Lalita Sahasranama Pdf English
Owoeye Heatley
It is a principal text of Shakti worshipers which describes the goddess' various attributes in the form of names organized in a hymn. This sahasranama is used in various modes of worship of the Divine Mother such as parayana (recitations), archana, and homa. A different but less popular[citation needed] version of the Lalita Sahasranama can also be found in the purva bhaga[clarification needed] of the Narada Purana.[2]
Etymologically, Lalita means 'She who plays'. In its root form, the word Lalita means 'spontaneous' which is implicitly extended to 'play'. Her thousand names use occasional wordplay.[3]
Lalita Sahasranama is said to have been composed by the eight vaag devis (Vasini, Kameshvari, Aruna, Vimala, Jayani, Modini, Sarveshvari, and Kaulini) upon the command of the goddess Lalita herself. The text says that "One can worship Lalita only if she wishes us to do so." This stotra occurs in the Brahmanda Purana (history of the universe) in the chapter of discussion between Hayagriva and Sage Agasthya in Kanchipuram.[4] Hayagriva is an incarnation of Vishnu with the head of a horse and is held to be the storehouse of knowledge. Agasthya is one of the sages of yore and one of the stars of the constellation Saptarishi. At the request of Agasthya, Hayagriva is said to have taught him the thousand holiest names of Lalita. The temple at Thirumeyachur, near Kumbakonam, is said to be where Agastya was initiated into this sahasranama. An alternative origin is that the Upanishad Bramham Mutt at Kanchipuram is where this initiation happened.[citation needed]
The start of the Lalita Sahasranama is characterized by the Dhyana, which are descriptive verses for visualization. There are four dhyana verses. It describes the yogi (the person reciting the Sahasranama) as meditating upon the form of Lalita and describes many of the qualities of the goddess. The Dhyana is said before chanting the thousand names.
The first verse starts with "sinduraruna-vigraham" and is most likely the verse composed by the eight Vaag Devis. The second verse beginning with "arunam karuna-tarangatakshim" is said to have been composed by Dattatreya. The fourth, beginning with "sakumkuma-vilepanam", was probably composed by Adi Sankaracharya. No known information is available on the origins of the third verse beginning with "dhyayet padmasanastham". In all the dhyana verses there is a recurring theme on Devi's red complexion, which is said to resemble the sun at dawn, and her compassionate nature.
The Lalita Sahasranama is organized in such a way that Devi is described from "Head to Toe" (Kesadi Padam). The names then go on to extoll Devi in all her achievements, powers, and forms.
Sri Nagara is surrounded by twenty five walls, each wall representing a tattva. Sri Nagara has 25 streets circling it, made of elements, gems, and precious stones. In the eighth street is a forest of kadambas presided by Mantrini (Matangi) (60). On the fifteenth street resides the eight directional guardian deities. In the sixteenth resides Varahi(alias Dandini or Dandanatha) who was Lalita's commander in chief in her battle with Bhandasura. In the seventeenth street resides the different Yoginis. In the eighteenth street resides Maha Vishnu. In the nineteenth street resides Esana, in the twentieth resides Tara Devi, in twenty first resides Varuni, in the twenty second resides Kurukulla who presides over the fort of pride, in twenty third resides Marthanda Bhairava, in twenty fourth resides the moon, and in the twenty fifth resides Manmatha presiding over the forest of love.
One of the main events extolled in the Lalita Sahasranama is Devi's battle with the asura Bhandasura. According to the story, the devas prayed to Devi to kill Bhandasura. As she started for war, the Sahasranama describes her as being accompanied by the powers of various shaktis and devis whose accomplishments are extolled in different names. Names in the Sahasranama describes Sampatkari Devi as the captain of the elephant regiment (66) and Aswarooda Devi as the captain of the cavalry (67). Lalita as Para Shakti herself is described as riding in the Sri Chakra Chariot (chakraraja or the king of chariots) in name 68. After descriptions of the battle with respects to the various shaktis, Lalita is described as decimating Bhandasura's army using the Paashupathastra weapon (81), and destroying him and his city with the Kameshvarastra weapon (82). After praises from the devas (83), she is said to have then gave life back to Manmatha (Kamadeva) for the good of the world (84).
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om sri lalita devyai namah
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