LALITA TRISHATI LALITĀ TRIŚATĪ लललता त्रिशती A COMPREHESNIVE TREATISE BY V. RAVI A MANBLUNDER PUBLICATION 3 © Copyright with the author All rights reserved. No part of this book may be reproduced, stored in retrieval system or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the written permission from the author, except for brief passages quoted in reviews or critical articles. Date of Publication: March 29, 2013 Published by: Manblunder Publication, Chennai, India. Web: www.manblunder.com Email: [email protected] 4 CONTENTS Introduction 6 Pañcadaśī Mantra 6 Formation of Lalitā Triśatī nāma-s 10 Pūrvabhāga 11 Dhyāna Verse 12 Commentary on Nāma-s 14 Uttarabhāgaḥ - Phalaśrutiḥ 203 Śrī Cakra 205 Śrī Vidyā 207 Nāma-s in serial order 208 Bibilography 212 5 INTRODUCTION Śrī Lalitā Triśatī, like Lalitā Sahasranāma is discussed in Lalitopākhyāna of Brahmāṇḍapurāṇa, which is in the form of conversation between Śrī Hayagrīva (an incarnation of Viṣṇu and is considered as the presiding God for knowledge) and sage Agastya, who is a great worshipper of Parāśakti, through his own Pañcadaśī mantra (ka e īla hrīṁ | ha sa ka ha la hrīṁ | sa ha sa ka la hrīṁ || क ए ईल ह्र।ीं ह स क ह ल ह्र।ीं स ह स क ल ह्रीं॥ - this is different from the regular Pañcadaśī mantra (composed by Manmatha, who is also known as Cupid). Triśata means three hundred. Śrī Lalitā Triśatī consists of three hundred nāma-s, carved out of fifty nine couplet verses. Śrī Lalitā Devi has four forms – gross form, Kāmakalā form, Kuṇḍalinī form, and mantra form. All these forms are explained in Lalitā Sahasranāma such as kāmakalā rūpā (322), kuṇḍalinī (110), mantra-sārā (846), mahāmantrā (227). She is worshipped in various gross forms such as Kālī, Tārā, Gāyatrī (420), Mahālakṣmī (210), etc. Kāmakalā is Her subtler form, where She remains intimately with Śiva. Her kuṇḍalinī form is the subtlest of all and if She is made to ascend, She rushes to the top of the head, sahasrāra, where She spends intimate moments with Her Lord Śiva. Worshipping Her mantra form is known as Śrī Vidyā. She represents all letters and words in the form of Śabdabrahman (Lalitā Sahasranāma 204 sarvamantra-svarūpiṇi). Each of Her gross form, such as Kālī, Tārā, etc as mentioned in Daśamahāvidyā, is worshipped with different mantras and these worships are known as Tantra-s. PAÑCADAŚĪ MANTRA The main mantra of Lalitāmbikā is Pañcadaśī which consists of fifteen bīja-s. A bīja-s need not be a single Sanskrit alphabet. It could be a combination of alphabets. For example, sa is a bīja and it is a single alphabet, whereas hṛīṃ is also a bīja but a combination 6 of many alphabets. Each alphabet in Sanskrit has a meaning. If we take the first letter a (अ) in Sanskrit alphabet, it conveys many things. It is the origin of ॐ (OM); it also means unification, non- destruction, etc. The interpretation of meaning for such bīja-s mostly depends on the context in which it is used. Pañcadaśa means fifteen. Since this mantra has fifteen bīja-s, it is called as Pañcadaśī. Pañcadaśī mantra consists of three groups consisting of bīja-s and each line is called kūṭa or group. The three kūṭa-s are known as vāgbhava kūṭa, kāmarāja kūtā or madhya kūṭa and śakti kūtā. Vāgbhava kūṭa represents Lalitāmbikā’s face, kāmarāja kūṭa represents the portion between Her neck and hip and the last one śakti kūṭa represents the portion below Her hip. The whole form of Lalitāmbikā is made up of these three kūṭa-s. This is one of the reasons why Pañcadaśī is considered as very powerful. These three kūṭa-s are joined in such a way that an inverted triangle is formed which represents Her yoni, the source of the universe. This is why this mantra is considered as highly secretive. Vāgbhava kūṭa is the right side of this triangle, kāmarāja kūṭa the upper side and śakti kūṭa forms the left side of the triangle. Vāgbhava kūṭa consists of five bīja-s viz. ka-e-ī-la-hrīṁ (क-ए-ई-ल- ह्र)ीं . Madhya kūṭa consists of six bīja-s viz. ha-sa-ka-ha-la-hrīṁ (ह- स-क-ह-ल-ह्रीं). śakti kūṭa consists of four bīja-s viz. sa-ka-la-hrīṁ (स- क-ल-ह्र)ीं . Thus, we have fifteen bīja-s of Pañcadaśī. This mantra is not revealed by these bīja-s, but by the following verse in Sanskrit. kāmo yoni: kamalā vajrapāṇirguhāhasā matariśvābhrāmindraḥ| punarguhāsakala māyayā ca purucyeṣā viśvamātādividyā|| कामो योनि: कमला वज्रपाणिर्हगु ाहसा मतरिश्वाभ्राममन्द्रः। पिग र्हगु ासकल मायया च परुग च्येषा ववश्वमातादिववद्या॥ This is the verse where in the fifteen bīja-s of Pañcadaśī are hidden. This is a clear indication of the highly secretive nature of this 7 mantra. From this verse, the fifteen bīja-s of Pañcadaśī are arrived thus. kāman (ka) yoni: (e) kamalā (ī)vajrapāniṛ (la)-guhā (hrīṃ) ha (ha) sā (sa) mathariśvā (ka) abram (ha) indraḥ (la)| punar (punar means again) guhā (hrīṃ) sakala (sa,ka,la) māyayā ca (hrīṃ) purucyeṣā viśvamātādividyā. The first kūṭa has five bīja-s ka-e-ī -la- hrīṃ. The entire three kūṭa-s end with hrīṃ and this hrīṃ is called hṛllekha. A lot of importance is attached to this hṛllekha which is also called as māyā bīja. Vākbhava kūṭa is also known as agni khaṇḍa and indicates jñāna śakti of Lalitāmbikā. Ka means Brahma, the creator. e means Sarasvatī the goddess of jñāna. ī means Lakṣmī, la means Indra and hrīṃ means the merger of Śiva and Śaktī. The bīja ka is the root of kāma bīja klīṁ (कलरीं). ka also bestows peace and prosperity to the sādaka. The next bīja e prevents misfortunes to the sādaka. ī bestows wealth and all good things to sādaka. The bīja la gives victory to the sādaka. Thus, the first four bīja-s give peace, prosperity, prevention of misfortunes, auspiciousness and a status like Indra. This means victory to sādaka in every step he puts forward. (Indra is the chief of all gods and goddesses and is victorious in all the battles against demons). hrīṁ is made up of twelve components. H + r + ī + m and a bindu. Bindu is a dot on the letter m (ṁ). But this is not just a dot. This dot comprises of ardacandra, rodhinī, nāda, nādānta, śakti, vyāpikā, samanā and uṇmanī. Beginning from bindu and including these eight, is nāda (total nine). This nāda comprises of two V-s one above the other (each V has two lines and two V-s together have four lines) and four dots each at the open ends of V and one dot on the top these four dots. This is the combination of bīja hrīṁ. More than these V-s and dots, the pronunciation is important. There are specifications of length of timing for pronunciations of each bīja. The entire kūṭa should be pronounced in eleven mātrā-s (a mātrā is the time taken for a winking, possibly lesser than a second). There are guidelines for pronouncing the bīja-s. The pronunciation of Vākbhava kūṭa should commence from mūlādhāra cakra and end at anāhata cakra, contemplating the entire kūṭa as the fire. 8 The second kūṭa is kāmarāja kūṭa or madhya kūṭa is to be meditated upon Lalitāmbikā’s neck to hip. This kūṭa has the highest number of bīja-s, six. They are ha-sa-ka-ha-la- hrīṁ. Out of these, ka, la and hrīṁ have been discussed in the first kūṭa, leaving two new bīja- s in this kūṭa. Out of the new bīja-s, ha has been repeated twice. The first ha means Śiva; the second ha means ākāś element (Saundarya Laharī (verse 32) refers this second ha as the sun) and sa in this place means Viṣṇu. With reference to the five basic elements, sa means air element. The bīja ha is also known as eunuch bīja. Probably this is the reason why the bīja hrīṁ refers to the union of Śiva and Śaktī. In the first kūṭa, Brahma was mentioned, as the first kūṭa refers to creation. In this kūṭa of sustenance, Viṣṇu is mentioned as He is the lord of sustenance. This kūṭa should be pronounced in a time frame of 11.50 mātrā. This kūṭa is to be contemplated from anāhata cakra to ājñā cakra in the form brightness that is equivalent to millions of suns. This kūṭa is also called sūrya khaṇḍa and forms the second act of Brahman viz. the sustenance. Since it is associated with sustenance, desire is attached to this kūṭa. The third and the last kūṭa which is called śaktī kūṭa, has only four bīja-s. This kūṭa is to be meditated upon the portion between hip and the feet of Lalitāmbikā. The four bīja-s are sa-ka-la- hrīṃ. The first kūṭa has five bīja-s, second kūṭa six bīja-s and the third has only four bīja-s. Possibly this could mean that sustenance is the most difficult act and dissolution is the easiest act. Vākbhava kūṭa refers to subtle intellect, kāmarāja kūṭa refers to preponderance of valour, wealth, fame, etc and the third kūṭa, the śakti kūṭa expands the conveyance of the previous two kūṭa-s. It can be noticed that two ha bīja-s in the madhya kūṭa is removed in this śaktī kūṭa. This kūṭa is to be pronounced in a time frame of eight and a half mātrā-s. The entire Pañcadaśī mantra should be pronounced in thirty one mātrā-s. In the case of continuous recitation of this mantra, without leaving time gap between the kūṭa only twenty nine mātrā-s are prescribed. But the time factor does not apply when the mantra is recited mentally. This kūṭa is to be contemplated from anāhata cakra to the middle of the forehead in the forms of brightness 9 comparable to the millions of moons. There are nine stages from anāhata to the middle of the forehead. These nine stages are nothing but the nine components of nāda which was discussed under hrīṃ. This kūṭa is called chandra khaṇḍa and forms the third act of Brahman, the dissolution. The dissolution is represented by the bījā ‘la’ which means the destructive weaponries viz. vajra (thunder bolt), cakra (the wheel. Possibly meaning the Sudarśana cakra of Viṣṇu), triśūla or trident of Śiva and the gada of Viṣṇu. There are three hrīṃ-s in Pañcadaśī each representing creation, sustenance and dissolution. Śaṃkarācārya also talks about the bīja-s of Pañcadaśī in a secretive manner in Saundarya Laharī (verse 32). In the second kūṭa out of the two ha bīja-s, Śaṃkarācārya means sun instead of ākāś element. The interpretations of the bīja-s differ from scholar to scholar. It is also pertinent to note that chanting of one round of Pañcadaśī mantra is equivalent to three rounds of recitation of pūrṇa Gāyatrī mantra. Pūrṇa Gāyatrī means an addition of paro rajase sāvadom as the last line in addition to the existing three lines. FORMATION OF LALITĀ TRIŚATĪ NĀMA-S Pañcadaśī mantra has fifteen bījākṣara-s, which is arranged in three kūṭa-s (group) as follows: क ए ई ल ह्र ीं ह स क ह ल ह्र ीं स क ल ह्र ीं 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 ka e ī la hrīṁ ha sa Ka Ha La hrīṁ sa ka la hrīṁ Ka – e – ī – la - hrīṁ; ha – sa – ka – ha – la - hrīṁ; sa - ka -la - hrīṁ Thus we have the following bījākṣara-s: क ka – 3; ए e – 1; ई ī – 1; ल la – 3; ह ha – 2; स sa – 2; ह्र ींhrīṁ – 3; 10 Each nāma of Triśatī begins with one of the above bījākṣara-s. Every bījākṣara of Pañcadaśī mantra is repeated twenty times. Thus क ka is repeated 60 times (20 x 3); ए e is repeated 20 times; ई ī is repeated 20 times; ल la (20 x 3) is repeated 60 times; ह ha is repeated (20 x 2) 40 times; स sa is repeated (20 x 2) 40 times and ह्र ीं hrīṁ is repeated (20 x 3) 60 times. Thus 300 nāma-s are formed. In other words, the entire Pañcadaśī mantra is repeated 20 times (15 x 20) forming 300 nāma-s of Śrī Lalitā Triśatī. A single recitation of Lalitā Triśatī is equivalent to 20 recitations of Pañcadaśī. PŪRVABHĀGA Sage Agastya was initiated into Lalitā Sahasranāma by Śrī Hayagrīva. But even then Agastya did not find any complete mental satisfaction. He told Hayagrīva by touching His feet that he was missing something which would give him perfection and fulfilment and wanted to hear from Hayagrīva whether he had missed out anything to be learnt. Hayagrīva after thinking for sometime told Agastya that there is nothing left to be told to him. Though Hayagrīva knew about Lalitā Triśatī, he did not disclose this to Agastya as Lalitāmbikā had ordered Him not to disclose Her Triśatī to anyone. But Agastya did not leave the feet of Hayagrīva. During this uncomfortable moment, Lalitāmbikā appeared there in person along with Śiva and secretly told Hayagrīva, “This Triśatī has been told to you is known as sarvapūrtikarī (fullness in everything). By reciting this, one can get rid off all his karmas and all his desires will be fulfilled. You can initiate this to Agastya, as he is absolutely fit to get this mantra. His wife Lopāmudrā worships me always with great devotion. Agastya is also greatly devoted to me. Therefore, you can teach/initiate Agastya with my Triśatī.” Having said thus, both of them disappeared. Hayagrīva then lifted Agastya and made him to sit by His side and told him, “Ghaṭodbhava! You are kṛtārtha, kṛtārtha, kṛtārtha! (kṛtārtha means the one who has attained perfection and fulfilment.) Parāśakti appeared in person and ordered me to reveal Śrī Lalitā 11 Triśatī to you. There is no devotee equal to you in Her worship in all the three worlds. I know how much Brahmā, Viṣṇu and Rudra take trouble in having Her personal darśan. I got Her darśan only because of you. Now, I will tell you sarvapūrtikarī , which is in Her praise. O! Great sage! This is more secretive than Lalitā Sahasranāma. I am revealing Śrī Lalitā Triśatī to you, only due to Her command. This consists of three hundred nāma-s which is made up of Pañcadaśī mantra that has fifteen bījākṣara-s and each bījākṣara has twenty nāma-s (explained above). This stotra is capable of giving you fullness. This is secret of all secrets. You have to protect this stotra with utmost sincerity. O! The blessed sage, now listen to me. Do not think that this is made up of only nāma-s. Though it is in the form of nāma-s, it is in the form of mantras only. Therefore listen with rapt attention.” DHYĀNA VERSE अनतमधगिचापहसताीं अपरिममतामोिबाि सौभगया।ीं अरुिामनतशयकरुिाीं अमभिवकगलसगन्द्ििरीं वन्द्िे॥ atimadhuracāpahastāṁ aparimitāmodabāṇa saubhagyāṁ | aruṇāmatiśayakaruṇāṁ abhinavakulasundarīṁ vande || ati madhura – superhuman red sugarcane; cāpa hastāṁ - bow in Her hand; aparimita moda bāna – having arrow of infinite delight; saubhagya – auspiciousness, prosperity; aruṇām - appearing like the sun at dawn; atiśaya karuṇāṁ - abundantly compassionate; abhinava – young and fresh; kula sundarī – beautifully residing at Her Abode (referring to mūlādhāra, where She resides in the form of kuṇḍalinī, who has not yet ascended); vand – worshipping. “I bow to Parāśakti, who is red complexioned like the sun at the dawn, having a red coloured bow of sugarcane, having arrows of infinite delight and prosperity, who is abundantly compassionate, looking young and extremely beautiful, residing at Her Abode mūlādhāra chakra in the form of kuṇḍalinī.” 12