7 Sacred Baby Girl Names from the Lalita Sahasranama

Introduction — why Lalita Sahasranama names

The Lalita Sahasranama is a stotra (hymn of a thousand names) embedded in the Lalitopakhyana of the Brahmanda Purāṇa and is central to many Śākta devotional traditions. Its epithets for the Goddess—Lalita Tripurasundarī and related forms—are rich with symbolic layers: cosmological, psychological and ritual. For parents seeking a name that is both sacred and culturally rooted, several names drawn from the Sahasranama offer graceful sounds, clear meanings and deep mythic resonances. Below are seven such names, with short glosses, scriptural context and practical notes for use as a baby girl’s name.

Lalita — the playful, the effortless

• Meaning: “She who plays” or “the charming one.”
• Context: Lalita is the primary name of the goddess in the Sahasranama; it conveys a divine spontaneity and beauty that transcends stern austerity.
• Associations: Grace, sweetness, ease of movement—often evoked in devotional poetry and temple worship.
• As a name: Short, familiar across India, and easy to pair with family or spiritual prefixes (for example, “Lalita Devi” or a modern double name).

Tripura Sundari / Tripurasundari — beauty of the three cities

• Meaning: “The beautiful one of the three worlds/cities.”
• Context: Tripura Sundari (often identified with Shodashi) is a major form praised in the Sahasranama and in tantric literature; the epithet emphasizes cosmic sovereignty and aesthetic perfection.
• Associations: Completeness, sovereign beauty, often linked to the number sixteen and to rites in Śākta and some Smārta communities.
• As a name: Formal and classical; many families use shorter forms like “Tripura” or “Sundari” depending on regional taste.

Shodashi / Shodasi — the sixteen-year-old

• Meaning: “She of sixteen (years).”
• Context: Shodashi is a canonical name for Tripura Sundari in Śākta ritual, highlighting youth, completeness (sixteen being a sacred number in certain tantric frames) and graceful purity.
• Associations: Rituals such as the Śodashi pūjā and the 16-lakshmi motifs in some household practices; in literary frames she represents the union of innocence and sovereign power.
• As a name: Has a strong classical tone; popularly shortened to “Shoda” or used in full in many South and North Indian families.

Rajarajeshwari — queen of kings

• Meaning: “She who rules kings; queen of kings.”
• Context: A regal epithet present in many Śākta texts and used in the Sahasranama; it stresses sovereign authority and protective rulership.
• Associations: Royal dignity, motherly protection and dharmic sovereignty in both household and temple iconography.
• As a name: Strong, formal, and respectful—often chosen by families who want a name that signals authority and traditional piety.

Kameshwari / Kameshvari — mistress of desire

• Meaning: “The ruler of desire.”
• Context: In the Sahasranama and related Śākta literature, this name points to the goddess as the ultimate fulfiller and regulator of desire, not merely its indulgence.
• Associations: Creative power, attraction, and the disciplined channeling of longing toward spiritual fulfilment; translators often note the tension between desire (kāma) and liberation (mokṣa) in such epithets.
• As a name: Melodic and less commonly used than Lalita, it has a lyrical feel and can be adapted regionally (Kameshwari, Kameshvari).

Kamakshi — she of loving eyes

• Meaning: “One whose eyes awaken desire/compassion.”
• Context: While Kamakshi is famously worshipped at Kanchipuram, the Sahasranama includes similar visual and compassionate epithets; Kamakshi is therefore consonant with Lalita’s themes.
• Associations: Compassion, maternal gaze, and interior devotion; often used in South Indian families because of temple links.
• As a name: Elegant and devotional; comfortable in both traditional and modern contexts.

Bhuvaneshvari — sovereign of worlds

• Meaning: “Queen of the world(s).”
• Context: Bhuvaneshvari is one of the Mahāvidyās and appears among the Sahasranama’s many sovereign epithets; she points to cosmic governance without negating tenderness.
• Associations: Cosmic motherhood, world-embracing concern and the dignity of rule tempered by care.
• As a name: Classical and somewhat formal; families often use affectionate shortforms like “Bhavani.”

Choosing and using these names — practical notes

• Family and community: In many Indian traditions a name is given after consultation with elders, priests or astrologers. The Sahasranama names are devotional by nature—honour family practice in pronunciation and use.
• Festivals and ritual: The Lalita Sahasranama is commonly chanted during Navaratri and local Lalita observances. If a naming ceremony includes recitation, follow the family’s liturgical norms.
• Modern usage: Many of these names have affectionate shortforms and fit well into contemporary life—consider how a full name and nickname will work across school and professional contexts.
• Health and ritual caution: If a naming rite involves fasting, breath practices or prolonged vigils, those with medical conditions should consult a physician; adapt rituals to the health of mother and child.

Final note on interpretation

The Lalita Sahasranama is a living text with many interpretive strands. Śākta commentators focus on tantric and ritual meanings; Smārta and other readers may read certain epithets devotionally or metaphorically. Choosing a name from this tradition is as much about sound and family memory as it is about theology—acknowledge the range of meanings, respect local practice, and use the name in ways that honour both the child and the living tradition behind the words.