Sri Lalita Sahasranama

[Guest guest]

Cari tutti

 

I am new in the list, I know only the very basic concept of Vedanta

as from Swami Vivekananda books (italian translation "Ubaldini

editore - Roma ") , Christopher Isherwood (Italian translation

"SE" ), and mainly from a Brhaminic family of musicians living in

Bangalore .

 

I am a musician myself and I am writing a new composition

using the "S'ri LalitA SahasranAma " as text (six singers will be

involved). I am using as reference text the Swami Tapasynanda

edition.

 

I would like to have some more knowledge on this kind of poetry

- I am conscious of the beuty conteined in this poem, with the

help of transliteration and translation I can really feel the beuty

of

it.

 

Is any body willing to help me/him in aquiring more knowledge

on this topic ?

 

All the best

 

OM

 

Riccardo Nova

[Guest guest]

Sri Harsha ji sent me this beautiful explanation.

Krodha Bhattaraka means Durvasa Maharshi.

 

Rgds

--- harsha_ramamurthy <harsha_ramamurthy

wrote:

> Tue, 01 Feb 2005 15:40:27 -0000

> "harsha_ramamurthy"

> <harsha_ramamurthy

> satisharigela

> Sri Lalita Sahasranama

>

>

> namaH shivAbhyAM......

>

> Below is a humble attempt to answer certain queries

> by the members of

> the group, which I had received through private

> mails. Corrections

> are welcome.

>

> 1. What is the significance of the name ChatuH

> ShaShTyupachArADhyA?

> The Navavarana Pooja of Sridevi involves

> sixty-four

> offerings known as the ChatuH ShaShTyupachAra pooja.

> These have been

> detailed in the Parashurama Kalpasutras and other

> Tantras like

> Vamakeshwara and Rudrayamala. A Jiva enjoys various

> objects for his

> sensory pleasures and comforts. The sixty-four

> Upacharas are offered

> to Sridevi not only to express one's thanks to the

> supreme but

> also to enjoy these objects after offering them at

> the lotus feet of

> Devi. By this action, one initially enjoys the

> external objects as the

> divine Prasada of Sridevi and at an advanced stage,

> the duality

> between Sridevi and the sadhaka ceases and it is

> Sridevi who acts

> through the sadhaka.

>

> 2. Who are the sixty-four crore Yoginis?

> Brahmi and the other seven Matrika Devatas

> each have eight

> Yoginis (AkshobhyA etc.) associated with them. Thus,

> there number

> becomes 8 X 8 = 64. Each of these Yoginis is further

> assisted by an

> army of a crore Shaktis. Actually, as described in

> Jayadrathayamala,

> each of the nine Avaranas in the Srichakra are

> inhabited by 64 crore

> Yoginis. Thus, the total number of Yoginis residing

> in the Srichakra

> is 576 crores. Observe the name

> `mahAchatuShShaShTikoTiyoginIgaNasevitA' in Sri

> Lalita

> Sahasranama. The word `mahA' indicates a

> multiplication factor of 9,

> which results in the number 576.

>

> 3. What is the meaning of the name

> `shrutisImantasindUrikR^itapAdAbjadhUlikA'?

> The Vedas are visualized as Veda Purushas,

> who are crystal

> like in appearance. When they touch the feet of Sri

> Rajarajeshwari,

> the supreme Brahman who is the hidden essence of the

> Vedas, the red

> dust from the feet of Sridevi becomes the decorative

> Sindura on the

> foreheads of the Veda Purushas. The Vedas deal with

> both Karma and

> Jnana Kandas. The crown jewels of the Vedic mountain

> are the

> Upanishads, which, due to their total

> non-association with karma and

> Dvaita, are crystal-like in appearance. By

> indicating that the

> Upanishads touch the lotus feet of Sridevi,

> inaccessible even to the

> trinity, Vashinyadi Vagdevis hint that the only

> access to

> Sridevi's lotus feet is through the Upanishadic way

> of swAtma vichAra.

>

> 4. What is the significance of the name

> `sakalAgamasandohashuktisampuTamauktikA'?

> The previous name `shrutisImantasind

> UrikR^itapAdAbjadhUlikA' indicates that the Vedas

> are the royal routes

> to reach the feet of Sridevi. Then what about those

> who do not have

> VedAdhikAra? For these, the same truth elaborated in

> the Vedas is

> available in a nutshell in the Agamas and Tantras.

> Agamas are compared

> to hard shells. It is hard to break these shells, in

> other words, the

> study of scriptures is a difficult task. But once

> the shell is broken,

> i.e. once the real essence of the scriptures is

> understood by means of

> dedicated study and experience, like the pearl that

> is obtained from

> the shell, the shining jewel of the self, which is

> none but Sridevi,

> is realized. There is an alternate explanation for

> this name. If the

> entire galaxy of scriptures, Tantras and Amnayas are

> like the shell,

> it is the supreme Srividya Mahashodashi mantra which

> is hidden like a

> pearl in the shell. This jewel is obtained by the

> one who has

> previously spent lifetimes trying to break the shell

> i.e. studying the

> scriptures and worshipping various forms of the

> Supreme.

>

> 5. What is the significance of the name `shR^i

> ~NgArasasaMpUrNA'?

> Sridevi is filled with the emotion of

> SringAra for her Lord

> Kameshwara. Is this lust or like a normal emotion?

> No! Sringa means

> two horns (2), ara means petals and Rasa indicates

> 6. Thus, this name

> refers to the lotus with 6X2 petals which is Anahata

> Chakra. The

> emotion associated with Anahata Chakra is selfless

> love. This is the

> basis for Sridevi's Sringara towards Sri Kameshwara.

> The

> Navavaranas of Srichakra correspond to the nine

> Rasas or emotions

> namely Sringara, Hasya, Vira etc. The very first

> Chakra i.e. Trailokya

> Mohana corresponds to Sringara Rasa. The Sampurnatva

> or completion for

> the Avaranas is in the ninth avarana which is the

> Sarvanandamaya

> Chakra and the corresponding Rasa is Shanta. Thus,

> this name indicates

> that Sridevi ever resides in the emotionless state

> of Shanta Rasa, the

> state of the Bindu or Shiva, which represents the

> final state of the

> Navarasas starting from Sringara Rasa.

>

> 6. Is Gayatri Upasana necessary for

> Srividyopasakas?

> The greatness of Gayatri is evident from

> the words of the

> Lord in Bhagavadgita, declaring himself as Gayatri

> among the meters.

> This Gayatri is of known as TripadA (with 24

> letters) and as

> ChatuShpadA or Purna Gayatri (with 32 letters). The

> Purna Gayatri

> mantra is so called as it is complete with Shodasha

> (16) Kalas. This

> becomes evident if one counts the number of words in

> the Purna

> Gayatri mantra. This further establishes the

> association of Srividya

> with Shodashi. The Gayatri mantra, which is given as

> Upadesha to the

> men of the first three Varnas, has to be recited as

> a duty all through

> the life and Srividyopasana does qualify one to stop

> reciting Gayatri

> in the Sandhyas. It is only by the recitation of

> Gayatri that members

> of the three varnas obtain the Karmadhikara for

> performing the Karmas

> ordained based on their Varna and Ashrama. The three

> parts of the

> Gayatri mantra correspond to the Kutas of Srividya

> (Vamakeshwara

> Tantra). Also, the three parts of Gayatri represent

> Bala, Bhairavi

> and Sundari Vidyas and the complete mantra with

> Turiya Pada represents

> the Shodashakshari (Rudrayamala). The three parts of

> the Gayatri

> mantra represent the three powers of Brahma Shakti –

> here conceived as

> Surayanarayana – Savita, Bharga and Martanda, who

> perform the

> creation, sustenance and destruction of the worlds,

> similarly

> represented by the trinity and the three Kutas of

> Srividya Mahamantra.

> Sri Krodha Bhattaraka says in Devi Mahmina Stuti:

> gAyatrI sashirA

> turIyasahitA …..tvameva tripure. Gayatri HAS to be

> worshipped by

> men of the three varnas as a mandatory duty, using

> the meters Gayatri,

> Brihati and Jagati respectively (Shankha and Likhita

> Sutras).

>

> 7. What is the significance of the name

> `kaulamArgatatparasevitA'?

> Kaula marga refers to the four paths

> associated with

> one's lineage. They are:

> a. Anuvamsha Marga – The lineage of Srividya

> obtained from

> one's father, grandfather and great grandfather.

> b. Vidyavamsha Marga – The lineage of Srividya

> obtained from

> one's Guru, Paramaguru and Parameshthi Guru.

> c. Varna Marga – The lineage of Srividya obtained

> from the Sruti

> and Smriti, and thereby through the Varna and

> Ashrama system.

> d. Shat Chakra Marga – The realization of Srividya,

> via the path

> of the ascent of Kundalini through the six Chakras,

> emerging in

> Sahasrara.

> People taking one or more of these paths are

> referred to as

> Kaulas. Sridevi is the one who is worshipped by all

> these four paths.

>

> 8. Why is it always thought that Shiva is the goal

> of Sadhana and

> not Shakti?

> For a student of Tantrika Parinamavada,

> the goal is the

> attainment of the state of `Shivam'. As the

> distinction

> between Kameshwara and Kameshwari is not true, this

> statement is true

> to a certain extent only. Instead of quoting other

> Parinamavada texts,

> one can examine the last four names of Sri Lalita

> Sahasranama. The

> name `shrImattripurasundarI' refers to Vimarsha

> Shakti / Rakta

> Paduka / Kameshwari. The name `shrIshivA' refers to

> Prakasha / Shukla

> Charana /Kameshwara. That Sri `Lalitambika' is

> indeed the state of

> Absolute Shivam / Brahman is indicated by the next

> name

> `shivashaktyaikyarUpiNI', clarifying that it is Sri

> Lalita

> who also represents the Maha Nirvana Charana and the

> Maha Paduka.

>

> Bhava sha~Nkara deshika me sharaNaM……

 

 

 

 

 

Mail - Easier than ever with enhanced search. Learn more.

http://info.mail./mail_250