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The Divine mother is to be meditated upon
as shining in a vermilion-red body, with a
triple eyes, sporting a crown of rubies
studded with the crescent moon, a face all
smiles, a splendid bust, one hand holding
a jewel-cup brimming with mead, and the
other twirling a red lotus.

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I meditate on the great Empress. She
is red in color, and her eyes are full
of compassion, and holds the noose, the
goad, the bow and the flowery arrow in
Her hands. She is surrounded on all sides
by powers such as aNimA for rays and
She is the Self within me.

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The Divine Goddess is to be meditated upon
as seated on the lotus with petal eyes.
She is golden hued, and has lotus flowers in Her hand.
She dispels fear of the devotees who bow before Her.
She is the embodiment of peace, knowledge
(vidyA), is praised by gods and grants
every kind of wealth wished for.

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I meditate on the Mother, whose eyes
are smiling, who holds the arrow, bow,
noose and the goad in Her hand. She is
glittering with red garlands and ornaments.
She is painted with kumkuma on her forehead
and is red and tender like the japa flower.

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Encoding and notes provided by Prof. M. Giridhar giridhar@chemeng.Isc.ernet.in
(Proofread by Kirk Wortman kirkwort@hotmail.com.)
Before we begin, let us offer ourselves at the feet of
the Divine Mother, shrImat mahAtripurasundarI.

12

This introduction deals with the background on

lalitAsahasranAma (the purANa etc) and the importance of
Shri Chakra, the diagrammitical form for meditation.
(Only a brief description is provided here since it
has been extensively described by Adi Shankara in the text of
SaundaryalaharI. A detailed description of Lalita yantra (Shri
Chakra) is given in the Hindu Tantrik page
http://www.shivashakti.com/)
Among the 18 purANas, brahmANDa-purANa is well known for the
extolation of Lalita. It explains in detail the appearance of
the Goddess Lalita to save the world from the clutches of the
demon bhaNDAsura. There are three important sub-texts in this
purANa.
The first of these texts is LalitopAkhyAna, consisting of 45
chapters and is found in the last section of the purANa. The
last five chapters are especially well known. They extol the
greatness of the Divine mother, the significance of the mantra
of the goddess (shoDashAksharI-vidyA), the various mudras and
postures to be practiced, meditations, initiations etc., and
the mystical placement of the deities involved in Shri Chakra.
The next text is the lalitA trishati in which 300 names of the
goddess is featured. There is a well known commentary on this
work by Adi ShankarAchArya.
The third text is the celebrated LalitA sahasranAma, which
consists of 320 verses in three chapters. The first chapter is
51 verses, and relates that the 1000 names of LalitA were
recited by various devatas as commanded by the goddess herself.
This chapter also explains that the verses are in anushhTup
chhaNDaH(metre known as anushhTup)
and that the deity Lalita is invoked in three kUTas
(vAgbhava, kAmarAja, and shakti). The second chapter of the
text contains the thousand names of the goddess in 182 1/2
verses (which is transliterated below). The third and final
chapter is 86 1/2 verses long and enumerates the benefits
accrued by reciting these one thousand names of the Goddess.
This is mainly to encourage people to recite the names with
concentration to achieve, if not anything else, a peace of mind.
Lalita trishati and lalitA sahasranAma are dialogues between
the sage Agastya and the god Hayagriva (Pronounced as
hayagrIva). Hayagriva is the
incarnation of VishhNu who assumed the form of a horse
to kill a demon by the same name. Agastya was a
sage of great renown, who is immortalized as a star in the

13

celestial heavens(one of the seven Rishi-s, saptarshhi or Ursa Major).

He is the patron saint of Tamilnadu being a
founder of a system of medicine called Siddha, and also having
drunk the whole ocean in his kamaNDalum. According to yAskas
Nirukta, Agastya is the half-brother of the great sage,
VasishTha.
The story of the meeting of Agastya and Hayagriva is
given in the lalitopAkhyAna and is quite interesting. Agastya
was visiting several places of pilgrimage and was sad to see
many people steeped in ignorance and involved in only sensual
pleasures. He came to kA nchi and worshipped kAmAkshI and sought
a solution for the masses. Pleased with the devotion and his
caring for the society, Lord VishhNu appeared before Agastya
and provided the sage Agastya with the solution of curing the
worldly folk from ignorance. He explained that He is the
primordial principle, and the source and the end of everything.
Though He is above forms and guNas, He involves himself in
them. He goes on to explain that a person should recognize that
He is the pradhhAna (primordial) transformed into the universe,
and that He is also the purushha (conscious spirit) who is
transcendental and beyond all qualities(guNa-s) and forms. However to
recognize this, one has to perform severe penance,
self-discipline etc. If (since) this is difficult, Lord VishhNu
advises that the worship of the goddess will achieve the
purpose of life, given as liberation from bondage,
very easily. He points out that even
other Gods like Shiva and Brahma have worshiped the goddess
TripurA. VishhNu concludes his discourse saying that this was
revealed to Agastya so that he (Agastya) can spread the message
to god, sages, and humans. VishhNu requests Agastya to approach
his incarnation, Hayagriva and disappears from Agastyas
sight.
Agastya approaches Hayagriva with devotion and reverence.
Hayagriva reveals to Agastya that the great Goddess, lalitA,
is without beginning or end and is the foundation of the entire
universe. The great goddess abides in everyone and can be
realized only in meditation. The worship of
goddess is done with the lalitA sahasranamA (1000 names) or
with trishati (300 names) or with ashhTottaranAma (108 names) or
with Shri Chakra (diagrammatical form for meditation).
In tantra shAstra, each devi/deva is worshipped as a mantra,
and yantra. Shri Chakra is used to represent the divine mother
diagrammatically. It denotes how the power of a small point in
the centre of the Shri Chakra transforms itself into a series
of triangles, circles, and lines. One can meditate on the Shri

14

Chakra itself knowing the significance of the triangles and

circles. These forms respresent the various transformations of
the Reality. One can realize that the universe has evolved through
the undifferentiated consciousness and has eventually
become the universe as
we know it. The recitation of sahasranAma and trishati are
used in the worship of Shri Chakra. The correspondence
between Shri Chakra as a yantra and the fifteen letter mantra
of the goddess (pa nchadashIvidyA, pronounced panchadashIvidyA)
is achieved by carefully studying the Shri Chakra which is
constructed using the symbolism of the three kUTa-s and the
significance of the fifteen letters of the shrIvidyA. It is
said that if meditation on Shri Chakra is not possible,
recitation of the sahasranAma with utmost devotion
would confer the same benefits, perhaps in longer time-frame.
The sahasranAma also mentions how to meditate on the various
centres of consciousness (chakras) in ones body. Kundalini, meaning
coiled up, ordinarly resides in the muladhAra chakra,
at the base of spine, and when it rises
to the sahasrAra chakra at the top of the head, one becomes
aware of the ultimate reality.
Before reciting the sahasranAma, it is advised that
the divine mother be meditated upon according to the dhyAna
shloka-s, given in the beginning of the text.
May the Divine Mother guide us in our every action and thought,
and may She confer upon us the greatest gift of all, moksha,
the liberation.
AUM tat sat.

Please send corrections to sanskrit@cheerful.com

Last updated July 11, 2010
http://sanskritdocuments.org

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