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    Jayamangala Vyakhya of Lalita Sahasraama Bhatta Narayana PDF

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    aparaS SATA LALITASAHASRANAMASTOTRAM eras TL, LALITASAHASRANAMASTOTRAM (Text with Jayamaigala Commentary of Bhai ardyana) Edited by DR. P. G. Lalye BKP Buaratiya KALA PRAKASHAN DELHI (INDIA) First Edition : 2007 All rights reserved, no part of this Publication may be reproduced in any form of by any means without permission of the Publisher. Published by C.P, Gautam BHARATIYA KALA PRAKASHAN 3421-A, IInd Floor Narang Colony, Tri Nagar, Deihi-110035. Phone : 27393083, 32967505 E-mail : 3421bkp@yahoo.co.in ISBN : 978-81-8090-150-8 Laser Type Setting b ‘AONE GRAPHICS Pitampura, Dethi-10088 Printed By BDH Printer atSalasar Imaging Systems Delhi-110035 Introduction ‘Adoration of a female deity or a Goddes, embodying the Supreme Absolute spirit, has been an important aspect of the spiritual life of India, right from the Vedic times. The consort ‘of God was worshipped with equal veneration at the beginning Gradually the power of God was personified and was treated ‘as the Mother of the Universe. The consorts of the famous Gods Were the object of equal veneration. Visnu-Laksmi, Siva-Siva or Bhavant, Brahma-Sarasvati are the well-known pairs. It is believed that these female deities are inseparably related with their male-counterparts ‘A web of mythology is developed around these deities in the ‘Tantra, Sakta and Purana literature. Many deities performed the {asks of subduing the demons as was done by the corresponding ‘ale Gods, The epithets of the female deities (Devis) convey their noble tasks of destroying the demons who were the enemies of Gods. Thus the epithets like the Mahisisuramardini, Bhandasura- Vadhodyukta, Kaulini, Lalita, Jagadamba, Bhuvanesvari and many other crystalize some traditional legends in themselves. ‘The Tantras and many Puranas have eulogized the Goddess in glowing terms. ‘The panegyric or eulogy of the Goddess is epitomized in Sanskrit in the form of “One thousand epithets” (Sahasranama) ‘This type of eulogy was pionecred by many Puranas. Most of them are in regular recitation of the devotees. The epithets are Adjectives which refer to the various feats performed by the Gods. __ The Lalitasahasranimastotra is a thousand-named compo Sition in the Brahmanda Purana in the Hayagriva-Agastya _—_—_ conversation. The Lalitd incarnation of the Supreme Power has killed the demon called Bhanda. Every epithet is a radiant symbol of the divine characteristics of Goddess Lalita. Both empirical and transcendental qualities of the Devi are described in it. The etymological and the grammatical import show the universal spectrum of Devi’s lustre. The text is a concatenation of epithets but has become an instrument of various double entendres and endless possibilities of meanings in the Tantra and Sakta parlances. This garland of names exudes perfume of various Tantric doctrines like Bija, Kuta, kula. The epithets synchronize the supreme, divine and benevolent nature of Devi Lalité and also her evil-destroying faculties. Almost all the epithets contain allusions to her extra ordinary feats on micro and macro levels of connotations. Lalitasahasrandmastotra is highly venerated throughout India as an important treatise on Mantrasastra Obviously, many scholars, especially scholars of Tantra- sdstra were inspired to write commentaries on this work. Here are a few commentaries, known to the editor. 1. Saubhagya Bhaskara of Bhdskara Raya, Nirnaya Sagar Press Mumbai 1933 Kalyana Srikala of Kalyananda Bharatt, Ajanta Art Printers, Vijayawada, 1950. Vimalananda—The manuscript was found in Kanchi- puram Vidyananda Munisvaraé commentary (A disciple of Anantardya Pujyapada), Bhattanarayana’s Jayamafigala (The present text). There are many translations with notes on the work in Marathi In Telugu, Gudharthadipika by Rachakonda Venkatesvara Rao; “Parimala’ by R. Ananta Krishnasastri are well-known commentaries. Some scholars like Krishna Swamy; Swamy Vimalananda and Ch. Suryanarayana Murty have furnished (vii) English translation with notes. Dr. I. Panduranga Rao, of Delhi has written the exposition of the work in Hindi. Of these the Saubhagya Bhaskara” commentary of Bhaskara Raya has become very popular. Bhaskara Raya was a master of Mantra and Tantra Vidyas. He has profusely quoted from various Upanisads, lexicons, Tantra works and Puranas. He has offered a number of alter- tative explanations, displaying deep erudition in many Sastras ‘The Nirnayasagar Press edition gives a list of works, composed by him. It appears from the commentary that he is more inclined to the Vamamarga of the Tantras. Bhaskara Raya has pointed out 32 syllables, selected as the beginning leters of epithets of the text of Lalitasahasranima. The epithets, according to him, are in all the three genders and so they qualify the Brahman only. This commentary pre-supposes ‘a good deal of acquaintance with the Tantra and Vedanta works oon the part of the reader. ‘The commentary Jayamafigalé by Bhatta Narayana which is being published in the Devandgart script for the first time, is also unique in many respects. Hari Radhakrishna Murty, a great devotee of the Devi and a well-known scholar of Sanskrit and Telugu, unfortunately could not publish it. His worthy son, Professor Hari Sivakumara, Retired Professor and Head, Depart ment of Telugu, Kakatiya University, Warangal (A.P.) undertook the work of publishing it and accomplished it assiduously, He has written a scholarly introduction to it. 1 am indebted to him for allowing me to use the data given by him in the introduction We learn from the beginning and from the colophon of Jayamangala that Bhatta Narayana was the son of Venkata Ghvari, an Advaita teacher. The name of his mother was Nardyanamba, His Guru in Srividya was Paramasivananda ‘Ratha. Nothing more is known about him. Bhatta Narayan has divided the text into ten sections while Raya has divided it into twelve kalds or sections. Both _— (viii) the scholars have quoted profusely from the earlier scriptures. Bhatta Narayana has quoted verses of Hayagriva and citations from many Saiva and Tantric works. Though these two are prominent commentators, their arrangement of the thousand words differs. in many respects. The thousand epithets are sometimes split into parts for the Commentorial felicity. Some epithets are clubbed together, But the number-one thousand- remains unchanged, There are variant readings in the case of some epithets. A few examples of each type are given below. Division of epithets Jayamangala Saubhigya Bhaskara et waar, & % ahd wore ARTETA 2 there fa: vita gag +, Bearman emreeseaticat 4, efron -feroreforrea 6. Sera rr FEAR At some places, Bhatta Narayana has clubbed two epithets together. No cogent reason has been given for that fret + ents aca; daar + eet; Some of the epithets have been left off though Bhaskara Raya has commented on them. For example- aiferh, sted, fini, waseraciea, wreTgaa, aifssrarerefint, aaparrten, deren Some epithets are repeated in the original text but Bhatia Narayana has offered different explanation, For example. weitarh, cera, genet, vier, ar, It is observed that both the commentators have recorded different readings in about fifty epithets. For example (ix) Jayamangala Saubhigya Bhaskara Perey weyers sor sefira for fo aerate aeermmrte aH eat dasa age samen eT Fragen sire faaratear fare feat aegt ntact staff saree eartferrttsie In some cases like those of — sornfert, arryfsen, aratarareran, aifafrer, Bhatta Narayana’s explanation is more convincing than that of Bhiskara Raya. Bhatta Narayana has quoted lines from a vast range of literature. Some of the sources are as follows-Hayagriva, Sankaracarya, Amrtinandanatha, Virupaksanatha, Kalidasa (from the Saiva works of doubtful authorship), Utpaladeva, Kalyana- ‘carana (Kalyénana Bharati, the author of the commentary called Srikala), Punyananda, Puspadanta, Krodhabhattaraka, Svacchanda Bhataraka, Abhinava Gupta and many others. He has also quoted Felevant passages from various Smrtis, Mahabhasya, Sarhkhya Karikas and other works He has taken extracts from many Saiva and Tantrika works like the Sivasatras, Pratyabhijfiasutra, some upanisads and some S. At three places, he has quoted lines from his own Work like, "Aksara stotra _ @&®) Bhaskara Raya has quoted lines from many Upanisads, va and Tantra works and from lexicons. Thus it is beyond doubt that both the commentators were erudite scholars. They occupy a pre-eminent place in the commentorial literalure of Sanskrit. The commentary of Bhaskara Raya was already published. I have attempted to transliterate this commentary from Telugu script into Devanagari Script. In_ present endeavour, Sri C. Seshacharya V. V. Sanskrit Kalasala Hyderabad has been of immense help to me. Prof. Hari Sivakumar has laid me under permanent obligation by giving his book in Telugu Script (with introduction in English) for my perusal. In fact, I have based my list of epithets on his list only. T hope that the publication of this commentary will inspire the scholars to undertake a fresh study of Lalitasahasra: namastotra and also help them in comparing these two eminent ‘commentators as both the commentaries incorporate Saiva and ‘Tantra principles while explaining the epithets. A comparative study of the two commentaries with influences of Vedanta, Saiva and Tantra works will be quite useful. I hope, for the proper understanding of the three branches of Indian philosophy, a study of this commentary will be useful. afore ere, sro! aro arctan wef oNTOA EH deme a write tafe eft: Pattee ram er ee, Ure she TASH eer a aif a ar aerate rae fest amraniefa areretraraat aareae aertt mrcraiyparcta arcerata sift wea ara adres fafirarearencra: frat weary BT rerracrtameareteraayTaN prattreteremarratat ira qgeTar ge agatarcten ard sare stg Aste Beramcintten efit a wart weft marrage arareaterarrearastnforargera wet weret ara ar a Pra Tarengerfatiesrateya 7! erent Pantie axa aA sia fe wean weadal sifaearatea feria aguatied Bee eeatearerar raeeaty are! waa se a gE Me “a mera: aera we fed ae aon aero 9 Prem) sett arcana, faster: fen: gerd water safai ua agar seater aqentatieg cera etl farted a ae wera caepl werrongrfe-sit siteratfa— sitter! fereatieed tarred 3 onfescn Prorat aefa aq aqraeftthd farctan fr a onal wafaq ger aqrqae apeafeefarsrafa terre rte rae fgeati we a fra yea winfatan aegfaes ‘ae geared ceed ae aifira’ sia at fremernarae, Frefewerent wd ae Semen wifi eprTer “fravafergearag fresafeerafita 3 ara aa seers firgne earercarrary eeara wea gen Seer, RTI TENET afar ‘aeritsfes’ sea wets amend: weenfeeneral werd eee are aren ara ar Areca ef erat: vere awa fa wert aa vrata wet fore sft werd sirpeercoes AAG aay wa aa aa siete wea a ages Sora ART agement agernfa wrenfn werd ef weTSTeRRTTET | fermaretsrafea g afte, safirera af ava: ey aT fe ATT va sf 2g si Pheer cosh: weet of: erm very suarcmeterearr faery = ae aferfa omrercer parent erinigred From, aeptgergncain fran serials! a arborea were aeeita:, ser at ara aren afer eee, ste afar waar = araafa agtat wate fe after sera PaeerearenrrTary sera Paen feretya: eval, facet ‘were Steet —ereaia: fare: amfefiatearata| athe 3a sfefeerrsrrtirn werden’: ae aged sta: ttenfear argaia aferarereraTTEA aR, z faq sick * srontrd sierra om” fe ast Praca, eect, yafrentegiea reas get “Trae yereha srerararary afeafateren! yrarreiieier weed WTA anatt trea Geren, Fae get serene, afreqfott gore arercavfatereal a3 arg af: “9 eI ae Be” Frees ee Se tl aera en: eg ae” ad ae eA ge: ef fire, severe eens gp Tara aq a aad afer frdents fren, woah fetes af ratifies see — steer aeiea ty sree a erase eee CATT ware: area: Tarte: emery Tee steeita: ‘dere erat: wafatrerdt cafe stat cere site: “frererratieara 2a aq meq, gageeta wren: wre see aha aE era” fein stverefety ata arerin ot: Froterente istry gate okay 3 acl wats eertiia mene: sagen Psreestsreraanfacary, safe are Frere Feta wenitages qerwracita ef ae eit Tee ster: “mage after seri on fafaery wren qt ad ta: Feats gegtieerstary sepreteper eaa:s Gy wey TY Bty a eighteen faq aaae: we gies wi ta: pe fa Aafactamertemera fata wetefreria wel ga: atta) Fey, Ferre Press aft arereereraeen formed fret aT — % afer ere vat: sect watsrrcieg gerereeare—Sorearafa-tarai Tal art agement derard detect ‘rary ctertarentaa’ mea aera a cteafemmeatan as Taras ard swarrefehergTe aeehqertcadt aa oahu eames area, eemehrsecrtonft eal yafereetara) were seat: * sresarferrenat search wafers aeeenten area arora fle” ef AACm ya aa a fe se reedatoenfy egereies ES TENT AL RL seenParntien seal arpErarnrraaifefareortann 7: a SeRAIAREATT wae: stergTaTal: fee: fare fraperarqrcenfias seat erga patstarenen wa veeTeT eT: Afan aaedemeieg “aenierreen” ef wert aaa aafA: ref: weg, frcereteaPameraraatiral ar goa ged wt earn ae Faenfewrace Cera often, Tere creat aenferes URI, GPT sea TRENT TH aT Reenter: wera TEI UTAH) TATA este Peg— Te: PRATT, HB AY, TM: Te, BheseA” wha phere amt we ferent sf (eH) whe| Fe aa TT weg arrefiony faaraferrd amnegit ugar” eff aq arteraraa wearmahredem REEMA witetft_stewarea amet ane: waist weatqenfal aaa: Shevseay sere sett: we he: wae wegTera equated serkreeererey) aterferererra— arrarereaft feed omg aera atema.t sreferprel gen a: Perna Rrafredtar gfrea—" wed ceferartiang ference secgfal" HA: ‘wes wahearcrenrat cer wer sere) aa yes af: gee wa: aun omer, wat afseeer: feet sere deat ar ee: same ware’ werd ee, are wa: re af, GRTERK:, seegTefer faareten, dara: afertstatiian ay orate: greferrrata, wena, fay sacteaareray aed sere! Para: ace waft Bferraeeraay 4 ewer ga ac: A: EN PAL wes welsh wena ers ae ware, sfeqposerar fr: pita von: a rarer e:, 7 afer Tar a fay eras aegfera-ce ferdtaren fren sae: Sepatia frearea we eon: ef after ee eed a a ae you wae dey ed cafes wea sree erat maT BA:I errata we framed. stenferarreare-c fe faa geet 3 Fafien,

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