Names 501 to 520

(501) Daityashamani दैत्यशमनी - Vanquisher of Demons. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 696

(502) Daityahantri दैत्यहन्त्री - Killer of Demons.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 599

(503) Raakshasaghni राक्षसघ्नी  - Killer of Raakkshasaas. ललिता सहस्रना स्तोत्र, नाम क्रमांक 318

The difference between a Daitya and a Raakshasa is a subtle one. A Daitya or a Raakshsa is one of undivine tendency, but Daitya is so, not out of Ignorance of higher knowledge and occult practices, but out of a hereditary revenge to the Deities, or out of the passion of personal aggrandisement. In fact, Daityas often did much more severe and hard penance than the Devas. Even the art of Sanjivani or life-restoring was known to them. The difference between Deities and Demons can be well expressed by opposite pairs of softness and hardness, moderation and extremity, God in the long run and self in the long run. Mythologically , Demons and Deities are children of the same father but different mothers, viz., Diti and Aditi. They are the manifestations of the same force , but put to contrary uses and spent in contradictory fields of thought, desire and action. Raakshasa is only a species with inherent nature which is just the reverse of godly and divine nature.

(504) Veeraa वीरा - Valorous. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 899

(505) Veeramaataa वीरमात्रा - Mother of warriors.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 836
Veera also means chief among devotees. Veera-Dikshaa is one of the initiations in one of the schools of the old Shaaktaas.

(506) Dheeraa धीरा- Possessor of endurance and power in the battle-field. Dhi धी also means knowledge of non-duality and raa रा means giver. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 916

(507)  Swasthaa स्वस्था - ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 914
Abiding in Her own Majesty. How is Mother ? She is in Her own majesty as ever, even in the battle field. She is not disturbed or anxious as to the result or agitated due to the arrows from the demons, etc. All these things appearing to others, as a matter for the most terrible consternation, are to Her merely a  sport, only of a different nature. 
It must not be forgotten that all such names are to be interpreted as indirectly referring to the devotees. Substitute "She whose devotees" for "She" and "Her devotees" for "Her" etc., as suits the context.

(508) Chaturangabaleshvari चतुरंगबलेश्वरी- Ruler of armies.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 691
Chaturanga means army consisting of four kinds of military arrays, viz., infantry, cavalry, elephants and chariots. 

(509) Vaarunimadavivhalaa वारूणीमदविव्हला - Perturbed by intoxicating liquor.ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 333
This name and similar others are quoted by some followers of Hindu Mother, as a justification for drinking. In Sapta Shati there is a mention of Mother saying to the demon,"Roar and Thunder, you fool, so long as I have not drunk wine."
There are other interpretations that can be given to such references. In this particular name, Vaaruni वारूणी means belonging to the regions of Varuna वरूण, i.e., referring to Adishesha आदिशेष, the thousand-hooded serpent, who supports the world.
Avihvalaa अविव्हला means undisturbed. The name means "She by whose Grace and Devotion, the Adishesha is not fatigued, although crushed with the weight of the sinful world and responsibility of holding it intact, and remaining fully equi-minded. 

(510) Pashulokabhayankari पशुलोकभयंकरी - Filling the sinful with fear. The beauty is that the very same Mother, in Her same facial expression and attitude, and at the same moment, looks most charming to Her devotees and most terrible to the sinful. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 482

Who is a Pashu ? Pashu literally means an animal. Let the big talk about deep knowledge and no knowledge, go. In the ordinary walk of life, Pashu-ism has been increasing day by day, at least in India. Pashus are there, in best dresses, best speeches, quite in happy and royal conditions. Pashu is, as Mother's Lodge understands, one whose only life ambition is to get maximum pleasure, without any consideration of others and without least consideration, as to how he secures it,who proceeds only a few steps in the path of goodness and righteousness, just when he is in distress and again stops, who has no sense of gratitude or returning any good act, and no visualization of his own level and plane , who does not know the source of his true happiness, and has no foresight as to what will make him happy or unhappy, in the long run. In a word, Pashu is one in whose case, the only prominent note and the king of his feeling and thinking is "My happiness and my comforts and my conveniences and my desires, first." 
A Pashu has nothing like duty or a consideration of good or bad, or a consideration for others. He only fears the cudgel. Similarly, a man who acts well, only because of the fear of being scolded , dismissed, starved or punished or being rendered unhappy, on the withdrawal of assistance, sympathy, etc., is a Pashu. 
All men, to whom gratefulness and goodness are not known, who live in the satisfaction of senses, and who place their happiness in advance of that of others, and who have no hesitation to secure that happiness by any means, and at the cost of any other people , and therefore whose discriminative senses are blurred, are all so many two legged Pashus.
If man's gratitude to God is also getting less and less, he is similarly a Pashu. Faithlessness to God , guru, parents, husband, master, bread-giver, protector king, donor, patron, benefactor,etc., results mainly from placing one's own happiness above others', and absence of the idea about one's plane, fitness and gratefulness.

Let the class of Pashu-ism, which is largely on the increase, first disappear, and then the Pashu-ism in contrast of Pashupati-ism, i.e., Jiva-condition in contrast of Shiva-condition, be considered.

One well-known aphorism is this :

Eating, sleeping, fear and sexual enjoyment are common to human being and animals. There is one distinction between men and animals , and it is that men have Dharma (Religion).Those without Dharma are really animals. Dharma should be taken to mean Righteousness and Right-understanding in the first place , and thereafter,the technique of an individual religion.
If for your goodness, the other man, equally shows goodness, he is a man. If for one act of your goodness, he shows ten, he is an angel. If for no good act of yours or even if you have badly acted, one does good acts, he is saintly. On the other hand, as a result of more of the goodness of yours, more he sits on your shoulders, he is a Pashu. Those who act well and better, only on being cudgelled, are Pashus. Those who are ungrateful are Mahaa Pashus (big animals), as animals are generally, not so ungrateful as many persons.

Pashus are they, the Summum bonum of whose life and living is wine, wealth and women. The psychology is interesting to know. Jiva or Shiva, Pashu or Pashupati is a soul. The difference is in imperfection or perfection, ignorance or knowledge, desirefulness or desirelessness, etc.
All selves are characterised by three qualities, by existence, knowledge and bliss. The unevolved ignorant and the deluded, in view of their natural characteristics, want to live, i.e., to exist, want to be as much as they can, and to be as many as they can and thus they are naturally drawn to Wine (best bodily tonics nutritives and delicious diets), dinners, etc., to Wealth (means for getting as much as they desire) and Women (means for multiplication and fountain of temporary consolidated sensual bliss).

The difference in evolution is primarily, the difference in understanding. The higher soul wants to live , not by his own bodily comforts or through children, but love and fame, in people's hearts, by goodness, benevolence and useful service. He wants to be of a greater dimension by knowledge, for to him knowledge is power and superior to wealth. He derives bliss, not from women, but from devotional and spiritual living.
He does not desire to multiply himself by producing children, but by increasing the circle of devout followers of Mother.
The sexual energy in the case of higher souls is transformed into the creative energy, which enables them to create noblest characters and noblest institutes. 

(511) Durlabhaa दुर्लभा - She who is difficult to attain. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 188

(512) Durgamaa दुर्गमा  - She who is difficult even to be approached.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 189

(513) Dushtaduraa दुष्टदुरा - She who is far away from the sinful and wicked. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 193
Those who practice worship mechanically without practicing Love and Service to others, and self-surrender to Mother, which Dushta or wicked people can never do, never attain Mother, who is merciful and therefore just the reverse in nature.

(514) Shaantaa शांता - Mother is Shantaa, i.e., peaceful while She appears before Her devotees. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 141

(515) Shaantimati शांतीमती  - Mother is Shaantimati because She confers on Her devotees a mentality which leads to, and is creative of, peacefulness.ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 131 

(516) Shaantyatitakalaatmikaa शान्त्यतीतकलात्मिका - Mother is the giver of the art of attaining peacefulness and going , beyond it, into the ecstatic bliss. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 853

(517) Shaantih शांतीः - Peace. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 447
Mother is peace itself. Peace or peacefulness is nothing of a man's making, Best balanced brains will get agitated in no time. Hence peace is Mother Herself. Peace is an effect and not a cause.
That which gives peace to a man struggling with the flood of his impurities, illusions and tossings to and fro, as a result of his actions , is something which proceeds from Mother, as Her Grace. This is Shaantikalaa, the art of peacefulness and mainly consists of realising one's inability to remedy any matters anyway, and renouncing oneself to Her, with unconditional self-surrender to Her Divine Will.

She that quiets down the soul. The disquietude is due to the agitation on account of the mental confusion. Duality is the cause of fear and loss of peacefulness.

(518) Padmaasanaa पद्मासना - Lotus seated. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 278
For the attainment of peace, Mother should be meditated upon, as Padmaasanaa, i.e., She that is meditated upon by Yogis. Padmaasanaa is a yogic posture, resulting in the gradual extinction of the delusion of Duality, which is cross-legged sitting with toes caught by hands.
Padmaasanaa means She, who is pleased with the most common cross-legged yogic posture, or who sportively likes to sit or stand on the lotus of  spirituality, on a lotus. The stalk of this lotus is divine knowledge, its filaments are the different categories and the leaf portions are prakritis, i.e., different combinations of fundamental elements.
"The Padma" also means Lakshmi, "sanaa" means distributing. Mother distributes wealth and prosperity amongst Her devotees of a particular class. Oh, Mother, with whom Thou art pleased, that man receives prosperity, carrying therewith, the enjoyment of supreme material happiness. His house becomes beautiful and is a house of relief and refuge to so many, and he lives therein, fondling his wife and children, and seeing that none returns from him, unsatisfied.

(519) Paramaa परमा - Paramaa means supreme. ललिता सहस्रनाम स्तोत्र ,नाम क्रमांक 618

(520) Paramodaaraa परमोदारा -Taking the most charitable view.
Mother is Paramodaaraa, i.e., supremely generous. ललिता सहस्रनाम स्तोत्र, नाम क्रमांक 939