NOTE:
▪️Stress the letters that are in bold. Ex: bhaje
▪️Extend the letters that have a line on the letter. Example: rāja
▪️Letter ‘na’ and ‘la’ have two different pronunciations. If the letter is in uppercase (caps) ‘N’ or ‘L’, make sure to touch the tip of the tongue to the upper palate of the mouth. For example, ‘puNyam’; the latter is the normal pronunciation.
▪️Similar to ‘na’, we have two different pronunciations for ‘sha’. In ‘shiva’, ‘sh’ is simple and the normal pronunciation. In ‘viShNu’, if you observe “S” is in caps. ‘Sh’ should sound like ‘shut’, where you can feel the air releasing out of the mouth.
Lalitha sahasranaama
|| ಶ್ರೀ ಲಲಿತಾಸಹಸ್ರನಾಮ ಸ್ತೋತ್ರಮ್‌ ||
||ಅಥ ನ್ಯಾಸ||
ಅಸ್ಯ ಶ್ರೀ ಲಲಿತಾಸಹಸ್ರನಾಮಸ್ತೋತ್ರಮಾಲಾಮಹಾಮಂತ್ರಸ್ಯ
ವಶಿನ್ಯಾದಿ ವಾಗ್ದೇವತಾ ಋಷಯಃ |
ಅನುಷ್ಟುಪ್‌ ಛಂದಃ |
ಶ್ರೀ ಲಲಿತಾ ಪರಮೇಶ್ವರೀ ದೇವತಾ |
ಶ್ರೀಮದ್ವಾಗ್ಭವಕೂಟೇತಿ ಬೀಜಂ |
ಮಧ್ಯಕೂಟೇತಿ ಶಕ್ತಿಃ |
ಶಕ್ತಿಕೂಟೇತಿ ಕೀಲಕಂ |
ಶ್ರೀಲಲಿತಾಮಹಾತ್ರಿಪುರಸುಂದರೀಪ್ರಸಾದಸಿದ್ಧಿದ್ವಾರಾ ಚಿಂತಿತಫಲಾವಾಪ್ತ್ಯರ್ಥೇ ಜಪೇ ವಿನಿಯೋಗಃ ||
Atha nyāsa
Asya shrī lalithā sahasranāma sthōthra mālā manthrasya |
vashinyādhi vagdhevathā R(i)uShayah |
anuShtup chandah |
shree lalithā paramēshvarī dhevathā|shrī-madhvāg-bhava-kūtēthi beejam |
madhyakūtēthi shakthih |
shakthi kūtēthi kīlakam |shree lalithā-mahā-thripura-sundharī-prasādha-siddhi-dhwāraa chinthitha-phalā-vāp-thyar-thaē jape viniyōgah ||
Meaning:
Rishi : Vashini & VagDevatha (saraaswathi)
Chandas : Anushtub
Devatha : Sri Lalitha Parameswari
Bheejam : Srimath Vaghbhava Kootam
Shakthy : Madhya Kootam
Keelakam : Shakthy Kootam
Dhyanam : Moola Prakruthi
Siddhi - accomplishments
Japa - meditation
Keelaka - weapon
Any slokam or Sahasranamam has all the above components.
The Rishis are the ones, who compose the actual verse.
Unlike all other Sahasranamams, Sri Vagh Devi or Sri Saraswathy herself had composed Sri Lalitha Sahasranamam.
The format of the poetry is "Anushtub".
The main Diety is Sri Lalithambika .
Sri PanchaDashakshari or the 15-lettered syllable has three parts.
Sri Vaghbhava Kootam - the first V letters from I letter to the V one
Sri Madhya Kootam - the middle part or the letters from VI letter to the X one
Sri Shakthy Kootam - the last part or the letters from XI letter to the XV .
Devi’s Pañcadaśī mantra consists of three parts or kūṭa-s.
Vāgbhava kūṭa - Devi’s face
Madhya kūṭa (kāmarāja kūta) - from face to hip
Śaktī kūṭa - hip downwards
Dhyaanam || ಧ್ಯಾನಮ್‌ ||
ಕೇಶಾದಿಪಾದ ವರ್ಣೈ - Keshadi Padha Vrnanai - describing from head to feet
ಸಿಂಧೂರಾರುಣ ವಿಗ್ರಹಾಂ ತ್ರಿನಯನಾಂ ಮಾಣಿಕ್ಯಮೌಲಿಸ್ಫುರತ್‌ |
ತಾರಾನಾಯಕ ಶೇಖರಾಂ ಸ್ಮಿತಮುಖೀಂ-ಆಪೀನವಕ್ಷೋರುಹಾಮ್‌ ||೧||
sindhūrāruNa vigrahām trinayanāmmaNikya mauLi-sphurath |
thārā-nāyaka shekharāmsmithamukhīm āpīna vakShōruhām ||1||
Meaning:
Sindura - tilaka; vigraha - idol; Trinayana - has three eyes, Manickyam - gem, thaara - star; shekahara - moon, smithamukhae - beautiful face, mukha - face,
The Dhyanam describes Sri Matha starting from her head to her lotus feet. This is called as Keshadi Padha Vrnanai. SriMatha is red like Sindhooram & like a rising Sun, has three eyes,wears a crown decoarated with gems(Manickyam),wears the moon, with a very beautiful face
ಪಾಣಿಭ್ಯಾಮಲಿಪೂರ್ಣರತ್ನಚಷಕಾಂ ರಕ್ತೋತ್ಪಲಂ ಬಿಭ್ರತೀಂ |
ಸೌಮ್ಯಾಂ ರತ್ನಘಟಸ್ಥರಕ್ತಚರಣಾಂ ಧ್ಯಾಯೇತ್ಪರಾಮಂಬಿಕಾಮ್‌ ||೨||
pānibhyām alipūrNa rathna chaShakamrakthōthpalam bibhrathīm |
soumyām rathna-ghatastha rakthacharaNāmdhyāyēth-parām-ambikām ||2||
Meaning:
Paani - vessel, purna - completely, Ratna - gems, Raktha -blood, Soumya - calm, Chorine - feet Dhyaana - meditate
She has very nice arms, holding a vessel decked with gems filled with nectar in one hand & a blood red colored lotus in other hand. I am meditating the one who is "Para" & "Ambika".
ಅರುಣಾಂ ಕರುಣಾತರಂಗಿತಾಕ್ಷೀಂ ಧೃತಪಾಶಾಂಕುಶ ಪುಷ್ಪಬಾಣಚಾಪಾಮ್‌ |
ಅಣಿಮಾದಿಭಿರಾವೃತಾಂ ಮಯೂಖೈರಹಮಿತ್ಯೇವ ವಿಭಾವಯೇ ಭವಾನೀಮ್‌ ||೩||
aruNām karuNā tharangithaakshīmdhritha-pāshānkusha puShpa-bāNachāpāma
Nimādhi-bhirāvruthām mayūkhai-rahamithyēva vibhāvayē bhavānīm ||3||
Meaning:
Aruna - sun, karuna - compassion, Akshi - eyes, tarangi - glow; paasha - goad, ankusham - noose, pushpa - flower, baaNa- arrow Anima & Bhavani - shakti
Matha's eyes are glowing like a Sun or Aruna with the light of compassion, & her arms are holding the Pasham (goad),Ankusham (noose) & the flower arrows ,the one who is sorrounded by the Shakthis like Anima & she is Bhavani, who is present as "AHAM" or the Self
ಧ್ಯಾಯೇತ್ಪದ್ಮಾಸನಸ್ಥಾಂ ವಿಕಸಿತವದನಾಂ ಪದ್ಮಪತ್ರಾಯತಾಕ್ಷೀಂ
ಹೇಮಾಭಾಂ ಪೀತವಸ್ತ್ರಾಂ ಕರಕಲಿತಲಸಮದ್ಧೇಮಪದ್ಮಾಂ ವರಾಂಗೀಮ್ ||೪||
dhyāyēth padhmāsanasthāmvikasitha-vadanām padhma-pathrāyathākShīm
hemābhām pīthavasthrām karakalitha-lasaddhēma-padhmām varāngīm ||4||
Meaning:
Padma - lotus, padmaasana - lotus posture, vadana - face, vikasitha - graceful, akshi - eyes, vastra - hema - gold, dress, peetha - yellow, kara - hand
This verse says, "I meditate on Sri Matha who is seated on a lotus in Padmasana posture, which a graceful face, having the eyes like the petals of a lotus, wearing yellow colored dresses (Pithambaram),holding golden lotuses in her hands.
ಸರ್ವಾಲಂಕಾರಯುಕ್ತಾಂ ಸಕಲಮಭಯದಾಂ ಭಕ್ತ ನಮ್ರಾಂ ಭವಾನೀಂ
ಶ್ರೀವಿದ್ಯಾಂ ಶಾಂತಮೂರ್ತಿಂ ಸಕಲಸುರನುತಾಂ ಸರ್ವಸಂಪತ್ಪ್ರದಾತ್ರೀಮ್‌ ||೫||
sarvālankārayukthām sathatha-ma-bhayadhām-bhakthanamrām bhavānīm |
shrī vidhyām shānthamūrthim sakal—suranuthām sarva sampath-pradhāthrīm ||5||
Meaning:
Sarva - all, everything; alankaara - decorated; sathatha - always;
bhaktha - devotee; Vidhya - knowledge; shāntha - peace, murthy - idol, sakala - everything, sura - god; sampath - wealth;
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. She is praised by gods and grants every kind of wealth wished for.
ಸಕುಂಕುಮ ವಿಲೇಪನಾ ಮಲಿಕಚುಂಬಿ ಕಸ್ತೂರಿಕಾಂ
ಸಮಂದಹಸಿತೇಕ್ಷಣಾಂ ಸಶರಚಾಪ ಪಾಶಾಂಕುಷಾಂ |
ಅಶೇಷ ಜನಮೋಹಿನೀಂ ಅರುಣಮಾಲ್ಯ ಭೂಷಾಂಬರಾಂ (ಭೂಷೋಜ್ಜ್ವಲಾಂ)
ಜಪಾಕುಸುಮ ಭಾಸುರಾಂ ಜಪವಿಧೌ ಸ್ಮರೇದಂಬಿಕಾಮ್‌ ||೬||
sa-kunkuma vilēpanā-malika-chunbi kastūrikām
samandha-hasi-thēkShaNām sa-sharachaapa pāshānkushām |
ashēSha jana mōhinīm aruNa-mālya-bhūShāmbarām
japākusuma bhāsurām japa-vidhou smarēdh-ambikām ||6||
Meaning:
sakuṃkuma – with kumkum; kastūrikāṃ –vermilion;
vilepanāṃ – anointing; alika + cumbi – attracted by bees;
manda - smile; akshi - look; sashara – with arrow;
chāpa– bow; pāsha – a weapon; aṅkuśa – a weapon
aruṇa – red; mālya – a type of sandal wood
bhūSha - ornaments;
japā-kusuma – red hibiscus flower; bhāsurām – decorated;
japa + vidhau – as per the rules of japa or mantra chanting;
smaredh - remember
The meaning of this verse is: She is smeared with kumkum and vermilion, which gives a pleasant fragrance, towards which bees are attracted.
She looks at Her devotees with a compassionate smile.
She holds in Her hands bow and arrow, two weapons.
She attracts everybody; which means everybody is attracted to Her irrespective of being Her devotee or not.
She is wearing a red garland made out of special sandal wood.
Excellent ornaments adore Her and
She has the complexion like a hibiscus flower.
One has to meditate on this form of Lalitāmbikā during japa time.
Thus the Dhaynam gives us a realistic picture of Sri Matha. Her eyes are filled with compassion ,she is glittering like a rising sun, she is decked with all the ornaments & she is dressed in red colored dress.Let's all meditate on her & wash our sinful souls!!
OM AIM HREEM SHREEM - ಓಂ ಐಂ ಹ್ರೀಂ ಶ್ರೀಂ
|| ಅಥ ಶ್ರೀಲಲಿತಾಸಹಸ್ರನಾಮ ಸ್ತೋತ್ರಂ ||
||atha Shrī lalithāsahasranāma sthōthram||
ಓಂ ಶ್ರೀ ಮಾತಾ ಶ್ರೀ ಮಹಾರಾಜ್ಞೀ ಶ್ರೀಮತ್-ಸಿಂಹಾಸನೇಶ್ವರೀ |
ಚಿದಗ್ನಿಕುಂಡಸಂಭೂತಾ ದೇವಕಾರ್ಯಸಮುದ್ಯತಾ || ೧ ||
shrī māthā shree mahā-rāgyni shrīmath-simhāsanēshvarī
chidhagni kunda-sambhūthā dhēva-kārya samudhyathā ||1||
Meaning:
Maatha - mother; Simha - lion; aasana - throne or seated, chith - consciousness; agni - fire; kunda - container kind of thing which is used to perform yagna; samshutha - born; dheva - god; kārya - work; samudhyatha - ready, prepared
▪️Sri maatha - indicates her role of creation. She is a mother.
▪️Sri maharajni - indicates her role of protection
She who is the empress(ruler) who takes care of the universe- Sri math ▪️simasaneshwari - indicates her role of destruction
She who sits on the throne of lions
▪️Chidagni kundasambhuta: Who rose (came out) from of the fire (agni) of Pure Consciousness, knowledge and ultimate truth
▪️Devakarya samudyata: She who is interested in helping devas work (devakaarya)
ಉದ್ಯದ್ಭಾನು ಸಹಸ್ರಾಭಾ ಚತುರ್ಬಾಹು ಸಮನ್ವಿತಾ |
ರಾಗಸ್ವರೂಪ ಪಾಶಾಢ್ಯಾ ಕ್ರೋಧಾಕಾರಾಂಕುಶೋಜ್ಜ್ವಲಾ || ೨ ||
udhyadh-bhānu-sahasrābhā chathur-baahu samanvithā
rāga-svarūpa pāshādyā krōdhā-kārān-kushō-jjvalā ||2||
Meaning:
Udhayadh -rising; bhānu - sun; sahasra - thousand, abha - light; chathur - four, bāhu - shoulder; raaga - love, desire, wish; paasha - noose or rope to pull the object; krodha - anger; akāra - knowledge; ankusha - goad; jwala - shine
▪️Udyath bhanu sahasrabha - She who glitters (abha) like thousand (sahasra) rising (udhyath) sun (bhanu)
▪️Chadur bahu samanvidha - She who has four (chathur) arms (bhaahu)
▪️Ragha Swaroopa pashādya - Who holds a noose (paasha) in her upper left hand representing the power of love (raaga)
▪️Krodha-karankusojwala - She who glitters (jwala) and has anger (krodha) in the form of Ankhusa (goad) –in one of her upper right hand for restraining the forces of evil. She holds an elephant hook in her right upper arm. This right upper arm is represented by Sampathkarī Devi.
▪️She destroys the hatred if developed in her devotees and gives them knowledge.
ಮನೋರೂಪೇಕ್ಷು ಕೋದಂಡಾ ಪಂಚತನ್ಮಾತ್ರ ಸಾಯಕಾ |
ನಿಜಾರುಣ ಪ್ರಭಾಪೂರ ಮಜ್ಜದ್ಬ್ರಹ್ಮಾಂಡಮಂಡಲಾ || ೩ ||
manō-rūpēkShu-kōdhandā pancha-than-māthra sāyakā
nijāruNa prabhāpūra majjadh-bhrahmānda-mandalā ||3||
Meaning:
Mano - mana,mind; rupa - form; ikshu - sugarcane; kodanda - bow; pancha - five; tanmaatra - subtle elements (touch, smell, hearing, taste and vision) ;aruna - sun; prabha - sun; poora - complete bhrahmānda - universe; mandala - group, circle, community; majaath - immersed
▪️Mano Rupeshu Kodanda - She who has the Sugarcane (ikshu) bow (kodanda) in her lower left hand which stands for mind (mana)
▪️Why sugarcane bow? If sugarcane is crushed, sweet and tasty juice. It means if one crushes his mind, by controlling the mind, he gets the sweet reality of pancha tanmaatra.
▪️Pancha thanmathra sayaka - She who has five bows of pancha tanmaatra, touch, smell, hearing, taste and sight. These are like 5 arrows.
▪️These five arrows are made of flowers. The five flower arrows represent five subtle elements. These five flowers or arrows are described differently in various tantra śāstra-s.
▪️These five flowers are padhma/lotus, raktakairava, kalhara, indivara and flowers of mango tree. These flowers are in Right lower hand.
▪️Nijaruna prabha poora majjath brahmanda mandala - Her red-rose (aruna) like complexion radiates the universe (brahmaanda) with red colour. She who makes all the universe immerse (majjath) in her red colour which is like the sun in the dawn
ಚಂಪಕಾಶೋಕ ಪುನ್ನಾಗ ಸೌಗಂಧಿಕ ಲಸತ್ಕಚಾ |
ಕುರುವಿಂದ ಮಣಿಶ್ರೇಣೀ ಕನತ್ಕೋಟೀರ ಮಂಡಿತಾ || ೪ ||
champakā-shōka punnāga saugandhika lasathkachā
kuruvindha maNishrēNi kanath-kōtīra mandithā ||4||
Meaning:
kuruvinda - rare type of ruby in red color; Mani - gems; shreni - row; kotira - crown; manditha - decorated, adorned
▪️Champakashoka punnaga saugandhika lasat kacha: She who wears in her hair flowers like Champaka, ashoka, Punnaga and Sowgandhika
▪️But Her hair does not get fragrance because of these flowers, whereas these flowers get their fragrance from Her hair.
▪️Kurvinda manishreni kanatkotira mandita: kuruvinda rubies adorn Her crown (kotira).
ಅಷ್ಟಮೀಚಂದ್ರ ವಿಭ್ರಾಜ ದಲಿಕಸ್ಥಲ ಶೋಭಿತಾ |
ಮುಖಚಂದ್ರ ಕಲಂಕಾಭ ಮೃಗನಾಭಿ ವಿಶೇಷಕಾ || ೫ ||
ashtamī chandhra vibhrāja dhalika-sthala shōbhithā
mukhachandhra kalankābha mruga-nābhi vishēShakā ॥5॥
Meaning:
Ashtami - 8th day moon, crescent moon; vibraaja - gorgeous; dalika - piece of wood; shobitha - shine, beautiful; chandra - moon; mukha - face; mriganaabhi - musk, Kasturi; visheshaka - decorating the forehead
▪️Ashtami chandra vibhraja dalikasthala shobhita: She who has a beautiful (vibraaja) forehead like the half moon (visible on eighth day from new moon)
▪️Mukhachandra kalankabha muganabhi visheshaka: She is wearing a kastūri in her forehead which is like the black shadow in the moon, The Kasturi Tilaka adorns her moonlike face, like the spot in the moon.
▪️Mriganaabhi - Kasturi Mrig or musk deer, as cited in the Ramayana, was a beautiful golden deer which Lady Sita requested Lord Ram to capture for her
ವದನಸ್ಮರ ಮಾಂಗಲ್ಯ ಗೃಹತೋರಣ ಚಿಲ್ಲಿಕಾ |
ವಕ್ತ್ರಲಕ್ಷ್ಮೀ ಪರೀವಾಹ ಚಲನ್ಮೀನಾಭ ಲೋಚನಾ || ೬ ||
vadhana-smara māngalya gri(u)hathōraNa chillikā
vakthralakShmī parīvāha chalan-minābha lōchanā ॥6॥
Meaning:
Chillika - eyebrows; Vadana - face; griha - home; thorana - mango leaves decorated on house door; meena - fish; lochana - eyes, vision, chalana - movement
▪️Vadanasmara mangalya gruhatorana chillika: She who has beautiful eyebrows (chillika) which look like the ornaments to her face which is like manmatha’s home
▪️It is said that Manmatha constructed an auspicious palace, copying the face of Lalitāmbikā.
▪️Vaktra lakshmi parivaha chalan minabha lochana: Her eyes (lochana) appear like fishes moving (chalana) in a pond. Her face is compared to a pond and Her eyes to fishes.
ನವಚಂಪಕ ಪುಷ್ಪಾಭ ನಾಸಾದಂಡ ವಿರಾಜಿತಾ |
ತಾರಾಕಾಂತಿ ತಿರಸ್ಕಾರಿ ನಾಸಾಭರಣ ಭಾಸುರಾ || ೭ ||
nava-champaka puShpābha nāsādhanda virājithā
thārākānthi thiraskāri nāsābharaNa bhāsurā ॥7॥
Meaning:
Pushpa - flower; nava - new; naasa or naasika - nose; thaara - star/ Mangala (mars) & Shukra(venus); ābharana - ornament; naasabharana - nose ring
▪️Navachampaka pushpabha nasadanda virajita: Her nose resembles like a newly blossomed champaka flower.
▪️Tarakanti tiraskari nasabharana bhasura: She who has a nose ring which shines more than the star. Her nose stud is made up of rubies and pearls. that excels the brilliance of the planet Venus (thaara)
▪️Each planet governs certain precious stones. Planet Mars rules ruby that is red in colour and Venus rules diamond. It can also be said that these two planets adorn Her nose.
ಕದಂಬಮಂಜರೀ ಕ್ಲುಪ್ತಕರ್ಣಪೂರ ಮನೋಹರಾ |
ತಾಟಂಕ ಯುಗಲೀಭೂತ ತಪನೋಡುಪ ಮಂಡಲಾ || ೮ ||
kadhamba manjarī-klptha karNapūra manōharā
thātanka yugalībhūtha thapa-nōdupa mandalā ॥8॥
Meaning:
Kadamba - a type of flowers; majari - collection; klptha - arranged; Karna - ear; manohara - most beautiful, attractive; thaatanka - big earing; mandala - circle
▪️Kadamba manjari klupta karnapura manohara: She is wearing the petals of kadamba flowers in her ears or flowers kept in Her hair flow down to Her ears.
▪️These flowers are grown outside Her Cintāmani graha (The palace where She lives). These flowers have divine fragrance, which is derived from Her ear lobes.
▪️Tatanka yugalibhuta tapanodupa mandala: She is wearing sun and moon as her ear rings (thaatanka). This means She controls all the activities of the universe, as sun and moon are responsible for sustaining life.
ಪದ್ಮರಾಗ ಶಿಲಾದರ್ಶ ಪರಿಭಾವಿ ಕಪೋಲಭೂಃ |
ನವವಿದ್ರುಮ ಬಿಂಬಶ್ರೀ ನ್ಯಕ್ಕಾರಿ ರದನಚ್ಛದಾ || ೯ ||
padmarāga shilādharsha paribhaavi kapōlabhūh
navavidhruma bimbashrī nyakkāri radhanachchadhā ॥9॥
Meaning:
Padhmaraaga - type of ruby, red in colour, kapola - cheeks; vidruma - gem; radhana - lip; chchadha - covering; bimba - a type of fruit in red color
▪️Padmaraga shiladarsha paribhavi kapolabhuh: Her cheeks are shining, soft and reflecting. Her cheeks are reflecting red colour as Her complexion itself is red. She who has cheeks which shine more than the mirror made of ruby (Padmaraga)
▪️Navavidruma bimbashri nyakkari radanachhada: Her lips (radhana) outshine fresh coral and the bimba fruit.
▪️Bimba fruit is normally compared to beautiful lips. Both are red in colour.
ಶುದ್ಧವಿದ್ಯಾಂಕುರಾಕಾರ ದ್ವಿಜಪಂಕ್ತಿ ದ್ವಯೋಜ್ವಲಾ |
ಕರ್ಪೂರವೀಟಿಕಾಮೋದ ಸಮಾಕರ್ಷದ್ದಿಗಂತರಾ || ೧೦ ||
shuddha vidhyān-kurākāra dhvijapankthi dvayōjjvalā
karpūra-vītikāmōdha samākarshadh-dhigantharā ॥10॥
Meaning:
Shuddha - pure; vidhya - knowledge; dwija - teeth; Pankthi - row; dwaya - 2; ujwala - bright, white; karpura - camphor, vītī - betel leaf; dhik - direction
▪️Shuddha vidyankurakara dvijapankti dvayojjvala: Whose beauty is enhanced by her rows of teeth that resemble the sprouting of pure Knowledge
▪️The ṣodashī mantra for Śrī Vidyā has 16 beejas(letters).
▪️When a seed grows into a sprout, it has two leaves. Therefore 16 x 2 gives 32, the number of teeth in human beings.
▪️Karpura vitikamoda samakarshi digantara: She who chews betel leaf (vīti) with the Karpūravītikā powder which immense fragrance and delicious taste in all directions.
▪️Karpūravītikā is a combination of fragrant ingredients, used to chew along with the betel leaves.
▪️The ingredients used are – saffron, cardamom, clove, camphor, kastūri, nutmeg and jātipattrī. These are finely powdered and mixed with powdered sugar candy.
ನಿಜಸಲ್ಲಾಪ-ಮಾಧುರ್ಯ ವಿನಿರ್ಭರ್ತ್ಸಿತ-ಕಚ್ಛಪೀ |
ಮಂದಸ್ಮಿತ ಪ್ರಭಾಪೂರ ಮಜ್ಜತ್ಕಾಮೇಶ ಮಾನಸಾ || ೧೧ ||
nijasallāpa mādhurya vinir-bharth-sitha-kachchapī
mandhasmitha prabhāpūra majjath-kāmesha mānasā ॥11॥
Meaning:
Sallapa - conversation; maadhurya - melodious; kacchapi - saraswathi’s veena; smitha - smile; mandhasmitha - benevolent (kindly) smile; prabha - radiance, shine; kamesha - shiva; kama - bindu,dot; Maanasa - mind;
▪️Lalitha sits on left thigh of kaamesha known as kameshwari
▪️Bindu refers to ego▪️Kaama also means desire
▪️Nijasallapa madhurya vinirbhartsita kachhapi: Whose speech (sallapa) is more melodious than the veena of Sarasvati known as Kachhapi.
▪️Mandasmita prabhapura majjatkamesha manasa: The brilliance of her smile floods the mind of her husband, Kamesvara.
ಅನಾಕಲಿತ ಸಾದೃಶ್ಯ ಚುಬುಕಶ್ರೀ ವಿರಾಜಿತಾ |
ಕಾಮೇಶಬದ್ಧ ಮಾಂಗಲ್ಯ ಸೂತ್ರಶೋಭಿತ ಕಂಧರಾ || ೧೨ ||
anākalitha sādhri(u)shya chubuka shrī virājithā
kāmeshabaddha māngalya sūthra-shōbhitha kandharā ॥12||
Meaning:
Chubuka - chin; sadrishya - resemblance; viraajitha - brilliant; shobitha - adorned; kandhara - neck
▪️Anakalita sadrushya chubukashri virajita: Her chin (chubuka) is brilliant in beauty.
▪️Kamesha baddhamangalya sutra shobhita kandhara: Her neck (kandhara) is adorned with the māṅgalya sūtra (married women wear this) tied by Kāmeśvara.
ಕನಕಾಂಗದ ಕೇಯೂರ ಕಮನೀಯ ಭುಜಾನ್ವಿತಾ |
ರತ್ನಗ್ರೈವೇಯ ಚಿಂತಾಕ ಲೋಲಮುಕ್ತಾ ಫಲಾನ್ವಿತಾ || ೧೩ ||
kanakāngadha kēyūra kamanīya bhujānvithā
rathna-grai-vēya chinthāka lōla-mukthā phalānvithā ||13||
Meaning:
Kanaka - gold; angadha - bangles or bracelets; keyura - ornament won in upper arms; Bhuja - arms, shoulder; kamaniya - pleasing, beautiful, ratna - gems
▪️Kankangada keyura kamaniya bhujanvita: Whose beautiful arms are decked with keyura in armlets and angadha bangles, bracelets of gold (kanaka).
▪️Ratnagraiveya chintaka lolamukta phalanvita: She is wearing a golden pendant embedded with gems and a pearl necklace. These ornaments dangle around her neck, featuring a gem-studded necklace with a large pearl as the pendant.
▪️Lola-s - Those who are not capable of meditating on her
▪️Muktā-s - Those who are able to meditate on her
▪️Lola-s or muktā-s get the benefits, phala of their prayers according to their devotion.
ಕಾಮೇಶ್ವರ ಪ್ರೇಮರತ್ನ ಮಣಿಪ್ರತಿಪಣಸ್ತನೀ |
ನಾಭ್ಯಾಲವಾಲ-ರೋಮಾಲಿ-ಲತಾಫಲಕುಚದ್ವಯೀ || ೧೪ ||
kāmēshvara prēmarathna maNi prathi-paNasthanī
nābhyāla-vāla rōmāli lathāphala kuchadhvayī ||14||
Meaning:
Prema - love; sthani - breast, naabhi - navel; roma - hair; latha - creeper; phala - fruit; kuchadwaya - breast
▪️Kamesvara premaratna manipratipana stani: She offers her two (breast) bosoms to Kāmeśvara (Śiva) in return for His love.
▪️The subtle meaning is that she will bless her devotees with twice the amount of devotion they offer to her.
▪️Her breasts symbolize the price she pays to her Consort (Mahesvara) in exchange for the precious gem of love He bestows on her.
▪️Nabhayalavala romali lataphala kuchadvayi: Her two bosoms (kuchadwayi) are like the fruits of a creeper that springs from her navel.
▪️This signifies the connection between the navel chakra (manipūra) and heart chakra (anaahatha). Meditating on the heart chakra by moving the kundalini upward from the navel chakra yields the fruits of meditation.
ಲಕ್ಷ್ಯರೋಮ ಲತಾಧಾರ ತಾಸಮುನ್ನೇಯ ಮಧ್ಯಮಾ |
ಸ್ತನಭಾರದಲನ್ಮಧ್ಯ ಪಟ್ಟಬಂಧ ವಲಿತ್ರಯಾ || ೧೫ ||
lakShya-rōma-lathā-dhāra-thāsa-munnēya madhyamā
sthana-bhāra-dhalan-madhya pattabandha valithrayā ||15||
Meaning:
Lakshya - illustration; Latha - creeeper; aadhāra - support; roma - hair; madhya - waist; su-madhyama - slender waist; sthana - breast; bhaara - weight; pattabandha - silk belt kind of thing; dalan - breaking; vali - wrinkle, fold; thraya - 3
▪️Lakshyaroma latadharata samunneya madhyama: Her waist (madhya) is so slender (madhyama) that it seems the perfect support for the delicate hair creeper (latha).
▪️The secretive meaning is that ātma is subtle and can be known through meditation springing from her navel upwards.
▪️Stanabhara dalanmadhya pattabandha valitraya: The silk belt, pattabandha that she wears supports her waist as it bends under the heaviness (bhaara) of her bosoms(breasts) sthana, breaking (dhalan) in three folds (vali) in her stomach area.
▪️The three lines in Her hip indicate Her three activities – creation, nourishment and termination.
ಅರುಣಾರುಣ ಕೌಸುಂಭ ವಸ್ತ್ರಭಾಸ್ವತ್ಕಟೀತಟೀ |
ರತ್ನಕಿಂಕಿಣಿಕಾರಮ್ಯ ರಶನಾದಾಮ ಭೂಷಿತಾ || ೧೬ ||
aruNāruNa kousumbha vasthra bhāsvath-katīthatī
rathna-kinkiNi-kāramya rashanā-dhāma bhūShithā ||16||
Meaning:
Aruna - red color, sun; arunāruna - like morning sun; kausumba - orange red; vasthra - dress; kati - waist; thati - sloping side of hips; kinkini - bells; ramya - delightful; rashana - woman’s girdle (garment that encircles the lower torso); dhaama - garland; bhushitha - adorned
▪️Arunaruna kausumbha vastrabhasvath katitati: She wears a red, aruna silk cloth, vasthra around her waist (kati). Red colour means compassion. She has a sloping waist, thati.
▪️Ratnakinkini karamya rashana dama bhushita: Who is adorned with a girdle ( piece of cloth around the waist) having many mini bells kinkini garland, dhaama set with precious stones ratna.
ಕಾಮೇಶಜ್ಞಾತ ಸೌಭಾಗ್ಯ ಮಾರ್ದವೋರು ದ್ವಯಾನ್ವಿತಾ |
ಮಾಣಿಕ್ಯ-ಮುಕುಟಾಕಾರ ಜಾನುದ್ವಯ ವಿರಾಜಿತಾ || ೧೭ ||
kāmēsha-gynātha soubhāgya mārdha-vōru dhvayānvithā
māNikya mukutākāra jānudhvaya virājithā ||17||
Meaning:
Gyaatha - knows; Soubhaagya - beauty, auspicious; maardhava - softness, vūru - thighs; tender; dwaya - a pair; anvitha - is present; maaNikya - gems; makuta - crown; aakaara - shape; jaanu - knees; dhwaya - a pair; viraajitha - glorious;
▪️Kamesha gyata saubhagya mardavoru dvayanvita: The beauty of her thighs, voru is known only to her consort (husband), Kāmeśvara.
▪️Manikya mukutakara janudvaya virajita: Each of her knees, jaanu is like a single piece of ruby, manikya in red colour appearing like a crown mukuta.
ಇಂದ್ರಗೋಪ ಪರಿಕ್ಷಿಪ್ತ ಸ್ಮರತೂಣಾಭ ಜಂಘಿಕಾ |
ಗೂಢಗುಲ್ಫಾ ಕೂರ್ಮಪೃಷ್ಠ-ಜಯಿಷ್ಣು ಪ್ರಪದಾನ್ವಿತಾ || ೧೮ ||
indhragōpa parik-Shiptha smarathūNābha janghikā
gūda-gulphā kūrma-pruShta jayiShNu prapadhānvithā ||18||
Meaning:
Indragopa - firefly; pariskshiptha - scattered; smara - manmatha; thūna - case of holding arrows; janghika - legs, calf muscles; gooda - hidden; gulpha - ankle; kūrma - tortoise; prishta - shell of tortoise; jayishNu - victorious; paada - feet; prapaada - arch of the feet; anvitha - graced
▪️Indragopa parikshipta smaratunabha janghika: Her calf muscles, janghika look like the pillar of Manmatha’s palace, the god of love, with bright glow-worm, indragopa.
▪️Gudhagulpha: She has round and well shaped ankles, gulpha that are hidden/covered.
▪️Kurmaprushta jayishnu prapadanvita: The arch of her feet, prapaada is more beautiful and curvier than tortoise’s shell.
ನಖದೀಧಿತಿ ಸಂಛನ್ನ ನಮಜ್ಜನ ತಮೋಗುಣಾ |
ಪದದ್ವಯ ಪ್ರಭಾಜಾಲ ಪರಾಕೃತ ಸರೋರುಹಾ || ೧೯ ||
nakhadhīdhithi sanchanna namajjana thamōguNā
padha-dhvaya prabhājāla parākri(u)tha sarōruhā ||19||
Meaning:
Nakha - tow nails; dhī - reflection; sanchanna - hidden; majjana - drown, sink; tamoguna - ignorance; paadha - feet; dwaya - a pair; prabha - bright; jaala - group; prabhājāla - many rays; saroruha - lotus;
▪️Nakhadidhiti sanchhanna namajjana tamoguna: The bright light from her toenails, nakha dispels the darkness of ignorance (tamōgunafor those who bow at her feet.
▪️It is also said that She does not bless with Her hands, but with Her feet.
▪️She does not have abhaya and varada hands. Normally one can notice that most of the Gods have four hands, out of which one is meant for blessings and another for giving boons.
▪️Lalitai does not have these two hands as She has four powerful goddesses
▪️Padadvaya prabhajala parakruta saroruha: Whose the beauty of Her feet, paadha is much more than a lotus, saroruha.
ಶಿಂಜಾನ ಮಣಿ ಮಂಜೀರ ಮಂಡಿತ ಶ್ರೀಪದಾಂಬುಜಾ |
ಮರಾಲೀ ಮಂದಗಮನಾ ಮಹಾಲಾವಣ್ಯ ಶೇವಧಿಃ || ೨೦ ||
shinjāna maNi-manjīra manditha shrī padhāmbujā
marālī mandhagamanā mahālāvaNya shēvadhih ||20||
Meaning:
Sinjaana - tinkling sound; manjīra - anklet; paada - feet - ambuja - lotus; manditha - adorned, decorated; maraala - swan; maraali - female swan; mandhagamana - moving slowly; maha - great; laavanya - beauty, charm; shevadhi - treasure
▪️Sinjana manimanjira manditashri padambuja: She is wearing anklets, majira made out of precious gems that shine.
▪️Marali mandagamana: Whose gait (manner of walking) is slow and gentle, madhagamana like that of a swan, maraala.
▪️Mahalavanya shevadhih: She is the treasure, shevadhi house of beauty laavanya.
ಸರ್ವಾರುಣಾಽನವದ್ಯಾಂಗೀ ಸರ್ವಾಭರಣ ಭೂಷಿತಾ |
ಶಿವಕಾಮೇಶ್ವರಾಂಕಸ್ಥಾ ಶಿವಾಸ್ವಾಧೀನವಲ್ಲಭಾ || ೨೧ ||
sarvāruNā-navadhyāngi sarvābharaNa bhuShithā
shiva-kāmeshvarān-kasthā shivā svādhīna vallabhā ||21||
Meaning:
suvarna - gold; aruna - red; sarva - all; aabharana - ornaments; bhushitha - adorned; kama - handsome, desire, knowledge; shiva - auspicious; Ishwara - supreme ruler;
▪️Sarvaruna: everything in red; ▪️Anavadyangi: Every part of Her body is flawless▪️Sarvabharana bhushita: Who is adorned with all types of ornaments.
▪️Shiva kameshvarankastha: Her seating posture begins from this nāma. She sits on the left thigh of Śiva (Kamesvara).
▪️Shiva - There is no difference between Śiva and Śaktī; hence she is called as Śiva. Śiva also means auspiciousness. She is the embodiment of auspiciousness. She is the icchā form of Śiva.
▪️Śiva is the cause of this universe and Śaktī is His power. Without this combination, the universe cannot exist.
▪️Svadhina vallabha: Her consort (Śiva) belongs to Her alone. Who dominates over Her husband Siva in the creative part of the cyclic motion of time.
▪️Why kāmā is mentioned here? This kāmā does not mean Manmatha, the god of love. It means the supreme, not the desire with which this word is associated.
ಸುಮೇರು ಮಧ್ಯಶೃಂಗಸ್ಥಾ ಶ್ರೀಮನ್ನಗರ-ನಾಯಿಕಾ |
ಚಿಂತಾಮಣಿ ಗೃಹಾಂತಸ್ಥಾ ಪಂಚಬ್ರಹ್ಮಾಸನಸ್ಥಿತಾ || ೨೨ ||
sumēru madhya-shri(u)ngasthā shrīmannagara nāyikā
chinthāmaNi grihān-thasthā panchabrahmā-sanasthithā ||22||
Meaning:
Meru - midst of mountains; naayika - leader; shringa - beauty; chinthaamani - most valuable gem; griha - home; aasana - throne
▪️Sumeru Madhya shrugastha: She lives in the centre of Meru Mountains.
▪️Meru mountain range has three peaks and if a line is drawn connecting them, a triangle is formed. In the midst of this triangle there is a taller peak than the rest of the three where in Lalitai resides.
▪️In the middle of Śrī Cakrā there is a triangle and in the centre of this triangle there is dot called bindu in which Lalitai lives with Her consort Mahā Kāmeśvara.
It is believed that Śrī Nagara was constructed by celestial architect Viśvakarma.
Also, Śrī Nagara is in the midst of ocean of milk as an island called Ratnadvīpa
▪️Shrimannagara nayika: She owns this auspicious and wealthy city called Śrī Nagara, Who is the Bindu, the central circle of bliss in the Shri-chakra.
▪️Chintamani gruhantastha: She lives in a palace constructed out of Cintāmaṇi, one of the most valuable gems. This gem is supposed to give whatever is desired. This palace is on the northern side of Śrī Nagara, the city.
▪️Panchabrahma sanasathita: Who rests on a seat formed of the five Divinities (Brahmans), Brahma, Vishnu, Rudra, Isana and Sadasiva.
▪️She is seated on a throne made up of five Brahmans. The five Brahmans are Brahma, Viṣṇu, Rudra, Īśāna and Sadāśiva (Some used to say Brahma, Viṣṇu, Śiva, Mahādeva and Sadāśiva).
▪️Also this might refer to 5 elements ,panchabhutha water, earth, wind, space, fire.
ಮಹಾಪದ್ಮಾಟವೀ ಸಂಸ್ಥಾ ಕದಂಬವನವಾಸಿನೀ |
ಸುಧಾಸಾಗರ ಮಧ್ಯಸ್ಥಾ ಕಾಮಾಕ್ಷೀ ಕಾಮದಾಯಿನೀ || ೨೩ ||
mahā-padhmātavī samsthā kadhamba-vana-vāsinī
sudhā-sāgara madhyasthā kāmākShī kāmadhāyinī ||23||
Meaning:
padma - lotus; maha - great, atavi - forest; Mahapadma - also means elephant; kadamba - a type of tree; vana - forest - vaasa - to reside; sudha - nectar; sagara - ocean; madhyastha - center; akshi - eyes; dhāyini -giver;
▪️Mahapadmatavi samstha: Who dwells in a lotus forest, the thousand-petalled lotus of the Sahashra.
▪️She dwells in a great forest full of lotus flowers. Lotus flower grows only in water. Nature’s bounty has been mentioned here. Big mountains with high peaks were referred earlier. Now indirectly the water bodies are mentioned.
▪️Kadamba vanavasini: She lives in the middle of kadaṃba trees whose flowers have divine fragrance. Her Cintāmaṇi graha is surrounded by a forest of kadaṃba trees. Nature’s greenery is mentioned here.
▪️There are about twenty five walls around Her Cintāmaṇi graha, this Kadaṃba vana (kadamba forest) is situated between the walls of gold (eighth wall) and silver (seventh wall).
▪️Sudhasagara madhyastha: She resides in the middle of the ocean of nectar.
▪️Kamakshi: She has lovely eyes. Her eyes are full of grace, compassion and mercy for the universe.
▪️Kāmā is the combination of two bīja-s kā + mā. kā means Sarasvatī and mā means Lakṣmī. These two goddesses are said to be the eyes of Lalitā. Kāmā also means Śiva. This can mean that She is the eyes of Śiva.
▪️Kamadayini: She fulfils whatever is desired.
From here starts the description of slaying bhandasura
ದೇವರ್ಷಿಗಣ ಸಂಘಾತ ಸ್ತೂಯಮಾನಾತ್ಮವೈಭವಾ |
ಭಂಡಾಸುರ ವಧೋದ್ಯುಕ್ತ ಶಕ್ತಿಸೇನಾ ಸಮನ್ವಿತಾ || ೨೪ ||
dhevarShigaNa sanghātha- sthūya-mānāthma vaibhavā
bhandāsura vadhōdhyuktha shakthi-senā samanvithā ||24||
Meaning:
Deva + rṣi + gaṇa; Deva - gods and goddesses; rṣi - sage; gaṇa - demigods; Stūyamānātma - worshipping; Vaibhavā - all pervading; bhanda - bondage; vadha - kill; sena - army
▪️Devarshi ganasanghata stuyamanatma vaibhava: She is worshipped by gods, goddesses, sages, demigods and goddesses.
▪️Bhadasura vadhodyukta shaktisena samanvita: She is ready with Her army to wage a war against Bhaṇḍāsura. Her army consists of various goddesses mentioned in Śrī Cakra. Whose command an army of Saktis are intent on destroying Bhadasura
▪️There is a story associated with this nāma. Manmatha, the god of love was burnt by Śiva to ashes. Gaṇeśa, playfully collected the ashes of Manmatha and created a man. Brahma, the lord of creation on seeing Gaṇeśa’s act said bhaṇda bhaṇda meaning well done. That was how the demon was named as Bhaṇḍāsura. Since Manmatha was burnt by the fierce fire of the third eye of Śiva, Bhaṇḍāsura was said to be all powerful. He was an embodiment of evils.
Chariots of Laithambika, mantrini, vaaraahi
ಸಂಪತ್ಕರೀ ಸಮಾರೂಢ ಸಿಂಧುರ ವ್ರಜಸೇವಿತಾ |
ಅಶ್ವಾರೂಢಾಧಿಷ್ಠಿತಾಶ್ವ ಕೋಟಿಕೋಟಿಭಿರಾವೃತಾ || ೨೫ ||
sampathkarī samārūda sindhura vrajasēvithā
ashvaarūdā-dhiShti-thāshva kōti-kōti-bhirāvrithā ||25||
Meaning:
Rūda - riding; sindhura - elephant; ashwa - horse; koti - crore;
▪️Sampatkari samarudha sindhura vrajasevita: Who is accompanied by a regiment of elephants, headed by Sampatkari.
▪️Ashvarudha dhishtihitashva kotikoti bhiravruta: Who is surrounded by a cavalry of several crores of horses under the command of Ashvaruda devi. ▪️Aśvārūḍhā Devi is the chief of the horses used in the war. The face of this Devi also looks like a horse.
▪️Senses are compared to horses as they run faster and without control, if let loose.
ಚಕ್ರರಾಜ ರಥಾರೂಢ ಸರ್ವಾಯುಧ ಪರಿಷ್ಕೃತಾ |
ಗೇಯಚಕ್ರ ರಥಾರೂಢ ಮಂತ್ರಿಣೀ ಪರಿಸೇವಿತಾ || ೨೬ ||
chakrarāja rathārūda sarvā-yudha pariShkrithā
gēyachakra rathārūda manthriNī parisēvithā ||26||
Meaning:
Ratha - chariot; sarva - all; aayudha - weapon; Pariṣkṛtā - adorned; gray - important;
▪️Chakraraja ratharudha sarvayudha parishkruta: Cakrarāja is the chariot of Lalitāmbikā in which She travels along with all types of weapons.
▪️Geyachakra ratharudha mantrini parisevita: Who is attended by her minister Shyamala or mantrini seated in her chariot named Geyachakra.
ಕಿರಿಚಕ್ರ ರಥಾರೂಢ ದಂಡನಾಥಾ ಪುರಸ್ಕೃತಾ |
ಜ್ವಾಲಾಮಾಲಿನಿ ಕಾಕ್ಷಿಪ್ತ ವಹ್ನಿಪ್ರಾಕಾರ ಮಧ್ಯಗಾ || ೨೭ ||
(giri)kirichakra rathārūda dandanāthā puraskrithā
jvālāmālini kākShiptha vahni-prākāra madhyagā ||27||
Meaning:
Kiri - vaaraaha,boar/pig, light; jwaala - fire; maala - garland; Jvalāmālini - the 5 Śaktī triangles of Śrī Cakra; akṣipta - mixed, vahni - fire; vahnipraakaara - surrounded by fire; prākāra - the 4 Śiva triangles of Śrī Chakra; madhyagā - resides in the middle;
▪️Kirichakra ratharudha dandanatha purashkruta: Kiricakra ratha is the chariot of Daṇḍanāthā Devi who is also called Vārāhī Devi. Her face is like a pig. Her chariot is also in the shape of a pig. She is called Daṇḍanāthā because she always carries a daṇḍa (staff) with her.
▪️Jvala malinikakshipta vahni prakara madhyaga: Who has taken position in the center of the rampart of fire constructed by Jvalamalinika.
During the war with Bhandāsura, Lalitai asked Jvālāmālini to construct a huge fort of fire to protect Her army. Lalitai resides in the middle of the five Śaktī and four Śiva konā-s or triangles. This point is called bindu or a dot
▪️The chariots of Lalitāmbikā, Mantrinī (Śyamalā) and Vārāhī are always close to each other.
▪️Mantrinī and Vārāhī occupy the next secondary position to Lalitāmbikā, the Supreme. Without worshipping these two and without their permission, none can go anywhere near Lalitai.
▪️Mantrinī Devi is the Chief of Her ministers. The entire administration of the universe is under the control of Mantrinī,
▪️Vārāhī is the chief of Her army. Vārāhī has the capacity to drive away the evil forces.
ಭಂಡಸೈನ್ಯ ವಧೋದ್ಯುಕ್ತ ಶಕ್ತಿ ವಿಕ್ರಮಹರ್ಷಿತಾ |
ನಿತ್ಯಾ ಪರಾಕ್ರಮಾಟೋಪ ನಿರೀಕ್ಷಣ ಸಮುತ್ಸುಕಾ || ೨೮ ||
bhandasainya vadhōdhyuktha shakthi vikrama-harShithā
nithyā parākramātōpa nirīkShaNa samuthsukā ||28||
Meaning:
Sainya - army; vadha - destruction; harsha - happy; Vikrama - powerful; nithya - nithyādevi’s;
▪️Bhadasainya vadhodyukta shaktivikrama harshita: When Her śaktī-s (army) destroyed the army of the demon Bhaṇḍasurā, She was delighted.
▪️Nitya parakramatopa niriskhana samutsuka: Who is delighted on seeing the aggressiveness of her Nitya (15 tithi nityā devis) deities in their attack on the army of Bhanda.
ಭಂಡಪುತ್ರ ವಧೋದ್ಯುಕ್ತ ಬಾಲಾವಿಕ್ರಮ ನಂದಿತಾ |
ಮಂತ್ರಿಣ್ಯಂಬಾ ವಿರಚಿತ ವಿಷಂಗ ವಧತೋಷಿತಾ || ೨೯ ||
bhanda-puthra vadhōdhyuktha bālāvikrama nandhithā
mantriNyambā virachitha viShanga vadhathōShithā ||29||
Meaning:
Puthra - son; bala - daughter of lalithambika;
▪️Bhandaputra vadhodyukta balavikrama nandita: Who is overjoyed to see her daughter Bala who is intent on slaying the son of Bhanda.
▪️Bhandāsura had thirty sons. The sons of Bhadāsura represent the thirty tattva-s.
▪️Bālā is daughter of Lalitai and is nine years old. In spite of Lalitai advising Her daughter not to go to the battle field, Bālā prevailed upon her mother and waged a war against all the thirty sons of Bhandāsura and destroyed them.
▪️Mantrinyamba virachita vishanga vadhatoshita: She was delighted with the destruction of demon Viśaṅgavadha by Mantrinī (ṣyamalā) Devi. Viśaṅga and Viśukra are the two brothers of Bhandāsura. There were created by Bhandāsura from his shoulders.
ವಿಶುಕ್ರ ಪ್ರಾಣಹರಣ ವಾರಾಹೀ ವೀರ್ಯನಂದಿತಾ |
ಕಾಮೇಶ್ವರ ಮುಖಾಲೋಕ ಕಲ್ಪಿತ ಶ್ರೀಗಣೇಶ್ವರಾ || ೩೦ ||
vishukra prāNaharaNa vārāhi vīrya-nandhithā
kāmeshvara mukhālōka kalpitha shrī gaNeshvarā ||30||
Meaning:
Mala - stain, impurities; praana - life; harana - killed; veera - bravery; mukha - face;
▪️Vishukra pranaharana varahi viryanandita: Viśukra is the brother of Bhandāsurā. Vārāhī Devi slayed Viśukra and Lalitai was happy with the bravery of Vārāhī Devi.
▪️Kameshvara mukhaloka kalpita shriganeshvara: Gaṇeśhā was born out of a mere glance of Lalitai at Kāmeśvara. Who by a mere glance at her husband Mahesvara generates Sri Ganesha (the elephant
headed diety).
ಮಹಾಗಣೇಶ-ನಿರ್ಭಿನ್ನ ವಿಘ್ನಯಂತ್ರ-ಪ್ರಹರ್ಷಿತಾ |
ಭಂಡಾಸುರೇಂದ್ರ ನಿರ್ಮುಕ್ತ-ಶಸ್ತ್ರ-ಪ್ರತ್ಯಸ್ತ್ರ-ವರ್ಷಿಣೀ || ೩೧ ||
mahagaNēsha nirbhinna vighnayanthra praharShithābhandāsurēndhra nirmuktha shasthra prathyasthra varShiNī ||31||
Meaning:
Nirbhinna - pierced through; vigna - problem, obstacle; asthra - weapon; prathyastra - counter weapon; harsha - happy; shasthra - weapon; varsha - rain; varshini - rained
▪️Bhandāsura during the war was witnessing the destruction of his army. In order to avoid further causalities to his army he ordered a yantra by name jaya vignaṁ to be kept in the midst of the army of Lalitai.
▪️Yantra-s are powerful, only if infused with the power of mantra-s.
When this yantra was kept, the army of Lalitai started losing their self-confidence.
▪️Mantrinī Devi, who is an authority of mantra-s, noticed this and reported to Lalitai.
▪️Gaṇeśa was created to remove the yantra, jaya vignaṁ planted by Bhandāsurā. Gaṇeśā removed that yantra and helped the army of Lalitai to regain their self confidence.
▪️mahagaNēsha nirbhinna vighnayanthra praharShithā:She who became happy at seeing Lord Ganesha destroy the Vigna Yanthra (contraption meant to delay ) created by Vishuka
▪️bhandāsurēndhra nirmuktha shasthra prathyasthra varShiNī:
She who rained arrows and replied with arrows against Bandasura
▪️She counters the weapons used by Bhandāsura, by using Her own.
ಕರಾಂಗುಲಿ-ನಖೋತ್ಪನ್ನ ನಾರಾಯಣ-ದಶಾಕೃತಿಃ |
ಮಹಾಪಾಶುಪತಾಸ್ತ್ರಾಗ್ನಿ ನಿರ್ದಗ್ದಾಸುರ-ಸೈನಿಕಾ || ೩೨ ||
karānguli nakhōthpanna nārāyaNa dashākrithihmahā-pāshupathāsthrāgni nirdhagdhāsura sainikā ||32||
Meaning:
Kara - hand; anguli - toe/finger; nakha - toe nail; uthpanna - dasha - ten; aakrithi - form
▪️karānguli nakhōthpanna nārāyaNa dashākrithih:She created ten incarnations (dasa-avatāra) of Śrī Nārāyaṇa from Her nails, which means
▪️The right explanation would be that She creates the five stages of man and five functions of Brahman from Her nails.
▪️Daśākṛitiḥ means five stages of man like awake, asleep, deep sleep, thurya and thuryāthītha
▪️The five functions of Brahman namely creation, nourishment, destruction, absorption (blessings) and union.
▪️mahā-pāshupathāsthrāgni nirdhagdhāsura sainikā: She burnt the army of the demons with the weapon, astra called mahā-pāshupathā. This astra produces fire that causes the destruction of the entire enemy camp.
▪️Śiva is the lord of all the creations of the universe hence called as Paśupatī. Paśu refers to living beings.
ಕಾಮೇಶ್ವರಾಸ್ತ್ರನಿರ್ದಗ್ಧ ಸಭಂಡಾಸುರ-ಶೂನ್ಯಕಾ |
ಬ್ರಹ್ಮೋಪೇಂದ್ರ ಮಹೇಂದ್ರಾದಿ-ದೇವಸಂಸ್ತುತ-ವೈಭವಾ || ೩೩ ||
kāmēshvarāsthra nirdhagdha sabhandāsura shūnyakābrahmōpendhra mahēndhrādhi dheva-samsthutha vaibhavā ||33||
Meaning:
Nirdhagdha - being burnt; shunya - zero; Samstutha - praise; vaibhava - omnipresence;
▪️kāmēshvarāsthra nirdhagdha sabhandāsura shūnyakā:Śūnyaka is the capital of Bhandāsura. Bhandāsura was burnt along with his capital city by the fire from astrā of Kāmeśvara.
▪️With this nāma the war with Bhandāsura ends with the killing of Bhandāsura and his warriors along with the destruction of his kingdom.
▪️Since Bhandāsura has been destroyed along with his army, what remains is the śūnya or void.
▪️brahmōpendhra mahēndhrādhi dheva-samsthutha vaibhavā:
The victorious Lalitai is praised by Brahma, Viṣṇu (Upendra means Viṣṇu. She is worshiped by all, as She is known as the Supreme Ātman
ಹರನೇತ್ರಾಗ್ನಿ ಸಂದಗ್ಧ ಕಾಮಸಂಜೀವನೌಷಧಿಃ |
ಶ್ರೀಮದ್ವಾಗ್ಭವಕೂಟೈಕ ಸ್ವರೂಪ-ಮುಖಪಂಕಜಾ || ೩೪ ||
haranēthrāgni sandhagdha kāma sanjīvanouShadhihshrī-madh-vāg-bhava kūtaika svarūpa mukhapankajā ||34||
Meaning:
Hara - shiva; netha - showing the way; nethra - eye; agni - fire, destruction; kaama - manmatha; sanjivana - medicinal herb; oushadhi - medicine; swarupa - form; mukha - face; pankaja - lotus;
▪️haranēthrāgni sandhagdha kāma sanjīvanouShadhih:Manmatha, the god of love was burnt by the third eye of Śiva. Śaktī resurrected Manmatha.
▪️Sañjīvana is an herbal aushadhi, medicine that causes resurrection. Therefore She is praised as sañjīvana for Manmatha.
▪️The motherly nature of Lalitai is highlighted here. Manmatha is the son of Śiva and Śaktī. When father is angry with his child, only the mother comes to its rescue.
▪️When Śiva was angry with Manmatha, Lalitai came to his rescue. Śiva is a strict disciplinarian.
haranetrāgni means that which shows the path to the supreme Self.
▪️shrī-madh-vāg-bhava kūtaika svarūpa mukhapankajā
She whose lotus face is Vagnhava Koota.
▪️Her face is compared to the first kūṭa viz. vāgbhava-kūṭa of Pañcadaśī mantra, which gives knowledge and wisdom.
ಕಂಠಾಧಃ ಕಟಿಪರ್ಯಂತ ಮಧ್ಯಕೂಟ ಸ್ವರೂಪಿಣೀ |
ಶಕ್ತಿಕೂಟೈಕತಾಪನ್ನ ಕಟ್ಯಧೋಭಾಗಧಾರಿಣೀ || ೩೫ ||
kantādhah katiparyantha madhyakūta svarūpiNīshakthi-kūtaika-thāpanna katya-dhōbhāga dhariNī ||35||
Meaning:
▪️kantādhah katiparyantha madhyakūta svarūpiNī:She whose portion from neck to hips is Madya koota
▪️Madhya kūṭa or the middle group of Pañcadaśī mantra refers to that portion between Her neck and the hip.
▪️shakthi-kūtaika-thāpanna katya-dhōbhāga dhariNī:
She whose portion below hips is the Shakthi koota. Śaktī kūṭa, the last of the three kūṭa-s is compared to Her hip downwards.
ಮೂಲಮಂತ್ರಾತ್ಮಿಕಾ ಮೂಲಕೂಟತ್ರಯ-ಕಲೇವರಾ |
ಕುಲಾಮೃತೈಕ-ರಸಿಕಾ ಕುಲಸಂಕೇತ-ಪಾಲಿನೀ || ೩೬ ||
mūlamanthrāthmikā mūla-kūtathraya kalēvarākulāmrithaika rasikā kulasankētha pālinī ||36||
Meaning:
Mula - root; mūlamantra - root of the mantra; mantra - panchadhashi, thraya - 3; Kula - nectar, amrithavarshini, race, family;
▪️mūlamanthrāthmikā:
She is the root of the Pañcadaśī mantra, which is the root of all other mantra-s. In fact, Her kāmakalā is the root of Pañcadaśī mantra.
▪️mūla-kūtathraya kalēvarā:
She whose body is the three parts of the basic manthra i. e. pancha dasakshari manthra.The Pañcadaśī mantra is superimposed on Her physical form.
▪️kulāmrithaika rasikā: kula - nectar
She who gets pleasure in drinking the nectar flowing from the thousand petalled lotus below the brain.
▪️kulasankētha pālinī: kula - race, family
She guards the secrecy of the kula or the family of her worshippers. She who protects the powerful truths from falling into unsuitable people
ಕುಲಾಂಗನಾ ಕುಲಾಂತಸ್ಥಾ ಕೌಲಿನೀ ಕುಲಯೋಗಿನೀ |
ಅಕುಲಾ ಸಮಯಾಂತಸ್ಥಾ ಸಮಯಾಚಾರ ತತ್ಪರಾ || ೩೭ ||
kulānganā kulānthasthā koulinī kulayōginī
akulā samayānthasthā samayāchāra thathparā ||37||
Meaning:
Samaya - internal or mental worship; kula - external worship;
▪️kulānganā: She who is a lady belonging to cultured family or She who is like Srividya known only to one whom it belongs.
▪️kulānthasthā: She who is fit to be worshipped any where. Kulā also means scriptures. She resides in the midst of these scriptures.
▪️koulinī: She who is the unification of the principles of Shiva and Shakthi.
She is the core of kaula worship.
▪️Kaula worship is a tantric worship under śākta method (methods of worshipping Śaktī is called śākta worship). Since She is the centre of this worship She is called kaulīnī.
▪️Kaulīni also means this kula Devi, the goddess of one’s lineage.
▪️She is called as kaulīnī (as per triad – worshipper, worshipped and worship). Tantra śāstra define Śaktī as kulā and Śiva as akula.
▪️kulayōginī: She who is related to the family or She who is related to the ultimate knowledge
Kaulā means mental worship. Here it means offering mental worship to Her in the six cakra-s. Mental worship can be performed only through yoga.
▪️Kula means mūlādhārā cakra and akula means sahasrāra. The link between these can be established only by yogic methods. That is why she is called as Kulayoginī.
▪️Akulā: She who is beyond kula or She who is beyond any knowledge.
She does not have genealogy, hence akula. the line of ancestors of a person or family or a history of such a line of ancestors. She was created by Śiva and hence no parentage.
▪️samayānthasthā: She who is within the mental worship of Shiva and Shakthi
▪️samayāchāra thathparā: She who likes Samayachara i. e. worship stepwise from mooladhara Chakra. This worship can be done only mentally.
ಮೂಲಾಧಾರೈಕ ನಿಲಯಾ ಬ್ರಹ್ಮಗ್ರಂಥಿ ವಿಭೇದಿನೀ |
ಮಣೀಪೂರಾಂತರುದಿತಾ ವಿಷ್ಣುಗ್ರಂಥಿ ವಿಭೇದಿನೀ || ೩೮ ||
mūlādhāraika nilayā brahmagranthi vibhēdhinī
maNipūrantharudhithā viShNugranthi vibhēdhinī ||38||
Meaning:
Nilaya - to reside, home; Granthi - knot; bhedha - Peirce
▪️mūlādhāraika nilayā: She resides in mūlādhāra cakra. Mūla means root and ādhāra means support. That is why mūlādhāra cakra is called the base (foundational) cakra.
▪️brahmagranthi vibhēdhinī: She pierces the brahma granthi. There are three knots called granthi-s in three places in the path of Kuṇḍalinī.
▪️maNipūrantharudhithā: She appears in the navel cakra. She is well decorated and sits on the throne in the navel cakra.
▪️viShNugranthi vibhēdhinī: She pierces the second knot called Viṣṇu granthi, which is just above the navel cakra.
▪️Lord Viṣṇu resides in maṇipūraka cakra and that is why the knot above this cakra is called Viṣṇu granthi.
▪️Lord Viṣṇu is the authority for the sustenance of this universe. When a sādhaka could cross the navel cakra, it means that he exists beyond sustenance.
ಆಜ್ಞಾ ಚಕ್ರಾಂತರಾಲಸ್ಥಾ ರುದ್ರಗ್ರಂಥಿ ವಿಭೇದಿನೀ |
ಸಹಸ್ರಾರಾಂಬುಜಾರೂಢಾ ಸುಧಾಸಾರಾಭಿ-ವರ್ಷಿಣೀ || ೩೯ ||
āgynā chakrāntharālasthā rudragranthi vibhēdhinī
sahasrā-rāmbujā-rūdā sudhā-sārābhivarShiNī ||39||
Meaning:
Sahasra - 1000; ambuja - lotus;
▪️āgynā chakrāntharālasthā: She resides in ājñā cakra which is also known as third eye. Ājñā cakra is associated (related) with mind.. Mind is the instrument for acquiring knowledge.
▪️Kṛṣṇa tells Arjuna (Bhagavad Gīta XI.8), “You cannot see me with your physical eyes. I now give you divine eyes (the third eye or the ājñā cakra)”.
▪️rudragranthi vibhēdhinī: She breaks the Rudra granthi and proceeds to sahasrāra. This is the last of the three knots.
▪️sahasrā-rāmbujā-rūdā: She who has climbed sahasrara the thousand petalled lotus which is the point of ultimate awakening.
She has now reached Her destination, the sahasrāra, where Śiva is waiting for Her. Sahasrāra is just below the brahmarandhra, an orifice in the skull that connects to cosmos (The existence of this orifice has not been medically proved.
▪️sudhā-sārābhivarShiNī: She who makes nectar flow in all our nerves from sahasrara i. e. she who gives the very pleasant experience of the ultimate.
There is one soma chakra in the middle of sahasrāra. When Kuṇḍalinī reaches this cakra, out of the heat generated by Her presence, the nectar which is stored there gets melted and drips through the throat and enters the entire nervous system.
ತಟಿಲ್ಲತಾ ಸಮರುಚಿಃ ಷಟ್-ಚಕ್ರೋಪರಿ-ಸಂಸ್ಥಿತಾ |
ಮಹಾಶಕ್ತಿಃ ಕುಂಡಲಿನೀ ಬಿಸತಂತು-ತನೀಯಸೀ || ೪೦ ||
(Thadillathā)thatillathā samaruchih Shat-chakrōpari samsthithā
mahāshakthih kundalinī bisathanthu-thanīyasī ||40||
Meaning:
Shat - 6
▪️thatillathā: She shines like a line of lightning.
In the advanced stage of Kuṇḍalinī meditation, one can realize the entire spinal cord glowing like a flash of lightning.
▪️Shat-chakrōpari samsthithā: She is above the six cakra-s starting from mūlādhāra to ājñā cakra-s. She is now at sahasrāra, which is not a chakra.
▪️mahāshakthih: Maha means festivals and asaktiḥ means great liking. She has a great liking for festivities. Here festival means Her union with Śiva. Festivities are of two kinds. One that is celebrated internally (associated with mind) and another is external worship (associated with body).
▪️kundalinī: She is in the form of a three and a half coiled snake in mūlādhāra cakra.
▪️The vital energy of prāṇa is called kuṇḍalinī. This lies in the mūlādhāra cakra in the midst of fire that keeps biological body warm.
▪️bisathanthu-thanīyasī: She is like the minute fibre of a lotus stalk.
She is like a young girl in the lower cakra-s as She makes sound in the mūlādhārā cakra, gets dressed like a bride in the navel cakra and proceeds to meet her spouse Śiva in sahasrāra.
ಭವಾನೀ ಭಾವನಾಗಮ್ಯಾ ಭವಾರಣ್ಯ ಕುಠಾರಿಕಾ |
ಭದ್ರಪ್ರಿಯಾ ಭದ್ರಮೂರ್ತಿರ್ಭಕ್ತಸೌಭಾಗ್ಯದಾಯಿನೀ || ೪೧ ||
bhavānī bhāvanāgamyā bhavāraNya kutārikā
bhadhrapriyā bhadhramūrthir- bhaktha-saubhāgya-dhāyinī ||41||
Meaning:
▪️bhavānī: Bhava means Śiva, particularly his form of Mahādeva and ana means infusing life. She, the wife of Śiva gives life to all or as Śrī Mātā, She gives life. Since She gave back life to Manmatha (Manmatha is also known as Bhava) she is addressed as Bhavānī.
▪️bhāvanāgamyā: She is to be realized through the mind. Internal worship or mental worship known as meditation is referred here.
▪️bhavāraNya kutārikā: She who is like the axe used to cut the miserable life of the world. She axes the forest of saṃsāra. Saṃsāra is compared to forest.
▪️bhadhrapriyā: She likes the act of gift. She is keen to shower Her blessings on Her devotees
▪️bhadhramūrthir: She is an embodiment of auspiciousness
▪️bhaktha-saubhāgya-dhāyinī: She confers prosperity on Her devotees.
ಭಕ್ತಿಪ್ರಿಯಾ ಭಕ್ತಿಗಮ್ಯಾ ಭಕ್ತಿವಶ್ಯಾ ಭಯಾಪಹಾ |
ಶಾಂಭವೀ ಶಾರದಾರಾಧ್ಯಾ ಶರ್ವಾಣೀ ಶರ್ಮದಾಯಿನೀ || ೪೨ ||
bhakthipriyā bhakthigamyā bhakthivashyā bhayāpahā
shāmbhavī shāradhārādhyā sharvāNī sharmadhāyinī ||42||
Meaning:
Bhakthi - devotion; priya - love; gamya - Vashya - attraction or keeping under control; sharma - happiness;
▪️bhakthipriyā: She is fond of devotion.
▪️bhakthigamyā: She who can be reached by devotion
▪️bhakthivashyā: She who can be controlled by devotion or She is attracted by devotion
▪️bhayāpahā: She who removes fear
▪️shāmbhavī: She who is married to Shambhu, shiva
▪️shāradhārādhyā: Śāradā means Sarasvatī, the Goddess of speech. She is worshiped by Sarasvatī.
▪️Śaktī worship is always done in the nights as per tantra śāstra. It is said that Viṣṇu is to be worshipped in the morning, Śiva in the evening and Lalitāmbikā in the night.
▪️sharvāNī: she is wife of sharva, shiva
▪️sharmadhāyinī: She who gives pleasures, She confers happiness on Her devotees
ಶಾಂಕರೀ ಶ್ರೀಕರೀ ಸಾಧ್ವೀ ಶರಚ್ಚಂದ್ರನಿಭಾನನಾ |
ಶಾತೋದರೀ ಶಾಂತಿಮತೀ ನಿರಾಧಾರಾ ನಿರಂಜನಾ || ೪೩ ||
shānkarī shrīkarī sādhvī sharachchandhra-nibhānanā
shāthōdharī shānthimathī nirādhāra niranjanā ||43||
Meaning:
Sri - prosperity; sharad - 2nd half of October, November and 1st half of December; Shanthi - peace;
▪️shānkarī: She is wife of shankara
▪️shrīkarī: She who gives all forms of wealth and happiness
▪️Śrī means all types of prosperity. It also means wealth, happiness, beauty, attraction, auspiciousness, etc. Since She is the embodiment of all these qualities and also endows these qualities on Her devotees
▪️In Viṣṇu Sahasranāma is Śrīkarā which means the giver of wealth to His devotees. In fact, there is no difference between Viṣṇu and Lalitāmbikā. Viṣṇu is also known for auspiciousness etc. There is brother- sister relationship and Viṣṇu is elder to Lalitāmbikā.
▪️sādhvī: She who is eternally devoted to her husband
▪️sharachchandhra-nibhānanā: She who has the face like moon in the autumn.
▪️During śarad ṛtu (autumn or fall season) the moon appears brighter and without blemishes. shāthōdharī: She is never harsh to Her devotees. She who has a thin waist.
▪️shānthimathī: She who is peace personified
▪️nirādhāra: She is without support. She does not depend upon anybody.
▪️niranjanā:
Anjana - kajal; nir - without; Her eyes look beautiful without añjanā
anjana - ignorance, darkness; She is without ignorance.
ನಿರ್ಲೇಪಾ ನಿರ್ಮಲಾ ನಿತ್ಯಾ ನಿರಾಕಾರಾ ನಿರಾಕುಲಾ |
ನಿರ್ಗುಣಾ ನಿಷ್ಕಲಾ ಶಾಂತಾ ನಿಷ್ಕಾಮಾ ನಿರುಪಪ್ಲವಾ || ೪೪ ||
nirlēpā nirmalā nithyā nirākārā nirākulā
nirguNā niShkalā shānthā niShkāmā nirupa-plavā ||44||
Meaning:
Nir - without, free from,
▪️nirlēpā: She who does not have any attachment
▪️nirmalā: She who is personification of clarity or She who is devoid of any dirt
▪️nithyā: She who is permanently stable
▪️nirākārā: She who does not have any shape
▪️nirākulā: She who cannot be attained by confused people
▪️nirguNā: She who is beyond any characteristics
▪️niShkalā: She who is not divided
▪️shānthā: She who is peace
▪️niShkāmā: She who does not have any desires
▪️nirupa-plavā: She who is never destroyed
ನಿತ್ಯಮುಕ್ತಾ ನಿರ್ವಿಕಾರಾ ನಿಷ್ಪ್ರಪಂಚಾ ನಿರಾಶ್ರಯಾ |
ನಿತ್ಯಶುದ್ಧಾ ನಿತ್ಯಬುದ್ಧಾ ನಿರವದ್ಯಾ ನಿರಂತರಾ || ೪೫ ||
nithyamukthā nirvikārā nish-prapanchā nirāshrayā
nithyashuddhā nithyabuddhā niravadhyā nirantharā ||45||
Meaning:
▪️nithyamukthā: She who is forever free of the ties of the world
▪️nirvikārā: She never undergoes alteration
▪️nish-prapanchā: She who is beyond this world
▪️nirāshrayā: She who does not need support
▪️nithyashuddhā: She who is forever clean
▪️nithyabuddhā: She who is for ever knowledge
▪️niravadhyā: She who can never be accused
▪️nirantharā: She who is forever continuous
ನಿಷ್ಕಾರಣಾ ನಿಷ್ಕಲಂಕಾ ನಿರುಪಾಧಿರ್ನಿರೀಶ್ವರಾ |
ನೀರಾಗಾ ರಾಗಮಥನೀ ನಿರ್ಮದಾ ಮದನಾಶಿನೀ || ೪೬ ||
niShkāraNā niSh-kalankā nirupādhir-nirēshvarā
nīrāgā rāgamathanī nirmadhā madhanāshinī ||46||
Meaning:
▪️niShkāraNā: She who does not have cause
▪️niSh-kalankā: She who does not have blemishes
▪️nirupādhir: She who does not have basis
▪️nirēshvarā: She who does not have any one controlling her
▪️nīrāgā: She who does not have any desires
▪️rāgamathanī: She who removes desires from us
▪️nirmadhā: She who does not have any firm beliefs
▪️madhanāshinī: She who destroys beliefs
ನಿಶ್ಚಿಂತಾ ನಿರಹಂಕಾರಾ ನಿರ್ಮೋಹಾ ಮೋಹನಾಶಿನೀ |
ನಿರ್ಮಮಾ ಮಮತಾಹಂತ್ರೀ ನಿಷ್ಪಾಪಾ ಪಾಪನಾಶಿನೀ || ೪೭ ||
niShchinthā nirahankārā nirmōhā mōhanāshinī
nirmamā mamathāhanthrī nishpāpā pāpanāshinī ||47||
Meaning:
▪️niShchinthā: She who is not worried
▪️nirahankārā: She who does not have an ego
▪️nirmōhā: She who does not have any passion
▪️mōhanāshinī: She who destroys passion
▪️nirmamā: She who does not have selfish feelings
▪️mamathāhanthrī: She who destroys selfishness
▪️nishpāpā: She who does not have any sin
▪️pāpanāshinī: She who destroys sin
ನಿಷ್ಕ್ರೋಧಾ ಕ್ರೋಧಶಮನೀ ನಿರ್ಲೋಭಾಲೋಭನಾಶಿನೀ |
ನಿಃಸಂಶಯಾ ಸಂಶಯಘ್ನೀ ನಿರ್ಭವಾ ಭವನಾಶಿನೀ || ೪೮ ||
niShkrōdhā krōdhashamanī nirlōbhā lōbhanāshinī
nih-samshayā samshayaghnī nirbhavā bhavanāshinī ||48||
Meaning:
▪️niShkrōdhā: She who is devoid of anger
▪️krōdhashamanī: She who destroys anger
▪️nirlōbhā: She who is not miserly
▪️lōbhanāshinī: She who removes miserliness
▪️nih-samshayā: She who does not have any doubts
▪️samshayaghnī: She who clears doubts
▪️nirbhavā: She who does not have another birth
▪️bhavanāshinī: She who helps us not have another birth
ನಿರ್ವಿಕಲ್ಪಾ ನಿರಾಬಾಧಾ ನಿರ್ಭೇದಾ ಭೇದನಾಶಿನೀ |
ನಿರ್ನಾಶಾ ಮೃತ್ಯುಮಥನೀ ನಿಷ್ಕ್ರಿಯಾ ನಿಷ್ಪರಿಗ್ರಹಾ || ೪೯ ||
nirvikalpā nirābādhā nirbhēdhā bhēdhanāshi
nīnirnāsha mrithyu-mathanīniShkriyā niShparigrahā ||49||
Meaning:
▪️nirvikalpā: She who does not do anything she does not desire
▪️nirābādhā: She who is not affected by anything
▪️nirbhēdhā: She who does not have any difference
▪️bhēdhanāshinī: She who promotes oneness
▪️nirnāsha: She who does not die
▪️mrithyu-mathanīni: She who removes fear of death
▪️niShkriyā: She who does not have any work
▪️niShparigrahā: She who does not accept help from others
ನಿಸ್ತುಲಾ ನೀಲಚಿಕುರಾ ನಿರಪಾಯಾ ನಿರತ್ಯಯಾ |
ದುರ್ಲಭಾ ದುರ್ಗಮಾ ದುರ್ಗಾ ದುಃಖಹಂತ್ರೀ ಸುಖಪ್ರದಾ || ೫೦ ||
nisthulā nīlachikurā nirapāyā nirathyayā
dhurlabhā dhurgamā dhurgā dhukha-hanthrī sukhapradhā ||50||
Meaning:
▪️nisthulā: She who does not have anything to be compared to
▪️nīlachikurā: She who has dark black hair
▪️nirapāyā: She who is never destroyed
▪️nirathyayā: She who does not cross limits of rules she herself created
▪️dhurlabhā: She who is difficult to obtain
▪️dhurgamā: She who can not be neared easily
▪️dhurgā: She who is Dhurga who is a nine year old girl
▪️dhukha-hanthrī: She who removes sorrows
▪️sukhapradhā: She who gives pleasures and happiness
ದುಷ್ಟದೂರಾ ದುರಾಚಾರ ಶಮನೀ ದೋಷವರ್ಜಿತಾ |
ಸರ್ವಜ್ಞಾ ಸಾಂದ್ರಕರುಣಾ ಸಮಾನಾಧಿಕವರ್ಜಿತಾ || ೫೧ ||
dhuShta-dhūrā dhurāchāra shamanī dhōShavarjithā
sarvagynā sāndhrakaruNā samānādhika varjithā ||51||
Meaning:
▪️ Dhusta - bad people with bad thoughts; aachaara - doing the right things; ▪️ duraachaara - doing the wrong things
▪️ dhuShta-dhūrā: She who keeps far away from evil people (dhushta)
▪️ dhurāchāra shamanī: She who destroys evil practices
▪️ dhōShavarjithā: She who does not have anything bad, she is free from imperfections. ▪️ sarvagynā: She who knows everything
▪️ sāndhrakaruNā: She who is full of mercy
▪️ samānādhika varjithā: She who is incomparable
ಸರ್ವಶಕ್ತಿಮಯಿ ಸರ್ವಮಂಗಳಾ(ಲಾ) ಸದ್ಗತಿಪ್ರದಾ |
ಸರ್ವೇಶ್ವರೀ ಸರ್ವಮಯೀ ಸರ್ವಮಂತ್ರ ಸ್ವರೂಪಿಣೀ || ೫೨ ||
sarvashakthimayī sarvamangal(L)ā sadh-gathi-pradhā
sarvēshvarī sarvamayī-sarvamanthra swarūpiNī ||52||
Meaning:
▪️ sarvashakthimayī: She who has personification of all strengths, She is the power of all śaktī-s
▪️ sarvamangal(L)ā: She is the represents all auspiciousness.
▪️ sadh-gathi-pradhā: She who gives us good path, She guides Her devotees in the right path to reach the right target▪️ sarvēshvarī: She is the supreme ruler of the universe
▪️ sarvamayī: She who is everywhere, She exists in all forms, the omnipresent nature
▪️ sarvamanthra swarūpiNī: She is the embodiment of all mantra-s
ಸರ್ವಯಂತ್ರಾತ್ಮಿಕಾ ಸರ್ವತಂತ್ರರೂಪಾ ಮನೋನ್ಮನೀ |
ಮಾಹೇಶ್ವರೀ ಮಹಾದೇವೀ ಮಹಾಲಕ್ಷ್ಮೀರ್ಮೃಡಪ್ರಿಯಾ || ೫೩ ||
sarva-yanthrāthmikā sarva-thanthra-rūpā manōnmanī
mahēshvarī mahādhēvī mahālakShmīr-mrudapriyā ||53||
Meaning:
▪️sarva-yanthrāthmikā: She who is represented by all yantras(Talisman)
▪️Yantra is normally a diagram, mostly containing criss crossed lines and bīja-s. metallic plate made out of gold, silver or copper or a combination of these.
▪️A properly consecrated yantra becomes a shelter of the concerned deity and becomes a sanctified energetic source, through which the practitioner can establish cosmological contact with the concerned deity.
▪️sarva-thanthra-rūpā: She who is also goddess of all Thanthras which is a method of worship.
▪️ Tantra is generally considered as beliefs and practices
manōnmanī: She is beyond perception
▪️Manonmanī chakra - There are eight smaller cakra-s between ājñā cakra and sahasrāra and the one, just below the sahasrāra is called manonmanī. No activity takes place in manonmanī, which is beyond time and space.
▪️ In Śrī Rudram, one of the forms of Śiva is called Manonmana and His wife is Manonmanī. ▪️ mahēshvarī: She who is the consort of Maheswara (Lord of everything), maha - supreme, great
▪️ mahādhēvī: She who is the consort of Mahadeva(God of all gods)
▪️ mahālakShmīr: She who takes the form of Mahalaksmi, the goddess of wealth
▪️ mrudapriyā: She who is dear to Mrida, shiva
ಮಹಾರೂಪಾ ಮಹಾಪೂಜ್ಯಾ ಮಹಾಪಾತಕನಾಶಿನೀ |
ಮಹಾಮಾಯಾ ಮಹಾಸತ್ವಾ ಮಹಾಶಕ್ತಿರ್ಮಹಾರತಿಃ || ೫೪ ||
mahārūpā mahāpūjyā mahāpāthaka nāshinī
mahāmāyā mahāsathvā mahāshakthir-mahārathih ||54||
Meaning:
Mahath - abundance, great; maya - illusion; Sakthi -energy; rati - pleasure, enjoyment;
▪️ mahārūpā: She has great form
▪️ mahāpūjyā: She is worshipped by great souls like saints and sages, more knowledgeable ones.
▪️ mahāpāthaka nāshinī: She who destroys the great sins
▪️ mahāmāyā: She who is the great illusion
▪️ mahāsathvā: She who is greatly knowledgeable, sathva - one of the 3 gunas, rajas, tamas; sathva is supreme. When this guṇa is dominant in a person, he cannot commit any sins either knowingly or unknowingly.
▪️ mahāshakthir: She who is very strong, have supreme energy.
▪️ mahārathih: She who gives immense happiness and delight to Her devotees
ಮಹಾಭೋಗಾ ಮಹೈಶ್ವರ್ಯಾ ಮಹಾವೀರ್ಯಾ ಮಹಾಬಲಾ |
ಮಹಾಬುದ್ಧಿರ್ಮಹಾಸಿದ್ಧಿರ್ಮಹಾಯೋಗೇಶ್ವರೇಶ್ವರೀ || ೫೫ ||
mahābhōgā mahaishvaryā mahāvīryā mahābalā
mahābhuddhir-mahāsiddhir-mahā-yogēshvareshvarī ||55||
Meaning:
▪️ mahābhōgā: She who enjoys great pleasures
▪️ mahaishvaryā: She who has great wealth
▪️ mahāvīryā: She who has great valour, bravery
▪️ mahābalā: She who has great strength
▪️ mahābhuddhir: She who is very intelligent
▪️ mahāsiddhir: She who has great super natural powers
▪️Ashta sidhi: There are eight important siddhi-s known as super-human powers or aśtamā sidhhi-s (aśtamā means eight). These eight sidhhi-s are aṇimā, laghimā, prāptiḥ, prākāmyam, mahimā, īśitvaṃ, vaśitvaṃ, kāmāvasāyitā.
Aṇimā: Small - the ability to reduce one's body to the size of an atom.
Mahimā: Great - the ability to expand one's body to an infinitely large size.
Garimā: Heavy the ability to become heavy or dense.
Laghimā: Light - the ability to become weightless or lighter than air.
Prāpti: Gain - the ability to realize whatever one desires.
Prākāmya: Desire - the ability to access any place in the world.
Īshithva: Lordship - the ability to control all material elements or natural forces.
Vashithva: Influence - the ability to force influence upon anyone.
▪️ mahā-yogēshvareshvarī: She who is goddess of great yogis. She is the ruler of yoga and sought after by great yogis.
▪️ Yoga is the practice by which an individual consciousness is merged with the universal consciousness. Yoga means to unite. It is the union of body, mind and Spirit.
ಮಹಾತಂತ್ರಾ ಮಹಾಮಂತ್ರಾ ಮಹಾಯಂತ್ರಾ ಮಹಾಸನಾ |
ಮಹಾಯಾಗ-ಕ್ರಮಾರಾಧ್ಯಾ ಮಹಾಭೈರವಪೂಜಿತಾ || ೫೬ ||
mahāthanthrā mahāmanthrā mahāyanthrā mahāsanā
mahāyāga kramārādhyā mahābhairava pūjithā ||56||
Meaning:
Yaga - fire rituals;
▪️ mahāthanthrā: She who has the greatest Thantra sasthras
▪️ Tantra is a way of worship. She Herself is the great tantra or all tantra-s lead to Her.
▪️ mahāmanthrā: She is the embodiment of all mantra-s
All mantra-s originate from the fifty one alphabets of Sanskrit. These fifty one letters are worn around Her neck in the form of a garland and all the mantra-s originate from this garland.
▪️ mahāyanthrā: She who has the greatest yanthras
▪️ Mahā-yantr could mean Śrī cakrā in the midst of which She lives. Śrī cakrā is considered as the Supreme of all yantra-s, hence mahā-yantra. Secondly, Her form Itself represents Śrī cakrā.
▪️ mahāsanā: She who has the greatest seat
▪️ mahāyāga kramārādhyā: She who should be worshipped by performing great sacrifices(Bhavana yaga and Chidagni Kunda yaga)
▪️ mahābhairava pūjithā: She who is being worshipped by the great Bhairava
▪️Bhairava: Bhairava means, the highest reality. The word Bhairava is made up of three syllables - bha + ra + va.
▪️Bha means bharana, the act of sustenance; ra means ravana, the act of withdrawal or dissolution and va means varana, the act of creation.
ಮಹೇಶ್ವರ ಮಹಾಕಲ್ಪ ಮಹಾತಾಂಡವ ಸಾಕ್ಷಿಣೀ |
ಮಹಾಕಾಮೇಶಮಹಿಷೀ ಮಹಾತ್ರಿಪುರಸುಂದರೀ || ೫೭ ||
mahēshvara mahākalpa mahāthāndava sākShiNī
mahākāmesha mahiShī mahāthripurasundarī ||57||
Meaning:
▪️ mahēshvara mahākalpa mahāthāndava sākShiNī:
Śiva dances fiercely at the time of great dissolution (mahākalpa) and none was around except Lalitāmbikā, who just witnesses this terrible act of Śiva.
▪️The great dissolution means the universe ceases to exist and nothing remains except Śiva and Śaktī. She who will be the witness to the grea dance to be performed by the great lord at the end of the worlds
▪️The difference between destruction and dissolution is noteworthy.
▪️Destruction is transmigration of a soul. The soul leaves the body to be born again. Death is only for the physical body.
▪️Dissolution or annihilation or the deluge means the death of entire physical body as well as all the souls. When dissolution happens, nothing exists. Everything dissolves into Śiva in the presence of Śaktī, who witnesses the great dissolution.
▪️mahākāmesha mahiShī: She who is the prime consort of the great Kameshwara; mahishi - queen, queen of shiva.
▪️ mahāthripurasundarī: She who is the beauty of the three world. The three worlds are vyāhṛti-s (bhūr, bhuvaḥ, svar) of Gāyatri mantra.
ಚತುಃಷಷ್ಟ್ಯುಪಚಾರಾಢ್ಯಾ ಚತುಃಷಷ್ಟಿ ಕಲಾಮಯೀ |
ಮಹಾಚತುಃಷಷ್ಟಿ ಕೋಟಿ ಯೋಗಿನೀ-ಗಣಸೇವಿತಾ || ೫೮ ||
chathuh-ShaShtyu-pachārādyā chathuh-ShaShti kalāmayī
mahā-chathuh-ShaShti kōti yoginī gaNasēvithā ||58||
Meaning:
Kala - art; shashthi - 60;
▪️ chathuh-ShaShtyu-pachārādyā: She who should be worshipped with sixty four offerings called as upacāra-s. For example offering Her scents, flowers, bangles, fanning Her etc.
▪️ chathuSh-ShaShti kalāmayī:n She is in the form of sixty four types of arts.
▪️ mahā-chathuSh-ShaShti kōti yoginī gaNasēvithā:
▪️Mahā-catuḥ-ṣaṣti-koṭi means sixty four crores or 640 million. She is worshipped by these 640 million demigoddesses also known as yogini-s.
ಮನುವಿದ್ಯಾ ಚಂದ್ರವಿದ್ಯಾ ಚಂದ್ರಮಂಡಲಮಧ್ಯಗಾ |
ಚಾರುರೂಪಾ ಚಾರುಹಾಸಾ ಚಾರುಚಂದ್ರ ಕಲಾಧರಾ || ೫೯ ||
manuvidhyā chandhravidhyā chandra-mandala-madhyagā
chāru-rūpā chāruhāsā chāruchandhra kalādharā ||59||
Meaning:
▪️ Vidya means Śrī Vidya, the ritual worship of Śrī Cakra. The base of Śrī Vidya worship is Pañcadaśī mantra.
▪️ There are 12 types of Pañcadaśī mantra introduced by Manu, Kubera (the god of wealth), Chandra (moon), Lopāmudrā (wife of sage Agastya), Agastya, Manmatha (the god of love), Agni (the fire god), Surya (sun), Indra (chief of gods), Skanda (Lord Kārttikeya, son of Śiva and Pārvatī, also known as Subrahmaṇya), Śiva (Her consort) and Durvāsa.
▪️ manuvidhyā: She who is personificatioSri Vidhya as explained by Manu
▪️ chandhravidhyā: After Manu, the worship by chandra is referred in this nāma.
▪️ chandra-mandala-madhyagā: Candra-maṇḍala refers to the sahasrāra. She is in the middle of the sahasrāra. In the middle of the crown cakra there is an orifice called bindu. She is in the form of this bindu.
She who is in the center of the universe around the moon
▪️ chāru-rūpā: She who is very beautiful, chaaru means pretty
▪️ chāruhāsā: She who has a beautiful smile; haasa - smile
▪️ chāruchandhra kalādharā: She is wearing the crescent moon in Her crown. Cāru means moon light.
ಚರಾಚರ ಜಗನ್ನಾಥಾ ಚಕ್ರರಾಜನಿಕೇತನಾ |
ಪಾರ್ವತೀ ಪದ್ಮನಯನಾ ಪದ್ಮರಾಗ ಸಮಪ್ರಭಾ || ೬೦ ||
charāchara jagannāthā chakrarāja nikēthanā
pārvathī padhmanayanā padhmarāga samaprabhā ||60||
Meaning:
▪️ charāchara jagannāthā: She who is the Lord of all moving and immobile things
▪️ chakrarāja nikēthanā: She who lives in the middle of Sree Chakra
▪️ pārvathī: She who is the daughter of the himavaan, king of mountains
▪️ padhmanayanā: She who has eyes like the lotus
▪️ padhmarāga samaprabhā: She who shines as much as the Padma Raga jewel which is red in color.
