Sri Lalita

Trisati Stotram
Translation and Notes by P. R. Kannan
Introduction

SRI LALITA TRISATI STOTRAM, chanted with devotion in all Devi Poojas, occurs in Brahmanda
Puranam as part of Lalitopakhyanam in Stotra Khandam. Lord Hayagriva teaches Sage Agastya a
number of stotras on Devi and Her attendants, culminating finally in this beautiful Trisati Stotram.
Hayagriva, a form of Mahavishnu with horse’s head, is known to embody the highest Gnana. A
common prayer says:
‘ -
- - ‘
‘I pray to Hayagriva, who is Gnana (Knowledge) and Ananda (Bliss) incarnate, resplendent, of the
form of pure, stainless crystal and is the foundation of all Vidyas (streams of knowledge).’
Agastya and his consort Lopamudra are ranked among the highest twelve Devi bhaktas.
‘ -
- - -
- ‘
‘The twelve great bhaktas of Devi are: Manu, Chandra, Kubera, Lopamudra, Manmatha, Agastya,
Agni, Surya, Indra, Skanda, Siva and Durvasa (known also as Krodha Bhattaraka).’
After listening in detail to Devi’s glory, when finally Agastya pleaded insistently, Hayagriva enlightens
him on Lalita Sahasranama Stotram. Having gone into blissful state on hearing it from the Lord’s
mouth, Agastya is soon overcome by restlessness. He feels that Hayagriva is still concealing
something of inestimable value from him. He pleads with him to part with that supreme knowledge.
Hayagriva is silent as he does not have Lalita Devi’s permission to unveil to Agastya the most
secretive Lalita Trisati Stotram. At this point Lalita Devi appears along with Kameswara in front of
Hayagriva and permits him to teach the Trisati Stotram to Agastya. Devi herself describes this
Stotram as ‘Sarvapurtikari’, meaning that by chanting this Stotram, all deficiencies in karmas are
overcome and all desires are fulfilled.

This Trisati Stotram enjoys the distinction that Adi Sankaracharya himself has written a commentary
on it. The three hundred names of Devi, mentioned in this Stotram, are in fifteen groups of twenty
names each. All the twenty names in a group start with the same letter of alphabet. The fifteen groups
are arranged such that the first letters of names in group after group correspond to the fifteen letters
of the esoteric Panchadasakshari (fifteen-lettered) mantra, which is the backbone of Sri Vidya
worship.

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 Introductory Part

Agastya said

-
O Hayagriva! Ocean of compassion! Bhagavan, full of love for disciples! Whatever has to be
learnt has been completely learnt from you.
Hayagriva is a form of Mahavishnu with horse’s head, repository of all knowledge.

- - -
-
The secretive Lalita Sahasranama stotram has also been heard by me from you. Beyond this,
there is nothing to be heard; this is my conclusion.

In Lalitopakhyanam in Brahmanda Puranam, Hayagriva has already instructed Agastya on the

story of Lalita Devi, Mahatmyam, Nyasam, Pooja, Purascharanam, Homam, Stotram and
Rahasyam. At the specific prayer of Agastya, Hayagriva taught him the Lalita Sahasranama
stotram, the secretive mantra of Devi. Agastya refers to it here.

O Lord! Even then my mind does not feel satisfied. I am unhappy that there is still something left
to be learnt.

--- Suta said

Suta is the story-teller.

- - -
Saying ‘Tell me why I feel so. Is there anything left to be known? If so please tell me, tell me’,
Agastya prostrated before Hayagriva.

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 - -
-
The Pitcher-born Agastya clasped the twin feet of Hayagriva firmly. Hayagriva was shocked and
saying ‘What is this, what is this?’----

Saying to Agastya ‘Leave, leave my feet’, Hayagriva became worried. After contemplating for a
long time, he concluded that there was nothing more left to be told to Agastya.

-
- -
Remembering the instruction given by Mother Lalita in the past, Hayagriva kept quiet. Sage
Agastya however did not leave the feet of Hayagriva and continued to lie in prostration.

-
-
Sri Lalita Devi, accompanied by Lord Kameswara (Siva), then appeared before Hayagriva and
instructed him thus in secret.

--- Sri Devi said

- -
- - -
The important Stotram called ‘Sarvapoorthikari’ was told by us (me and Kameswara) to you
(earlier). By chanting that Stotram, the deficiencies in all karmas will be made good.

- -
- -
That is why the name ‘Sarvapoorthikari’ was given to that stotram by me. You tell Agastya that
stotram; he is a suitable recipient, no doubt.

- -
Agastya’s wife Lopamudra worships me with great devotion. He is also a great devotee. Hence
tell him that stotram.

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 --- Suta said

- -

Saying thus, Devi, accompanied by Kameswara, disappeared out of sight. Hayagriva then raised
Agastya with his hands.

- -
Hayagriva seated Agastya next to him and said with great wonder.

--- Sri Hayagriva said

O Pitcher-born Agastya! You have indeed accomplished your wish, accomplished your wish,
accomplished your wish.

- -
-
O Agastya! There is indeed no devotee of Lalita Devi, comparable to you, in all the three worlds.
That is why Devi appeared in person and instructed me to tell you this.

- - - -
It was due to a good disciple like you that I had darshan of that Devi, for whose darshan Gods
including Brahma, Vishnu and Siva persevere.

- -
- -
Now I shall tell you the ‘Sarvapoorthikari’ stotram, the very thought of which will give rise to
satisfaction in your heart.

- - -
-
O Sage! This stotram is the most secret one, more secret than even the Lalita Sahasranamam.
This stotram is indeed essential for worshipping Lalita Devi properly.

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 -
- -
I shall now tell you that stotram on the instruction of Mother Lalita. O Sage! The names of Devi in
the slokas in this stotram have as their first letters the letters of Sri Panchadaskshari (fifteen-
lettered) mantra, commencing from the letter ‘Ka’.

- -
- -
This ‘Sarvasampoorthikari’ stotram has twenty names for each of the fifteen letters of Sri
Panchadaskshari mantra, thus totalling to three hundred names.

The esoteric Panchadasakshari mantra has three parts as under:

--- Ka A Ee La Hrim (5 bijaksharas- seed letters)

--- Ha Sa Ka Ha La Hrim (6 bijaksharas- seed letters)

--- Sa Ka La Hrim (4 bijaksharas- seed letters)

The first part is known as ‘Vagbhava kuta’, considered as the face of Lalita Devi.
The second part is called ‘Kamaraja kuta’, reckoned to be the part of Lalita Devi’s form below the
neck upto the waist.
The third part is known as ‘Sakti kuta’, considered as the part of Devi’s form below the waist.
These three ‘kutas’ are also associated with the ascent of ‘Kundalini’ power from ‘Muladhara’
chakra to ‘Anahata’; from ‘Anahata’ chakra to ‘Agna’; from ‘Agna’ chakra to the forehead in the
body of the aspirant.
The fifteen bijaksharas in the above Panchadasakshari mantra are associated individually with
Devatas as under:
Ka- Siva; A- Sakti; Ee- Manmatha; La- Prithvi;
Ha- Surya; Sa- Chandra; Ka- Manmatha; Ha- Akasa; La- Indra;
Sa- Para; Ka- Manmatha; La- Hari.
The three ‘Hrim’ letters (Hrimkaras) represent Bhuvaneswari. Hrimkara is the most powerful
bijakshara of Devi.
As this Panchadasakshari mantra starts with the bijakshara ‘Ka’, it is called ‘Kadi Vidya’. This is
believed to have been discovered by Manmatha. This mantra should be learnt directly from a
competent Guru.

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 -

This stotram is more secret than all the secret mantras; it must be preserved with proper effort.
You are indeed very fortunate. Please listen with one-pointed mind carefully.

-
-
O Agastya! You should not think of the names of Devi occurring in this stotram as mere names.
They are mantras indeed in addition to being names.
‘Mantra’- - Mantra protects the one who meditates on it. The passages
from ‘Sruti’, i.e. Vedas and Upanishads are alone known as ‘mantras’. The passages in ‘Smriti’,
i.e. Sastras, Puranas etc. contain ‘stotras’ mentioning names of the Gods. Only a select few of
them are celebrated as mantras. Devi Mahatmyam and Lalita Sahasranamam from Puranas and
Bhagavad Gita from Mahabharata are examples of passages, accorded the special status of
mantras. Mantras are used while performing Homams; not stotras or other names.

- -
Hence you should always listen to this Stotram with one-pointed attention.

--- Suta said

Saying this, Hayagriva started teaching this Stotram having three hundred names of Devi.

Dhyanam

- - - - - - -
- - - -
I pray to Lalita Devi, who holds a very sweet sugarcane bow, and arrow of limitless Bliss of good
fortune in her hands, who is crimson coloured, who is extremely compassionate and who shines
with ever-new beauty in the chakras from Muladhara to Sahasrara.

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 Trisati (Three hundred names) Stotram

--- Sri Hayagriva said---

- - -
- -
Lalita Devi of the form of the letter ‘Ka’ (the first of the 15 letters of the Panchadasakshari mantra)
(1); The letter ‘Ka’ refers to Brahman, Vishnu, Surya, brightness and happiness.
Supremely auspicious (2); Possessed of supremely auspicious qualities (3); Residing in the
supremely auspicious mountain (of Meru) (4); Of enchanting form (5); Possessed of Kalas (arts as
well as digits of moon) (6).

-
- - - -
Lotus-eyed (bestower of grace through her sidelong glance) (7); Destroyer of sins (8); Ocean of
nectar of compassion (9); Residing in Kadamba forest (in Chintamani Griha in Mani Mantapa)
(10); In love of Kadamba flower (11).
Kalpaka trees in Swarga are of five types- Santhanam, Harichandanam, Mandaram, Parijatam
and Kadambam. In spiritual parlance they refer to Mans, Buddhi, Chitta, Ahankara and Hridaya.
Kadamba here refers to the mind with fragrance of goodness.

- - -
- - - -
Srividya as worshipped by Manmatha (Kaadi Vidya) (12); One who regenerated Manmatha with
her sidelong glance (13); Spreading waves of fragrance of special betel-leaf preparation with
camphor etc. in all ten directions (14).

- - -
- - -
Destroyer of sins of Kali (15). Kali refers to Kaliyuga as well as strife.
With eyes resembling lotus or blue lily (or, eyes creating Brahmandas) (16); Enchantingly beautiful
form (17); Witness of Karmas (actions of mind, words and body) (18); Motivator of actions (19);
Bestower of fruits of actions (20).

The first set of twenty names starting with ‘Ka’ have been covered so far.

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 - -
- - -
Lalita Devi of the form of the letter ‘A’ (the second of the 15 letters of the Panchadasakshari
mantra) (21).
The letter ‘A’ refers to the Supreme Brahman, which is said to be the Prana (life-breath) of
Srividya.
Of the form of the single letter ‘Om’ (22); Being one, but in the form of many letters (A to Ksha- 50
letters) (23); One who cannot be pointed as defining this or that (beyond description or definition)
(24); Single form of bliss and consciousness together (25).

- - -
- - -
One who is not characterised by Agamas (beyond characterisation) (26).
Agamas, being unable to describe the Supreme, point out known concepts and say ‘neti, neti’ (not
this, not this).
Worshipped by devotees with one-pointed devotion (27); One who is to be meditated upon with
one-pointed mind (28); Adored by persons free from deep and subtle desires (29).
Main desires or ‘Eshanas’ are described as threefold- Putrishana (desire for son), Vittaishana
(desire for wealth) and Lokaishana (desire for land/ fame etc.)

- - -
-
One whose tresses naturally spread the sweet scent of cardamom (30); Destroyer of heaps of
sins (31); One who enjoys all alone (32). Devi is the only and ultimate enjoyer of everything.
Of the unique form of sweetness of love (33); Bestower of unique overlordship (or, Liberation)
(34).

- - -
- -
Bestower of emperorship under one umbrella (35); One who is worshipped in complete solitude
(mental aloneness) (36); Possessed of growing splendour (37); Isvari of many worlds, which
constantly keep moving (38).

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 - -
- -
Worshipped by warriors as their unique chief (39); Possessed of unparalleled wealth (40).

The second set of twenty names starting with ‘A’ have been covered so far.

Lalita Devi of the form of the letter ‘Ee’ (the third of the 15 letters of the Panchadasakshari
mantra) (41). This refers to the characteristic of Devi of making the intellect all-encompassing.
Stimulator of everything (42); Bestower of desired objects (43).

- -
- - -
One who cannot be pointed as of this type or category, or that (44). The idea is that Devi is
beyond the reach of human thoughts and words.
One who grants the position of Iswara (Lord) (45); One who is in the (five) forms from Isana upto
Brahma (46). Lalita Devi is seated on a couch, the four legs of which are Brahma, Vishnu, Rudra
and Isana and the bedspread on the seat is Sadasiva. Lalita is hence said to be Panchabrahma-
svarupini.
Bestower of Ashta Maha Siddhis (Eight Supernaatural powers) like Isitva etc. (47). The eight
Maha Siddhis are: 1. Anima- power to assume minute forms 2. Mahima- power to expand to
huge proportions 3. Garima- power to grow heavy 4. Laghima- power to become light or
weightless 5. Prapti- capacity to obtain even the most difficult things 6. Prakamya- having
irresistible will 7. Isitva- perfect mastery over body and senses and capacity to create or destroy
objects 8. Vasitva- full control over movement of physical objects.

- - - - -
- - -
One who is just will-power (48); Creator of crores of Brahmandas by mere will (49); Love of Isvara
(50); One who is worshipped (in Vedas, Agamas, Puranas etc.) (51); One is half the form of Isvara
(52); Overlord of Isvara himself (53).

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 - - - -
- - -
Inducer of Isvara (in matters of world) (54); Witness of Isvara’s Tandava (55).
See Lalita Sahasranamam: ‘ - - - - ’ (232)- Witness of Mahesvara’s
Great Tandava dance during Mahakalpa (after Mahapralaya).
One who is seated in the lap of Isvara (56); Destroyer of troubles due to unexpected calamities
(57).
‘Itis’ are usually said to be six: excessive rain, drought, locusts, rats, parrots and foreign
invasions.

- - - -
- - -
One without desire (58); Sakti (power) of Isvara (59).
Isvara is powerless even to move in the absence of Sakti (Soundaryalahari-1).
One with smiling face (60).

The third set of twenty names starting with ‘Ee’ have been covered so far.

Lalita Devi of the form of the letter ‘La’ (the fourth of the 15 letters of the Panchadasakshari
mantra) (61). ‘La’ refers to expansion of the power of intellect.
Lalita (62). Mother who rears children sportingly.
One who is served by Lakshmi (Goddess of wealth) and Vani (Goddess of Gnana) (63).

- - -
- -
Lakini (who is the Devata in Manipuraka Chakra) (64); Devi in the forms of women (65).
In Devi Mahatmyam Devas say in their prayer to Devi:
‘ ’
‘All vidyas are but your forms; all women in the world are also your forms in entirety’ (11:6).
Of the colour of blossomed pomegranate and trumpet flower (red) (66); With forehead shining with
hanging ornament (67); Worshipped by Siva, who has the third eye in the forehead (68).

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- - -
With divine limbs shining with all beautiful characteristics (69); Ruler of lakhs and crores of
Brahmandas (universes) (70); Substance of the goal (71); Unattainable through indications (72);
One who has accomplished all her desires (73); Having creeper-like (soft and beautiful) form (74).

- -
- - -
With forehead shining with mark (of musk) (75); Shining with long pearl necklaces (76); Mother of
Ganapati (Lambodara, the fat-bellied) (77); One to be attained (78); Rich with bashfulness (79);
Free from destruction (80).

The fourth set of twenty names starting with ‘La’ have been covered so far.

- - -
- - -
Lalita Devi of the form of the letter ‘Hrim’ (the fifth of the 15 letters of the Panchadasakshari
mantra) (81).
Hrim is called Mayabijam or Chintamanibijam, the seed-letter, capable of granting all wishes just
by mere thought. Hrim is the cornerstone of Srividya, just as Om is for Brahmavidya. Here this
‘Hrim’ is the last letter of Vagbhavakuta.
Residing in Hrim (82); In love of the syllable Hrim (83); Having Hrim as seed (84); Having Hrim as
mantra (85); Having Hrim as indicator (86).

- -
- -
Very pleased with chant of Hrinkara (87); Ever with Hrinkara (88); Wearing the ornament of Hrim
(89); Having the qualities of Hrim (90);
The qualities of Hrim here refer to the qualities of Brahma, Vishnu and Siva.
Worshipped with Hrim (91); Carrying Hrim in her womb (92);
This means that Devi carries Brahma, Vishnu and Rudra in her womb.
Known by the name of Hrim (93).

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- -
Substance of Hrimkara (94); Worshipped with Hrimkara (95); Base of Hrimkara (96); Self-
experienced through Hrimkara (learnt from Guru) (97); To be meditated upon with Hrimkara (98);
Hrim being herself (99).
All creation and all powers are superimposed upon Devi. The removal of this superimposition is
nothing but Liberation. The term ‘Hrim’ derives from the root ‘Hru’, which means removal.
Having the body as Hrim (100).

The fifth set of twenty names starting with ‘Hrim’ have been covered so far.

- - -
- - - -
Lalita Devi of the form of the letter ‘Ha’ (the sixth of the 15 letters of the Panchadasakshari
mantra) (101).
‘Ha’ stands for the power of destroying enemies like desire, anger etc. ‘Ha’ derives from the root
‘Han’, meaning ‘destroy’.
Worshipped by Balarama, the holder of plough (102); Doe-eyed (103); Love of Siva (104);
Worshipped by Siva (105); Worshipped by Hari, Brahma and Indra (106).

- - -
- - -
One whose feet are adored by Asvarudha (107).
Asvarudha is the Devi who is at the head of the army of horses and who was by Lalita Devi’s side
during the war with Bhandasura. Asvarudha stands for the motive power of sense-organs, which
are often likened to horses in Vedanta.
Worshipped through Asvamedha yagna (108); One whose mount is lion (Durga) (109); One
whose mount is swan (Saraswati) (110).
If Hamsa is interpreted as Surya or Prana, this name refers to the power Chit (Knowledge,
Awareness) riding on the mount of Surya or Prana.
Destroyer of Asuras (111).

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 - - -
- - - -
Remover of sins like murder (112); Worshipped by Indra, whose mount is green-coloured horse
and other Dikpalakas (113); Having raised breasts like the frontal globe on the forehead of
elephant (114); Loving consort of Siva, who wears elephant-skin (115).

- -
-
Devi whose body is smeared with turmeric and kumkum (116); Worshipped by Devas like Indra
(117); Consort (friend) of Siva, whose hair is golden (118); Of the form of Hadi Vidya (119).
Hadi Vidya is credited to Lopamudra, the wife of sage Agastya. In this Vidya, the Pancha-
dasakshari mantra starts with ‘Ha’ and hence the name of ‘Hadi Vidya’ (as opposed to ‘Kadi
Vidya, where the mantra starts with ‘Ka’ as in this Trisati itself). This version of Panchadasakshari
mantra is as under:
--- Ha Sa Ka La Hrim (5 bijaksharas- seed letters)

--- Ha Sa Ka Ha La Hrim (6 bijaksharas- seed letters)

--- Sa Ka La Hrim (4 bijaksharas- seed letters)
One who is intoxicated with consumption of ‘wine’ obtained from the Milk Ocean (120).

The fifth set of twenty names starting with ‘Ha’ have been covered so far.

- -
- - -
Lalita Devi of the form of the letter ‘Sa’ (the seventh of the 15 letters of the Panchadasakshari
mantra) (121).
‘Sa’ stands for the power of enjoyment.
Omnicient (122); Ruler of all (123); Bestower of auspiciousness on all (124); Doer of everything -
Creator of all (125); Protector of all (126); Destroyer of all (127); The Eternal One (128).

- -
- - -
Free from all defects (129); Beautiful in all limbs (130); Witness of all (131); Soul of all (Inherent
power of all) (132); Bestower of all pleasures (133); Deluder of all (134).

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Devi Mahatmyam describes Devi’s maya thus:

- (1:55)
‘Devi Bhagavati, who is also Mahamaya, the great deluder, pulls forcefully even the minds of wise
men towards maya, the great illusion.’

- -
- - -
Base of everything (135).
In Bhagavadgita, Bhagavan says:
- -
(14:27)
‘I am the abode of the immortal and immutable Brahman, of eternal dharma and of absolute
Bliss.’
Pervader of everything (136); Free from evil qualities (137).
Satva (tranquility), Rajas (passion) and Tamas (inertia) are all evil attributes which bind the human
being to Samsara. Devi is beyond these three attributes of created objects.
Red (colour of dawn) all over (138); One whose presence everywhere is inferred (139); Decorated
with all ornaments (140).
As Devi is the soul of all beings, all ornaments worn by all people are indeed ornaments on her
person.

The seventh set of twenty names starting with ‘Sa’ have been covered so far.

-
- - -
Lalita Devi of the form of the letter ‘Ka’ (the eighth of the 15 letters of the Panchadasakshari
mantra) (141). ‘Ka’ stands for many aspects- Brahman, Vishnu, soul, happiness, pleasure etc.
Destroyer of time- beyond time (142); Ruler of desires (143); Bestower of all desired objects (144);
One who restored the life of Kama, Manmatha (145); Master of arts, or One who is to be
meditated upon (146); With orb of hard breasts (147).

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 - -
- - -
With thighs resembling the trunk of elephant (148); With face like full moon (149); With hair
conquering cloud full of water (in black colour) (150); With sidelong glance flowing full with
compassion (151); Mistress of Prana (life-breath) of Kapali (Siva who carries skull of Brahma and
others) (152).

- -
- - -
Compassion incarnate (153); Of enchanting form (154); Possessing charm reviling that of flowers
like red Japa etc. (155); With artful speech (156); With conch-like neck (157); With hands reviling
a sprout (in softness and beauty) (158).

- - -
- - - -
With arms like Kalpaka creeper (159); Wearing mark of musk on the forehead (160).

The eighth set of twenty names starting with ‘Ka’ have been covered so far.

Lalita Devi of the form of the letter ‘Ha’ (the ninth of the 15 letters of the Panchadasakshari
mantra) (161). ‘Ha’ stands for the power of attaining wealth and valour.
With swan-like stride (162). Other meanings: Hamsas are jivas and Devi is jivas’ goal. Hamsa
refers to breathing out and in and Devi is indeed that breath.
Shining with golden ornaments (163).

- -
- -
With expansive breasts decorated with necklaces (164); Smasher (of bonds of samsara) (165);
Free from deficiencies (166); Worshipped devoutly by (the eight) Dikpalakas, protectors of
quarters (167); One who destroys Asuras quickly with her valour (168).

- - -
- - -
Bestower of happiness (169); Enjoyer of Havis, oblations in fire (170).
As Lalita Devi is Adiparasakthi, all offerings made to any deity ultimately goes to her.
Remover of darkness in our hearts (171).

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Darkness is ignorance. Once the light of Atma shines in the heart without any veil, the darkness
disappears at once. The Vedic prayer ’ - ‘ refers to this.
Pleased with the circular dance of women using sticks (172); Of the form of the inner meaning of
Hamsa mantra (173).

- -
- - - - -
Free from likes and dislikes (174); Bestower of happiness (175); Sister of Hari (176); Adored by
Gandharvas like Haha and Huhu (177); Free from decay and growth (immutable) (178).

- -
- - -
Having heart like fresh butter, or residing in heart melting with love like fresh butter (179); Wearing
garment of red colour like Indragopa insect (180).

The ninth set of twenty names starting with ‘Ha’ have been covered so far.

Lalita Devi of the form of the letter ‘La’ (the tenth of the 15 letters of the Panchadasakshari
mantra) (181).
Worshipped by chaste women, or worshipped in the form of creeper (182).
In Sivanandalahari, Adi Sankara says about Lord Mallikarjuna:
‘ - - ’ (50).
‘I worship Mallikarjuna Mahalingam in Srigiri (Srisailam), embraced by Parvathi’. The reference is
to Arjuna tree (Siva), wound with jasmine creeper (Parvathi).
Controller of absorption, protection and creation (of samsara) (183).
Absorption is mentioned first as samsara is beginningless and what is created is indeed what was
absorbed earlier.

- - - -
- -
Pleased with dance of females (184).
Lasya is dance of females; tandava is dance of males.
Free from acquisition and loss (185). One who is ‘Purna-kama’ cannot acquire or lose anything.
One whose order cannot be transgressed (or, one who is not subject to anyone else’s order)
(186); Beautiful (beyond compare) (187); Bestower of siddhis (attainments) with little efforts (by
devotees) (188).
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 - - -
- -
Possessing brilliance in form like red lac (189); Worshipped by Rama (elder brother of
Lakshmana) (190); Distinct from what is attainable (with human efforts) (191).
Beyond human efforts, Devi’s grace is essential for Liberation.
Bhagavadgita says:
‘ -
- - ‘ (18:62)
‘O Arjuna! Take refuge in Him alone with your entire being. With His grace you will attain supreme
peace and eternal state.’
Easily attained with supreme devotion (192); Holding plough as weapon (in the form of Balarama)
(193).

- - - - -
- -
Fanned by Lakshmi and Saraswati holding fly-flaps in hands (194).
Lalita Sahasranamam says: - - - - - (614).
Worshipped by those who feel ashamed (with samsara) (195); One who has concealed herself in
the veil of the principle of Earth (196).
‘Lam’ is Prithvi tattva, principle of Earth; ‘Pata’ is veil.
Ruler of Moksha, where ‘Kula’, meaning the created world, merges (197).

- - - -
- -
Honoured by all (198); One who has attained the essence of Bliss (199); One who has reached
the pinnacle of wealth (of truth and power in will etc.) (200).

The tenth set of twenty names starting with ‘La’ have been covered so far.

Lalita Devi of the form of the letter ‘Hrim’ (the eleventh of the 15 letters of the Panchadasakshari
mantra) (201). This ‘Hrim’ is the last letter of Kamarajakuta.
Source of ‘Hrim’ (202); Shining as ‘Hrim’ in the middle state of the created world (203).
The middle state is the state in which the world functions after being created, the first state and
before dissolution, the last state.
Having ‘Hrim’ as crest-jewel (204).

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 - - - -
- - -
Flame of fire in the fire-vessel of ‘Hrim’ (205); Cool ray of nectar in the moon of ‘Hrim’ (206);
Flaming ray of heat in the Sun (207); Lightning in the cloud of ‘Hrim’ (208).

- -
- - -
Sprout in the root of ‘Hrim’ (209); Residing solely in ‘Hrim’ (210); Swan in the lake of ‘Hrim’ (211);
Pea-hen playing in the garden of ‘Hrim’ (212).

- -
- - -
Deer playing in the forest of ‘Hrim’ (213); Creeper in the water-basin of ‘Hrim’ (214); Parrot in the
cage of ‘Hrim’ (215); Lamp in the courtyard of ‘Hrim’ (216).

- - -
- - - -
Lioness in the cave of ‘Hrim’ (217); Honey-bee in the lotus of ‘Hrim’ (218).
Devi has a name, Bhramarambika.
Honey in the flower of ‘Hrim’ (219); Flower-stalk in the tree of ‘Hrim’ (220).

The eleventh set of twenty names starting with ‘Hrim’ have been covered so far.

-
- - -
Lalita Devi of the form of the letter ‘Sa’ (the twelfth of the 15 letters of the Panchadasakshari
mantra) (221); With uniform taste (source of happiness) all over (222).
Just as the candy is equally sweet all over and sea water is equally brackish all over, Devi offers
bliss at all times, places and states.
Praised by all Agamas (223); Substratum of the import of all Vedantas (224); Refuge of ‘Sat’ and
‘Asat’ (225).
‘Sat’ is existence; ‘Asat’ is non-existence. Both emanate from Devi.

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 -
- - -
Complete with all parts, or possessor of all (sixty four) arts (226); Sat (being), Chit (awareness)
and Ananda (bliss) incarnate (227); One who is attainable (through proper means-sadhanas,
taught by Vedas and Guru) (228); Bestower of supreme state (of salvation) (229); Meditated upon
by sages like Sanaka (230).
Sanaka, Sanandana, Sanatana and Sanatkumara are the four mind-born sons of Brahma, who
were epitomes of dispassion right from birth; they are ever of five years of age and ripe Vedantins,
immersed in Bliss.
Consort of Sadasiva (231).

- -
- - -
Substratum of all (232); Truth (being) incarnate (233); Equal to all (in treatment), or equal in form
(to Siva) (234); Creator of all Prapanchas (235).
All that is created is out of the five basic ingredients, the Mahabhutas, viz. Space, Air, Fire, Water
and Earth. Hence all creation is Prapancha.
With none equal or superior to herself (236).

- -
Most lofty (237); Free from attachment (238).
Bhagavdgita says:
‘ -
- ‘ (13:32)
‘Just as Space does not become contaminated though pervading everywhere, owing to its
subtlety, in the same way, Atman does not get polluted though pervading the entire body.’
Possessing Gunas (attributes) (239).
Gunas, attributes are three, viz. Satva (tranquillity), Rajas (passion) and Tamas (inertia). All
creation has a combination of these three gunas in varying degrees, as willed by Devi.
Bestower of all that is desired (by devotees) (240).

The twelfth set of twenty names starting with ‘Sa’ have been covered so far.

Lalita Devi of the form of the letter ‘Ka’ (the thirteenth of the 15 letters of the Panchadasakshari
mantra) (241); Loved in epics (242); Enchantress of the mind of Kameswara (Siva) (243).

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 - - -
- - -
Vessel of life-breath of Kameswara (244); Seated in the lap of Kameswara (245); Embraced by
Kameswara (246); Bestower of happiness on Kameswara, or bestower of Siva-bliss on devotees
(247).

- -
- -
Love of Kameswara (248); Sporting with Kameswara, or interpreter of Siva to devotees (249);
Attainment of Kameswara through austerity (250); Agreeable to the mind of Kameswara (251).

- - -
- - -
Ruler of life of Kameswara, or one whose life is ruled by Kameswara (252); Deluder of
Kameswara (253); Science of Brahman understood as Siva (254); Ruler of Kameswara’s
household (which is the entire creation) (255).

- -
-
One who immerses Kameswara in Bliss (256); Great ruler of Kameswara, or one who renders
Kameswara as the Great Ruler (257); Worshipped by Kama (Manmatha) (258); Residing in
Kamakoti Peetham (as Kamakshi) (259).
Kamakoti means the final stage of desire, which is release from samsara.
Bestower of desired ends (on devotees) (260).

The thirteenth set of twenty names starting with ‘Ka’ have been covered so far.

- - -
- - - -
Lalita Devi of the form of the letter ‘La’ (the fourteenth of the 15 letters of the Panchadasakshari
mantra) (261); Assuming forms (to bless devotees) (262); Attainable through intellect, or
substratum of intellect (263); In a state of having attained all desires (264); At a great distance for
sinners (265); Difficult of attainment for egoists (266).

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 - - - -
- - - - -
Possessed of all powers (267); Assuming body (through her will) (268); At the pinnacle of all
wealth (269); At the pinnacle of all growth (270); Ever sporting (271); Of (eternal) youthful
splendour (272).

- - -
- - - - -
Having all limbs of extraordinary beauty (273); Conducting the sport of the world (274); Having
desire (275).
Lalitasahasranamam says: ‘ - - ’ (8)- ‘holding the rope of desire in her hand.
This refers to the ‘Ichchasakti’, power of desire, will, wielded by Devi.
Having husband (Siva is the husband) (276); Seat of various Agamas, or the import of all Agamas
(277).

- - -
- - - -
Enjoyer of all pleasures (278); Enjoyer of Bliss (Atmananda) (279); Full of overflowing happiness
(280).

The fourteenth set of twenty names starting with ‘La’ have been covered so far.

Lalita Devi of the form of the letter ‘Hrim’ (the fifteenth, the last of the 15 letters of the Pancha-
dasakshari mantra) (281); Dove in the peak of the palace of Hrim (282).

- - -
- - - -
Nectar from the milk-ocean of Hrim (283); Lakshmi in the lotus of Hrim (284); Brilliance of the gem
of Hrim (285); Parrot in the tree of Hrim (286).

- - - -
- - -
Gem in the casket of Hrim (287); Image in the mirror of Hrim (288); Shining sword in the sheath of
Hrim (289).

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Bhagavadgita says:
‘ - - - -
- - ‘ (4:42)
‘Therefore cut asunder the doubt relating to Atman, born of Ignorance, residing in your heart, with
the sword of Knowledge and take refuge in Yoga and rise up.’
Dancer in the assembly-hall of Hrim (290).

- - -
- - - - -
Pearl in the oyster-shell of Hrim (291); Subject of teaching through Hrim (292); Image of coral in
the golden pillar of Hrim (293).

- - -
- - - -
Upanishad in the pinnacle of Veda of Hrim (294); Dakshina (ceremonial offering) in the yaga of
Hrim (295); New Kalpaka creeper in the pleasure-garden of Hrim (296).

- - -
- - - -
Ganga from the Himachala of Hrim (297); Kaustubha jewel from the ocean of Hrim (298).
Kaustubham is the rare jewel that emerged from the ocean of milk during churning by Devas and
Asuras and is worn on the chest by Mahavishnu.
Complete wealth of the Hrim mantra (299); Bestower of supreme happiness on those who take
refuge in Hrim (300).

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 - Latter Part
(Narration of fruits)

- -
- -
Thus have the three hundred names of Devi been recounted by me. O sage! As these names are
the most secret of all secrets, they have to be guarded safely by you.

-
- -
Of the names, those which start with Siva-letters have been spoken by Sridevi; those which start
with Sakti-letters have been uttered by Kameswara (Siva).

-
- -
Names, which have both these types of letters (Siva-letters and Sakti-letters), have been given by
both of them. Can any other stotram created by others equal this stotram?

- -
- -
In all the three worlds there will not be a stotram equal to this, pleasing to Sridevi and auspicious;
there is no doubt in this.

---- Suta said ----

- - - - -
- - - - - -
On listening thus to the King of Stotras sung by Hayagriva, Agastya, the Pitcher-born, got relieved
of his delusion and developed satisfaction in his mind. He then worshipped the Guru Hayagriva
and spoke thus with a view to knowing the very secret truth.

---- Agastya said ----

- -
O Bhagavan Hayagriva! Of the names, which are Siva-letters and which, Sakti-letters? Even
though this may be secret, please tell me.

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O Guru! Also tell me which are combined Siva-Sakti letters.

---- Suta said ----

Asked thus by Agastya, Hayagriva said again:

---- Hayagriva said ----

- -
-
O Agastya! What is there to be guarded from you, when I have been instructed by Amba herself to
unveil to you? I shall now tell you this very secret message, listen.

- -

By merely knowing this, Srividya bestows attainments. Siva-letters are the three ‘Ka’ and two ‘Ha’
letters.

-
- - -
- -
‘Hrim’ letter is combined Siva-Sakti letter; the rest are all Sakti-letters. Those, who chant Srividya
mantras without knowledge of this classification, do not reap the attainments of Srividya even in
hundreds of crores of kalpas.

- -

Srichakra, which is made of four Siva-chakras and five Sakti-chakras, thus totalling to nine
chakras, is the body of Siva-Sakti.
In Srichakra, as per one version, the upward-pointing four triangles are Siva-chakras and the
downward-pointing five triangles are Sakti-chakras.

-
- -
The (central) triangle, a set of eight triangles, two sets of ten triangles and the fourteen triangles –
these five are Sakti-chakras.

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In this verse another version is taken up. As per this, all the triangles, totalling to 43, in the middle
region of Srichakra are held to be Sakti-chakras.

- -
-
Bindu (the dot at the centre), the eight-petalled lotus, the sixteen-petalled lotus (just outside the
eight-petalled one), the square- these four are Siva-chakras in sequence.
The second version is continued here. The Bindu and the lotuses outside the triangles and the
outer square constitute the Siva-chakras.
It is worth noting that in both the versions, the Siva-chakras are four and Sakti-chakras are five.

In the triangles, the Bindu merges; in the set of eight triagles, the eight-petalled lotus merges; in
the two sets of ten triangles, the sixteen-petalled lotus merges; in the set of fourteen triangles, the
square (called Bhugriha or Bhupura) merges.

-
One, who knows the mutual inseparable relation between the Siva-charas and Sakti-chakras, is
alone the knower of Srichakra.

- - -
- - -
The supreme Sakti is of the form of triangles; the supreme Siva is of the form of Bindu (dot).
Therefore there is inseparable relation between Bindu and triangles.

-
-
One, who performs Pooja to Srichakra without knowing this classification, does not attain the
benefit of that worship; Lalitamba is not pleased.

- -
-
Those who are aware of this are indeed knowers of Srividya and Srichakra. Generally all are only
superficially aware; one with specialised knowledge is hard to come by.

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 -
One, has special knowledge of Srividya, should perform Pooja to another who has similar
specialised knowledge.

-
Whether it be those who chant Veda and those who do not know Veda, those who perform yagas
and those who do not perform yagas, if they are properly aware of Srividya, they do not depend
upon Indra and Agni for entering Swarga. (They are not interested in entering Swarga also).

- - -
Aranyaka Sruti states that those, who are unaware of Srividya, with efforts wasted, are thrown
about in this world as well as the next, like sands in hot sun rays.

- - -
- - - -
By chanting these three hundred names just once, mental satisfaction will result without
depending on anything else.

- -
- - -
All procedures mentioned in Tantras become fruitful and their respective fruits are all attained
quickly by chanting this Trisati Stotram.

- - -
- -
One should dedicate himself to chanting this Stotram without desiring anything else. Sridevi
Lalitambika, who becomes pleased with chanting of this Stotram,…….

-
-
Certainly fulfils all desires of the devotee. Hence o sage Agastya! You always chant this.

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 - -
There is nothing more left to be known by you. This Stotram, which bestows the grace of Lalita,
has been told to you.

- -

This Stotram should never be revealed to one who is unaware of Srividya, who is not a devotee
(of Lalita), who is dishonest, who is vicious and who has no faith.

- -
- - -
O sage! This supreme Stotram was revealed to you by me only because of inspiration from Lalita.
This should be guarded even more secretly than the secret Lalita Sahasranama Stotram.

-
-
- - -
Having addressed the supreme sage Agastya thus, Hayagriva praised Lalita Tripurasundari by
chanting this Stotram and his mind was immersed in the waves of Bliss.

- -

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