The text is written in Sanskrit and is a part of the Brahmanda Purana,[1] an ancient scripture that explores the cosmic creation and the divine order of the universe.
The names describes the goddess' various attributes, accomplishments, and symbolism in the form of mantras usually chanted or sung as a hymn.
Lalita Devi, often known as Tripura Sundari, is a form of Shakti worshipped as the beautiful consort of Lord Shiva and a significant deity in the Hindu pantheon.
Generally, sahasranamas use the artifice of adding words like tu, api, ca, and hi, which are conjunctions that do not necessarily add to the meaning of the name except in cases of interpretation.
This stotra occurs in the Brahmanda Purana (history of the universe) in the chapter of discussion between Hayagriva and Sage Agasthya in Kanchipuram.
[citation needed] The next names – "chid-agni-kunda sambhootha deva-kaarya samudyatha" tells us that the goddess arose from the fire of knowledge to help the gods in their war against the demon Bhandasura.
From the verse - Udyad-bhaanu sahasraabha till shinjaana-mani manjeera manditha shri padaambuja, all her parts like her face, forehead, eyes, mouth, tongue, voice, hands and legs have been described.
A common image of the goddess depicts a crowned beautiful woman, having a red complexion with three eyes, bedecked in red clothes and exquisite jewellery, adorned with kumkum, turmeric powder and a mangalsutra, having four hands which hold a noose, goad, flower arrows with a parrot sitting on it and a sugarcane bow, which represents the sweetness of her mind.
The goddess is sometimes seated in the lap of her husband Shiva known as Kameshwara in this form, the legs of the throne are made of the bodies of the gods Brahma, Vishnu, Shankara and Rudra.
In all the dhyana verses there is a recurring theme on Devi's red complexion, which is said to resemble the sun at dawn, and her compassionate nature.
Kameshvari is described as extremely beautiful, having dark thick long hair adorned with champaka, ashoka, punnaga and saugandha flowers (13), having a musk tilak on her forehead (16), and having eyebrows which appear as if they are the arch gates of Kamadeva's abode (17).
The next few mantras continue describing Lalita Devi as the ideal feminine form whose splendor is unmatched by any other celestial: with cheeks that shine like a mirror of Padmaraga (23), having beautiful white teeth resembling the shodasakshari mantra (25), and having a voice sweeter than the sound emanating from Kachchapi, the veena of Saraswati.
The last mantra describing Devi's physical appearance is the 46th name, "sinjana mani majira mandita sripadambuja" (whose feet are adorned with musical anklets filled with gem stones).
This divine couple continues to stay united throughout the Sahasranama; the penultimate name is "sivasakti aikya rupini" (who is the unification of Siva and Shakti).
As per Hindu philosophy, it is understood that there is nothing beyond this union of Siva and Shakti, or the Absolute form, except the true goddess Lalita herself.
This description fits name 61, "sudha sagara madhyasta," which describes Devi as residing in the middle of the ocean of nectar.
In the sixteenth resides Varahi(alias Dandini or Dandanatha) who was Lalita's commander in chief in her battle with Bhandasura.
In the center of Sri Nagara is the Maha Padma Atavi (59), the forest of the Great Lotuses, and within it the Chintamani Griha (57), a palace constructed out of Cintamani, the wish fulfilling gem.
As she started for war, the Sahasranama describes her as being accompanied by the powers of various shaktis and devis whose accomplishments are extolled in different names.
This is in reference to the five works of God (pancha krtyam): creation (srishti), protection (sthiti), destruction (samharam), hiding (tirodhanam) and blessing (anugraham).
The mantras preceding name 274 describe Devi in reference to the Hindu trinity: 264: Om Srishti Kartryai Namah // ...who is the Creator.