shrI lalitAtrishatI bhAShyam.h - Benedictory Verses

[Guest guest]

namaskAram

 

I am posting this series on advaita-L, now that we have few

members who are not part of advaita-l, I thought I will post

the compilations here.

 

 

1) In this context you may want to refer to

 

http://lists.advaita-vedanta.org/cgi-bin/wa?A2=ind9906a&L=advaita-l&F=lf&S=&P=24\

3

If you go to the archives of advaita-l, you will find the commentary

(english alone) of first 170 names. This project was started more

than an year back.

 

 

2) I have one-line meanings of first 160 names of trishatI here

 

http://www.geocities.com/Athens/Atlantis/7587/meenakshi/

 

 

3) This translation may have many errors as it is done by me. I do refer to

other works. But I do not know of work, which gives the translation of

the bhAShya with original in sanskrit. For instance, I do not know any

available translation of the benedictory verses.

 

------

 

 

 

|| AUM mahAgaNapataye namaH ||

|| AUM shrI sha.karAchAryavaryAya namaH ||

|| AUM shrImAtre namaH ||

 

 

shrI sha.nkara bhAShyaM on shrI lalitA trishatI

===============================================

 

 

maN^gaLAcharaNam Verse 1

========================

 

vande vighneshvaraM devaM sarvasiddhi pradAyinam.h |

vAmAN^karUDha vAmAkShI karapallava pUjitam.h || 1 ||

 

I bow to Lord vighneshvara who is adored by the beautiful

eyed shrImAtA sitting on the left lap of Lord shiva with her

palms which are soft like a tender leaf; and who bestows all

powers to His devotees.

 

ambaaL sits on the left lap of Lord shiva, it is indicated

by many names. For instance, shivakAmeshvarAN^kasthA of

sahasranAma; IshvarotsaN^ganilaya and

kAmeshvarotsaN^gavAsinI of trishatI indicate this.

 

She is called vAmAkShI because She has beautiful eyes. vAma

means beautiful and akShI means eye. The name vAmanayanA in

sahasranAma is a synonym to this name. Here, one can obtain

other different interpretations by taking vAma to mean left

as well.

 

Lord ganesha is shrImAta's son, hence the word pUjitam can

be more appropriately taken as act of adoration than

worshipping.

 

 

 

 

maN~gaLAcharaNam Verse 2

========================

 

pAshAN^kushekShusumarAjita pa~nchashAkAM

pATalyashAlisushhumA.nchitagAtravallIm.h |

prAchinavakstutapadAM paradevatAM tvaM

pa~nchAyudhArchitapadAM praNamAmi devIm.h || 2 ||

 

 

In a split form

 

pAsha aN^kusha ikShu sumaH ajita pa~ncha shAkAM

pATalya shAli sushhuma a.nchita gAtra vallIm.h |

prAchina vak.h stuta padAM paradevatAM tvaM

pa~ncha Ayudha archita padAM praNamAmi devIm.h || 2 ||

 

I bow to paradevatA shrI lalitAmbikA, who sports a noose

(pAsha), goad (aN^kusha), bow made of sugarcane (ikShu

kodaNDa), and five invincible flower branches; whose

form is like a beautiful creeper with red radiance like the

pATala flower; whose feet is praised by vedas; and who

is worshipped by manmatha.

 

 

In this context, readers are requested to refer to the

sahasranAmam which poetically describes the significance of

these weapons as rAga svarUpa pAshADhya,

krodhAN^karakushojjvalA, manorupekShukodaNda, and

panchatanmAtrasAyakA. Commentary on these names will run to

few pages, so I am skipping them here.

 

 

veda-s are denoted by the term prAchina (ancient) vAk.h

(words). In this context, many names in the sahasranAma

indicate the connection. ambAL is called vedA vedyA, that is

She is known through veda-s. She is veda jananI, mother of

veda-s. The name shrutiH indicates She is not different from

it. She is sarva vedAnta saMvedya, that is, She is known

through upaniShad-s. She is ChandaH sara, essence of all

veda-s. She is also known as trayI (which mean veda-s) and

She is celebrated and praised by upaniShad-s as brahman (

sarvopanishhad.h udghushhTA).

 

 

manmatha is denoted by the term pa~nchAyudha, because his

weapons are five arrows. These five arrows indicate five

senses. manmatha is such a clever warrior, who uses the five

senses of his enemy (sense inclined man) to defeat him. A

wise man, however, who has his senses under his control, can

defeat manmatha quite easily. manmAtha in one of foremost

devotees of ambaL, the reading of pa~nchadashAkSharI due to

him is still extant.

 

 

The radiant red color of ambaaL is indicated in many

places. For instance, the name aruNaa, udyad.hbhAnu

sahasrAbha, and tarunAditya pATala indicate this. pAtAla is

is pale red trumpet flower (Jaguar online dictionary gives

the meaning as rose).

 

maN^gaLAcharaNam Verse 3

========================

 

lopAmudrApatiM natva hayagrIvamapIshvaram.h

shrIvidyA rAja saMsiddhi kAri pa.nkaja vIkShaNam.h || 3 ||

 

 

I bow to the husband of lopAmudrA, and also to Lord

hayagrIva the glance of whose lotus eyes can confer

perfection in shrI vidyA.

 

In this verse, Sage agastya is referred as lopAmudrA's

husband. This indicates the greatness of lopAmudrA, who is

considered as one of the foremost devotees of lalitAmbA and

it is revealed in the sahasranAma by the name

lopAmudrArchita (SHE who was worshipped by lopAmudrA). In

the discussion of pUrva pIThikA, we will see that shrI

lalitAmbA Herself praising the greatness of lopAmudrA. Like

that of manmatha's, lopAmudrA's reading of panchadashAkSharI

mantra is popular and still in use.

 

Lord hayagrIva instructed both lalitA sahasranAmam and

trishatI to agastya mahaR^iShi. It was through agastya, the

world received these treasures. Hence, both are saluted in

this verse.

 

maN~gaLAcharaNam Verse 4

========================

 

vistAritAM bahuvidhAM bahubhiH kR^itAM cha

tIkAM vilokayituM akShatAM janAnAm.h |

tatratya sarva pada yoga viveka bhAnuM

tuShTyai karomi lalitA pada bhakti yogAt.h || 4 ||

 

There are many detailed commentaries done in different ways by many

authors and these have been examined by the world without complete

understanding. Through my devotion to shrI lalitA's feet I present this

commentary for satisfaction and this commentary illuminates like a Sun,

the meaning of every name in the context of the whole text.

 

 

 

The term vilok means to glance at or examine. The term "akShata" means

unbroken. This indicates that the previous works did not bring out the

meaning clearly penetrating to the essence.

 

tatratya means "of that place", "being in that position", i.e, being

in ths position of not having a satifactory commentary explaining the

meaning of the text.

 

"sarva pada yoga" denotes that the meaning of individual names are

explained in the context of the whole.

 

lalitA pada bhakti yogAt.h means through my devotion to the feet of

shrI lalitA

 

The meanings illuminate the names like a Sun of true discrimination

bringing out the real essence. viveka is distinguish the real from the

unreal. These names are prone to tantric interpretation which distort

the true meaning by a short-sighted approach.

 

The work is done for the satisfaction (tuShti) of shrI lalitA and also

Her devotees who long to understand this text.

 

 

 

[ after I complete the postings on pUrvapIThika on advaita-L, I will

post the compilation of that here ]

[Guest guest]

Dear Ravi,

 

I checked your devotional works on Ambal website and found Sri Minakshi

Ashtothram. Now are there similar ashtothrams for Sri Kamakshi and

Visalakshi too?

 

Of course The Lalitha Sahasranama and the Lalitha Ashtothra apply to all

forms of Ambal but i am curious about these. I know there are separate

ashtothrams for Sri Durga,Sri Lakshmi and Sri Saraswati.

 

Also do you think the three forms of the Supreme Mother worshipped as

Mother Minakshi, MotherKamakshi, and Mother Visalakshi refer to Sri Durga,

Sri Lakshmi , and SRi Saraswati?

 

I know that the Paramacharya of Kanchi has referred to the them as

corresponding to the 3 methods of initiation-by look, by touch and by

thought.

 

Jai Ma

 

bala

 

 

 

 

_____________

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[Guest guest]

> I checked your devotional works on Ambal website and found Sri

> Minakshi

> Ashtothram. Now are there similar ashtothrams for Sri Kamakshi and

> Visalakshi too?

 

> Of course The Lalitha Sahasranama and the Lalitha Ashtothra apply to

> all

> forms of Ambal but i am curious about these. I know there are

> separate

> ashtothrams for Sri Durga,Sri Lakshmi and Sri Saraswati.

 

There are aShTottaram-s on many forms of ambaaL, the book I have, has

for lalita, lalita tripurasundari, bhuvaneshvari, miinaakShii and

gaurii. I am sure that aShtottaram exists for kAmAkShI and vishAlAkShI

too. I have also seen aShtottaram-s on lakShmI and sarasvatI

 

You missed shrI lalitA trishatI while mentioning lalitAsahasranAma and

lalitA aShTottaram. shrI lalitA trishatI is held to be more powerful

than lalitAsahasranAmam. It is shorter and has only 300 names (20 names

for each akShara of panchadashAkSharI). And bhagavAn shrI shankara has

commented on it.

 

>

> Also do you think the three forms of the Supreme Mother

> worshipped as

> Mother Minakshi, MotherKamakshi, and Mother Visalakshi refer to Sri

> Durga,

> Sri Lakshmi , and SRi Saraswati?

 

I have not come across such a direct comparison. I think in some talks

paramAcharya links some aspects of kAmAkShI with mahAlakShmI. mInAkShI

amman is often linked in tantra sAstra to rAjashyAmala or rAja mAtangI,

also being in kadamba vanaM (madurai - refer to thiruviLaiyAdal

puraaNam), She is known as kadamba vana vAsini. Whenever there is

reference to kadamba vanam (etc.) or mAtangi or shyAmala, link to

mInakShI amman can be inferred. In that sense, there are stotrams like

"mANikya vINaam .. " of kALidaasa and shyAmala daNdakam, navaratnamala

stotram which reveal her likeness to sarasvatI. Many think mANikya

viiNam is addressed to sarasvatI, but it is addressed to ambaaL. I

donot know about the durga connection.

 

As svAmi vishvarUpAnanda once wrote to me, kAmAkShI, mInAkShI and

vishAlakShI are like different photographs of a same person (supreme

being). Only the name and form is different, but the underlying vastu

(supreme being) is same.

 

 

>

> I know that the Paramacharya of Kanchi has referred to the them as

> corresponding to the 3 methods of initiation-by look, by touch and by

>

> thought.

>

 

I have read this paramAchArya's deivaththin kural.

 

 

 

AUM shrImAtre namaH

 

Ravi

___________

 

Bid and sell for free at http://auctions.

[Guest guest]

Ravi,,

 

In "Manikya vinam", the great poet continues with

 

"Chaturbuje .... pundrekshu pashankusha pushpa pana haste.."

 

which is a description akin to that given in the Lalitha Sahasranama- i

guess that's Ambals' description.

 

But all these various forms are of the One Mother alone- after all we

can all have only one Mother - whether you call Her Saraswati or Lalitha or

anyother name it is all the same. All are Amma's forms alone.

 

 

 

We see that in Sri Ramakrishna's life - He had visions of i guess every

possible aspect of Mother/God - Kali, Durga , Saraswati, Sita, Radha,

Rajarajeswari( Shodasi)...

 

anyway, thank you for all the information.

 

Jai Ma

 

bala

 

 

 

>Ravi <miinalochanii

>

>

> Re: shrI lalitAtrishatI bhAShyam.h - Benedictory Verses

>Tue, 10 Aug 1999 14:38:26 -0700 (PDT)

>

>

>

> > I checked your devotional works on Ambal website and found Sri

> > Minakshi

> > Ashtothram. Now are there similar ashtothrams for Sri Kamakshi and

> > Visalakshi too?

>

>

> > Of course The Lalitha Sahasranama and the Lalitha Ashtothra apply to

> > all

> > forms of Ambal but i am curious about these. I know there are

> > separate

> > ashtothrams for Sri Durga,Sri Lakshmi and Sri Saraswati.

>

>There are aShTottaram-s on many forms of ambaaL, the book I have, has

>for lalita, lalita tripurasundari, bhuvaneshvari, miinaakShii and

>gaurii. I am sure that aShtottaram exists for kAmAkShI and vishAlAkShI

>too. I have also seen aShtottaram-s on lakShmI and sarasvatI

>

> You missed shrI lalitA trishatI while mentioning lalitAsahasranAma and

>lalitA aShTottaram. shrI lalitA trishatI is held to be more powerful

>than lalitAsahasranAmam. It is shorter and has only 300 names (20 names

>for each akShara of panchadashAkSharI). And bhagavAn shrI shankara has

>commented on it.

>

>

> >

> > Also do you think the three forms of the Supreme Mother

> > worshipped as

> > Mother Minakshi, MotherKamakshi, and Mother Visalakshi refer to Sri

> > Durga,

> > Sri Lakshmi , and SRi Saraswati?

>

>I have not come across such a direct comparison. I think in some talks

>paramAcharya links some aspects of kAmAkShI with mahAlakShmI. mInAkShI

>amman is often linked in tantra sAstra to rAjashyAmala or rAja mAtangI,

>also being in kadamba vanaM (madurai - refer to thiruviLaiyAdal

>puraaNam), She is known as kadamba vana vAsini. Whenever there is

>reference to kadamba vanam (etc.) or mAtangi or shyAmala, link to

>mInakShI amman can be inferred. In that sense, there are stotrams like

>"mANikya vINaam .. " of kALidaasa and shyAmala daNdakam, navaratnamala

>stotram which reveal her likeness to sarasvatI. Many think mANikya

>viiNam is addressed to sarasvatI, but it is addressed to ambaaL. I

>donot know about the durga connection.

>

>As svAmi vishvarUpAnanda once wrote to me, kAmAkShI, mInAkShI and

>vishAlakShI are like different photographs of a same person (supreme

>being). Only the name and form is different, but the underlying vastu

>(supreme being) is same.

>

>

>

> >

> > I know that the Paramacharya of Kanchi has referred to the them as

> > corresponding to the 3 methods of initiation-by look, by touch and by

> >

> > thought.

> >

>

>I have read this paramAchArya's deivaththin kural.

>

>

>

>AUM shrImAtre namaH

>

>Ravi

>___________

>

>Bid and sell for free at http://auctions.

>

>

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>

>

>

 

 

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