shrI lalitA aShTottara shatanAmAvaliH

[Guest guest]

Namasthe

Many pranams to Mr.Aravind and Satish. I am simply

exalted and your explanation is simply marvellous. My

vision is as clear as ur vak. I am unable to forget

that vision really u r great. Mother is simply playing

with your tongue.Oh what lucky man u r

At the feet of Mother

S.Krishnamoorthy--- Aravind Krishna

<seeksha wrote: > satisharigela wrote,

>

> >supakvadaaDimiibiijaradanaayai namo namaH

> >

> >Salutations to Her whose teeth resemble the seeds

> of a well-

> ripened pomegranate.

> >

> >I hope members will add more..

>

>

>

> It is very interesting to comparatively study the

> padadi kesha varNanam

> found in both sahasranama and aShTottarashata

> nAmAvali.

>

> Sahasranama salutes her sparkling teeth in the 25th

> naamaavali.

>

> OM shuddha vidyan^kuraakaara dvija paN^kti

> dvayojjvalaayai namaH

> I salute her, whose radiant teeth are like the buds

> of pure knowledge.

>

> Bhaskararaya explains the term ‘shuddhavidhya’ in a

> number of ways. The

> primary explanation deals with the perfect identity

> of the seeker and the

> seen. Shuddha - pure, meaning negation of ignorance.

> Vidhya is the sixteen

> syllabled Mantra that ascertains this perfect

> identity. The 16 syllable

> Mantra (shodashi) springs from the mUlAdhArA of the

> divine mother and

> undergoes metamorphosis from para to vaikhari

> through pashyanti and

> madhyama. In the madhyama state they are seemingly

> in the form a sprouting

> plant with two joined leaves and in vaikhari the two

> leaves are separated

> but joined in the root (ankura). Bhaskararaya points

> that this ankura state

> of the sprouting plant resembles the tooth of the

> divine mother. There are

> sixteen two fold syllables constituting the

> thirty-two teeth of Lalita.

>

> This namavali can be appreciated more from the

> subtle (suxma) form

> represented as vaakbhava, kaamaraaja and shakti

> kUThaani.

>

> aShTotarashata seems to incline more towards a

> pictures description by the

> nama,

>

> OM supakvadaaDimiibiijaradanaayai namo namaH

>

> Her teeth resemble a daaDimi biija – pomegranate

> seeds, which are su-pakva

> –well ripened.

>

> The white teeth in the taambuula filled mouth of the

> divine mother sparkle

> like the pomegranate seeds that are radiant white

> surrounded by the reddish

> pulp.

>

> Sahasranaama compares her effulgence to a

> pomegranate flower.

>

> OM daaDimii-kusuma-prabhaayai namaH

>

> An interesting observation is that, this namavai

> occurs right after

> taambuula-puurita-mukhii. The vaakdevataaH starting

> from vashini who coined

> the 1000 names could have been inspired to compare

> her effulgence to that of

> a pomegranate flower after they looked at the

> reddish mouth filled with

> taambuula.

>

>

> A beautiful nama occurs in the 108 names of Sri

> Radha Devi that equates her

> teeth to the seeds of a ripe pomegranate that

> attracts the Krishna parrot

> who dispels darkness. (pakva daaDimabiijaabha

> dhantakR^istaghabhicchukaa).

>

>

> In shaptashati after the naaraayaNi stuti Devi says,

>

> bhakshayantyAshcha tAnugrAn.h vaiprachitAn.h

> mahAsurAn.h .

> raktA dantA bhaviShyanti dADimIkusumopamAH ..

> 11.44..

>

> 'When I shall devour the fierce and great demons

> that descend from Vipracit,

> my teeth would shine red like a pomegranate flower’

>

> This form of Devi is celebrated as ‘rakta dantikaa’.

>

>

> In the third chapter where the potency of different

> devas manifests as

> different parts of Devi, Her teeth manifested from

> Prajapati’s potency.

>

> tasyaastu dantaaH sambhuutaaH praajaapatyena

> tejasaa. 2.17

>

> There are many places where Devi crushes the demons

> with her teeth.

>

> udagrashcha raNe devyA shilAvR^ikshAdibhirhataH .

> dantamuShTitalaishchaiva karAlashcha nipAtitaH ..

> 3.17..

>

> She grounded karaala most frightfully with her

> teeth.

>

> tathaiva yodhaM turagai rathaM sArathinA saha .

> nikshipya vaktre dashanaishcharvayatyatibhairavam.h

> ..7. 11..

>

> She crushed the cavalry with the horses, and

> chariots with its charioteer in

> her mouth and dreadfully grounded them with her

> teeth.

>

> tairmukttAni cha shastrANi mahAstrANi tathAsuraiH .

> mukhena jagrAha ruShA dashanairmathitAnyapi ..

> 7.13..

>

> She caught with her mouth the weapons and the great

> arms shot by those

> asuras and crunched them up with her teeth in fury.

>

> asinA nihatAH kechitkechitkhaTvAN^gatADitAH .

> jagmurvinAshamasurA dantAgrAbhihatAstathA .. 7.15..

>

> Some were killed with her sword, some were beaten

> with her skull-topped

> staff, and others met their death being ground in

> the edge of her teeth.

>

> It is interesting to note how a philosophical

> interpretation in sahasranama,

> a shR^ingara filled aShTottarashata salutation to

> the viira rasa filled

> usages in Shaptashati, is all possible with just the

> teeth of paradevataa.

>

> She is rasa ShevadhiH, The repository of all rasas.

>

>

> OM supakvadaaDimiibiijaradanaayai namo namaH

>

> Aravind

>

> I found the following picture when I searched for

> ‘pomegranate flower’ in

> Google.

> http://gabysfarm.safeshopper.com/10/18.htm?74

>

>

>

>

>

_______________

> STOP MORE SPAM with the new MSN 8 and get 2 months

> FREE*

> http://join.msn.com/?page=features/junkmail

>

>

> AUM shrImAtre namaH

> AUM namaH shivAya

> AUM namaH shivAbhyAm

>

> Archives : http://www.ambaa.org/ (Edited)

> : /messages//

>

> Contact : help

>

> Your use of is subject to

>

>

>

 

______________________

Missed your favourite TV serial last night? Try the new, TV.

visit http://in.tv.

[Guest guest]

This name in L108 directly indicates two aspects of ambaaL's face

 

1) fragrant mouth filled with taambuulam.

 

2) smiling countenance

 

This brings two names of sahasranAma directly to mind respectively a)

taambuula puurita mukhii and b) darasmeramukhAmbhuja.

 

---

 

As a reflection to the name karpuuraviiTikamodhasamaakarshhadigantara please

refer to the nAma in trishatii

karpuura-viTii-saurabhya-kallolita-kakup-taTaa.

 

/message/1014

 

shankara indicates two aspects to this name. a) Cosmic form. As the

fragrance floods all the quarters b) Regal pleasures (mahaa raaja bhogavatii

iti arthaH).

 

"karpuura yuktaashcha taaH viiTayashcha taambuulabalaani taasaam

saurabhyam saugandhyam taiH kallolitaani asakRtparimaLitaani kakubhaaM

dishaam taTaani pradeshaH yasyaaH saa"

 

--

 

 

Contemplating on this name (I think) will remove duurvaasana-s and give the

sadhaaka sadvaasana-s. And also endow with the right attitude (smiling

countenance) towards the topsy-turvy universe and karmic cycle.

 

 

 

 

satisharigela [satisharigela]

Wednesday, December 04, 2002 9:03 PM

Re: shrI lalitA aShTottara shatanAmAvaliH

 

 

shrIH

 

The next nama is

 

"taambUlapUritasmeravadanaayai namo namaH"

 

Salutations be to HER whose countenance bears a smile and is also

 

filled with( the fragrance) of Betel nut.

 

The translation above is a bit crude.May be somebody can provide a

 

better one. Also compare with(Thx to Ravi for this idea of

 

comparing with LS)

 

"karpUra vITikA moda samAkarShaddigantarA" of LS

 

The fragrance from the betel leaves She chews, attracts the

 

quarters.

 

Eng. translation of LS from R A Shastry's translation

 

Thx to Shridhar for reminding about this series..

 

regards

 

 

AUM shrImAtre namaH

AUM namaH shivAya

AUM namaH shivAbhyAm

 

Archives : http://www.ambaa.org/ (Edited)

: /messages//

 

Contact : help

 

Your use of is subject to