LalithA SahasranAma [912] savyApasavyamArgasthA [ Final]

[Guest guest]

NMadasamy stops at " When one worships rsis, Devas, pitrs, men and

all other beings, by the paNcayajnA ceremony for the sake of

discharging the debts [owed to the above] according to rule, with

piety and gifts and other essential ceremonies, it is called daksina

path."

 

The worshipper also called Daksina because he identifies himself

with that method. When in the above ceremonies of Devas, etc the

worshipper offers everything in the name of Devi {Tripura-Bhairavi],

this method is called VAma; the worshipper is also called VAma as he

is entirely devoted to this path. In the VAma path one may or may

not perform the paNcayajNas, because anything offered goes to the

deity of the VAma path. He who clings to the vAma path, has no debts

to the gods, etc. to discharge, as he indentifies himself in every

ceremony with the Tripura; the wise man attains moksa. The follower

of the VAma path attains moksa after enjoying for a long time in

this world, wealth, shining with a beautiful body like that of

Manmatha, subduing kings on all sides with their respective

dominions, charming all women who are confused with cupidity,

controlling the lion, the tiger,the bear and the bhUtas, pretas and

pisAcas, wandering at his own will unobstructed like the wind,

worshipping BAlA or TripurAdevi, MadhyA, Bhairavi with supreme

devotion, or worshipping KAmesvari or KAmA occasionally, by

the daksina or vAma path.

 

So one should worship Devi whether by vAma or daksina path. But one

should worship the deity MahAmAyA, SAradA, and also the daughter of

HImavAn [Parvati] by the daksina path alone. If any one who worships

the MahAmAyA, etc. except by the daksina path, that sinful man

fallen from all [virtuous] worlds becomes a possessor of disease.

But the DevatAs, Sivaduti, etc. which are described above are to be

worshipped either by daksina or by vAma path. The follower of vAma

path does not observe many ceremonies [ie he restrains himself from

worshipping many gods] but he of daksina path fulfills all, hence

the daksina path is better" Thus says Siva to BhetAla and Bhairava,

 

According to this explanation the meaning of the name is: She is

worshipped by both savya and apasavya paths. The drift is in reality

that Tripurasundari is not separate from the deities, namely TripurA-

BhairavI and others who are worshipped only by the vAma path, the

DevatAs, SAradA, etc who are worshipped only by the daksina path,

and the deities such as Sivaduti etc who are worshipped by both the

above paths or by one of either. Thus another explanation.

 

Or according to the Siva-sutra [iII. 45]; savy means IdA-NAdi,

apasavya, PingalA, mArga, of course, SusumnA, stgA, she is to be

reached [by restraining the breath ].

 

BhAskararAya's Commentary

Translated into English by R. Ananthakrishna Sastry.

 

Lalitha Sahasranama with commentaries now in SS homepage. See link

http://shaktisadhana.50megs.com/Newhomepage/sadhana/Commentaries.html

[Guest guest]

She is worshiped by both the Savya-marga the Apasavya-marga.

 

Traditionally, Savya-marga (the method of worship known by the name

Dakshinacara) was practiced by the Brahmins. The Apasavya-marga (also

known as Vamacara) was prescribed by Srutis for the other three

castes. [...] Today, however, there is no such division. There are a

few Brahmins who practice Vamacara, and a few of the other castes who

practice the Daksinacara at least in some modified form.

 

This name means that Sri Lalita is in both of these paths.

 

The name also indicates that She is in the two paths of Devas and

Pitrs; i.e., the path of renunciation and that of ordinary mortals.

 

- Dr. C. Suryanarayana Murthy, Commentary on the Sri Lalita

Sahasranama, 1962

 

 

 

, "NMadasamy"

<ashwini_puralasamy wrote:

>

> NMadasamy stops at " When one worships rsis, Devas, pitrs, men and

> all other beings, by the paNcayajnA ceremony for the sake of

> discharging the debts [owed to the above] according to rule, with

> piety and gifts and other essential ceremonies, it is called daksina

> path."

>

> The worshipper also called Daksina because he identifies himself

> with that method. When in the above ceremonies of Devas, etc the

> worshipper offers everything in the name of Devi {Tripura-Bhairavi],

> this method is called VAma; the worshipper is also called VAma as he

> is entirely devoted to this path. In the VAma path one may or may

> not perform the paNcayajNas, because anything offered goes to the

> deity of the VAma path. He who clings to the vAma path, has no debts

> to the gods, etc. to discharge, as he indentifies himself in every

> ceremony with the Tripura; the wise man attains moksa. The follower

> of the VAma path attains moksa after enjoying for a long time in

> this world, wealth, shining with a beautiful body like that of

> Manmatha, subduing kings on all sides with their respective

> dominions, charming all women who are confused with cupidity,

> controlling the lion, the tiger,the bear and the bhUtas, pretas and

> pisAcas, wandering at his own will unobstructed like the wind,

> worshipping BAlA or TripurAdevi, MadhyA, Bhairavi with supreme

> devotion, or worshipping KAmesvari or KAmA occasionally, by

> the daksina or vAma path.

>

> So one should worship Devi whether by vAma or daksina path. But one

> should worship the deity MahAmAyA, SAradA, and also the daughter of

> HImavAn [Parvati] by the daksina path alone. If any one who worships

> the MahAmAyA, etc. except by the daksina path, that sinful man

> fallen from all [virtuous] worlds becomes a possessor of disease.

> But the DevatAs, Sivaduti, etc. which are described above are to be

> worshipped either by daksina or by vAma path. The follower of vAma

> path does not observe many ceremonies [ie he restrains himself from

> worshipping many gods] but he of daksina path fulfills all, hence

> the daksina path is better" Thus says Siva to BhetAla and Bhairava,

>

> According to this explanation the meaning of the name is: She is

> worshipped by both savya and apasavya paths. The drift is in reality

> that Tripurasundari is not separate from the deities, namely TripurA-

> BhairavI and others who are worshipped only by the vAma path, the

> DevatAs, SAradA, etc who are worshipped only by the daksina path,

> and the deities such as Sivaduti etc who are worshipped by both the

> above paths or by one of either. Thus another explanation.

>

> Or according to the Siva-sutra [iII. 45]; savy means IdA-NAdi,

> apasavya, PingalA, mArga, of course, SusumnA, stgA, she is to be

> reached [by restraining the breath ].

>

> BhAskararAya's Commentary

> Translated into English by R. Ananthakrishna Sastry.

>

> Lalitha Sahasranama with commentaries now in SS homepage. See link

> http://shaktisadhana.50megs.com/Newhomepage/sadhana/Commentaries.html

>