lalitā

[yajvan]

hariḥ oṁ
~~~~~~



namasté

I thought to spend just a few posts on some of the names found in the lalitā-sahasranāma ( or 1,000 names of lalitā), considered a stotraṁ.

• stotraṁ स्तोत्रं - praise; stotraṁ ( some write stotra) comes from the word stu स्तु. Stu means to praise , laud , eulogize , extol , celebrate in song or hymns.
• lalitā is defined as sporting; it also means soft , gentle , charming , lovely. It is a way of identifying śrī, or mahā-tripurasundarī.

We also are aware that there are many sahasranāma-s i.e. rudra, viṣṇu, sīta, and the like. It is within the brahmāṇanda purāṇa we find lalitā-sahasranāma¹.

We are told this knowledge comes from the conversation of the ṛṣi agastya¹ and his master śrī hayagrīva; yet one must note it was the composition of the vāg-devatā-s. The ṛṣi asks, why was this not taught/revealed to me ? Hayagrīva-ji says it is not for public teaching, it is that secret. It should be concealed from the devotionless, just as śrī vidya is reserved and kept consealed ( the 44th śloka of the phalaśruti section suggests this).

Hence for the following posts, there will not be an in-depth review, but just some looks at Her name and the revealing nature of them. I am posting this on Friday, as this is a favorite day for Her.

Because we are talking of mahā-tripurasundarī the notion of 3 (tri) must be inherent in this sahasranāma. I will ofer some ideas in the next post on this 3, but thought to start here: I have mention before the disambigulation¹ of this word tripurasundarī:
tri-pura-sundarī is :

• tri- the three fold division we see throughout creation; The highest is Sat-Chit-Ananda , as Truth (pure) Consciousness and Bliss. The taittrīya upaniṣad is all food (anna) is made of this triad – Tejas ( fire) , ap or jala (water or fluid) and prithvī (or earth) – She is found in all 3.
  She is found in the triad of the famous vyahrti’s of bhu, buvaha suvaḥ, the second of janaḥ, tapaḥ and satyam, and the connection between the two or mahaḥ given by rishi (ṛṣi) mahacamasya.
  We see this trika in waking ( jagrat), dream (swapna) and deep sleep (suṣupti). Yet we see Tripurasuundarī transcending all ( turīyam) so She can encompass all or be the root of all. She is mentioned as 'certainly the 4th' ( turīyam svid).
  We have also talked of this trika on onter HDF Posts discussing śiva's triśula.
• pura or puri for city – and call our body the city of the divine that has 9 gates. The nine is 3 squared ( again trika based) – or 9 entry points to the body. Yet pura is a field of action ( like our bodies) and the triads mentioned above are the fields of wake , dream, sleep, etc.
• sundarī – a beautiful woman

praṇām
words

• disambiguate - to remove the ambiguity from; make unambiguous
• agastya - said to have been the son of both mitra and varuṇa by urvaśī ; to have been born in a water-pot.
  His name components are 'a-ga' = a mountain , and 'asti' = thrower
• vāg-devatā-s - divinities of speech which are 8 in number
• we use red as lalitā is quite fond of red; we are told this in the lalitā-sahasranāma, 23rd, 37th, 49th śloka i.e. each and everything of sarvāruṇa is red in color i.e. aruṇa means red.
• lalitā-sahasranāma can be found in the 36th chapter, lalitopākhyāna, of the brahmāṇanda purāṇa

[JaiMaaDurga]

Namaste yajvan,

I simply wanted to express pleasure upon
seeing this thread


I must also express gratitude for pointing my
attention where it best belongs, as contemplation
and meditation upon Devi benefits all, while
dwelling upon error only compounds it...
The bow that is not held firmly, aims only at mud.

JAI MATA DI

[yajvan]

hariḥ oṁ
~~~~~~

namasté

Because we are talking of mahā-tripurasundarī the notion of 3 (tri) must be inherent in this sahasranāma.

The full offering is in 3 parts...

• pūrvapiṭhikā or pūrvabhāga (early part of the day) - this is the preamble to the stotraṁ an informs of the greatness,
  boundry conditions i.e. practice, and the like.
• maḍhyabhāgaḥ - this is where the names ( namaḥ) of lalitā are offered
• phalaśruti - offers the fruits of one that recites/sings this stotraṁ

This may be mildly interesting, yet there is more...
The first 3 names found in the lalitā-sahastanāma are the following:

• śrīmātā - the one that creates ( measures out) the universe
• śrīmahārājñī - the one that maintains all created beings and the universe
• śrīmātsiṃhāsaneśvarī - the one that annihilates ( absorbs) the entire universe

We can see within the first 3 names ( namaḥ) , lalitā is equal to to brahma, viṣṇu and rudra. Each word has a core meaning...

• śrīmātā - we find mā which is not only mother, but to also measure... hence creation and the measuring out of that creation.
• śrīmahārājñī - She no doubt is rājñī, the Soul of the Universe but also śrī yuktā mahārājñī - the controller and maintainer;
  the one that reins.
• śrīmātsiṃhāsaneśvarī - She is not only the one that has as Her transport the lion (siṃha), this word
  means 'the powerful one' and is applied as 'lion'.
  • Also siṃha = hiṁsārthakaḥ. We will best now this word by looking at it like this hiṁsa + ārtha+ ka.
    hiṁsa = we know as harm, destroy
  • artha = cause, aim, purpose
  • ka = has muliple meanings; it can mean brahman, prajāpati, etc. Also 'aka' means 'sin'.
  • So this hiṁsārthakaḥ means the cause of destroying creation ( prajāpati being = to creation).
    

yet there is more.... we will continue in the next post.








praṇām

[JaiMaaDurga]

Namaste yajvan,

Not intending to interrupt valuable discourse,
but to encourage- for readers who may not have been previously aware,
the Lalita Sahasranama is the only one which does not repeat a name,
or add anything extraneous, to fulfill the number of names,
or to maintain meter.

In any event, I am very much looking forward to the next post,
for I am remembering, in connection with my earlier reply,
She holds not only a bow- but a goad, a noose, and five arrows

JAI MATA DI

[yajvan]

hariḥ oṁ
~~~~~~

namasté

There is a wonderful name in the lalitā-sahasanāma¹ that calls out śrīmātā ( Mother Divine) as aśruḍhādhiṣṭhitāśvakoṭikoṭibhirāvṛtā.

before we go further, for those that are uncomfortable with vyañjanā¹ and/or lakṣaṇā ¹views of knowledge it would be best not proceed as this will only disrupt your peace of mind.

This word aśvāruḍhādhiṣṭhitāśvakoṭikoṭibhirāvṛtā can be viewed like this (as there are other ways too) :
aśvāruḍhā + adhiṣṭhita + aśvanaṁ + koṭi +koṭi + bhirāvṛtā

This says, She is surrounded by 10's of millions (crores some write krores) of horses (aśva) conducted or ridden (āruḍha&#185 by aśvāruḍhā. So, if we just look to the words and nothing else (called abhidhā&#185 then we will think She is surrounded by many horses managed by aśvāruḍhā-devī. Mildly interesting, yet what is the meaning of this ?


We are told again and again in various śāstra-s that the senses we possess are like horses, steeds; they pull us here and there.They are depicted as horses due to their strength. We see many pictures of this, most notably kṛṣṇa-jī driving a chariot harnessed to steeds. The horses have meaning, as does the chariotter ( kṛṣṇa-jī ) and in our case for this post aśvāruḍhā-devī.




She , aśvāruḍhā-devī, is the rider, the controller of all the horses, of all the senses. Not only the senses of humans but of all the senses manifestation has to offer (10's of millions as the śloka points out). It is She that directs all these sense impressions that surrounds Her. 'Her' here is the Supreme ātman. There is so much more to this name, but we will leave it here, and pick another name for the next post.

praṇām

words

• lalitā-sahasanāma - this is the 67th name found in the maḍhyabhāgaḥ section ; this is where the names ( namaḥ) of lalitā are offered
• lakṣaṇā or indirectly via sign, symbol, inference.
• vyañjanā or the figurative expression more intuitively offered some may call implied indication , yet is on a higher level of meaning.
• abhidhā or the conventional meaning i.e. the literal meaning
• āruḍha = mounted, ascended upon , (as a rider on a horse)

[shian]

Thank you Yajvan Ji

Very beautiful !

i have hear Lalita Sahasranama Chanting everyday

from this CD

http://holymantras.blogspot.com/2010...n-lalitha.html

[JaiMaaDurga]

Namaste yajvan,

A fine and fitting choice of name to discuss...
This symbolic framework of the charioteer, chariot, and horses has
traveled far and wide.. how many English speakers have heard
or used the expression "Hold your horses!", and given it any real thought?

To return to the thread's subject, if we look at Her next three names,
we find references to chariots of 9, 7, and 5 stories respectively...

I would be most interested in any insight you may have to offer concerning
the reason for this; but will certainly appreciate whatever is posted next,
no hijacking intended!


JAI MATA DI

[goodlife]

Thanks for starting the thread. Any sadhak keen on acquiring Shri Vidya must worship Lalita Tripura Sundari and Shri Yantra.

found a link on Lalita Tripura Sundari with good amount of information
http://www.shivashakti.com/tripura.htm

[yajvan]

hariḥ oṁ
~~~~~~

namasté

Thanks for starting the thread. Any sadhak keen of acquiring Shri Vidya must worship Lalita Tripura Sundari and Shri Yantra.

Her sadhna is achieved through two beej mantras, a Panchdashi Mantra (15 letters) and Maha Shodashi Mantra (16 letters) which is derived by adding a secret 16th letter to Panchdashi Mantra through a guru. Very powerful Mantras. Only successful if given by a guru as dikhsha.

It is the tradition to keep this knowledge confidential. Under whose authority ? śrī hayagrīva. So , please be mindful of this as we respect the wishes of the wise. I will not discuss this mantra or its use and I ask others to refrain also.

praṇām

[yajvan]

hariḥ oṁ
~~~~~~

namasté

if we look at Her next three names,
we find references to chariots of 9, 7, and 5 stories respectively...

In the 68th name of lalitā-sahasanāma, She is mentioned as mounting on cakrarāja , mounted on the ratha (charriott) and She is armed with all the weapons, as the śloka points out. We will look at each weapon later ( arrows, bow, etc).

So we hear of cakrarāja in this 68th śloka + geyacakra ( in the 69th śloka) + kiricakra ( in the 70th śloka). If we look at each , it will help us better understand the offer. For this post I will offer what I know of cakrarāja and review the others on a different post.

This cakrarāja means cakra+rāja - or the royal cakra, the most high cakra as rāja means king. Hence this cakrarāja is referring to śrīcakra. This śloka says She is armed with all the weapons ( all the means) or sarvayudhāni.
But all the means for what ? To attain the direct knowledge of the Self. All the means are called out within the śiva sūtra-s and its practical applications in the vijñāna bhairava kārikā-s to name a few. One can also say the weapons ( the means) are called out in patañjali’s yogadarśana.

Now what of this śrīcakra ? This post will answer in the best way I know how the question of 9 charriotts as requested by JaiMaaDurga : http://www.hindudharmaforums.com/sho...0&postcount=14


praṇām