Author: kairali

Lalita Sahasranama says Devi has emerged from the fire pit of Pure Consciousness. cid agni kuṇḍa sambhūtā. It is Devi’s face that was seen first. Sound and the words dissipate from the face. Face means mouth also.

That’s why the first part of the mantra, क ए इ ल ह्रीं is known as Vagbhavakuta. ह स क ह ल ह्रीं, the form of Devi from the neck to the waist is known as Madhyakuta. स क ल ह्रीं, the last part below the waist is known as Saktikuta.

Mantra has mainly three aspects; mananam, dharanam or thrananam. Mananam means thinking repeatedly one object or subject and becoming one with that. Thrananam means uplifting or escaping from three types of pains. From birth to death, from the mother’s womb to the coffin, we are experiencing various types of suffering.

The three types of suffering we undergo because of the materialistic world, the nature, from supernatural powers are known as Tapa trayas (1. Adibautika, 2. Adi Daivika 3. Adhyatmika ).

By understanding and chanting the mantras in the right way, we can be liberated from the tapa trayas. Mananat-trayate iti Mantrah. By the Manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is Mantra.

How could we escape from this cycles of birth and rebirths (samsara)? The only path is the one that is shown to us by our guru. The most important among those is the mantra that we receive from the master. We need to progress from the gross to the subtle aspect after receiving the mantra deeksha from a guru.

The mantra needs to be chanted and contemplated during whatever actions we are indulged in. We should remember our favorite aspect of the divine (ishta murthi). Then only we will be liberated from the ocean of samsara, reminds the mantra

śrīmad vāgbhava kūṭaika svarūpa mukha paṅkajā
(whose lotus face is the auspicious vagbhavakuta (the first five syllables of the panchadasakshari mantra).)
This part is describing the mantra form of Devi. The coming parts of Lalita Sahasranama are also mentioning about the subtle form.

It is impossible to perceive the subtle form with the external senses. It is only possible to use our minds. Only through manana and dhyana (meditation), we could understand that aspect.

kulāmṛtaika rasikāyai (who is especially fond of the nectar known as kula.)
kula saṅketa pālini (who protects the code of rituals of the path of yoga known as Kula.)

kulāṅganā (who is well-born (who is from a good family).)
kulāntasthā (who resides in Kulavidya.)
kaulini (who belongs to the Kula.)
kula yogini (who is the deity in the Kulas.)

akulā (who does not have a family.)
samayāntasthā (who resides inside Samaya (mental worship).)
samayācāra tatparā (who is attached to the Samaya form of worship.)

These are the next set of the description on Devi’s form. If we understand the meaning of the two words ‘kulam’ and ‘akulam’, we will be able to easily grasp the essence of this entire part. One meaning of ’ku’ in Sanskrit is earth. There are 6 adharas / cardinal energy centers in our body. Mooladhara, Svadisthana, Manipura, Anahata, Vishudhi & Ajna.

Above these 6 adharas lies the 1000 petaled lotus named Sahasrara. At the center of sahasrara is the abode of Shiva & Parvati. One’s focus should be to realize that Shiva & Sakti. I’m explaining the meaning of the word ‘kula’. Muladhara symbolizes the principle of prthvi (earth). The word ‘kulam’ is derived from this concept. kula kuṇḍālayā, who abides in Kulakunda (the center of Muladhara chakra).

Kunda as in Homa Kunda means a pit in which things can stay. Scriptures say that the Kundalini sakti , our vital life force stays dormant in the form of a serpent in the muladhara chakra. Through Bhakti, Yoga Sadhana & Knowledge this kundalini wakes-up and slowly climb through various chakras from muladhara to svadhisthana, Manipura, Anahata, Vishudhi & Ajna and finally reaches the Sahasrara. Then the union of our life force with Shiva & Sakti happens.

In fact, they are not two, we cannot separate Shiva from Sakti. It is said that there are 72,000 Nāḍīs (the subtle energy channels) in our body. When the Kundalini reaches the Sahasrara, all the channels overflow with Amrit (ambrosia), the eternal life force.

sudhā sārābhi varṣiṇi
(who pours out streams of ambrosia.)
This stream of abrosia liberates one from jiva. The cycle of birth and death is broken.

There won’t be any change in the physical appearance of such people. But they won’t be the same again. Sri Ramakrishna Paramahamsa uses an anecdote to explain this. A burnt rope will have the shape of the rope. But one cannot use that to tie anything.

In the same way, the liberated souls are no more an ordinary person. Each word, actions, breath, and their presence is beneficial to everyone in the world. Each word of them becomes the word of God. Their glance becomes that of God. Even each breath of theirs is for the good of others.

So the word ‘kulam’ indicated muladhara and the path through sushumna to the sahasrara. ‘akulam’ indicated the Sahasrara, which is above all the 6 adharas. Devi abides in Kulakunda (the center of Muladhara chakra), indicated by the mantra kula kuṇḍālayā.

kaula mārga tatpara sevitā
(who is worshipped by those devoted to the Kaula tradition.)
Devi appreciates those who choose the path of kaula. A path that is not of kaula is also mentioned in the mantras akulā, samayāntasthā, samayācāra tatparā

We had seen earlier, how Devi annihilated Bhandasura.
Om kāmeśvarāstra nirdagdha sabhaṇḍāsura śūnyakāyai namaḥ
(who burned and destroyed Bhandasura and his capital Shunyaka with the mighty Kameshvara missile.)

Om hara netrāgni sandagdha kāma sañjīvanauṣadhyai namaḥ
(who became the life-giving medicine for Kamadeva (the god of love) who had been burned to ashes by the fire from Siva’s eye.)

Kamadeva was reborn again and unlike earlier, his form was not visible to everyone, only his wife, Sati Devi could see his form. He regained all his powers and charms. Kamadeva became a celebrated devotee of Mother. He had devised many aspects of Devi worship. There are many mantras of Devi attributed to Kamadeva.

Om brahmopendra mahendrādi deva saṁstuta vaibhavāyai namaḥ
(whose many powers are extolled by Brahma, Vishnu, Siva, and other gods.)
All the gods praised Devi. Brahma, Upendra, Indra, etc.

Let us see the explanation for the following mantras
Om śrīmad vāgbhava kūṭaika svarūpa mukha paṅkajāyai namaḥ
(whose lotus face is the auspicious vagbhavakuta (the first five syllables of the panchadasakshari mantra).)

Om kaṇṭhādhaḥ kaṭi paryanta madhya kūṭa svarūpiṇyai namaḥ
(who from Her neck to Her waist is of the form of the madhyakuta (the middle six syllables of the panchadasakshari mantra).)

Om śakti kūṭaikatāpanna kaṭyadhobhāga dhāriṇyai namaḥ
(whose form below the waist is the shaktikuta (the last four syllables of the panchadasakshari mantra).)

Earlier we had discussed the gross form of Devi. The form with hands, legs, etc. The sthoola rupa. Now we are entering from the gross to the subtle (sookshma) form of Devi. We study the scriptures in a sequential method. We call it as Sakha-Arundathi Nyaya.

If one has to be taught about a star, first the master will point to a tree, then the branch of that tree, then the space between the branches, followed by a galaxy and then the brightest star in the galaxy. Only then the student would be able to understand the subject well. In the beginning, one cannot teach him directly pointing towards the star.

In the same way, in Lalita Sahasranama first Devi’s gross form, Her abode, palace, the throne, and things that we could grasp easily was described first. Now slowly we are entering the next level.

It is Devi’s inherent quality to protect the good and destroy the evil. In Devi Mahatmya it is said
इत्थं यदा यदा बाधा दानवोत्था भविष्यति
तदा तदावतीर्याहं करिष्याम्यरिसङ्क्षयम् Devi Mahatmyam 11.54-55

whenever there are chaos and disturbances to the good people because of danavas (evil ones), I incarnate and eliminate the evil every time. Accordingly, Bhandasura was also killed. All these feats of Devi are attributed to Her gross form.

As said earlier, Sthoolam, Sookshmam, param are various forms of Devi. The same way we could perceive the idols in a temple or great mahatmas, when we progress in spiritual sadhana, we could perceive Devi’s sookshma roopa. For a visible form, we usually describe the face first then from the face to the waist, and so on.

In the same way for the subtle form formed by mantras also are described from head to toe. The form is divided into three; vagbhavakuta, madhyakuta & sakthikuta. We can see the same in the 3 mantras mentioned earlier.

Vagbhavakuta: the facial parts
Madhyakuta: the parts from throat to waist
Sakthikuta: the parts below the waist

These mantras were transferred in oral tradition from the master to the disciple not read from the books. Only if the master gives the mantras as deeksha will that become beneficial. I’m still reciting the mantra here for us to have a brief idea of what it is.

क ए इ ल ह्रीं (Vagbhavakuta)
ह स क ह ल ह्रीं (Madhyakuta)
स क ल ह्रीं (Sakthikuta)
The same way a visible form has these three parts, mantras to have.

We can see many aspects of knowledge in Lalita Sahasranama. They are mainly classified into the following subject matters. It starts with Keshadi Pada (Head to toe) description of Devi followed by the palace and the city where Devi resides. Next, come the war and slaying of Bhandasura. We could see Mantra Shastra next like Sri Vidya Upasana, Kaula Marga, Dakshinachara, Vamachara, etc. If we look into Lalita Sahasranama deeply, we could see that it is an infinite ocean of knowledge. We could say that there is nothing that has not been touched upon.

The famous commentator, Bhaskararaya in his commentary Saubhagyabhaskaram, has pointed out that Lalita Sahasranama is having mentions about 170 topics from various Indian scriptures. Only if one understands the entire Indian knowledge system well, then only he will be able to appreciate Lalita Sahasranama in its entirety. It is said to be so expansive and deep.

As said earlier, Vashinyadi Vagdevis are said to the Rishis who have composed Lalita Sahasranama. In Sanskrit, there are 51 letters, but the most auspicious 32 were only used in Lalita Sahasranama.

Om śuddha vidyāṅkurākāra dvija paṅkti dvayojjvalāyai namaḥ
(who has radiant teeth which resemble the buds of pure knowledge.)

Devi’s teeth are compared to pure knowledge. Whatever Devi utters, they are the core philosophy of Veda & Vendantas. There are 32 teeth that represent the first letters of Lalita Sahasranama mantras. Vashinyadi Vagevi’s are considered the presiding goddesses for each of the 32 sounds. It is believed that the mantras with each of the sounds are composed of each Vagdevis who represent each sound. The vagdevi named Vashini is the presiding goddess for the sound अ / ‘A’, hence the mantras that start with syllable अ like Om ambāyai namaḥ were considered to be composed by Vashini. Like this, the vagdevis divided the composition of Lalita Sahasranama and conceived the mantras that describe the best of the qualities of Devi.

पूजनीया जनैर्देवि स्थाने स्थाने पुरे पुरे |
गृहे गृहे शक्तिपरैः ग्रामे ग्रामे वने वने ||

Everyone in every house should worship Devi as She is the most auspicious. Whatever be the status, age, or varna everyone should worship Devi. In which place should one worship Her? It can be in a temple or in our own heart. It can be through an idol or an image, it can be through whatever means. In each village, or even while going to the forest. When you are in any trouble or not, when you are happy or sad, one should chant Devi’s mantra.

There are exactly 1000 names in Lalita Sahasranama. Using a special aphorism known as Chalaakshara Sutra it is pre-determined how to chant the mantras. Hence it is not needed to add or reduce anything. In many other stotras, it is said that it contains 1000 names but we could see that it is not so. Sometimes it might be more than 1000 or less. The same way with 108 names as well. We cannot see any such defects in Lalita Sahasranama. No meaningless words are used.

Some syllables like cha, tu , hi, eva, etc are used in Sanskrit to complete some words. We cannot see even a single word like that in Lalita Sahasranama. Even this is praising Devi (the feminine aspect), we can see many masculine sounds like guṇa nidhi, ātma, roga parvata dambholir, mahā lāvaṇya śevadhi and neutral sounds like tat, brahma, paramdhama, sadhu, paramjyoti. Svāhā, Svāhā are avyayas. Everything else is feminine sounds.

Understanding the Lalita Sahasranama well will help us to pronounce it in a better way. We see many people making mistakes while chanting Lalita Sahasranama. Especially the mantras like

Om annadāyai namaḥ
Om vasudāyai namaḥ
Om vṛddhāyai namaḥ

The stress ‘yai’ at the end of these mantras are very important otherwise it would be mistaken as masculine but they are not.

But mantras like
Om svāhāyai namaḥ
Om svadhāyai namaḥ

can also be chanted as
Om svāhā namaḥ
Om svadhā namaḥ as they are avyayas.

Goddess Jwalamalini made a huge wall of fire to protect the Shakti Sena. Lord Ganapati destroyed all the Vighna Yantras made by the asuras. When the vignhna yantras were placed by the asuras, the shakti sena lost the enthusiasm for war and became lazy. It is when Lord Ganapati intervened and destroyed all the vighna yantras. Mother was happy and blessed Ganapati with Her glance. Bhandasura took 10 incarnations named Ravana, Kumbhakarna, Duryodhana, Dushasana, Dantavaktra etc. From the fingernails of Devi, manifested the 10 avatars of Lord Vishnu. Sri Rama, Sri Krishna, Balarama, Parasurama, Matsya, Kurma, Varaha, etc. killed the demons named Hiranyaksya and so on.

Om karāṅguli nakhotpanna nārāyaṇa daśākṛtyai namaḥ
(who created from Her fingernails all ten incarnations of Narayana (Vishnu).)

Using a special weapon named Maha Pashupata, Devi destroyed the entire asura army. Using another special weapon named Kameshwarastra, Devi destroyed Bhandasura and his city.

Om kāmeśvarāstra nirdagdha sabhaṇḍāsura śūnyakāyai namaḥ
(who burned and destroyed Bhandasura and his capital Shunyaka with the mighty Kameshvara missile.)

All the Gods & Goddesses praised Devi
Om brahmopendra mahendrādi deva saṁstuta vaibhavāyai namaḥ
(whose many powers are extolled by Brahma, Vishnu, Siva, and other gods.)

The huge story of slaying Bhandasura and the great war is described in a nutshell in Lalita Sahasranama starting from
bhaṇḍāsura vadhodyukta śakti senā samanvitā to brahmopendra mahendrādi deva saṁstuta vaibhavā

This Lalita Sahasranama Stotra composed by the Vashinyadi Vagdevis should be chanted with the utmost reverence by all of us. After the daily morning routines, and practices, Sri Chakra puja should be performed before chanting Lalita Sahasranama. There are many rules in scriptures on how to and how not to chant Lalita Sahasranama.

गीती शीघ्री शिरःकम्पी तथा लिखितपाथकः ।
अनर्थज्ञोऽल्पकण्ठश्च षडेतेपाठकाधमाः ॥ -Pāṇinīya Sikşā 32

Those who recite the mantras in a singsong manner, (too) quickly, with a nodding of the head, use a written text at the time of recitation, do not know the meaning of passages read, and have a low voice, are six kinds of bad reciters

Lalita Sahasranama shouldn’t be chanted like a song or too much musical (1.Geeti). We shouldn’t boast that “I had to go to the office or catch the train, hence I completed the entire Lalita Sahasranama in just 5 minutes!”. (2.Sheeghri) One shouldn’t unnecessarily shake the head or look here and there while chanting Lalita Sahasranama. We can see sometime people chanting while having a sip of tea. (3.Shirahkambi) It is considered the lowest grade of an act to read a book. The mantras should be recited from memory (4.Likhitha Patakah). In India, there was a custom of staying in a temple for a longer period of time to do spiritual practices. One used to live according to the temple rules and have only the prasad. Lalita Sahasranama was an integral part of such practices. Ayurveda physicians and other practitioners also considered Lalita Sahasranama as a path of worship. Hence all of them had memorized the mantras and chanted flawlessly. It is also not good to chant the mantras without understanding the meaning as well (5.Anartho). It should not be chanted in a feeble voice that the listeners are not able to hear. (6.Alpakanta ) . These are the 6 ways one should not chant Lalita Sahasranama. Then how to chant? Just do the opposite of what is mentioned above.

माधुर्यमक्षरव्यक्तिः पदच्छेदस्तुसुस्वरः ।
धैर्यं लयसमर्थं च षडेतेपाठका गुणाः ॥ – Pāṇinīya Sikşā 33

Sweetness, clearness, separation of words, right accent, patience and ability to observe time are six merits in a reciter

When one chants Lalita Sahasranama, it should be soothing and the voice should be sweet. Each syllable should be chanted perfectly. utmost care should be taken on how to split the phrases. Lalita Sahasranama should be chanted in the best of the note we can. When one chants understanding the meaning of each word and in the right sense, the listeners understand how seriously that person has taken up this task of chanting. One’s mind should merge with the chanting.

The chief pontiff of Sringeri Sarada Peetham, Sri Chandrasekhara Bharati was once chanting Lalita Sahasranama, while he was chanting the mantra Om tat pada lakṣyārthāyai namaḥ, he remembered the lotus feet of the Mother. He went into Samadhi instantly for 2-3 hours and could continue chanting only after that. This is known as laya. Hence chanting by understanding the essence will benefit us immensely.