Introducing Srilalitaa Sahasranaamam….........
(Compilation for a discourse at Sri Ganesha Temple,
Nashville, TN. USA, October 2014)
There can be no end to the introduction of the numbers of divine names of Devi. Has she only thousand
names? Who knows and who can limit? Thousand names are all that we can
comprehend! Devi in her aspect of Srilalita is more widely and popularly
worshiped in South India as Tripurasundari.
She is invoked in Srichakra Yantra, meditated upon by the
Panchadasee-vidyaa which is the most sacred for the Goddess and worshiped by
reciting Trisati or Srilalitaa Sahasranaamam, the thousand Names after the
Japa. This is elucidated in the
Sahasranaama verses 23 and 25 as follows:
Japaante keertayen-nitya-midam
naama-sahasrakam |
Japa-poojyaadya-saktaschet
pathennama-sahasrakam || 23 ||
Idam
naamasahasram tam keertayen-nityakarmavat |
Chakraraaja-
archanam devyaah japo naamnaam cha keertanam || 25 ||
Sahasra means thousand and naamah means name. The word naamam is derived from the root mnaa in
Sanskrit meaning that which serves the purpose of repetition. It also means namyate anena iti--mind’s inclination towards an object. It is a
means by which the deity is revealed to
the devotee. Nama-sankeertanam is a technique employed in the worship of the
deity, singing the glory of the deity.
When mind repeatedly recites the names with devotion the mind is focused
on the deity within. While Japa (meditation) is focused on a single name as
Moola mantra repeatedly, Naamaparayana is recitation of number of names usually
12, 28, 108, 300 or 1000. While the
former is for concentration the latter is for articulation. Lalitaa
Sahasranaama is really a prayer for articulation like Ramayan Path or
Paaraayana about which we recently talked about. The word Japa consists of two letters Ja and
Pa. Scriptures say: Jakaaro
janmavicchedaha pakaaraa paapanaasana. Ja stands for the consequent cessation
of the cycle of births and deaths; and Pa
stands for the purification and redemption from all sins and sinful propensities.
Practically every deity of Hindu Pantheon has three modes of
manifestation. Moorti worship (the three dimensional form which includes Linga
and Saalagraama) which can be sculpted; Yantra, a two dimensional form which
can be drawn; Mantra, the sound form which can be contemplated upon. Moorti Upaasana and Mantra are popular in
Aaagama worship as Archanaa Moorti. Yantra and Mantra are prescribed in Tantric
worship. Mantra when administered by a Guru, received with reverence and
repeated with faith is capable of revealing the form of deity within one’s own
body and mind. It happened to people
like Ramakrishna Parmahamsa and others. Yantra when
properly drawn and installed like a deity gets charged as it were, binding the
contemplated deity to itself. This has been elaborately described and explained
in the discourse on Srichakra. Among the chakras Srichakra is most popular and
is installed by Adi Sankara at
Kamaakshi Temple, Jonnawada, Nellore, A.P.,
Vadivudai Amman Temple, Tiruvottiyur, Tamil Nadu, Mookambika Temple at
Kolluru, Karnataka; some other famous
temples are Kamakhya Temple, Pasupatinatha Temple, Nepal and Kaamaakshi
Temple Kanchipuram. In USA, Paraaskti
Temple in Pontiac, Michigan has installed Srichakra.
The names in Ashtottara (108), Trisati (300) and Sahasranama
(1000) are all independent but have a common spiritual purpose of focusing on
Devi as Paraasakti, Supreme energy. Lalitasahasranama(LSN) itself says
recitation of single name among thousand would suffice as Vishnu Sahasra Naama(VSN)
says that recitation of the name Rama
alone (Sri Rama Rameti) is enough to
get the full benefit. Therefore one may select the names that appeal to one and
recite. Unlike VSN the names in LSN are long and symbolism of each name needs
to be understood and comprehended to make recital fruitful. LSN names are more
for contemplation than recitation.
Lalita Sahasranama does not have superfluous addition of
letters (g) just to complete the poetic meter
and also the addition of “cha” as in Chamakam.
The names are not repeated as in VSN and are free from the flaw of repetition
of the same description. So each name has its sanctity and importance. Each of
the word in LSN has a distinct connotation which can be explained only by
experts or Gurus.
LSN is found in Brhamanda Purana in its Uttarakanda. It is
presumed to have been delivered by Hayagreeva, Horse-necked human incarnation of Vishnu sacred to
Vaishnava followers. The eight Goddesses of Srichakra Vaasini, Kaamesee,
Modinee, Vimalaa, Arunaa, Jayinee, Sarvesee and Kaulinee known as Vagdevatas
close to the Mother are said to have eulogized LSN stationed in the eight sided
figure Ashtaara called Sarva-roga-hara Chakra. Mother Goddess is presumed to
have revealed her mysteries and power to them only and they in turn have
revealed that to us in the thousand names. They too seem to have selected a
thousand out of the infinite number of names to help devotees to quickly
realize the benefits who in turn has given the option to devotees at least to
recite one name repeatedly.
Just like VSN, though most of the names have the
characteristic feminine ending, there are also names which have masculine and
neuter ending. This shows the Divinity as Power is Pure Bliss and has no figure
whatever. This is like Parabrahman in Vedanta concept. That is why she is often addressed as Paraasakti.
The entire 1000 names are taken as Maalaa Mantra or garland of Mantras. But
they are classified several ways by various authors. One classification by
Paribhaasha-sesha groups them to ten each containing 100 names—1) Sri Maata; 2)
Mani-poo-ranaantar-uditaa; 3) Sadgati-pradaa; 4) Hree-kaaree; 5)
Vividhaakaaraa; 6) Gudaanna—preetimaanasaa;
7) Dur-andolita-dirghaakshaa; 8) Desa-kaala-Paricchinaa; 9) Pushtaa; 10)
Naada-roopinee. Of the fifty one letters of the Sanskrit Alphabet only 32 have
been selected in selecting the first letter of the thousand names. Among the
vowels the first five and am have
been chosen. It is believed only letters which are divinities are chosen called
Maatrikas and the rest which are harmful have not been chosen to help the
devotees. But this does not sound alright as all letters of the Sanskrit
alphabet are alike and Maatrikas. Probably those letters left out are hard to
pronounce or hard to start a name with which one could end in wrong
pronunciation. In the LSN she is described as Maatrikaa-varna-roopinee (577)
and Varnaroopinee (850) which means all letters. Even Vagdevatas are grouped
among all the letters. Narayansookta
describes Brahman or Naarayana as: sa
indrah sa aksharah --he is Indra; he is letter.
LSN has three parts or chapters--Introductory, Middle part of
thousand names and the Last part of LSN Pathanaphalasruti- benefit derived from
chanting LSN, like VSN seem to be added later. Phalasruti of VSN is not found in Mahabharata. From the literary
point of view the author for both LSN and VNS is Vedavyaasa as all Puraanas are
attributed to his authorship. The actual text of LSN is in the form of couplets
in the Anushtup meter retaining the names only in the nominative case. Each line contains one or more names and the
thousand names are in an unbroken garland form of 183 couplets. The last line
announces: “thus the 1000 names of
Srilalitaadevi are uttered--Evam Srilalitaadevyaah naamnaam
sahasrakam jaguh || “
LSN in couplet form called
stotra is good for recitation as
paatha but not convenient as worship format for offering flower, leaf or
vermilion (called archana or
worshipful offer) while chanting each name individually as in temple or home
worship. So when the names are used in worship, these names are taken out
individually. These are called naamaavalis and not stotras. This process
started with Vishnu-Sahasranaamaavali. For every Sahasranaamastotra or Ashtottara-sata-stotram
for a particular deity we have today Sahasranaamaavali or Ashtottara
Satanaamaavali or simply called Ashtottaram. Each name in Stotra which is in
nominative case is converted to dative case with “Om” as prefix and “Namah” as
suffix as shown below:
The first line of first sloka of LSN reads as follows:
“Srimaataa sri mahaaraajnee srimat simhaasaneswaree”. There are three names in this which
is split as follows in archana
form: 1) Om Srimaatre namah; 2) Om Srisimharaajinyai namah; 3) Om
Srimat Simhaasanesvaryai namah
Volumes can be written on the first letter word Mystic Om the
very first sound that emerged when Brahma manifested in the phenomenal Context
(naada-braahmam). The expression
denotes the absolute Brahaman-(Om tad Brahma). No religious worship, ritual or
activity begins without first uttering the
mystic word Om like homa (sacrifice), japa (sacred chanting ), poojaa
(worship), prayaschitta (expiations), Dhyaana(Meditation), Sandhyavandana (daily
ritual), samskaara (sacrament) etc. To be very effective words are packed
between two Oms—“Om
bhoorbhuvasxsuvar Om” Hreem is the seed syllable in Taantric rituals as the taantric equivalent of
Vedic Om, yet hreem is not used
while performing Ashtottara Sata or Sahasnaama worship. The terminal sound in m in hreem
has bindu anuswara along with the
crescent moon or half-moon period as in Om which are present only when
articulated, and not when written. The complex seed Om is identified with Brahman
and hreem with Mother Goddess, whose
presence and power are sought to be packed into the Mantra. Maatrkosa
says it is Om that contributes to the stability to the Mantra and makes it
effective—Omkaaro vartulastaaro mantraadyah pranavo dhruvah. At the end the lips are not closed as
is with normal am
(period) and the sound somewhat lengthened to show its transcendental
nature or Tureeya Avastha (fourth Phase)
Om is a composite of a, u,
ma which symbolizes
several triads—Trinity, Brahma, Vishnu, Siva; The three Vedas—Rig, Yajus,
Saama; The three worlds—Bhooh (Earth), Bhuvah (Mid region), Suvah (Heaven); the
three effulgence, Agni (fire), Soma(moon),
Soorya (sun)-the three eyes of Siva; the three states of existence—wakeful,
dream, deep sleep: the three conditions of Consciousness—antahprajna, bahirprjna
and ghanaprajna; three kinds of Power—Icchaasakti, Kriyaasakti, Jnaanasakti;
The three genders—Pullinga, Streelinga and Nishkalaalinga and others. All
things in the universe are pervade by Om. According to Brihat-parasara Smriti without
Om no sound can be uttered and nothing can be communicated.
The names chanted in the Sahasranaama are descriptive of the
various manifestations, glory and beauty
of Mother Goddess. The thousand names show unity and continuity, the oneness of
Supreme Principle with no second, pervading the universe and transcending it.
This form has no gender or sex, attribute or character and is hailed as Nirguna
and Nishkala. In other words it is Brahman alone. This is what the Om added to the name
signifies. Om is added only in the beginning in Sahasranaama. While chanting
the names slight pause is made after each name after each namah. Namah means paying obeisance. It is the
termination of each mantra like the Om which is the beginning. Without Om at the beginning would fail to be a
mantra and makes the mere name ineffective.
Before starting the Sahasranama Japa it is customary to do
Sankalpa resolution and it is also customary to announce the name of the deity, the seer (the author) of
the mantra and the meter(chhandas) in which the mantra occurs. For LSN the deity is Lalitaa also referred as
Lalitaamba, Lalitaa Paraabhattaarika, Lalitaa-tripurasundari. As regards the seer, the eight Vaagdevatas
headed by Vasinee are mentioned. The
meter in which this composition of Maalaa
Mantra or LSN stotram appears is given
Anushtup, same as VSN. In fact all Sahasranama slokas seems to have the same
meter started by Valmiki in his Adikavya Ramayana whose soka (grief) turned to
Sloka (couplet). It is customary to symbolically place the three details Devataa,
Rishi and Chhandas on the parts of the body. This is done by touching the heart
announcing the name of the deity, touching the head and announcing the name of
the Seer or rishi and touching the tongue or mouth announcing the meter or
Chhandas (prosody). This is to remind the Goddess is in one’s heart, the seer
is the preceptor and so must be held on the top of the head (Gururbrahma—preceptor is Brahman) and to
remind the meter has to be articulated. It is a common sight to observe lips of
the devotee are moving while silent chanting or meditating even though no voice
is heard. The purpose of chanting thousand names of Lalita is to lead a good
life reaping the full benefit of all the four Purusharthas (aspirations of
human life)--Dharma (virtue), Artha (prosperity), Kaama (pleasures) and Moksha
(liberation devoid of Moha). Moksha consists of two words Moha+Kshya=Moksha, that
is to attain a status when one does not feel the need for any desire other than
merging with Paraasakti.
REFERENCES:
1. Krisnayya Setty & Sons, Sri Lalita
Sahasranaama, Bengaluru, India.
2. Swami Chinmayananda, Thousands
names to the All Pervading, Central Chinmaya Mission Trust, Mumbai, India.
3. Anna, Soundaryalaharee,
Ramakrishna Math, Mylapore, Chennai, India.
4. Ramachadra Rao, S.K., Srividya
Kosa, Sri Satguru Publications, Delhi,
India.
[This
discourse material is a compilation from the reference above as well as other sources for a prepared
lecture for delivering at Vedanta Class of Sri Ganeha Temple which is
gratefully acknowledged. I do not claim anything as original though I have
included my explanations and comments elaborately suitably editing. Anybody is
free to download partly or fully this discourse, modify and redistribute this
as well as other discourses from the
blog Hindu Reflections <nrsrini.blogspot.com> for spreading the wisdom of
Vedas and scriptures further. These lectures are
posted on the blog for the benefit of those who are not able to attend
my lectures personally due to personal reasons or due to not living in
Nashville or able to go through the various sources as I have done.]
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