Sri Lalita Trishati (162. ha.nsagatiH)

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|| AUM mahAgaNapataye namaH ||

|| AUM shrI shan.karAchAryavaryAya namaH ||

|| AUM shrImAtre namaH ||

 

162. ha.nsagatiH

SHE who is the deity of the ha.nsa mantra.

 

The word ha.nsa is derived from the root 'han.h' which means 'to go'.

'han.ti' means that which goes. So, the meaning of ha.nsa can be

'praaNa' or vital air or Sun; ha.nsagati means the incoming and

outgoing movement of praaNa. Hence it means, SHE has the form of

the ajapaamantra. It is said that "hakaareNa bahiryaati sakaareNa

punarvishet.h" which means that "The breath goes out with hakaara

and re-enters with sakaara". SHE is the deity of that ma.ntra.

 

Or ha.nsa may also mean Sun. Since he has the form of time

consisting of day and night; SHE possesses the movements of sun

and moon and SHE is the deity of the sun or ha.nsa.

 

Or ha.nsa can be interpreted as jIva, i.e., one who goes 'ha.nti'

from one body ot another, according to his previous deeds; 'gati'

means goal and SHE is the goal of jiiva because SHE is liberation.

According to taittirIya upaniShad 2.1, "brahmavit.h Apnoti param.h"

which means "One who knows brahman attains the ultimate. "yadgatvA

na nivartante", having attained which there is no return.

(bhagavad gIta 15.6).

 

Or ha.nsa means parameshvara because He enters His own creation

the jagat.h; "ha.nsatu paramesvara" (nR^isimha tApanI upaniShad).

"chaturvidhaa bhaja.nte mAm.h janaH sukR^itino arjunA Arto

jij~naasurarthArthii j~nAnI cha bharatarShabha" Since SHE is to

be attained by the four kinds of devotees as their refuge, SHE is

their gati.

 

For the compound word "ha.nsa-gati", can means SHE is both ha.nsa

and gati. SHE is paramaatman.h in the form of suurya in the sky.

"ha.nsa shuchiShat.h" means han.sa who is pure (KaThopanishad 5.2).

 

Or ha.nsa is swan, the vehicle or brahma and gati means movement -

SHE moves gracefully like the swan. <p>

 

Or "ha.nsa" might be closely related to the foot ornament called

"ha.nsaka" and SHE has HER lotus feet adorned with ornaments

called "ha.nsakaaH".

 

Or ha.nsa means one who goes from village to village and house to

house, i.e., parivraajaka, who are capable of discriminating between

the eternal and the transient, the essential and non-essential, and

the inert and the sentient. They are without desire and belong to the

fourth stage of the hindu scheme of life. SHE is their gati or goal -

because SHE is to be realized by them. "sa.nnyasa yogaadhyatayaH shuddha

sarttvaaH" By the practice of renunciation, yatii-s are pure sattva

(munDaka upaniShad 6.6).

 

"ye puurvadevaa R^iShayashca tadviduste tanmayo amR^itaavai babhUvuH"

Those seers and gods who had in the past knew brahman, became immortal

and one with brahman (shruti). So, SHE has the form of the ultimate

bliss of liberation, and experienced by those great men who are

liberated while living.

 

AUM ha.nsagatyai namaH