LALITHA ASHTOTRAM TELUGU PDF

Who is stationed in the centre of the moon the pericap of the Sahasrara. Manorupekshu kodanda pancha tanmatra sayaka Nijaruna prabhapura majjadbrahmanda mandala. Whose immense joy consists in Asakti union with Shiva Kundalini: Who is the embodiment of all Tantras scriptures dealing with worship. Who is Herself Life Prana or Brahma.

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Therefore the Sahasranama can be chanted in stotra form, or namavali form. The Lalitha Saharanama is one of the only sahasranamas that does not repeat a single name. Generally, sahasranamas use the artifice of adding words like tu, api, ca, and hi, which are conjunctions that do not necessarily add to the meaning of the name except in cases of interpretation.

The Lalita Sahasranama does not use any such auxiliary conjunctions and is unique in being an enumeration of holy names that meets the metrical, poetical and mystic requirements of a sahasranama by their order throughout the text. Etymologically, "Lalita" means "She Who Plays. Composition[ edit ] The 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 sahasranama says that "One can worship Lalitha only if she wishes us to do so. Agastya is one of the sages of yore and one of the stars of the constellation Saptarishi Ursa major.

At the request of Agastya, 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. Dhyana[ edit ] 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 the 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 is 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.

The names then go on to extoll Devi in all her achievements, powers, and forms. Physical Description[ edit ] The Lalita Sahasranama goes into great detail describing the physical aspect of the goddess. The beginning of the Sahasranama describes Lalita in her female form, Kameshvari, along with her consort, Kameshvara.

The next few mantras continue describing Lalita Devi as the ideal feminine form whose splendor is unmatched by any other celestial: with cheeks that shine like a mirror of Padmaraga 23 , having beautiful white teeth resembling the shodasakshari mantra 25 , and having a voice sweeter than the sound emanating from Kachchapi, the veena of Saraswati. Kameshvara and Kameshvari[ edit ] The next few names then continue to focus on the union between Lalita as Kameshvari, and Kameshwara. This divine couple continues to stay united throughout the Sahasranama; the penultimate name is "sivasakti aikya rupini" who is the unification of Siva and Shakti.

As per Hindu philosophy , it is understood that there is nothing beyond this union of Siva and Shakti, or the Absolute form, except the true goddess Lalita herself. The City of Sri Nagara[ edit ] Origins[ edit ] At the behest of name 57, the divine city of Sri Nagara is described in all its splendor.

The origins of the city can be traced to two different texts. The other, in the Rudra Yamala as told to Parvati by Shiva , says that Sri Nagara is in the midst of an ocean of milk as an island called Ratnadvipa island formed out of precious gems.

This description fits name 61, "sudha sagara madhyasta," which describes Devi as residing in the middle of the ocean of nectar. 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 On the fifteenth street resides the eight directional guardian deities.

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. In the center of Sri Nagara is the Maha Padma Atavi 59 , the forest of the Great Lotuses, and within it the Chintamani Griha 57 , a palace constructed out of Cintamani , the wish fulfilling gem.

The palace is said to be on the northern side of Sri Nagara; to its north east is the Chid-agni kunda and on both sides of its eastern gate are the houses of Mantrini and Dandini. On its four gates stand the Chaduramnaya gods for watch and ward. The chakra is said to be made up of the following components, all represented in its decorative features: the square representing Trilokya Mohanam Devi as the most beautiful in the three worlds , the sixteen petaled lotus called the Sarvasa paripoorakam Devi as the fulfiller of all desires , the eight petaled lotus called the Sarvasamksopanam Devi as the cleanser , the sixteen cornered figure representing Sarva Saubhagyam luck , the external ten cornered figure called the Sarvartha Sadhakam Devi as the giver of all assets , the internal ten cornered figure called Sarva Raksha Karam Devi as the protector , the eight cornered figure called the Sarva Roga Haram Devi as the cure to all diseases , the triangle called the Sarva Siddhi Pradam Devi as the giver of all powers , and the central dot known as the Sarvananda Mayam or the Bindu Devi as pleasure.

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 Lalita as Para Shakti herself is described as riding in the Sri Chakra Chariot chakraraja or the king of chariots in name After praises from the devas 83 , she is said to have then gave life back to Manmatha Kamadeva for the good of the world This is in reference to the five works of God pancha krtyam : creation srishti , protection sthiti , destruction samharam , hiding tirodhanam and blessing anugraham.

Devi is therefore described as an aspect of Brahma while creating srishti , an aspect of Govinda Vishnu while sustaining sthiti , an aspect of Rudra Shiva during dissolution samhara , an aspect of Ishvara while concealing thirodana , and an aspect of Sadashiva while blessing liberating.

These five entities Brahma, Vishnu, Rudra, Isvara and Sadashiva are known as "pancha-brahma" and "pancha-preta. This idea is furthered by other mantras like "Om panca preta manchadi sayinyai namah" who reclines on a couch made of the Five Corpses in mantra ; this most likely references the concept of the five Brahmas as lifeless bodies when Devi performs all the five tasks, mentioned previously, herself.

The Yoginis[ edit ] The first 60 names from to discuss the seven chakras of kundalini and sahasrara. Each chakra is presided over by a deity called a yogini with seven in total. Lalita herself is described as being present in the form of the kundalini energy the divine feminine energy at the muladhara chakra at the bottom of the spine. Since the kundalini energy has to transcend the other chakras to reach the sahasrara chakra a representation of Siva or the divine masculine energy from the muladhara chakra, worshipping the respective yoginis of each chakra is paramount.

Each of these yoginis have their own mantras describing their complexion, armories, qualities, and sacred foods within the Lalita Sahasranama as a whole.

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Sri Lalitha Sahasranama Stotram – శ్రీ లలితా సహస్ర నామ స్తోత్రం

Who craves to sport with Her Consort. Who has thousands of feet. Who wears a garland representing ashtootram fifty-one syllables of the Matruka. Who exhibits five faces. Who is the subtle Self in the heart of man. Who is bewitching beauty.

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The Story of Goddess Lalitha and Significance of Lalitha Sahasranamam

Who is the soul of all Yantras Mystic diagrams. Who directs all sacrificial acts. Who has nothing to reject nor to seek. Daksha and Shiva did not get along and consequently Daksha did not invite Shiva for one of the great fire sacrifices that he conducted. Udyadbhanu sahasrabha chaturbahu samanvita Raagasvarupa pashadhya krodha karankushojjvala. Who is the Virat, the Cosmic Whole. Who is the Consort of Kapardin Shiva.

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Lalitha Ashtothram Lyrics in English in pdf format

Therefore the Sahasranama can be chanted in stotra form, or namavali form. The Lalitha Saharanama is one of the only sahasranamas that does not repeat a single name. Generally, sahasranamas use the artifice of adding words like tu, api, ca, and hi, which are conjunctions that do not necessarily add to the meaning of the name except in cases of interpretation. The Lalita Sahasranama does not use any such auxiliary conjunctions and is unique in being an enumeration of holy names that meets the metrical, poetical and mystic requirements of a sahasranama by their order throughout the text. Etymologically, "Lalita" means "She Who Plays.

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