpÄk¢VvLQ
991. xztQv¡t£t−ëp¢N£ − AÐ (atQv¡kQkLQ) up¡s]¡
m¡rQkQkHQk«LkQ kznQt ëpÉLQLvLQ
992. avQy¡j¡j−−kËN¡−
kËN¡−érQt¢ − p¡rpXmQ p¡r¡mlQ kË«N
Èr¢pvLQ
993. ajQM¡n ¡n−−tQv¡nQt−t£p¢k¡ − aMQM¡]m¡k¢y iËzQ«zpQ
ªp¡kQÀmQ t£pmQ ªp¡]QVv vLQ
LQ
Aabal−
Aabal−gaEp−¢v¢dta svaIn¤Úl|Ãy Sasna .
½£c@raj−
½£c@raj−¢nlya ½£mt−¢æOp¤rs¤Ódr£ .. 182 ..
¡b¡la−
¡b¡la−g§pa
g§pa−−vidit¡ sarv¡nullaghya ¹¡san¡ .
¹r¢cakrar¡ja−
¹r¢cakrar¡ja−nilay¡ ¹r¢mat
¹r¢mat−−tripurasundar¢ .. 182 ..
Ap¡l−
Ap¡l−ªk¡pªk¡p−−v¢t¢t¡ srQv¡ÇlQlHQkQy S¡sn¡ .
¿£ckQrr¡j−
r¡j−n¢ly¡ ¿£mtQ−tQr¢Èrs¦nQtr£ tr£ .. 182 ..

Aabal−
Aabal−gaEp−¢v¢dta
994. – Known even to children and cowherds

995. SvaI
SvaIn¤Úl|ÃySasna
ySasna – Whose commands are never disregarded

996. ½£c@raj−
½£c@raj−¢nlya - Whose abode is the Sri Chakra

997. ½£mt¯
½£mt¯−¢æOp¤rs¤Ódr£ - She is the ruler of the three cities (deities)
Ap¡l−−ªk¡p
994. Ap¡l ªk¡p−−v¢t¢t¡ − À[nQ«tkÏmQ i«zyrQkÏmQ uLQpz
elQªl¡r¡ÌmQ aV¢ypQpÄk¢VvLQ
995. srQv¡ÇlQlHQkQy S¡sn¡ − evr¡ÌmQ m£VÉ^y¡t
kzQz«Lk«LÊ«zyvLQ
996. ¿£ckQrr¡j
r¡j−−n¢ly¡ − ¿£ckQkrtQ«t iËpQp¢zm¡kkQ ©k¡NQzvLQ
997. ¿£mtQ−tQr¢Èrs¦nQtr£ − ¿£mt¢y
t¢y¡ÊmQ
¡ÊmQ prmc¢v]¢]Q ptQ]¢y¡ÊmQ
iËpQpvLQ
½£¢Sva ¢SvS³YWÀyy−−ã¢pN£ l¢lta|¢bka .. ‘ ..
¹r¢¹iv¡ ¹iva¹aktyaikya
¹iva¹aktyaikya−−r£pi²¢ lalit¡bik¡ .. §m ..
¿£S¢v¡ S¢vSkQtQ«ykQy−ëp¢N£ ll¢t¡mQp¢k¡ .. OmQ ..

998. ½£¢Sva - The wife of Siva

999. ¢SvS³YWk−ã¢pN£ − Of the form of union of Siva and Shakti

1000. l¢lta|¢bka - Lalitha the Mother

998. ¿£S¢v¡ − prmmHQkL sQvëp¢N¢
999. S¢vSkQtQ«ykQy−ëp¢N£ − c¢v]Q, ckQt¢ ivrQkÏ«zy WkQy
ëpm¡]vLQ
1000. ll¢t¡mQp¢k¡ − ll¢«ty¡ÊmQ amQp¢«ky¡ÊmQ iËpQpvLQ
i¢t ½£b#’aÎfp¤raNE uäOrKÎfE
uäOrKÎfE ½£hyg#£vagÞÏy−
vagÞÏy−s|vadE
½£l¢ltashÞa#nam−
am−ÞtaEæO kTn| s|p¥NIm ..
iti ¹r¢brahm¡²apur¡²¦ uttarakha²¦ ¹r¢hayagr¢v¡gastya−
¹r¢hayagr¢v¡gastya−sav¡d¦
¹r¢lalit¡sahasran¡ma−
¹r¢lalit¡sahasran¡ma−st§tra kathana sap£r²am ..
it¢ ¿£pQrhQm¡NQzÈr¡ªN utQtrkNQªz ¿£hykQr£v¡ksQtQy−
smQv¡ªt
¿£ll¢t¡shsQrn¡m−
n¡m−sQª
ªt¡tQ
t¡tQr ktnmQ smQèrQNmQ ..
i¢t − Thus
½£b#’aÎfp¤raNE – Set in the Brahmanda Purana
uäOrKÎfE - in its end part
½£hyg#£vagÞÏy−
vagÞÏy−s|vadE – as a dialogue between Hayagriva
and Agastya
½£l¢ltashÞa#nam−
am−ÞtaEæO – the Lalitha Sahasranama Stotra
kTn| s|p¥NIm - ends
it¢ − ipQp^y¡k
¿£pQrhQm¡NQzÈr¡ªN − p¢rmQm¡NQz Èr¡NtQt¢lQ
utQtrkNQªz − utQtrkNQztQt¢lQ
¿£hykQr£v¡ksQtQy−smQv¡ªt − ¿£hykQr£vËkQÀmQ
aksQt¢yËkQÀmQ nznQt smQv¡ttQt¢lQ
¿£ll¢t¡shsQrn¡m − ¿£ll¢t¡shsQrn¡mmQ
sQªt¡tQr − sQªt¡tQt¢rmQ
ktnmQ − ©c¡lQvÆ
smQèrQNmQ − É^v«znQtÆ
 ANNEXURE
Notes of Interest

¿£ kªNc¡y nm:
aÑpnQtmQ
ll¢t¡shsQrn¡mtQt¢lQ c¢l «vy¡] kËtQÆkLQ

smQsQkQËt ©m¡[¢y¢]Q sQªt¡tQt¢r s¡h¢tQt¢ytQt¢lQ ¿£ll¢t¡

shsQrn¡mmQ oË v¢«lmt¢kQk É^y¡t rtQt¢]mQ ¢]mQ. mnQt¢r
c¡sQt¢rtQt¢ÌmQ m¢k ÉkQk¢ym¡]t¡kÍmQ opQÈyrQvVQVt¡kÍmQ
v¢LHQÀk¢VÆ. p¢rm
p¢rmQQm¡NQzÈr¡NtQt¢]Q utQtrp¡ktQt¢lQ
¿£hykQr£vËkQÀmQ mhrQx¢ aksQt¢yËkQÀmQ i«zy¢lQ nznQt
smQv¡ttQt¢lQ ll¢ªt¡p¡kQk¢y¡]mQ ©c¡lQlpQpzQ^ËkQk¢VÆ.
ll¢ªt¡p¡kQk¢y¡]tQt¢lQ mnQt¢r kNQzmQ, n¢y¡s
n¢y¡s kNQzmQ,
èj¡ kNQzmQ, ÈrSQcrN kNQzmQ, ªh¡m kNQzmQ, rhsQy
kNQzmQ, sQªt¡tQt¢r kNQzmQ e] pl p¢r¢ÍkLQ uLQL]. ivVQÐLQ
sQªt¡tQt¢r kNQztQt¢lQ ¿£ll¢t¡ shsQrn¡m sQªt¡tQt¢rmQ
àVpQpzQ^ËkQk¢VÆ.

ªtªvnQt¢r]Q, n¡rtrQ ©c¡lQp^ ©cyQt y¡ktQt¢]Q, c¢tkQ]¢

ÀNQztQt¢l¢ËnQÆ prp¢rmQmsQvëp¢N¢ ¿£ll¢t¡ mh¡tQr¢Èrs¦nQtr¢
ªt¡]QV¢]¡LQ. anQt ªtv¢ pNQz¡Âr«] vtmQ ©cyQt¡LQ. anQt
¿£ll¢t¡ mh¡tQr¢Èrs¦nQtr¢ t¡]Q k¡MQc¢y¢lQk¡m¡X¢ sQvëpm¡k
v¢LHQÀk¢V¡LQ.
l¢lta sWv kamaX£ ka|Åya| Ûy¢³m¤pagta.
srÞvt£−
srÞvt£−rma−
rma−g¬yIÞtmEvaïam¤pastE
astE¡
b#’aÎfp¤raN, hyg#£vagÞÏy s|vad−
ad−l¢ltaEpaÁyan
AÒyay 39, ÜlaEk 14
 mh¡v¢xQÅv¢]Q avt¡rm¡] ¿£hykQr£vrQ mhrQx¢
aksQt¢yËkQÀ ¿£ll¢t¡ prªmcQvr¢y¢]Q cr¢tQt¢rtQ«t àV¢] p¢VÀ
¿£ll¢t¡ shsQrn¡m sQªt¡tQt¢rtQ«tÊmQ aËL¢]¡rQ.
¿£hykQr£vËkQÀmQ aktQt¢yËkQÀmQ in
inQQt smQv¡tmQ k¡MQc¢y¢lQ t¡]Q
nznQtÆ. i]QÐmQ k¡MQc¢y¢lQ ¿£k¡m¡X¢ ªtv¢«y Ar¡t¢tQÆkQ
©k¡NQÄ ¿£hykQr£vrQ nmQ kNQkÏkQÀ ÈlpQpz¡mlQ iËkQk¢V¡rQ
e]QÐ nmQppQ pÄk¢VÆ.

¿£ll¢t¡ shsQrn¡mtQt¢VQÀ ¿£p¡sQkrr¡yrQ eÎt¢y

~~©s¬p¡kQk¢y p¡sQkrmQ’’ e]Qk¢V p¡xQymQ m¢kÍmQ Èk[Q ©pVQVÆ.
VÆ.
amQp¡L¢]Q ovQ©v¡Ë n¡mÉmQ m¢kÍmQ A[QnQt uzQ©p¡Ë«LkQ
©k¡NQzÆ. c¢l n¡mHQkÏkQÀ m¢k «vy¡] kËtQÆkQkÏmQ
iËkQk¢]QV]. a«t iHQÀ tnQÆLQªL]Q. ªmÌmQ aV¢y ArQvmQ
uLQLvrQkLQ ¿£ p¡sQkrr¡yrQ eÎt¢y p¡xQytQ«tpQ p^tQÆ aV¢nQÆkQ
©k¡LQLÍmQ.

n¡mmQ 7 : cÆrQp¡h¦ smnQv¢t¡ ªtv¢y¢]Q

ªtv¢y¢]Q ëpHQkLQ WnQÆ −
1. sQælmQ − «k k¡lQ Étl¢y aHQkHQkLQ
2. s§XQmmQ− mnQt¢rmymQ
3. s§XQmtrmQ − k¡mkl¡ëpmQ
4. s§XQmtmmQ − ÀNQzl¢]¢ëpmQ
5. ÂtQt p¢rmQm ëpmQ
iHQÀ sQæl ëp vrQN«]
n¡mmQ 8 : r¡ksQvëp p¡S¡zQy¡
p¡cmQ e]QÑmQ ky¢«V izÆ «kkL¢rNQ^lQ p¢]Q
«ky¢lQ «vtQt¢ËpQpvLQ. itVQÀ at¢xQz¡] ªtv«t acQv¡ëz¡.
n¡mmQ 9 : kQªr¡t¡k¡r¡HQÀªS¡jQjQvl¡
aHQÀctQ«t t]Q vlÆ «kkL¢rNQ^lQ p¢]Q «ky¢lQ
«vtQt¢ËpQpvLQ.itVQÀ at¢xQz¡] ªtv«t smQptQkr£.
n¡mmQ 10 : mªn¡ëªpX¦ªk¡tNQz¡
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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.)