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लकारिणी लब्धरूपा लब्धधीर्लब्धवाल्छिता ।लब्धपापमनोदूरा लब्धाहंकारदुर्गमा ।लकारिणी तृतीयखण्डतृतीयवर्णत्वेन वाचकतया अस्या अस्तीति सा तथा ॥ॐ लकारिण्यै नमः ॥लन्धरूपा ।रूप्यते ज्ञाप्यत एभिरिति रूपाणि लक्षणानि स्वरूपतटस्थभेदेन सगुणनिर्गुणपराणि, लब्धानि ययासा सथा ।रूप्यते ज्ञाप्यत इति रूपम् अर्थः , उपलक्षण नाम्नोऽपि, लब्धे नामरूपे यया सा तथा ।आदौ स्वयं मायोपाधिना शब्दार्थभावमापद्य पश्चात् न्याकरणमकरोदिति भावः । ।ॐ लब्धरूयायै नमः ॥लन्धधीः ।निश्चयात्मिका सविकल्पनामका अन्तःकरणवृत्तयो धियः , ता उपाधित्वेन प्रतिबिम्बाधिष्ठानत्वेन लब्धा यया सा तथा ।वृत्त्यारूढ चैतन्य ज्ञानमिति वा, चैतन्यव्याप्ता वृत्तिर्वेति वेदान्तसिद्धान्तः ।जडानां विषयाणां ग्रहणेतादृशीनां वृत्तीनां असामर्थ्ये जगदान्ध्यप्रसङ्गेन स्वरूपचैतन्यमन्तःकरणाद्युपहितफलचैतन्यतया प्रकाशयति ।तथाच ‘ब्रह्मण्यज्ञाननाशाय वृत्तिव्याप्तिरिहेष्यते' इति न्यायेन लब्धा धीः तत्त्वमस्यादिमहावाक्यश्रवणजन्यवृत्तिव्याप्तिर्यया
In plain words
She who is represented by the letter 'La', who has assumed all manifest forms, who is the source of all intellect, and who has attained all her desires. She is far from sinful minds, and is inaccessible to those bound by ego. She is called Lakāriṇī because she is designated by the letter 'La', the third letter of the third section of the sacred fifteen-lettered mantra. Salutations to Lakāriṇī. She is Labdharūpā because she possesses all forms—both with and without attributes—by which reality is known. Alternatively, 'form' means the object, implying names as well; she is the one who has assumed both name and form. In the beginning, she herself took the form of word and meaning through her power of Maya, and then differentiated the universe. Salutations to Labdharūpā. She is Labdhadhīḥ because she has assumed all intellects—the decisive and conceptual modifications of the mind—as her limiting adjuncts and as the mirror for her reflection. In Vedanta, knowledge is defined as consciousness reflected in a mental wave, or a mental wave pervaded by consciousness. Since inert minds cannot perceive inert objects, which would leave the world in total darkness, she illuminates everything as the consciousness within the mind. Thus, following the principle that a mental wave must arise to destroy ignorance, she is the one who has attained the intellect—the cognitive pervasion born of hearing the great Upanishadic declarations like 'Thou art That'...
Close to the Sanskrit
Lakāriṇī, Labdharūpā, Labdhadhīḥ, Labdhavāñchitā, Labdhapāpamanodūrā, Labdhāhaṅkāradurgamā. Lakāriṇī is so called because she has the third letter of the third section as her designator. Salutations to Lakāriṇī. Labdharūpā: forms are those by which she is defined, which are with or without attributes. She who has obtained these is so. Or, form means meaning, implying name also; she who has obtained name and form is so. In the beginning, she herself assumed the state of sound and meaning through the limiting adjunct of Maya, and afterwards differentiated them. Salutations to Labdharūpā. Labdhadhīḥ: intellects are the decisive, conceptual modifications of the inner instrument; she who has obtained them as limiting adjuncts or as the substratum of reflection is so. Or, knowledge is consciousness mounted on a mental modification, or a modification pervaded by consciousness, according to Vedanta. Since inert objects cannot be grasped by such inert modifications, which would result in the blindness of the world, she illuminates them as the consciousness conditioned by the inner instrument. And so, by the maxim 'for the destruction of ignorance in Brahman, the pervasion of the mental modification is desired here,' she who has obtained the intellect, i.e., the pervasion of the mental modification born of hearing the great sayings like 'Thou art That'...