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r zt at
ii at ¬|¬ºt |x¬ºtŸ ii
i Ÿ : ¤ + ¤ t ¤ t ¤ t º t ¤ t ¤ ¤ ¤ - t = ¬ t a
t + ¤ t v
¤-º |¤r+ º¤t º ¤ n¤ |n|avºt|¤+¤
¤ t¤t =t=e¤t¤tat=t¤r¬¤¤ |¬º¤ Ÿii
S hri Shankaracharya
- Dr. Gopal Krishna
Keshav Bhikaji Dhawale, Mumbai 4.
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at |¤¤t ¬¤ºt ¤txt n¤ |t¤|º¬¤ º¤tt¤
+¤t|¤ ¬|¬ºt |+t¤t ¤rt|x¤ tn ºtt¤ ii
¤t¬t = ¬ a =t ººsvn +|¤|¬ot t¤t º
:¤t=t |ªt|¤vtc¤t ¤rt|x¤ tn ºtt¤ ii
¤t¬t=t ¤ ºº ¬nt |x+¤+t tŠºt ¤tt r¬t|n+t
+t+t¬ = º-tt¬¤t+¤¤ ¤t ¤t¬t º ttº ¬ ott¤ ii
rtº |ta ¤+ |tx¬t n ¤¬tt¤ ¤t¬ ¤ ºt |¤¤ ºt
at¤= |t¤ºn -ºtt |x¬¤ºt ¬t¤tt¤ ºt t¤t º ii
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¤t¬t = ¬ a -n ¤-tt|¬º-¤ ¤¬tot
¤tªr¤¬t|¬-n ¤¤t |¤º-¤tx¤r¬tŸii
vt¤t+¤t= tº º¤ºt ¤tº ¤ºt t¤t
¤ ¤t¤ ¤t|¤ º¤ºt v¬¤t|¤ º ¤t¤ Ÿii
Shri Shankaracharya
|¤tºt|tºt ¤r |¤¤t ¤r |¤: = ºt ¤
ªt=t |¤¬t =|¤º ¤a¤ºt ¬+t+t ii
=¤t+ ¤|¤¤ ¤º¤t ºxt¤n¤
º ·ª¤ =tt |¤ ¬|¬ºt¤º¤|Šº¤t ¤tº ii
Shri Shankaracharya
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|n¤ ttr¬|¤¤ rt |x+¤+t ¤t|¬Š¤¤t |¬t¤ tº
ºttt+t¤=¬ ott |t¤º¤ ot¤ ¬t¤t+¤at rrt ii
¤t|¬-¤t¤|¬¤ ¬ tt+¤¤= tŠºt t¤¬ |¤¤ ºt
nt r¤t tt+¤ªt¤tŠº¤t¬t ·¤t¤ º ¤tt¤ |¤=t¤ ii
¬t¤¤v¬¤¤t|º=t ¬¤¬¤¬ ¤ ¤¬¬tt|t¬t
¬t¤¤t¤¤¤¬t |¤+t ¬|o¬¤ ºntt= º¬ ott¤ Ÿii
¤ ¬¤ x¤ o¤ s¬t¤ |ºº+tº|¤º -+¤¤t ¤+t
¤tº =t |x¤ tn ºtt ¤+|n ¤t¤¤t|¤ ¤tº ¤ºt¤ ii
Shri Shankaracharya
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INTRODUCTION
A humble attempt is made here to give an English translation of the "Lalita
Trishati". The English language cannot bring out the exact and complete
meaning of many Sanskrit words. The philosophical concepts expressed
in Sanskrit are so deep, and often so complex; that the purports are more
to be felt, and intellectually and spiritually realized, than expressed in mere
words. Many of the concepts are culturally related, and only a person born
and brought up in this sacred land of Vedas or is fully exposed to vedic
culture can fully comprehend the meanings. The extraordinary plasticity of
the Sanskrit language, and often the multiplicity of the meanings of the
Sanskrit words, and the possibility of changes in the meanings by slight
alteration in the prefixes and suffixes and the possibility of splitting complex
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words in different ways resulting in rendering different meanings of the
compound words make Sanskrit an unique language.These factors make
it almost impossible to bring out in English the exact force of the descriptions
in Sanskrit since the Sanskrit words refer to psychological, spiritual and
cultural concepts more than the dictionary meanings. These difficulties in
expressing the concepts of the Vedic Sages in the English language
necessitate repetitions – which may be sometimes boring, but which cannot
be avoided. The same concept needs to be explained in different ways. Yet
it is often impossible to bring out in an European language the exact purport
of the thoughts enshrined in Sanskrit . The inadequacy of the English
language to translate abstruse ideas in Sanskrit language becomes evident
as one proceeds with the commentary on "Lalita Trishati".
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zt ›
¬|º¤¤ t¤t¤rtºt ¬¤|t|¤ºt ¬¤t ¤¤t¬ nt ¤t·¤t ii
¬r¬t ¬|º¬¤=r¬t ¬|¤+¤= ¬n ºtt ¤-º ii
Shri Lalita Trishati is a part of the "Lalitaopakhyanam" which occurs in the
latter part of Brahmanda Purana". The Myhtoligical background is an
follows:-
Maharishi Agastya, having heard Lalitasahasranama from Bhagawan
Hayagreeva Swamy (who was an incarnation ‘Avatar’ - of Shri Vishnu). ;
was keen to hear and learn Shri Lalita Trishati. Hence, Shri Agyastya prayed
to Shri Hayagreeva for three years at the end of which Shri Lalitambika
directed Shri Hayagreeva to teach Lalita Trishati to Shri Agastya and grant
him "Upadesha"; Bhagawan Hayagreeva then gave the ''Upadesha''of Lalita
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Trishati to Agastya, saying –"Even by only meditating on this Trishati you
will become aware of all knowledge and you will attain peace. This prayer
is also known as "SARVAPOORTIKARA"- that which fulfils every (desire )
wish.
Oh, sage! This is far more occult and mysterious than the ‘Sahasranama’.
Hence,on instruction from Shri Lalitambika , I will grant it to you. This
incorporates the great and sacred "Panchadashakshari" (The fifteen lettered
Mantra’) which commences with the alphabet "ka" (=). Each letter (has)
progressess with twenty names. Oh, Ghatasambhava ! (born from a pot),
This (mantra) with three hundred names fulfils all desires.This is more sacred
and secret (occult) than all secrets. This should be kept safe and secret
with all efforts. Oh, great fortunate person. (Maha bhagyashali) listen with
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rapt attention to this ‘Trishati’. Oh, Kumbhasambhava! Do not consider
these as only three hundred names. This becomes a ‘Mantra’ in itself, even
though the three hundred words are only sounds.Hence it (Trishati) has to
be heard by you with single minded concentration”.
''Trishati" as the term indictes, means three hundred names, prayers, praises
and attributes of shri Lalitambika. This is a highly philosophical hymn
incorporating the holy "Lalita Panchadashakshari" Mantra - (15 - lettered
mantra) The 15 letters (alphabeats) are set into 3 groups. The first group
consists of 5 alphabets, namely - = (Ka), r (E), s (EE). ¬ (La), zt (Hreem).
The second group consists of 6 alphabets,namely r (Ha), n (Sa), = (ka), r
(ha), b (La), zt (Hreem). The third group is composed of 4 alphabets,
namely, n (sa), = (ka) , ¬ (la) zt (Hreem). Each group thus ends with zt
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(Hreem), which is the root-alphabet (Beejakshara) of Shri Lalitambika.The
'Mantra' is, therefore, in a coded form with very deep meaning for each
alphabet. The code has been explained by Shri Adi Shankaracharya in his
very famous composition "Soundarya Lahari " (S.L.) in stanza 32 ,which is
reproduced here for reference :-
|¬¤: ¬|Šº:=t¤: |a|ºt¤ t|¤: ¬tº|=t¬:
t¤tt r n: ¬= tºº+ ¤ ¤tt ¤tt rt¤: ii
¬¤t |rr¬ ot|¤|tºn |¤t¤nt+ ¤ ¤|ªºt
¤¬-º ¤¬t tº º¤ ¬+|+ +t¤t¤¤¤ºt¤ Ÿii
“Oh Mother! 'Shiva' ,Shakti'. Kaama, and Kshiti' and then 'Ravi' ‘Chandra
(Sheeta Kirana)’, ‘Smara’; ‘Hamsa’ and ‘Shakra’ and thereafter ‘Para’, ‘Mara’
‘Hari’. These (Sets of, there Alphabets Syllables, when conjoined severally
12
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at their ends with three "Hrillekhas" become the components of thy name
"(Translation by Subrahmanya Shastri and Srinivasa Ayyangar).
In Lalita Sahasranama (85-89) the form of shri Lalitambika (the
Panchadashakshari mantra) is described as being formed of three groups
of alphabets representing three parts of her body-
(i) 'Vagbhava koota' (85)- the lotus-like face (comprising the alphabets Ka,
E, EE, La (=, r, s , ¬);
(ii) Madhya koota (or Kamaraga koota), the part of the body from neck to
the waist - comprising of the alphabets Ha, Sa, Ka, Ha, La (r, n, =, r, ¬)
(86) and iii the Shakti koota- below the waist-comprising of the alphabets
Sa. Ka. La (n, =, ¬) (87) (from Y. Subbaraya Sharma). The three groups of
alphabets represent creation, preservation and destruction of the universe.
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Each group ends with zt (Hreem), which is the 'Beejakshara' of shri
Lalithambika; Ka, E, EE, La, Hreem, Ha, Sa, Ka, Ha, La, Hreem, Sa, Ka,
La, Hreem.
, ¬ , zt; r, n, =, r, ¬ zt; n, =,¬, zt.) (=, r, s
In 'Lalita Trishati' each of the 15 letters of the Panchadashakshari Mantra
forms,the first letter of 20 names / attributes of Shri Lati thamba Hence,
there are 15 groups of 20 attributes each in 'Trishati'. The 300 names are
incorporated in 59 ‘Shlokas’ (stanzas) each comprising of 2 lines. Most of
the lines contain 2 or 3 names each; a few contain 4 names or only one
name. Each line has (usually) 16 syllables, with very few exceptions. Hence,
the lines can be chanted easily in a rhythmic manner. It is musical and very
pleasant and flows smoothly when uttered audibly. Many of the terms offer
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several meanings depending on the manner in which the compound words
are split.
All the meanings and a few comments mentioned here have been
taken from Shri Shankaracharya's Sanskrit commentary. I have also made
use of the Kannada translation of this commentary by Shri Gangadhara
Shastri (Shri Vidya Ganapati Prakashana, Bangalore) and from the Kannada
translation of Lalita Sahastranama by Shri Subbraya Sharma and the
commentary on Lalita Sahastranama by Bhaskareshwrananda. Errors if
any, are due to my misinterpretation of the Sanskrit words which I may
have translated wrongly. I crave pardon for these mistakes.
"Soundarya Lahari" by Shri Bhagawan Shankara Bhagwattpadacharya
is the main source of inspiration for undertaking this present effort.
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The three hundred names can be chanted as individual names or in the
form of 'Shlokas' (poems) of couplets. If chanted individually ,then one has to
pronounce " Om" (›) in the beginning and "Namah"(+¤:) at the end of each
name. However, if the 'Trishati ' is chanted as a Hymn (Prayer Song), then ›
may be chanted at the beginning of each set of 20 names and the rest of the
names may be chanted like a Hymn, poem or stotra, or 'Shloka'. In the following
translation › at the beginning and Namah (+¤:) at the end of each name
have been omitted to avoid repetition. However, the two lines of each stanza
(couplet) are mentioned before the meaning of each 'name' is given.
Many scholars and philosophers have mentioned that chanting of
'Shlokas' (prayers, hyms) and 'Mantras' without understanding their
meanings does not yield any desirable result.
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º. +t¤ nt+|¤rt+ ¬·ºt¤t º¤tt¬ ¤¬|º
¤t¤|+ ¤|-r|¤rt+ + v|atº r|¤¬ ¬|º Ÿii
One who chants a 'mantra' without understanding its meaning is like one
performing 'Yagna' (Havana) by throwing dry pieces of wood into a 'Kunda'
(Holy Pit) which has no fire. He only feels the pleasure of utterring words.
-. ¬¤ ¤¬t+t+t +t+t|¤¤-¬·º¤tx-¤tº¤ºt¤
:¤¤ ¤·¤|= ¤t+ ¤¬¤¬¤ttt¤ ¤t e ¤ ii
One who chants many mantras without understanding their meaning is like
a donkey carrying a load of sandal-wood (M§ XZ), (not being able to feel its
aroma but only its weight.
¤¬¤¬ = sandal wood- which is 'born' in Malayachal- southern region of India)
From 'Varivasya Rahasya' by Bhaskara Raya
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r zt at
¬|º¤¤ t¤t¤rtºt ¬¤|t|¤ºt ¬¤t º¤t¬nt ¤t·¤t
¬r¬t ¬|º¬¤=r¬t ¬|¤+¤= ¬n ºtt ¤-º
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¬¤ |x¬ºt

==ttt|º
› ==tt=¤t =r¤t¬t =r¤t¬¤ ¬¬t|¬+t ii
=r¤t¬¬ ¬|+¬¤t =¤+t¤t =¬t¤ºt iiºŸii
º › ==tt=¤t¤ +¤ …
'Namaskara' to her who is represented by the letter 'ka' (=), that is, who has
the 'beejakshara' of 'ka' in the beginnig of the 'mantra'. As per 'Soundarya
Lahari' 'ka' (=) represents Shiva, who is the creater- `= ¤ nt o ¤ nt`. `=` represents
Brahama, water, head and happiness. Hence, Lalitambika is Brahma (Hiranya
Garbha), who is the creater of the Universe. As representing water, Ka (=) has
the quality of protecting the world by providing the basic need of all life. As
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'head', She is the repository of 'Amruta' as per 'Kundalini Yoga'. Since 'Amruta'
is in 'Sahastradala Padma', Ka (=) also represents blissfulness (Ananda) and
implies 'Parabrahma'. Ka (=) is the embodiment of 'ka- vidya' or 'Brahma vidya'.
- =r¤t¬t
(a) =r¤t¬ means happiness (n o) of all kinds starting from the hapipness in
youthfulness to 'Bramhananda' as per Taitariya Upnishada and other
Upnishadas. Hence, she is the embodiment of pure bliss. Devi, represents
`|¤nt+¤t+ º ¤ n` as per ‘Shruti’.
(b) who is endowed with all pleasant qualities
(c) who is the personification of all arts (=¬t) - 64 'Kalas'. or 'Chandrakalas'.
+ =r¤t¬¤¬¬t|¬+t
'Kalyana' represents happiness and, hence, involves complete bliss
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such as `¬¤t ¤=t¤, nt¤n =r¤ - unparelleled bliss (pure happiness). Devi
has all these qualities- (This does not imply that attributes are given to
essentially attributeless (|+¤¬) 'Bramha'. This relationship between
qualified (n¤ ¬t¤) and unqualified (|+¤ ¬t¤) of Brahma should be learnt
by practice of meditation- under a proper teacher. (¤ =).
: =r¤t¬¬¬ |+¬¤t
`¬ ¬` is derived from |¬¬ : which means a huge rocky mountain. Devi
has an abode in the solid mountain of bliss- or whose abode is 'Maha
Meru' which is Kalyana Shaila (n ¤ r¤·¤¬ ¤t¤t- Lalita Sahastranama. 55)
- =¤+t¤t
Devi is very desirable because she is the embodiment of bliss, or Devi
is one who grants everything which is desirable- for which a devotee
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prays and hence she is desired and worshipped with devotion. For the
'Gnyanis' she becomes evident as the most beautiful and is hence
desirable. (Therefore this is applicable to both-those who worship her
in the form with Bhakti and for those who meditate internally with
Gnyana. (for person following 'Kaali' or 'Haadi Vidyas).
r =¬t¤ºt
Devi is the personification of the 64 'Kalaas'. Devi becomes evident to
the 'Bhaktas' by the various parts of her body from head to foot. (=¬t -
all parts of the body from head to foot; or the 64 'Kalaas' ). (Sahasranama
1-20 'slokas')
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=¤¬tat =r¤¤r+t =r¬t¤ ºnt¤tt i
=ºr¤=t++t¤tnt =ºr¤= n ¤|v¤t ii-Ÿii
« =¤¬tat
Whose eyes are like lotus ,(or) the word can be split in to -=¤¬t¤t ¬|a ¤t¤t
nt = who is apparent to the eye of knowledge of Shri Laxmi; (or) who is
the target of meditation (or knowledge') of Laxmi (Here "Akshi" should
be understood as being apparent to 'Gnana' ; (or) it could also mean
that great amount of wealth becomes attainable by Her one look.
c =r¤¤r+t
Who destroys the dirt (of sins)-(I will free you form all sins-"
Bhagwatgeeta). (The fire of Gnyana destroys the fruits of all Karmas-
‘Shruti’) (nt+t|·+: n¤ =¤t |¬ ¤t¤ntt= rº - ‘Smurti’)
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º =r¬t¤ºnt¤tt
Who is the ocean of the nector of compassion; (or) who is like the ocean
of the 'Amrita' of 'Moksha' for the devotees; (or) she is the embodiment of
'Brahma' (immortality) as per 'Shruti'; (or) who gave 'Amrita' and granted
heaven (immortality) to the sons of 'Sagara' (n¤t); (or) who is 'Bhageerathi'
who went to 'ocean'. (nt¤t) to get the bliss of 'Amrita' (immortality).
º· =º¤=t++t¤tnt
Who resides in the forest of 'Kadamba' trees ('Kadamba' is here
indicating a kind of 'Kalpa vriksha' - a tree which grants all desires; or
who resides in the middle of numerous and beautiful trees.
ºº =º¤=n¤|v¤t
who loves the blossoms of 'Kadamba' trees.
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=-º¤ |¤¤t =-º¤ ¬+=t¤t“¤ta¬t Ÿi
=¤ t¤tªtnt t-¤=r¬t |¬º== aªt ii+Ÿii
º- =-º¤|¤¤t
Who is worshipped by Kamadeva who understood and realized her. '
Vidya' is the term applied to the assemblage of letters which is chanted
as 'Mantra'. 'Upnishad' is the term which implies the words of 'Vedas'
which help in the understanding of 'Brahma Vidya.' ('Vidya' = a 'Mantra',
the Vedic means for attaining or achieving Knowledge of Brahma); (or)
Devi is understood and worshipped by 'Kamadeva'.
º+ =-º¤¬+=t¤t¬¤¤ta¬t
(Side glance or seeing by half-opened eyes).
Devi's side glance was responsible for the creation of 'Kandarpa' or
'Manmatha' (Devi created 'Kandarpa' by a side glance).; (or) the
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implication is- even ugly, old, decrepit men become young and handsome
and strong as Manmatha by just a side glance from 'Devi'; (or) Vishnu,
the father of "Manmatha" was bound to perform the duty of protecting
the world having been stimulated by the side glance of Devi's eye; (or)
Shri 'Mahalaxmi, who is the mother (¬++t) of Manmatha, was stimulated
by the glance of the half-closed eyes of Devi; (or) Devi can bestow the
things such as fragrance, flowers and such other enjoyable things, which
stimulate what 'Kama'stands for (that is lust for enjoyment) by just a side
glance; (or) 'Kandarpa Janaka' is shri Mahalaxmi or the seat of Laxmi-
that is the lotus-hence a look from Devi's lotus- like eyes is able to grant
happiness (bliss) and creative activity of the entire world. (¬¤t ¤ means
crippled Kamadeva; and side glance from the eye).
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º: =¤t¤tªtntt-¤=r¬t|¬º==aªt
The fragrance of 'Tamboola' mixed with comphor, spreads to the borders
of the Universe-Hence Devi's breath spreads fragrance waves to the very
borders of the Universe. ('Tamboola'-'Veeda' or 'Beeda'-betal leaves mixed
with ingredients like ‘Supari’ etc.) (Lalita Sahastranama 26 - =¤ t¤t|ª=t¤t º
n¤t=¬º |º¤ ºtt)
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=|¬ºt ¤rtt = ¬¬t ¤+t =¤ |¤¤ rt i
=¤t |ºnt|a¬t =tt|¤xt =¤ ¤¬vºtŸii :Ÿii
º- =|¬ºt¤rtt
Devi carries away (removes) all the sins (weaknesses) inherent in
'Kaliyuga'- such as atheism; agnosticism; and useless discussions and
establishes one-ness of all existance with Herself (¬r º = Advaita- monism)
in the minds of deluded and confused persons. (The weaknesses inherent
in Kaliyuga are indicated in Devi Bhagavata- 12th Skandha and 9th
Adhyaya. In "Trishati', specially in the "names' beginning with (r) (e') and
s (ee) the conjection "and" (¤) is often prefixed to the the 'Name; the
implication is - (a) Brahma can be addressed without qualities or attirbutes
(Nirguna'-|+¤ ¬) or with qualities or atributes ("sa-guna) -(n¤ ¬).(b) Brahma
can be adressed as female or male (t¤ txt t¤ ¤ ¤t+ `- shruti) or in neuter (ºº nt¤
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n ¬tt¤t)(or) (c) Brahma can be addressed in the genderless first person
(as in ¬r ¤ nt|t¤) or some person (ºº t¤¤|n). (In this context of the 'Karma
Kanda' f Shrimad BhagawatGeeta needs to be understood properly -and
not by the ordinarily accepted meanings of the words in the stanzas- see
Shri Shankaracharya's commentary on the BhagwatGeeta ) (The above
matter included in the astunick and parenthesis is my own and not from
the "Trishati" Bhashyam of Shri Shankaracharya) (In this context of study
of the discussion between Shri Shankaracharya and Mandan Mishra would
be interesting- see 'Shankara Digvijaya Vidyaranga) Madhaveeya
Shankara Digvijaya.")
ºr =¬¬t¤+t
`=>¬` means Lotus (= = water ¬ born) ,Who has eyes like lotus (or)
`= ¬` also indicates Brahma and hence this epithet suggests that the
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whole Universe has arisen from water which was created first ; or = ¬ =
Brahmanda- the whole Universe;or by a glance of Her eyes,Devi
created the whole Universe . Or Devi directed Brahma to create the
Universe by a side glance of the eyes.
º«. =¤|¤¤rt
Devi has a beautiful (Captivating) form adorned by courage, grace
and sweetness.
ºc =¤t|ºnt|a¬t
Devi is a witness to worship performed as per prescribed Karma ,or
Devi becomes apparent (ntatt=tt ), through different Karmas such as
Upasana; Yagna , a¤¬ (listening to her prayers)
ºº =tt|¤xt
Who evokes prescribed 'Karmas' (Vedic Karmas).
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-· =¤¤¬vºt
One who bestows boons for performing prescribed 'Karmas' or who
grants the fruits of 'Karmas' (Karma Meemansakas contend that 'Karma'
is the ultimate objective ,and the result (¤¬) is `¬º·ª`) that is 'just luck'
(unseen). This is not acceptable because 'Karma' can not be motivated
without the disire for the fruits and 'Karma' per se ' becomes
meaningless . Devi ensures that the prescirbed 'Karma' bears the
desired fruit . The anticipation is the main stimulaus for performing
'Karma'.
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r=ttt|º
r=tt=¤t ¤ =tatt r=t+ =att= ºt: Ÿi
rºtº|ºt¤|+º º¤t ¤ =t+-º|¤ºt= |º: ii-Ÿii
-º r=tt=¤t
One who has the form of ‘E’ (r). As per Soundarya Lahari ‘E’ (r) stands
for 'Shakti' - embodiment of Power - which is the second letter of
Panchadashakshari Mantra.
-- r=tatt
The only one (r=) who does not get destroyed (¬at = + atºt|º) .This
implies eternality and omniscience. Such a 'Maya' does not get
destroyed until self-realization resulting in 'Moksha' (freedom from
the cycle of birth and death ); or who is represented by one letter -
the 'Pranava' 'Om' or 'Hreem'; or who has become one with eternal
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Shi va by becomi ng hal f of the body of Eswara i n "Ardha-
Nareeshwara".
-+ r=t+=tatt=|º:
Whose form is represented by one letter (such as the 'Pranava' 'Om'
or 'Hreem' ); or is represented by many letters (`=` to rt ) as in the
Panchadashakhari; or represented by all letters of the alphabet from
`¬` to `a` ; or although being 'One' She can be realized through many
paths or many forms of knowledge - That is, She is actually 'One' but,
Her forms can be realized (undestood) through many kinds of
knowledge ('Aksharas') or paths- such as by Bhakti, Karma and Gnyana
or by going through various systems of 'Yoga' (Raja -Yoga, Kundalini
Yoga, etc.)
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-: rº-t|ºt¤|+ºº¤t
Who cannot be defined (designated) as 'This' or 'That'; or who cannot
be seen as an actuality (pratyaksya) or virtuality or not apparent
(Apratyaksya-¬vt¤a); that is, Devi cannot be defined in terms of
physical actuality or by any description). (for defining any one, it is
necessary that the person should posess qualities such as shape,
size, action etc. and should have existance in time and space. But
Devi is 'Nirguna', attributeless) beyond time, space and cause, and
hence beyond description or recogition (`¬¬·º¤t¤¬ ¬=t¤¤·¤¤¤ ` `|+¤ ¬
|+·=¬ `) beyond speech, touch mind and comprehention, without
attributes; who cannot be defined on the principle of 'action' and
'result' (=t¤ =tt¬), or EVV² (this) refers to present and VV² (That)
refers to past- Hence Devi is timeless and eternal (vt¤a) = visible,
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seen by oneself; ¬vt¤a = not seen by oneself; ¤tt a = seen by others
or evidence from other's experience or expression). (As per
'Sankhya' philosophy an attributeless, timeless entity, that is God,
cannot and does not exist. As per Bhagawata (Vaishnava and Sri
Vaishanava) philosophy Vishnu is the only existance. The
Upanishadic philosophy is opposed to both these conclusions, and
accepts that 'Jiva' is the only reality- i.e. 'SELF' is the only reality or
'Eswara' is the only reality. The term 'Devata' is explained as the
only Truth (nº ) and bliss (¬t+-º) in 'Chandogya Upnishad'. Since
two entities cannot exist together, the identity of 'Jiva' with 'Eswara'
has to be accepted- as mentioned 'Ekamevaadwiteeyam r=¤ ¤t|rºt¤
= one only and not two.)
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-- r=t+-º|¤ºt=|º:
Who has the form of the only permanent bliss (Ananda) and
conscionsness (|¤º ) This is as per 'Shruti - (|¤nt+¤t+ º ¤ n); or who has
the undivisible (United) form of Shiva, who is the embodiment of bliss
(¬t+-º) and Eswara, who is the embodiment of conscioness (|¤º ).
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r¤|¤t¤t¤¤t¤t ·¤t ¤ =¤|Šº¤º|¤ ºt Ÿi
r=t¤ |¤-t|+·¤t ºt ¤ ¤¬tt|rºtº ºt ii r ii
-r r¤|¤t¤t¤¤t¤t·¤t
Devi cannot be addressed (described) as 'this' or in any specific manner
as per ‘Aagama - Scriptures’ - principles. (Worship, Pooja, sacred -
rites, 'Archana' etc. are all included in the term '¬t¤¤` (Aagama). It is
not possible to address 'Brahma' by any kind of worship or 'Aagama'.
The concept of 'Brahma' is represented in the phrase, nt¤nt+¤+-º - truth,
knowledge and unending or limitless or eternal. Brahma (Devi) cannot
be designated by any material form of description. Hence, it is necessary
to address and realize Devi as per the meaning of the statement `º-¤¤|n`
('you are that)- the 'Adwaitic' (Monistic) concept. (The entire 'Trishati'
is 'Adwaitic' monistic and preaches one - ness of Devi with all existance
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and is absolute- which should necessarily mean- 'I' (¬r ) cannot be
separate from 'Brahma'- 'I and Brahma' are 'one', and there are no two
entities-r=¤ ¤t|rºt¤§)
-« r=¤|Šº¤º|¤ºt
Who is worshipped by those who have attained the capacity for single
minded devotion through internal worship (¬-º¤t ¤), external worship
(¤|r¤t ¤) and great single minded devotion (¤rt¤t¤); or Devi is worshipped
by those who have realised one-ness of the 'self' with 'Brahma'. The
functions of all senses (s|-r¤) depend on the mind- hence, as one
meditates or thinks seriously so does one speak and perform (`¤-¤+nt
·¤t¤|º ºº ¤t¤t ¤º|º ºº =¤ ¬t =tt |º`) .Hence, "Bhakti" is a function or character
of the mind, and if centrilized, would result in the proper expression
and action. Hence, one with single -minded -centralized or focussed
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'Bhakti' can do the ‘Archana’ or ‘Pooja’ - and such persons can acheive
Devi.'
-c r=t¤|¤-t|+·¤tºt
Who has been achieved -(determined, proved, established-) by those
yogis who have contemplated with single-minded devotion ; (a) who
has been attained by (i) Ritambharas (¬º - ¤tºt = a condition of 'Samadhi'
in which one achieves the condition of " Brahmatwa") ii) Pragnalokas
(who perceive through Gnyana) and (iii) Prashanta Vahitas (Those for
whom the qualified universe ,i.e. "Saakara Prakriti" , has become
unqualified i.e. "Niraakaara' and hence beyond time and space and
causation.) Hence, r=t¤ |¤tºt: are those who are in a state of super
consciousness and to whom the Creator and the Created merge, and
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they realize universality and one -ness of all (¤ n ¤ º ¤ n ¤ ¤¤|º) = One
who understands Brahma becomes Brahma . For such persons Devi
becomes the only reality (ntatt=tt)
-º r¤¬tt|rºtººt
Devi becomes the only reality for those who have been released from
all desires. 'Desire' is of thre kinds- (i) desire for comfort and happiness
in this living world, that includes desire for children etc.; (ii) desire for
happiness in the next world, that is, 'Pitruloka' and (iii) desire for the
attinment of 'Devaloka'. Those who have become free from all such
desires are referred to as 'Paramahansas'- who have conquered all
desires and therefore become United with 'Paramaananda' - eternally
blissful. (Eshana is desire). (¤ x ¤¬t = desire for children; |¤-t ¤¬t = desire
for weath; ¬t = ¤¬t = desire for worldly comforts) Those who have these
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desires even go for begging for the fulfilment of these desires. But
those who wish for freedom, indulge in meditation singlemindedly. They
are 'Sanyasis'. They achieve result in the form of freedom (¤t a). (r¤¬tx¤
are : (1) ¤ x ¤¬t, (2) |¤-t ¤¬t or ¬t = ¤¬t and (3) ºtt ¤¬t. (¬ =t |º|·¤¬¤ Part I,
Sarga 8, p 258)
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r¬tn ¤|-¤|¤= tt ¤ +:= ª|¤+t|¬+t Ÿii
r=¤t ¤t ¤ =tnt ¤ = º¤¤ vºt|¤+t ii « ii
+· r¬tn¤|-¤|¤=tt
One who has the front locks of hair which have the fragrance of
cardamum (|¤¬t¤¤t). (Frgrance emits from all parts of her body. The
frontal hair has been taken as an example of a part of her body.)
+º r+:=ª|¤+t|¬+t
Who destroys the collection of sins. Sins are of three kinds- ' Aagami '
(to be acquired), "Sanchita' (collected sins) and 'Praarabdha (old sins
acquired during previous births)'.
+- r=¤t¤t
For whom there is only one object of enjoyment ,or who is the object of
enjoyment, of only one (that of 'Kameshwara').
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++ r=tnt
Who has the only one 'Rasa'- feeling, sense of pleasure; or for whom all
'Rasas' are the same- (n¤tn), or who has only 'Madhura Rasa' (sweetness)
towords all, or who has only 'Sringara Rasa' which is the most pleasurable
and important and the first among the nine 'Rasas'.
+: r=º¤¤vºt|¤+t
One who grants immeasurable wealth or the wealth of all kinds, or who
grants the wealth of knowledge that there is only one 'ISHWARA', or
who bestows the fortune of knowing that 'Ishwara' is the only one basic
Truth or who gives the knowledge of being one with 'Ishwara' or who
grants the boon of becoming one with 'Ishwara' (`r=¤ ¤t|rºt¤¤ ` = one and
not a second; or one who has no second. Also ºº t¤¤ ¬|n = 'you' are 'that'
- same as, 'you' and 'that' are same or who grants 'one-ness' with 'Ishwara'
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r=tº¤xnt¤ t+¤vºt ¤ =t-º¤ |¬ºt Ÿi
r¤¤t+v¤t ¤ ¬º+ =¬¤ºtº¤tt ii c ii
+- r=tº¤xnt¤t+¤vºt
Who grants the boon of feeling like the monarch over all things in the
world, or who grants the boon of complete rulership over everything or
r=tº¤x = 'Atma Gnyana' which means the destruction of ¬nt+ which is
the basic cause of all unhappiness in the world. This implies Devi grants
'Atma Gnyana' (¬tt¤nt+) which destroys all miseries in this 'Sansaara '.
+r ¤=t-º¤|¬ºt
One who is worshipped in solitude with single mindedness, or one
Who reveals Herself as the only central reality when meditated internally,
or All internal meditation ultimately ends in the one Brahma-that is
Devi (This is also implied in the statement 'all worship leads to the
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same God Keshava - `n¤ º ¤+¤t=tt: = ¬¤ v|º ¤ºc|º`)
+« r¤¤t+v¤t
One who is increasingly illuminated or who is ever increasing in
brightness - brilliance.
+c r¬º+=¬¤ºtº¤tt
Who lords over many universes which she stirs and moves, (or) who
stirs or moves all kinds of living and non-living objects in the universe.
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r=¤ttt|ºn n ·¤t ¤ =vt¤¤¬t|¬+t i
s =tt=|¤¬t¬xt ¤ |tnºt¤ vºt|¤+t iiºŸii
+º r=¤ttt|ºnn·¤t
'Ekaveeras' are those who have uncommon power by which they have
obtained all the 'Purushaarthas.' (¤ r¤t¤ ). Devi is served by such
'Ekaveeras', or 'Ekaveeras' refers to the group of 'Shakti Devatas' such
as Renuka, Shyamala etc. Devi is served by such 'Ekaveeras' and
others. These 'Shaktidevtas' are established in their respective
'Shaktipeethas'- (in 50 Shaktipeethas. These represent Devi in differemt
forms. Hene Devi is also refered to as 'Panchashatpeetha- roopini')
The term 'Ekaveeras' applies to those who have conquered all worldly
matters by performing various kind of penances and have realised
'Brahma' and are, therefore, fearless. Devi is served by them.
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:· r=vt¤¤¬t|¬+t
Who is the single most important brilliant ruler (vt¤¤ = v¤t … ¤t¤… = feeling
of ruler, r= = only one or v¤ t¤ ¤t¤: =Rulership) or v¤t = meaning 'Shinning
or brilliant' - Devi is the only brilliant power possessing the unusual
quality of protecting the Universe,this quality being in no-one-else, or
Devi shines as the only brilliant ruler of the universe, or Devi is existance
absolute and its external manifestation is the Universe.
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=ttr|¤¬t|¬xt s
:º s=tt=|¤¬t
Who has the form of s© - the third letter of the 'Panchadashakshari'
Mantra. s symbolizes 'Kaama' (=t¤) as per 'Soundarya Lahari'.
:- s|¬xt
Who is the cause of all living creatures, or who desires discipline or
orderliness or who rules over everything or who establishes everything.
:+ s|tnºt¤vºt|¤+t
Who grants whatever possessions (wealth and other things) one
desires. (¬¤ =wealth, possessions). ‘Karma Meemamsakas’ contend
that only 'Karma' produces the results. This is questionable since
'Karma' by itself does not produce results, but it may evoke the giver to
grant fruits of Karma.
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s º |¤t¤|¤|+º º¤t ¤ º¤tt¤vºt|¤+t i
s ¬t+t|º¤ n¤¤t ¤ |¬t¤t¤·ª|n|aºt ii º· ii
:: sº|¤t¤|¤|+ºº¤t
Who cannot be determined by evidences such as by seeing (º=) or
by any other kind of evidence, or who cannot be determined by the
usual method of evidence such as by seeing or by perception by any
‘sense-organ’, or who cannot be determined by 'this' or 'that' or 'such'
aspect.
:- sº¤tt¤vºt|¤+t
Who establishes lordship over everything, or who establishes one - ness
with 'Ishwara : i. e. 'Adwaita' - or who grants 'Ishwaratwa' or realisation of
'Ishwara'. All these imply ‘one - ness’ of the universe with 'Ishwara- basis
of 'Monism'.
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:r s¬t+t|º¤n¤¤t
Who is the embodiment (or who pervades) in Ishana and other Brahmas
such as Ishana, Tatpurusha, Aghora, Vamadeva and Sadyojata- the
five Brahmas. (s ¬t+, ºº ¤ r¤, ¬¤t t, ¤t¤º ¤ ¬t|¬ n¤t ¬tº)
:« s|¬t¤tº·ª|n|aºt
Who grants the eight siddhis- (achievements, power, such as Ishita
etc.) Ishita, Prakaamya, Vashita, Anima, Mahima, Laghima, Garima
and Praapti. (¬|¬¤t, ¤|r¤t, ¬|¤¤t, ¤|t¤t, vt|a, s |¬ºt, vt=tr¤¤ , ¤|¬t¤§ - these are
8 siddhis.) ¬|¬¤t = to become very small or minute; ¤|r¤t = to become
very large; ¬|¤¤t = to become very light; ¤|t¤t= to become as heavy as
a mountain; vt|a = to become as large as "virat- (Universe); s |¼t = to be
able to touch with the hand the moon or any other celestial being;
vt=tr¤ = to be able to do any thing without any hindarance and as per
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wish; ¤|¬ºt = to be able to have the entire universe under one's control
or under oneself or to possess the entire universe).
Devi grants all these powers or 'Siddhis'.
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`¬|¬¤t ¬|¤¤t vt|tº: vt=tr¤t ¤|r¤t º¤t
s |¬t¤ ¤ ¤|¬t¤ ¤ º¤t =t¤t¤nt|¤ºt` ii
or
`¬|¬¤t ¤|r¤t =r¤t ¤|t¤t vt|att|¬ºt
vt=tr¤ ¤ ¤|¬t¤ ¤ rº ºtt:·ª|na¤:`i
s |a|xa¬n ·ªtºs=t |ªttº¤t¤r¬¤t i
s |sºt ¤ º¤tt¤t ¤¬tttt ¬t|¤º ¤ºt ii ºº ii
:c s|axt
Who becomes evident (ntatt=tt) to those who are indifferent to
attachments, that is, who are free from material attachments or who
have achieved 'Gnyana' by becomeing indifferent to worldly attachments
or who are constantly seeing (or invigilant-about the entire universe)
or are unbiased and detatched witness.
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:º sa¬n·ªtºs=t|ª:
Who has created (and creates) innumerable universes by just one
look or by foresight, or She is the cause of the creation of millions of
universes by design and foresight (or planning) in the past and in the
future.
-· sº¤t¤r¬¤t
Who has 'Kaameshwara' as husband, or who is the object of adoration,
or of the 'Ishawaras' (Lords) such as 'Brahma, Vishnu and Rudra by
granting them power and greatness and has, thus, received their love
and regard (respect and adoration).
-º s|sºt
Who is praised in (or by) 'Vedanta' (The words of Vedanta are in praise
of Devi).
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-- sº¤tt¤t“¬tttt
Who has `sº¤t` as half of her body, or who forms the (left) half of the
body of Ishwara, or whose half body is composed of the body of
Ishwara.
-+ s¬t|¤º¤ºt
For Whom 'Kameshwara' is the ‘worshipped diety’ (meaning she is a
'Parama Pativrata') or who overrides as an attributeless 'Om' who has
given up `ºº ` (that) symbolized by Ishwara and `t¤ ` (twam=you)
symbolized by 'Jeeva'- that means who symbolizes truth and is its
essence without any qualities.
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s º¤tv t¬=tt ¤ ¬¬ºtºs¤nt|a¬t i
s º¤tt tn ¤|+¬¤t ¤ |º¤t¤t|¤+t|¬+t ii º- ii
-: sº¤tvt¬=tt
Who motivates (or stimulates) 'Ishwara' to perform His duties of creation
etc., or since she is the wife of Ishwara She sees that Ishwara's orders
are carried out.
-- s¬ºtºs¤nt|a¬t
Devi is the witness to the dance of Ishwara, or Devi is watching with
enjoyment the manifestation of the activities of the universe as a play, or
Devi is the witness to the rhythmical or orderly activities going on in the
universe as the ‘Tandava’ - dance of Ishwara (here Isha='that `ºº `) or Dance
involves movements in a rhythmical manner and Devi makes the results
of these movements come true - (ntatt=tt = manifest in an orderly manner.)
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-r sº¤tttn¤|+¬¤t
Whose abode (|+¬¤… = residence) is the lap of Ishwara, or who sits on
the lap of Ishwara.
-« s|º¤t¤t|¤+t|¬+t
Who destroys the unhappiness (or troubles) caused by fate (destiny)
and even animals and people or who destroys all troubles caused by
calamities.
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s rt|¤t|rºt s ¬¬|Šºtt¤|tt¤ºt++t i
¬=tt=¤t ¬|¬ºt ¬+¤t¤t¬t|+¤ |¤ºt ii º+ ii
-c srt|¤t|rºt
Who is free from all desires (because she is herself `¬ttº=t¤` =gets all
wishes and desires)
-º s¬¬|Šº:
Who has the strength of Ishwara- such as omniscience, omnipotence
and omnipresene.
r· s¤|tt¤ºt++t (¬t++…= Face)
Who has a gently smiling face (Ever smiling)
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¬=ttt|º
rº ¬=tt=¤t
Devi has the form of `¬`, which is the fourth letter of the 'Panchadashakshari
Mantra'. 'La' (¬) stands for Earth (|a|º) as per 'Soundarya Lahari'.
r- ¬|¬ºt
Devi is very pretty(charming).
r+ ¬+¤t¤t¬t|+¤|¤ºt
Who is lovingily served by Laxmi (embodiment of wealth, beauty and
power) and Vani i.e.Saraswati (embodiment of knowledge 'Gnyana')
(n |¤ºt =antcipating, with raised eyes, orders for service- :-¤t|¬º ¬tnt vºtat)
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¬t|=+t ¬¬+t=¤t ¬nrt|s¤¤tª¬t i
¬¬|-º=t-¬nt¤t¬t ¬¬tª-+¤+t|¤ ºt ii º: ii
r: ¬t|=+t
Who sucks away unhappiness and makes the Bhaktas happy, or Devi
is the embodiment or has the form of the universe which has the qualities
of being created and destroyed, which appears to be separate from
Brahma and appears to be untrue (Maya) and gross, or Since Devi is
the cause of the universe, she is also ‘Brahma’. 'La' stands for creation
and destruction ; 'Aka' (¬=t) indicates unhappiness (º :˜) - or 'Lakini' is
the form of Devi residing on the 'Manipura'- chakra’ and hence represents
'Agni'(fire). This is interpretted as one who sucks away the darkness of
'Agnyana' (ignorance) and brings in light to the inner conscience. Being
'Fire' in essence She activates the flow of 'Amruta'. Since "Varahi" (¤tttrt)
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is the diety in ‘Manipura Chakra’ - which indicates that she destroys
darkness (º¤n ) and illuminates the conscience. (See'Lalita
Sahasranaama, 503-read it with the rest of the stanza starting from Name
495 `¤|¬¤ tt>¬|+¬¤t ` i.e. shloka Nos 102-103 in "Sahasranaama" which
gives the description and characteristics of 'Lakini)
r- ¬¬+t=¤t
Who has the adornments like a woman, or has a female form or
ornaments like a woman.
rr ¬nrt|s¤¤tª¬t
Whose body has (shines) the colour of 'hibiscus' and pomogranate i.e.
is white and red- or Rose coloured (¬ nº =shines; fits well )
r« ¬¬|-º=t-¬nt¤t¬t
Who wears on Her forehead the ornament "Lalantika" (Pearls
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surrounding the nine gems) or whose forehead shines by the presence
of 'Lalantika' ornament.
rc ¬¬tª-+¤+t|¤ºt
Who is worshipped by or adored by Shiva who has an eye ( the third
eye) in the centre between the eyebrows - in the centre of the forehead-
or who is worshipped by those sages (and Rishis) who pray with their
eyes centered on their foreheads. This is a type of 'Mudra' known as
'Khechari' Mudra by which the worshipper fixes his eyes on the centre of
his own forehead- this assists the devotee in becoming a person with
the superficial conscience being dissolved - `|¤¬t+ |¤-t`- and thus he loses
his sense perception of the rest of the world during the period when he
is in 'that ''Mudra". `˜ ¤tt ¤ rt` is able to put a person into a state of
superconscionseness. Hence Lalata Nayanas are referred as Mahayogis.
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¬a¬t ++¤¬|º·¤t“t ¬a=t ª¤ºs+t|¤=t Ÿi
¬+¤t¤t ¬a¬t¤r¤t ¬·¤=t¤t ¬ºtº+ : iiº-Ÿii
rº ¬a¬t++¤¬|º·¤t“t
Devi has a divine form with all good qualities (as prescribed in
'Saamudrika shastra'), or who shines with all devine qualities.
«· ¬a=tª¤ºs+t|¤=t
Who lords (or rules) over innumerable (Lakhs of, crores of) universes.
«º ¬+¤t¤t
Who is the object of worship (meditation-penance), or she is the ultimate
meaning (¬¤ ) of all Vedanta, or who is the target of spiritual investigation.
«- ¬a¬t¤r¤t
Who is the incomprehensible (cannot be realized or understood) by
qualities or attributes- she is unqualified (¬a¬ - ¬¤r¤t)
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«+ ¬·¤=t¤t
Who is endowed with the achievement (realization) of all desires, or
who has achieved all desires.
«: ¬ºtº+:
Who has a body like a creeper, or whose body is ever young like 'Kalpa
Lata'.
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¬¬t¤tt¬º|¬=t ¬|r¤¤ Šºt¬ºt|=tºt Ÿi
¬r¤t ºtvn ¬ -¤t ¬‚tte¤t ¬¤¤|¬ ºt ii ºr ii
«- ¬¬t¤tt¬º|¬=t
Who is adorned (on her forehead) by the mark of 'Musk' (Kasturi) (Tilak
of kastoori)
«r ¬|r¤¤Šºt¬ºt|¤ºt
Who is adorned with long garlands of pearls (which extend to the
lower part of the body)
«« ¬r¤tºtvn:
Who gave birth to Ganesh-Lambodara.
«c ¬-¤t
Who can be obtained or realized by prayers, listening to prayers or by
contemplation. (Who is not apparent due to nescience (¬nt+) caused
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by being involved in daily life's activities. She is not apparent when
one is immersed in worldly activities (n ntt), but becomes reflected from
people who are involved in prayers- like finding a lost ornament by
suddenly remembering the place where it was mislaid earlier. The
implication is that Devi is obtainable or realizable by contemplation or
in company of knowledgeable holy persons.
«º ¬++tte¤t
Who is coy (shy) bashful in apperance, or who is sanctified or is
auspicious by coyness.
c· ¬¤¤|¬ºt
Who is free from destruction or has no destruction.
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zt=ttt|º
zt=tt=¤t zt=tt|+¬¤t zt¤º|v¤t i
zt=tt¤t¬t zt=tt¤-xt zt=tt¬a¬t ii º« ii
cº zt=tt=¤t
Who has the form of rt which is the 5 th alphabet of the
'Panchadashakshari' Mantra.
c- zt=tt|+¬¤t
Whose abode is zt=tt.
c+ zt¤º|v¤t
Who loves the word zt. This alphabet indicates not only power,
but also the bestower of all desires or this word grants all that is
aspired for to those who chant zt, or Devi is pleased to occupy
the position (¤º) by which she grants all the successes (¤ r¤t¤t :)
66
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to those who chant zt. (zt is composed of r-t-s -· (¬+ t¤tt…) and
forms a 'word mantra' in itself. ¤º indicates a status, a position of
power)
c: zt=tt¤t¬t
Devi is identified by the 'Beejakshara' (seed-letter) of - zt or whose
'Beejakshara' is zt. (Just as the 'Beeja' (seed) of a ficcus tree is implied-
¬º¤t¤ ¤ a) - involves- incorporates the potentiality of producing- the entire
tree, likewise zt incorporates the entire universe which is the manifest
part of Devi.)
c- zt=tt¤-xt
Devi has zt as the 'Mantra' or whose 'Mantra' is Hreenkara- zt=tt. (¤-x =
¤+ =mind; x = protection - implying that Devi grants protection to those
who chant zt or meditate on zt).
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cr zt=tt¬a¬t
Who has the character (¬a¬) of zt (Ha) is the "Akaash Beeja
(represents)sky- space -which is unlimitted and indicates "Shiva", `t`
(Ra) represents fire (¤|-r) and implies the force needed for functions or
action. Hence, zt (Hra) implies unlimitted power - power absolute . s© is
referred as ¤-¤¤¤t¬ - the stimulus for action or motivation; and the
power of |t¤|º (maintenance-protection) lies with 'Vishnu'. 'M'
(Anuswara'-nasal) is the indicator of 'laya' (loss or destruction ). The
combination of all these character (qualities) is zt (Hreem) implies the
cycle of creation -preservation and destruction of the Universe) .
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zt=tt¬¤n vtºt zt¤ºt|¤¤ ¤¬t i
zt¬t¬t zt¤ºttt·¤t zt¤¤t zt¤ºt|¤¤t ii ºc ii
c« zt=tt¬¤nvtºt
Who is pleased by the `¬¤` (repeated chanting) of zt
cc zt¤ºt
Who is represented by zt.
cº zt|¤¤¤¬t
Who is adorned by zt (Hreem). r (Ha) represents whiteness; t (Ra)
represents red (blood red-tt |rº); s (EE) represents blue. Thus,being
represented by white, red and blue,she also represents 'Satwa'
'Rajas' and 'Taamas' Gunas. Hence, Devi is also 'Maya' . Thus Devi
is referrred to as a beautiful damsel adorned with all beautiful
qualities.
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º· zt¬t¬t
Who has zt as a natural charecter. She is by nature 'Sacchidananda'
since she involves Brahmaa, Vishnu and Rudra and 'Satwa' 'Rajas'
and 'Tamas' qualities and limitlessness.
ºº zt¤ºttt·¤t
Who is meditated upon (worshipped ) by word "Hreem" - zt.
º- zt=tt¤¤t.
Who carries zt in her womb.
º+ zt¤ºt|¤¤t
Who is identified by the mantra zt` - Hreem, or who is recognized by her
position or status by zt.
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zt=tt¤tº¤t zt=tt¤ +¤t zt=tt¤t|º=t i
zt=tt¤ ¤t zt=tt|¤-t¤t zt zt¬tt|t¬t ŸŸii ºº ii
º: zt=tt¤tº¤t
Who is called or referred to by the word zt normally.
º- zt=tt¤+¤t
Who is worshipped by the beejakshara - `zt`
ºr zt=tt¤t|º=t
Whose basis is zt or for whom zt is the seat.
º« zt=tt¤¤t
Who can be understood or realized by the beejakshara `zt`
(Hreem). This understanding or realization comes through a "Guru"
(teacher).
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ºc zt=tt|¤-t¤t
Devi should be meditated upon through 'Hreem' (zt) . zt is the same as
the Parabrahma Pranava (Mantra) 'Om' -› -(› -r - zt - at-Š¬t)
ºº zt
Devi is the embodiment of the ultimate bliss since she carries away or
removes all short comings (r =means rt¬ = carries away)
º·· zt¬tt|t¬t
Whose body is zt, or who is embodied in the 'Moola Mantra' of "Hreem"
(zt).
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r=ttt|º
r=tt=¤t r¬¤ = ¤ |¬ºt r|t¬ a¬t i
r|t|v¤t rtttt·¤t r|t¤ n -r¤|-ººt ii -· ii
º·º r=tt=¤t
Whose form is `r`=tt ('Ha') which is the sixth alphabet of the Lalita
Panchadashaakshari Mantra. 'Ha' (r)stands for 'Ravi' (Sun) as per
Soundarya Lahari.
º·- r¬¤=¤|¬ºt
Who is worshipped by Balarama who holds a plough as his weapan.
º·+ r|t¬a¬t
Who sees (looks at) like a doe, or who looks at many things at the
same time, or whose look expresses vivacity (¤ ¤¬ºt) and anxiety. The
inner meaning being -being concerned with the welfare of Her devotees,
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she looks on all sides with concern and anxiety. They are known to be
beautiful eyes.
º·: r|t|v¤t
She is beloved to Hari (Vishnu).
º·- rtttt·¤t
Who is worshipped by Hara (Shiva).
º·r r|t¤n-r¤|-ººt
To whom Hari, Brahma and Indra pay their obeissance- (bow before
Her). (She is worshipped by all Gods).
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r¤tretn |¤ºt |¤ r ¤¤ ¤n¤|¤ ºt Ÿi
r¤ a¤tr+t r n¤tr+t rººt+¤t ii -º ii
º·« r¤tretn|¤ºt¤t
Whose feet are offerred service by the God who rides the horse -
Refernece is to 'Devendra'.
º·c r¤¤¤n¤|¤ºt
Who is worshipped by performing 'Ashwa Medha Yagna'
("Ashwamedha Yagna" was performed by those kings who had
conquered all others on earth- that is workshipped by those who had
obtained all "Purushastraas" by performing the "Ashwamedha" yagna
-sacrifice.
º·º r¤a¤tr+t
Who has lion as vehicle -that is "Durga" (r|t - ¬a: =Lion ;)
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ºº· rn¤tr+t
Who has the Swan as vehicle -that is Brahmi, or who has Sun or 'Praana'
as vehicle or basis r n has several meanings -Swan, supreme soul,
sun, shiva, vishnu, yogi, Pure soul (as in Parama hansa)
(¤at¤ ¤ r¤ ¤atnt¤t|ºt¤ n r=: = that which exists in this man and what exists in the
Sun, they are same .Hence ,she is mentioned as riding the Swan.)
ººº rººt+¤t:
Who has killed Rakshasaas (or Asura as or Danavaas). Assuming
various forms of 'Shakti', She killed the Daanavaas such as
Bhandha,Mahishaasura,Shumbha, Nishumbha ,Chanda-Munda
,Raktabeeja etc (see Devi Bhagavata and Brahmanda purana)
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rt¤t|º¤t¤¬¤+t r|tºº¤t|ºn |¤ºt i
r|tº= r¤t -t ¤= ¤t r|tº= |-t|v¤t ¤+t ii -- ii
ºº- rt¤t|º¤t¤¬¤+t
She destroys the sins of killing etc - that is, she protects even those
who have incurred sins (¤t¤) like committing murder if they seek refuge
in Her.
ºº+ r|tºº¤t|ºn|¤ºt
Who is served by the Gods who ride a green or yellow horse like Sun
and Indra. (r|tºº¤ is one of the names of Sun) or Who is served by
Indra,who rides a yellow -green horse, and other "Dik-Paalakaas"
such as Agni, Yama, Nirruti, Varuna, Vayu, Kubera, Ishaana).
ºº: r|tº=r¤t-t¤=¤t
Whose breasts resemble the raised humps on the head of the elephant.
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ºº- r|tº=|-t|v¤t¤+t
Who is beloved to Shiva whose clothes are of the skin of elephant or
Who is the beloved damsel of Him who wears the skin of elephant -
that is Shiva.
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r|trt= = ¤t|º·¤t r¤ º¤t¤¤tt|¤ ºt i
r|t= ¬not rt|º|¤¤t rt¬t¤ºt¬nt ii -+ ii
ººr r|trt==¤t|º·¤t
Who is smeared (painted or annointed) with turmeric (r|trt ) and
vermillion (= = ¤ )
ºº« r¤º¤t¤¤tt|¤ºt
Who is worshipped by Indra (who rides a yellow -green horse- r¤ º¤ )
and other Gods(immortals - ¬¤tt:)
ººc r|t=¬not
Who is the lady friend (not) of the yellow-haired (Golden coloured)
God -that is Shiva,or who is friend of the God who has hair which have
the colour of Vishnu, blue-black hair (+t¬¤ ¤º¤t¤= ‘blue-black’ as the colour
of clouds -i.e. Vishnu)
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ººº rt|º|¤¤t
Who has the form of the 'Mantra' which starts with "Ha" that is ,the Mantra
which was practised by Lopamudra (Wife of Agaystya Rishi)
º-· rt¬t¤ºt¬nt
Who is happily idle after having become intoxicated by drinking wine
(¤¤) called "Vaaruni" which came out after the churning of the ocean
of Amruta. (See-Lalita Sahasranaama- 333 - ¤tr¬t¤º-|¤n¬t; 330-
=tºr¤tt|v¤t; 375 - ¤t·¤t¤t¬+t¬tnt - These names do not imply that 'Devi'
got drunk by intoxicating wine. Each has a separate highly
philosophical implication.)( Y.S. Sharma writes = Vaaruni " refers to
'Amruta' which came out during ¬¤ º¤ ¤+¤ . This Amruta' (n ¤ttn) arising
from 'Sahasrara Chakra' goes through the 'Sushumna' Naadi -which
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is also referred to as 'Vaaruni'. This idea finds authority in 'Taittiriya
Upanishad'- n ¤t ¤tr¬t |¤¤t - attaining the final stage during "Dhyaana
"-Devi is in this form".
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n=tt=¤t n¤ nt n¤ ¬t n¤ ¤ ¤¬t i
n¤ =x| n¤ ¤x| n¤ r-xt n+tº+t ii -: ii
º-º n=tt=¤t
Who has the form of "Sa" - the second letter of the second part (Khanda)
of Panchadashakshari (Chandra or 'Sheeta Kirana' in Saundarya lahari)
º-- n¤nt
Who is all knowing -omniscient.
º-+ n¤¬t
Who causes (stimulates) everything.
º-: n¤¤¤¬t
Who is auspicious in all respects, or who does good to all,or of all
kinds.
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º-- n¤=x|
Who causes everything.
º-r n¤¤x|
Who increases (improves) or fills everything.
º-« n¤rx|
Who destroys everything.
º-c n+tº+t
Who is ancient ; without beginning, eternal.
(The above seven names describe that Devi is the creater, preserver,
protector and destroyer of the Universe; she is all knowing and eternal
``¬¬t |+t¤… ¬tº¤ºt :¤ ¤ tt¬t `` shruti,Geeta ``nt¤ nt+¤+-º ``
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n¤t +¤¤t n¤t ¤n -ºtt n¤ nt|a¬t i
n¤t |t¤=t n¤ nt c¤ºtxt n¤ |¤¤t |r+t ii -- ii
º-º n¤t+¤¤t
Devi is blameless in every respect, or Devi is desired or wanted by
everyone, or Devi is the emodiment of Truth,Knowledge and Bliss in all
respects.(¬¤¤ means untruth ¬+¤¤ is truth -the basic essential truth -nt¤§ )
º+· n¤t¤n-ºtt
She is beautiful in all parts of Her body.
º+º n¤nt|a¬t
She is witness to (or sees) everything, or she gives eyes - illumination
to everything or regarding every thing (n- ¬|a = nt|a)
º+- n¤t|t¤=t
She is the 'Atma' or soul for all, or she is the inner essence of everything.
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º++ n¤ntc¤ºtxt
She gives happiness to all, or she grants all kinds of happiness.
º+: n¤|¤¤t|r+t
Who enchants everyone -all, or she removes the "Moha",
(delusion),which is the result of ignorance (¬nt+) of all kinds.
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n¤t ¤ttt n¤ ¤ºt n¤t ¤¤ ¬¤|¬ ºt i
n¤t r¬t n¤ ¤tºt n¤t ¤t¬¤ |¤ºt ii -r ii
º+- n¤t¤ttt
She is the basis of everything, or who is kept in the heart by everyone
for worship -'Upaasana'.
º+r n¤¤ºt
She pervades everything.
º+« n¤t¤¤¬¤|¬ºt
Who is free from all bad qualitites like 'Tamas,' 'Kama,' 'Krodha' etc.
-the six bad qualities.
º+c n¤tr¬t
She is Blood-red in colour in all parts of her body.
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º+º n¤¤tºt
She considers everyone as unseparated from herself ,or who is
considered as the cause of all things and action or who knows every
one or every thing, or who considers all in the same way or does not
distinguish one from another ,or mother of all.
º:· n¤t¤t¬¤|¤ºt
She is adorned by all types of ornaments & embellishments -qualities,or
since she is in everything, she has all the ornaments, food and other
enjoyments as every other being-human and animal or since she is in
all deities (Gods) she is adorned by all devotees in their own manner
of their respective deities of choice. Hence,Devi gets all the ornaments
from all devotees.
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==ttt|º
==ttt¤t =t¬r-xt =t¤ ¬t =t|¤ºt¤ ºt i
=t¤n ¬t¤+t =r¤t =|º¬tº+¤ºs¬t ii -« ii
º:º ==ttt¤t
Devi is the meaning of the form of 'Ka' (=) = is referrred to as "Smara"
-Kaamadeva in Soundaryalahari. = represents Brahmaa as per Shruti
(= ¤ nt)
º:- =t¬r-xt
Who destroys Time- that is, who is beyond Time or transcends time.
º:+ =t¤¬t
Who evokes all desires.
º:: =t|¤ºt¤ºt
Who grants all desires.
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º:- =t¤n¬t¤+t
Who brought back 'Manmatha' to life (Manmatha had been burned by
Ishwara earlier).
º:r =r¤t
who deserved to be meditated upon.
º:« =|º¬tº+¤ºs¬t
whose breasts are firm (hard) and round.
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=t¤t =: =¬t+t¤¤ ot =¤|¬ºtr¤ ºt i
=ªtat¤|-º=r¬t =¤t|¬vt¬+t|¤=t ii-cŸii
º:c =t¤t=:
Whose thigh is like the trunk of the elephant (=t¤ also means that part
of the hand from the wrist to the little finger)
º:º =¬t+t¤¤ot
whose face inspires all the 64 arts- ' Kalaas' or whose face is like the
moon- =¬t+t¤
º-· =¤|¬ºtr¤ºt
whose hair put clouds to shame or the hugeness and weight of her
hair and braids ‘push clouds away’- or ‘win over the clouds’- meaning
- Her hair expand so much that they push clouds away or Her hair is
darker than the clouds.
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º-º =ªtat¤|-º=r¬t
Her eye (looks) ooze out compassion.
º-- =¤t|¬vt¬+t|¤=t
Who reigns over the life of ‘kapaali’. Ananda Bhairava (a form of Shiva)
carries (bears)a skull (Kapaala). Hence He is referred to as 'Kapaali'.
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=trº¤|¤¤ rt =t-ºt =t|-º¤ º¬¤t¤|¬: i
=¬t¬t¤t = ¤ =ººt =t|+|¬ º¤r¬¤t ii-ºŸii
º-+ =trº¤|¤¤rt
who is the embodiment or personfication of compassion ('Karuna' made
into a statue or idol). Compassion includes kindness- (º¤t) which is
expresed by words, expression of eyes or action. Idols, as objects of
worship, become necessary because it is impossible to conceive of an
attributeless God as Maya comes in the way of conceptualization of
'Nirguna'- unqualified- Brahma. Hence, the qualities of kindness,
compassion, all - powerfulness, beauty, etc, are projected by the
devotee though 'Mantras' on a material idol and all kinds of worship
are performed to the idol. Hence, idol- worship has to be accepted as
a necessary step towords, realization. This does not contradict the
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'Monostic' philisophy of identifying the 'self ' and the entire universe
with Brahma- God- until the devotee breaks away from 'Maya'. Idol
worship is just symbolization of mental concepts and is a necessary
part of worship through 'Mantras'.
º-: =t-ºt
Who is exceedingly beautiful or who has a captivating beauty.
º-- =t|-º¤º¬¤t¤|¬:
Whose lustre or brightness puts to shame to (outshines) the row of
hibiscus flowers. (`¬¤ -¬t¤¬t` = row of 'Japaakusuma' flowers.)
º-r =¬t¬t¤t
Who speaks of the 64 kalaas as a routine matter, or whose natural
language sounds like fine art, or whose natural language is 'Veda
shastras' or whose speech sounds like a 'Kala'- Music
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º-« =¤=ººt
Whose neck is like a conch (¬ o) with three cross lines. (The presence
of the cross line on the neck is considered to be a sign of beauty in
women), that is Her neck is long and has cross lines on the neck (= º).
º-c =t|+|¬º¤r¬¤t
Devi's palm exhibits a posture of devine coquet or from whose palms
(by their posture) sensuousness has been removed, or who has
conquered sensuousness by a posture of her palm.
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=r¤¤r¬tn¤¤ ¬t =tº tt|º¬=t |¤ºt i
r=ttt¤t r n¤|ºrt ª=t¤t¬t ++¤¬t ii +· ii
º-º =r¤¤r¬tn¤¤¬t
Whose arms are like the Kalpa lata- the Creeper in Heaven which
grants all desires.
ºr· =tºtt|º¬=t|¤ºt
Whose forehead is adorned (decorated) with a ‘mark of Musk’ (Kastoori Tilak).
Ladies are supposed to wear a 'Tilak' (a mark) on the forehead and 'Kastoori
Tilak' is the mark made from musk. This is a traditional Hindu (Vedic) custom.
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r=ttt|º
ºrº r=ttt¤t
She is the essence of the meaning of 'Ha'. 'Ha' is the beeja of 'Akaash'-
sky, space. 'Ha' represents 'Hamsa' in Soundarya Lahari.
ºr- rn¤|º:
Whose gait (walk) (movement) is like that of the swan which is the vehicle
of Brahmaa- slow and graceful,or who is worshipped by the Mantra (A
japa-Mantra) which involves well controlled inspiration and expiration-
Air comes out with 'Ha' (r=tt ¬ ¤|r¤t |º) and returns with Sa. (n=tt ¬ ¤ +|¤ ¬º )
The two letters Ham and Sa.Or `r` represents sun (Ravi) and `n`
represents moon (¤-r) (Soundarya Lahari- 32) Thus, Devi moves like
the sun and the moon these respresenting (personifying) day and night
and thus 'Time'. or Devi is the ultimate 'Moksha' or 'Mukti' of the 'Jeeva'
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that is the ultimate abode or goal of 'Jeeva', a place from which there is
no return to the cycles of birth and death (¤º ¤t¤t + |+¤ º º = once reached
does not return) (¤|º = final goal, direction, aim, objective).Or 'Hansa'
(r n) is one who has attanied 'Brahmatwa' as in ‘Paramahansa’ (¤t¤r n) -
great souls.Or ``rn`` is the ornament worn by ladies on the ankle-
Hence,Devi walks as if adorned by anklets.or `r nt:` are Sanyasis who go
to all places- or from place to place- and cover the whole world. Devi is
like (r n) going everywhere- r ntº ¤t¤ º¤t…, or "Hamsa" is Parameshwara.
ºr+ rtª=t¤t¬t++¤¬t
Who is adorned by gold ornaments or she is adorned with 'Mangala
Sutra' and other ornaments, or she is the ornament for the gold-like
universe, or 'Suvarna' (Gold) represents wealth = r º¤¤ - thus, Devi is the
very embodiment of wealth, or Devi shines with ‘wealth’ as Her ornament.
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rttrt|t= ¤t¤t ¤t rt|=+t rr¤¤|¬ ºt i
r|tt¤|ºn¤ttt·¤t rºtt=ttrºtn tt ii +º ii
ºr: rttrt|t=¤t¤t¤t
whose round breats by the beauty and attractiveness (which Ishwara
desires to enjoy) take away (or steel) the Ishwaratwa-the basic qualities
of Ishwara (natural qualities) such as ‘self-control’ (¬ttº=t¤t¤) ‘self ever-
satisfaction’ (|+t¤º tºt¤) and other great qualities, or the qualities which
adorn Ishwara are stolen away by Her round and beautiful breasts
because Ishwara becomes enchanted (and becomes occluded by
Maya). The qualities which adorn (or charecterise) Ishwara (or which
form a garland of Ishwara- (rtt¤ rtt) are stolen away (rt|º)- implying that
Ishwara becomes enchanted with the breast of Devi and thus loses
His natural qualities. ¬t¤t ¤ :- 1) circuit; circumference; expanse
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,extension, precincts, environs : ¤¤+t¤t ¤ : =the expanse of the heavens
2) magnitude; fullness; extent (¤rt¤t ¤t¤) = from the broad cheek (3)
effort-(4) the expanded hood of a cobra (used by Varuna as an umbrella)
(5) Enjoyment,satiety- (from V.S.Apte)The fullness of her breast defeats
(carries away) the Ishwaratwa such as Tapas and other qualities of
Hara (that is Shiva). This implies that the beauty of Her breasts enchants
Shiva so much that his special qualities such as mental
concentration,self-control etc are overcome and defeated .Hence,
Ishwara loses his mental concentration and becomes enchanted by
Her full and attractive breasts;
or Whose breasts are adorned by garland of pearls (on suitable
occasions)
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ºr- rt|=+t
Who transgresses (breaks away) limitations (of life and death); or who
frees (her devotees) from (the limitations of) life and death.
ºrr rr¤¤|¬ºt
Who is free from living from the products porduced by the plough (r¬), or
Devi is free from deceptions (=¤ª) or weaknesses. Since Devi is free
from Deceptions (=¤ª), She embodies the meaning of the phrase `ºº t¤¤ `
(you are that ) (r¬ = weakenss,fault,deception- =¤ª = and also plough.
ºr« r|tt¤|ºn¤ttt·¤t
Who is worshipped by the lords of the various directions (|º= - |º¬t ) -
like Indra, Agni ,Yama etc.
ºrc rºtt=ttrºtntt
Who destroyed quickly the demons-Asuras (such as Mahishasura and others)
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r¤ vºt r|¤¤t Šxt rtº n-º¤nt¤rt i
rr¬tn¬tt¤n º ·ªt r n¤-xt¤ =|¤¬t ii +- ii
ºrº r¤vºt
Who grants joy and happiness.
º«· r|¤¤tŠxt
Who devours (eats) the offerings at sacificies (r|¤n ) .Devi assumes the
form of "Swaha Devi" and accepts (devours) the offerrings made during
'Yagnaas" and 'Yaagaas'. (During 'Yagna' the offerings are put into fire)
º«º rtºn-º¤nt¤rt
Devi caries away(steals away) the darkness (of ignorance) from the
hearts (minds) (of the devotees) -Devi removes the darkness of 'Maya'
and grants bliss (¬t+-º) to her devotees.(rtº = heart; n = associated; º¤n
= darkness; ¬¤rt = carries away or steals away)
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º«- rr¬tn¬tt¤nº·ªt
Devi is pleased with the group dance of girls with couloured sticks .
(n¬tt¤) = dance by maidens with coloured sticks-' Dandi' dance-
accompanied by rhythm producing instruments - ºt¬¤t¤ such as
'Mridanga' - by maidens,Virgins.
º«+ rn¤-xt¤=|¤¬t
Devi is the personification (has the form) of the meaning of 'Hamsa
Mantra; that is the Pranava Mantra 'Om' which is chanted by great
sages and 'Rishis' (Parama Hansaas -¤t¤r nt:) or 'Ham" and "Sa" (r and
n ) which when repeated often sounds like n: ¬r : = i.e.He is I or I am
He - n: - ¬r implied in º-¤ ¬|n of Shruti.
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rt+t ¤tºt+|+¤ Šºt r|¤ ¬t r|tnt ºtt i
rtrtr r ¤ otº t¤t rt|+¤ |a|¤¤|¬ ºt ii ++ ii
º«: rt+t¤tºt+|+¤Šºt
Devi is beyond (or free from) feelings of rejecting (rt+ ) (what is unwanted)
and desiring (:¤tºt+) of what is wanted. The bodiless (¬¬ttt) Brahma is
free from human qualities of desiring or not-wanting -that is Brahma is
|+¤ Šºt = free.
º«- r|¤¬t
Who brings joy or evokes happiness (in others).
º«r r|tntºtt
Devi has a common form with Krishna -Hari - (n¤t+ r= :ºt =nt ºtt ), or
she has commonness with Kirshna, that is same as krishna,or she is
sister of Krishna.
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º«« rtrtrr¤otºt¤t
Who has been praised by Gandharvaas such as Ha Ha and Hoo Hoo.
These are celestial musicians and singers like Narada,Tumbura, (tº |º
= sing in praise )
º«c rt|+¤|a|¤¤|¬ºt
She is free from (not affected by ) decrease or increase. This implies
that Devi is constant and immutable or unchanging .This also implies
that she is nonqualified (|+¤ ¬t)
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rt¤ ¤¤t+rº¤t r|t¤t ¤tr¬t ¬ =t i
¬=tttc¤t ¬ºt¤ +¤t ¬¤|t¤t¤ º ¤¤ º¤tt ii +: ii
º«º rt¤¤¤t+rº¤t
Whose heart is as soft as butter.
ºc· r|t¤t¤tr¬t¬=t
Who is dressed in clothes which are as red as the 'Harigopa' insect or
worm . "Harigopa" is a kind of worm (insect larva) which comes out
during the rain under the period of the star (Sun star) of 'Ardra' to
'Makha' -(about the latter half of June to the middle of August every
year. (In "Sahasranaama " there is a mention of "Indra Gopa" - s-r¤t ¤
¤|t|atºt t¤tº ¬t¤¬ |¤=t - sloka 18, Naama 41. This is the same r|t¤t ¤)
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¬=ttt|º
ºcº ¬=tttc¤t
'La' (¬) represents Indra (as per 'Soundarya Lahari) and is the last
letter of the second part of 'Panchadashaakshari " (This implies that
Devi is ever protecting the world by fighting evil just as 'Devendra' is
always fighting the 'Rakshasas' and is ,thus,protecting the world.)
ºc- ¬ºt¤ +¤t
'Devi ' is worshipped in great devotion and humility by 'Parama
Pativratas' (¼t :) like Arundhati and others, for preserving their 'Stree
Mangalya (¬t¤t ¤r¤). or 'Kedara Gowri and other special deities are
worshipped by flowers and plants that is 'Shabari' and 'Vana Durga'.
ºc+ ¬¤|t¤t¤º¤¤œtt
Who lords over the destruction (¬¤), preservation (|t¤|º ) and origin
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(:º ¤¤) of this world . Since destruction (¬¤ ) or loss is used first, it
implies that the world is without a beginning (¬+t|º).
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¬tt¤º¬ +n-º ·ªt ¬t¤t¬t¤|¤¤|¬ ºt i
¬ r¤ ºttnt ¬t¤º¤¬t|¬+t ¬¤ |n|aºt ii +- ii
ºc: ¬tt¤º¬+n-º·ªt
Who is pleased by seeing the dancing (accompanied by rhythmical
swinging = ¬tt¤) by heavenly damsels (to see the enjoyments of her
own creations )
ºc- ¬t¤t¬t¤|¤¤|¬ºt
Devi is free from (the feeling of) gain or loss. (since she is ever
contended she is not influenced by gain or loss.
ºcr ¬r¤ºttnt
She transcends (or is not under the influence of) the orders or dictates of
anyone . The implication is that she is the supreme ruler.
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ºc« ¬t¤º¤¬t|¬+t
She is in-comparably beautiful or she is beautiful in all parts ( of her
body).
ºcc ¬¤|n|aºt
She grants successes (boons) even on simple prayers -even to those
who have very little means of worship or she grants the (eight) 'Siddhis'
such as 'Laghvi, Mahima' etc. -(see 47th name for the names of 8
'siddhis' or 8 kinds of achievements.)
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¬tattnn ¤¬t ¤t ¬+¤¬t¤ ¬¤ |¬ºt i
¬-¤ ºtt ¬·¤¤|Šºn ¬¤t ¬t ¤¬t¤ ¤t ii+rŸii
ºcº ¬tattnn¤¬t¤t
Who has the same colour (n¤¬t ) as the colour of lac (that is, she is
red in colour.)
ºº· ¬+¤¬t¤¬¤|¬ºt
Who is worshipped by the elder brother of Laxmana -that is by Shri
Rama and Bharata, or she is worshipped by all sons of Dasharatha
including Laxman. ( Shri Rama installed 'Shiva Linga' and his consort-
Parvati-and worshipped them. His younger brothers and all his subjects
followed the same practice (¬¤« = leader).
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ººº ¬-¤ºtt
She is the cause for obtaining one’s desires such as the four
'Purashaarthaas' - Dharma, Artha, Kama, Moksha.
ºº- ¬·¤¤|Šºn¬¤t
She can be obtained (achieved ) easily by devotion, or by those who
have devotion or single minded 'Bhakti'.
ºº+ ¬t¤¬t¤¤t
She bears the plough as the weapeon, or she is 'Ananta'-unending
like "Aadi Sesha' - implying limitleesness. The plough is the weapon of
'Balarama' who is the incarnation of 'Aadisesha' who is unending, as
mentioned during ' Amruta Manthana.'
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¬·+¤t¤trtº at¬ttºt¤|t¤t|¬ºt i
¬+¬t¤ºn¤ttt·¤t ¬r¤ªt ¬= ¬ º¤tt ii+« ii
ºº: ¬·+¤t¤trtº at ¬ttºt¤|t¤t|¬ºt
Devi is served by Laxmi (at) and Sharada (Saraswati) (¬ttºt) who hold
in their hands a fan made of yak hair, or Devi is served by Laxmi and
Saraswati with their hands which are like 'Chaamara' (fan made of hair
of yak or Lion's mane) (In, Saharanama 614; and Ashtottaram 33.)
ºº- ¬+¬t¤ºn¤ttt·¤t
(¬+¬t) Feeling of remorse and shyness and sense of shame and disgust-
all these are involved in ¬+¬t (also desire and its resulting feeling of
shame, (due to 'Kama'). The implication here is that Devi is meditated
upon in the mind (in which ¬+¬t and =t¤ are natural) and the person
becomes remorseful- such persons also meditate on Devi and get
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benefits, or ¬+¬t also means the cycle of life (¬t¤¤= ). This implies that
Devi is responsible for the cycle of life- which also includes bliss (¬t+-º)
: Devi, who is responsible for the cycle of life is worshipped for obtaining
bliss.
ººr ¬r¤ªt
'Lam' (¬ ) is the 'Beejaakshara' of Earth- now to be taken as the universe.
The implication is - Devi is responsible for the universe (¤ªt = =tt¬t - one
who makes, or is responsible for making), or Devi is Vivascious (the
dictionary meanings are Lustful, libertine which are applicable) in the
sense that Devi has attachment only to 'Kaameshwara.'
ºº« ¬=¬º¤tt
Devi rules over the distruction the Earth. (Universe)- The implication is
that the world is enveloped in Maya and Devi destroys the Maya; or ¬= ¬
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refers to 'Swaadhisthaana' and Manipoora Chakraas, and Devi is the
ruler (s º¤tt) of these. This implies that Devi is the Ishwari (ruler); or Atma
of Vishnu and Rudra etc. The 'Granthis' (knots) exist in the Kundalini.
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¬·¤¤t+t ¬·¤tnt ¬·¤nr¤tn¤ -+|º: Ÿi
zt=t|t¬t zt=ttt¤t zt¤·¤t zt|¬ot¤|¬: ii +c ii
ººc ¬·¤¤t+t
Devi commands respects (¤t+) all (including Gods and humans.) or ¤t+
also means 'Pooja' (prayer) - hence Devi is the recepient of 'pooja'
(prayer) from everyone ; or there are four measures namely- ¬¬ = (very
small), ¤rº = (very huge), ºt¤ = (very long), rt¤ = (very short)- Hence, the
meaning is that Devi transcends these four measures or she cannot be
described within these perameters. `¬¬t t¬t¤t+ ¤rºt ¤rt¤t+ ` is a description
of God meaning His presence in the smallest and largest : God as being
qualified and unqualified and also as being limited and unlimited is
indicated. (Since Parmaatmaa- (God-) and 'Aatmaa' are identified -
these qualities apply to Aatma (¬tt¤t).
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ººº ¬·¤tnt
Who is the essence of all 'Rasas'; or Devi is the embodiment of 'Ananda'
- bliss. 'Rasa' is what gives happiness and bliss including, 'Aananda-
rasa','Shringaara Rasa ', 'Preeti Rasa' etc.- all these give happiness.
-·· ¬·¤nr¤tn¤-+|º:
Devi is the best and highest since she has all the treasures (n ¤º ). She
is endowed with `nt¤=t¤t¤` and `n|º¤ºt+-ºt¤` and hence, She is the highest
in all respects and is `n¤ n` since she is 'Brahma'. (r¤ |+t¤t ¤|r¤t ¤ n¬t¤)
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zt=ttt|º
-·º zt=t|t¬t
zt is the last letter of the second 'Kaanda' of the 'Pnachadashaakshari.'
She represents both speech and the speaker.
-·- zt=ttt¤t
Devi is more ancient (prior to) zt=tt (zt=ttt¤ ¬t|º). The 'Vedas' came (as a
result of ) from zt, and Devi being prior to zt, she is prior to Vedas.
-·+ zt¤·¤t
She is the essence or the core meaning of zt. zt is the active principle or
the central principle (¤·¤) during the period of action and without zt=tt
there will be no fruit for any prayer or Karma.
-·: zt|¬ot¤|¬…
Who has zt as the head ornament. Among all ornaments the
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"Choodaamani worn on the head is the most precious and important.
Likewise among all "Mantras" `zt` is the 'Shikhaamani (Choodaamani)
Head ornament is the indicative of possession of great wealth and
power. Devi grants all these to those who chant zt . This indicates that
Devi has the qualities of the supreme ruler - Parameshwari.
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zt=tt= ºst|r|¬ot zt=tt¬|¬¤ |r=t i
zt=tt¤tt=tr|¤: zt=ttt r¤t º¤ ¤¬t ii+ºŸii
-·- rt=tt=ºst|r|¬ot
Devi is the flame (head of the fire) or the (¬|·+) fire in the 'Yagna
Kunda' - The flame part is the hottest part of the yagnakunda- (the
collection of cinders in the sacrificial fire, 'Homa Kunda') .It is implied
that the hottest part of the fire is at the top of the flame, and 'Homa' and
'Havana' can be successful only if the cinders are aflame, (the 'Jwaala'
of the Agnikunda or Homakunda is implied) . To make the fire aflame
,Ghee is poured on to the 'Yagna kunda' and 'Samits' are offered to
this with necessary 'Mantras' . Homa is ineffective if the flame is not
ablaze.) (:¤rta :·+t ¬ rt |º Upaddeepte -Agni Juhoti" ) (¤ x r¤tntº)
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-·r zt=tt¬|¬¤|r=t
Devi is the moonshine, the beauty (¤ |r=t) of the Moon of 'Hreenkara.'
'Chandrika' implies also the quality of the Moon, namely waning and
waxing thereby bringing about the constant change in shape, amount of
moonlight and environment. These changes influence life's activities and
also living creatures in various ways. 'Chandrika' also implies another
quality of the moon- that is giving out 'Amruta'- Hence, Devi is the one
who grants to the moon the quality of emitting, oozing out of Nector-
'Amruta'- which in its turn grants immortality (¬¤tt¤) to the Gods. Likewise,
chanting of `zt=tt` is like 'Amruta' - eternality and Bliss. (¤ |r=t also implies
grace, beauty, peace and comfort).
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-·« zt=tt¤tt=tr|¤:
Devi is the lustre and brightness in the sun of 'Hreenkaara'. r|¤ also
implies desirability. 'Sun' is ever helpful to the universe - world- and the
quality of 'Sun-ness' is due to Devi. Life- (world)- cannot exist without
Sun and this quality and all the qualities are granted by Devi.
-·c zt=tttr¤tº¤¤¬t
(¬ ¤t º = cloud; ¤ ¤¬t = lightning) - Devi is the lightning in the clouds of
zt=tt. (It is implied that the presence of lightning causes the clouds to
pour out rain, which in its turn supports life. Hence lightning is the
activator and is responsible for the sustenance of life and this universe).
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zt=tt=-ºt = |t=t zt=tt =¤tt¤¬t i
zt=ttºt|¤ =tr nt zt=ttt ¤t+= |=+t ii :· ii
-·º zt=tt=-ºt=|t=t
Devi is the sprout (germinating part) of the bulb or root (=-º) of 'Hreenkara".
Just as the entire tree with stem, branches, leaves, flowers, fruits and
seeds are the result of the first sprout of the seed, so is Devi -the activator
and the initiator and the maintainer of the entire universe. (Also, just as
the entire tree is involved (incorporated) in the seed and the bulb , so is
Devi the basic seed of the entire Universe.
-º· zt=tt= ¤tt¤¬t
Devi is the remembrancer(one who reminds) that chanting 'Hreem' is
the only path for the attainment of the (four) "Purushaarthas" -namely,
Dharma,Artha,Kama and Moksha (¤tt - ¬¤+t =ultimate remembrancer)
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-ºº zt=ttºt|¤=trnt
She is the female swan in the play pond of 'Hreemakmaara". "Hreemkaara"
has been compared to the ‘restful-play-pond’ (ºt|¤ =t) for the devotees
((bhaktas) who have been travelling through the ‘forest-of -Sansaara’
(n nttttº¤) and are,therefore,tired.The play pond gives them comfort (¬ttt¤).
Such a play pond is the abode of the Swan . "Swan" indicates unlimitted
comfort. Such a 'Hamsa ' is the "Beejaakshara" of Devi.
-º- zt=ttt¤t+=|=+t
Devi is the peahen (female of) peacock (¤t t+t) (suggesting beauty,
attractiveness and music) in the garden of 'Hreemkaara' .The Peacock
is the most beautiful and outstanding ( by appearance and voice) among
all the creatures living in the forest. Likewise,Devi is the most
outstanding among all Gods (Brahmaa, Vishnu,Rudra etc)
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zt=ttttº¤r|t¬t zt=ttt¤t¬¤r¬tt i
zt=tt¤ ¬t¬ =t zt=ttt ¤¬ºt|¤=t ii :º ii
-º+ zt=ttttº¤r|t¬t
She is the doe (r|t¬t = female deer) in the forest of `zt ` (Hreemkaara
Aranya) .The sighting of a doe in the forest dispels fear from the mind of
anyone who enters a forest which may be infested with wild animals. The
first experience of comfort removes fear and encourages the person to
enter deeper into the jungle. Likewise anyone who is a devotee (Upasaka)
is comforted at the start itself by Devi. zt is compared to the jungle through
which a devotee has to go to achieve 'Moksha' and Devi encourages
such a person by giving him assurance and courage to pursue through
his miditation - Upasana.
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-º: zt=ttt¤t¬¤r¬tt
(¬t¤t¬ = the little pit dug round the base of a plant for retaining water.)
Devi is like the creeper (¤„tt) coming out of the waterretaining pit. The
implication is -Just as the water retaining pit is used by people who
desire good growith of a plant which ultimately produces fruit, likewise"
Hreem" is the water retaining pit,which should be constantly attended
to (or watered) by the devotee so that Devi' will grant the desired
(resulting) fruits; Devi is compared to the plant or creeper.
-º- zt=tt¤¬t¬=t
Devi is the parrot (¬ =t) in the cage (¤ ¬t) of zt=tt. Devi is hidden in
"Hreem" and becomes apparent (evident) only when closely watched
-like the parrot in the cage she would utter sweet words and blessings
when approached.
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-ºr zt=ttt¤¬ºt|¤=t
Devi is the light (ºt|¤=t) in the resting chamber (¬ ¤¬) of "Hreem" .She
grants illumination to those who enter the chamber (¬ ¤¬) which is
"Hreem".
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|¤=t ¬¤ ¤ zt=tt=-ºtt|nrt zt=ttt
zt=ttn ¤+t ¤t·¤t zt=ttºr¤ ¬tt ii :- ii
-º« zt=tt=-ºtt|nrt
Devi is the lioness (|nrt) inside the cave (=-ºt) of 'Hreemkara'. "H$ÝXa'
(Kandara) is a cave in the mountain top. 'Hreemkara'. which is referred
to in the ultimate part of Vedas (Vedanta) is not approachable by ordinary
people who are immersed in worldly enjoyments, just as the cave at
the top of the mountain is not approachable by ordinary animals. But a
lion can live inside the cage and he creates fear in the minds of ordinary
animals, who, therefore, do not have access to the cave. Only an animal,
which has no fear, such as an elephant may dare to enter the cave-
and in such a case the lion tears up the head of the elephant with his
claws with the result pearl and other gems become scattered in the
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cave (the elephant is supposed to carry a lot of gems in the head) .
Like wise, the fearless man, who does meditate on Devi gets the benefit
of devotion. "Hreem" is the cave, and the Devi is the lioness in the
metaphor , and the persistant devotee is the brave elephant ,and
Moksha' or 'Freedom' or 'Bliss' is the collection of gems coming out of
his own head due to the influence and action of Devi.'
-ºc zt=ttt¤¬¤|¤=t
zt is the lotus (=¤= = ¬ ¤ ¬) and ¤ |¤=t is the female bee. Devi is the bee
in the lotus of 'Hreem". "Hreemkara" which incorporates the eight kinds
of wealth (¬·ª º¤¤© = Ashtaishwarya) and eight siddhis (¬·ª|n|a) and
many other desirable qualities is compared to the lotus which is full of
nectar and pollen and other desirable things, and Devi is compared to
the bee which sucks the essential elements in the honey. Hence, those
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who do 'Upasana' (worship ) in the 'Beejaakshara of 'Hreem' will have
the nectar -Amrita (honey) - the eight forms of wealth and power due
to the benevolence of Devi.
-ºº zt=ttn¤+t¤t·¤t
Devi is the sweetness (honey) and fragrance in the flower (n ¤+) of zt
(Hreem) Honey and fragrance in the flower are indicative of its ability
to produce fruits .Likewise, Devi ,who is sweetness impersonate can
grant fruits to devotees who chant 'Hreem'.
--· zt=ttºtr¤¬tt
Devi is like the cluster of blossoms (¤ ¬tt) in the tree (ºr) of 'Hreemkara'.
Cluster of blossoms suggests the capability of producing many fruits.
Likewise Devi grants many boons to Her Devotees who pray to her
with 'Hreemkara".
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n=tttc¤t n¤tnt n=¬t¤¤n tº ºt i
n¤ ¤ ºt-ººtt¤¤ ¤ |¤: nºnºta¤t ii :+ ii
--º n=tttc¤t
Who is represented by "Sa" or 'Shrividyaa' - (Sa) (n) represents 'Paraa
(¤tt) - the ultimate in Soundarya-Lahari -as in 'Paraashakti ' - the ultimate
power.
--- n¤tnt
n¤ and tn have many meanings n¤tn in the present context would mean-
Devi has equal (or is equal to) taste or attachment to all feelings or
who is equal to all 'Rasaas' or she incorproates within herself all Rasaas
- the 8, 9, or 10 Rasaas (including 'Shanta (9th) and 'Vaatsalya (10th),
or Devi is in all 'Rasaas' equally. The term n… indicates 'Brahma (tnt ¤ n:
in Shruti) or Devi does not distinguish between the different Rasaas.
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--+ n=¬t¤¤ntººt
Devi is praised or invoked in all kinds of worship or "Aagamaas' - all
sacred books (specially works relating to Shiva and Shakti) and Vedas
are considered 'Aagamaas'.
--: n¤¤ºt-ººtt¤¤¤|¤:
Devi is the basis (¤ |¤…) of the meaning (ºtt¤¤ )of all 'Vedanta'. The
Upanishads which are at the end of the 'Vedaas' are refered to as
'Vedanta'-final essence of Vedaas.Devi is the subject of all Vedanta' -
or the very essence of all Vedanta.
--- nºnºta¤t
She is the refuge (¬ta¤) for Truth (nº ) or Existance and Non-existance
(¬nº ). 'Sat' includes the three basic elements (¤ ºt:) such as Earth,Water
and Fire, and ¬nº includes Air and Space,which have no qualities of
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shape and hence not apparent and can be understood only by the
knowledge from other evidences (that is ¤tt a nt+). Devi being both `nº²
and ¬nº ` is the basis of all existance (nº -¬nº -(º¤t ) - ¬ta¤t).
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n=¬t n|º¤ºt+-ºt nt·¤t nº ¤|ººt|¤+t i
n+=t|º¤ |+·¤ ¤t nºt|¬¤= ª |¤+t ii :: ii
--r n=¬t
She is associated with fine arts, or ‘the 64 Kalaas' (arts)’ form the
parts of Her body, or 'Devi' is the embodiment of the 64 'Kalaas' and
'Chandrakalaa' or since the word 'Kalaa' indicates comfort and
happiness,Devi is the personification of comfort and happiness, or
She represents everything from 'Ka' to La" . The first and the last
letters of the 'Pancha dashaakshari Mantra- except for the alphabet
(zt) Hreem.
--« n|º¤ºt+-ºt
Devi represents `nº ` (Truth) |¤º² (consciousness) and ¬t+-º (bliss). `nº `
(Truth) is that which is not limited by Time-past, present and future
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(Kaalatraya - =t¬x¤), |¤º² (consciousness ) is self -luminiscence that is
not dependant on other-light. ¬t+-º (bliss) is Brahma (¬t+-ºt ¤ r¤ s|º ·¤¬t+tº ;
- Devi is the personification of all the these.
--c nt·¤t
She can be practised and achieved (nt|¤º ¤t ·¤t), or nt·¤t (Saadhwi) can
be interpretted as wife of 'Saadhu' (nt¤ ) (nt¤t : txt) "Saadhu" is defined
as one who is learned, who has good conduct (nºt¤t|t) or Devi is
attainable (achievable) or realizable by (nt¤ ), a person who is learned
and has good qualities. In some texts it is written as nt·¤t -wife of Saadhu
implying wife of Sadaashiva.
--º nº¤|ººt|¤+t
Who grants 'Sadgati '- Moksha' or freedom- a state from which there is
no further return to bondage ,the state of eternal happiness and bliss
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and freedom. nº ¤|º = Moksha ,Mukti,freedom-a state of being 'Brahma'
- ¤ n|¤¤tt+t |º ¤t¤ or - ¤ n|¤º ¤ n ¤ ¤¤|º = knowledge of Brahma makes the
person 'Brahma' or association with 'Satwa' gunaas - and Devi grants
such a state of being associated with 'Satwa' 'Gunas"
-+· n+=t|º¤|+·¤¤t
She is worshipped and meditated upon by 'Sanaka' and other sages -
Rishis (Sanaka,Sanakaananda,Sanatana, Sanatkumaaras are the
"Maanasa Putras" of 'Brahmaa'and they had all the great qualities.
-+º nºt|¬¤=ª|¤+t
Who has Sadaashiva as her family or who is the family, (wife of )
Sadaashiva, or whose use family has Sadaashiva. The implication of
all these interpretations is that she is an inseparable part of Sadaashiva.
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n=¬t|¤·ºt+=¤t nt¤=¤t n¤t= |º: i
n¤ v¤ ¤|+¤t xt n¤t+t|¤=¤|¬ ºt ii :- ii
-+- n=¬t|¤st+=¤t
She is the basis of all establishments. n¤ o¬ sº§ ¤ n = everything is indeed
Brahma, hence everything is Devi. Devi is established by such
negatives (¬¤tº + |º + |º + r +t+t|tº |=¤+) . Devi is described in the negative
terms such as 'this is not, this is not'. This is because logically it is not
possible to differentiate creation from the creator-It is 'Agnaana' (¬nt+)
or Maya which is responsible for this differentiation . Hence, Devi is
recognized as the basis for everything.
-++ nt¤=¤t
She is the embodiment of 'Truth'. `nº ` indicates 'Sat-chidaananda' which
implies those which can be perceived by one’s senses such as the
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three 'Bhootaas'-Earth,water and Fire " and `t¤º ` represents the
unpercievable 'Bhootaas" such as 'Space and Air'. (Time is also a non-
perceivable unreality which has effect on existance.)
-+: n¤t=|º:
Who has a proportionate form or she is the personification of all good
qualities; or she is equal (n¤t+) to Sadaashiva in all qualities such as,
character, beauty, power, courage, reputation (¤ ¬, nt º¤ , ¤¬, ¤t¤ , ¤¬, ¤t ¤t¤ )
and knowledge (nt+), -or She has unbiased or the same (n¤t) feelings
towards all such as the 'Tri Moortis', or she has the same quality all the
time without childhood (¤tr¤), youthfulness (¤t ¤+) and old age (¤t¤ Š¤),
- (n¤: n¤ ¤ ¤ º ¤ ¤º ¤|= ¬¤º ¤tt¤ = Shruti and Smruti).
-+- n¤v¤¤|+¤txt
Who is the maker or creator of all worlds, or who is ever expanding
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beyond all worlds (v¤ º¤º = |¤tºt¤ º ), or who creates all the ever expanding
worlds.(The concept of ever exppansion of the universe is due to our
mind exploring the qualities of Devi, who goes beyond our conception
-thereby creating a condtion that our mind is incapable of further
expansion unless the individual becomes merged (or one with) Devi.
-+r n¤t+t|¤=¤|¬ºt
She has no equals (n¤t+) or superior (¬|¤=). Since, she is the
‘Parashakti’ - the hightest power ,and being Tripura' (i.e. more ancient
than the "Tri Murty" (|x¤ |º ) (Brahmaa, Vishnu and Rudra) she has no
equals or superiors (n¤t+ =equally respected (¤t+ ); ¬|¤= = superior;
¤|¬ ºt - not having a second (r=t¤ ¤t|rºt¤ ¤ n = The only one without a
second - Shruti; + ºtn¤t ¬|¤=t = ºt ¬-¤t ¬t =x¤ - Smruti ) n ¤t+t = n¤tº |¤: ¤t+t
= respected by all.
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n¤t -t “t n ¤rt+t n¤ ¬t n=¬ ·ªºt i
= =t|t¬t =t·¤¬t ¬t =t¤ º¤t¤+t rtt ii :r ii
-+« n¤t-t·tt
She is the highest (:-t ¤) of all or greatest of all. She is the cause of
every thing which exists and the cause is always bigger than the result.
Since she is the cause for everything (all existance), She is the greatest,
biggest and highest of all and all apparent existance is caused by Her.
-+c n¤rt+t
She is free from attachments, or associations because she is
'Niraamaya ' 'Niravayavaa' and 'Nishkarma ' and 'Nirguna' - hence
untouched.
-+º n¤¬t
She is qualified; or she has all qualities equally (n¤t+ ¤ ¬t :) ; or she has
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all good qualities. In some texts this name has been printed as nº ¤ ¬t
implying that Lalitamba possess all good qualities. But original text is
n¤ ¬t. This may appear contradictory to earlier statement which indicates
'Nirgunatwa'. Actually there is no contradiction because the concept of
Devi (God) depends on the conceiver and since the conceiver has a
limited mind, She has to be endowed with qualities.Hence She becomes
qualified. The limitation is only in the devotee’s concept. When the
devotee becomes one with her, then her qulifications and limitations
disappear. This is the reason that both qualified and unqualified 'Atmaa';-
God- are indicated in Shruti. There is really no contradiction,and the
limitations disappear, therefore, in preaching `|+¤ ¬` 'God' by worshiping
n¤ ¬ deity. This has led to so-called idol (v|º¤t) worship. The devotee
does not worship 'idol' but his own projection of the limitless (¬+-º,
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¬+t|º) on the limited idol and meditates on limitless God. Thus, there is
no contradiction between 'Bhakti' and Gnyana (nt+) ways (¤t¤ ) and the
apparent contradiction among ¬r º, r º and |¤|¬·ªtr º disappears in a real
Devotee.
-:· n=¬·ªºt
She qrants all that is desired or she grants to all what they desire; or
she grants everything to all. (n=¬ -se-ºt)
==ttt|º
-:º ==t|t¬t
Who personifies `=` - the second letter of the third ' Kaanda' or part of
Panchadaashakshari mantra `=` represents `¤tt` (Maara) or Manmatha
as per 'Saundarya Lahari'.
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-:- =t·¤¬t¬t
Who enjoys poetry or she indulges in poetry; or she is pleased with the prayers
composed by poets.
-:+ =t¤º¤t¤+trtt
Who has won over or captivated or conquered the mind of
Kaameshwara.
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=t¤ º¤tvt¬+tst =t¤ ¬t tn ¤¤t|n+t i
=t¤ º¤tt|¬ |¤ºt ¤t =t¤ º¤tn ovºt ii :« ii
-:: =t¤º¤tvt¬+tst
Who is the life pulse (Life breath) of Kaameshwara.
-:- =t¤¬ttn¤¤t|n+t
Who resides (sits) on the(left) lap of Kaameshwara.
-:r =t¤º¤tt|¬|¤ºt¤t
Whose body is in embrace with Kaameshwara; or who accepts the embrace
of Kaameshwara; or whose body is in the embrace of Kaameshwara.
-:« =t¤º¤tnovºt
Who gives comfort to Kaameshwara; or who grants to her devotees
the happiness of the realization of being Kaameshwara or Brahma or
Sacchidaananda.
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=t¤ º¤tv¬|¤+t =t¤ º¤t|¤¬t|n+t i
=t¤ º¤tº¤:|n|a: =t¤ º¤t¤+:|v¤t ii :c ii
-:c =t¤º¤tv¬|¤+t
Who is loved by Kaameshwara; or who evokes in Kaameshwara loveful
submission.
-:º =t¤º¤t|¤¬t|n+t
Who pleases or entertains Kaameshwara.
--· =t¤º¤tº¤:|n|a:
Who is the success or fruit of the penance of Kaameshwara.
--º =t¤º¤t¤+:|v¤t
Who is beloved to (the mind of) Kaameshwara.
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=t¤ º¤tvt¬+t¤t =t¤ º¤t|¤¤t |r+t i
=t¤ º¤t¤ n|¤¤t =t¤ º¤t¤ r º¤tt ii :º ii
--- =t¤º¤tvt¬+t¤t
Who rules over (or protects) the life of Kaameshwara.
--+ =t¤º¤t|¤¤t|r+t
Who enchants Kaameshwara.
--: =t¤º¤t¤n|¤¤t
Who is the cause of feeling of ‘being-one-with-Brahma’ in Kaameshwara
(¬r ¤ n… or ºº= t¤ , |¤¤t = knowledge)
--- =t¤º¤t¤rº¤tt
Who is the ruler of the abode or house of Kaameshwara or who has
Kaameshwara as the ruler of the home.
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=t¤ º¤tt‡tº=tt =t¤ º¤t¤r º¤tt i
=t¤ º¤tt =t¤=t |ª|+¬¤t =t |aºt¤ ºt ii -· ii
--r =t¤º¤tt‡tº=tt
) o |tº¬-¤ n Who delights Kaameshwara (º
--« =t¤º¤t¤rº¤tt
Who is the great wealth of Kaameshwara; or Devi has great wealth in
the form of Kaameshwara.
--c =t¤º¤tt
Who is the deity (Goddess) worshiped by Manmatha; or who is the
ruler of Kaameshwara; or who is the personification of 'Kadi vidya' of
Manmatha.
--º =t¤=t|ª|+¬¤t
Whose residence is 'Kaamakoti'. Among the 96 'peethaas' of Devi,
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'Kaamakoti' is the most famous being the place of 'Shrichakra'; and
'Shrichakra' is her abode.
-r· =t|aºt¤ºt
Who grants all the wealth (¬¤ ) desired (=t |aº) by devotees.
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¬=ttt|º
¬=t|t¬t ¬·¤=¤t ¬·¤¤t¬ ·¤¤t |cºt i
¬·¤¤t¤¤+t º tt ¬·¤tr =ttº ¤ ¤t ii -º ii
-rº ¬=t|t¬t
Devi has the form of 'La' - which is the third letter of third 'Kaanda of
Panchadashaakshari Mantra'. 'La' (¬) stands for 'Hari' as per Soundarya
Lahari.'
-r- ¬·¤=¤t
She has all good qualities (=¤t - beautiful)/; or she has the form (body)
with all good qualities or she has both, qualified (n¤ ¬) and unqualified
(|+¤ ¬) forms.
-r+ ¬·¤¤t…
She has knowledge of all things - omniscient.
148
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-r: ¬·¤¤t|cºt
She has all that is desired (¤t |cº) ' Ishtakaama'
-r- ¬·¤¤t¤¤+tºtt
She is far away (or inconceivable or unattainable) from the minds of
those who are Sinners or through sinful action not sanctioned by Vedas.
-rr ¬·¤tr=ttº¤¤t
She is distannt (or inconceivable, unattainable), beyond the minds of
sinners; or who is beyond the reach of arrogant people. The implication is
people who have `¬r =tt` due to 'Rajas' and 'Tamas' actions, cannot achieve
- (realize) - Devi. Only 'Saatwika' qualities are necessary for the mind to
concentrate and control sensuousness; and without such self-control and
mental concentration, it is not possible to conceive the `n¤ ¬t¤` and `|+¤ ¬t¤`
of Devi. 'Ahankaar' produces 'Maya' and Maya prevents concentration.
149
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¬·¤¬|Šº¬ ·¤º rt ¬·¤ º¤¤ n¤ -+|º: i
¬·¤¤ |a¬ ·¤¬t¬t ¬·¤¤t ¤+¬t|¬+t ii -- ii
-r« ¬·¤¬|Šº:
She is all powerful; or she has all powers.
-rc ¬·¤ºrt
She has aquired a body or form (as she pleases) - The quality of a
shape or body is like the 'Solid Ghee' which can also lose its shape
when warmed. This implies that she has a form as well as is formless-
(n¤ ¬ and |+¤ ¬).
-rº ¬·¤º¤¤n¤-+|º:
Who has limitless or incalculable wealth. This implies that she can
also grant incalculable amount of wealth to her devotees.
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-«· ¬·¤¤|a…
she is ever expanding, ever growing, limitless.
-«º ¬·¤¬t¬t
She, by her playfulness, makes others happy.
-«- ¬·¤¤t¤+¬t|¬+t
She is ever youthful, ever-young `¬¬t, ¬¤º ¬¤¤ ¤n` - implying ever
powerful and who always grants hope to devotees. There are three
states (¬¤t¤t) - namely infancy, youth (impling growth),- old-age or
sense which anticipates the end or death when all hope is lost).
Youthfulness (¤t ¤+) implies power, progress and hope.
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¬·¤t|º¬¤n¤t ¤nt -º¤t ¬·¤|¤¤ ¤t i
¬·¤tt¤t ¬·¤¤|º¬ ·¤+t+t¤¤|t¤|º: ii-+Ÿii
-«+ ¬·¤t|º¬¤n¤t¤nt-º¤t ii-+ii
She has great beauty in all the parts of the body and personality
(n¤ ¤+t rt¤ º|, + ºt¤ v|º¤t|tº = veda)
-«: ¬·¤|¤¤¤t
Who has the capacity to enchant by her child- like- playfulness.
-«- ¬·¤tt¤t
Who has all feelings (Raagas) (nt :=t¤¤º Shruti)
-«r ¬·¤¤|º…
Who has obtained her husband by her own desire (t¤¤ ¤tt ; t¤ ºct)
-«« ¬·¤+t+t¤¤|t¤|º:i
She has the form (apparance, conditions) as per various forms of
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worship or she has been established by various 'Aagamas' - vedic
rites; or Devi has been proved by various 'Karmas' as prescribed by
various rules. (¬t¤¤t:)
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¬·¤¤t ¤t ¬·¤n ot ¬·¤r¤t |¤¤ |tºt i
zt=tt¤ |ºzt=ttnt ¤¬ ¤=¤t |º=t ii -: ii
-«c ¬·¤¤t¤t
She has all kinds of pleasures.
-«º ¬·¤not
Who has every happiness; or from whom all kinds of happiness can
be obtained.
-c· ¬·¤r¤t|¤¤|tºt
Devi is full of joy. she is the refuge of all happiness.
zt=ttt|º
-cº zt=tt¤|º
Devi is the embodiment of 'Hreem'. (form of Hreem).
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-c- zt=ttnt¤¬¤=¤t|º=t
She is the female dove in the peak (¬ ¤) of the tower of the mansion
(nt ¤)of 'Hreem, r (Ha) in zt is white in colour and is compared to the
tower or peak ; `t` (Ra) in zt is amber or brick- red and hence resembles
the walls, s (Ee) is the peak of the tower and 'm' is the central 'Bindu'
(|¤º ) representing Devi. (female pigeon- dove) is ever alert.
155
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zt=ttº ·¤t|·¤n ¤t zt=tt=¤¬ |-ºtt i
zt=tt¤|¬ºt¤t|¤ ztŠ=ttºr¬t|t=t ii -- ii
-c+ zt=ttº·¤t|·¤n¤t
Devi is the 'Amrita' (n ¤t)(Nectar) in the ocean (¬|·¤)of milk. (º ·¤)
implies that it has been pressed-out by hand from the breast or
udder. ¬|·¤ is the ocean surrounding earth as in ¬t¤: ¤t¤-º ¬|t¤+ -
water has the quality of giving life in this world. The ocean, which is
compared to the milk in the breast, gives life to the child which
presses the breast for the milk. In 'Hreem' also because of the
association with `r=tt` it represents the whitness of the milk. º ·¤t¤
¬|·¤… = ocean of milk. The implication is that the Devotees gets the
milk by practising prayers - by efforts including ¤¤ , |+¤¤ etc. - like a
child gets its life giving milk.
156
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-c: zt=tt=¤¬|-ºtt
Devi is 'Indira' - 'Laxmi' in the Lotus (=¤¬) of 'Hreem'. The
comparison of zt to Lotus is because lotus has not only pleasant
smell but beauty and attractiveness. Being on the lotus implies
that Devi grants all the 'Purushaarthaas - Dharma, Artha, Kama
and Moksha'.
-c- zt=tt¤|¬ºt¤t|¤
She is the light- flame in the lamp of the gems (Mani Deepa). 'Mani
Deepa' is the lamp which is never extinquished because it is not troubled
by air or breeze, and Devi is the 'Prakaash' (Light), The implication is
that Devi grants illumination (Gnayna) eternally to those who meditate
on 'Hreem'.
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-cr zt=ttºr¬t|t=t
The word 'Taru' - meaning a tree is derived from `ºtt¤|º` (Taarayati)
saves or protects from falling (and aslo means helps crossing of ocean)
any person who climbs the tree for fruits. ¬t|t=t (Shaarika) is a pretty
bird (with yellow-red eyes, face and feet) which is not only able to
speak human language but tell the past, present and future and thereby
help a person. Devi is compared to the bird- 'Shaarika'- which prevents
a human being from falling (from the fruitbearing tree) and committing
sin; and tells him the words of the 'Veda' and grants him all fortunes
(fruits) and thus be good; or Devi is the 'Shaarika' bird on the tree of
'Hreem'.
158
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zt=tt¤ ª=¤|¬ zt=tttº¬ |¤|r¤ºt i
zt=t=t ¬|n¬ºt zt=tttt¤t++º =t ii -r ii
-c« zt=tt¤ª=¤|¬:
Devi is the gem (¤|¬…) inside a safe box (¤ ª=) of 'Hreem'. 'Hreem' is
compared to a box and Devi is the gem inside the box; or ¤ ª= also
means a collection of gems, and ¤|¬ is a diamond. The implication is
that Devi, being a Diamond outshines all other gems in the collection
of gems.
-cc zt=tttº¬|¤|r¤ºt
Devi is the reflection (|¤r¤) in the mirror of "Hreemkaara', ¬tº¬ also
means 'an example' and Devi is the example to reflect all the great
attributes and truths (embodied in 'Vedanta') without any blemish. Devi
is the reality reflected in zt
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-cº zt=tt=t¬t|n¬ºt
Devi is the great sword (hidden) inside the scabbard (=t ¬) (Sheath) of
"Hreem." The implication is that the sword protects people from enemies
who cause miseries. Devi removes the cause of miseries. The sword
is hidden inside the sheath when not in use.
-º· zt=tttt¤t++º=t
Devi is the danceusse on the stage of 'Hreem'. Dance is an art involving
movement of eyes, lips, rhythmical movement of arms, hands and feet
on the ground accompanied by music. Devi is presented as danceusse
since she not only enchants but, by exhibiting various movements and
actions, She exhibits her capacity to destroy the evil people or protect
the good people, as the situation demands.
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zt=tt¬ |Šº=t¤ Šºt¤|¬ zt=tt¤t |¤ºt i
zt=tt¤¤nt ¤¬ tºr¤|¤r ¤¤ |x=t ii -« ii
-ºº zt=ttt¬|Šº=t¤Šºt¤|¬
Devi is the pearl inside the oyster of 'Hreem.' During the period of
'Swati' constellation in the human calender (approxmately during last
week of October to the first week of November about 12 to 13 days)
rain drops (are supposed to) fall into the oyster in the sea and they are
supposed to convert the drops into pearls. Also rain drops are pure.
Likewise Devi is pure (Satwa) and involved (incorporated) in 'Hreem'
and expressed on pure 'Triguna', such as 'Satwa, Rajas and Tamas' -
This implies that like oyster is the necessary medium to obtain pearls,
'Hreem' is necessary to achieve Devi. Oyster is the apparent vehicle
for pearl, and Hreem is the appearent vehicle for achieving 'Devi'.
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-º- zt=tt¤t|¤ºt
Devi is addressed as 'Hreem'. A cognate (physical) object is perceived
by the senses, and this becomes knowledge. Hence, knowledge is the
result of physical perception by senses and action. Likewise, true
Brahma is perceived through 'Karma.' 'Veda' knowledge) is self - evident
and does not need previous experience for remembering. 'Hreem'
likewise is the root Mantra and is the sense- perceived form of Devi.
'Ha', 'Ra', 'EE' and 'm' are the perceptible forms of 'Hreem' and lend
themselves to different meanings and connotations. Together (that is
'Hreem') it represents Devi-Maha Tripura Sundari.
Hence Devi is addressed as 'Adwaita', single and not 'two'- r= r¤ º
¤ ºtt¤t ¤ º ¤ º ·¤¤|t¤º : (Shruti)- one exists in all forms of existance; r=¤t
¤r ¤t ¤ ¤ ºº¤ |º ¬¬¤ r¤º - although there is only one Moon, it appears as
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many in the reflections in water. All these illustrations and similies imply
that there is only one existance, but it is reflected in different objects.
r= nº² = one Truth.
-º+ zt=tt¤¤nt¤¬ - tºr¤|¤r¤¤|x=t
Devi is like the coral icon(idol) in the golden pillar (tºr¤) of 'Hreemkaara'
or Devi is the coral icon in the hall of 'Hreem' supported by golden
pillars or Devi is the main diety occurring as a coral idol in the hall
(Temple) called 'Hreem' supported by golden pillars.
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zt=tt¤ ºt ¤|+¤º zt=ttt·¤tº|a¬t i
zt=tt+-º+ttt¤+¤=r¤r ¤r¬tt ii -c ii
-º: zt=tt¤ºt¤|+¤º
Devi is the 'Upanishad' (ultimate essence) of the 'Veda' of 'Hreem'.
Here 'Hreem' is compared to the 'Vedas' and Devi is mentioned as the
final part or essence or ultimate philosophy of the Vedas-the
Upanishads. 'Veda' means knowledge of all things and the Upanishads
are an end part of the Vedaas or the philosophical meanings of the
Vedaas. Devi is like the Upanishad, that is, 'Brahma.' The four vedas
are divided each into 3 parts- namely 'Karma Kaanda', 'Upasanaa
Kaanda' and 'Gnana Kaanda.' 'Karma' and 'Upasanaa' are necessary
and are prescribed for achieving (getting) 'Gnana.' But only 'Karma'
and 'Upasanaa' lead to 'Tamas' (darkness) and are objected-to, since
164
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these are intended to get benefits of the world only (n ntt). Only the
pursuit of 'Gnyana' leads to freedom or 'Moksha.' Adwaita Gnaana' -
(namely, knowldge of one-ness) is what the Upanishads expound. Devi
is like the Upanishads (knowledge of Adwaita) for the Vedaas- which
have Karma and 'Upasana.'Further, 'Up' (:¤ ) indicates closeness or
nearness. That which reveals closeness is Brahma or Upnishad. 'Ni'
(|+) is a qualification (adjective) for ¬º² - meaning 'Sitting, obtaining,
end. Hence 'Upanishad' implies (i) sitting near or next to Brahma after
giving up (after being rid of) 'Agyana' - nescience, (ii) the realization
that 'Jeeva' gets absorbed ultimately into 'Brahma.' Hence 'Upanishad'
finally means 'Brahma Vidyaa.'Etymologically (as per the Origin or
history of words), 'Upanishad' means sitting close to a teaher; and
practically, it signifies a frank discussion between the teacher and the
165
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student to remove ignorance by realizing the supreme 'Brahma.' Hence,
Upanishads are speculative and logical studies of the end part of the
'Vedaas'- Upanishads form a religio- philosophical discussion - beyond
the region of only 'Karma' and 'Upasana.'
-º- zt=ttt·¤tº|a¬t
Devi is like the 'Dakshinaa' (º|a¬t) (what is given to the priest or
preceptor) after the Yagna which is 'Hreem'; or Devi is the fruit of the
Yagna.Any 'yagna' (sacrificial rite) can bear fruit only if the priests are
given 'Dakshinaa.' Hence, the word 'Dakshinaa' indicates fruits of being
a priest or 'Ritwik.' Devi is ,therefore, the fruit (result) of the 'Yagna',
which is 'Hreem'. (No spiritual ritual can be successful without the
sanctification from the wife also (¤ ot¤ º|a¬t ¤t+t - 'Mukhasya Dashinaa
Patnee). As per vedic rules, the wife of the person who performs the
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'Yagna', has to grant her sanctions if the 'Yagna' has to bear fruits.or
For the 'Japa Yagna' of 'Hreemkara' Devi is the 'Dakshinaa' or the
'Phala' - the result or the fruit. 'Dakshinaa' is important for the success
of the 'Yagna' - (v¤t+ º|a¬t¤ o ). Offering or sacrifice of money is itself
'Yagna' (º ¤ºt r ¬ + r·¤t¤t¤t ¤t¤:) (t¤Šº r·¤t¤ ¬·+t va ¤t rt ¤:) (¬|t¤¤ r ¬ + ¤ ¤t¤¤ |¤¤t¤t
º|a¬t) All these words of Vedas imply the importance of 'Dakshinaa'
after the the performance of the religious rite.There are four kinds of
offerrings during a 'Yagna'. - First 'Havis' (r|¤n ) is offerred directly to
'Agni' (fire) either with the material which is to be offerred or by putting
dried 'Samit' (wooden pieces as prescribed for each deity or Grahaas-
planets). Secondly- 'Dakshinaa' is given to the priest (precepter) who
assists in the performance of the 'Yagna.' Thirdly, 'Daana' (ºt+) given to
the people who have assembled in the 'Yagna Shaala' (¤n¬t¬t) and
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lastly, 'Bhikshaa' (alms) given to those outside the "yagna shaala")
and begging for the fruits of the yagna. The performer of the Yagna
(¤n=ºt ) has to grant all these to the best of his ability and the quantity
cannot be prescribed nor demanded by any of the recepients. As per
rules of the Vedas, the recepients should bless (grant 'Ashisrwaada'
to) the performer of the 'yagna.' Mythologically- 'Dakshinaa' was a
beautiful daughter of Vishnu who offerred her to 'Brahma.' Brahmaa in
his turn offerred her to 'Yagneshwara' (God of fire) who married her.
They had a son whose name was 'Phala'- (Devi Bhagavata Part I)
Any offerring made to 'Agni' during Yagna is offerred to 'Swaha
Devi.'These mythologies are meant to show the importance of the
'Patnee' (wife) in all the activities of a man.
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-ºr zt=tt+-º+ttt¤+¤=r¤r¤r¬tt
Devi is like the 'Kalpa' creeper in the pleasant resting bower (green house)
in the garden in 'Indra loka' (¬ttt¤ ¤t|ª=t). The garden in ‘Indra Loka’ is
called "Nandanaa -raama `+-º+ttt¤` since it gives pleasure and is restful.
Devi is referred to as resting in the bower (Green house') of 'Kalpa lata'
- which grants everything that is needed to those who meditate on
"Hreem"
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zt=tt|r¤¤º ¤ ¤t zt=ttt¬ ¤=t tº ¤t i
zt=tt¤ xn¤ t¤t zt=tt¤tnt c¤ºt ii -º ii
-º« zt=tt|r¤¤º¤¤t
Devi is the Ganga in the snow mountain (Himalalya) of "Hreem". 'Ganga'
is the sacred river from Himaalaya carrying coolness and comfort.
-ºc zt=ttt¬¤=ttº¤t
Devi is like the "Koustubha Mani' in the ocean (¬¬ ¤) of 'Hreemkara;
'Kaustubha' is the most precious and the most beautiful among the 14 gems
which (came out) arose from the Milky ocean (att nt¤t) and is self-luminiscent
and this is worn by Vishnu who embodies immence wealth (Laxmi- Pati),
great beauty and other qualities. Likewise, those who indulge in the "Japa"
of 'Hreem" (meditate on 'Hreem') obtain the status of ‘LaxmiPatitwa’ (Rulership
over all wealth) and one -ness with Naaraayana (Vishnu)
170
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-ºº zt=tt¤xn¤t¤t
Devi is the embodiment of everything in the 'Mantra of "Hreem' - all
powerfulness and immence posessions.
+·· zt=tt¤tntc¤ºt
Devi grants highest happiness and comfort to those who meditate on
"Hreem"; or Devi grants immeasurable happiness (¤tnt c¤) 'Para
soukhya'; or Devi grants eternal happiness- happiness of being one
with Brahma (Parabrahma) - (¤ nnt+tt+t |º ¤t¤ ). Happiness of being one
with Brahma (Para Brahma)- is becoming one with Brahma |¤nt+¤t+ º
¤ n or ¤ n¤ º ¤ n ¤ ¤¤|º - Knowledge of Brahma makes a person attain
"Parabrahmatwa' and n|º¤ºt+-º ¤ n. Brahma is "Sat ", 'Chit" and 'Ananda".
› ºº nº
171
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Ÿii at ¬|¬ºt |x¬ºtŸii
› ==tt=¤t =r¤t¬t =r¤t¬¤ ¬¬t|¬+t ii =r¤t¬¬ ¬|+¬¤t =¤+t¤t =¬t¤ºt iiºŸii
=¤¬tat =r¤¤r+t =r¬t¤ ºnt¤tt i =ºr¤=t++t¤tnt =ºr¤= n ¤|v¤t ii-Ÿii
=-º¤ |¤¤t =-º¤ ¬+=t¤t“¤ta¬t Ÿi =¤ t¤tªtnt t-¤=r¬t |¬º== aªt ii+Ÿii =|¬ºt ¤rtt
= ¬¬t ¤+t =¤ |¤¤ rt i =¤t |ºnt|a¬t =tt|¤xt =¤ ¤¬vºtŸii:Ÿii r=tt=¤t ¤ =tatt
r=t+ =att= ºt: Ÿi rºtº|ºt¤|+º º¤t ¤ =t+-º|¤ºt= |º: ii-Ÿii r¤|¤t¤t¤¤t¤t ·¤t
¤ =¤|Šº¤º|¤ ºt Ÿi r=t¤ |¤-t|+·¤t ºt ¤ ¤¬tt|rºtº ºt iirii r¬tn ¤|-¤|¤= tt
¤ +:= ª|¤+t|¬+t Ÿi r=¤t ¤t ¤ =tnt ¤ = º¤¤ vºt|¤+t ii«ii r=tº¤xnt¤ t+¤vºt
¤ =t-º¤ |¬ºt Ÿi r¤¤t+v¤t ¤ ¬º+ =¬¤ºtº¤tt iicii r=¤ttt|ºn n ·¤t ¤ =vt¤¤¬t|¬+ti
s =tt=|¤¬t¬xt ¤ |tnºt¤ vºt|¤+t iiºii s º |¤t¤|¤|+º º¤t ¤ º¤tt¤vºt|¤+t i
s ¬t+t|º¤ n¤¤t ¤ |¬t¤t¤·ª|n|aºt iiº·ii `¬|¬¤t ¤|r¤t =r¤t ¤|t¤t vt|att|¬ºt
vt=tr¤ ¤ ¤|¬t¤ ¤ rº ºtt:·ª|na¤:`i s |a|xa¬n ·ªtºs=t |ªttº¤t¤r¬¤t i s |sºt
¤ º¤tt¤t ¤¬tttt ¬t|¤º ¤ºt iiººii s º¤tv t¬=tt ¤ ¬¬ºtºs¤nt|a¬t i s º¤tt tn ¤|+¬¤t
¤ |º¤t¤t|¤+t|¬+t iiº-ii s rt|¤t|rºt s ¬¬|Šºtt¤|tt¤ºt++t i ¬=tt=¤t ¬|¬ºt
172
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¬+¤t¤t¬t|+¤ |¤ºt iiº+ii ¬t|=+t ¬¬+t=¤t ¬nrt|s¤¤tª¬t i ¬¬|-º=t-¬nt¤t¬t
¬¬tª-+¤+t|¤ ºt iiº:ii ¬a¬t ++¤¬|º·¤t“t ¬a=t ª¤ºs+t|¤=t Ÿi ¬+¤t¤t
¬a¬t¤r¤t ¬·¤=t¤t ¬ºtº+ : iiº-Ÿii ¬¬t¤tt¬º|¬=t ¬|r¤¤ Šºt¬ºt|=tºt Ÿi
¬r¤t ºtvn ¬ -¤t ¬‚tte¤t ¬¤¤|¬ ºt iiºrii zt=tt=¤t zt=tt|+¬¤t zt¤º|v¤t i
zt=tt¤t¬t zt=tt¤-xt zt=tt¬a¬t iiº«ii zt=tt¬¤n vtºt zt¤ºt|¤¤ ¤¬t i zt¬t¬t
zt¤ºttt·¤t zt¤¤t zt¤ºt|¤¤t iiºcii zt=tt¤tº¤t zt=tt¤ +¤t zt=tt¤t|º=t i zt=tt¤ ¤t
zt=tt|¤-t¤t zt zt¬tt|t¬t ŸŸiiººii r=tt=¤t r¬¤ = ¤ |¬ºt r|t¬ a¬t i r|t|v¤t rtttt·¤t
r|t¤ n -r¤|-ººt ii-·ii r¤tretn |¤ºt |¤ r ¤¤ ¤n¤|¤ ºt Ÿi r¤ a¤tr+t r n¤tr+t rººt+¤t
ii-ºii rt¤t|º¤t¤¬¤+t r|tºº¤t|ºn |¤ºt i r|tº= r¤t -t ¤= ¤t r|tº= |-t|v¤t ¤+t ii--ii
r|trt= = ¤t|º·¤t r¤ º¤t¤¤tt|¤ ºt i r|t= ¬not rt|º|¤¤t rt¬t¤ºt¬nt ii-+ii
n=tt=t¤¤t n¤ nt n¤ ¬t n¤ ¤ ¤¬t i n¤ =x| n¤ ¤x| n¤ r-xt n+tº+t ii-:ii
n¤t +¤¤t n¤t ¤n -ºtt n¤ nt|a¬t i n¤t |t¤=t n¤ nt c¤ºtxt n¤ |¤¤t |r+t ii--ii
n¤t ¤ttt n¤ ¤ºt n¤t ¤¤ ¬¤|¬ ºt i n¤t r¬t n¤ ¤tºt n¤t ¤t¬¤ |¤ºt ii-rii ==ttt¤t
=t¬r-xt =t¤ ¬t =t|¤ºt¤ ºt i =t¤n ¬t¤+t =r¤t =|º¬tº+¤ºs¬t ii-«ii =t¤t =:
173
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=¬t+t¤¤ ot =¤|¬ºtr¤ ºt i =ªtat¤|-º=r¬t =¤t|¬vt¬+t|¤=t ii-cii =trº¤|¤¤ rt
=t-ºt =t|-º¤ º¬¤t¤|¬: i =¬t¬t¤t = ¤ =ººt =t|+|¬ º¤r¬¤t ii-ºŸii
=r¤¤r¬tn¤¤ ¬t =tº tt|º¬=t |¤ºt i r=ttt¤t r n¤|ºrt ª=t¤t¬t ++¤¬t ii+·ii
rttrt|t= ¤t¤t ¤t rt|=+t rr¤¤|¬ ºt i r|tt¤|ºn¤ttt·¤t rºtt=ttrºtn tt ii+ºii r¤ vºt
r|¤¤t Šxt rtº n-º¤nt¤rt i rr¬tn¬tt¤n º ·ªt r n¤-xt¤ =|¤¬t ii+-ii
rt+t ¤tºt+|+¤ Šºt r|¤ ¬t r|tnt ºtt i rtrtr r ¤ otº t¤t rt|+¤ |a|¤¤|¬ ºt ii++ii
rt¤ ¤¤t+rº¤t r|t¤t ¤tr¬t ¬ =t i ¬=tttc¤t ¬ºt¤ +¤t ¬¤|t¤t¤ º ¤¤ º¤tt ii +: ii
¬tt¤º¬ +n-º ·ªt ¬t¤t¬t¤|¤¤|¬ ºt i ¬ r¤ ºttnt ¬t¤º¤¬t|¬+t ¬¤ |n|aºt ii +- ii
¬tattnn ¤¬t ¤t ¬+¤¬t¤ ¬¤ |¬ºt i ¬-¤ ºtt ¬·¤¤|Šºn ¬¤t ¬t ¤¬t¤ ¤t ii+rŸii
¬·+¤t¤trtº at¬ttºt¤|t¤t|¬ºt i ¬+¬t¤ºn¤ttt·¤t ¬r¤ªt ¬= ¬ º¤tt ii+«ii ¬·¤¤t+t
¬·¤tnt ¬·¤nr¤tn¤ -+|º: Ÿi zt=t|t¬t zt=ttt¤t zt¤·¤t zt|¬ot¤|¬: ii+cii
zt=tt= ºst|r|¬ot zt=tt¬|¬¤ |r=t i zt=tt¤tt=tr|¤: zt=ttt r¤t º¤ ¤¬t ii+ºii
zt=tt=-ºt = |t=t zt=tt =¤tt¤¬t i zt=ttºt|¤ =tr nt zt=ttt ¤t+= |=+t ii:·ii
zt=ttttº¤r|t¬t zt=ttt¤t¬¤r¬tt i zt=tt¤ ¬t¬ =t zt=ttt ¤¬ºt|¤=t ii:ºii
174
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zt=tt=-ºtt|nrt zt=ttt ¤ ¬¤ |¤=t zt=ttn ¤+t ¤t·¤t zt=ttºr¤ ¬tt ii:-ii n=tttc¤t
n¤tnt n=¬t¤¤n tº ºti n¤ ¤ ºt-ººtt¤¤ ¤ |¤: nºnºta¤t ii:+ii n=¬t n|º¤ºt+-ºt
nt·¤t nº ¤|ººt|¤+t i n+=t|º¤ |+·¤ ¤t nºt|¬¤= ª |¤+t ii::ii n=¬t|¤·ºt+=¤t
nt¤=¤t n¤t= |º: i n¤ v¤ ¤|+¤t xt n¤t+t|¤=¤|¬ ºt ii:-ii n¤t -t “t n ¤rt+t n¤ ¬t
n=¬ ·ªºt i = =t|t¬t =t·¤¬t ¬t =t¤ º¤t¤+t rtt ii:rii =t¤ º¤tvt¬+tst
=t¤ ¬t tn ¤¤t|n+t i =t¤ º¤tt|¬ |¤ºt ¤t =t¤ º¤tn ovºt ii:«ii =t¤ º¤tv¬|¤+t
=t¤ º¤t|¤¬t|n+t i =t¤ º¤tº¤:|n|a: =t¤ º¤t¤+:|v¤t ii:cii =t¤ º¤tvt¬+t¤t
=t¤ º¤t|¤¤t |r+t i =t¤ º¤t¤ n|¤¤t =t¤ º¤t¤ r º¤tt ii:ºii =t¤ º¤tt‡tº=tt
=t¤ º¤t¤r º¤tt i =t¤ º¤tt =t¤=t |ª|+¬¤t =t |aºt¤ ºt ii-·ii ¬=t|t¬t ¬·¤=¤t
¬·¤¤t¬ ·¤¤t |cºt i ¬·¤¤t¤¤+t º tt ¬·¤tr =ttº ¤ ¤t ii-ºii ¬·¤¬|Šº¬ ·¤º rt
¬·¤ º¤¤ n¤ -+|º: i ¬·¤¤ |a¬ ·¤¬t¬t ¬·¤¤t ¤+¬t|¬+t ii--ii
¬·¤t|º¬¤n¤t ¤nt -º¤t ¬·¤|¤¤ ¤t i ¬·¤tt¤t ¬·¤¤|º¬ ·¤+t+t¤¤|t¤|º: ii-+Ÿii
¬·¤¤t ¤t ¬·¤n ot ¬·¤r¤t |¤¤ |tºti zt=tt¤ |ºzt=ttnt ¤¬ ¤=¤t |º=t ii-:ii
zt =ttº ·¤t|·¤n ¤t zt=tt=¤¬ |-ºtt i zt=tt¤|¬ºt¤t|¤ ztŠ=ttºr¬t|t=t ii--ii
175
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zt=tt¤ ª=¤|¬ zt=tttº¬ |¤|r¤ºt i zt=t=t ¬|n¬ºt zt=tttt¤t++º =t ii-rii
zt=tt¬ |Šº=t¤ Šºt¤|¬ zt=tt¤t |¤ºt i zt=tt¤¤nt ¤¬ tºr¤|¤r ¤¤ |x=t ii-«ii
zt=tt¤ ºt ¤|+¤º zt=ttt·¤tº|a¬t i zt=tt+-º+ttt¤+¤=r¤r ¤r¬tt ii-cii
zt=tt|r¤¤º ¤ ¤t zt=ttt¬ ¤=t tº ¤t i zt=tt¤ xn¤ t¤t zt=tt¤tnt c¤ºt ii-ºii
176
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© Dr. Gopal Krishna
Publication No. : 1173
Publication Date : Gurupaurnima, 18th July 2008
Printer : Shri. Aanjaneya Dhananjay Dhawale
Samarth Mudranalay
A-84 T. T. C. Ind. Estate.
MIDC, Khairne, Navi Mumbai
Publisher : Smt. Jyoti Dhananjay Dhawale
Keshav Bhikaji Dhawale
1st Bhat Wadi, Shri Samarth Sadan,
Girgaum, Mumbai 400004.
Price : 150 Ruppes

2

R R R R R R R R R R R R R R R R R R R

lr {dÚm§ OJVm§ YmÌt gJ©pñW{Vb`oídar_² Z_m{_ b{bVm§ {ZË`m§ _hm{Ìnwag§Xar_² && w nmem§H$w eojH$moXÊS>àgyZ{d{eIm§ ñ_aoV² w CÚËH$mo{Q>a{dàm»`m§ _hm{Ìnwag§Xar_² && w ~mbmH$m©`VVoOgm§ [ÌZ`Zm§ aŠVm§~amoëbm{gZr§ w ZmZmb§H$¥ V-amO_mZdnwfm§ ~mbmoXamV² eoIam_² && w hñV¡[ajwYZwpñÌUt gw_eam_² nme§ _wXm {~^«Vr§ lrMH«$pñWVgwÝXat [ÌOJVm§ AmYma^yVm§ ñ_aoV² &&

R R R R R R R R R R R R R R R R R R R

3

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nmem§H$w eoj-gw_-am{OV-n§MemIm§ w nmQ>ë`em{b-gwf_m§{MV-JmÌdëbtŸ&& àmMrZdmH²$ ñVwVnXm§ naXodVm§ Ëdm§ n§Mm`wYm{M©VnXm§ àU_m{_ Xodr_² Ÿ&&
Shri Shankaracharya

{dñVm[aVm§ ~hþ[dYm§ ~hþ{^: H¥$Vm§ M Q>rH$m§ {dbmoH${`Vw_j_Vm§ OZmZm§ && VÌË`gd©nX`moJ{ddoH$^mZw§ VwîQ>çH$amo{_ b{bVmnX^pŠV`moJmV² && ¡
Shri Shankaracharya

R R R R R R R R R R R R R R R R R R R

4 R R R R R R R R R R R R R R R R R R R qgYyaméU{dJ«hm§ {ÌZ`Zm§ _m{UŠ`_m¡{bñ\$waV² VmamZm`H$eoIam§ pñ_V_wIr_² AmnrZdjmoéhm§ && nm{Uä`m_{bnyUaËZMfH§$ aŠVmoËnb§ {~^«Vt © gm¡å`m§ aËZKQ>ñWaŠVMaUm§ Ü`m`oV² nam_§{~H$m_² && AmJ_àUdnr{R>H$m§ A_bdU©_Jbear[aUt § AmJ_md`demo{^Zt A{IbdoXgmaH¥$VeoIar_² Ÿ&& _yb_§Ì_wI_§S>bm_w{XVZmXq~Xw-Zd`m¡dZm§ _mV¥H$m§ {Ìnwag§Xat _Z{g ^md`m{_ naXodVm_² && w Shri Shankaracharya R R R R R R R R R R R R R R R R R R R .

The philosophical concepts expressed in Sanskrit are so deep. and often the multiplicity of the meanings of the Sanskrit words. and only a person born and brought up in this sacred land of Vedas or is fully exposed to vedic culture can fully comprehend the meanings. The English language cannot bring out the exact and complete meaning of many Sanskrit words.5 R R R R R R R R R R R R R R R R R R R INTRODUCTION A humble attempt is made here to give an English translation of the "Lalita Trishati". and intellectually and spiritually realized. Many of the concepts are culturally related. The extraordinary plasticity of the Sanskrit language. that the purports are more to be felt. and the possibility of changes in the meanings by slight alteration in the prefixes and suffixes and the possibility of splitting complex R R R R R R R R R R R R R R R R R R R . than expressed in mere words. and often so complex.

The inadequacy of the English language to translate abstruse ideas in Sanskrit language becomes evident as one proceeds with the commentary on "Lalita Trishati".These factors make it almost impossible to bring out in English the exact force of the descriptions in Sanskrit since the Sanskrit words refer to psychological. but which cannot be avoided. These difficulties in expressing the concepts of the Vedic Sages in the English language necessitate repetitions – which may be sometimes boring. Yet it is often impossible to bring out in an European language the exact purport of the thoughts enshrined in Sanskrit . The same concept needs to be explained in different ways.6 R R R R R R R R R R R R R R R R R R R words in different ways resulting in rendering different meanings of the compound words make Sanskrit an unique language. spiritual and cultural concepts more than the dictionary meanings. R R R R R R R R R R R R R R R R R R R .

7 R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R .

of Shri Vishnu). Shri Agyastya prayed to Shri Hayagreeva for three years at the end of which Shri Lalitambika directed Shri Hayagreeva to teach Lalita Trishati to Shri Agastya and grant him "Upadesha". The Myhtoligical background is an follows:Maharishi Agastya.8 R R R R R R R R R R R R R R R R R R R õt › A{V_YwaMmnhñVm§ An[a{_Vm§ A_moK~mU gm¡^m½`m§ && AéUm§ A{Ve`H$éUm§ A{^ZdHw$bg§Xat dÝXo && w Shri Lalita Trishati is a part of the "Lalitaopakhyanam" which occurs in the latter part of Brahmanda Purana". was keen to hear and learn Shri Lalita Trishati. Bhagawan Hayagreeva then gave the ''Upadesha''of Lalita R R R R R R R R R R R R R R R R R R R . . Hence. having heard Lalitasahasranama from Bhagawan Hayagreeva Swamy (who was an incarnation ‘Avatar’ .

(Maha bhagyashali) listen with R R R R R R R R R R R R R R R R R R R . Hence. great fortunate person. This (mantra) with three hundred names fulfils all desires. This incorporates the great and sacred "Panchadashakshari" (The fifteen lettered Mantra’) which commences with the alphabet "ka" (H$). Oh. Each letter (has) progressess with twenty names.that which fulfils every (desire ) wish.This is more sacred and secret (occult) than all secrets. This prayer is also known as "SARVAPOORTIKARA". This should be kept safe and secret with all efforts. I will grant it to you.on instruction from Shri Lalitambika . saying –"Even by only meditating on this Trishati you will become aware of all knowledge and you will attain peace. Ghatasambhava ! (born from a pot).9 R R R R R R R R R R R R R R R R R R R Trishati to Agastya. sage! This is far more occult and mysterious than the ‘Sahasranama’. Oh. Oh.

Oh.10 R R R R R R R R R R R R R R R R R R R rapt attention to this ‘Trishati’. The second group consists of 6 alphabets. Each group thus ends with õt R R R R R R R R R R R R R R R R R R R . namely. g (Sa). b (La). h (ha).Hence it (Trishati) has to be heard by you with single minded concentration”. The first group consists of 5 alphabets. g (sa). B© (EE). Kumbhasambhava! Do not consider these as only three hundred names.namely h (Ha).(15 . H$ (ka) . This becomes a ‘Mantra’ in itself.lettered mantra) The 15 letters (alphabeats) are set into 3 groups. ''Trishati" as the term indictes. E (E). This is a highly philosophical hymn incorporating the holy "Lalita Panchadashakshari" Mantra . The third group is composed of 4 alphabets. namely . b (la) õt (Hreem). õt (Hreem). H$ (ka). prayers. b (La). even though the three hundred words are only sounds.H$ (Ka). praises and attributes of shri Lalitambika. means three hundred names. õt (Hreem).

Kaama. ‘Smara’.The 'Mantra' is.which is reproduced here for reference :- {ed: e[ŠV:H$m_: {j{VaW a{d: erV{H$aU: ñ_amo h§g: eH«$ñVXZw M nam _ma ha`: && A_r {öëboIm{^pñVg¥{^adgmZofw K{Q>Vm ^OÝVo dUm©ñVo Vd OZ{Z Zm_md`dVm_²Ÿ&& “Oh Mother! 'Shiva' . when conjoined severally R R R R R R R R R R R R R R R R R R R .Shakti'.11 R R R R R R R R R R R R R R R R R R R (Hreem). ‘Mara’ ‘Hari’. therefore. there Alphabets Syllables. in a coded form with very deep meaning for each alphabet. and Kshiti' and then 'Ravi' ‘Chandra (Sheeta Kirana)’.L.) in stanza 32 . The code has been explained by Shri Adi Shankaracharya in his very famous composition "Soundarya Lahari " (S. ‘Hamsa’ and ‘Shakra’ and thereafter ‘Para’. which is the root-alphabet (Beejakshara) of Shri Lalitambika. These (Sets of.

Ka. the part of the body from neck to the waist . (ii) Madhya koota (or Kamaraga koota). La (g. R R R R R R R R R R R R R R R R R R R . preservation and destruction of the universe.12 R R R R R R R R R R R R R R R R R R R at their ends with three "Hrillekhas" become the components of thy name "(Translation by Subrahmanya Shastri and Srinivasa Ayyangar). h. Ka. La (H$. b). Ha. EE. b) (87) (from Y. g. The three groups of alphabets represent creation. B©. Subbaraya Sharma).below the waist-comprising of the alphabets Sa. E. H$. In Lalita Sahasranama (85-89) the form of shri Lalitambika (the Panchadashakshari mantra) is described as being formed of three groups of alphabets representing three parts of her body(i) 'Vagbhava koota' (85). Sa. H$. La (h.the lotus-like face (comprising the alphabets Ka. b) (86) and iii the Shakti koota.comprising of the alphabets Ha. E.

La.the first letter of 20 names / attributes of Shri Lati thamba Hence. It is musical and very pleasant and flows smoothly when uttered audibly.) In 'Lalita Trishati' each of the 15 letters of the Panchadashakshari Mantra forms. h. Hreem. b . g. B©. H$. õt. E. õt. Hreem. the lines can be chanted easily in a rhythmic manner. EE. Hreem. Sa. (H$. Many of the terms offer R R R R R R R R R R R R R R R R R R R . Ka. The 300 names are incorporated in 59 ‘Shlokas’ (stanzas) each comprising of 2 lines. E. g. La. h. Ka. Most of the lines contain 2 or 3 names each. b õt. Ka. La. H$. which is the 'Beejakshara' of shri Lalithambika. Each line has (usually) 16 syllables. Hence. Ha. a few contain 4 names or only one name. Sa. with very few exceptions.b. Ha. there are 15 groups of 20 attributes each in 'Trishati'.13 R R R R R R R R R R R R R R R R R R R Each group ends with õt (Hreem).

"Soundarya Lahari" by Shri Bhagawan Shankara Bhagwattpadacharya is the main source of inspiration for undertaking this present effort.14 R R R R R R R R R R R R R R R R R R R several meanings depending on the manner in which the compound words are split. I crave pardon for these mistakes. Errors if any. R R R R R R R R R R R R R R R R R R R . I have also made use of the Kannada translation of this commentary by Shri Gangadhara Shastri (Shri Vidya Ganapati Prakashana. are due to my misinterpretation of the Sanskrit words which I may have translated wrongly. Bangalore) and from the Kannada translation of Lalita Sahastranama by Shri Subbraya Sharma and the commentary on Lalita Sahastranama by Bhaskareshwrananda. All the meanings and a few comments mentioned here have been taken from Shri Shankaracharya's Sanskrit commentary.

R R R R R R R R R R R R R R R R R R R .then one has to pronounce " Om" (›) in the beginning and "Namah"(Z_:) at the end of each name. poem or stotra. the two lines of each stanza (couplet) are mentioned before the meaning of each 'name' is given. then › may be chanted at the beginning of each set of 20 names and the rest of the names may be chanted like a Hymn. if the 'Trishati ' is chanted as a Hymn (Prayer Song). or 'Shloka'. If chanted individually . Many scholars and philosophers have mentioned that chanting of 'Shlokas' (prayers. However. In the following translation › at the beginning and Namah (Z_:) at the end of each name have been omitted to avoid repetition. hyms) and 'Mantras' without understanding their meanings does not yield any desirable result.15 R R R R R R R R R R R R R R R R R R R The three hundred names can be chanted as individual names or in the form of 'Shlokas' (poems) of couplets. However.

He only feels the pleasure of utterring words.southern region of India) From 'Varivasya Rahasya' by Bhaskara Raya R R R R R R R R R R R R R R R R R R R . _b`O = sandal wood. (not being able to feel its aroma but only its weight. 2. ZmW©kmZ{dhrZ§ eãXñ`moÀMmaU§ \$b{V ^ñ_{Z dpÝh{dhrZo Z à{jßV§ h{dO©b{V Ÿ&& One who chants a 'mantra' without understanding its meaning is like one performing 'Yagna' (Havana) by throwing dry pieces of wood into a 'Kunda' (Holy Pit) which has no fire. AW©_OmZmZm§ ZmZm{dY-eãX_mÌ-nmR>dVm_² Cn_o`ûM{H«$dmZ² _b`O^mañW dmoT>d && ¡ One who chants many mantras without understanding their meaning is like a donkey carrying a load of sandal-wood (M§XZ).16 R R R R R R R R R R R R R R R R R R R 1.which is 'born' in Malayachal.

17 R R R R R R R R R R R R R R R R R R R E| õt lt A{V_YwaMmnhñVm§ An[a{_Vm§ A_moX~mUgm¡^m½`m§ AéUm§ A[Ve`H$éUm§ A{^ZdHw$bgwXat dÝXo § R R R R R R R R R R R R R R R R R R R .

As representing water. water. who is the creater. "H$' represents Brahama.18 R R R R R R R R R R R R R R R R R R R AW [ÌeVr › H$H$mam{X › H$H$maê$nm H$ë`mUr H$ë`mUJwUem{bZr && H$ë`mUe¡b{Zb`m H$_Zr`m H$bmdVr &&1Ÿ&& 1 › H$H$maê$nm`¡ Z_ … 'Namaskara' to her who is represented by the letter 'ka' (H$). Hence. Lalitambika is Brahma (Hiranya Garbha). head and happiness. As R R R R R R R R R R R R R R R R R R R ."H§$ ~«÷m I§ ~«÷m'. that is. who is the creater of the Universe. who has the 'beejakshara' of 'ka' in the beginnig of the 'mantra'. Ka (H$) has the quality of protecting the world by providing the basic need of all life. As per 'Soundarya Lahari' 'ka' (H$) represents Shiva.

or 'Chandrakalas'.vidya' or 'Brahma vidya'. Ka (H$) is the embodiment of 'ka. Ka (H$) also represents blissfulness (Ananda) and implies 'Parabrahma'. involves complete bliss R R R R R R R R R R R R R R R R R R R . hence. 2 H$ë`mUr (a) H$ë`mU means happiness (gwI) of all kinds starting from the hapipness in youthfulness to 'Bramhananda' as per Taitariya Upnishada and other Upnishadas. Since 'Amruta' is in 'Sahastradala Padma'. she is the embodiment of pure bliss. Hence. represents "{dkmZ_mZ§X§ ~«÷' as per ‘Shruti’. 3 H$ë`mUJwUem{bZr 'Kalyana' represents happiness and.19 R R R R R R R R R R R R R R R R R R R 'head'.64 'Kalas'. She is the repository of 'Amruta' as per 'Kundalini Yoga'. Devi. (b) who is endowed with all pleasant qualities (c) who is the personification of all arts (H$bm) .

Devi has an abode in the solid mountain of bliss.20 R R R R R R R R R R R R R R R R R R R such as 'A_moKH$m_. 55) o § 5 H$_Zr`m Devi is very desirable because she is the embodiment of bliss. This relationship between qualified (gJwUËd) and unqualified ({ZJwUËd) of Brahma should be learnt © by practice of meditation. gË`g§H$ën . Devi has all these qualities. (Jwê$).or whose abode is 'Maha Meru' which is Kalyana Shaila (gw_é_Ü`e¥JñWm.for which a devotee R R R R R R R R R R R R R R R R R R R .unparelleled bliss (pure happiness).(This does not imply that attributes are given to essentially attributeless ({ZJw©U) 'Bramha'.Lalita Sahastranama. 4 H$ë`mUe¡b {Zb`m "e¡b' is derived from [eb : which means a huge rocky mountain. or Devi is one who grants everything which is desirable.under a proper teacher.

(Therefore this is applicable to both-those who worship her in the form with Bhakti and for those who meditate internally with Gnyana. 6 H$bmdVr Devi is the personification of the 64 'Kalaas'. (for person following 'Kaali' or 'Haadi Vidyas). For the 'Gnyanis' she becomes evident as the most beautiful and is hence desirable.21 R R R R R R R R R R R R R R R R R R R prays and hence she is desired and worshipped with devotion. Devi becomes evident to the 'Bhaktas' by the various parts of her body from head to foot. (H$bm all parts of the body from head to foot. (Sahasranama 1-20 'slokas') R R R R R R R R R R R R R R R R R R R . or the 64 'Kalaas' ).

(The fire of Gnyana destroys the fruits of all Karmas‘Shruti’) (kmZmp½Z: gd©H$_m©{U ^ñ_gmËHw$éVo . (or) who is the target of meditation (or knowledge') of Laxmi (Here "Akshi" should be understood as being apparent to 'Gnana' .‘Smurti’) R R R R R R R R R R R R R R R R R R R .(or) the word can be split in to -H$_bm`m A{j `ñ`m§ gm = who is apparent to the eye of knowledge of Shri Laxmi. 8 H$ë_f¿Zr Who destroys the dirt (of sins)-(I will free you form all sins-" Bhagwatgeeta).22 R R R R R R R R R R R R R R R R R R R H$_bmjr H$ë_f¿Zr H$éUm_¥VgmJam & H$Xå~H$mZZmdmgm H$Xå~Hw$gw_{à`m &&2Ÿ&& 7 H$_bmjr Whose eyes are like lotus . (or) it could also mean that great amount of wealth becomes attainable by Her one look.

11 H$X§~Hw$gw_{à`m who loves the blossoms of 'Kadamba' trees. or who resides in the middle of numerous and beautiful trees. (or) who is like the ocean of the 'Amrita' of 'Moksha' for the devotees. (or) who gave 'Amrita' and granted heaven (immortality) to the sons of 'Sagara' (gJa). R R R R R R R R R R R R R R R R R R R . (or) she is the embodiment of 'Brahma' (immortality) as per 'Shruti'.a tree which grants all desires. (gmJa) to get the bliss of 'Amrita' (immortality). 10 H$X§~H$mZZmdmgm Who resides in the forest of 'Kadamba' trees ('Kadamba' is here indicating a kind of 'Kalpa vriksha' .23 R R R R R R R R R R R R R R R R R R R 9 H$éUm_¥VgmJam Who is the ocean of the nector of compassion. (or) who is 'Bhageerathi' who went to 'ocean'.

13 H$ÝXn©OZH$mnmL²>JdrjUm (Side glance or seeing by half-opened eyes). Devi's side glance was responsible for the creation of 'Kandarpa' or 'Manmatha' (Devi created 'Kandarpa' by a side glance).. ' Vidya' is the term applied to the assemblage of letters which is chanted as 'Mantra'.' ('Vidya' = a 'Mantra'. (or) Devi is understood and worshipped by 'Kamadeva'. (or) the R R R R R R R R R R R R R R R R R R R .24 R R R R R R R R R R R R R R R R R R R H$ÝXn©{dÚm H$ÝXn©OZH$mnm“drjUm Ÿ& H$nyadrQ>rgm¡aä`H$ëbmo{bVH$Hw$áQ>m &&3Ÿ&& © 12 H$ÝXn©{dÚm Who is worshipped by Kamadeva who understood and realized her. 'Upnishad' is the term which implies the words of 'Vedas' which help in the understanding of 'Brahma Vidya. the Vedic means for attaining or achieving Knowledge of Brahma).

decrepit men become young and handsome and strong as Manmatha by just a side glance from 'Devi'. the father of "Manmatha" was bound to perform the duty of protecting the world having been stimulated by the side glance of Devi's eye.25 R R R R R R R R R R R R R R R R R R R implication is.even ugly. flowers and such other enjoyable things.like eyes is able to grant happiness (bliss) and creative activity of the entire world. (or) Shri 'Mahalaxmi. (or) 'Kandarpa Janaka' is shri Mahalaxmi or the seat of Laxmithat is the lotus-hence a look from Devi's lotus. and side glance from the eye). (or) Devi can bestow the things such as fragrance. R R R R R R R R R R R R R R R R R R R . who is the mother (OZZr) of Manmatha. (or) Vishnu. was stimulated by the glance of the half-closed eyes of Devi. (Anm§J means crippled Kamadeva. which stimulate what 'Kama'stands for (that is lust for enjoyment) by just a side glance. old.

H$nyadr{Q>H$m_moX © g_mH$e©V² {XJ§Vam) R R R R R R R R R R R R R R R R R R R . ('Tamboola'-'Veeda' or 'Beeda'-betal leaves mixed with ingredients like ‘Supari’ etc.) (Lalita Sahastranama 26 .26 R R R R R R R R R R R R R R R R R R R 14 H$ny©adrQ>rgm¡aä`H$ëbmo{bVH$Hw$áQ>m The fragrance of 'Tamboola' mixed with comphor. spreads to the borders of the Universe-Hence Devi's breath spreads fragrance waves to the very borders of the Universe.

(a) Brahma can be addressed without qualities or attirbutes (Nirguna'-{ZJwU) or with qualities or atributes ("sa-guna) -(gJwU). the implication is . agnosticism. (The weaknesses inherent in Kaliyuga are indicated in Devi Bhagavata.shruti) or in neuter (VV²gË`± R R R R R R R R R R R R R R R R R R R .such as atheism. specially in the "names' beginning with (E) (e') and B (ee) the conjection "and" (M) is often prefixed to the the 'Name. and useless discussions and establishes one-ness of all existance with Herself (AÛ¡V = Advaita.27 R R R R R R R R R R R R R R R R R R R H${bXmofham H§$ObmoMZm H$_«[dJ«hm & H$_m©{Xgm{jUr H$ma{`Ìr H$_©\$bàXmŸ&& 4Ÿ&& 15 H${bXmofham Devi carries away (removes) all the sins (weaknesses) inherent in 'Kaliyuga'.monism) in the minds of deluded and confused persons.12th Skandha and 9th Adhyaya. In "Trishati'.(b) Brahma © can be adressed as female or male (Ëd§ ñÌr Ëd§ nw_mZ²'.

28 R R R R R R R R R R R R R R R R R R R g AmË_m)(or) (c) Brahma can be addressed in the genderless first person (as in Ah§ ~«÷mpñ_) or some person (VV² Ëd_{g).") 16 H$§ObmoMZm "H$ÄO' means Lotus (H§$ = water O born) .see 'Shankara Digvijaya Vidyaranga) Madhaveeya Shankara Digvijaya.see Shri Shankaracharya's commentary on the BhagwatGeeta ) (The above matter included in the astunick and parenthesis is my own and not from the "Trishati" Bhashyam of Shri Shankaracharya) (In this context of study of the discussion between Shri Shankaracharya and Mandan Mishra would be interesting.Who has eyes like lotus (or) "H$§O' also indicates Brahma and hence this epithet suggests that the R R R R R R R R R R R R R R R R R R R . (In this context of the 'Karma Kanda' f Shrimad BhagawatGeeta needs to be understood properly -and not by the ordinarily accepted meanings of the words in the stanzas.

R R R R R R R R R R R R R R R R R R R .29 R R R R R R R R R R R R R R R R R R R whole Universe has arisen from water which was created first . 17. through different Karmas such as Upasana. grace and sweetness.or Devi becomes apparent (gmjmËH$ma ). ldU (listening to her prayers) 19 H$ma[`Ìr Who evokes prescribed 'Karmas' (Vedic Karmas). 18 H$_m©{Xgm[jUr Devi is a witness to worship performed as per prescribed Karma . Or Devi directed Brahma to create the Universe by a side glance of the eyes. H$_«{dJ«hm Devi has a beautiful (Captivating) form adorned by courage.or by a glance of Her eyes.Devi created the whole Universe . Yagna . or H$§O = Brahmanda.the whole Universe.

and the result (\$b) is "AÑîQ>') that is 'just luck' (unseen). R R R R R R R R R R R R R R R R R R R . This is not acceptable because 'Karma' can not be motivated without the disire for the fruits and 'Karma' per se ' becomes meaningless . The anticipation is the main stimulaus for performing 'Karma'. Devi ensures that the prescirbed 'Karma' bears the desired fruit .30 R R R R R R R R R R R R R R R R R R R 20 H$_©\$bàXm One who bestows boons for performing prescribed 'Karmas' or who grants the fruits of 'Karmas' (Karma Meemansakas contend that 'Karma' is the ultimate objective .

22 EH$mjar The only one (EH$) who does not get destroyed (Aja = Z jaVr{V) . or who is represented by one letter the 'Pranava' 'Om' or 'Hreem'.embodiment of Power .This implies eternality and omniscience. Such a 'Maya' does not get destroyed until self-realization resulting in 'Moksha' (freedom from the cycle of birth and death ). As per Soundarya Lahari ‘E’ (E) stands for 'Shakti' .31 R R R R R R R R R R R R R R R R R R R EH$mam{X EH$maê$nm M¡H$mjar EH$mZoH$jamH¥$Vr: Ÿ& EVËV{XË`{ZX|í`m M¡H$mZÝX{MXmH¥${V: &&5Ÿ&& o© 21 EH$maê$nm One who has the form of ‘E’ (E). or who has become one with eternal R R R R R R R R R R R R R R R R R R R .which is the second letter of Panchadashakshari Mantra.

or is represented by many letters ("H$' to öt ) as in the Panchadashakhari. She is actually 'One' but. Her forms can be realized (undestood) through many kinds of knowledge ('Aksharas') or paths. or represented by all letters of the alphabet from "A' to "j' .32 R R R R R R R R R R R R R R R R R R R Shiva by becoming half of the body of Eswara in "ArdhaNareeshwara".That is. Kundalini Yoga.such as by Bhakti.) R R R R R R R R R R R R R R R R R R R . 23 EH$mZoH$mjamH¥$[V: Whose form is represented by one letter (such as the 'Pranava' 'Om' or 'Hreem' ). etc. or although being 'One' She can be realized through many paths or many forms of knowledge . Karma and Gnyana or by going through various systems of 'Yoga' (Raja -Yoga.

R R R R R R R R R R R R R R R R R R R .Hence Devi is timeless and eternal (àË`j) = visible. without attributes. and hence beyond description or recogition ('AeãX_ñneª Aê$ß`_ì``_²' "{ZJw©U§ {ZîH$b§') beyond speech. and should have existance in time and space. action etc. it is necessary that the person should posess qualities such as shape. or who cannot be seen as an actuality (pratyaksya) or virtuality or not apparent (Apratyaksya-AàË`j). size. who cannot be defined on the principle of 'action' and 'result' (H$m`©H$maU). (for defining any one. touch mind and comprehention. But Devi is 'Nirguna'. that is.33 R R R R R R R R R R R R R R R R R R R 24 EVÎm{XË`{ZX}í`m Who cannot be defined (designated) as 'This' or 'That'. space and cause. attributeless) beyond time. or EVV² (this) refers to present and VV² (That) refers to past. Devi cannot be defined in terms of physical actuality or by any description).

e. As per Bhagawata (Vaishnava and Sri Vaishanava) philosophy Vishnu is the only existance.) R R R R R R R R R R R R R R R R R R R . (As per 'Sankhya' philosophy an attributeless. that is God. the identity of 'Jiva' with 'Eswara' has to be accepted. AàË`j = not seen by oneself. The term 'Devata' is explained as the only Truth (gV²) and bliss (AmZÝX) in 'Chandogya Upnishad'. cannot and does not exist.i. 'SELF' is the only reality or 'Eswara' is the only reality.34 R R R R R R R R R R R R R R R R R R R seen by oneself. The Upanishadic philosophy is opposed to both these conclusions. timeless entity. and accepts that 'Jiva' is the only reality.as mentioned 'Ekamevaadwiteeyam EH$_odm{ÛVr`§ = one only and not two. Since two entities cannot exist together. namoj = seen by others or evidence from other's experience or expression).

({dkmZ_mZ§X§ ~«÷). who is the embodiment of conscioness ({MV²).35 R R R R R R R R R R R R R R R R R R R 25 EH$mZÝX{MXmH¥${V: Who has the form of the only permanent bliss (Ananda) and conscionsness ({MV²) This is as per 'Shruti . R R R R R R R R R R R R R R R R R R R . who is the embodiment of bliss (AmZÝX) and Eswara. or who has the undivisible (United) form of Shiva.

it is necessary to address and realize Devi as per the meaning of the statement "VÎd_{g' ('you are that). 'Archana' etc. Hence. are all included in the term 'AmJ_' (Aagama).Scriptures’ .truth. gË`kmZ_ZÝV§. It is not possible to address 'Brahma' by any kind of worship or 'Aagama'.ness of Devi with all existance R R R R R R R R R R R R R R R R R R R . sacred rites.the 'Adwaitic' (Monistic) concept. Pooja. knowledge and unending or limitless or eternal.36 R R R R R R R R R R R R R R R R R R R Ed{_Ë`mJ_m~moÜ`m M¡H$^pŠV_X[M©Vm Ÿ& EH$mJ«{MÎm{ZÜ`m©Vm M¡fUma{hVmX¥Vm && 6 && 26 Ed{_Ë`mJ_m~moÜ`m Devi cannot be addressed (described) as 'this' or in any specific manner as per ‘Aagama . (Worship. Brahma (Devi) cannot be designated by any material form of description. The concept of 'Brahma' is represented in the phrase. (The entire 'Trishati' is 'Adwaitic' monistic and preaches one .principles.

and there are no two entities-EH$_odm{ÛVr`§) 27 EH$^pŠV_X[M©Vm Who is worshipped by those who have attained the capacity for single minded devotion through internal worship (AÝV`m©J).which should necessarily mean. or Devi is worshipped by those who have realised one-ness of the 'self' with 'Brahma'.Hence. as one meditates or thinks seriously so does one speak and perform ("`Ý_Zgm Ü`m`{V VX²dmMm dX{V VV² H$_©Um H$amo[V') .37 R R R R R R R R R R R R R R R R R R R and is absolute.'I and Brahma' are 'one'. would result in the proper expression and action. and if centrilized. Hence.hence.'I' (Ah§) cannot be separate from 'Brahma'. one with single -minded -centralized or focussed R R R R R R R R R R R R R R R R R R R . "Bhakti" is a function or character of the mind. external worship (~{h`m©J) and great single minded devotion (_hm`mJ). The functions of all senses (BpÝÐ`) depend on the mind.

established-) by those yogis who have contemplated with single-minded devotion .e.i.e.38 R R R R R R R R R R R R R R R R R R R 'Bhakti' can do the ‘Archana’ or ‘Pooja’ . "Niraakaara' and hence beyond time and space and causation. proved. "Saakara Prakriti" . EH$mJ«{MËVm: are those who are in a state of super consciousness and to whom the Creator and the Created merge. has become unqualified i.and such persons can acheive Devi. and R R R R R R R R R R R R R R R R R R R .' 28 EH$mJ«{MÎm{ZÜ`m©Vm Who has been achieved -(determined.) Hence. (a) who has been attained by (i) Ritambharas (F$V§ + ^aVr = a condition of 'Samadhi' in which one achieves the condition of " Brahmatwa") ii) Pragnalokas (who perceive through Gnyana) and (iii) Prashanta Vahitas (Those for whom the qualified universe .

(nwÌfUm = desire for children.39 R R R R R R R R R R R R R R R R R R R they realize universality and one -ness of all (~«÷ doX ~«÷d ^d{V) = One ¡ who understands Brahma becomes Brahma . {dÎm¡fUm = desire ¡ for weath.who have conquered all desires and therefore become United with 'Paramaananda' . 'Desire' is of thre kinds. that includes desire for children etc. that is. Those who have become free from all such desires are referred to as 'Paramahansas'. (ii) desire for happiness in the next world.eternally blissful. (Eshana is desire). 'Pitruloka' and (iii) desire for the attinment of 'Devaloka'.(i) desire for comfort and happiness in this living world.. bmoH$¡fUm = desire for worldly comforts) Those who have these R R R R R R R R R R R R R R R R R R R . For such persons Devi becomes the only reality (gmjmËH$ma) 29 EfUma{hVmX¥Vm Devi becomes the only reality for those who have been released from all desires.

indulge in meditation singlemindedly. ¡ Sarga 8. (EfUmÌ` are : (1) nwÌfUm. p 258) R R R R R R R R R R R R R R R R R R R . They are 'Sanyasis'. (e§H$a {X[½dO` Part I.40 R R R R R R R R R R R R R R R R R R R desires even go for begging for the fulfilment of these desires. They achieve result in the form of freedom (_moj). (2) {dÎm¡fUm or bmoH$¡ fUm and (3) Xma¡fUm. But those who wish for freedom.

or who is the object of enjoyment.' Aagami ' (to be acquired). (Frgrance emits from all parts of her body.) 31 EZ:Hy$Q>{dZm{eZr Who destroys the collection of sins. 32 EH$^moJm For whom there is only one object of enjoyment . The frontal hair has been taken as an example of a part of her body. of only one (that of 'Kameshwara'). R R R R R R R R R R R R R R R R R R R .41 R R R R R R R R R R R R R R R R R R R EbmgwJpÝY{MHw$am M¡Z:Hy$Q>{dZm{eZr Ÿ&& EH$^moJm M¡H$agm M¡H$¡ íd`©àXm{`Zr && 7 && 30 EbmgwJpÝY{MHw$am One who has the front locks of hair which have the fragrance of cardamum ({dbm`Mr). Sins are of three kinds. "Sanchita' (collected sins) and 'Praarabdha (old sins acquired during previous births)'.

(g_ag). or one who has no second. Also VV² Ëd_ A{g = 'you' are 'that' . or for whom all 'Rasas' are the same. or who grants the wealth of knowledge that there is only one 'ISHWARA'. 'you' and 'that' are same or who grants 'one-ness' with 'Ishwara' R R R R R R R R R R R R R R R R R R R .feeling. or who has only 'Sringara Rasa' which is the most pleasurable and important and the first among the nine 'Rasas'. sense of pleasure.same as.42 R R R R R R R R R R R R R R R R R R R 33 EH$agm Who has the only one 'Rasa'. 34 EH¡$íd`©àXm{`Zr One who grants immeasurable wealth or the wealth of all kinds. or who has only 'Madhura Rasa' (sweetness) towords all. or who bestows the fortune of knowing that 'Ishwara' is the only one basic Truth or who gives the knowledge of being one with 'Ishwara' or who grants the boon of becoming one with 'Ishwara' ("EH$_odm{ÛVr`_²' = one and not a second.

or one Who reveals Herself as the only central reality when meditated internally. 36 M¡H$mÝVny{OVm One who is worshipped in solitude with single mindedness. This implies Devi grants 'Atma Gnyana' (AmË_kmZ) which destroys all miseries in this 'Sansaara '. or who grants the boon of complete rulership over everything or EH$mVnÌ = 'Atma Gnyana' which means the destruction of AkmZ which is the basic cause of all unhappiness in the world. or All internal meditation ultimately ends in the one Brahma-that is Devi (This is also implied in the statement 'all worship leads to the R R R R R R R R R R R R R R R R R R R .43 R R R R R R R R R R R R R R R R R R R EH$mVnÌgm_«mÁ`àXm M¡H$mÝVny{OVm Ÿ& EY_mZà^m M¡OXZoH$OJXrídar && 8 && 35 EH$mVnÌgm_«mÁ`àXm Who grants the boon of feeling like the monarch over all things in the world.

38 EOXZoH$OJXrídar Who lords over many universes which she stirs and moves.brilliance. (or) who stirs or moves all kinds of living and non-living objects in the universe."gd©XdZ_ñH$ma: Ho$ed§ à{V JÀN>{V') o 37 EY_mZà^m One who is increasingly illuminated or who is ever increasing in brightness .44 R R R R R R R R R R R R R R R R R R R same God Keshava . R R R R R R R R R R R R R R R R R R R .

These represent Devi in differemt forms. R R R R R R R R R R R R R R R R R R R . therefore.45 R R R R R R R R R R R R R R R R R R R EH$dram{Xg§gì`m M¡H$àm^dem{bZr & o B©H$maê${nUreÌr MopßgVmW©àXm{`Zr &&9Ÿ&& 39 EH$dram{Xg§goì`m 'Ekaveeras' are those who have uncommon power by which they have obtained all the 'Purushaarthas. Devi is served by such 'Ekaveeras' and others. Devi is served by such 'Ekaveeras'. or 'Ekaveeras' refers to the group of 'Shakti Devatas' such as Renuka. Hene Devi is also refered to as 'Panchashatpeetha. Devi is served by them. fearless.(in 50 Shaktipeethas.roopini') The term 'Ekaveeras' applies to those who have conquered all worldly matters by performing various kind of penances and have realised 'Brahma' and are. These 'Shaktidevtas' are established in their respective 'Shaktipeethas'.' (nwéfmW©). Shyamala etc.

46 R R R R R R R R R R R R R R R R R R R 40 EH$àm^dem{bZr Who is the single most important brilliant ruler (àm^d = à^mo… ^md… = feeling of ruler. or Devi is existance absolute and its external manifestation is the Universe.this quality being in no-one-else. or Devi shines as the only brilliant ruler of the universe. R R R R R R R R R R R R R R R R R R R .Devi is the only brilliant power possessing the unusual quality of protecting the Universe. EH$ = only one or à^wËd ^md: =Rulership) or à^m = meaning 'Shinning or brilliant' .

B© symbolizes 'Kaama' (H$m_) as per 'Soundarya Lahari'. 42 B©{eÌr Who is the cause of all living creatures. or who desires discipline or orderliness or who rules over everything or who establishes everything. R R R R R R R R R R R R R R R R R R R . but it may evoke the giver to grant fruits of Karma. This is questionable since 'Karma' by itself does not produce results.47 R R R R R R R R R R R R R R R R R R R B©H$maé{nUr{eÌr 41 B©H$maê${nUr Who has the form of B© . (AW© =wealth. ‘Karma Meemamsakas’ contend that only 'Karma' produces the results. possessions). 43 B©pßgVmW©àXm{`Zr Who grants whatever possessions (wealth and other things) one desires.the third letter of the 'Panchadashakshari' Mantra.

R R R R R R R R R R R R R R R R R R R . e.ness’ of the universe with 'Ishwara. or who cannot be determined by the usual method of evidence such as by seeing or by perception by any ‘sense-organ’. or who establishes one .basis of 'Monism'. 'Adwaita' .48 R R R R R R R R R R R R R R R R R R R B©X{JË`{d{ZX}í`m MoídaËdàXm{`Zr & ¥ B©emZm{X~«÷_`r Mo{eËdmÚîQ>{g{ÕXm && 10 && 44 B©X¥{JË`{d{ZX}í`m Who cannot be determined by evidences such as by seeing (ÑH²$) or by any other kind of evidence. 45 B©ídaËdàXm{`Zr Who establishes lordship over everything.ness with 'Ishwara : i. or who cannot be determined by 'this' or 'that' or 'such' aspect. All these imply ‘one .or who grants 'Ishwaratwa' or realisation of 'Ishwara'.

Aghora. B©{eVm.(achievements. Laghima. VV²néf. Vashita. Vamadeva and Sadyojata. Garima and Praapti.49 R R R R R R R R R R R R R R R R R R R 46 B©emZm{X~«÷_`r Who is the embodiment (or who pervades) in Ishana and other Brahmas such as Ishana. àmH$må` = to be able to do any thing without any hindarance and as per R R R R R R R R R R R R R R R R R R R . _{h_m.) A{U_m = to become very small or minute. Prakaamya.these are 8 siddhis. Anima. AKmoa. Tatpurusha.the five Brahmas. Mahima. B©{eVm = to be able to touch with the hand the moon or any other celestial being.) Ishita. J[a_m. d{eËd§ . àm{á = to become as large as "virat. _{h_m = to become very large. b{K_m. àmH$må`_².(Universe). such as Ishita etc. power. dm_Xod Am{U gÚmoOmV) w 47 B©{eËdmXîQ>>{g{ÕXm Who grants the eight siddhis. àm{á. (B©emZ. J[a_m= to become as heavy as a mountain. b{K_m = to become very light. (A{U_m.

50 R wish. R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R . d{eVm = to be able to have the entire universe under one's control R R or under oneself or to possess the entire universe). R R Devi grants all these powers or 'Siddhis'.

R R R R R R R R R R R R R R R R R R R . that is.51 R R R R R R R R R R R R R R R R R R R "A{U_m b{K_m àmpßV: àmH$må`m _{h_m VWm B©{eËd§ M d{eËd§ M VWm H$m_mdgm{`Vm' && or "A{U_m _{h_m c¿dr J[a_m àm{áar{eVm àmH$må`§ M d{eËd§ M EV¡Vam@îQ>{gÕ`:'& B©{j[ÌjUg¥îQ>mÊS>H$mo{Q>arídadëb^m & B©{S>Vm MoídamYmªJearam em{YXodVm && 11 && 48 B©{jÌr Who becomes evident (gmjmËH$ma) to those who are indifferent to attachments. who are free from material attachments or who have achieved 'Gnyana' by becomeing indifferent to worldly attachments or who are constantly seeing (or invigilant-about the entire universe) or are unbiased and detatched witness.

or who is the object of adoration. 51 B©{S>Vm Who is praised in (or by) 'Vedanta' (The words of Vedanta are in praise of Devi). thus. or She is the cause of the creation of millions of universes by design and foresight (or planning) in the past and in the future.52 R R R R R R R R R R R R R R R R R R R 49 B©jUg¥îQ>mÊS>H$mo{Q>: Who has created (and creates) innumerable universes by just one look or by foresight. R R R R R R R R R R R R R R R R R R R . 50 B©ídadëb^m Who has 'Kaameshwara' as husband. or of the 'Ishawaras' (Lords) such as 'Brahma. Vishnu and Rudra by granting them power and greatness and has. received their love and regard (respect and adoration).

53 B©em{YXodVm For Whom 'Kameshwara' is the ‘worshipped diety’ (meaning she is a 'Parama Pativrata') or who overrides as an attributeless 'Om' who has given up "VV² ' (that) symbolized by Ishwara and "Ëd§' (twam=you) symbolized by 'Jeeva'.53 R R R R R R R R R R R R R R R R R R R 52 B©ídamYm©“earam Who has "B©ída' as half of her body. or who forms the (left) half of the body of Ishwara. or whose half body is composed of the body of Ishwara.that means who symbolizes truth and is its essence without any qualities. R R R R R R R R R R R R R R R R R R R .

or Devi is the witness to the rhythmical or orderly activities going on in the universe as the ‘Tandava’ . or since she is the wife of Ishwara She sees that Ishwara's orders are carried out. or Devi is watching with enjoyment the manifestation of the activities of the universe as a play.54 R R R R R R R R R R R R R R R R R R R B©ídaàoaUH$ar MoeeVmÊS>dgm{jUr & B©ídamoËg§J{Zb`m Mo{V~mYm{dZm{eZr && 12 && 54 B©ídaàoaUH$ar Who motivates (or stimulates) 'Ishwara' to perform His duties of creation etc.dance of Ishwara (here Isha='that "VV²') or Dance involves movements in a rhythmical manner and Devi makes the results of these movements come true .(gmjmËH$ma = manifest in an orderly manner.) R R R R R R R R R R R R R R R R R R R .. 55 B©eVmÊS>dgm{jUr Devi is the witness to the dance of Ishwara.

55 R R R R R R R R R R R R R R R R R R R 56 B©ídamoËg§J{Zb`m Whose abode ({Zb`… = residence) is the lap of Ishwara. or who sits on the lap of Ishwara. 57 B©{V~mYm{dZm{eZr Who destroys the unhappiness (or troubles) caused by fate (destiny) and even animals and people or who destroys all troubles caused by calamities. R R R R R R R R R R R R R R R R R R R .

such as omniscience. 60 B©fpËñ_VmZZm (AmZZ…= Face) Who has a gently smiling face (Ever smiling) R R R R R R R R R R R R R R R R R R R . omnipotence and omnipresene.56 R R R R R R R R R R R R R R R R R R R B©hm{da{hVm B©eepŠVarfpËñ_VmZZm & bH$maê$nm b{bVm bú_rdmUr{Zfo{dVm && 13 && 58 B©hm{da{hVm Who is free from all desires (because she is herself "AmßVH$m_' =gets all wishes and desires) 59 B©eepŠV: Who has the strength of Ishwara.

with raised eyes.Saraswati (embodiment of knowledge 'Gnyana') (go{dVm =antcipating.e. orders for service. 63 bú_rdmUr{Zfo{dVm Who is lovingily served by Laxmi (embodiment of wealth. 'La' (b) stands for Earth ({j{V) as per 'Soundarya Lahari'. beauty and power) and Vani i. which is the fourth letter of the 'Panchadashakshari Mantra'.57 R R R R R R R R R R R R R R R R R R R bH$mam{X 61 bH$maê$nm Devi has the form of "b'.CÝ_r{bV Amkm àVrjm) R R R R R R R R R R R R R R R R R R R . 62 b{bVm Devi is very pretty(charming).

or Since Devi is the cause of the universe. Being 'Fire' in essence She activates the flow of 'Amruta'. which appears to be separate from Brahma and appears to be untrue (Maya) and gross. Since "Varahi" (dmamhr) R R R R R R R R R R R R R R R R R R R .or 'Lakini' is the form of Devi residing on the 'Manipura'.chakra’ and hence represents 'Agni'(fire). 'La' stands for creation and destruction . This is interpretted as one who sucks away the darkness of 'Agnyana' (ignorance) and brings in light to the inner conscience. or Devi is the embodiment or has the form of the universe which has the qualities of being created and destroyed.58 R R R R R R R R R R R R R R R R R R R bm{H$Zr bbZmê$nm bgÔm{S>_nmQ>bm & bbpÝVH$m-bgË\$mbm bbmQ->Z`Zm{M©Vm && 14 && 64 bm{H$Zr Who sucks away unhappiness and makes the Bhaktas happy. 'Aka' (AH$m) indicates unhappiness (Xw:˜) . she is also ‘Brahma’.

or has a female form or ornaments like a woman. shloka Nos 102-103 in "Sahasranaama" which gives the description and characteristics of 'Lakini) 65 bbZmê$nm Who has the adornments like a woman.or Rose coloured (b gV² =shines.59 R R R R R R R R R R R R R R R R R R R is the diety in ‘Manipura Chakra’ . (See'Lalita Sahasranaama. is white and red.e. 503-read it with the rest of the stanza starting from Name 495 "_{UnyamÄO{Zb`m§' i. 66 bgÔm{S>_nmQ>bm Whose body has (shines) the colour of 'hibiscus' and pomogranate i. fits well ) 67 bbpÝVH$m-bgË\$mbm Who wears on Her forehead the ornament "Lalantika" (Pearls R R R R R R R R R R R R R R R R R R R .which indicates that she destroys darkness (V_g² ) and illuminates the conscience.e.

60 R R R R R R R R R R R R R R R R R R R surrounding the nine gems) or whose forehead shines by the presence of 'Lalantika' ornament. "˜oMar _wÐm' is able to put a person into a state of superconscionseness. Hence Lalata Nayanas are referred as Mahayogis. R R R R R R R R R R R R R R R R R R R ."{dbrZ [MÎm'.in the centre of the foreheador who is worshipped by those sages (and Rishis) who pray with their eyes centered on their foreheads. 68 bbmQ->Z`Zm{M©Vm Who is worshipped by or adored by Shiva who has an eye ( the third eye) in the centre between the eyebrows .and thus he loses his sense perception of the rest of the world during the period when he is in 'that ''Mudra".this assists the devotee in becoming a person with the superficial conscience being dissolved . This is a type of 'Mudra' known as 'Khechari' Mudra by which the worshipper fixes his eyes on the centre of his own forehead.

71 bú`mWm© Who is the object of worship (meditation-penance). crores of) universes. 70 bjH$moQ>çÊS>Zm{`H$m Who lords (or rules) over innumerable (Lakhs of. or she is the ultimate meaning (AW©) of all Vedanta. 72 bjUmJå`m Who is the incomprehensible (cannot be realized or understood) by qualities or attributes.61 R R R R R R R R R R R R R R R R R R R bjUmoÁÁdb{Xì`m“r bjH$moQ>çÊS>Zm{`H$m Ÿ& bú`mWm© bjUmJå`m bãYH$m_m bVmVZw: &&15Ÿ&& 69 bjUmoÁÁdb{Xì`m“r Devi has a divine form with all good qualities (as prescribed in 'Saamudrika shastra').she is unqualified (bjU + AJå`m) R R R R R R R R R R R R R R R R R R R . or who is the target of spiritual investigation. or who shines with all devine qualities.

74 bVmVZw: Who has a body like a creeper. R R R R R R R R R R R R R R R R R R R . or who has achieved all desires. or whose body is ever young like 'Kalpa Lata'.62 R R R R R R R R R R R R R R R R R R R 73 bãYH$m_m Who is endowed with the achievement (realization) of all desires.

78 bä`m Who can be obtained or realized by prayers. (Who is not apparent due to nescience (AkmZ) caused R R R R R R R R R R R R R R R R R R R .63 R R R R R R R R R R R R R R R R R R R bbm_amOX{bH$m bpå~_wŠVmbVm{#mVm Ÿ& bå~moXaàgybä`m b‚mmT>çm b`d{O©Vm && 16 && © 75 bbm_amOX{bH$m Who is adorned (on her forehead) by the mark of 'Musk' (Kasturi) (Tilak of kastoori) 76 bpå~_wŠVmbVm§{MVm Who is adorned with long garlands of pearls (which extend to the lower part of the body) 77 bå~moXaàgy: Who gave birth to Ganesh-Lambodara. listening to prayers or by contemplation.

but becomes reflected from people who are involved in prayers.like finding a lost ornament by suddenly remembering the place where it was mislaid earlier.64 R R R R R R R R R R R R R R R R R R R by being involved in daily life's activities. or who is sanctified or is auspicious by coyness. R R R R R R R R R R R R R R R R R R R . 79 bÁÁmmT>çm Who is coy (shy) bashful in apperance. 80 b`d{O©Vm Who is free from destruction or has no destruction. The implication is that Devi is obtainable or realizable by contemplation or in company of knowledgeable holy persons. She is not apparent when one is immersed in worldly activities (g§gma).

82 õtH$ma{Zb`m Whose abode is õtH$ma. but also the bestower of all desires or this word grants all that is aspired for to those who chant õt. 83 õtnX{à`m Who loves the word õt. or Devi is pleased to occupy the position (nX) by which she grants all the successes (nwéfmWm©:) R R R R R R R R R R R R R R R R R R R . This alphabet indicates not only power.65 R R R R R R R R R R R R R R R R R R R õtH$mam{X õtH$maê$nm õtH$ma{Zb`m õtnX{à`m & õtH$ma~rOm õtH$ma_ÝÌm õtH$mabjUm && 17 && 81 õtH$maê$nm Who has the form of öt which is the 5 th alphabet of the 'Panchadashakshari' Mantra.

a position of power) 84 õtH$ma~rOm Devi is identified by the 'Beejakshara' (seed-letter) of . R R R R R R R R R R R R R R R R R R R .incorporates the potentiality of producing. Ì = protection .implying that Devi grants protection to those who chant õt or meditate on õt). (õt is composed of h+a+B© +0 (AZwñdma…) and forms a 'word mantra' in itself. (_ÝÌ = _Z =mind. likewise õt incorporates the entire universe which is the manifest part of Devi.õt or whose 'Beejakshara' is õt.the entire tree.õtH$ma.) 85 õtH$ma_ÝÌm Devi has õt as the 'Mantra' or whose 'Mantra' is Hreenkara.66 R R R R R R R R R R R R R R R R R R R to those who chant õt.involves. nX indicates a status. (Just as the 'Beeja' (seed) of a ficcus tree is impliedAídËW d¥j) .

B© is referred as _Ý_W~rO .67 R R R R R R R R R R R R R R R R R R R 86 õtH$mabjUm Who has the character (bjU) of õt (Ha) is the "Akaash Beeja (represents)sky.the stimulus for action or motivation. 'M' (Anuswara'-nasal) is the indicator of 'laya' (loss or destruction ). "a' (Ra) represents fire (d[Ýh) and implies the force needed for functions or action.space -which is unlimitted and indicates "Shiva". The combination of all these character (qualities) is õt (Hreem) implies the cycle of creation -preservation and destruction of the Universe) . õm (Hra) implies unlimitted power . and the power of pñW{V (maintenance-protection) lies with 'Vishnu'.power absolute . R R R R R R R R R R R R R R R R R R R . Hence.

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õtH$maOngwàrVm õt_Vr{d^yfUm & õterbm õtnXmamÜ`m õtJ^m© õtnXm{^Ym && 18 &&
87 õtH$maOngwàrVm
Who is pleased by the "On' (repeated chanting) of õt

88 õt_Vr
Who is represented by õt.

89 õt{d^yfUm
Who is adorned by õt (Hreem). h (Ha) represents whiteness; a (Ra) represents red (blood red-amo{hV); B© (EE) represents blue. Thus,being represented by white, red and blue,she also represents 'Satwa' 'Rajas' and 'Taamas' Gunas. Hence, Devi is also 'Maya' . Thus Devi is referrred to as a beautiful damsel adorned with all beautiful qualities.

R R R R R R R R R R R R R R R R R R R

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90 õterbm
Who has õt as a natural charecter. She is by nature 'Sacchidananda' since she involves Brahmaa, Vishnu and Rudra and 'Satwa' 'Rajas' and 'Tamas' qualities and limitlessness.

91 õtnXmamÜ`m
Who is meditated upon (worshipped ) by word "Hreem" - õt.

92 õtH$maJ^m©.
Who carries õt in her womb.

93 õtnXm{^Ym
Who is identified by the mantra õt' - Hreem, or who is recognized by her position or status by õt.

R R R R R R R R R R R R R R R R R R R

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õtH$madmÀ`m õtH$manyÁ`m õtH$manr[R>H$m & õtH$madoÚm õtH$ma{MÝË`m õt õtear[aUr ŸŸ&& 19 &&
94 õtH$madmÀ`m
Who is called or referred to by the word õt normally.

95 õtH$manyÁ`m
Who is worshipped by the beejakshara - "õr'

96 õtH$manr[R>H$m
Whose basis is õt or for whom õt is the seat.

97 õtH$madoÚm
Who can be understood or realized by the beejakshara "õt' (Hreem). This understanding or realization comes through a "Guru" (teacher).

R R R R R R R R R R R R R R R R R R R

lt-Šbt) 99 õt Devi is the embodiment of the ultimate bliss since she carries away or removes all short comings (h =means haU = carries away) 100 õtear[aUr Whose body is õt.õt . õt is the same as the Parabrahma Pranava (Mantra) 'Om' -› -(› -E| .71 R R R R R R R R R R R R R R R R R R R 98 õtH$ma{MÝË`m Devi should be meditated upon through 'Hreem' (õt) . R R R R R R R R R R R R R R R R R R R . or who is embodied in the 'Moola Mantra' of "Hreem" (õt).

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hH$mam{X hH$maê$nm hbY¥H$² ny{OVm h[aUojUm & h[a{à`m hamamÜ`m h[a~«÷ÝÐdpÝXVm && 20 && o
101 hH$maê$nm
Whose form is "h'H$ma ('Ha') which is the sixth alphabet of the Lalita Panchadashaakshari Mantra. 'Ha' (h)stands for 'Ravi' (Sun) as per Soundarya Lahari.

102 hbY¥H²$ny{OVm
Who is worshipped by Balarama who holds a plough as his weapan.

103 h[aUojUm
Who sees (looks at) like a doe, or who looks at many things at the same time, or whose look expresses vivacity (M§MbVm) and anxiety. The inner meaning being -being concerned with the welfare of Her devotees,

R R R R R R R R R R R R R R R R R R R

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she looks on all sides with concern and anxiety. They are known to be beautiful eyes.

104 h[a{à`m
She is beloved to Hari (Vishnu).

105 hamamÜ`m
Who is worshipped by Hara (Shiva).

106 h[a~«÷oÝÐdpÝXVm
To whom Hari, Brahma and Indra pay their obeissance- (bow before Her). (She is worshipped by all Gods).

R R R R R R R R R R R R R R R R R R R

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h`méT>mgo{dVm§{K«h`_oYg_{M©Vm Ÿ& © h`©jdmhZm h§gdmhZm hVXmZdm && 21 &&
107 h`méT>mgo{dVm§K«r
Whose feet are offerred service by the God who rides the horse Refernece is to 'Devendra'.

108 h`_oYg_{M©Vm
Who is worshipped by performing 'Ashwa Medha Yagna' ("Ashwamedha Yagna" was performed by those kings who had conquered all others on earth- that is workshipped by those who had obtained all "Purushastraas" by performing the "Ashwamedha" yagna -sacrifice.

109 h`©jdmhZm
Who has lion as vehicle -that is "Durga" (h[a + Aj: =Lion ;)

R R R R R R R R R R R R R R R R R R R

shiva. Nishumbha .75 R R R R R R R R R R R R R R R R R R R 110 h§gdmhZm Who has the Swan as vehicle -that is Brahmi. or who has Sun or 'Praana' as vehicle or basis h§g has several meanings -Swan. Pure soul (as in Parama hansa) (`lm`§ nwéfo `lmgmdm{XË`o g EH$: = that which exists in this man and what exists in the Sun.Raktabeeja etc (see Devi Bhagavata and Brahmanda purana) R R R R R R R R R R R R R R R R R R R . supreme soul.she is mentioned as riding the Swan. they are same . Assuming various forms of 'Shakti'.Shumbha.Mahishaasura. She killed the Daanavaas such as Bhandha. vishnu. yogi.Chanda-Munda .) 111 hVXmZdm: Who has killed Rakshasaas (or Asura as or Danavaas). sun.Hence .

that is. Yama. 113 h[aXídm{Xgo{dVm Who is served by the Gods who ride a green or yellow horse like Sun and Indra.who rides a yellow -green horse. R R R R R R R R R R R R R R R R R R R . she protects even those who have incurred sins (nmn) like committing murder if they seek refuge in Her. 114 hpñVHw$å^moÎmw§JHw$Mm Whose breasts resemble the raised humps on the head of the elephant. Vayu. Varuna. Kubera. Ishaana). Nirruti. (h[aXíd is one of the names of Sun) or Who is served by Indra. and other "Dik-Paalakaas" such as Agni.76 R R R R R R R R R R R R R R R R R R R hË`m{Xnmne_Zr h[aXídm{Xgo{dVm & hpñVHw$å^moÎmwJHw$Mm hpñVH¥$[Îm{à`m§JZm && 22 && § 112 hË`m{Xnmne_Zr She destroys the sins of killing etc .

R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R .77 R 115 hpñVH¥$[Îm{à`m§JZm R R Who is beloved to Shiva whose clothes are of the skin of elephant or R Who is the beloved damsel of Him who wears the skin of elephant R R that is Shiva.

A_am:) 118 h[aHo$egIr Who is the lady friend (gIr) of the yellow-haired (Golden coloured) God -that is Shiva.78 R R R R R R R R R R R R R R R R R R R h[aÐmH§$Hw$_m{X½Ym h`©ídmÚ_am{M©Vm & h[aHo$egIr hm{X{dÚm hmbm_Xmbgm && 23 && 116 h[aÐmH§w$Hw$_m{X½Ym Who is smeared (painted or annointed) with turmeric (h[aÐm ) and vermillion (Hw$H$w _ ) § 117 h`©ídmÚ_am{M©Vm Who is worshipped by Indra (who rides a yellow -green horse.e. blue-black hair (Zrb_oKí`m_= ‘blue-black’ as the colour of clouds -i. Vishnu) R R R R R R R R R R R R R R R R R R R .h`©íd ) and other Gods(immortals .or who is friend of the God who has hair which have the colour of Vishnu.

the Mantra which was practised by Lopamudra (Wife of Agaystya Rishi) 120 hmbm_Xmbgm Who is happily idle after having become intoxicated by drinking wine (_Ú) called "Vaaruni" which came out after the churning of the ocean of Amruta. 330H$mXå~ar{à`m.)( Y._mÜdrnmbZmbmgm . (See-Lalita Sahasranaama. Each has a separate highly philosophical implication.S. This Amruta' (gwYmag) arising from 'Sahasrara Chakra' goes through the 'Sushumna' Naadi -which R R R R R R R R R R R R R R R R R R R . 375 .dméUr_X-{d÷bm.333 .79 R R R R R R R R R R R R R R R R R R R 119 hm{X{dÚm Who has the form of the 'Mantra' which starts with "Ha" that is .These names do not imply that 'Devi' got drunk by intoxicating wine. Sharma writes = Vaaruni " refers to 'Amruta' which came out during A_¥V_§WZ_² .

attaining the final stage during "Dhyaana R "-Devi is in this form".80 R is also referred to as 'Vaaruni'. R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R .g¡fm dméUr {dÚm . This idea finds authority in 'Taittiriya R R Upanishad'.

or of all kinds.the second letter of the second part (Khanda) of Panchadashakshari (Chandra or 'Sheeta Kirana' in Saundarya lahari) 122 gd©km Who is all knowing -omniscient. or who does good to all. 123 gd}er Who causes (stimulates) everything.81 R R R R R R R R R R R R R R R R R R R gH$maê$nm gd©km gd}er gd©_Jbm & § gd©H$Ìu gd©^Ìu gd©hÝÌr gZmVZr && 24 && 121 gH$maê$nm Who has the form of "Sa" . 124 gd©_§Jbm Who is auspicious in all respects. R R R R R R R R R R R R R R R R R R R .

protector and destroyer of the Universe. preserver. gd©hÌu 128 gZmVZr Who is ancient . (The above seven names describe that Devi is the creater. eternal. she is all knowing and eternal ""AOmo {ZË`… emídVmo@`§ nwamUmo'' shruti. without beginning.Geeta ""gË`§ kmZ_ZÝV§'' R R R R R R R R R R R R R R R R R R R .82 R R R R R R R R R R R R R R R R R R R 125 gd©H$Ìu Who causes everything. 127 Who destroys everything. 126 gd©^Ìu Who increases (improves) or fills everything.

or Devi is the emodiment of Truth. R R R R R R R R R R R R R R R R R R R . or she is the inner essence of everything. 131 gd©gm{jUr She is witness to (or sees) everything. or she gives eyes . or Devi is desired or wanted by everyone.(AdÚ means untruth AZdÚ is truth -the basic essential truth -gË`§) 130 gdmªJgwÝXar She is beautiful in all parts of Her body.illumination to everything or regarding every thing (g+ A{j = gm{j) 132 gdm©pË_H$m She is the 'Atma' or soul for all.Knowledge and Bliss in all respects.83 R R R R R R R R R R R R R R R R R R R gdm©ZdÚm gdmªJgwÝXar gd©gm{jUr & gdm©pË_H$m gd©gm¡»`XmÌr gd©{d_mo{hZr && 25 && 129 gdm©ZdÚm Devi is blameless in every respect.

or she removes the "Moha". R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R .which is the result of ignorance (AkmZ) of all kinds.84 R 133 gd©gm¡»`XmÌr R R She gives happiness to all. R (delusion). or she grants all kinds of happiness. R 134 gd©{d_mo{hZr R R Who enchants everyone -all.

or who is kept in the heart by everyone for worship -'Upaasana'.' 'Krodha' etc. R R R R R R R R R R R R R R R R R R R . 137 gdm©dJwUd{O©Vm Who is free from all bad qualitites like 'Tamas. -the six bad qualities.' 'Kama. 138 gdm©éUm She is Blood-red in colour in all parts of her body. 136 gd©JVm She pervades everything.85 R R R R R R R R R R R R R R R R R R R gdm©Ymam gd©JVm gdm©dJwUd{O©Vm & gdm©éUm gd©_mVm gdm©^aU^y{fVm && 26 && 135 gdm©Ymam She is the basis of everything.

or who is considered as the cause of all things and action or who knows every one or every thing. 140 gdm©^aU^y{fVm She is adorned by all types of ornaments & embellishments -qualities. or who considers all in the same way or does not distinguish one from another .86 R R R R R R R R R R R R R R R R R R R 139 gd©_mVm She considers everyone as unseparated from herself .or mother of all.or since she is in everything. food and other enjoyments as every other being-human and animal or since she is in all deities (Gods) she is adorned by all devotees in their own manner of their respective deities of choice. R R R R R R R R R R R R R R R R R R R .Devi gets all the ornaments from all devotees. Hence. she has all the ornaments.

R R R R R R R R R R R R R R R R R R R . 144 H$m{_VmW©Xm Who grants all desires.87 R R R R R R R R R R R R R R R R R R R H$H$mam{X H$H$mamWm© H$mbhÝÌr H$m_oer H$m{_VmW©Xm & H$m_g§OrdZr H$ë`m H${R>UñVZ_ÊS>bm && 27 && 141 H$H$mamWm© Devi is the meaning of the form of 'Ka' (H$) H$ is referrred to as "Smara" -Kaamadeva in Soundaryalahari. 143 H$m_oer Who evokes all desires.that is. who is beyond Time or transcends time. H$ represents Brahmaa as per Shruti (H§$ ~«÷m) 142 H$mbhÝÌr Who destroys Time.

147 H${R>UñVZ_ÊS>bm whose breasts are firm (hard) and round. R R R R R R R R R R R R R R R R R R R . 146 H$ë`m who deserved to be meditated upon.88 R R R R R R R R R R R R R R R R R R R 145 H$m_g§OrdZr Who brought back 'Manmatha' to life (Manmatha had been burned by Ishwara earlier).

' Kalaas' or whose face is like the moon.H$bmZmW 150 H$M{OVmå~wXm whose hair put clouds to shame or the hugeness and weight of her hair and braids ‘push clouds away’.or ‘win over the clouds’.Her hair expand so much that they push clouds away or Her hair is darker than the clouds.meaning .89 R R R R R R R R R R R R R R R R R R R H$a^moê$: H$bmZmW_wIr H$M{OVmå~wXm & H$Q>mjñ`pÝXH$éUm H$nm{bàmUZm{`H$m &&28Ÿ&& 148 H$a^moê$: Whose thigh is like the trunk of the elephant (H$a^ also means that part of the hand from the wrist to the little finger) 149 H$bmZmW_wIr whose face inspires all the 64 arts. R R R R R R R R R R R R R R R R R R R .

R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R . R 152 H$nm{bàmUZm{`H$m R R Who reigns over the life of ‘kapaali’. Ananda Bhairava (a form of Shiva) R carries (bears)a skull (Kapaala).90 R 151 H$Q>mjñ`pÝXH$éUm R R Her eye (looks) ooze out compassion. Hence He is referred to as 'Kapaali'.

Brahma. idol. beauty. Idols.powerfulness. all . expression of eyes or action. etc.91 R R R R R R R R R R R R R R R R R R R H$méÊ`{dJ«hm H$mÝVm H$mpÝVYyVOnmd{b: & H$bmbmnm H$§~H$ÊR>r H$a{Z{O©Vnëbdm &&29Ÿ&& w 153 H$méÊ`{dJ«hm who is the embodiment or personfication of compassion ('Karuna' made into a statue or idol). as objects of worship. Hence. compassion. Compassion includes kindness. This does not contradict the R R R R R R R R R R R R R R R R R R R . become necessary because it is impossible to conceive of an attributeless God as Maya comes in the way of conceptualization of 'Nirguna'. Hence. realization.worship has to be accepted as a necessary step towords.unqualified. the qualities of kindness.(X`m) which is expresed by words. are projected by the devotee though 'Mantras' on a material idol and all kinds of worship are performed to the idol.

154 H$mÝVm Who is exceedingly beautiful or who has a captivating beauty. or whose natural language is 'Veda shastras' or whose speech sounds like a 'Kala'.God. 155 H$mpÝVYyVOnmd{b: Whose lustre or brightness puts to shame to (outshines) the row of hibiscus flowers.until the devotee breaks away from 'Maya'.Music R R R R R R R R R R R R R R R R R R R . or whose natural language sounds like fine art. Idol worship is just symbolization of mental concepts and is a necessary part of worship through 'Mantras'.) 156 H$bmbmnm Who speaks of the 64 kalaas as a routine matter. ("On +Amdbr' = row of 'Japaakusuma' flowers.92 R R R R R R R R R R R R R R R R R R R 'Monostic' philisophy of identifying the 'self ' and the entire universe with Brahma.

or who has conquered sensuousness by a posture of her palm. that is Her neck is long and has cross lines on the neck (H§$R). (The presence of the cross line on the neck is considered to be a sign of beauty in women).93 R R R R R R R R R R R R R R R R R R R 157 H$§~wH$ÊR>r Whose neck is like a conch (e§I) with three cross lines. R R R R R R R R R R R R R R R R R R R . 158 H$a{Z{O©Vnëbdm Devi's palm exhibits a posture of devine coquet or from whose palms (by their posture) sensuousness has been removed.

This is a traditional Hindu (Vedic) custom. R R R R R R R R R R R R R R R R R R R . 160 H$ñVyar{VbH$m§{MVm Whose forehead is adorned (decorated) with a ‘mark of Musk’ (Kastoori Tilak).94 R R R R R R R R R R R R R R R R R R R H$ëndëbrg_^wOm H$ñVyar{VbH$m§{MVm & hH$mamWm© h§gJ{Vhm©Q>H$m^aUmoÁÁdbm && 30 && 159 H$ëndëbrg_^wOm Whose arms are like the Kalpa lata.the Creeper in Heaven which grants all desires. Ladies are supposed to wear a 'Tilak' (a mark) on the forehead and 'Kastoori Tilak' is the mark made from musk.

'Ha' represents 'Hamsa' in Soundarya Lahari. Devi moves like the sun and the moon these respresenting (personifying) day and night and thus 'Time'. (gH$maoU nwZ{d©eV²) The two letters Ham and Sa.32) Thus.or who is worshipped by the Mantra (A japa-Mantra) which involves well controlled inspiration and expirationAir comes out with 'Ha' (hH$maoU ~{h`m©{V) and returns with Sa. space. 'Ha' is the beeja of 'Akaash'sky.slow and graceful.95 R R R R R R R R R R R R R R R R R R R hH$mam{X 161 hH$mamWm© She is the essence of the meaning of 'Ha'. or Devi is the ultimate 'Moksha' or 'Mukti' of the 'Jeeva' R R R R R R R R R R R R R R R R R R R . 162 h§gJ{V: Whose gait (walk) (movement) is like that of the swan which is the vehicle of Brahmaa.Or "h' represents sun (Ravi) and "g' represents moon (MÝÐ) (Soundarya Lahari.

R R R R R R R R R R R R R R R R R R R . or Devi shines with ‘wealth’ as Her ornament.96 R R R R R R R R R R R R R R R R R R R that is the ultimate abode or goal of 'Jeeva'. a place from which there is no return to the cycles of birth and death (`X²JËdm Z {Zd©VVo = once reached § does not return) (J{V = final goal. direction. objective). 163 hmQ>H$m^aUmoÁÁdbm Who is adorned by gold ornaments or she is adorned with 'Mangala Sutra' and other ornaments.or "h§gm:' are Sanyasis who go to all places.h§gñVw na_oída….or from place to place. or she is the ornament for the gold-like universe. Devi is like (h§g) going everywhere. aim.Or ""h§g'' is the ornament worn by ladies on the ankleHence. or 'Suvarna' (Gold) represents wealth = Eoíd`© .and cover the whole world. Devi is the very embodiment of wealth.thus.Devi walks as if adorned by anklets.Or 'Hansa' (h§g) is one who has attanied 'Brahmatwa' as in ‘Paramahansa’ (na_h§g) great souls. or "Hamsa" is Parameshwara.

Am^moJ :. The qualities which adorn (or charecterise) Ishwara (or which form a garland of Ishwara.97 R R R R R R R R R R R R R R R R R R R hmahm[aHw$Mm^moJm hm{H$Zr hë`d{O©Vm & h[aËn{Vg_mamÜ`m hR>mËH$mahVmgwam && 31 && 164 hmahm[aHw$Mm^moJm whose round breats by the beauty and attractiveness (which Ishwara desires to enjoy) take away (or steel) the Ishwaratwa-the basic qualities of Ishwara (natural qualities) such as ‘self-control’ (AmßVH$m_Ëd) ‘self eversatisfaction’ ({ZË`V¥ßVËd) and other great qualities.1) circuit. or the qualities which adorn Ishwara are stolen away by Her round and beautiful breasts because Ishwara becomes enchanted (and becomes occluded by Maya).implying that Ishwara becomes enchanted with the breast of Devi and thus loses His natural qualities. circumference.(hañ` hma) are stolen away (ha{V). expanse R R R R R R R R R R R R R R R R R R R .

extension. extent (_hm^moJm_²) = from the broad cheek (3) effort-(4) the expanded hood of a cobra (used by Varuna as an umbrella) (5) Enjoyment.(from V. precincts.Apte)The fullness of her breast defeats (carries away) the Ishwaratwa such as Tapas and other qualities of Hara (that is Shiva). Ishwara loses his mental concentration and becomes enchanted by Her full and attractive breasts.98 R R R R R R R R R R R R R R R R R R R .satiety.S. or Whose breasts are adorned by garland of pearls (on suitable occasions) R R R R R R R R R R R R R R R R R R R .Hence. This implies that the beauty of Her breasts enchants Shiva so much that his special qualities such as mental concentration. fullness.self-control etc are overcome and defeated . environs : JJZm^moJ : =the expanse of the heavens 2) magnitude.

Yama etc.fault. She embodies the meaning of the phrase "VV² Ëd_²' (you are that ) (hb = weakenss. 168 hR>mËH$mahVmgwam Who destroyed quickly the demons-Asuras (such as Mahishasura and others) R R R R R R R R R R R R R R R R R R R . Agni . 167 h[aËn{Vg_mamÜ`m Who is worshipped by the lords of the various directions ({XH²$ . Since Devi is free from Deceptions (H$nQ>).H$nQ> = and also plough. or who frees (her devotees) from (the limitations of) life and death.deception.{Xem ) like Indra. 166 hë`d{O©Vm Who is free from living from the products porduced by the plough (hb). or Devi is free from deceptions (H$nQ>) or weaknesses.99 R R R R R R R R R R R R R R R R R R R 165 hm{H$Zr Who transgresses (breaks away) limitations (of life and death).

V_g² = darkness. (During 'Yagna' the offerings are put into fire) 171 hmX©gÝV_gmnhm Devi caries away(steals away) the darkness (of ignorance) from the hearts (minds) (of the devotees) -Devi removes the darkness of 'Maya' and grants bliss (AmZÝX) to her devotees. 170 h{d^m}ŠÌr Who devours (eats) the offerings at sacificies (h{dg² ) . g§ = associated.Devi assumes the form of "Swaha Devi" and accepts (devours) the offerrings made during 'Yagnaas" and 'Yaagaas'.100 R R R R R R R R R R R R R R R R R R R hf©àXm h{d^m}ŠÌr hmX©gÝV_gmnhm & hëbrgbmñ`g§VîQ>m h§g_ÝÌmW©ê${nUr && 32 && w 169 hf©àXm Who grants joy and happiness. Anhm = carries away or steals away) R R R R R R R R R R R R R R R R R R R .(hmX© = heart.

e. 173 h§g_ÝÌmW©ê${nUr Devi is the personification (has the form) of the meaning of 'Hamsa Mantra. (gbmñ`) = dance by maidens with coloured sticks-' Dandi' danceaccompanied by rhythm producing instruments .VmbdmÚ such as 'Mridanga' .g: + Ah§ implied in VÎd§ A{g of Shruti.Virgins. that is the Pranava Mantra 'Om' which is chanted by great sages and 'Rishis' (Parama Hansaas -na_h§gm:) or 'Ham" and "Sa" (h§ and g ) which when repeated often sounds like g: Ah§: = i.by maidens.101 R R R R R R R R R R R R R R R R R R R 172 hëbrgbmñ`g§VwîQ>m Devi is pleased with the group dance of girls with couloured sticks .He is I or I am He . R R R R R R R R R R R R R R R R R R R .

w 175 h{f©Ur Who brings joy or evokes happiness (in others). R R R R R R R R R R R R R R R R R R R . or she has commonness with Kirshna.or she is sister of Krishna.102 R R R R R R R R R R R R R R R R R R R hmZmonmXmZ{Z_wŠVm h{f©Ur h[agmoXar & © hmhmhÿh_IñVwË`m hm{Zd¥{Õ{dd{O©Vm && 33 && ÿ w 174 hmZmonmXmZ{Z_w©ŠVm Devi is beyond (or free from) feelings of rejecting (hmZ§) (what is unwanted) and desiring (CnmXmZ) of what is wanted. The bodiless (Aeara) Brahma is free from human qualities of desiring or not-wanting -that is Brahma is {Z_©ŠVm = free.(g_mZ§ EH§$ CXa§ =gmoXar ). 176 h[agmoXar Devi has a common form with Krishna -Hari . that is same as krishna.

(ñVw{V = sing in praise ) 178 hm{Zd¥{Õ{dd{O©Vm She is free from (not affected by ) decrease or increase. These are celestial musicians and singers like Narada.103 R R R R R R R R R R R R R R R R R R R 177 hmhmhÿhÿ_IñVwË`m Who has been praised by Gandharvaas such as Ha Ha and Hoo Hoo. This implies that Devi is constant and immutable or unchanging .This also implies that she is nonqualified ({ZJwUm) © R R R R R R R R R R R R R R R R R R R .Tumbura.

Naama 41. 180 h[aJmonméUm§ewH$m Who is dressed in clothes which are as red as the 'Harigopa' insect or worm . (In "Sahasranaama " there is a mention of "Indra Gopa" .sloka 18. "Harigopa" is a kind of worm (insect larva) which comes out during the rain under the period of the star (Sun star) of 'Ardra' to 'Makha' -(about the latter half of June to the middle of August every year.104 R R R R R R R R R R R R R R R R R R R hæ`§JdrZöX`m h[aJmonméUm§eH$m & w bH$mam»`m bVmnyÁ`m b`pñWË`wX^doídar && 34 && ² 179 hæ`§JdrZöX`m Whose heart is as soft as butter. This is the same h[aJmon) R R R R R R R R R R R R R R R R R R R .BÝÐJmon n[a{jßVm ñ_aVyUm^O§{KH$m .

protecting the world. for preserving their 'Stree Mangalya (ór_m§Jë`).105 R R R R R R R R R R R R R R R R R R R bH$mam{X 181 bH$mam»`m 'La' (b) represents Indra (as per 'Soundarya Lahari) and is the last letter of the second part of 'Panchadashaakshari " (This implies that Devi is ever protecting the world by fighting evil just as 'Devendra' is always fighting the 'Rakshasas' and is . preservation (pñW{V ) and origin R R R R R R R R R R R R R R R R R R R . or 'Kedara Gowri and other special deities are worshipped by flowers and plants that is 'Shabari' and 'Vana Durga'.thus.) 182 bVmnyÁ`m 'Devi ' is worshipped in great devotion and humility by 'Parama Pativratas' (bVm :) like Arundhati and others. 183 b`pñWË`wX²^doœar Who lords over the destruction (b`).

R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R . it R R implies that the world is without a beginning (AZm{X).106 R (CX²^d) of this world . Since destruction (b` ) or loss is used first.

The implication is that she is the supreme ruler.107 R R R R R R R R R R R R R R R R R R R bmñ`Xe©ZgÝVwîQ>m bm^mbm^{dd{O©Vm & b§¿`oVamkm bmdÊ`em{bZr bKw{g{ÕXm && 35 && 184 bmñ`Xe©ZgÝVwîQ>m Who is pleased by seeing the dancing (accompanied by rhythmical swinging = bmñ`) by heavenly damsels (to see the enjoyments of her own creations ) 185 bm^mbm^{dd{O©Vm Devi is free from (the feeling of) gain or loss. (since she is ever contended she is not influenced by gain or loss. 186 b§¿`oVamkm She transcends (or is not under the influence of) the orders or dictates of anyone . R R R R R R R R R R R R R R R R R R R .

188 bKw{g{ÕXm She grants successes (boons) even on simple prayers -even to those who have very little means of worship or she grants the (eight) 'Siddhis' such as 'Laghvi.108 R R R R R R R R R R R R R R R R R R R 187 bmdÊ`em{bZr She is in-comparably beautiful or she is beautiful in all parts ( of her body).) R R R R R R R R R R R R R R R R R R R . -(see 47th name for the names of 8 'siddhis' or 8 kinds of achievements. Mahima' etc.

she is red in colour.) 190 bú_UmJ«Ony{OVm Who is worshipped by the elder brother of Laxmana -that is by Shri Rama and Bharata. His younger brothers and all his subjects followed the same practice (AJ« = leader). R R R R R R R R R R R R R R R R R R R . ( Shri Rama installed 'Shiva Linga' and his consortParvati-and worshipped them.109 R R R R R R R R R R R R R R R R R R R bmjmaggwdUm©^m bú_UmJ«Ony{OVm & bä`oVam bãY^[ŠVgwb^m bm§Jbm`wYm &&36Ÿ&& 189 bmjmaggwdUm©^m Who has the same colour (gdUm© ) as the colour of lac (that is. or she is worshipped by all sons of Dasharatha including Laxman.

Kama. 192 bãY^[ŠVgwb^m She can be obtained (achieved ) easily by devotion. or she is 'Ananta'-unending like "Aadi Sesha' .110 R R R R R R R R R R R R R R R R R R R 191 bä`oVam She is the cause for obtaining one’s desires such as the four 'Purashaarthaas' . The plough is the weapon of 'Balarama' who is the incarnation of 'Aadisesha' who is unending.implying limitleesness.' R R R R R R R R R R R R R R R R R R R .Dharma. 193 bm§Jbm`wYm She bears the plough as the weapeon. as mentioned during ' Amruta Manthana. or by those who have devotion or single minded 'Bhakti'. Artha. Moksha.

and Ashtottaram 33.such persons also meditate on Devi and get R R R R R R R R R R R R R R R R R R R . Saharanama 614. or Devi is served by Laxmi and Saraswati with their hands which are like 'Chaamara' (fan made of hair of yak or Lion's mane) (In.) 195 bÁOmnXg_mamÜ`m (bÁOm) Feeling of remorse and shyness and sense of shame and disgustall these are involved in bÁOm (also desire and its resulting feeling of shame.111 R R R R R R R R R R R R R R R R R R R b½ZMm_ahñV lremaXmn[adr{OVm & bÁOmnXg_mamÜ`m bånQ>m bHw$boídar &&37 && 194 b½ZMm_ahñV lr emaXmn[adr{OVm Devi is served by Laxmi (lr) and Sharada (Saraswati) (emaXm) who hold in their hands a fan made of yak hair. The implication here is that Devi is meditated upon in the mind (in which bÁOm and H$m_ are natural) and the person becomes remorseful. (due to 'Kama').

or bHw$b R R R R R R R R R R R R R R R R R R R . This implies that Devi is responsible for the cycle of life. (Universe).which also includes bliss (AmZÝX) : Devi. The implication is . or is responsible for making).Devi is responsible for the universe (nQ>m = H$maUr . or bÁOm also means the cycle of life (OrdMH«$).now to be taken as the universe.one who makes.The implication is that the world is enveloped in Maya and Devi destroys the Maya. or Devi is Vivascious (the dictionary meanings are Lustful. libertine which are applicable) in the sense that Devi has attachment only to 'Kaameshwara. 196 bånQ>m 'Lam' (b§) is the 'Beejaakshara' of Earth.' 197 bHw$boídar Devi rules over the distruction the Earth. who is responsible for the cycle of life is worshipped for obtaining bliss.112 R R R R R R R R R R R R R R R R R R R benefits.

The 'Granthis' (knots) exist in the Kundalini. R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R .113 R refers to 'Swaadhisthaana' and Manipoora Chakraas. or Atma R of Vishnu and Rudra etc. This implies that Devi is the Ishwari (ruler). and Devi is the R R ruler (B©ídar) of these.

XrK© = (very long).hence Devi is the recepient of 'pooja' (prayer) from everyone . _hV² = (very huge). (Since Parmaatmaa. the meaning is that Devi transcends these four measures or she cannot be described within these perameters.AUw = (very small). R R R R R R R R R R R R R R R R R R R .Hence. öñd = (very short).114 R R R R R R R R R R R R R R R R R R R bãY_mZm bãYagm bãYgånËg_wÝZ{V: Ÿ& õtH$m[aUr õtH$mamÚm õt_Ü`m õt{eIm_{U: && 38 && 198 bãY_mZm Devi commands respects (_mZ) all (including Gods and humans.) or _mZ also means 'Pooja' (prayer) . or there are four measures namely.(God-) and 'Aatmaa' are identified these qualities apply to Aatma (AmË_m). "AUmoaUr`mZ² _hVmo_hr`mZ²' is a description of God meaning His presence in the smallest and largest : God as being qualified and unqualified and also as being limited and unlimited is indicated.

. She is the highest in all respects and is "gd©k' since she is 'Brahma'. 'Aanandarasa'. 'Rasa' is what gives happiness and bliss including.all these give happiness.115 R R R R R R R R R R R R R R R R R R R 199 bãYagm Who is the essence of all 'Rasas'.bliss. or Devi is the embodiment of 'Ananda' . She is endowed with "gË`H$m_Ëd' and "gpÀMXmZÝXËd' and hence. 200 bãYgånËg_wÝZ{V: Devi is the best and highest since she has all the treasures (g§nV²). (Ef {ZË`mo _{h_m ~«÷Uñ`) R R R R R R R R R R R R R R R R R R R . 'Preeti Rasa' etc.'Shringaara Rasa '.

The 'Vedas' came (as a result of ) from õt. 203 õt_Ü`m She is the essence or the core meaning of õt. and Devi being prior to õt. 202 õtH$mamÚm Devi is more ancient (prior to) õtH$ma (õtH$mañ` Am{X). õt is the active principle or the central principle (_Ü`) during the period of action and without õtH$ma there will be no fruit for any prayer or Karma. 204 õt{eIm_{U… Who has õt as the head ornament.116 R R R R R R R R R R R R R R R R R R R õtH$mam{X 201 õtH$m[aUr õt is the last letter of the second 'Kaanda' of the 'Pnachadashaakshari.' She represents both speech and the speaker. Among all ornaments the R R R R R R R R R R R R R R R R R R R . she is prior to Vedas.

This indicates that Devi has the qualities of the supreme ruler .Parameshwari. Devi grants all these to those who chant õt . R R R R R R R R R R R R R R R R R R R . Likewise among all "Mantras" "õt' is the 'Shikhaamani (Choodaamani) Head ornament is the indicative of possession of great wealth and power.117 R R R R R R R R R R R R R R R R R R R "Choodaamani worn on the head is the most precious and important.

118 R R R R R R R R R R R R R R R R R R R õtH$maHw$ÊS>m{¾{eIm õtH$mae{eM§{ÐH$m & õtH$ma^mñH$aé{M: õtH$mam§å^moXM§Mbm &&39Ÿ&& 205 ötH$maHw$ÊS>m{¾{eIm Devi is the flame (head of the fire) or the (Ap½Z) fire in the 'Yagna Kunda' .) (CnÔráo@½Zr Owhmo{V Upaddeepte -Agni Juhoti" ) (_§ÌénmgrV) ¡ R R R R R R R R R R R R R R R R R R R .It is implied that the hottest part of the fire is at the top of the flame.(the collection of cinders in the sacrificial fire. 'Homa Kunda') . and 'Homa' and 'Havana' can be successful only if the cinders are aflame. (the 'Jwaala' of the Agnikunda or Homakunda is implied) . Homa is ineffective if the flame is not ablaze. To make the fire aflame .Ghee is poured on to the 'Yagna kunda' and 'Samits' are offered to this with necessary 'Mantras' .The flame part is the hottest part of the yagnakunda.

beauty.eternality and Bliss. namely waning and waxing thereby bringing about the constant change in shape. Devi is the one who grants to the moon the quality of emitting. R R R R R R R R R R R R R R R R R R R . 'Chandrika' also implies another quality of the moon. the beauty (M§{ÐH$m) of the Moon of 'Hreenkara. (M§{ÐH$m also implies grace.' 'Chandrika' implies also the quality of the Moon.which in its turn grants immortality (A_aËd) to the Gods. chanting of "õtH$ma' is like 'Amruta' . These changes influence life's activities and also living creatures in various ways. Likewise. peace and comfort). oozing out of Nector'Amruta'. amount of moonlight and environment.that is giving out 'Amruta'.119 R R R R R R R R R R R R R R R R R R R 206 õtH$mae{eM§{ÐH$m Devi is the moonshine.Hence.

'Sun' is ever helpful to the universe .and the quality of 'Sun-ness' is due to Devi. Life. (It is implied that the presence of lightning causes the clouds to pour out rain. Hence lightning is the activator and is responsible for the sustenance of life and this universe).120 R R R R R R R R R R R R R R R R R R R 207 õtH$ma^mñH$aé{M: Devi is the lustre and brightness in the sun of 'Hreenkaara'.Devi is the lightning in the clouds of õtH$ma.cannot exist without Sun and this quality and all the qualities are granted by Devi. which in its turn supports life. $é{M also implies desirability.(world). R R R R R R R R R R R R R R R R R R R .world. 208 õtH$mamå^moXM§Mbm (A§^moX = cloud. M§Mbm = lightning) .

Dharma. flowers. fruits and seeds are the result of the first sprout of the seed. just as the entire tree is involved (incorporated) in the seed and the bulb . branches. so is Devi -the activator and the initiator and the maintainer of the entire universe. 210 õtH$ma¡H$ nam`Um Devi is the remembrancer(one who reminds) that chanting 'Hreem' is the only path for the attainment of the (four) "Purushaarthas" -namely.Kama and Moksha (nam + A`Zm =ultimate remembrancer) R R R R R R R R R R R R R R R R R R R .Artha. Just as the entire tree with stem. (Also. leaves.121 R R R R R R R R R R R R R R R R R R R õtH$maH$ÝXm§H$w [aH$m õtH$ma¡H$nam`Um & õtH$maXr{K©H$mh§gr õtH$mamoÚmZHo${H$Zr && 40 && 209 õtH$maH$ÝXm§Hw$[aH$m Devi is the sprout (germinating part) of the bulb or root (H$ÝX) of 'Hreenkara". so is Devi the basic seed of the entire Universe.

The Peacock is the most beautiful and outstanding ( by appearance and voice) among all the creatures living in the forest. "Swan" indicates unlimitted comfort. Likewise.tired. "Hreemkaara" has been compared to the ‘restful-play-pond’ (Xr{K©H$m) for the devotees ((bhaktas) who have been travelling through the ‘forest-of -Sansaara’ (g§gmamaÊ`) and are.Rudra etc) R R R R R R R R R R R R R R R R R R R . 212 õtH$mamoÚmZHo${H$Zr Devi is the peahen (female of) peacock (_moaZr) (suggesting beauty.122 R R R R R R R R R R R R R R R R R R R 211 õtH$maXr{K©H$mh§gr She is the female swan in the play pond of 'Hreemakmaara". Such a 'Hamsa ' is the "Beejaakshara" of Devi. Vishnu.The play pond gives them comfort (Amam_).therefore. Such a play pond is the abode of the Swan .Devi is the most outstanding among all Gods (Brahmaa. attractiveness and music) in the garden of 'Hreemkaara' .

123 R R R R R R R R R R R R R R R R R R R õtH$mamaÊ`h[aUr õtH$mamdmbdëbar & õtH$man§OaewH$s õtH$mam§JUXr{nH$m && 41 && 213 õtH$mamaÊ`h[aUr She is the doe (h[aUr = female deer) in the forest of "õt ' (Hreemkaara Aranya) .Upasana. The first experience of comfort removes fear and encourages the person to enter deeper into the jungle. Likewise anyone who is a devotee (Upasaka) is comforted at the start itself by Devi. õt is compared to the jungle through which a devotee has to go to achieve 'Moksha' and Devi encourages such a person by giving him assurance and courage to pursue through his miditation .The sighting of a doe in the forest dispels fear from the mind of anyone who enters a forest which may be infested with wild animals. R R R R R R R R R R R R R R R R R R R .

which should be constantly attended to (or watered) by the devotee so that Devi' will grant the desired (resulting) fruits. Devi is hidden in "Hreem" and becomes apparent (evident) only when closely watched -like the parrot in the cage she would utter sweet words and blessings when approached. The implication is -Just as the water retaining pit is used by people who desire good growith of a plant which ultimately produces fruit. R R R R R R R R R R R R R R R R R R R .124 R R R R R R R R R R R R R R R R R R R 214 õtH$mamdmbdëbar (Amdmb = the little pit dug round the base of a plant for retaining water. Devi is compared to the plant or creeper. 215 õtH$man§OaewH$s Devi is the parrot (ewH$s) in the cage (n§Oa) of õtH$ma.) Devi is like the creeper (d„ar) coming out of the waterretaining pit. likewise" Hreem" is the water retaining pit.

She R grants illumination to those who enter the chamber (A§JU) which is R R "Hreem". R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R .125 R 216 õtH$mam§JUXr{nH$m R R Devi is the light (Xr{nH$m) in the resting chamber (A§JU) of "Hreem" .

therefore. "H$ÝXa' (Kandara) is a cave in the mountain top.126 R R R R R R R R R R R R R R R R R R R õtH$maH$ÝXamqghr õtH$mam§~wO^¥{JH$m § õtH$magw_Zmo_mÜdr õtH$maVé_§Oar && 42 && 217 õtH$maH$ÝXam{g§hr Devi is the lioness (qghr) inside the cave (H$ÝXa) of 'Hreemkara'. Only an animal. just as the cave at the top of the mountain is not approachable by ordinary animals. But a lion can live inside the cage and he creates fear in the minds of ordinary animals. do not have access to the cave. who. such as an elephant may dare to enter the caveand in such a case the lion tears up the head of the elephant with his claws with the result pearl and other gems become scattered in the R R R R R R R R R R R R R R R R R R R . 'Hreemkara'. which is referred to in the ultimate part of Vedas (Vedanta) is not approachable by ordinary people who are immersed in worldly enjoyments. which has no fear.

the fearless man. those R R R R R R R R R R R R R R R R R R R . Hence. who does meditate on Devi gets the benefit of devotion. Like wise. and Devi is compared to the bee which sucks the essential elements in the honey. "Hreemkara" which incorporates the eight kinds of wealth (AîQ>íd`© = Ashtaishwarya) and eight siddhis (AîQ>{g{Õ) and ¡ many other desirable qualities is compared to the lotus which is full of nectar and pollen and other desirable things.127 R R R R R R R R R R R R R R R R R R R cave (the elephant is supposed to carry a lot of gems in the head) .and Moksha' or 'Freedom' or 'Bliss' is the collection of gems coming out of his own head due to the influence and action of Devi.' 218 õtH$mam§~wO^¥§{JH$m õt is the lotus (H$_c = A§~O) and ^¥{JH$m is the female bee. and the persistant devotee is the brave elephant . Devi is the bee w § in the lotus of 'Hreem". and the Devi is the lioness in the metaphor . "Hreem" is the cave.

128

R R R R R R R R R R R R R R R R R R R

who do 'Upasana' (worship ) in the 'Beejaakshara of 'Hreem' will have the nectar -Amrita (honey) - the eight forms of wealth and power due to the benevolence of Devi.

219 õtH$magw_Zmo_mÜdr
Devi is the sweetness (honey) and fragrance in the flower (gw_Z) of õt (Hreem) Honey and fragrance in the flower are indicative of its ability to produce fruits .Likewise, Devi ,who is sweetness impersonate can grant fruits to devotees who chant 'Hreem'.

220 õtH$maVaé_§Oar
Devi is like the cluster of blossoms (_§Oar) in the tree (Vé) of 'Hreemkara'. Cluster of blossoms suggests the capability of producing many fruits. Likewise Devi grants many boons to Her Devotees who pray to her with 'Hreemkara".

R R R R R R R R R R R R R R R R R R R

129

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gH$mam»`m g_agm gH$bmJ_g§ñVwVm & gd©dXmÝVVmËn`©^{_: gXgXml`m && 43 && o y
221 gH$mam»`m
Who is represented by "Sa" or 'Shrividyaa' - (Sa) (g) represents 'Paraa (nam) - the ultimate in Soundarya-Lahari -as in 'Paraashakti ' - the ultimate power.

222 g_agm
g_ and ag have many meanings g_ag in the present context would meanDevi has equal (or is equal to) taste or attachment to all feelings or who is equal to all 'Rasaas' or she incorproates within herself all Rasaas - the 8, 9, or 10 Rasaas (including 'Shanta (9th) and 'Vaatsalya (10th), or Devi is in all 'Rasaas' equally. The term g… indicates 'Brahma (agmo d¡ g: in Shruti) or Devi does not distinguish between the different Rasaas.

R R R R R R R R R R R R R R R R R R R

130

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223 gH$bmJ_g§ñVwVm
Devi is praised or invoked in all kinds of worship or "Aagamaas' - all sacred books (specially works relating to Shiva and Shakti) and Vedas are considered 'Aagamaas'.

224 gd©doXmÝVVmËn`©^y{_:
Devi is the basis (^y{_…) of the meaning (VmËn`©)of all 'Vedanta'. The Upanishads which are at the end of the 'Vedaas' are refered to as 'Vedanta'-final essence of Vedaas.Devi is the subject of all Vedanta' or the very essence of all Vedanta.

225 gXgXml`m
She is the refuge (Aml`) for Truth (gV²) or Existance and Non-existance (AgV²). 'Sat' includes the three basic elements (^yVm:) such as Earth,Water and Fire, and AgV² includes Air and Space,which have no qualities of

R R R R R R R R R R R R R R R R R R R

R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R . Devi being both "gV² R and AgV²' is the basis of all existance (gV²+AgV²+(V`mo) + Aml`m).131 R shape and hence not apparent and can be understood only by the R R knowledge from other evidences (that is namoj kmZ).

"gV²' (Truth) is that which is not limited by Time-past.Devi is the personification of comfort and happiness. or ‘the 64 Kalaas' (arts)’ form the parts of Her body. present and future R R R R R R R R R R R R R R R R R R R . or She represents everything from 'Ka' to La" . The first and the last letters of the 'Pancha dashaakshari Mantra.132 R R R R R R R R R R R R R R R R R R R gH$bm gpÀMXmZÝXm gmÜ`m gX²>J{VXm{`Zr & gZH$m{X_w{ZÜ`o`m gXm{edHw$Qw>{~Zr && 44 && § 226 gH$bm She is associated with fine arts. or 'Devi' is the embodiment of the 64 'Kalaas' and 'Chandrakalaa' or since the word 'Kalaa' indicates comfort and happiness. 227 gpÀMXmZÝXm Devi represents "gV²' (Truth) {MV² (consciousness) and AmZÝX (bliss).except for the alphabet (õt) Hreem.

228 gmÜ`m She can be practised and achieved (gm{YVw§ `mo½`m).H$mbÌ`). a person who is learned and has good qualities. who has good conduct (gXmMm[a) or Devi is attainable (achievable) or realizable by (gmYw).the state of eternal happiness and bliss R R R R R R R R R R R R R R R R R R R . {MV² (consciousness ) is self -luminiscence that is not dependant on other-light. or gmÜdr (Saadhwi) can be interpretted as wife of 'Saadhu' (gmYw) (gmYmo: ñÌr) "Saadhu" is defined as one who is learned.Moksha' or freedom.a state from which there is no further return to bondage . AmZÝX (bliss) is Brahma (AmZÝXmo~ô_ B{V ì`OmZmV². In some texts it is written as gmÜdr -wife of Saadhu implying wife of Sadaashiva. « . 229 gX²>J{VXm{`Zr Who grants 'Sadgati '.133 R R R R R R R R R R R R R R R R R R R (Kaalatraya .Devi is the personification of all the these.

134 R R R R R R R R R R R R R R R R R R R and freedom.freedom-a state of being 'Brahma' .and Devi grants such a state of being associated with 'Satwa' 'Gunas" 230 gZH$m{X_w{ZÜ`o`m She is worshipped and meditated upon by 'Sanaka' and other sages Rishis (Sanaka.~«÷{dX² ~«÷d ^d{V = knowledge of Brahma makes the ¡ person 'Brahma' or association with 'Satwa' gunaas . Sanatkumaaras are the "Maanasa Putras" of 'Brahmaa'and they had all the great qualities. gX²>J{V = Moksha . The implication of all these interpretations is that she is an inseparable part of Sadaashiva. or whose use family has Sadaashiva. R R R R R R R R R R R R R R R R R R R .Sanakaananda. (wife of ) Sadaashiva.~«÷{dÚmßZmo{V na_² or .Sanatana.Mukti. 231 gXm{edHw$Qw>§{~Zr Who has Sadaashiva as her family or who is the family.

Devi is recognized as the basis for everything. this is not'. Devi is described in the negative terms such as 'this is not. 233 gË`ê$nm She is the embodiment of 'Truth'. Devi is established by such negatives (AWmV Zo{V Zo{V Zoh ZmZmpñV qH$MZ) . hence everything is Devi. This is because logically it is not possible to differentiate creation from the creator-It is 'Agnaana' (AkmZ) or Maya which is responsible for this differentiation . "gV² ' indicates 'Sat-chidaananda' which implies those which can be perceived by one’s senses such as the R R R R R R R R R R R R R R R R R R R . Hence.135 R R R R R R R R R R R R R R R R R R R gH$bm{YîR>mZê$nm gË`ê$nm g_mH¥${V: & gd©àn§M{Z_m©Ìr g_mZm{YH$d{O©Vm && 45 && 232 gH$bm{Yð>mZê$nm She is the basis of all establishments. gdª Ibw BX§ ~«÷ = everything is indeed Brahma.

youthfulness (`m¡dZ) and old age (dmY©Š`).136 R R R R R R R R R R R R R R R R R R R three 'Bhootaas'-Earth. Jm§^r`©) and knowledge (kmZ). dr`©. © o 235 gd©àn§M{Z_m©Ìr Who is the maker or creator of all worlds. -or She has unbiased or the same (g_m) feelings towards all such as the 'Tri Moortis'. or she is equal (g_mZ) to Sadaashiva in all qualities such as. (Time is also a nonperceivable unreality which has effect on existance. `e. . gm¢X`©. beauty. ~b.water and Fire " and "Ë`V² ' represents the unpercievable 'Bhootaas" such as 'Space and Air'. reputation (JwU.(g_: gd}fw ^yVfw _X² ^qº$ b^Vo nam_² = Shruti and Smruti).) 234 g_mH¥${V: Who has a proportionate form or she is the personification of all good qualities. character. or who is ever expanding R R R R R R R R R R R R R R R R R R R . courage. power. or she has the same quality all the time without childhood (~më`).

Z¡VËg_mo A{YH$mo Hw$Vmo AÝ`mo bmoH$Ì`o .the hightest power . more ancient than the "Tri Murty" ([Ì_y{V©) (Brahmaa.and being Tripura' (i.Shruti. or who creates all the ever expanding o worlds.137 R R R R R R R R R R R R R R R R R R R beyond all worlds (àn§À`Vo = {dñVm`©V). who goes beyond our conception -thereby creating a condtion that our mind is incapable of further expansion unless the individual becomes merged (or one with) Devi. Since.Smruti ) g§ _mZm = g_ñVo{^: _mZm = respected by all. A{YH$ = superior. she is the ‘Parashakti’ . R R R R R R R R R R R R R R R R R R R . 236 g_mZm{YH$d{O©Vm She has no equals (g_mZ) or superior (A{YH$).not having a second (EH$m_odm{ÛVr`§ ~«÷ = The only one without a second .(The concept of ever exppansion of the universe is due to our mind exploring the qualities of Devi. d{O©Vm .e. Vishnu and Rudra) she has no equals or superiors (g_mZ =equally respected (_mZ ).

Since she is the cause for everything (all existance). 238 g§JhrZm She is free from attachments. biggest and highest of all and all apparent existance is caused by Her. 239 gJwUm She is qualified. She is the greatest. or she has R R R R R R R R R R R R R R R R R R R .hence untouched.138 R R R R R R R R R R R R R R R R R R R gdm§Îmw“m g§JhrZm gJwUm gH$boîQ>Xm & o© H$ H$m[aUr H$mì`bmobm H$m_oída_Zmoham && 46 && 237 gdm§©oÎm§w½>mm She is the highest (CÎmwJ) of all or greatest of all. or associations because she is 'Niraamaya ' 'Niravayavaa' and 'Nishkarma ' and 'Nirguna' . She is the cause of § every thing which exists and the cause is always bigger than the result. or she has all qualities equally (g_mZ JwUm :) .

The devotee does not worship 'idol' but his own projection of the limitless (AZÝV.139 R R R R R R R R R R R R R R R R R R R all good qualities. Actually there is no contradiction because the concept of Devi (God) depends on the conceiver and since the conceiver has a limited mind. There is really no contradiction.Hence She becomes qualified. This is the reason that both qualified and unqualified 'Atmaa'. When the devotee becomes one with her. The limitation is only in the devotee’s concept.God. R R R R R R R R R R R R R R R R R R R . In some texts this name has been printed as gX²JUm w implying that Lalitamba possess all good qualities. But original text is gJwUm. therefore.are indicated in Shruti. then her qulifications and limitations disappear. This may appear contradictory to earlier statement which indicates 'Nirgunatwa'. She has to be endowed with qualities.and the limitations disappear. in preaching "{ZJwU' 'God' by worshiping © gJwU deity. This has led to so-called idol (à{V_m) worship.

Û¡V and {d{eîQ>mÛ¡V disappears in a real Devotee. or she grants everything to all. Thus.the second letter of the third ' Kaanda' or part of Panchadaashakshari mantra "H$' represents "_ma' (Maara) or Manmatha as per 'Saundarya Lahari'. (gH$b +Bï>+Xm) H$H$mam{X 241 H$H$m[aUr Who personifies "H$' . 240 gH$boîQ>Xm She qrants all that is desired or she grants to all what they desire.140 R R R R R R R R R R R R R R R R R R R AZm{X) on the limited idol and meditates on limitless God. R R R R R R R R R R R R R R R R R R R . there is no contradiction between 'Bhakti' and Gnyana (kmZ) ways (_mJ©) and the apparent contradiction among AÛ¡V.

243 H$m_oída_Zmoham Who has won over or captivated or conquered the mind of Kaameshwara.141 R R R R R R R R R R R R R R R R R R R 242 H$mì`bmobm Who enjoys poetry or she indulges in poetry. R R R R R R R R R R R R R R R R R R R . or she is pleased with the prayers composed by poets.

R R R R R R R R R R R R R R R R R R R . 246 H$m_oídam{b§{JVm§Jr Whose body is in embrace with Kaameshwara. 247 H$m_oídagwIàXm Who gives comfort to Kaameshwara.142 R R R R R R R R R R R R R R R R R R R H$m_oídaàmUZmS>r H$m_oemoËg§Jdm{gZr & H$m_oídam{b§{JVm§Jr H$m_oídagwIàXm && 47 && 244 H$m_oídaàmUZmS>r Who is the life pulse (Life breath) of Kaameshwara. 245 H$m_oemoËg§>Jdm{gZr Who resides (sits) on the(left) lap of Kaameshwara. or who grants to her devotees the happiness of the realization of being Kaameshwara or Brahma or Sacchidaananda. or whose body is in the embrace of Kaameshwara. or who accepts the embrace of Kaameshwara.

250 H$m_oídaVn:{g{Õ: Who is the success or fruit of the penance of Kaameshwara. or who evokes in Kaameshwara loveful submission. 249 H$m_oída[dbm{gZr Who pleases or entertains Kaameshwara. R R R R R R R R R R R R R R R R R R R .143 R R R R R R R R R R R R R R R R R R R H$m_oídaàU{`Zr H$m_oída[dbm{gZr & H$m_oídaVn:{g{Õ: H$m_oída_Z:{à`m && 48 && 248 H$m_oídaàU{`Zr Who is loved by Kaameshwara. 251 H$m_oída_Z:{à`m Who is beloved to (the mind of) Kaameshwara.

254 H$m_oída~«÷{dÚm Who is the cause of feeling of ‘being-one-with-Brahma’ in Kaameshwara (Ah§ ~«÷… or VVD Ëd§.144 R R R R R R R R R R R R R R R R R R R H$m_oídaàmUZmWm H$m_oída{d_mo{hZr & H$m_oída~«÷{dÚm H$m_oídaJ¥hídar && 49 && o 252 H$m_oídaàmUZmWm Who rules over (or protects) the life of Kaameshwara. {dÚm = knowledge) 255 H$m_oídaJ¥hoídar Who is the ruler of the abode or house of Kaameshwara or who has Kaameshwara as the ruler of the home. 253 H$m_oída{d_mo{hZr Who enchants Kaameshwara. R R R R R R R R R R R R R R R R R R R .

or who is the personification of 'Kadi vidya' of Manmatha. or who is the ruler of Kaameshwara. R R R R R R R R R R R R R R R R R R R .145 R R R R R R R R R R R R R R R R R R R H$m_oídam‡mXH$ar H$m_oída_hoídar & H$m_oídar H$m_H$mo{Q>{Zb`m H$m§{jVmW©Xm && 50 && 256 H$m_oídam‡mXH$ar Who delights Kaameshwara (V¥pßVOÝ`§ gwI§) 257 H$m_oída_hoídar Who is the great wealth of Kaameshwara. or Devi has great wealth in the form of Kaameshwara. 259 H$m_H$mo{Q>{Zb`m Whose residence is 'Kaamakoti'. 258 H$m_oídar Who is the deity (Goddess) worshiped by Manmatha. Among the 96 'peethaas' of Devi.

R 260 H$m§{jVmW©Xm R R Who grants all the wealth (AW©) desired (H$m§{jV) by devotees. R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R .146 R 'Kaamakoti' is the most famous being the place of 'Shrichakra'. and R R 'Shrichakra' is her abode.

omniscient. © 263 bãYYr… She has knowledge of all things . qualified (gJwU) and unqualified ({ZJwU) forms. R R R R R R R R R R R R R R R R R R R .which is the third letter of third 'Kaanda of Panchadashaakshari Mantra'.beautiful)/.' 262 bãYê$nm She has all good qualities (ê$nm .147 R R R R R R R R R R R R R R R R R R R bH$mam{X bH$m[aUr bãYê$nm bãYYrb©ãYdm§{N>>Vm & bãYnmn_ZmoXam bãYmh§H$maXwJ_m && 51 && y © 261 bH$m[aUr Devi has the form of 'La' . 'La' (b) stands for 'Hari' as per Soundarya Lahari. or she has the form (body) with all good qualities or she has both.

The implication is people who have "Ah§H$ma' due to 'Rajas' and 'Tamas' actions.(realize) . cannot achieve . beyond the minds of sinners.148 R R R R R R R R R R R R R R R R R R R 264 bãYdm§{N>>Vm She has all that is desired (dm§{N>V) ' Ishtakaama' 265 bãYnmn_ZmoXyam She is far away (or inconceivable or unattainable) from the minds of those who are Sinners or through sinful action not sanctioned by Vedas. it is not possible to conceive the "gJwUËd' and "{ZJwUËd' © of Devi. or who is beyond the reach of arrogant people. and without such self-control and mental concentration. 'Ahankaar' produces 'Maya' and Maya prevents concentration. unattainable). Only 'Saatwika' qualities are necessary for the mind to concentrate and control sensuousness. 266 bãYmh§H$maXwJ©_m She is distannt (or inconceivable.Devi. R R R R R R R R R R R R R R R R R R R .

or she has all powers. This implies that she has a form as well as is formless(gJwU and {ZJwU).The quality of a shape or body is like the 'Solid Ghee' which can also lose its shape when warmed. 268 bãYXohm She has aquired a body or form (as she pleases) . © 269 bãY¡íd`©g_wÝZ{V: Who has limitless or incalculable wealth.149 R R R R R R R R R R R R R R R R R R R bãYepŠVb©ãYXohm bãY¡íd`©g_wÝZ{V: & bãYd¥{Õb©ãYbrbm bãY`m¡dZem{bZr && 52 && 267 bãYepŠV: She is all powerful. R R R R R R R R R R R R R R R R R R R . This implies that she can also grant incalculable amount of wealth to her devotees.

by her playfulness.namely infancy.. R R R R R R R R R R R R R R R R R R R . 272 bãY`m¡dZem{bZr She is ever youthful. ever-young "AOa§. limitless. A_¥V§ A^`§ ~«÷' . youth (impling growth). ever growing. Youthfulness (`m¡dZ) implies power. 271 bãYbrbm She.implying ever powerful and who always grants hope to devotees.150 R R R R R R R R R R R R R R R R R R R 270 bãYd¥{Õ… she is ever expanding.old-age or sense which anticipates the end or death when all hope is lost). progress and hope. makes others happy. There are three states (AdñWm) .

playfulness. 275 bãYamJm Who has all feelings (Raagas) (gmo@H$m_`V Shruti) 276 bãYn{V… Who has obtained her husband by her own desire (ñd`§dam . Z Vñ` à{V_mpñV = veda) 274 bãY{d^«_m Who has the capacity to enchant by her child.like.151 R R R R R R R R R R R R R R R R R R R bãYm{Ve`gdmªJgm¡ÝX`m© bãY{d^«_m & bãYamJm bãYn{Vb©ãYZmZmJ_pñW{V: &&53Ÿ&& 273 bãYm{Ve`gdmªJgm¡ÝX`m© &&53&& She has great beauty in all the parts of the body and personality (gd©_Zmoha_yVu. conditions) as per various forms of R R R R R R R R R R R R R R R R R R R . ñdoÀN>m) 277 bãYZmZmJ_pñW{V:& She has the form (apparance.

(AmJ_m:) R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R R .vedic R R rites. or Devi has been proved by various 'Karmas' as prescribed by R various rules.152 R worship or she has been established by various 'Aagamas' .

280 bãYhfm©{^ny[aVm Devi is full of joy. (form of Hreem). R R R R R R R R R R R R R R R R R R R . she is the refuge of all happiness. õtH$mam{X 281 õtH$ma_y{V© Devi is the embodiment of 'Hreem'. or from whom all kinds of happiness can be obtained.153 R R R R R R R R R R R R R R R R R R R bãY^moJm bãYgwIm bãYhfm©{^ny[aVm & õtH$ma_y{VõtH$magm¡Ye¥JH$nmo{VH$m && 54 && § 278 bãY^moJm She has all kinds of pleasures. 279 bãYgwIm Who has every happiness.

B© (Ee) is the peak of the tower and 'm' is the central 'Bindu' (q~Xw) representing Devi. h (Ha) in õt is white in colour and is compared to the tower or peak .154 R R R R R R R R R R R R R R R R R R R 282 õtH$magm¡Ye¥§JH$nmo{VH$m She is the female dove in the peak (e¥J) of the tower of the mansion § (gm¡Y)of 'Hreem. R R R R R R R R R R R R R R R R R R R . (female pigeon.red and hence resembles the walls.dove) is ever alert. "a' (Ra) in õt is amber or brick.

Xw½Yñ` ApãY… = ocean of milk.by efforts including `_ . R R R R R R R R R R R R R R R R R R R .155 R R R R R R R R R R R R R R R R R R R õtH$maXw½YmpãYgwYm õtH$maH$_bopÝXam & õtH$ma_{UXrnm{M© õtŠH$maVéem[aH$m && 55 && 283 õtH$maXw½YmpãYgwYm Devi is the 'Amrita' (gwYm)(Nectar) in the ocean (ApãY)of milk. The ocean. which is compared to the milk in the breast.like a child gets its life giving milk. ApãY is the ocean surrounding earth as in Amn: Yr`ÝVo Apñ_Z² water has the quality of giving life in this world. In 'Hreem' also because of the association with 'hH$ma' it represents the whitness of the milk. (Xw½Y) implies that it has been pressed-out by hand from the breast or udder. gives life to the child which presses the breast for the milk. . {Z`_ etc. The implication is that the Devotees gets the milk by practising prayers .

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284 õtH$maH$_bopÝXam
Devi is 'Indira' - 'Laxmi' in the Lotus (H$_b) of 'Hreem'. The comparison of õt to Lotus is because lotus has not only pleasant smell but beauty and attractiveness. Being on the lotus implies that Devi grants all the 'Purushaarthaas - Dharma, Artha, Kama and Moksha'.

285 õtH$ma_{UXrnm{M©
She is the light- flame in the lamp of the gems (Mani Deepa). 'Mani Deepa' is the lamp which is never extinquished because it is not troubled by air or breeze, and Devi is the 'Prakaash' (Light), The implication is that Devi grants illumination (Gnayna) eternally to those who meditate on 'Hreem'.

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157

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286 õtH$maVéem[aH$m
The word 'Taru' - meaning a tree is derived from "Vma`{V' (Taarayati) saves or protects from falling (and aslo means helps crossing of ocean) any person who climbs the tree for fruits. em[aH$m (Shaarika) is a pretty bird (with yellow-red eyes, face and feet) which is not only able to speak human language but tell the past, present and future and thereby help a person. Devi is compared to the bird- 'Shaarika'- which prevents a human being from falling (from the fruitbearing tree) and committing sin; and tells him the words of the 'Veda' and grants him all fortunes (fruits) and thus be good; or Devi is the 'Shaarika' bird on the tree of 'Hreem'.

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158

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õtH$manoQ>H$_{U õtH$mamXe©{~på~Vm & õtH$aH$moe{gbVm õtH$mamñWmZZV©H$s && 56 &&
287 õtH$manoQ>H$_{U:
Devi is the gem (_{U…) inside a safe box (noQ>H$) of 'Hreem'. 'Hreem' is compared to a box and Devi is the gem inside the box; or noQ>H$ also means a collection of gems, and _{U is a diamond. The implication is that Devi, being a Diamond outshines all other gems in the collection of gems.

288 õtH$mamXe©{~på~Vm
Devi is the reflection ({~å~) in the mirror of "Hreemkaara', AmXe© also means 'an example' and Devi is the example to reflect all the great attributes and truths (embodied in 'Vedanta') without any blemish. Devi is the reality reflected in õt

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rhythmical movement of arms. Devi removes the cause of miseries. lips. by exhibiting various movements and actions. She exhibits her capacity to destroy the evil people or protect the good people. Dance is an art involving movement of eyes.159 R R R R R R R R R R R R R R R R R R R 289 õtH$maH$moem{gbVm Devi is the great sword (hidden) inside the scabbard (H$moe) (Sheath) of "Hreem. hands and feet on the ground accompanied by music. as the situation demands. The sword is hidden inside the sheath when not in use. Devi is presented as danceusse since she not only enchants but. 290 õtH$mamñWmZZV©H$s Devi is the danceusse on the stage of 'Hreem'." The implication is that the sword protects people from enemies who cause miseries. R R R R R R R R R R R R R R R R R R R .

' During the period of 'Swati' constellation in the human calender (approxmately during last week of October to the first week of November about 12 to 13 days) rain drops (are supposed to) fall into the oyster in the sea and they are supposed to convert the drops into pearls. Likewise Devi is pure (Satwa) and involved (incorporated) in 'Hreem' and expressed on pure 'Triguna'. and Hreem is the appearent vehicle for achieving 'Devi'. Rajas and Tamas' This implies that like oyster is the necessary medium to obtain pearls.160 R R R R R R R R R R R R R R R R R R R õtH$maewpŠVH$m_wŠVm_{U õtH$ma~mo{YVm & õtH$ma_`gm¡dU© ñVå^{dÐþ_nw{ÌH$m && 57 && 291 õtH$mamewpŠVH$m_wŠVm_{U Devi is the pearl inside the oyster of 'Hreem. Oyster is the apparent vehicle for pearl. R R R R R R R R R R R R R R R R R R R . Also rain drops are pure. such as 'Satwa. 'Hreem' is necessary to achieve Devi.

Hence Devi is addressed as 'Adwaita'. Likewise. Hence. knowledge is the result of physical perception by senses and action. it appears as R R R R R R R R R R R R R R R R R R R .one exists in all forms of existance. 'Ra'.evident and does not need previous experience for remembering. A cognate (physical) object is perceived by the senses. 'Ha'. 'EE' and 'm' are the perceptible forms of 'Hreem' and lend themselves to different meanings and connotations.EH$ Ed Vw ^yVmË_m ^yV^Vo ì`dpñWV : (Shruti).although there is only one Moon.' 'Veda' knowledge) is self . 'Hreem' likewise is the root Mantra and is the sense. and this becomes knowledge. Together (that is 'Hreem') it represents Devi-Maha Tripura Sundari.perceived form of Devi. single and not 'two'.161 R R R R R R R R R R R R R R R R R R R 292 õtH$ma~mo{YVm Devi is addressed as 'Hreem'. true Brahma is perceived through 'Karma. EH$Ym o y ~hþYm M¡d Ñí`§{V ObM§ÐdV² .

162 R R R R R R R R R R R R R R R R R R R many in the reflections in water. 293 õtH$ma_`gm¡dU© . EH§$ gV² = one Truth.ñVå^{dÐþ_nw{ÌH$m Devi is like the coral icon(idol) in the golden pillar (ñVå^) of 'Hreemkaara' or Devi is the coral icon in the hall of 'Hreem' supported by golden pillars or Devi is the main diety occurring as a coral idol in the hall (Temple) called 'Hreem' supported by golden pillars. All these illustrations and similies imply that there is only one existance. but it is reflected in different objects. R R R R R R R R R R R R R R R R R R R .

'Veda' means knowledge of all things and the Upanishads are an end part of the Vedaas or the philosophical meanings of the Vedaas. Here 'Hreem' is compared to the 'Vedas' and Devi is mentioned as the final part or essence or ultimate philosophy of the Vedas-the Upanishads.' But only 'Karma' and 'Upasanaa' lead to 'Tamas' (darkness) and are objected-to. that is. Devi is like the Upanishad. 'Brahma.163 R R R R R R R R R R R R R R R R R R R õtH$madoXmon{ZfX² õtH$mamÜdaX{jUm & õtH$maZÝXZmam_ZdH$ënÐþdëbar && 58 && 294 õtH$madoXmon{ZfX² Devi is the 'Upanishad' (ultimate essence) of the 'Veda' of 'Hreem'.' 'Karma' and 'Upasanaa' are necessary and are prescribed for achieving (getting) 'Gnana.namely 'Karma Kaanda'. since R R R R R R R R R R R R R R R R R R R . 'Upasanaa Kaanda' and 'Gnana Kaanda.' The four vedas are divided each into 3 parts.

it signifies a frank discussion between the teacher and the R R R R R R R R R R R R R R R R R R R .' Adwaita Gnaana' (namely. Devi is like the Upanishads (knowledge of Adwaita) for the Vedaas. 'Upanishad' means sitting close to a teaher. 'Up' (Cn²) indicates closeness or nearness.meaning 'Sitting. knowldge of one-ness) is what the Upanishads expound. and practically. That which reveals closeness is Brahma or Upnishad. obtaining.164 R R R R R R R R R R R R R R R R R R R these are intended to get benefits of the world only (g§gma).which have Karma and 'Upasana. Hence 'Upanishad' implies (i) sitting near or next to Brahma after giving up (after being rid of) 'Agyana' . Only the pursuit of 'Gnyana' leads to freedom or 'Moksha. 'Ni' ({Z) is a qualification (adjective) for eV² .' Hence 'Upanishad' finally means 'Brahma Vidyaa. end. (ii) the realization that 'Jeeva' gets absorbed ultimately into 'Brahma.'Further.'Etymologically (as per the Origin or history of words).nescience.

beyond the region of only 'Karma' and 'Upasana.Any 'yagna' (sacrificial rite) can bear fruit only if the priests are given 'Dakshinaa. the fruit (result) of the 'Yagna'. Upanishads are speculative and logical studies of the end part of the 'Vedaas'. which is 'Hreem'.' 295 õtH$mamÜdaX{jUm Devi is like the 'Dakshinaa' (X{jUm) (what is given to the priest or preceptor) after the Yagna which is 'Hreem'.' Hence. the word 'Dakshinaa' indicates fruits of being a priest or 'Ritwik.philosophical discussion . or Devi is the fruit of the Yagna.' Devi is . (No spiritual ritual can be successful without the sanctification from the wife also (_wIñ` X{jUm nËZr .'Mukhasya Dashinaa Patnee). the wife of the person who performs the R R R R R R R R R R R R R R R R R R R .' Hence. As per vedic rules.Upanishads form a religio.therefore.165 R R R R R R R R R R R R R R R R R R R student to remove ignorance by realizing the supreme 'Brahma.

or For the 'Japa Yagna' of 'Hreemkara' Devi is the 'Dakshinaa' or the 'Phala' .First 'Havis' (h{dg²) is offerred directly to 'Agni' (fire) either with the material which is to be offerred or by putting dried 'Samit' (wooden pieces as prescribed for each deity or Grahaasplanets).' Thirdly.(àYmZ X{jUm_wI). Secondly. 'Dakshinaa' is important for the success of the 'Yagna' .There are four kinds of offerrings during a 'Yagna'. 'Daana' (XmZ) given to the people who have assembled in the 'Yagna Shaala' (`kembm) and R R R R R R R R R R R R R R R R R R R .'Dakshinaa' is given to the priest (precepter) who assists in the performance of the 'Yagna.166 R R R R R R R R R R R R R R R R R R R 'Yagna'. Offering or sacrifice of money is itself § 'Yagna' (XodVmoÔeZ Ðì`Ë`mJmo `mJ:) (Ë`ŠV Ðì`ñ` A½Zm¡ àjonmo hmo_:) (F$pËdJwÔeZ doÚm_W}{d^mJmo o o o o X{jUm) All these words of Vedas imply the importance of 'Dakshinaa' after the the performance of the religious rite. .the result or the fruit. has to grant her sanctions if the 'Yagna' has to bear fruits.

As per rules of the Vedas. They had a son whose name was 'Phala'.'Dakshinaa' was a beautiful daughter of Vishnu who offerred her to 'Brahma. R R R R R R R R R R R R R R R R R R R .(Devi Bhagavata Part I) Any offerring made to 'Agni' during Yagna is offerred to 'Swaha Devi. 'Bhikshaa' (alms) given to those outside the "yagna shaala") and begging for the fruits of the yagna.' Mythologically.'These mythologies are meant to show the importance of the 'Patnee' (wife) in all the activities of a man. The performer of the Yagna (`kH$Vm©) has to grant all these to the best of his ability and the quantity cannot be prescribed nor demanded by any of the recepients.' Brahmaa in his turn offerred her to 'Yagneshwara' (God of fire) who married her.167 R R R R R R R R R R R R R R R R R R R lastly. the recepients should bless (grant 'Ashisrwaada' to) the performer of the 'yagna.

168 R R R R R R R R R R R R R R R R R R R 296 õtH$maZÝXZmam_ZdH$ënÐþdëbar Devi is like the 'Kalpa' creeper in the pleasant resting bower (green house) in the garden in 'Indra loka' (Amam_ dm{Q>H$m). The garden in ‘Indra Loka’ is called "Nandanaa -raama "ZÝXZmam_' since it gives pleasure and is restful. Devi is referred to as resting in the bower (Green house') of 'Kalpa lata' .which grants everything that is needed to those who meditate on "Hreem" R R R R R R R R R R R R R R R R R R R .

those who indulge in the "Japa" of 'Hreem" (meditate on 'Hreem') obtain the status of ‘LaxmiPatitwa’ (Rulership over all wealth) and one -ness with Naaraayana (Vishnu) R R R R R R R R R R R R R R R R R R R .Pati). Likewise. 298 õtH$mamU©dH$m¡ñVw^m Devi is like the "Koustubha Mani' in the ocean (AU©d) of 'Hreemkara. great beauty and other qualities.179 R R R R R R R R R R R R R R R R R R R õtH$ma{h_dX²JJm õtH$mamU©dH$m¡ñVw^m & § õtH$ma_§Ìgd©ñdm õtH$managm¡»`Xm && 59 && 297 õtH$ma{h_dX²J§Jm Devi is the Ganga in the snow mountain (Himalalya) of "Hreem". 'Ganga' is the sacred river from Himaalaya carrying coolness and comfort. 'Kaustubha' is the most precious and the most beautiful among the 14 gems which (came out) arose from the Milky ocean (jra gmJa) and is self-luminiscent and this is worn by Vishnu who embodies immence wealth (Laxmi.

Happiness of being one with Brahma (Para Brahma).170 R R R R R R R R R R R R R R R R R R R 299 õtH$ma_§Ìgd©ñdm Devi is the embodiment of everything in the 'Mantra of "Hreem' .all powerfulness and immence posessions. 300 õtH$managm¡»`Xm Devi grants highest happiness and comfort to those who meditate on "Hreem". or Devi grants eternal happiness.Knowledge of Brahma makes a person attain ¡ "Parabrahmatwa' and gpÀMXmZÝX ~«÷. or Devi grants immeasurable happiness (nagm¡»`) 'Para soukhya'.(~«÷kmZmßZmo{V na_²).happiness of being one with Brahma (Parabrahma) .is becoming one with Brahma {dkmZ_mZ§X ~«÷ or ~«÷doX ~«÷d ^d{V . 'Chit" and 'Ananda". › VV² gV² R R R R R R R R R R R R R R R R R R R . Brahma is "Sat ".

171 R R R R R R R R R R R R R R R R R R R Ÿ&& lr b{bVm {ÌeVrŸ&& › H$H$maê$nm H$ë`mUr H$ë`mUJwUem{bZr && H$ë`mUe¡b{Zb`m H$_Zr`m H$bmdVr &&1Ÿ&& H$_bmjr H$ë_f¿Zr H$éUm_¥VgmJam & H$Xå~H$mZZmdmgm H$Xå~Hw$gw_{à`m &&2Ÿ&& H$ÝXn©{dÚm H$ÝXn©OZH$mnm“drjUm Ÿ& H$nyadrQ>rgm¡aä`H$ëbmo{bVH$Hw$áQ>m &&3Ÿ&& H${bXmofham © H§$ObmoMZm H$_«[dJ«hm & H$_m©{Xgm{jUr H$ma{`Ìr H$_©\$bàXmŸ&&4Ÿ&& EH$maê$nm M¡H$mjar EH$mZoH$jamH¥$Vr: Ÿ& EVËV{XË`{ZX|í`m M¡H$mZÝX{MXmH¥${V: &&5Ÿ&& Ed{_Ë`mJ_m~moÜ`m o© M¡H$^pŠV_X[M©Vm Ÿ& EH$mJ«{MÎm{ZÜ`m©Vm M¡fUma{hVmX¥Vm &&6&& EbmgwJpÝY{MHw$am M¡Z:Hy$Q>{dZm{eZr Ÿ& EH$^moJm M¡H$agm M¡H$¡ íd`©àXm{`Zr &&7&& EH$mVnÌgm_«mÁ`àXm M¡H$mÝVny{OVm Ÿ& EY_mZà^m M¡OXZoH$OJXrídar &&8&& EH$dram{Xg§gì`m M¡H$àm^dem{bZr& o B©H$maê${nUreÌr MopßgVmW©àXm{`Zr &&9&& B©X{JË`{d{ZX}í`m MoídaËdàXm{`Zr & ¥ B©emZm{X~«÷_`r Mo{eËdmÚîQ>{g{ÕXm &&10&& "A{U_m _{h_m c¿dr J[a_m àm{áar{eVm àmH$må`§ M d{eËd§ M EV¡Vam@îQ>{gÕ`:'& B©{j[ÌjUg¥îQ>mÊS>H$mo{Q>arídadëb^m & B©{S>Vm MoídamYmªJearam em{YXodVm &&11&& B©ídaàoaUH$ar MoeeVmÊS>dgm{jUr & B©ídamoËg§J{Zb`m Mo{V~mYm{dZm{eZr &&12&& B©hm{da{hVm B©eepŠVarfpËñ_VmZZm & bH$maê$nm b{bVm R R R R R R R R R R R R R R R R R R R .

172 R R R R R R R R R R R R R R R R R R R bú_rdmUr{Zfo{dVm &&13&& bm{H$Zr bbZmê$nm bgÔm{S>_nmQ>bm & bbpÝVH$m-bgË\$mbm bbmQ->Z`Zm{M©Vm &&14&& bjUmoÁÁdb{Xì`m“r bjH$moQ>çÊS>Zm{`H$m Ÿ& bú`mWm© bjUmJå`m bãYH$m_m bVmVZw: &&15Ÿ&& bbm_amOX{bH$m bpå~_wŠVmbVm{#mVm Ÿ& bå~moXaàgybä`m b‚mmT>çm b`d{O©Vm &&16&& õtH$maê$nm õtH$ma{Zb`m õtnX{à`m & © õtH$ma~rOm õtH$ma_ÝÌm õtH$mabjUm &&17&& õtH$maOngwàrVm õt_Vr{d^yfUm & õterbm õtnXmamÜ`m õtJ^m© õtnXm{^Ym &&18&& õtH$madmÀ`m õtH$manyÁ`m õtH$manr[R>H$m & õtH$madoÚm õtH$ma{MÝË`m õt õtear[aUr ŸŸ&&19&& hH$maê$nm hbY¥H$² ny{OVm h[aUojUm & h[a{à`m hamamÜ`m h[a~«÷ÝÐdpÝXVm &&20&& h`méT>mgo{dVm§{K«h`_oYg_{M©Vm Ÿ& h`©jdmhZm h§gdmhZm hVXmZdm o © &&21&& hË`m{Xnmne_Zr h[aXídm{Xgo{dVm & hpñVHw$å^moÎmwJHw$Mm hpñVH¥$[Îm{à`m§JZm &&22&& § h[aÐmH§$Hw$_m{X½Ym h`©ídmÚ_am{M©Vm & h[aHo$egIr hm{X{dÚm hmbm_Xmbgm &&23&& gH$maê$ñdnm gd©km gd}er gd©_Jbm & gd©H$Ìu gd©^Ìu gd©hÝÌr gZmVZr &&24&& § gdm©ZdÚm gdmªJgwÝXar gd©gm{jUr & gdm©pË_H$m gd©gm¡»`XmÌr gd©{d_mo{hZr &&25&& gdm©Ymam gd©JVm gdm©dJwUd{O©Vm & gdm©éUm gd©_mVm gdm©^aU^y{fVm &&26&& H$H$mamWm© H$mbhÝÌr H$m_oer H$m{_VmW©Xm & H$m_g§OrdZr H$ë`m H${R>UñVZ_ÊS>bm &&27&& H$a^moê$: R R R R R R R R R R R R R R R R R R R .

173 R R R R R R R R R R R R R R R R R R R H$bmZmW_wIr H$M{OVmå~wXm & H$Q>mjñ`pÝXH$éUm H$nm{bàmUZm{`H$m &&28&& H$méÊ`{dJ«hm H$mÝVm H$mpÝVYyVOnmd{b: & H$bmbmnm H$§~H$ÊR>r H$a{Z{O©Vnëbdm &&29Ÿ&& w H$ëndëbrg_^wOm H$ñVyar{VbH$m§{MVm & hH$mamWm© h§gJ{Vhm©Q>H$m^aUmoÁÁdbm &&30&& hmahm[aHw$Mm^moJm hm{H$Zr hë`d{O©Vm & h[aËn{Vg_mamÜ`m hR>mËH$mahVmgwam &&31&& hf©àXm h{d^m}ŠÌr hmX©gÝV_gmnhm & hëbrgbmñ`g§VîQ>m h§g_ÝÌmW©ê${nUr &&32&& w hmZmonmXmZ{Z_wŠVm h{f©Ur h[agmoXar & hmhmhÿh_IñVwË`m hm{Zd¥{Õ{dd{O©Vm &&33&& © ÿ w hæ`§JdrZöX`m h[aJmonméUm§eH$m & bH$mam»`m bVmnyÁ`m b`pñWË`wX^doídar && 34 && w ² bmñ`Xe©ZgÝVwîQ>m bm^mbm^{dd{O©Vm & b§¿`oVamkm bmdÊ`em{bZr bKw{g{ÕXm && 35 && bmjmaggwdUm©^m bú_UmJ«Ony{OVm & bä`oVam bãY^[ŠVgwb^m bm§Jbm`wYm &&36Ÿ&& b½ZMm_ahñV lremaXmn[adr{OVm & bÁOmnXg_mamÜ`m bånQ>m bHw$boídar &&37&& bãY_mZm bãYagm bãYgånËg_wÝZ{V: Ÿ& õtH$m[aUr õtH$mamÚm õt_Ü`m õt{eIm_{U: &&38&& õtH$maHw$ÊS>m{¾{eIm õtH$mae{eM§{ÐH$m & õtH$ma^mñH$aé{M: õtH$mam§å^moXM§Mbm &&39&& õtH$maH$ÝXm§H$w [aH$m õtH$ma¡H$nam`Um & õtH$maXr{K©H$mh§gr õtH$mamoÚmZHo${H$Zr &&40&& õtH$mamaÊ`h[aUr õtH$mamdmbdëbar & õtH$man§OaewH$s õtH$mam§JUXr{nH$m &&41&& R R R R R R R R R R R R R R R R R R R .

174 R R R R R R R R R R R R R R R R R R R õtH$maH$ÝXamqghr õtH$mam§~O^¥{JH$m õtH$magw_Zmo_mÜdr õtH$maVé_§Oar &&42&& gH$mam»`m w § g_agm gH$bmJ_g§ñVwVm& gd©dXmÝVVmËn`©^{_: gXgXml`m &&43&& gH$bm gpÀMXmZÝXm o y gmÜ`m gX²>J{VXm{`Zr & gZH$m{X_w{ZÜ`o`m gXm{edHw$Qw>{~Zr &&44&& gH$bm{YîR>mZê$nm § gË`ê$nm g_mH¥${V: & gd©àn§M{Z_m©Ìr g_mZm{YH$d{O©Vm &&45&& gdm§Îmw“m g§JhrZm gJwUm o© gH$boîQ>Xm & H$ H$m[aUr H$mì`bmobm H$m_oída_Zmoham &&46&& H$m_oídaàmUZmS>r H$m_oemoËg§Jdm{gZr & H$m_oídam{b§{JVm§Jr H$m_oídagwIàXm &&47&& H$m_oídaàU{`Zr H$m_oída[dbm{gZr & H$m_oídaVn:{g{Õ: H$m_oída_Z:{à`m &&48&& H$m_oídaàmUZmWm H$m_oída{d_mo{hZr & H$m_oída~«÷{dÚm H$m_oídaJ¥hídar &&49&& H$m_oídam‡mXH$ar o H$m_oída_hoídar & H$m_oídar H$m_H$mo{Q>{Zb`m H$m§{jVmW©Xm &&50&& bH$m[aUr bãYê$nm bãYYrb©ãYdm§{N>>Vm & bãYnmn_ZmoXam bãYmh§H$maXwJ_m &&51&& bãYepŠVb©ãYXohm y © bãY¡íd`©g_wÝZ{V: & bãYd¥{Õb©ãYbrbm bãY`m¡dZem{bZr &&52&& bãYm{Ve`gdmªJgm¡ÝX`m© bãY{d^«_m & bãYamJm bãYn{Vb©ãYZmZmJ_pñW{V: &&53Ÿ&& bãY^moJm bãYgwIm bãYhfm©{^ny[aVm& õtH$ma_y{VõtH$magm¡Ye¥JH$nmo{VH$m &&54&& § õr§H$maXw½YmpãYgwYm õtH$maH$_bopÝXam & õtH$ma_{UXrnm{M© õtŠH$maVéem[aH$m &&55&& R R R R R R R R R R R R R R R R R R R .

175 R R R R R R R R R R R R R R R R R R R õtH$manoQ>H$_{U õtH$mamXe©{~på~Vm & õtH$aH$moe{gbVm õtH$mamñWmZZV©H$s &&56&& R õtH$maewpŠVH$m_wŠVm_{U õtH$ma~mo{YVm & õtH$ma_`gm¡dU© ñVå^{dÐþ_nw{ÌH$m &&57&& R R õtH$madoXmon{ZfX² õtH$mamÜdaX{jUm & õtH$maZÝXZmam_ZdH$ënÐþdëbar &&58&& R R õtH$ma{h_dX²JJm õtH$mamU©dH$m¡ñVw^m & õtH$ma_§Ìgd©ñdm õtH$managm¡»`Xm &&59&& § R R R R R R R R R R R R R R .

Publication Date Printer : : : 1173 Gurupaurnima. Navi Mumbai Smt. 150 Ruppes Publisher : Price : R R R R R R R R R R R R R R R R R R R . Mumbai 400004. Girgaum. C. Ind. Aanjaneya Dhananjay Dhawale Samarth Mudranalay A-84 T.176 R R R R R R R R R R R R R R R R R R R © Dr. Gopal Krishna Publication No. Jyoti Dhananjay Dhawale Keshav Bhikaji Dhawale 1st Bhat Wadi. Estate. 18th July 2008 Shri. T. Shri Samarth Sadan. Khairne. MIDC.

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