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s’ni LALM mlsm BHKsyA

SRI SANKARA BHAGAVATPA DA

s’RI' LALITA‘ TRIS’ATI‘ BHKSXA

SR1 s'ANKARA BHAGAVATPADA

With an Introduction, Sri Vidyi Dipika

&

English Translation

By

Dr. Chaganti Suryanarayana Murthy

Sole Distributors :

GANESH & Co., (Madras) Private Ltd.

MADRAS-I7
 c Dr. C. Suryanarayana Murthy

Printed at BHARATA MUDRANALAYAM. VIJAYAWADA-2

and
Published by the AUTHOR
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I bow to the Lord of Sri Kamakoti Pitham, Sri

Chandraéekharendra Swami, the Great Yogi. the Guru
incarnate. This work an English translation of mine,
of the Bhasya, propounded by the greatest of precep
tors, Sri Sankara Bhagavat Pfijya Pada, revealing
the secrets of the three hundred names of the Divine
Mother, I dedicate, with faith and devotion to you,
the embodiment of penance the fountain -head of
grace directed to dispelling all forms of suffering,
the counter - part of Sri Kamakshi.
Lord, You have heard from me so patiently, what
Ihave written in this work here and there and with
your sweet and kind glances found it fit to be placed in
your tender hands. Thus I am blessed amongst
mortals. Pray make me a babe of the Divine Mother.
worthy of Her caressing lotus hands.
Iam an ignorant, un-cultured physician; while
you are truly the greatest of physicians to cure this
immense disease of Samsara. What is my competence
with reference to Yours? O! Lord, who wears, the
—

Orb radiating immortality all round, - Pray bless me

with words of acceptance, bathing this work of mine,
with your cool refreshing glances.
SRT. SRl SRl

with reverential Pram-HUS

Chaganti Suryanarayana MurthY-
 ACKNOWLEDGEMENT

In this English translation of Sri Lalitha

'Tris’ati Bhasya, Sri Garikipati Krishna Murti.
B. A.,B. L., and his Telugu translation were
of great help to me. Sri Panditaradhyula
'Sarabhayya Garu, was kind enough to sit with
me and read some of the Sanskrit passages of
the original and correct some of the proofs.
Owing to causes beyond my control a number
-of mistakes have crept into the work for which

my friend Sri P. Sundara Rao, B. A., B. L ,

has prepared an errata. Sri Kalluri Venkata
‘Subrahmanya Dikshitulu composed for me in
Sanskrit my dedication of the book. I am
deeply grateful to these gentlemen.

G. SURYANARAYANA MURTHY
 Abbreviations

thadéranyakopanbad
Chfindogyopanigad
Taittiriyopanisad
Bhagavadgita.
Mundakopanigad
Br. Brahma Sfitra
Ke. Kenopani$ad
Sve. . Svetfiévataropanigad
Nr. T U Nrsimha Tapiniupanisad
S; Sruti
AI. U. Aitireyopanisad
Kath.U. Kathopani$ad
Br. Pu. Brahms‘mda Purina.
Tri. Ta. U. Tripura Tapini Upanisad
Min. U. Mandfikyopanisad
Kau. U. Kaulopanisad
 INTRODUCTION
The Prastana Trayfi with the commentaries of Sri
S’ankara Bhagavat Pada are the corner stones that encom-
pass the Hindu religious thought. They not only incorpo-
rate the philosophical theory of Advaita Vada, ‘ compared to
which modern scientific concepts such as curvi-linear
space’, and ‘Waves of probability’ are child’s play in the
exercise of intellect, but also present a blueprint for
the conduct of human lives in consonance with the Advaita
Vida. They are the authoritative bases for the theory and
practice of Hindu religion. Hinduism being the oldest of
religions and most catholic, has within its frame-work
various points of view, which are essentially in harmony
with the main tenets of Hinduism. But these viewpoints
may appear contradictory to the unwary.
There was probably such a crisis of confusion in the
pre-Puranic history of Hinduism. The non-Vedic religions
like Jainism and Buddhism have had their hey—day and were
Showing signs of decay. The ritualistic Pfirva Mimim-
sakas were probably exercising an unduly large influence
on Hindu religious thought. There appears to be some
conflict and confusion between the teaching of Vedas and
Agamas. All this most likely contributed to a state of
ferment and confusion in the minds of the devout Hindus.
The time was therefore ripe for the birth of great seers
and Acaryas, who could clear the cobwebs of doubts and
re-crystallize Hindu religious thought and establish Upanl-
sadic religion. Such Avatars were Sri Vedavyasa, the
author of Tris’ati and Sri Sankara Bhagavatpada, 1ts
commentator.
When one peruses great works on Vedanta, such as
lVlizvekacfide‘rmani etc., one meets with numerous saylngs
-

1 e—

EFngHFafaaria :r fltfa'q asfififafir:

vastu siddhi vicarena ~ na kincit karma kotibhi. --
Brahman can be realised only through discrimination;
Even a million deeds cannot achieve this even to the sligh-
test extent.
 ii

erase, srrwrfur snag 33H

gang, smith sang Ears
anefiscra‘tfis tastier sfss
fifsezrfa aaearaifq
Vadantu sastrani yajantu devan —

kurvantu karmani — bhajantu devan

atmaikyabodhena vinapi muktir
nasidhyati brahmaéatantarepi.
One may recite Sastras, sacrifice to Gods, do rituals,
worship Gods, yet without the knowledge of the unity of
Brahman, liberation does not result even in 100 aeons.
sum as g imam
Jnana deva tu kaivalyam
Kaivalyam or Moksa is only through Jfiana or knowledge.
By these, the unwary may be led to believe that,
mere intellectual exercise, -a momentary mental grasp
only of the meaning of Mahavakyas like —- ”3T3 (VIEWER
Ahambrahmasmi ” — I am Brahman ” leads to Kaivalya, —

requirlng no other agency. If it is so simple, most of us

should be Jivanmuktas and slokas like—
gfl—ras‘f EzraafitfiIWrr final:
gUfif'arar awe
Muktirno sata. janma koti sukrtaih
punairVina labhyate ”—
Liberation cannot be obtained except through meritorious
good deeds of hundreds of series of births-becomes irrelevant.
The fact is Mukti is the total removal or elimination of
avidya by Vidya or jfiana, culminating in the realization
of Universal Awareness or Ultimate Reality i. e. Brahman-
Mukti or Moksa is defined by Sri Sankara as
—§l’€l<’=l’ f3 EEEHEI’FW brahmaivahi muktyavasta ~—— The state of
 iii
liberationis Brahman alone. This is very clearly described
in his commentary on Brahmasutra 1-3—19 as follows :—
uafaerH—ngwrf‘qa nqtmf’qafi-
fiat sci fiiearw‘fiqeatmfimfa a‘rwqfisfii
aiirafimaizfiifia‘r‘aeqfifi afaqfia acrea-
{Mimi Gaeci faemr
crrcrrearfargw'
eraqaér; Haifaf‘aeqfifia Isaiah.
Yadavidya pratyupastapitam aparamarthikam
jaivam rfipam - kartrtva bhoktrtva raga d‘v’esadi
dosa kalusitam aneka narthayogi tadvilayanena
tadviparitam apahata papamatvadi gunakam
parameévaram svarupam vidyaya pratipadyate;
sarpadi vilayaneneva rajjvadin. —
The form of Jiva established in avidya— Ignorance - is

essentially unreal. He is made impure. by being the doer

and enjoyer, by love and hate, and is the source of many
evils; When this form disappears, his opposite, the form of
Parame‘svara with the attributes of sinlessness etc., results
through vidya or Jfiana - enlightenment, just as rope only
remains when the illusion of snake disappears.
When the term avidya should include all, from the sub-
limest that the mind can conceive, including itself, to the
grossest toe-nail of the body, it is not very difficult to
imagine what is meant by its total elimination. It requires
not only very severe mental and thSical di'SCipline but
also divine Grace since She alone is - afiFlcfifi‘SfiT Karma
phalaprada - the giver of fruits of action. It is clearly
stated that the competence to pursue this ‘Jfiana’ is—
faéfwfi farmer wrfiagwmfm: Egan iar aginsrrem‘mrar
FIE” Vivekino viraktasya Samadigunas’alinah mumukso
—

reva brahma jijnasayogyata mata - Having discrimination,

renunciation and the other six good attributes such as
peace and an intense desire for liberation are the necessary
attributes of onewho can contemplate Brahman.
 iv
To crown all, it is mentioned— q‘TaTafirtuTqrqqqf
HER-f is
Wilma} Moksakarana samagryam bhakti reva
gariyasi, tasaeqrisafii wf‘ara fieurfmfiae svasvarfipanu-
sandhanam bhaktirityabhidhiyate The greatest of the
—

agencies of liberation is devotion — to meditate upon the

unity of individual self and Universal Self is known as
Bhakti: The aspirant of Advaita while he pursues the path
of Juanagoes through the process of Sravana or Hearing;
Manana or cogitation and Nididhyasa or meditative con-
templation leading to the realization of the underlying
truth of Mahavakyas like 3T5 Aham Brahm Asmi
EQTa—fiq
— 1 am Brahman: and while he pursues the
path of ‘Upasana’.
goes through “Mantrapurascarya”, ‘Antaryaga' and
‘Bahiryaga’ to realize the oneness of his own self and
‘ Brahman ’.
So, it will be clear that both Jfiana
‘ ’
and Bhakti ’
‘

are essential to lead the aspirant to the Advaitic goal

‘ ’

and are in no sense mutually exclusive or contradictory.

On the other hand, they are essentially complementary.

Every aspirant who is not a ‘Jivanmukta’ is more or

less under the influence of ‘avidya’, depending upon, the
progress he has made towards his goal; and in' that state,
he has to contemplate on his goal as ‘Parabrahman’, and
propitiate it as ‘Paradevata’, every moment of his life. SI'i
Bhagavatpada states in Sfitra Bhasya that Brahman is 3‘11qu
Upésya - to be worshipped - as SOpadhika - with limitation
as long as ‘avidya’ is present. Not only that; even SP?
Bhagavatpada who was an Avatar and Jivanmukta, has
praised in so many ‘Stotras’ deities like 'Siva’, ‘Sakti’,‘Vis1_iu’,
‘Nrsimha’ and others, that it shows that even ‘Jivanmuktas
worship Devatas, if not for themselves, at least to set'an
example to ordinary asplrants lt is for the same reason
that great ones like ‘Ramakrishna Paramahamsa’ and
Acaryas of ‘Kamakoti’ and ‘Sringeri' worship Paradevata in
various forms. It is even mentioned that Sri Ramakrishna
having realized Advaitabhava, yet preferred to be a Bhakta
of ‘Sri Bhavatarini'. Hence, ‘Upasana’ and ‘Jfiana' are the
two wings of Jiva to soar high and enter into, and become
one with ‘Paramatman’.
 V

‘
Sri Lalita Tris’ati Stotra ’ is one of the great poems
in praise of Paradevata as Sri Lalita, found in 'Sri Lalito-
pakhyana of Brahmanda Purina. Although the authorship
of Brahmanda Purana is attributed to Sri Vedavyasa, this
Stotra, it is stated, was composed by the Divine Primordeal
parents Siva and His consort Parvati, themselves. It is
mentioned in Lalitopakhyana that Agastya, in spite of
his great austerities, penance and worship of Sri Lalita,
still felt a sense of spiritual want and void and begged of
his Guru Hayagriva, holding on to his feet for three
long years, to intercede with Sri Lalita to grace him with
spiritual fulfilment - ‘Paryapti ’. Having witnessed
Crzr'lfta
the Guru and Sisya in that state and greatly impressed by the
devotion of Agastya, Sri Lalita, along with Sri Kamesvara,
revealed Herself to Hayagriva and commanded him to
convey to his disciple the secret Trisati Stotra composed
by Herself and Her spouse. She assured him that the ful-
filment, his disciple so deservedly needed, can be achieved
only through this Stotra. Hayagriva was overwhelmed
with joy at the vision of Sri Siva and His consort- for which,
even ‘Trimfirtis’ strive hard. He told Agastya how blessed
he was in having such a devotee whose intense devotion
alone was instrumental in granting him (Hayagriva), a
vision of Sri Lalita and Her consort. He thereafter, at
the behest of Sri Lalita conveyed to his disciple, the
‘Tris’ati’ of most secret nature, whose mere recollection
results in the fulfilment of the heart. He then mentioned
how twenty names were composed with each of the fifteen
letters of Cffiafiil #5! ‘Pancadas’i’ Mantra to complete the
three hundred names of Triéati. He warned him that these
are not mere names but at once both Mantra and Nama.
Thereafter, he conveyed to his disciple Agastya, the three
hundred names of “Trisati.”
Sri Lalita Tris’ati Bhasya by Sri Sankara Bhagavat-
pada is one of his great commentaries, comparable to his
one of‘ Brahma Sutras’ in bringing into play his Encyclo-
 vi

paedic erudition, his incisive intellect and his persuasive

argument to illumine the sacred text. In fact, out of his
infinite kindness, farmrf’tai argFa'v—Ii ag’r‘w: avert a aft-est
Farafiaug USENET EMF-mi ‘for the benefit of those who cannot
understand the various extensive commentaries of Trisati
by many authors, he avows to compose his commentary
Haicraq‘trr f‘afiarmsgg which illuminates like the sun the
‘

significance of every word and its use in that great poem’.

The reader of this commentary feels that Sri Bhagavatpada
has more than fulfilled his promise. While the Sfitra Bhasya
is an elaborate argument advanced to convince even the
disbeliever about the metaphysic of Advaita, the “ Trisati"
Bhasya appears to be a later condensation of Prasthanatraya
Bhasya containing profuse quotations from all the above
three, mainly addressed to the Upasaka. In this commentary,
Sri Bhagavatpada in an authoritative manner explains the
doctrine of Advaita with reference to Upasana and clears
a number of doubts and apparent contradictions, and
establishes the supreme significance of Bhakti and Upasana,
in Advaita Sadhana.
The object of worship in Tris’ati is Parade vata and
Paradevata is Parabrahman Herself established by
Advaita Siddhanta. Sri Bhagavatpada stresses this faCt
at a number of places; SriaTUI-f afififilfia PETE“ - “Rafi?”
‘ Akhanda Saccidananda Svarfipa - Paradevata ’. Para-
devata has the form of Infinite existence, knowledge, bliss
(name 40.) armafa‘vgaefi “ Ananda Vigrahavati ” Her
form is bliss only (Name 3). flawFfimrqsfif‘aaaquarfi‘é’qr
“Kfitastha Cinmatra. S’odhita Tatvam Padartha Rfipa” —
She is pure basal consciousness having the form of conclu-
sion resulting from examining the entities ‘Tat’ and ‘Tvam'
(Name 53).
qIHIFTFEE‘TT rife-ta:“Paramanandarfipa Muktih"- She
is liberation having the form of ultimate bliss. (Name 99)
 vii
arsq‘rarsfififirstarsqr “Asanga - Udasina Jnana Sva—
rfipa" She is uninvolved passive consciousness. (Name 4?)
—

Hail Sllfiqfiqfiif SI'H'TETWTFM‘ “Sarvesam Atma Rfipa—

taya Pratiyamanam’, - She manifests as self in all (Name 124).
6850i: FEE'TEEFWHTH%I aware sf’rf‘aer slalirre FHEQH
“Laksanaih Svarfipa, Tatastha Namakaih Ujvalam, Sobhitarn
Suddha Mangala Svarfipam" She is the pure auspicious
—

form shining 'with the attributes of FEET Svarfipa i. e.

qf‘aETETFfFEI Sacchidz‘manda and 633521 Tatastha, i. e. passive
with reference to the Jagat. (Name 69)
anew: Ifiqufia mesmerfafa
figf'arafafim
“Atmanah Moksa Svarfipatvena Caturvidha Kriyi-phalatvi
bhavaditi” She being the form of liberation, cannot be any
of the four kinds of results of a causal act. (Name 191)
Erarfaraegw Hfsaammrefiem SHEETI$T35fEr swamw
agrrgrquam mama? GfTrEiiTIUf firfa team: afififiafi I

qftwm anumfaarar: Fassrqrwaar qsemamrsfiés fawn

aka—{51TH “Ghatadi Vastusu Saccidananda Pratitya -Vyava-

hara Kalepi Prapanca Karanam, Brahmanusyfitataya

bhasame‘mam Jagatke‘u‘anamiti Siddhantah - Anena Acetana
Parinama, Arambhadi Vadah Nispramanataya - Yuktyadya-
bhasakatvena Nirasta Veditavyah". It is established that
every created object such as a pot during the time of its
existence is known to have attributes of ‘Saccidananda';
She shines through and through all these as its cause. By
this are rejected other theories about Jagat such as
“Acetana” “Parinama” and “Arambha” which are not
backed by any authority but only appear to be reasonable
without really being so (Name 203).

araafirzw new: avifirwnf‘a gsafiaea waffle %raatzr

wfwsrffifsfiiqramsrafiia‘fia: “ Bahya Karanamanapeksya
Urna Nabhyadi Drstantatva Pradars’anena Cetanasya
 viii
Abhinnanimittopadana Pradars’ana Ukteh ” - Like the
spider that creates a web out of its own body, without the
help of any outside agency, She is the inseparable, efficient
and material cause of Jagat. - (Name 49.)

araasragfsrfafsr-r arf'atynfatm EEEEMTFTT Harman's? FHfEET

afiTfi'EfiEBRUTfi'EIE aaratfiraé: farsrzflafiqr:

afi-‘Tcrfarfatfgaeam
mascara agwufaam STFFIEEZIT “Sabda Pravrtti - Jati -
Gruna Kriya Sastyardhanam Atra Sambandho Nasti”-
“Karyatva, Karanatva — Ghatakopadhi virahitatvena
Tadvacaka Sabdaih Visayikartum Aéakyatvat Tadubhaya
vidhaya Anirdeéya. She is unrelated to speech, function,
cause, kind, quality, action or possession; not possessing
a limitation that can produce a causal state - Karana EFRBT
or its consequent result ‘Karya’ JEN? these two words
cannot function in Her case. Hence, She is indefinable by
either of them." (Name 24.)
$6M fauna fatqrfasatgfs azrfisafirrezrrahi mama-
eases ETIITHT Ema EEUTUTRTT “Kevala Cinmatra Nirupa-
dhika Vastuni Jatyadinam Laksyatavachchedaka Dharma-
nam Abhave Laksanagamya" Being pure consciousness only,
Without limitation, devoid of individuality, kind, etc.,
which are attributes accessible to the function of speech,
1. e. Laksana such as 5763365.: ‘Jahad -Ajahad’ or VTWEUT'T
Bhagatyaga, She is bBYOnd such functions of speech-
(Name 92).

_
aimfiarfirrai ateqfifawaaar arms éaa‘rfa mafia:
“Sarvesam Vedantanam - Tatparya Visayataya Akhanda
Caitanyeti Siddhantah " - It is established that She is the
infinite Awareness, the purport of all Vedanta. (Name 224.)
stemfi:
mazqi f$f3fi€PEfiFET fsaazrga'raé Egan
"Sakalagamaih Natahparam Kincidastiti NiscayapfirVa
 ix
kam stuta ” __All Vedas and Puranas with certitude praise
that nothing also exists except Her.” (Name 223).
But Sri Bhagavatpada stresses that Brahman'is both
WOT Saguna and fi'lUT N1rguna and that it was also the deli -
berate intention of the author of Trisati expressed in this
Stotra; Ham: ffinwm‘tf‘q Hnwwfmwsqfiaqr: Haiarr’r‘er
363611: “Cakarah ,Nirguna Brahmanopi Saguna Brahma
Visesana Samuccayaparah Sarvatrapi Drastavyah". Caused
by Sri Hayagriva in this poem “Triéati” denotes that altho-
ugh Brahman is Nirguna, He is also Saguna. Wherever Ca
is found, it has to be interpreted in this way. (Name 22)

mentions that Paradevata assumes

Sri- Bhagavatpada
a form to bless the devotees; fiqfirfi'mgfifwgafi'i Faa‘p
éaamr aar amtfiur alumna fiqamfiq- firfiwanfsraéa'r:
fauaam: ararr'lasei‘ur afar srfatrarfqan “Bhaktanugrahaka
’Vigraha Vattam Vina Devataya Buddhavanaropena
Sagunopasana manupapadyamanam — Mantra Prakaéita
Devah Vigrahavantah Angikartavya Iti Pratisthapitam.
If the deities do not possess forms to bless their devotees
they will be beyond the mental grasp of itheir devotees and
Sagunopasana becomes impossible. Hence, it is established
that Gods illumined by Mantra have images”. (Name 151)
Yet he mentions that the devotee's mental attitude
should be oneness of his self and the object of his devotion
which is Paradevata Herself. Illar 1mm FTI‘quElEaFf
aesas'iafiw fieafasqfi aegicrrsnfcer ageéfi Swansea's. l
aaufq aaqaragII-HI mafiaramawmsqnm were 11w ha I

"Yadi Gunanam Aropitatvena Tatsanflkirtanasya Bheda-

buddhi Samaye Tat Krpa Prapti Hetutvena Avaéyakatvam;
Tathapi Tadapavada Purassaram Suddha Caitanyabheda
Dhyana rupa Mukhya Bhajanam Mukhya Meva” Since —

attributes are ascribed to Her, their recitation is necessary

to secure Her Grace when a devotee feels he is different
(3)
 X

from Her. 'But still, it is here stressed that the devotee

must meditate only on'his oneness with pure Awareness in
worship”. (Name 3)
When She is worshipped With that attitude She
confers on him liberation Hifirfifilfqfil; qréamta‘eq SET
Effie: WENT-[PIT HEflffi: I
aarawrsrrarfimafi arsenal:
rrfircaoaaefifa “Sadgatidayini; Pa1adevata ,Svarfipa
ETFZTFIT

Meva, Muktih;Sva1upataya Sadgatih, Tadavaraka

jnanabhibhavena Svarfipanandam Abhivyanjayafiti Dfiyini-
“ The form of Paradevata, being only liberation, is the,true
goal. She confers this by dispelling the enveloping ignoran-
ce of the devotees resulting in the bliss of self.” (Name 222).
wasifamaeimfaa fisaiqmu‘mwi faaeiafa “Bheda
Buddhi Matra Sampadita Is’vara Aikyayoga Bhramam
Nivartayati ” - " She dispels the illusion of not being one
with Isvara, which is acquired by the sense of separate-
ness.” (Name 45)
faenaafiuana $H$3TEIUTEET Encarsrrfcaecrazrr east q‘nm
“ Vismrta Kanthagata Kanaka Bhfisanavat Praptaprapti
Rupataya Labdhum Yogya" - “Like the forgotten gold
ornament round our neck, She is ever with us but lost to
us in our stage of forgetfulness; but we have Her when the
ignorance is dispelled.” (Name 78).
gzafiranreseéa and Strife "Duhkha Nivarakatvena
Abhyam Karoti" -She by preventing woe dispels fear.
(Name 279).

arrafqgssz Fairmémi fafr; gfeazr‘naarégsrrmfaaqffi

aaifa “AtinikIStE—lném‘I‘iryagadinam Siddhim Mukti
YOgYata Hetu Jn'anadi Sampattim Dadfiti"‘EV°n ‘0 the
meanest animal She grants fulfilment in the form Of
a. wealth of knowledge and other agencies WhiCh lead it to
liberation. (Name 187)
 xi

arsqrssrfaagrrsraqwrarfa (serfs Wfirafi'fimfif asifir'

“M5nusa Anand5di Brahm5na-n'da Paryantanl Phalan1 '

Ananda .Svarfip5ni Dad5ti" She grants 'all gradations of

-—

bliss from Minus5nanda to Brahm5nanda. (Name 240)

easlagnmfa arratfis afasrfz; fiala sfamfa “Svakiya

Puny5di T5ratamyena Buddhi Suddhi Bhed5t Pratibh5ti”—
She manifests according to the difference in the purity
of minds of'devotees depending on the grade of5-their
righteousness. (Name 290)
fatsra‘tqrfsar Heft 361mm awaimqu was? safer
“.Ciralz5lop5sit5 sati Purus5rth5n'l
.
Apr5rthyam5n5pi
Svayameva Dad5ti". If worshipped over a long time She
Herself unasked grants the objects of life. (Name 260)‘
53 aaigwfawfiw‘teqrafis aqetqfirgfsesrfilar " as?
fif‘fififiirtfil iiqffi “Sa Eva Tadanuguna Vigayecchotp5da-
l

nena Tatsadhananugthayita Sati tat phala k5manam

Pfirayati” She alone creates the proper desire and induces
the devotees to properly efiort for it and fulfils those
desires. (Name 43)
The relation between Her and Her Mantra is very
elaborately brought out in this commentary of names
beginning with ‘Hrim’ which are sixty in number. filfififiafi,
assess El'l muttarziserwar atmlfiafilfi was awn: agent‘s
“V50akatvena LakSakatvena V5 Laksya. Pad5rtha Rfipena
V3 Vacya V5cakayo Rabhedena Asya astitl’.’ “Being the;
BXDression and significance of ‘Hrim’ and also its goal, She
and Hrim are one. ” (Name 88)

mséaaq‘t Ifiéfq azifasaqurrr amnesia ,srgmslaaar-Iq

masses: 3TIETR‘I wafer “Mantra Devata'yo \Rabhedepi'
Artha Nistha Mahim5 Tadvac'akapade Adri‘s’yamanatv5t“
 xii
'Vacakapadasya Adharo Bhavati " — Although there is no"
diflerence between Mantra and its presiding Deity, yet
because the power inherent in the meaning of the Mantra
not being found in the letters that express Her, She is the
basis for their existence. (Name 66)

mesh stasis Harms sari: gfaar

“ Antaryaga
Bahiryfiga Mahayaga Prakaraih Pfijita”— “She is to be
worshipped according to the ritual of “Antaryaga”, ”Bahi-
ryaga" and “Mahayaga” (Name 27)
Her fifsaqrirarfis warfarfre‘rsg aerate zfinéramtitgwq
a ansfiqlflafiifiiz “Yada Bhakati Parthakyena _Mantra:
Visesesu Bhavatiti Yoga Veda Marga- Rahasyam Na
Vagjalpa dyavakasah" ~ ‘When Bhakti becomes many-
sided it results in many Mantras. This is a secret of Veda
and Yoga. There is no place here for argument.” 'Name 98)

Under Name 28, Sri Bhagavatpada elaborately

describes HHIFET “ Samadhi” the culmination of Patanjala
Yoga,with its various stages, a necessary component in
he worship of Paradevata. He vouchsafes to us fiéfi’
wrararfisr atelier gtlwrfa Emma's HFWHW-I “Idam ca
Bharadwéjadinam Astiti Puranadi Pramana Vedyam Asma-
kam ” —“We know from Puranas that Bharadwélja and
others had this experience ”.
His description of the heart and great vessels in
his commentary on name 243 appears more like a page
from an Anatomy text book. It makes one wonder how
Sri Bhagavatpada, the author of Mayavada who is
supposed to have set his face against all Karma Kinda
could give such an exact and detailed description of the
heart and its surroundings in the sacrificed animal. Here
we find a detailed description of the seat of consciousness
in the body in its various states such as wakeful, dream
 xiii
and dreamless sleep and how they are produced. It isa
neat and concise exercise in physiological psychology
indicating the relationship between the self and the body
with reference to Yoga
Under Name 19 he rejects the Mimarnsaka School
of thought and under name 24, he counters the Sankhya,
Kanada and Bhagavata Schools. Incidentally, under
Name 15, he gives us a glimpse of the acrimony and
distortion of argument in philosophical discussions in
his days.
In the commentary on Name 61 and 164, the reader
notices how the words open up their innermost secrets to
Sri Bhagavatpfida.
His description of the insect “Harigopa” while
commenting on the name 180, STI'E’WEU aerfzfitan STGE‘ITE
(fiafig‘a‘m: alfraf‘afiwr: “Ardra, Magha, Varsasfidbhava
Asta Pada Rakta Varna, Mridvangah Kita Vis’esah " - It
isakind of insect born in the rainy season when the
sun is in constellations of Ardra and Magha, whichvhas
a soft body, blood-red in colour and has eight legs.” This
shows his great powers of observing Nature. While
commenting on a number of Names. Sri Bhagavatpada
stresses on the importance of Guru or Preceptor in
worship or Upasans. ataxia areas {135’ Heflfiqfr: “ Arthyate.
Yacyate Gurum Pratityardhah ” - It has to be sought from
Guru or Preceptor. (Name 71)

qsrgsssrarzi nits-ma? Easier gas‘mr "Yatha

Guru Sampradayam Sri Cakradau Mfila Devata Pfijaniya”-
“The original Deity is to be worshipped in Sri Cakra
etc., according to the tradition of Gurus. ” (Name 95)

373-3er gsga‘rgwas sen afai aim” “Hrimkarena

Gurumukhodgatena Vedya veditum Yogyi” She is fit to
 xiv
be known by “ Hrim ” uttered i. e. initiated by Guru.”
(Name 97)
geqfacamaéamerfifim gfiqmiq Errqzrfa “Gurfi-
padista Mantra Devatatmakataya Purusarthan Pripayati"-
“ She confers the objects of life in the form of the Deity of
the Mantra initiated by the Guru.”
A curious feature of this commentary is that there
is not the slightest support here for the Vama or Kaulacara.
This seems to be deliberate because Sri Bhagavatpada is
well-known for his cleansing the Hindu religion from its
unhealthy appendages and establishing it in its pristine
glory.
There are many components of worship (Upasana)
such as Mantra, Japa, Homa, Antaryaga, Bahiryaga etc.
according to the traditions of the Guru. The reader is
referred for greater detail of some of these to the introduc-
tion and the commentary on Sri Lalita Sahasranama by
the author. Vedas are full of great Mantras like
Sri Pancaksari etc. The Pancadasi Mantra which is the
basis for Trisati is a supreme Mantra which is Para Devata
Vacaka. Thousands of Hindus are initiated to its Japa
in' the worship of the Ultimate as Mother just as they are
initiated to Gayatri. It appears that all the four castes of
the Hindu fold are competent to be initiated to it.
This Mantra was originally initiated to Sri Agastya
by Sri Hayagriva, an Avatar of Visnu. There are a
number of interpretatlons of this Mantra such as the
commentaries on Tripura Tipifli Upanisad and Brahma-
vidya Vilasa by Sri Bhagavetpifla. Sn Agastya himself
has explained in his “Sr1Y1dyaDip1Kfi” the full signi-
ficance and excellence of this great Mantra. This small
commentary of Sri Pancadasi Mantra Will be of great help
in understanding its Significance andiOIlowing the com-
mentary of Sri Bhagavatpada on Trlsati. A free trans-
lation of Sri Vidyéi Dipik?L given below.
iS
 XV

Bhagavan Maha Visnu in his Avatar as Sri Haya-

griva is the embodiment of three Vedas, " Rg, Yajus and
Sama " with their multifarious branches. He is the
treasure-hon se of all Mantras, his heart overflowing with
waves of Infinite consciousness. He was approached by
the great sage Agastya, the rep ository of all wisdom and
penance, for knowledge about the Infinite power of
consciousnes that has the form of solidified ‘Saccidananda.’
But the secret knowledge that reveals the Ultimate, found
in various places in the multitudinous branches of Rg,
Yajus and Sama and in many Upanisads is beyond compre-
hension; and yet, such comprehension alone reveals the
Ultimate. Moreover, various Mantras appear to have only
isolated single object of life, each, as their goal. Owing
to the lack of unanimity in Agamas, it is difficult to under-
stand the significance of the conduct, ritual, and know-
ledge mentioned in them. Unless one understands these,
it is not possible to know the Ultimate. Considering all
the above, in answer to the seeking of Agastya, Bhagavan
Hayagriva initiated him to the Ultimate Sri Vidya because:
It is the essence of every Sruti, Smrti and Purina; of all
conduct, ritual, knowledge and practices mentioned in
Agama; it is very secretly revealed by great Upanisadic
Mantras and texts of Yajus, such as TFQTQT'UFI", BTWEHHFE-Uu
arfa, Heartfr ararcrfrt‘qar qarfsr. faarras‘r “Ganthadvaram "
“Anantamantadadhi ” -,"Catvari Vak Parim'i'ta Padani "
“Chitrivaso”; It is very secretly taught by texts, weapons,
—

Upanisads, and Mantras of the branches of the Egg Veda

such as EH ‘6??? qaqm; 515%?! ‘ Raham Rudrebhih“
“ Pavamanah Satarcana ” It is also very secretly enligh-
—

tened by varieties of “ Sama ” such as #TFFIFIFT afrafi

f'FrarFrrfaFw: qsrqsflzr, annals, gamma 3133's”: We?) 3‘5““!
sfisaermfa FafiT-fiq ‘ Sri N idhana Hari’ Srir Nidhanadibhih;
“ Yajna Yajniya Sravantiya " “ Brihatradhantatara, ”
“ Vamadevya, " "Praturda’.’ “Purusavrata, Jyesta Samadi
Stobhaniya "-. It is found in all Vedas, and is the essence
 xvi
of all Vedas, Mantras, Brahmanas and Upanisads. It
confers revelation and realisation of Saccidananda
Brahman. It is of 15 sacred letters, each letter of which
illumines its secret significance and is capable of securing
every object of life revealing the desired objects actually.
Sri Hayagriva initiated Sri Agastya to this Ultimate Sri
Vidya beginning with ‘Ka’.
Part I
Vagbhava Kfita.
GE Ka means She shines or She illumines; or the logas of Words
and their meaning; from the root ‘Kan’ to illumine-
Q E from the root EEE‘Ik' to remember or 3:4! ‘Ing’ to
study. It means,‘ by it all Vedas and Sastras are
remembered and studied.

658: I: combined mean, the intellect which repeatedly

illumines.
I from the root ‘é' ‘I' to spread, means 3|?ch
Prakrti; So as Q § Ka - E -l together mean the extension
of the intellect which repeatedly illumines.
In (vs-ah: La—Hrim, “Eff ‘Lahari’ pronounced as
3.5-6} ‘Lahri’ means “beyond senses”; according to Sruti

qfiafsrzrr serrf‘a éarr: ‘Baroksa Priya ivahi Devah.’ Gods

like to be beyond the senses. (BR. U.)
‘M’ according 1'0 the root 'Mang’ means measure
or sound. Hence, ai-Q-é-a-Efifi i-Ka-E-I-La-Hrim means
that which enlightenSofby itself e. independently. By
this, the constitution supreme intellect enlightened by
Brahman which is the result of achieving “ Dharma " the
first object of life is meant. This part of the Mantra is
 xvii
known as EU‘WE ‘Vagbhava’ because it
is the causal
power behind all verbal function. By this is mentioned
the essence of Gayatri Mantra to which Brahmins are
initiated. By revealing the Deity dear to the devotee
through the entire verbal activity it signifies Rg-Veda.
Part II
‘
Kamaraja Kfita ’

6 Ha from the root 'Q'FI' “Han” to destroy; Ha means that

which destroys the troubles of this world and the
next i. 6. She eliminates actual troubles through
enemies and disease and other - worldly troubles,
born of sinful deeds.
H Sa from H'lZIFa “Siyante” means “enjoying”. By ‘H’
‘
Sa’ is meant the enjoyment of-the paraphernalia of
all kings such as wealth, gold, vehicles, lands, etc.
Eli Ka from the root 551i ‘Kam’ to desire. Efi Ka. means
enjoyment of desired objects pertaining to sex such
as Perfumes, sandal paste and women, and hence it
means as before the enjoyment of all desired objects
of this world and the next. The three above letters
combined form 3 Fr 65 Ha-Sa-Ka.

3 Ha from the root 5W ‘Hang‘ to attain; means

‘
attain-
ing '. Hence, '5’ H 65- 5 means attainment of a
multitude of desired objects eliminating all perils.
3-6131 La-Hrim: Here Eat"! La-hari means an
abundance of the above. I means fame that spreads
and Shines on all sides of the world, from the root
‘1’ ‘to shine.’ A combination of a H a? a
El Bil ‘Ha-Sa-Ka-Ha-La-Hri and i
‘I' formgqaigagfiq‘
HaSaKa-LaHrim; by this are constituted the second
 xvii-i
and third objects of life STE? ‘Artha’ and $U=r ‘Kama."
Hence, this part of the Mantra is called EFTIRIGTEFE
Kamarajakfita. By this is expressed the essence 3f
Tristup Chanda to which affirm: ‘Ksatriyas’ are
initiated. Since Yajurveda contains rituals which
are means to attain Artha and Kama, this Kamaraja-
kfita is of the nature of Yajurveda.
Part I“
‘ Sakti Kfita '

E, $, 55 Sa, Ka, La means with 7:563! Kala or limbs.

She has for Her limbs the categories of reality, such as
ffiTEr ‘Siva’ or She possesses the sixtyfour arts; or it
means
She is all seeing.
git; Hrim is split into faunas HRNG+I+I
From the route 1:311 ‘Hrng’ to absorb, 3'} Hri means
the power of absorbing {WET Sakala i. e. Gfrrq Jagat; in
Hrim QT means, illuminates all Jagat from the root
“Eyate” to illuminate, i. e. the power of creation that
extends as cosmos, as its Ultimate dictator; Hence the
combination EFT ‘Hri’ means the power that creates, Dre-
serves and destroys; or 6'} Hri .signifies annihilation 0f
the entire srcr'a ‘Prapanca’ Hence the combined Eff Hr}
and é ‘I’ means She confers one-ness with the luminous
Self which is beyond speech by making the entire Universe
body and senses fluid; Or, gr Hri means the upward’
minute, brilliant flame of light near the seat of the Self
in the great space HEIGHTS! ‘Mahakasa’ situated in the space
of the heart, 331161115! ‘Daharakasa’ in the cavity of Lotus
of the heart, as mentioned in WRWUfiqffiqfi
Narayanopanisat beginning with same ‘Tasyante’ ané
closing withQI‘rTIEqI snaffle: “ Paramatma Vyavasthitah ')
 XIX

H, 65, a, g} 83., K3, La, Hri. Here§ I means, from the

root 38f ‘ish’ to desire “most coveted one by all living
forms from Brahma and Vishnu to the merest twig i. 6-
Supreme unbroken bliss”. II" M is the word that follows
sound or Nada. By it is meant Effqfif ‘Pramiti’ the truest
experience of the above; it expresses the power of conscio.
usness of Parabrahman the Ultimate reality. Ride. is the
gross form of pure Awareness, the power of conciousness
which is beyond all Nada, including Unmani Nada and
hence is beyond speech and mind. I! M also signifies era
Nada. It means She is one with everything as the
conscious power in ‘Nada or sound’. It illumines the bliss-
ful experience of the Supreme reality. In this, all cosmos
or Prapanca is created. This is of the nature of
SWEEQWE ‘Ruganustup chanda'. So the meaning of
85563111 ‘Sakala Hrim' is that She is the conscious power
of Nada that illumines blissful experience of the supreme
reality that presides over all categories of reality and
who is like the light that is situated in the space of heart,
in all beings. This part is known as fiffifi'fiug ‘ Sakti
Kanda ' because this stresses the importance of the control
of the movements of the mind. Here is mantioned and
referred, the blissful experience of HIE FRI INT Nada Laya
Yoga the means by which liberation is attained. This is
the essence of GWEI‘TEE Jagati Chanda to which Elam:
~

Vysyas are initiated. Since music is essentail to Sama

Veda and mind merges in sound or Nada, and the yoga
of merging of sound is indicated in this Kfita, this Kfita is
of the nature of Séma Veda.

The meaning of complete Mantra - $-Q-§-6§-g°rr[-g-H-

$-€-55-g'lq-H-Efi-a-grfi Ka-E-I-La-Hrim- Ha-Sa- K- Ha- La-
Hrim-Sa-K-La-Hrim, is the power of consciousness which
through supreme extension of enlightened intellect through
the activity of Vak or 5.153 Sabda. prevents all undesirable
 XX

things and confers an abundence of wealth, happiness

and great fame.-
Since 3 Ha, as EITHER Stobhakshara, is a frequent
important letter in Hifiaa Samaveda this Mantra has the
nature of Samaveda. According to {”1133} filgfi'flfif WEE:
‘
Samavedo Brahmananam Prasutih’ it is necessary that
Brahmins should be initiated to it. As Purinas and Agamas
accept its initiation to other castes also, they also can be
initiated to this Mantra. But none else. To those who
meditate on the meaning of this Mantra, there will be a
series of supreme fulfilments of their desires. The Reality
in this Mantra is extolled by Srutis such as TF’JETITFI
“ Ganthadvaram ” ffifi'fifi‘t Chitravaso and amfia 'Ananti’:
Since it is the essence of the four Vedas, it is to be initiated
to the four castes only.
According to Sruti, a‘ifin qarfafamggrg, was: Hfaaz,
f‘qarqq “Trini Padani Hitaguhasu Yastad Veda Savitah
Pitasat " the principal seats in the body from which Vedas
are chanted are Mfiladhara, heart and head. When Vedas
are repeated loudly they seem to be uttered from these
points. Similarly, the three Khandas of the-Mantra. are
situated in these three seats. Either because 1t 18 Included
"569515“ ‘Hrillekha’ in
in FIFGSFFT Malini or because there is
it, its metre is BfiUTEFj ‘Usnik’; because its composition is
free; its metre i5 STFHEEFE Aticchanda. In this context are
mentioned the following Sruthis.
agrafiarUiq-nam‘r-atsrqf‘fi-Irfa qt ayflfa fr T‘arcrfizifa a:
srrtrfiffi In“: 141' agufifa seaaafi' aloftfa :ri mafia as}: sons;
(1" engulf (-f fifdTatraikavarnam”~ " Mayano ”—
El;
{ii-”HIE “
Annamatti - Yadi Mam Srnoti, Ye Vipaéyanti Yah Praniti
Yadimam Srnoti Ityalakam Srnoti Yam Kamayeta
 xxi
Tamugram Krnomi Tam Brahmanam Tarn Rsim Tam
Sumedham.”

This Mantra is of 15 letters. Because of the section

i. e. EfiIUE-‘IKinda of Veda beginning with WW? air “Apanca
Dasa” this Mantra is of ‘TTqu'lET-E: Gayatri chandah.
For a variety of other reasons, this Mantra is of the nature
of Gfl'SUTEIZ ‘Ushnik’ STFET ‘Ati' EUR-[l ‘Jagati’ Cfl‘c‘ra’ Pankti
and gran? ‘Brhati’ EFE: Chanda. Hence, it is of all metres
Hil'EEGE‘IWJ'T - Sarva chando Mayi. Its three khanda’s
areits,
FF? Mantra, WENT Brahmana and qufiqi Upanisad.
It is praised in sarmrmmgare Uttaranaraya—
nanuvaka as the essence of the entire Prapanca and the
mounting effulgence of Brahman. It is mentioned secretly
in all Vedas as the Awareness in all and as the totality of
the lords of all worlds. Therefore, it is combined with
after, €T'SUT'5TI TTIUTTCIEH Saiva. Vaisnava, Ganapatya and {fit
Soura Mantras and worshipped. Hence, by securing all
objects of life and culminating in self-knowledge. it confers
liberation i.e. Union of sitar and figfi Bra‘hman. This
commentary on this supreme original Mantra initiated by
Sri Hayagriva was composed by Sage Agastya f01‘ the
benefit of the world. This commentary is the essence of
three Vedas and illumines~the parts and categories of
reality and grants boundless happiness”.
Incidentally, it will be noticed from the preamble to
this commentary to the ‘Pancadas’i Mantra’ that there were
two currents of religious thought discernable in the post
Vedic Puranic period viz , the Vedic and Agamic. It is pro-
bably correct to say that the Vedic thought is predominantly
37(qu Aryan. the STUFF! Agamas representing the Non-Aryan
indigenous religious culture probably very much prevalent
south of farm Vindhyas. When there was an intermixture of
races and cultures, a reconciliation and a restatement of an
integrated from of religion was found necessary. It
(6)
 x'xii

appears from the preamble that there was some lack 0

understanding by the common man, of the Vedas wit]
reference to their secret content, the Ultimate, and a poo-
comprehension of the signifiicance of the content of variou:
Agamas like ritual and worship. An illuminating
synthesis had to be achieved of the essentials of both Veda:
and Agamas and probably Sri Agastya was its autho
in his sojourn in South India mentioned in Puranas
as the first to be initiated into "afi‘ffi'i’fifififi Sri Pancadas’i
Mantra. It may be noticed in this connection that ther.
are more Deities like filtfifiiafi Sri Minaksi of Madura
afiafirmafr Sri Kamaksi of Kanchi and filfiifi$gfil Sri Kanak;
Durga of Vijayawada, popularly WOTShipped as the fol-n
of Paradevata, south of Vindhyas than to their I'lOI‘Uh am
also Pancadas’i Upasana is probably more popular i]
South lndia.
To condu‘je’ While Sl'i Bhagavatpada Dropounds am
establishes the theoretical aspect of Advaita Siddhanta i1
main, in garmrstr Sutra Bhasya, he elaborates its praCtica
application in Farmflmw Triéati Bhasya. Even a devote‘
of poor competence finds in Tris’ati and his 13113”? a ho
of attaining the highest state enunciated 1n “Waffles
‘

Advaita Siddhanta and its fulfilment.

ITI SIVAM.
 air 81%?" firmer? mm
s’Ri LALITll TRIéATi BHA‘stM
Salutation to God @9353? Vighnesvara, who grants
success in every effort, who is caressed by hands, tender as
the new born leaf, of the lady with beautiful eyes
Wald} Parvathi seated on the left lap of Siva

I bow to Devi qréaar Paradevata, who has the

most brilliant creeper like body of CITE?” Patala - red
mixed with white - colour, whose hands are adorned with
noose, goad, sugar cane, and flowers, whose greatness was
praised by Vedas, and whose feet were worshipped by
IF‘rTQ‘T Manmatha. Having saluted the husband of
(‘fiqTfiET Lopamudra STUFF: (Agastya), and also Lord
Emil?! Hayagriva whose lotus eyes, grant success in
the great "’fii‘fifll‘ Sri Vidya, for the benefit of those
people who cannot understand the various extensive,
commentaries (of Trisati) of many authors, 1
0011113086
this commentary through my devotion to the feet of Sri
Lalita. This illuminates like the sun, the significance of
every word and its use in thiS Ff]? (Stotra).
Agas'tya having worshipped as his refuge, the lotus
feet of his Guru - gamer Hayagriva, he (Hayagriva)
at the divine behest conveyed to him the three hundred
names composed by Siva and His consort.
1. $55!“?eq KAKARA RUPA: The letter Ka
reveals Her. It signifies Her as the image of afirfafaar
Kadi Vidya, fawn Vidya here means I??? Mantra.
There are many readings of Pancadaéi mantra. Here the
one beginning with as Ka is referred to; or $Efifll§ql
Kakararapa means fawn? Hiranya Garbha.
 2

waters, head, or happiness expressed by the letter $ Ka

The attributes of fat-23W}? Hiranya Garbha, such as
containing the GHTEI; Jagat (Cosmos) or creating it, are in
55551? Kakara because it is the first letter of the series of
consonants. Hence, She is Kakara Rfipa. The power, in
waters, of creating food and through food keeping the
entire Jagat alive is attributed to Ka, the first letter of
the Mantra In every living being, according to Yoga
Sastra, there is nectar STIEH (Amrta) in the head. By
awakening the Tera?! Kundalini according to Yoga
practice, Yogis attain oneness with éfiat Iévara, being
immersed in the current of 3E3 Amrta 01' immortality.
Similarly as the first letter in the mantra - She conferS
‘Siva’ - hood on those who perform Japa of that mantra,
Hence She is EBEFTIECT “Kakara Rfipfi; 3% SET El" 351%] Kan}:
Brahma; -,Kharn Brahma (CH.U.4—10—5).” “The space in
the ‘heart’ iguana Daharakasa - (Eli (Kham) is Brahman
signifying happiness”. It is most fervently 10Ved and
desired by all. Similarly being the first letter in the
nastier Mfila Mantra which is the source of the hi ghest
btliss She is desired by all. Hence Paradevata
Ultimate in god hood is Kakara Rfipa.
afi $$rzgqrfr as: Om Kakararfipa Yai Namah

z. KALYANI: $EJIUT11K-alyanam means.

$621101?
— She
SURF?" Ananda or happiness or bliss possesses,
this. A series of these from {gar His: WlFUFfFE Yuva Sarlva,
Bhoumananda to flail'TV-FE Brahménanda are enumerated
in Tai —U (4—3—3) qa‘efr ETIFFEFJ Swan‘s fiarfir star assist-“a
Etasyai Vanandasya —- Anyani BhUtfini
vupjivanti." Depending on a speck of Her ‘
bliss
Matra,
all the
creatures exist. Hence the word EEEJWT Kalyana, denotes
allthecreated forms because She is present in all of them
 3

who are Her various Upadhis — or limitations

ECUFET

(just as the sun, reflected in the water in a pot is limited

by the pot, so also Brahman, when He shines through
created forms is limited by them. This form of limitation
is called 3‘1”ch Upadhi.) When She is reflected in In?”
Maya, She is known as €53? Is’vara i. e. Her integral
form, and when reflected in the mind, is known as Crfiar Jiva
i. 9. Her individual form. Since She Herself, exists in all
these various limited states, of unity or diversity, all these
are Hers. EF-EHTUfi Kalyani means, in this context that
She is nothing else except EFEZI‘IUT Kalyana i. e. STTFIFE
Ananda like* Rahu's - Hg head.
afi 55621105! Fifi: Om Kalyanyai Namah
:5,ssarwgwmfssfi KALYANA GUNA SALINI=
Resplendant with blissful attributes, such as gamma
massacres airtime: Hgsrsear arnsfiea Ifzrsrsear Satya-
Kamatva, Satya Samkalpatva, Sarvédhipatya, Sarvesanatva
Vamanitva, - the power to bestow the fruits of good deeds.
Samyadvamatva - the power to have all auspicious things.
These are the attributes of flair. Brahman mentioned
in Oh. U; They are splendid because of Her, 01 they. are
attributes of Her splendou1. This name suggests only Her
having certain attributes such as EFEJITUTTEUTT Kalyana Gunas
While Veda mentions that all attributes result only f1 om
limitation, yet it is not an er"101, if stress is not laid 011
that fact in this Ffilfi Stotra. Recitation of Her attributes,
necessarily secures Her Grace. when the devotee feels, he
is seperate from Her. But still it is here emphasised, that
during worship the devotee must feel his oneness with the
[* Hg Rahu is a being without any body but only a
head. Hencs it will be superfluous in his case to say “Rahu’s
head” as if he has a body. Similarly Sne~ is afiEITWT i. e. bliss
only and nothing else.]
 4

Deity who is pure Awareness €674?! (Caitanya). Since,

this is better achieved through the initiation of Guru, it is
not further elaborated here.
31‘1'
“samurgtwsnc‘vfifi as: 0111 Kalyana Gruna Salinyai Namah.
4. eaarwfre'faam KALYANA SAILA NIL AYA ;
She abides in EFGZITUTSAIFO' Kalyana Saila; Saila is'a form of
Sila or stone - meaning solidification. So Kalyana Saila
means bliss or happiness solidified; since She is established
in Her own form which is Ana‘nda Ghana (solidified bliss)
She is named ewrwfrafawm Kalyana Saila Nilaya; e wra;
fires srfafisaar afar tar HFQ’FIH “ Sa Bhagavab Kasmin Prati-
sthita- Iti - Sve - Mahimni (Ch. U. 7~24) where is that God
established - in His own greatness.’ There is also a W611
‘3

known proposition “Devadatta is in his own self”. Hence

it is proper to state that the Deity is established in Her
own form SFVHTUTSTEO' Kalyanaéaila; or EFEEI‘IUTSlF'I' Kalyana
Saila means SNFIEIW$75F--Anandamaya Koéa. She has
Her abode in mummies -311=famrafisr Kalyana Saila or
Anandamayakosa, according to $311755 F6155! Brahma
Puccham Pratisthai Brahman is established in the tail“ ”
Tai-U. or Kalyana Saila means trains Mahameru. She
dweH-pthere. That is She is in the middle peak of air?
Sumeru.
33o asfiarws‘refaamzi 7-H: Om
Kalyana Sailanilayayai Namah.
5. arr-[Film KAMANIYA. She is most endearing.
Since She is of the form of Ultimate bliss, She is the dearest;
' [If the Jiva who enjoys is compared to a bird, his joy
of seeing, dear ones, called ffiq Priya is compared to the
bird’s head — Illa Moda and SUITE Pramoda are compared to
both its wings. Bliss or 3Tde i. e. BTIET-ffi Atman iscompared
to its centre. Just as a tail which is underneath supports
the bird Brahman supports this blissful bird, and hence is
named, its tail.]
 5
,

fisiarrwr 655: srrvznq 213's E’flafiifl sums? Fr (are; Kohye-

vanyat Kah Pranyat Yadesa-akaéa - Anando -Na syat.
Tai. U - 2—7-1 -Without this STIEFWF Akasa which is
bliss who lives with his vital breath?” Since bliss is
pleasing it is desired by all -similarly She is fiWIFflJT
Kamaniya because She grants appropriate rewards to
worshippers who enveloped in mm Maya, ofier worship
with love and devotion, to deities dear to their heart; or
She is dear to STTi‘FfH: Jnaninah or Sages because She has
the beautiful form of solidified bliss.
3‘33 Efiqfirlmfi Fifi: Om Kamaniyayai Namah.
6. afiarraai
KALA’VATHI: She possesses BRETT:
Kala’s. Kala means organs like head and hands; or 64 arts
or branches of knowledge; or digit of the moon; She
possesses these to facilitate meditation by WHEN: - Bhaktas.
SIT $65k??? 311:, Om Kalavatyai Namah
7. Gliqalfifl KAMALAKSI: She has eyes like Kamala.
Kamala means Lakshmi. The word Aksi or eye,
3TH}

signifies are or knowledge as eye is the major agency

through which It is acquired. So the name means that She
is the object of such knowledge or She has that knowledge;
Or Her mere glance will confer great powers, i, 6. She has
eyes, which are the Seurce of good things, bOth worldly
and other - worldly.

Bfi amoral} Fm: Om Kamalaksyai Namah

8. KALMASAGHNI: She destroys Kalmasa
EBEFWFEIT

or Sins. erg earr Haicnamr‘r q‘mf‘asmfii “ Aham — Tva

Sarva - Papebhyo - Moksayisami. I shall release you
from all sins. Bh. G. 18—66 ”; Or according to the follow-
ing Srutis, srrarfia: uéssif‘w mqurq @‘63 am “Jne‘magni
Ssarva- Karmani - Bhasmasatkurute -Tatha The fire of
 6

knowledge, reduces all actions to ashes’ - Bh G. 4—37”, and

=r a qrti saris? gwifa “Na - Sa - Papam Slokam Srunoti’.
He does 'not hear any sinful word” - She is agjfari'n
Brahmavidya, the realisation produced by arenas—straws:
Vedanta Mahavakyas, which destroys sins.
3H SHERRI??? Fifi: Om Kalmasaghnyai Namah.
9. aismtgamnn KARUNAMRTASAGARA: She is
the ocean of the nectar of kindness. $‘Q'UT Karuna is
compassion. Out of Her compassion which is STWEf
.Amrta, She grants release or 113%? Moksha. she :18
compared to an ocean of 31113 Amrta; While HeI‘Self
being BIT-[fl Amrta, through the clouds that “drink’ that
STIR! Amrta, She rains that SHEET Amrta again Over
worlds and revivifies them. $31136; airs wafer “Brahma,“t
Brahmaiva Bhavati. One who knows Eahman becomes
Brahman. Mu-U.” safaartfiifa q? “Brahmavi Dfipnoti
Param ~ Tai—U.Z—l. One who knows gal'r‘l‘ Brahman
attains the Ultimate. ” Hence She is Herself 3mm
fish a as: 6mm Writer fafgarfi figafi “Labhateca Tateah
Kamén Mayaiva Vihita‘m HitaneAfterwords, he obtains
from Me, his wishes as ordained by me.Bh.G.” According to
the above, She rewards, suitably, all actions and” worship
of devotees through their respective deities and ensures
such rewards to the devotees, just as the ocean through
the clouds rains life giving 3TH?! Amrta to worlds. Hence
She is compared to the ocean of kindness.

EBEUT Karuna is the mental attitude of looking after

the devotees. Like 37116 Amrta, it revivifies all. As being
the infinite basis of that a{WSW Karuna, She is compared to
an ocean; or the name refers to the progeny of {FRI
i. e. Sagara dynasty who attained eternal fame and
$316516}; Brahmaloka by Her grace; Or the name means
 7

Her compassion like Bhagirathi gives

WIWNTIQI'T‘Bhagirathi’
immortality to the ocean.
afi' assurrfiamrrtrfr Fm: Om Karunamrtasagarayai Namah.
10. KADAMBAKANANAVASA
QEEIEIEIWFWIEIHI :

She has Her abode in the forest of $3133 Kadamba trees.

3ff araraan‘rssrarrsrfi an: Om Kadambakananavasayai N amah

11.
waragsgrrfsrar KADAMBAKUSUMAPRIYA:
She loves Kadamba flowers. Although the word fsrar Priyi
means the object of love, since flowers cannot love. here
it should mean She loves flowers.
3T}-
maraffigqfsrmfi Kadamba Kusumapriyayai
3‘th Om
Namah.
12. amadfasrr KANDARPAVIDYA: The FaerVidya
01‘ mar Mantra of $FE‘3' Kandarpa. It means the knowledge
of unity between the individual self (Jiva) and universal
Self (Brahman) which is established by the Mantra, whose
seer is afiFfi'Cl Kandarpa; or just as some Vedic sentences
are called, esteem; Upanisads, this If? (#3???) Mantra
(Pancadas’i)-which is a combination of letters revealed to
3153‘?
Kandarpa since it confers knowledge, is called faar
Vidya. This firm Vidya expresses qtéarar Paradevata
only.
3T}- aiatifaerir HIT: Om Kandarpavidyayai Namah.
statisrfiaflcrina’rawr
13. KANDARPAJANAKA—
PANGAVTKSANA Her side glances produce sentiment of
=

HFIRT Manmatha or love. arqrfraflam Apanga Vlksana

means side glance. This name suggests that Her mere
glance of even ugly and dull persons, richly endows,
them with power, youth and beauty like HEW
Manmatha; or Eli-3&3??? Kandarpa Janaka means ~ Sriman
 8

Narayana. At the mere movement of Her eyebrows i. e.

glance, HEIFEIEUL Mahavisnu performs His duties such as the
preservation of the worlds, at Her behest, or flifitl'fifiafir
Kandarpa Janaka means sateen? Mahalakshmi; QTE‘HHT
Paradevata by a look from the corner of Her eyes, orders
ESTHER"! Mahalakshmi to do Her work; Or fifaéar-rafi
Kandarpajanaka means objects which promote erotic senti-
ment, such as perfumes, sandal paste, etc. These enjOy-
able things are conferred by a look from the corner of Her
eyes. Or Her left eye is Moon and STQTTIEflfiTUT Apfinga‘
viksana means moon-shine which promotes erotic feelin
or by aiaéam$ Kandarpajanaka. the lotus, is indicated
because it is the abode of Laksmi So the name
——
mean 8
fliqfiififi Kamalaksi i. e. Her 100k enlivens the worlds.

eff striasanqirrafiamfr as:

Om Kandarpajanakapangaviksanayai Namah.
14. asira'iaie‘rrwafiea‘rf‘aaqsgcagr K ARPUR AVI’I‘I
SOURABHYA KALLOLITA KAKUPTAIA ; The
per
fume emanating from Her bolus of betel and camphOT, floo \
the space on all sideS, (CONDOS) BY saying that thg
fragrance from Her face, peTflfmeS jibe entll'e universgB
this name reveals, the cosmic dlmensmns of Her form and:
Her supremely regal pleasures.
sr‘f firafia‘re‘irrweefifaaafigaam as:
Om Karpfiravitisaurabhyakallolitakakuptatayai Namah.
15, $faa‘tqgtr KALIDOSAHARA She destrOyS :

the evils of 55%? Kali Age. To be born in the diecreditab]e

35W Kali Age is itself a sin for any one; If he, however
sees Her (image), hears or sings Her glory, praises Her.
worships and meditates on Her, She destroys that sin I
55% Kali indicates quarrels between different schools
0f
thought about the Ultimate, and the consequent sins these
quarrels engender. To establish their respective positions,
 9

such as the existence of. God or His non existence, His

—

separatenees from body, whether He is part or whole,

whether He has attributes, people distort arguments and
consequently, falsify conclusions by misinterpreting the
Srutis, and mislead others. These lead to cupidity, anger
and acrimony, under whose influence, people abuse and
hate one another. These acts are the sins of Kali. She. by
conferring on devotees the realisation of the Advaita Jnana
leading to Moksa, destroys these sins of Kali Age.
3le airaaifirgmi an: Om Kalidosaharayai Namah.

16. $36fifi‘fiT KAMJALOQANA: ‘Ka’ means

Water - ‘Ja’ means born; So, 5|in Kamja means lotus or
Water lily. The name means She has eyes like lotus
petals or water lilies. Or “3121' grains: HBEaTEflg aflfr
IWTHGTQ {-1303 MW @1111 Ayam Purva Mapah Srstva Tasu
Virya Mapasrjat Tadanda Mabhava Ddhaimam. The Lord
first created the waters and in them left His seed,
resulting in the Golden egg” — According to the
above, Elia Kamja means earns Brahmanda or Universe;
HIT Esra-Train “Seyam Deva Taiksata: That Goddess saw
(Herself) (Ch,U 6—3)" According to the above, a look of
Her eye created millions of Brahmandas.
Sfi Elififalfifilfi Fm: OmKamjalocanayai Namah.
17. fi'fifafigr KAMRAVIGRAHA — Entrancing
image— $13 ‘Kamra’ means bewitching - fang Vigraha
means image. Her form or RFC-r Mfirti is most enhancing
with attributes such as profoundity, fortitude and sweet-
ness.
arenas—«r Inge afamfa “Amanda Rfipa mamrtam
Yadvibhati - That which is shining as bliss and immortality
Mu. U 2’27 ”; As mentioned in the above Sruti, having the
form of bliss, She is entrancing.
 10

3fi eastward dfi: Om Kamravigrahayai Namah.

18. mifamfsufi KARMADISAKslNI: Witness
of things such as ‘Karma’ (action) — She is the uninvolved
witness to actions such as SWEET, use, fsfasme
EFT”, SWOT,
Upasana, Yoga, Sravana, Manana, Nididhyasa. graft fiat:
“Saksi Cetah - Witness and Awareness Sve. U;” 01- She
being uninvolved witness, does not depend on agencies,
such as action based on Gear Jiva for the creation of
—-

GHQ Jagat, but only on the vision of Herself.

3M 33 38.36 “Seyarn Deva 'l‘aiksata According
to
——

the above fiffi, Sruti, GHQ Jagat was created by ViSion.

of the self."
3ft afinifamfawfi WT- Om Karmadisagsinyai Namah-

19, afirtfirifi KARAYITRT: She is the

commanding
power; Certain terminations of words fag: Ling. (—fia Lot
and 6621 ‘l‘avya, function to indicate a mandate, ri‘heSe
denote prescribed deeds which are to have certain fUtur
results. As these mandates are mere words, they are inter:
and cannot themselves enforce their meaning. Hence, it i
stated that She, as the presiding Awareness of 1511386 Word:
Sabdas i. e., Vedas - is their enforcing power. ya a?” as???
Wififi 5‘ Serve Veda Yatraikam Bhavanti’. Where (in Atman)
all Vedas become united.” According to the above SI‘Uti
Vedas and Atman being one and the same, by Her Own,
light, She illumines the meaning of the Vedic Texts, As
these authoritative mandates are parts of Vedas, they are
Her commands, and astheir presiding Consciousness She
enforces their performance,
qrsr "gird HIE!) EFT-l wrath “Esahyeva Sadhu Karma
Karayati He alone makes one per form good actions "
—-

(Ke. U. 3-8)
eff amrf‘zrefr Fm: Om Karayitrai N amah.
 11

20. afifiqaesrar KARMAPHALAPRADA: She grants

the fruit of action. The athestic H'THTFWTI MimfimSB-kfis
argue, that it is destiny that gives in due course the fruits
of actions done. This is not correct. A lifeless and minute
destiny cannot have power to grant the fruits of actions,
which can be the function of only living consciousness-
But every act must have a result. Hence She alone is the
giver of the fruits of all action. fiqlfiléfii “ Karmadyaksah
He presides over action. SV. U.- 6—10. RITE!“ fafaafi FEET?
Mayaiva Vihitan Hitan. By Me shall get the allotted
benefits. we we some: “ Phala Mata Upapatteh ..
(Br. Su. 3—2—38) *

Sfi afififific‘rsqarfr Fm: Om Karmaphalapradayai Namah

n U
21. Her form is “E. ” II
Q$TIECH EKARARUPA :

The letter “E” “q” signifis Her as the 2nd letter of the
Mantra.
31711 qafirwqrfi Fm: Om Ekirarfipz‘iyai Namah.

22. QEFIPJITEKAKSARI: Q$ Eka means important.

3TH? Aksara means mm Maya ; since it is indestructible
till there is realisation by SITES”? Atmajnana, WRIT Maya
is called WEI Aksara. Since EMT Maya is the limitation of
€53? Is’vara, it is important. It means mar Mays,
which is expressed by the word HZEWI “Kfitastha”. fiat
lévara who is Her reflection in 311211 Mays, is endowed
with attributes, such as Omniscience etc., only through
Her. *Hence, She is qamsrf’r Ekaksari. OR GENT? Ekaksara
means RUTH Pranava, since SIUTEI' Pranava is the basis
v [This Br. Su. means, it is correct to say that the
result of an action is due to €53? Isvara, since He presides
over action. Hence, Paradevata, is the only giver of
Aruits to all actions]
 12

of all things and is the symbol of CR Para, and 3W? Apara

ETEIFE Brahman. Etta—g?!“ Para Brahman - the ultimate
beyond the sense experience, STCIIEIEFI; Apara Brahman -
i.e.,HEW Saguna Brahman that senses Can comprehend,
one can attain both, by the worship of SUITE Pranava.
Pranava is both Her sign and its significance, as She is,
55?:ng sabda Brahman; Hence She is 115578317 Ekaksari. Or
Eka means the infinite consciousness; 3TH? Aksara means
the immortal “iris: Parameswara - It means He occupies
half Her body and becomes BTElFfIT'l'iErI Ardha NarisVara.
Or QEFWRT Ekaksara means single letters like the,
l-TIZHE‘IGI 3W1 Maya Bija Hrim. They are Her images i
Upasana; She is those letters, according to 3T?” qtr at”
ETEPER nfanraa “Adha - Para - Yaya - Tadaksara - Madhi
Gramyate - WIFETEIT Paravidya is that by which ergUna
Brahman is known. STIIfEIETI Aparavidya are Elva: Rgveda
etc, by which Saguna Brahman is known (Mun. U 1—6.)"
01' when the
Awareness is reflected in the
broken mental state called FIFTY“? Samadhi, Sheun .
involved in the process as an object - That Awareness is
called Aksara. Hence She is called Ekaksari. is

In Trisati Stotra, whenever and wherever Ca is used

Vide 4th Sloka - although Brahman is Nirguna. i.
attributeless. it must be taken that He is Saguna, j, e. e'
with - attribute - also.
Saccinmayah - Sivah Tasyananda Mayi
- Saksat -
Siva. sffinra: filer:
smrq awrfiaqé‘r first Siva is
Saccinmaya; i.e. the first two components of Saccidananda
and Siva is His Ananda. Sr.
“Stri - Cintayeddevim - Pum - Rfipa
Rfipam -
Madhaves’varim Adhava Niskalam Dhyayet Saccidananda
 13

Visraham. £37qu f'aerz‘r if? gist” 113353th swat faster?

3'5!qu HFEHEIFF: Fangs One can meditate on Her whose
form is Saccidananda as a male or female or as without parts.
Eat
311E “Tvam Stri - Tvam Puman ” You
Fall ea‘
are woman - You are man (Sve — U. 4—3).” According to
Nilakantha, the commentator of Devi Bhagavata, this is
a sentence from Yamala Tantras and Pum Rupa means
Virat Purusa or cosmic person.
According to the above, Her forms are many depend-
ing on Her limitations. It is because of this fact that in
that part of Oh. U, beginning with if? 335536 “Seyam
Devtaiksata ” and ending with HERE? {T SHEET “Tat Satyam
Sa Atma ”, the same Atma is meant by words of feminine
gender, such as 336“ Devata, and word aq GENE “Tat
Satyam ” which is neuter gender, and the word H SHEET
“ Sa - Atma " which is masculine gender. They all mean
only one thing, i. e. the essential significance of the words
aq Tat & 6311‘ Tvam, and so no distinction is made by the
commentators about Her various limitations.
Hence every attribute can be described to express
the significant meaning of Tatvam 663. There appears to
be no other reason why Sri Hayagriva has used so many
Cakaras in this Tris’ati, in the context of the diversity
of Her attributes.

Om Ekaksaryai Namah.

23. qaarfiatrarrgfa: EKANEKAKSARAKRTIH : She

has the form of one and many GET? i. e. 373T? Aksaras i. e.
Ajnanas, with reference to Iéwara; it is the limitation
(Upadhi) primarily of pure Sattva; Halal? Aneka means
many 3&7? Aksaras or 33”?! Alina-1135’ i- 9- Jivas. They
have limitation of impure REEF “ Sattva "- (NT- T U-) says
 14

qlqifiTfaflifi FEET??? wafer “ Mayacavidyaca Svaya Meva

—

Bhavati FINN Maya and STFETETT AVidya came into existence

themselves."

filqlg safer faaffil“ “ Mayantu Prakrtim Vindy'at :

mar Maya should be known as HEFET Prakrti; Sv. U.”
(4—10). The reflections in both these WEI Aksaras’, of
Awareness are Her so many forms, or 3TT§FET Akrtis.
These are like the reflections of Aka—152a or Sky in water in
many pots. She is that Awareness; or Eka means letters
such as SUITE Pranava — 3T??? Aneka means alphabet
-—

beginning with 31' A and ending with 83 Ksa. She has the
3TT§FETAkrti or form of all those, i. e. She is fiTEI'cEFT Mittka
according to the saying arasrrrfaaiafirtia srq%ezrf‘wr=fiq§
“Akaradi Ksakaranta — Matrke tya bhidhiyate. The
—

letters from A to Ksa are known as Matrka”; Or Eka.

means the letters E and Ka. They, along with afiafi Aneka
i. a many other letters form the 15 lettered 116%?” Mfila-
Vidya or If?! Mantra which is Her form. Or, as One
Witness in many BT93? Aksaras or STSUFT Ajnanas, She is
tfie essential unity;of Tat Tvam established by examining
t em.
37' Wrfitrwmfi an: om Ekanekaksarakrtyai Namah
24.qafifaenfaéfim Etattadityanirdes’ya # cannot be
defined as this or that. Qfiq Etat (This) is that which can
be delimited as so much in time and space.
as Tat (that)
is beyond one’s experience and hence uncertain. According
to the Panini sfitra Sfii'ma QEfiHT Ittham Bhave Trtiya ’,
‘

qaafefa Etattaditi means, by words, ‘this’ and ‘that’;

Hence, the name means: She cannot be defined or described
by ‘this’ or ‘that’. In this world, it is possible to define
only a thing with qualities by means of its qualifications,
such as qt‘tafia’ Paroksatva i. e. being beyond senses; But
 15

in Her case, attributes such as kind, quality, action or

possession which are accessible, to the functioning of
speech, are unrelated to Her. Brahman is withoutany
attributes. ’Sfl’fi Srutis’ say, SUITE? ENS? W‘s—q #5112111
“Aéabda - Masparéa - Marfipa - Mavyayam" ~without
sound, touch, form and un--expendable (KE. U. 3-15 )
1%an fewer! “ N1rgunam-Niskalam- without attributes
or parts. ” (SV. U. 6 19.) In such a case, by what agency
or words can such sari Brahman be defined ?

Haramng‘aaq “ Yadvficanabhyuditam — Who is

not expressed by speech - “ KE. U. 1. 4 " i. 9. She
is beyond ones perception, knowledge, mind
or speech. Or, can Etat means, the result GUT?! (Jagat)
which can be verified by senses and which is subsequent
to the cause, fiq- Tat means the unseen cause of the ma
Jagat which is antecedent and near to it. Era Iti connects
both these terms. So, the name means that She, pure
consciousness cannot be defined as cause or effect, as
She has no limitation which can produce either cause or
effect. She is beyond casual law. Hence, it is not possible
for the words, cause and effect to describe Her.
Or qaq means W’l’fi (Jive) the individul awareness
which is perceptible and known to all, as ‘I’ notion, which
is expressed by the word "Tvam"; Eff-l" Tat means €53"?
‘Iévara' ‘Awareness’ known to be beyond the sense experi-
ence. if?! Iti means ‘the same only’. Here, different
schools of philosophy are indicated. In EWING Sankhya-
mata, Hfifa Prakrti is the creatrix; Awareness aria (Jiva)
experiencer - is multiple in nature. In Sinkhyamata it is
accepted that there is no overlord {56R (Iévara). In
Humane Bhagavatamata, according to the saying WfUT
Haifarq‘ ‘Guni- Sarvavit- with attributes all knowing- SVE.
U. 6—16)", it is accepted that Jivas are impermanent, and
that their birth and death are caused by the Supreme Lord,
 16

f1“! Visnu with eternal attributes, who is the only

ultimate. Since both these schools of thought are rejected
by the Upanisadic School by the author of Brahmasfitre‘is
and their commentators, She cannot be defined as posited
in Sinkhya or Bhagavata School. She can only be defined
as the 336T Devata mentioned in EFE‘TW EWFFIETE; Chan-
dogya Upanisad, as the Ultimate Reality, of the form of
mg fig and: Sat- Cit- Ananda. Or, as mentioned in the
Kanada school, She cannot be defined as having a.
constantly distinct, separate form of Jiva, and ésart
Iévara who is HER: Tatastha. The Tarkikas or logiciaJ—lS
argue that shaman Jivatma and qtmem Paramstma a1. B
different; but for . Vedantins. they are one. It '
Is
to establish a definite separateness bethnot
. .
.
possible
them.
afiq qafifaezrfircffizrrfi Fm:
Om Etattadityanirdes’yayai Namah

25. qwdafaergfaz Eke‘mandécidakrtih—Having 0

single form of bliss
He
and consciousness. IIEFIFIIE Ekz‘mand
means the essential bliss desired by the living, Le. 12;};
Moksa. ffi'fi‘ Cid means awareness - illuminating know
ledge. She has the form of Moksa and illuminating consc- ‘
ousness, i. e. She has distinguishing attributes o\
Hf‘eaarfia Ergl'fi“ Saccidananda - Brahman. f
fafiffi FUR? W “Vijninamanandam - Brahma"
Brahman is knowledge and bliss.
3T1??? flail}? WHIRIQ‘VXnando - Brahmeti Vyajanatg.
Be it known that Ananda is Brahman. “Tai-U-3-5.”
It means attributes, such as, bliss, are ever present
in Brahman. STTFTFETEUI SWEET "Anandidayah pradhansya‘
(Br. SU. 3-341.) Accordingly, Her form is illuminating and
shining, ultimate bliss; Individuals who attain knowledge
 17

0f the Ultimate in 373F336 Jivanmukta state. experien-

09 Her as such: or She has the form of infinite light, the
fOrm in which some experienced Yogis realise Her blissfully.
01' Ananda is Fear Siva; and FEE-l" Cid is
STrFlFa'

Wires: Parameévara. There is no difference between

them. Hence, She has the form of both 3TH? Amanda (bliss)
and Fsrq Cit (Prakiéa)
SHE IIEBIFII'EFH'G'TEED" Fifi: Om Ekanandacidakrtyai Namah
26- Evamityagamabhodhya. The
"(a quarrrrerrar‘tszrr
Vedas do not state that She is such and such. In the last
name (25), it can be argued that “Amanda" can be inter-
preted aSEfOIIOWSh “Amanda means that which is filled with
Amanda (Amanda Maya.) 21 ([357 GU63! #‘Tfil‘fi ifiTFflfir:
“YaEko Jalavam iéata is’anibhih. He who is one, rules
With his Powers with the help of Maya SVE. U. 3. 1.,'
In this Sruti, the word ‘one' can also apply ‘30 Jiva,
Hence, the last name can mean Q'firFl'fi Ekamanda ' Amanda
0f Gila" Jiva; ffiETEFE-r Cidakriti - form of luminous cons-
ciousness based on Jiva. In the Sr . Brahma - Puccham
Pratistha (Tai—U), the illumanatimg Awareness is named
Puccha meaning Amanda Maya Koéa of Jiva. Here, the
eternal nature of the illuminating Awareness is related to
the eternal nature of the illuminated Jiva and hence,
cannot be absolute. In the Sr. “Satya Jmana Manantam”,
sentences defining, Brahman are descriptive of His quali-
ties, by a process of negation. and hence, sentences, such as
Hear sfe Tattva Masi are only assertive in their meaning of

a‘gfi Brahman.”
To rebut the above argument, name (26) is introduced
qs f‘wszrmm a‘rsqr "Evamityagama Bodhya”. It means
that Vedas do not state that She has such perceptible quali-
ties. The word 3TH? "Amanda" means Absolute bliss only.
 18

If it is, however, interpreted to mean. more manifestation

0f SWIFT? Amanda. intermixed with a little grief, as in 13°13
Jiva, She will have three defects_ birth, change and death
pertaining to the three gunas. Hence $6111 Brahman is
ands Amanda only and not SHIT-i311”? Anandamaya‘, Other-
wise, as there is no entity other than Ultimate reality, the
meanings of the two pronouns, in 66311 Tattvam, will be
conflicting like light and darkness. Hence, they must be
interpreted as one only, according to H6}??? Etflfi “Atoanya-
dartam, “everything other than Brahmam is false." Every
qualifying sentence purporting positively to describe Her
will only falsify Her. Hence, She can be only defined by
negation as ‘not this - not this'.
an; qat‘aezrmma‘tsmir an:
Om Evamityagama Bodhyayai Namah.
27. quf’ar'arraf'aar Worshipped by those of single
minded devotion. Qfi-T'éTfZTEf Ekabhakti means devotion to
indivisible Grier lea and $3111 Brahman. Hence the name
means, She is worshipped by devotees with that mental
attitude. The word “Worship” here'18 indicative of praise,
meditation and salutation. ZMFIHT wafer amen safer era
HTIiUTI il'fiffi
“Yanmanasa Dhyayati - Tadvaca Vadati - Tat
Karmana karoti ”. One that is meditated upon by mind is
spoken by speech and acted on by deed. N. R. T.U. 1”.
According to the above fiffi Sruti, all organs act only
through the mediation of the mind that is fixed on Her.
.Or Qafififfifi Ekabhakti means the single - minded
devotlon of those who comprehend the form of the Deity as
HEUWEIE Saguna. - Brahman - In this world, Bhakti is of
8 kinds. 1" She is worshipped with such Bhakti by
* According to Srimad Bhagavata, Bhakti is of 9 kinds
5’1) Hearing, (‘2) Singing, (3) Remembering God’s name, (4)
Bowing to His feet, (5) Pfija, (6) Salutation. (7) Serving,
(8) Friendship, and (9) Offering one'e own self. Some
Smrtis mentionS kinds only.
 19

devotees by STFHITTTF, Bhfihiryéga and

ail-63ml Antaryaga -

sauna Mahayaga. 113W“! Mahayaga is worship of Sri

Cakra and Deity with 16 Upacaras. It includes both
3173qu Antarye‘rga ('Kundalini Yoga) and if???”
Bahiryiga (external worship.)
afiq qafiwfsa FaffifiTfi' arr:
Om Ekabhakti Madarcitfiyai Namah
28. qafimf‘fifiif‘fieqiar Ekagracitta Nirdhyata
Meditated upon by single pointed minds. She is meditated
upon by QW‘IFHT—f Ekagracittas. QWET Ekagra means
with single object; ffi‘fi Citta means mind; i. e. where
consciousness rejects all classification. but is unitary and
undifferentiated - She is meditated upon by devotees with
such perfect minds - Perfection in the practice of
STGET’TZI‘T'T

Astfingayoga-consisting of arr, Ferns, sues, srrwrartr, STEHTEII

SHIFT, ETTIUT Yama, Niyama, Asana, Pranayama -Praty§hara
Dharana - Dhyana and {WIFE Samadhi, results in BTEiSIETIH
HUIFET “Asamprajnata - Samadhi. -
This has three stages : They are (1) Elia?“ Rtambhara
(2) salaries Prajnaloka, (3) firiaarfga Pras'antavahita.

1- Rtam means truth, i. e. Brahman, signified

EEK-“IE
by Sat - Cit - Ananda. The first stage mentioned above is
the “bearer of sari Brahman" i. e. consciousness by exten-
sion objectifies itself as figffi Brahman; SHEER}? iii 3&6;
“ Atmanyeva Vasam - Nayet. Let mind obey Atma Bh. G."
* Samadhi is the culmination of €211? Dhyana
FIT-[TF4
where the distinction between the components of Triputi
i. 6. $21 Jnyea - Object of knowledge, SHE” Jnata- Knower,
and fins Jnana, knowledge, is lost, resulting ina unitary
experience.
 20

2. Prajnaloka is the secoud stage. Here by

Hfiifi‘ffi?
daily continuous practice, the first stage ripens into
unbroken, objectivised Brahman, and all limiting factors
are destroyed, 5f?” - SIFHEST “Praan - Pratistha. IA. U."
According to the above Vii?! Sruti. HEN Prajnéi means the
knowledge of fing-r Brahman. snails: Aloka means realisa-
tion or HIHIEEFR sakgatkara; this is khown as siizvrl‘asrra
Karana Vijnana or causal knowledge. According to ErrFFrFf
rains sé fws’ farms safe “ Yasmin Vijnate Sarva Midau;
Vijnatam Bhavati - by knowing whiCh all this is knOWn‘
M.U. 1—3”., it is the knowledge of one becoming the
know.
ledge of all. If according 1:0 Ono's good tendencies
previous births, one desires to view the entire 00s
snper imposed on that single Awareness, the Universe
becomes radiant with the radiance of that Awareness,
and
appears as something in a dream. gIIUT Purinas VOHChsafB
to us that sages like WTIETW Bharadvéja had this
experi.
ence. When the mind in this EFT-{Em Bhfimika or stage
Without any impressions, and its faculties are controlled
is
its form is destroyed. In Jivan Mukts state, mind Wit};
its form disappears, resulting in the third stage or firms.“
Bhfimika called Emma arfga Praéanta Vahita. It means,
very peaceful and continuous flow; FHH‘T
3%??qu
aartrzam ftqfa: alesfiramfirfa serfs afifimi
I

“ Manaso - Vrttiéfinyasya - Brahmakarataya -

quq
Sthiti .
Asamprajnatanameti . Samadhi - Ryoginam Priyam - when
mind is functionless and has the ‘form’ of Brahman
it
results in murals sun‘s Asamprajnata - Samadhi, which
is dear to Yogis, Sr. ” SWIIFEWFTHT @331 “ Praéantamanasa
Hyenam. One with very peaceful mind, BH, G3.
gtaacasr‘rfaefi sgfeqa darefi may? sags“: Fr as: I‘m‘t
s
Gm Fr 1161: “ Prdhvyaptejonilakhe Samutthite - Pancatma
 21

Ke Yogagune - Pravrtte - Na. Tasya - RogoNa Jars—1 Na

-
Mrtyuh. " When the Panca - Bhfitas are in harmony, the
five attributes 0f ‘16": Bhfitas, such as WET Gandha etc.,
will manifest in the with Yogi, and the fire of Yoga is
kindled and his body will be full of that fire. To him there
is no disease, old age or death. SV. U. " The discipline
mentioned above is only the fruit of past actions. She is
meditated upon by Yogis of this class : Their SHIFT Dhyina
culminates in feeling no distinction, between themeselves
and the object of their meditation. when Self alone shines.
according to Sr. fir 33 train Nara “ Brahma Veda -
Brnhmaiva - Bhavati - One who knows Brahman becomes
Brahman. ”
According to another reading, {HEHTHT “ Nidhyata
it means She can be realised by intense processes 0f ”SHUT
Sravana VFW Manana and FFI'FEEQ'TH Nididhyasa.

afiq qsrafanfswfarfi as:

Om Ekagracittanirdhyatayai Namah
29. qurtf‘garaar Esanarahitadrta; Endearing to the
desireless. §5WTT Isanh means desire. It is of three kinds;
Putraisana, i. e., desire fer a son to conquer this
(1) gafffiwrr
world, (2) fafiiqufl Vittaisana, desire for money to conquer
quafiifi Pitrloka, by requisite deeds. (3) 3735qu Lokesana
the desire to conquer Devaloka by means 0f 3‘7qu Upasana
and the like. People who have none of these desires are
qswrrf‘aa Esane‘irahita. a 3 Hr gar'iururmr is far‘rumm fir
«Warmer as 6:3qu fiend ether “ Tehasma - Putraisa-
nayas’ca - Vittaisanayéis’ca; Lokaisanayas’ca - Vyutthayadha
Bhiksacaryam Oaranti ”. They, who know WELT Brahman,
discarding desires for son, wealth and Lokas, will live as‘
mendicants. BR. U ”. She, is devotedly and lovingly
 22

worshipped as their own Self by EITHER Paramahamsas

and HFHTFHFT: Sanyasis, who are without desire. By cons-
tant meditation, She is realisedas l-T‘TOTH Moksa or liberation.
afm‘ qwmrfgargarfir Fm:
Om Esanarahitadrtayai Namah;
30. Qfifgflfififfi‘gTT Elasugandhicikura - Her coifiure
has the perfume of cardamom. Qfilgflfifi Elasugandhi
means sweet smelling like cardamom. By the Word
Qfilgfififi Elasugandhi, it not
is the ordinary perfume of
cardamoms that is suggested, but divine uncreated perfUme
that is meant; as T-HZH Maya, the creatrix of all, is Under
the control of Brahman. It does not mean that Her cojfl-‘Ure
has the fragrance of cardamoms. It only means that it is
fragrant like cardamoms. Fragrance is the only Similarity
between qar E15 and f??? Cikura. The name means, She
has divinely perfumed hair. Here {Bait Cikura is indica.
tive of all Her body, which has a natural divine fragrance.
afiq qargnfiaf‘agrr‘fi Fm:
0m Elasugandhi Cikurayai Namah
31, Enahkfitavinas’ini;
qazacs‘afasnf‘fim'l destroys
hoardes of sins ({Fr: Enah means sins, BEE Kfita means,
-

groups. In the absence of steadfast awareness of the

ultimate reality, the fruits of deeds in this birth and
previous births are said to be destroyed only be sufferin
their consequences or enjoying their fruits. If, however.
one wants to destroy the consequences of these past actions
without continuously suffering them through aeons of. time
awareness of the identity of Brahman and Atma (Self)
will destroy them. Hence She is qa:fiafaarfnal Enakfita
 23

Vinas’ini i. e. destroyer of hoardes of sins - Sins do not

touch one who possesses knowledge of 3617-1: Brahman.
”Wilflf Ella" HE. fSTHTSIfi' Ff Ggflfi: As’ariram - Viva Santam
Priya Priye Na Sprs’atah One who is without body, is
not touched by likes and dislikes - (Ch. U. - 12.1 )”
“373 ear Ha‘qrfiwi rr‘rafizrwrfir Aham Tva - Sarvapapebhyo —
Moksayisyami; I shall release you from all sins,
Bh; G. 18—66 ”.

Or Qfizfiia' Enahkfita means, (EFT Ena - Sins, Elia Kfita

is falsehood due to mar Maya, its cause. She destroys
that WWI Maya.

afiq qaz-fiaf‘afirfflfi arr:

Om Enahkfitavinaéinyai Namah

32. Ekabhoga; Unitary enjoyment. (W Eka

QEMT‘TTU

means 311353? Kames’vara. W‘W Bhoga means She enjoys.

She enjoys Her identity with afirfifiaf Kameévara;

Or Ignorance and Its cause are but one - only

different in forms of cause and effect. She rules them,
by conferring Her own reality to them, i. 9. She, being
Awareness limited by Maya, rules as the cause of birth,
preservation and destruction. “Qfilfih‘l Ff Ilia era: FIFE fir
seal amaarq - Ekaki - Na - Ramate - Tatah - Patiéca -
Patni - Cabhavatam ”. ’f‘Alone, He does not enjoy - Hence
he became wife and husband. Sr.” - Here, it will be seen,
that a single Awareness of its own free will, has become
husband and wife for enjoyment-So, in essence, it is
only single enjoyment, i. e. qw‘mr Ekabhoga.
 24

SITE; ‘15:?th 311’: - Om Ekabhogayai Namah

33. (FRET Ekarasa: Single bliss. Qafi Eka-undif—
ferentiated TH Rasa=bliss, ”TH" @3111 @5331??? safe
Rasamhyevayam Labdhvanandi Bhavati Tai - 2 - 7 - 1.
Having possessed bliss only, He enjoys.” Or among the
7-HT?! ‘Navaras i. e, nine emotions.’ Love, i. e. 9.11:1“
Srngara is important. She is that. Or 1155 Eka means
qififiai Parameévara -She is the object of intense love
of (Rina? Parameévara; 01' She has deep love towards
Her husband. Or IE Rasa means Sweetness, which
is agreeable to 'Hfffifiilz Sattvikas-As She is AWare
ness, limited by RTE” Maya Whi‘fll is Primarily Sattvi-
in nature, She likes sweetness. (Fm: FFFWETI f‘FqTTE-‘g
swam: HTfFEEFT: fsrar: Rasya Snigdha - Sthira - Hr dye
1

Aharah - Sattvika - Priyah. Sweet, oily and deliciouS

food.5
are agreeable to Hit-'35!” Sattvikaé.”

afiq Kazan“: Fm: - Om Ekarasayai Namah_

34. Ekaiévaryapridfiyini She

qa‘sfiazisrarfaéf
grant
=

single @55le Aisvarya or Lordship. Root 73$ Is’ denotes

“directing.” ism. lévara means one who rules ever:
created being as its directing power inside.
“a: wig q: Hariiur {mire afar} qqqffi
{EYE f‘acaa“
'Yah Sarvesu Bhfitesu Tisthan-Yah Sarvani Bhfitz‘mi
Antarm
Yamayati-Who dwelling inside/all creatures directs
eVery
creature. (Br.U.)” These creatures whom €53? ls’vara direm;s
are Gila”, Jivas expressed by the word EH Bhfita. They an;
the forms of Awareness, reflected in the limitation
Called
mind which is a product of ignorance. They enjoy Wake.
ful and other states. When they realise the infinite
Brahman, they experience their oneness with Him as
 25

stated in “EIEHHFH Tatvamasi. You are that Sr.” In Sr.

“([55 #51" STFQ'H'TETE Ekameva -Advitiyam - It is stressed
that Qafii Ekam is 3&6 Advaita. Hence, qstfiarzi
Ekaisvarya is the attribute of STFEEI Advaita state and
Qfiifiafi‘fififfirfl Ekaiévaryapradayini means She grants that
Inondual unitary state. Or Q35 Eka means unique. When
one is mentioned to be wise and rich, it means he is unique
in having learning and wealth in a large measure - Simi-
larly here, @3535? Ekais’varya means, She grants powers
like Anima and liberation in a superlative way, to devotees;
Or it can be interpreted to mean that She confers the
supreme attributes of human greatness, such as Emperor-
ship to devotees.

ans qtiafisarfifir Fm:

Om Ekaiévarya Pradayinyai Namah.

.- 35. Qtraqasrmaqar Ekata Patra Samrajya Prada

grants supreme over Lordship. 3” A+all Efq - Troubles: "

STRICT Atapa. So, was Atapa means all exhausting troubles,

arising from self, Gods and creatures. That which protects
one from these 3116*? Atapas is STEM")! Atapatra. It means
STIEIT STTFF Atma Jnana, which quietens all woes arising
from start Samssra. “smears Tl s‘fa frat meats Yajnatva
na Punar Mohamevam Yasyasi ~by knowing which, you
will not have this delusion again - Bh. G. 4—35). "

Eka means that one which destroys the root cause

[£55
of all woes STETTFI (Ajnana) - i. e., STIEHfiT-Tf Atina Jnana by
implication, meaning knowledge of Infinite Brahman-
Hence, WHEN? means that unitary knowledge. HT‘HIGJ
Samrajya means supreme status - Sr?“ means Giver. Hence,
 26

the name means, She grants that supreme status of the

unitary knowledge of Brahman. Or it means She makes one,
an Emperor. afitg qwraqamsnw series: Om Ekata
patrasamrajyapradayai Namah.
36. Ufiifigrfififl Ekantapfijita-Worshippedin solitude. .
‘15 Eka or Advaita - means inferential knowledge of
BT'd'ET

Tvam i. e. Jiva; 31?! -means its limitation, the heart.

Hence, ([5516 Ekanta means heart (Tia-THEFGIHT means, She is
worshipped (by the worshipper) objectified as ‘I’ in the
heart. “as war writers; as: Yatsaksa 'Daparoksad -
Brama -who can be experienced and realised as
fists
Brahman. Br. U. 5—4—1” or ({8}; means sari Brahman, 3T6;
Anta means ‘near’ easier means safes: Upanisad. The
root HE; Sad in surfing Upanishad means goal or movsment
The goal of qufifirfi: Upanisad is 51611 Brahman:
Hence. it means that She is worshipped by scrf‘FrEra: Upani-
sads. Or {TEETH Ekanta means secret - “'13 fiaramfiw
srq‘rw‘xq Guha - Nivataérayena Praayojayet - Meditate
in places like caves where there is no strong breeze
(Sve.U.2.10).” Hence, She is to be meditated upon by
Yogis in such secret places. Or worshipped in secret by
351%??? Kameévara as feminine gender -to maintain the
tradition. She was worshipped by €53? Is’vara as the
primary agency in afgq‘ffr (Bahiryaga) external worship
at the beginning of creation and was pleased- Here a past
action is implied. 0f Or She is to be realised by medita—
tion in secret, when every thing is merged in Her.

“f Here, the garf‘sFflgGr Suvasini Puja an item of

external worship is indicated.
 27

”$333M: Hermann fiaarqfiaag (EEK-a" firm Kaschi-

ddhirah - Pratyagatmana - Maiksad-Avrttacaksuramrtatva-
Micchan - One such hero, desiring immortality discovered,
by inner vision, his self Kath —'_U.2.4.1."

afiq qafiiagf‘aarfr arr: Om Ekantapujitayai Namah

37. QETIHFISrT-flEdhamana Prabha - Ever increasing
brilliance. QETHTFU Edhamana means mounting; Prabha
means radiance. “firearms 111:1an Ha" near mar sawE f‘cr'q‘
Famfa Tameva Bhanta Manu Bhati sarvam Tasya Bhasa
Sarvamidam Vibhati - Every things else, is shining depend.
ing on the radiance of this Brahman Mu. U."—

SITE Qfiqlfiqfllfi' HIT: Om Edhamanaprabhayai N amah.

38. qwfimma‘tfiari‘r Ejadanekajagadis’vari - Ruler
of many worlds of beings vibrant with life. qaq Ejat
means vibrant with vitality i. 9. various embodied living
beings. Qfilfi’alafififlq Ejadanekajagat means many worlds
with moving living beings-She is their €532"? Is’vari,
i. e. ruler because She directs them on. Although. immo-
vable life, (such as trees) may not manifest knowledge, of
obtaining weal, and preventing woe, yet, they manifest
life-giving functions like drinking water etc. Hence, here
Jagad includes the entire cosmos of moving and non-
moving. Otherwise, the Sruti Halli flag “Sarvesu Bhfitesu"
should be narrowly interpreted to mean only moving life.
It is an accepted convention that Where there is no contra
diction, a. word, besides its ordinary literal meaning
should mean also implied extraordinary interpretation;
Otherwise Brahman as the cause of the creation of the
cosmos becomes limited to moving things only. That is
why here, this word qsrq “Ejat” is used. Since some how,
 28

all living beings depend for their creation on £31011?!fi'

Hiranyagarbha, who is based in Her, She rules all creatures.

site 1:61 ass: finalist? as:

Om Ejadanekajagadiévaryai Namah

39. qsfihrfaefiam Ekavirfidisamsevya- Served by

@331?! Ekavira and others. Eka means unique; EFFII':
1:66
Vira. means the devotee who, through the repetition of
tier Mantra etc. has achieved his life purpose of realising
the deity of his W5! Mantra; one endowed with 3110cess-
since devotees who worship various deities, have attribu-
tes, such as valor, profoundity, etc. which are only
found in emper01s, they are called alIT1Viras;Or
living beings who possess powers such as Ekaviras’ are Called
qafia‘ltr: Ekaviras. She1s worshipped by groups of these
powers. When She wants to bless H01 devotees, She takes
a form with attributes. Then, She is to be worshipped as
the presiding deity of the Mantra, surrounded by many
accompanying deities. Or QEHNTVT Ekavira means 3:qu
Renuka. Qafiafltlffi Ekaviradi means QUT$I Renuka (1)
and other dieties like earner Syamala - these, in proper
time, from their own various abodes CfTET Pithas (2)
grant boons to devotees. When She is served by such great
ones who can themselves grant boons in. their own right
to devotees, Her supreme greatness is indicated.
(l) Renuka is the power within the Sun according to
WHHTIH'IE Prapanca Sara Sangraha of Tfl'alfia Girvanendra
WWW Syamalé is the power of the mind known as
#Ffiufi Mantrini mentioned in Sri Lalitopakhyana.
(2) qwa’ltqla Ekavirapitha is one of 51 Pithas mentioned
in Prapanca Sara Sangraha.
 29

$th qerq‘lrrfarriraarfr an:

Om Ekaviradisamsevyayai Namah.
40. Qifiqlfiaflllfifi'l Ekaprabhavas’alini. She possesses
unique rulership. SIHTEI Prabhava is the attribute of SDI
Prabhu or ruler i. e. sovereignity - Qfi'i Eka means one, or
unique; every ruler requires a subject to be ruled. She
requires no such. The reason is that the 5W6! Jagat of
which She is the cause and ruler, is within Her, just as
the banian tree of the future is within the banian seed,
which is its Cause. This is Her uniqueness. It means She
is the basic Awareness, the cause of anJagat. Or Erma
Prabhava means €53??? Isvaratva i. e. rulership. This
area Jagat, which She rules, as Her creation, is only one
part of the attributes of that infinite Awareness-
“qra‘rw Hall 3161f? Padoasya Sarva Bhfitani - all creatures
are one part of Him (Brahman).”
“Qafiifilfi' twat qu Ekamsena sthito Jagat-Cosmos is
one aspect of Brahman Bh.G.” Since She exhibits by Her
rulership, eternal Awareness, i. 6. sq ffiq Satcid, ever
existing with in Her She is known by this name.
Or SHWEI Prabhava means emperorship and 11$ Eka
means prominent or unique. Every emperorship with attri-
butes, should have a limit somewhere. But Her’s has nOne;
“KW H3753? Qfir 316151qu R“? gar CHEW: Esa sarvevara
Esa Bhfitadhipati Esa Bhfita {Palah. He is the lord of
all - the King of creatures - their ruler. (6-4-22. Bh. U)"
According to the above 921i?! Sruti, She is the inner
directing force, with supreme power over the organs, such
as speech, conferring realisation. Hence, She is that
unique ruler whose empire has no limits. The conclusion
is that She is necessarily to be meditated on as Sovereign-
 30

independant cause of the ems; J agat established in Vedanta

as new Tatasta, the infinite sq far: emit: Sat. Cid.
Ananda, who is ones own Self.
Sitar qafisrmasnfen’r Fm:
Om Ekaprabhavaéalinyai Namah
41. éfiifitflfl Ikararfipa: She has the form of the
third limb of the Mantra. i. e. § “1".

anti fiestas—mil fie: Om Ikerarfip5yai Namah.

42. éfnafi Is’itri-Directing Force, 333% Icch
means desires, éfirafa Isayati means directs. As Sati
does both, She is called Is’itri, meaning, She directs BVer e
thing-
afi‘i éfeaz‘r Fret 0‘“ Iéitryai Namah'
) ‘

43. éfmfiiéfiaiffil Ipsitarthapradayini - Giv er

ERHH
desired objects.- is the Object
Ipsita desired; 3:3:
Artha means object, prayed for. These are benefits he QT
and liter Moksa hereafter.
STETFHFFI'
Pradiyini meanl‘e
She gives allthese. The argument of firemen: Mirnauj.
sakas that deeds alone done DOW Will bear fruit hereaft
through 315:5; Adrsta, is not correct. Braces: Adrsta
Sr
is
inanimate and is not known to have power to award fruits.
But just asaking who iS pleased With deeds of braver ’
of his servant, rewards him, deeds done are rewarded only
because there is a presiding Awareness. “antiwar Karm:
dhyaksah"; maria? Paramesvara, who is worshippaé
presides over 551? ‘Karma’ deeds. He is omniscient and
is potent to suitably award the fruits of the good and bad
deeds, done by those competent to do them. Even other
concious agencies like Jiva have not that power. Hence
 31

He alone creates the proper desire to do deeds in those

competent to do them, induees them properly to efiort
and fulfils ltheir desires. This argument, refutes the
view point of the atheistic IfiITTHEfiT: mimamsakas. Or
éfCHE-r Ipsita means comprehended. fifteen? Ipsitartha
means the object desired to be attained in prayer,
by Sravana (hearing ), HRH Manana ( contemplation ),
fafasqra‘ Nididhyasa (meditation), of Vedanta which
defines Her self. That object is 11793 Moksa - desired by
all; Prada means She grants that object which is Herself.

afiq éf‘csarfisrarfwz‘r as:

Om Ipsitarthapradayinyai Namah.

44. égf‘neafsé'w Idrgityanirdes’ya: Cannot be

defined as having these qualities. ۤfilffi Idrgiti means
having this measure, this form, these signs, or this nature.
STE-[5552” Anirdesya - Cannot be determined. Things per-
ceptible to senses can be determined by the above qualities.
But according to Sr. ”IIEHHO'SU Ff (WIFE Yaccaksusa—
Na Pas’yati - Cannot be seen by eyes - Ke.U.1—6." She is
beyond all sense perception. Hence, She cannot be deter-
mined as having this shape, quality or nature. It is accep-
ted that sqfsvar Upanisads being" parts of a? Veda,
seeking no other proof, authoritatively, reveal the un-
knoWn; if they however describe Her as this or of this
nature, they merely translate the knowledge gained
through senses. Then they cannot be self authoritative
because they depend on sense - perception. Hence, accord-
ing to-the Upanisadic school, She cannot be defined, as
this or of this nature.
.
 32

am; égfneufaaiimfr Fm:

Om Tdrgityanirdeéyayai Namah
45. éfifitfaf‘aatmfi'} Iévaratvavidhayini: She confers
éfia‘fia Iévaratva, i. e. the attribute of €551? Iévara, i. e.
attitude of oneness with €53? Iévara. Since She confers
this state, She is called éfifilfa’fa‘mffifil - Iévaratva - Vidhfi-
yini. ”Fad Gas—fin ffifiqaa Svena Svarupena-Nispadyate.
culminates as Her own self-(Ch. U. 3. 4)". According to the
above, as Infinite Awareness, that dispels ignorance
possessing powers of limitation and extension, She dBStroyg
the misconception that one self and €53? Iévara. are
d'ff
rent and that they cannot be one. Or §§EIEH IéVa-ratl; 6
means supremacy in dcminions of learning, and Wealva
resulting from previous deeds. Since, She reWards the pth,
good deeds of all living beings, She is so named. Fist

afiq ésa'reafaenfwfr an:

Om Tévaratvavidhayinyai Namah.
46. 's‘mmfasamzft Iéanadibrahmamayi: She
is On
with as: Brahmas’, such as stars ISfina. There
are fivee
Brahmas named, §5UFT Rani. fiEg‘Q'Er Tatpurusa,
. Vamdeva, 3W}:
Aghora, annaa _ __
HEI‘IGHET SadYOJata. The}r are in 15h
aggregate, Her form. Or éfirarf‘a Is’anadi means great one:
with authority like Era: Brahma, ffiGUE Visnu,
Maheévara - Even to those great Intelligences with a
name
form and ego, She appears, as SIT-Elli}? Antaryimi, i e. Ha,
faq emit: Sat. Cid. Amanda. the Ultimate illuminating
bliss, guiding their minds.
afiq imatfasamzz‘r arr:
Om Iéanadibrahmamayyai Namah
47. éfsreaersaf‘ufaar Iéitvédyastasiddida - She con.
fers the eight powers, such as £13163 Is’itva: They are
 33

SWOT?” minute or atomic; Frat”

(1) Anima - to become
(2) Mahima to become huge, (3) affirm Laghima-to become
very light (4) UFIFTT Garima - to become very heavy and
immovable like mountains, (5) Snf'ifi Prapti - to extend in a
moment throughout cosmos, i. e. to have powers like
touching the moon with ones hand; (6) éfsrea léitva - to
have the power of directing Gods like Indra; (7) WWW?
Praké‘imya - To have fulfilment of every desire and
(8) afsrear Vasitva-To have the entire cosmos under
one’s control, and Hal afill”: CHINE”: Yatra - Kamah - Para-
gatah. (’f) when one has this power, his desires vanish,
i. e. - He enjoys their fulfilment without them because
he is an STICETEHIHT Aptakama, one whose desires are all
fulfilled -These powers are conferred by Her.
afiq éfflearewefaaifi as:
Om Iéitvadyfistasiddhidayai Namah

48. éfasfi Iksitri -Passive spectator = She as a

witness is uninvolved and passive - "Hiafi %rar Saksi -
Ceta (Sve-U-6-11) Conscious and witness - ”STIFET: Hffiffifi:
153!qu Avih - Sannihitam - Guhfiyam - Brahman is very
in the heart, shining Mu-U. 2.2". Hence She is if???
iiear,
ksitri.

31311 éfa’fi Fri-T: Om Ikstrai Namah

49. Iksanasrstandakotih - Her desire
fifETUTEIBEisfi‘TFE:
created million universes. STE Andi means WIUE Brahm-
(“f) In YogadarSana, among the 8 Siddhis,
$13135}?!
WHEY Garima is not mentioned. Ihstead 8th Siddhi is
named Yatra K5. Ma Vaéayitvam. The same is here men-
tioned as 115T EFF": ERNIE”: Yatra Kama-1h Paragatah.
 34

ands. i. e. Universe; Andakoti mean millions of

31.355711}:

Universes; Here, plural of universe is used, to include the

universes of present, past and future, as the cosmos is
without a beginning but eternal. A mere desire to create
future worlds, resulted in these millions of created universes
“fiéfi’l‘fi fig PEI-T951153 Tadaiksata Bahu Syam
Prajiyeya. He
saw (desired) to become many and to create. Ch. U. 6-2-3
Iksam - Cakre. He saw. sneer an as irafi Era am we‘re
aware 76533 fiwq H tiara effing gar 3% H 3111:; 211651 Ffififfi
1

Atma Ve‘i Ida Meka Meva Agra Asit Nanyat Kincana

Misat Sa Iksata Lokannu Srja Iti Sa Iman Loka N asrjata-
In the beginning there was only SWEET Atma. There was
no other agency. He desired to create the worlds and saw
(desired) and created them (Ait. U. 1--1)". These are? Sritls
all corroborate that Brahman, being both the material and
efficient cause creates, without any aid from outside, all
this which is inseparable from Him, just as a spider 01 eates
a web out of its own body. This is also stated1n ”SIEI‘FEI’Q'EI'
Hfamgsaiarfist‘rarq Prakrtiéca Pratijnadrstantanu
Parodhat- (Br. S. 2. 4.23)" (*f 1)

31111 sarurqcaieafiafr err:

Om Iksanasrstandakotaye Namath.

50. €53? 366WIs’varavallabhé: €531 Is’vara is

$11153? Kamesvara- She has Him for Her husband
or
36?“? Vallabha- Or €53? Is’vara means gal Brahma, Farm
Visnu, “63' Rudra and others; She is the supremest power
(*f 1)For the pot, the potter is fFffirfi Nimitta or efliicient
cause and clay is swam Upadana or material cause. But
Brahman is both the Ffifqfi Nimitta and serrate EFTIUT' Upa.
‘dana Karana of Jagat. This is the meaning of this Sfitra.
 35

in them, They owe their greatness to Her. Hence, She

is loved and cherished by them.

3mg isaraaamz‘r :rzr:

Om Isvaravallabhayai Namah
51. éfs'ar Idita - The meaning of the root fits“ Id is
“To praise". So this name means, She is the object of
Praise - by ail?! Vedanta, or their goal; “1161‘ fat-EFT
View WEIUTEU Esanityomahima Brahmanasya. This
eternal greatness of the knower of Brahman is not enhan-
ced by (good) deeds, nor does it decrease by (bad) deeds.
Br.U——6—4—23".

aim éfsarfr arr: Om Iditayai Namah

52 giaiffifififififl Isvarardhangas’arira- Has for
Her body half of fina’ Sivas. §§ETI Iévara means ffirfi Siva.
who is Fifi ffifi 31H? Sat. Cid. Ananda - Half H15
STIFiE
bOdY1- e. $331173?“ Isvarardhanga - is the form of
Ananda. i. e. bliss. So, the name means, She has bliss as
Her SEAT? Sarira, or as Her distinguishing form '
“is?firm: firs: mafia awmarrzfi fsrarr Saccinmayah
Sivah Saksat Tasyananda Mayi Siva. Siva1s era Sat and
f3? Cid -and Siva is STE-'3' Anada"‘- Or it means that
Her body is the left half of Siva's.
Or €53? Iévara means 3 Ha - 3181i” Ardhanga, i. e.
half his body - is Q I - i. e. srfserafrer Sakti Bija. It means
In???“ Paradevata has the form of EDIE Hrim. (*f)
*f (52): In Panca Daéi Mantra, EF Ka and '5' Ha denote
fear Siva. 31E Hrim denotes both fsra' Siva and fiffiffi
Sakti and the rest of the letters of the mantra denote fifaffi
Sakti according to Br. PU.
 36

site fiatra‘ifi Shani an:

OmIsvarardhangaéarirayai Namah
53. serrate-4m Iéadhidevata - The word in Isa,
not only means @253? Iévara but by implication 5ft?!" Jiva
also. She is the presiding Deity of both. They are signi-
fied by the two pronouns HQ Tat and EEW‘ Tvam in Elfin;
Tatvam, respectively; When Awareness is limited by 11111:
Maya it is named €53? Iévara (*f2) and when limited by
inner instrument $616611“ (Antahkarana) it is Gila Jiva.
(*f3). Theseflimitations are difierent, but it is only one
and the same Awareness that is limited. When these two
limitations are discarded, She manifests, shining as is the
Basic, unchanging consciousness, the underlining unity
found in HQ Tat and :Ea'fi Tvam when they are examined;
or ésr Isa means GENE-[56R Kameévara. afaéaar Adhidevata
means a respected deity,” i. e. She worships Emfifiqt
Kameéwara meaning She is His chastest wife.
aim émfaéaaifi an: Om Isadhidevatfiyai Namah.
54. gfiafffiwifif’f Iévarapreranakari : She direct
éfifit lévara who is Her reflection in 11qu M5575; SheB
alone directs the acts of creation etc. . of the GIth Ja a.
which are Her commands. As consolousnes's reflected in.
the powers of concealment (*f) and extens10n, _°f wi11
knowledge and actlon, She is
.
the . .
-

illuminatmg will.
*f2 (53):€53! Iévara has the attributes of omniscience etc
‘
*f3 (53): aha Jiva has the attribute of ignorance etc.
*f (54); snat‘flfifffia Avarana Sékti is the power tha
conceals 81 Sat or Reallty. It W111 be only dlspelled by
. . . t
Jnana. (Extension) fares Vikesepa Sakti is the power
that creates a sense of seperateness between HERE! Kfitasta
 37

Iksana, ofParamesvara who initiates creation. She

facilitates future acts of creation etc. In Sr. Haas Saiksata,
it is said that €8.1'UT Iksana or will created the ERIE! Jagat.
Or as the wife of €53? Iévara, She is completely subser-
vient to Him, and Without transgressing His commands
executes them.
afiq éfiars‘nwsfi’ Fm:
Oin Is’varapreranakaryai Namah.
55. éfiffilgfi Hlfifiufi léatandavasaksini : Witness.
to the dance of fit léa. fiir Isa means that signified by Hi
Tat1n Eli-311' Tatvam, i. e. 6!ng Brahman. aft-1‘3 Tandava
is effortless play like dance. Since it is a movement, QSTHTEEI'
Isatandava here means acts such as creation etc. of fiEl’Fl;
Brahman. HTFHUI'T Saksini means, She Witnesses, i. e. She
is the uninvolved illumination of such acts. ”3]?le Hf‘e’ 3W3
Asango Nahi Sajjate. Uninvolved - He has no attachment
Br. U. 6—6—15." Or fifilfilgfi Is’atandava means, the intia-
tion of the 64 arts, signified by the dancing and acting of
Q‘Ifi'fiai Paramesvara. She is their Witness. “ 36??!le CRSIEIT
fig: Gl'flSEfiifi'IGrfFT: N artanaddhi Pareéasya Catussasti
Kaléjanih. ”
The 64 arts emanated from the dance of Paramesvara.
As this ésaisar FIE-l?! Iéatandava Nartana, is clearly des-
cribed, in the NEWER-fiat Pradosastotra, it is not elabo-
rated here.
(Paramatma) and semen Pratyagatma (individual Self).
It is said this persists till SHEET Prarabdha is exhausted
even in great ones like FIRE Narada. SEEN Iccha, SWIFT
Jnana, and fifiqf fiffifi Kriyfi. Saktis are one of the
Triads such as ffigtr Tripura, and 5'!ng Triputi which
are Her forms.
 38

afiq éfiaisarmfaiufr arr:

Om Iéatindavasfiksinai Namah.
56- éfiffiéflffifim
Iévarotsanganilaya: Seated in
the lap 0f €51? Iévara. €13? Iévara means Her husband.
353” Utsanga means thighs, ffifiq Nilaya means situated
or seated.
aftq fisafiesrrfsemz‘r an:
Om Iévarotsanganilayayai Namah.
57. éfirarmfamfsra't Itibadhavinas’ini : fife ans: (*f)
Iti Badha means evils caused by Gods and troubles
caused by smallanimals.She destroys these
evils and troubles.
afltg fiammfsmfs‘fifi Fm:
Iti Badha Vinaéinyai Namah.
Om
58. égrfartfaar Ihsvirahita. €31
Iha is the desire
for things one does not possess. She has no desires;
since
She is sues 65ml Aptakama (all desires fulfilled).

ar‘rq égrfarfgarfi as: 0m Ihevirahitsyai Namah.

59. Iéas’aktih The power of €53: Iévara,
gfiffiffiffi:
such as omniscience etc. i. e. She possesses that DOWer
according to the Sr. ‘lé‘arressrf‘saq Devatmas’aktim - Sve.
U. 13. They discovered that the cause of WT?! Jagat is
the independent power of qUUET-U Paramatman. "
ails islesef Fm: Om Is’as’aktyai Namah
60. ésfewafirm Isatsmita‘mana (Smiling face.)
éfiff‘EFqfi Isatsmita means smiling. The name means, She
57 (*f) Itibadha are; down pour of rains, drought,
§FEIEUEIT
troubles with mosquitoes, rats and birds. and living in the
neighbour-hood of the King.
 39

has a. smiling face: i. e. She has always a benign counte-

nance. Or, it can be interpreted, that She is like that
because She is the form of Ultimate bliss, untouched by
grief, since all Her wishes are fulfilled.
qu éqffflffiffifila an: Om Isatsmitananayai Namah
61. 6$T16qr Lakararfipa: She is signified by the
4th letter La of the If? Mantra.
69"

afiq afirwcnfr Fm: Om Lakararfipayai Namah

62. afarar Lalita : “Effifif fag ($an Lalitam Trisu
Sundaram. The word affifirused in any of the three genders
means beautiful." Accordingly, «fear Lalita means beauti-
ful ——The meaning is, She is ffigifififi Tripurasundari — of
superlative or peerless beauty.
aftq afaarfr as: Om Lalitayai Namah
63. fiE‘fifiWflffififfii—lr Laksmivaninisevita: Served
by 8831} Laksmi and a[WT'l Van 6515qu —Laksmi is U"
Rama- The power signifying every form of wealth; EUUT‘l'
Vfini is FIFE??? Sarasvati, the power signifying every
form of Knowledge - They are both one with Her. She is
served by both, with sincere devotion. HE" Seva here
means, obeying all Her behests expressed by Her mere
glance.
afiq aesfiamlfac‘rfaarfrw :
Om Lakshmivfininisevitfiyai N amah.
64. 651115537 Lakini Kam means happiness, accor-
3511

ding to the Sr. “at: $31" Kam Brahma." STWT‘ Akam means
non-happiness, i. e. grief, i. 9. all this sorrowful
which appears to be other than $5171 Brahman; €11 Lam
qu
Jagat,

means dissolution. It is indicative of the three acts of

 40

6621 LaYa. - destruction, fPIFEf Sthti - Preservation and

Utpatti - Creation.
FIE Lam Akam is fitrah‘Ffi' Lakini meaning She
313511
is Brahman devoid of falsehood, inertia, and sorrow which
are the attributes and cause of J agat. arfafi‘r Likini is the
presiding deity of HfUTgI 355 Manipfira Cakra.
sr‘tq arfwrfir an: Lakinyai Namah.
0111

65. 7665;”qu LaLanarfipa: — of the form of women.

The form of women signifies Her. Here, form means sex,
Ornaments, figure, etc. - i. e. She has the image of women; or
according to the saying “F€v$flif$fi fir? Griz: GUI éa anifqraq
Lingamkita Midam Paéya Jaga Dedat Bhagankitam."
('f) Women are Her Rfipa or riches.
sftq aneraqrfr Fm: Om Lalanarfipayai Namah.
aggrfsqqraar Lasaddadimapfitala She has the
66. -

lustre of pomogranate flower aqgrfsqLasaddadima

means
Lustrous Dadima 01‘ full blown promogranate flower; arfeq
Dadima is suggestive of other red flowers such as Bandhfika
Her form is described as CUE?” .Patala mainly red mixed.
with white. It is said “serene—g CHEESE Sveta Raktamtu
Patalam - qraaq Patalam is red and white.”
aflq Fragrfanraalfr Fm:
Om Lasaddadimapatalayai N amah

67. Lalintikalasatphala - Her brow

aafifl'fiiIEHEQWEFI
is adorned with «affirm Lalantika. saffaafir Lalantika is
an ornament worn on the forehead. It has all the nine
precious stones in the centre, with pearls all round 661F331“
-f 65: All this Gfflfi“_Jagat, is significant of €532 Iévara and
wise Sakti-
 41
Lalantika is suggestive of other ornaments like
Lalfita Patta; Her for-head is bedecked with such aaracrgr
ornaments.
afiq asifaafireeeqarsnfi Fm:
Om Lalantikalastphalayai Namah.
68- EETEHUHI Fa?” Lalatanayanarcita (worshipped
by one with His eye between eye brows.) She is worshipped
by 8?”:qu Lalatanayana, EHTEFI'HFI' Lalatanayana means
those who are having their eye in Bar?! Lalata. were
Lalata here means the space between the eye brows, and
eye means knowledge. So, the name means, She is wor-
shipped by those whose mind becomes functionless by what
is known as @Hflfifil Khecarimudra, where the eyes are
pointed above. (** f1) Or, She is worshipped by fire Siva
having III 0Y6 or "5E Rudra who is one of His forms.
It is mentioned in Gnarrqqfasra: J abfilyumnisad, that
the great sage qrfiaraam Yfijnavalkya has stated in answer
to the Question of Atri, that if (New? Parameéwara is
worshipped, in STFHJTEFEI Avimukta (*f) which is the space
between the eye brows, the worshipper attains the ultimate
gm Purusa. It means one realises Her if one achieves
success, in the stage indicated by the concluding sentence
of masses: Yajnavalkya, above referred.

3qu eerasumf'aarfi as:

Om Lalatanayanarcitayai Namah.

(*f) 68 mung} Varanasi is the conjunction of 360T Varuna

and STFH Asi otherwise known as Avimukta.
(*f1) 68. '3??? ii“! Khecari Mudra is the posture where the
J‘TfiT Yogi rolls his tongue back to its base and focuses
his eyes to a point between the eye brows.
 42

69. Laksanojvaladivyangi : Her

HHW‘IGEBf‘EEJT'fT
body is effulgant with auspicious signs - Her form is pure,
auspicious and efiulgent with the distinguishing signs of
Svarfipa and Tatasta; Svarfipa is sq fag WWW“ Sat Cit
Ananda the basis of HINT Maya; new Tatasta is Her aspect
as the cause of crealion, preservation and destruction of
J agat. “331qu3 FEET figsa Tadatmanam Svaya Makuruta
He has Himself become His self Tai-U—2.7.1)". According
to the above, just as ghee becomes solid naturally
She who is solidified {TEL ffi'q STlFfE Sat Cid Ananda trans-
forms Herself into 37361:” Jivatma. Or Laksana’s means
signs of divinity in the body as defined in the science of
mgfaafi Samudrika. She has parts of body, such as head-
hands, etc. which are full and resplendent with signs indi-
cative of divinity.
317:1 sawisaefaauiifi as:
Om Laksanojvaladivyangyai Namah.
70.fifii$l€fi°€fiiffi$l Laksakotyandanayika -
less
Laksa
means innumerable or count SIDE-1' Anda
means '
B I‘ahm-
anda (Universe). Since, Samsara is without a beginnin
these Andes belonging to past, present and future, and as.
of infinite number. Tney are fatness Hiranyagarbha 0e
fame: Virat in their integral form and fasa Vis’va and as“:
Taijasa in their individual form of limitations. They ar
all Her so many limitations or serfs Upadhi (*f) She i:
*f 70 When She becomes eiqrfw Sopadhika or with
limitations, She is €53? Is’vara in integral form 0r Jive,
in individual form -Each Of HBI‘ 13W0 forms has again
3 kinds of Upadhie,
up
Stfila(g1‘085)v HE" Sfik$m3(Subtle)
$11M Karana (Causal) or aifasr Iévara is known by
names of 55am: Vaisvanara, EVENTS" Hiranyagarbha
and qrmfa Mayavi, in these 3 kinds of Upadhis respec-
 43

the leader of these countless Andie, i. e. Brahmandas; i- 6.

She, the basic Awareness, reflects in them, and confers
Her reality to them.
sr‘tq aasfiamsmf‘qmfi as:
Om Laksakotyandanayikayai’ Namah.
71. WNW? Laksyardha :The conclusion arrived
at by examination or inference established by examining
Maha Vakyas - Great sayings - of Vedanta - according to
Jahadajahad (*f2) Laksana: or Laksya is the realisation of
Awareness through the dissolution of the mind, which is
the result of practice of 36 Hatha or (WWW Rajayoga.
This practice is in planes or B'hfimikas. well known in
H‘I'TSIR-‘vr Yoga Sastras, within or without (the body) below

or above, in pursuit of the Attributeless, or to obtain one’s

wishes. Artha means that which is begged of the Guru;
the name means, Her form is illuminating and Ultimate
bliss. “siréa mid gums; ear qefina; as: afawnen fi‘tfiiw
Brahmaiveda Mamrtam Purastat Brahma Pascat Brahma
Daksinata - Scottarena - Immortality alone is W Brahman
He is on all sides”, (Mu. U. 2-2-11.)
3:qu EEHTHTET FIE: Om Laksyardhayai Namah-

tively. Similarly, Jiva is named fETiEEr Visva, ElGIH Taijasa

and HIST Prajna - All the gross perceptible cosmos is fan:
Virat.
_

*f1 71 The function of speech is to express the meaning

of a thing. When a word can express that only, it is called
31W Vacya or 117x521 Mukhya. When it cannot do so, but
only expresses its meaning approximately by implication,
that function of speech is called GENT Laksana. This
51633??? EHUT Jahadaja had Laksana is one of these func-
tions of speech, which Vedantins use to define fiEIT-L
Brahman.
 44

72- Laksanagamya: She is inaccessible to

EE‘IUTWIWI
FEEPWT Laksana. When any particular word cannot
express the essential meaning but indicates the meaning
approximate to it1 this function of speech is called
GENT Laksana This GENT Laksana; causes a sense of diffe-
rence betwee the word and its import; it can inform us'
only about finite things, having parts. It cannot function
in relation to $3111 Brahman, who is pure, Infinite.
Unlimited consciousness. It cannot be said, that figfil"
Brahman is of this kind or belongs to this or that. Hence,
BENT Laksana fails in Her case.

Agamya means inaccessible. Hence it means

3TH“?
She is inaccessible to ESZFIUT Laksana. But in spite of the
above, in Vedanta. GENT Laksana is accepted. Here, the
identity of sq Tat and 6311 Tvam, can be established only
through ‘wgaagq Gram Jahadajahd’ Laksana', through
which it is proved that when the attributes of after JiVa
and €53? Iévara are discarded, their underlying Unity is
established. Hence, 33F?! Vedanta accepts 65am Lakgana.
But the Deity here mentioned is pure Awareness, effulgent
and eternal. She is beyond GENT Laksana. Hence, the
name is proper.
afltr asamnwrfi as: Om Laksanégamyayai Namah_

73, Labdhakéma - of fulfilled desires. 85m

6558155qu
Kama. means desires pertaining
to this world and the next
«7651' Labdha means
attained. Him Kama by implication
is She has th1s
means the happiness that desired; qqlcfiifilqlf-q already.
It means She is Paryapta Kama. iaktfiFg
Esa‘r eraa‘tdfa $qu Paryiptakémasya Krtfitmanaltu
ea:r
WIth
Ihaiva Sarve Praviliyanti Kamah. Desires 0f one
 45

realised self and fulfilled wishes, here alone disappear.

(Mu. U; 3—3.”)
BT‘IE mammal Fm: Om Labdhakamfiyai Namah.
74. RENEE: Latatanuh: Her body is like a creeper,
Ore€5pers like seamen Kalpalaté, are well known for giving
their votaries, all the objects of life. Her body, i.e. Her
form is all tenderness like those creepers.
3:qu Flatt-Fla PUT: Om Latfitanave Namah.
75. earsrraaffisrLalémaréjadalikfi: Lalama means
ornamental marks or figures made of Musk; Slffiqif Alike:
forehead, Her forehead is exquisitely adorned with orna-
mental musk marks.
sfiq aarfitlfififfifififr arr:
Om Lalamarfijadalikayai Namah.
76- Efffifisaraaifaar Lambimuktalatfincitfi:Bedce-
ked with pendents of pearls. Fifi! Lambi=hanging,
fififilfifir Muktalat§=pearl wreath; affirm Ancita=Pro-
1:61'13’ worn. In
every part of Her body, She has pendents
of pearls and gold-set with precious stones. She has these
pendents, from the base of Her Crown, from the ornaments
of Her forehead from Her nose and ears, from the armlets
of Her four arms, from the ornaments in Her temples and
neck, from Her waist-belt and from Her veil.
sfiq dfagwareaifaarfi Fm:
Om Lambimukta Latfincitayai Namah.
77. #3731911: finbodaraprasfih (Mother of Lam-
bodara.) ENTER Lambodara is Mahaganes’a Elli Prasfi
means mother; She is His Mother; Or She gave birth to him.
BITE FffilEISrHQ arr: Om Lambodaraprasave Namah.
 46

78. 65W Labhya-accessible; while in H'HII Samsara,

She is masked by the limiting power of ignorance, yet She
can be realised as Her reflection in the plane of infinite
knowledge, which is the inner instrument perfected by
SHUT Sravana (Hearing) etc. Tani-i Brahman is eternal
and is ever with us. Yet, like the neck-lace in our neck"
which when we forget it, is .lost to us, and when we-
remember it again, we have it, She while apparently lost
to us, is ever with us and accessible.
3111i $511115! as: Om Labhyayai Namah.

79. BEGIN Lajjadhya (Full of modesty); assert

Lajja means shame or modesty. It is indicative of all other
functions of mind. Her figure is composed of all these.
Since, She grants boons, in a veiled state Without
appea-
ring. She can be described to-be shy.
sing EGJIGfiTfI Fm: Om Lajjadhyayai Namah,
80, aqaffifit Layavarjita (Devoid of dissolu
tiOn)
aq- Laya means destruction -She is devoid of it. “erqu at
w
Effie: HTE‘TT grifaaffi an? Avinaéi Vareyamatma
n
Atma is indestruCtible (angle-
chitti Dharmfi This anal?
_

be cut. (Bi'.U. 6-6-14)

” Hence, She is indestructible. Heit
fiWI Sadbhava Vike‘ir e
an Laya stands for the creme ffi‘éaffi Nirukta, as.’
i. e. changes mentioned in They
Janana — birth Astitva - existence, Vrddhi —
903:1:
Viparinama # Change; Apaksaya decay Naéa Death 0r
destruction. That She is devoid of these Iij Changes
is borne out by Smrtis like.” 57W I[FIT-f
REEF
€31 Satyam
Jnana Manantam Brahma Tai.U. 2—17.

afiq anari'amfi W: Om Layavariitayai N amah.

 47

81. giants—«Ir Hrimkararfipa: Her form is gig

She is defined by 5711‘ Hrim, the fifth letter of the #5!
Mantra.
SHE aiwwqrfi Fifi: Om Hrim Kara Rfipayai Namah.

81. fififlf‘fiam Hrimkaranilaya: She resides in

’g'lq Hrim. This name indicates to us that She always
resides in STE Hrim but separate from it; just as a resi-
dent is separate from his residence, She is separate from
Her residence Eflq Hrim which expresses Her, as Her
own EFT??? Vacaka. Without such relation ship, E311
Hrim cannot express Her.
ST‘TE fiafirfiaamfi Fifi: Om Hrimkaranilayayai Namah.
83. weather Hrimpadapriya: She is fond of
3%: Hrimpada. Pada means that which is attained
or revealed. gig Hrim as a limb of the Mantra, has the
potency to reveal the Deity. According to the definition
firfifiq an Saktam Padam (*f) that which is powerful
is Padam. Padam is alternatively defind as ufi'fififififqfi'
Varnasamudayam” grouping of letters. Here Hrirn isa
combination of letters, 3 Ha, I Ra, if Iand E M
and hence it is a ‘13? Padam. To those who repeat this
are Pada, She confers all the objects of life, through the
realisation of the Deity. Either way, She is fond of gig
Hrim.
SHE alql'q'f‘fimfi Fifi: Om Hrim Padapriyayai Namah.
* f 83 $569; WEE Saktam Padam is a rule of FINE Nyaya.
It means the word has the power to express a particular
meaning or thing. Hence €711 Hrim has the power to
express her. Or. 5W? also is qa Pada according to GWEN?
Upavarsa, as mentioned in Bh. Sfi. Bhasya.
 49

Ha. combined With I Ra expresses the pure Awareness in

its independent causal state. I is IFHET Manmadha Eflfi
Bija. It signifies its cause, and is indicative of Awareness
of the form of F3601" Visnu, who is the cause of preserva-
tion. The WEFEI Anusvara or {‘M’ expresses the dis»
solution of Jagat into that which is its inseparable,
material and efiicient cause. Hence, when gig Hrim is
uttered, the Awareness which is the cause of the creation.
preservation and destruction of Jagat is expressed by the
power inherent in the word. 3711 Hrim is only Her sign
as Her form is bereft of all limitations. Or She has
a332,: 658W Tatasta Laksana - (See Name 69) - i. e. in
active with reference to Jagat.
am; ETWIFJEUTW} an:
Om Hrimkaralaksanayai Namah.

87. EFTWIWIESTTHT Hrimkérajapasupriti: She is

pleased well with the repetition of EDT-$1? Hrimkara,
ai‘rq ghrzsrqgsfieifi Fm:
Om Hrimkarajapasupritayai Namah.
83. gTq'Efl Hrimati: She is Bali Hrim. Because
59$ Hrim expresses Her and signifies Her, She is the
significance of 3711.: Hrim. There is no difference between
Her and 37E Hrim.
SITE 6.71163 Fftr: Om Hrimatyai N amah.
89. fifafiswr Om Hrimvibhfisana — Adorns E5711;

Hrim. 371i Hrim expresses pure inert HT?“ Maya, because

in 6711 Hrim, 3 Ha signifies white. I Ra signifies Red and
é I, blue. Hence Hrim consisting of the three letters
signifying the three colours indicative of the three Gunas,
 50

RE!" Sattva, Rajas & {THE Tamas 0f Stilt? Prakrti, is

(GIG
limited, unreal, inert, painful and without illumination
and hence, unacceptable. Yet, She, the meaning of 32].“;
as self efiulgent Awareness and bliss is within that like a
Woman bedecked with ornaments from head to foot.‘ She
confers to Elli Hrim the power of graming 8 Q5331?
Aiévaryas. She wears €111 Hrim as an ornament. When
a man is said to wear a $36 Kundala, it implies. he wears
only the distinguishing Knndala and no other similar
ornament. Similarly, as She wears Bibi Hrim as such an
ornament, it produces certain knowledge of only Her,
eliminating all other meanings of ale Hrim. Hence, Eff“;
Hrim is Her ornament.
sfi‘! Elfafiwfi as: Om Hrimvibhfisanayai Namah-
amen" Hrims’ila: She is the character of 3'71?
90.
Hrim. By the word gag Hrim is meant, as: Brahma:
fa“! Vj$nu and Rudra; fir?” Sila is their ultimate-
BE
character, i. 6. Hi fag STFTFE Sat. Cid. Ananda. or accor.
ding to the saying "fir? Gama afifi Silo-m BVabhave
Dharm60395ilam means character or attribute.” She has
the 3 attributes of Trimfirtis, i. e. Sattva. (RH, Rajas
{IT—GT

and aqq Tamas.

afiq glfirarfr Fm: Om Hrimsilayai Namah,

a’fqrazrsqr Hrimpadaradhya: Worshipped With

91.
all? Hrim. She can be worshipped hy the single word 37H
Hrim. ”grades sisal gfara gfaa a faafa Hrimkarenaivg
Samsiddho Bhuktim Muktim Ca Vimdati. One Who is
perfected by Hrimkara, will achieve enjoyment and libera-
tion. fiafifiaflfiifiqfifififi Bhuvanes’varikalpavacanam."
aim glqartlsmfi Fm: Om Hrimpadirfidhyiyai N amah.
 51

92. Hrimgarbha: She contains“all? Hrim.

39f”???
by gm Hrim, ffiqffi Trimurtis, with attributes are
meant. The word WW Garbha means She has them with
their powers within Her,1. e. as one with Her - inseparable
from Her. “Ira q‘tfir flag as: afssq mi mirage Mama
Yonir Mahad Brahma Tasmin Grabham Dadfimyaham.
My Prakrti - Nature is the cause of all beings. I
SIEFEI

impregnate that (Bh. G. 14—3.”)

afiq grant“: as: Om HrimGarbhayai Namah.
g’fqaif‘nar Hrimpadabhidha: She is named ETE
93.
Hrim. There is a rule that a composite object should be
named bya. composite word. Since E12336” Paradevata
has a composite form, Her name isa word composed of
g I€Ha,Ra,Iand1{M.
afiq chrarfwsrrfi Fm: Om HrimPadabhidhfiyai Namah.

fitrtafim Hrimkaravficya: Paradevata is

expressed by the word Efrq Hrim. It is only when flair?!
Brahman is limited by mar Maya, that an attribute of
His, of being expressed by words, arises. She is the con-
ventional meaning of Eff ‘ Hrim.
afiq g’TafirIarerfi as: Om Hrimkaravacyayai Namah.

95. Hrimkarapfijya: She is worshipped

gTfiflTgGHT
with gig Hrim. “liafiim gfifiq Mulamantrena Pfijayet.
should be worshipped with {[6113 Mfilamantra." The
above saying stresses the importance of 1161?? Mfilaman-
tra in the worship. gang Mfilamanu or #5! Mantra, it
is said, is the name of the Deity. By this name, i. e-
Icr‘alfi' Mfilamantra, devotees with inner vision, become
 52

perfect in saints Mantras’astra. It isa secret in 3mm

Agamas, thatadevotee should utter the word EFTH‘ Hrim
ending with Fm: Namah while worshipping the original
deity in 9aTr‘TififiSri Cakra etc, according to the tradition
of one’s own {56 Guru. Since She is very fond of 62TH}?!
Hrimbija, it is proper to worship Her only with Efffiifi
Hrimkara.
317E ‘Efismgemfr 71H: Om Hrimkarapfijyayai N amah
gismrfifasfl Hrimkarapithika. Basis of $33qu
96.
Hrimkara, Here, Cfla Pitha means support or basis 3TT‘ETII
Adhara. A word owes its existence to its meaning, which is
its support. Although the If?! Mantra and its Deity are
one and the same, in this name, a distinction is created
between them, because the power inherent in the meaning
is not apparent in the word expressing it; Cfifaéfit Pithika. of
grid“? Hrimkara - means residence of Efifl? Hrimkara
By the power innerent in word, She is objectified, i, 6?
made known.
sfiq gitrqufawfi as: Om Hrimkarapithikfiyai Namah
glfiifia'éfl Hrimkaravedya: She can be known
97.
by Ear-TE Hrim. sari Brahman is essentially attributeless
and cannot be the object, or basis, of ignorance. Hence
in the stage of Samsara, i. e. of ignorance, She is in the,
form of the gh’qié (Purusartha) which is yet to be Obtained
(although ever present). As fiEIfiBrahman is to be comprs-
hended and intesely desired to be attained in His eternal
state of pure ultimate bliss, He is said to become the Object
of functional knowledge caused by 935M SraVana and Iraq
Mariana; 915M Sravana, and 1133 Manana, arise, through
accepting the authority of mandatory sentences, such as
 53

"Seek refuge in E6 Guru” or “Perform IFFT Manana” etc.

‘I:Iere, disrespect towards these mandates is condemned-
m Uaaraarara irfi 5!”fo (aft-113' Brahma Nyajnananas’aya
Vrttivyapti Rapeksate. To destroy the ignorance in
51621111qu Pratyagatma, extension of mental function is
necessary." “at aafr was mar iraf aria a Mameva Ye
Prapadyante Maya Metam Taranti Te Those who attain
—

me, will get over WWI Maya. Bh. Gr. 9-7-14” By the above,
the use of functional knowledge is accepted, in seeking
Brahman. The name means, that She can be known through-
“5‘73”? Hrimkara, initiated by TS Guru, and that know-
ledge leads to attaining aara Brahman as an object of life.
W711 ETEI‘WIaflNfi FUT: Om Hrimkaravedyayai Namah.

98. glasfifiaaar Hrimkaracintya: She is to be con-

templated in STE Hrim. Since EDIE Hrim is one of ‘1'?

ma Panca Pranavas i. 9. ($1311 gig

aa'Ta Em a‘r: Srim.
Hrim, Klim, Aim and Souh) it is a symbol of Brahman just
like SIUTET SflE Pranava (Om). Elli Hrim can also be wor-
shipped as Para ETHEUT (Nirgfina) and 3W? Apara HEW 33171
(Saguna) Brahman. It is a secret in a?" Veda and UTWYoga,
that depending on the kind of devotion, faith in various
mantras is determined. Hence there is no need for further
elaboration of that here. She as both HEW Suguna and
fair-UT Nirguna can be meditated upon by 3711 Hrim. As
Dhyana is essential for realising this Deity, She can be
meditated upon as €111 Hrim.
afifi gfifilifil’fimfi arr: Om Hrimkaracintyayai Namah.

99. 3711 Hrim is derived from the root EH: “To

take away”; While She is said to be the basis of every
 54

attribute, such as art, wealth and power, She removes all

the above, bringing liberation in the form of Ultimate
bliss.
fig @111 as: Om Hrim Namah.

Efffirfifivfi Hriméaririni : She has Efffi Hrim for

100.
Her body. She is the soul of the 1161?")! Mfilamantra.
Hence 67E Hrim is Her body or form.
' SHE Effflflfi‘lfi Fm: Om Hriméaririnyai Namah.
101. games! Hakararfipa: She has the form of
3 Ha, the 6th limb of the liar Mantra. It means She is
expressed by Effie! Mfilamantra.
afiq amiss??? HIT: Om Hakfirarfipayai Namah
102.
Eafifigffiffifi Haladhrikpfijitat She is worshipped
by one who carries a plough. gasfi Haladhrik
means
one who wears a PlOUgh - i. e. anus; affirm Balarama pfijita
means worshipped with meditation etc.
afiq gearsgfaarfr arr:
Om Haladhrkpfijitayai Namah

103. gfztfiamr Harineksana: She has looks like

deer. gfIUT Harina means deer - She has tremuloug 100k:
’
like a deer; but those looks are out of immense pleasu
Or a. deer out of fear will be looking on all sides and sinrcee;
when Paradevata sees all things on all sides, Her looks
are compared to the deer's. i. 0. She has affectionate 100ks
towards Her devotees.
ST‘NT‘ afitfierunfi Fm: Om Harineksanayai Namah

101. first” Harapriya: Beloved of at Hara - Or

at flare. is Her beloved.
 55

ST‘IQ ETIENNE? HF: Om Harapriyai Namah

105. EIIIIETTHararadhya: Worshipped by at
Hara. Since She has the form, only of mg ffiq BTW?!
Sat Cit Ananda, She is fit to be worshipped by Her own
Husband a? Hara.
sitar atrzrszrrfr arr: Om Hararadhysyai Namah.

106- aftafiia‘faar Haribrahmendravandita: farm;

Visnu, SET Brahma, and €61" Indra make salutations to
Her. These three are indicative of all grade of deities.
ar‘tq gf‘wac‘r'aa‘faarfi as:
Om Haribrahmendravanditayai Namah
107. gwrfiarfifaaifa: Hayarfidhasevitinghrih: 321!-

w Hayarfidha is the commanding power of an army of

Horses. She makes others subservient to Herself. Even
She serves at Her feet.
sing amamfiaaiafi an:
Om Hayarfidhasevitimghryai Namah

108. EJHHHHVHHT Hayamedhasamarcita: She is

propitiated by Horse sacrifice. She was worshipped by Ila
(*f) and others to attain manhood, by sacrifice of horse etc.
aria gafiaswfaarfi Fm:
Om Haymedhasamarcitayai Namah
109. 353.13%?” Haryksavahana: Lion is Her
mount. Haryksa means Ilion. Ella?!
32585 Vahanfi means,
*f 108 3'6” Ila entered the garden of affirm Ambikfi, and
hence was cursed to become a woman. He worshipped
file” Siva and became a man again.
 56

one which carries. It means She is gfil Durga of the form

of semen? Mahalaksmi.
31711 Efifififfiqffi FIE: Om Haryksavahanayai Namah.

110. EHETEHIHamsavahana: Swan is Her Vehicle.

The word EH Hamsa is derived from the root, rift-f Hanti.
“to move”. 38 Hamsa means, one who moves. Hence,
3H Hamsa means Sun or vital breath. 3H Hamsa is Her
symbol being EH33 Vahana on which She is seated. She
manifests there. “e award gas at first arrfaefr s Q3:
Sayaécayam Puruse Yaécasa Vaditye Sa Ekah — this g‘q'fil'
Purusa and the one in the Sun are one and the same. (Tai.
U. 10—4)” Hence, Hamsa means, life breath and sun; Or
She rides the swan as {REHEFT Sarasvati.
3f”! EHalEHTI-l an; Om Hamsavahanayai Namah.

seamen Hatadanava: She killed BER Asuras

111.
or Demons. Having assumed multifarious forms of Power,
She destoryed demons like was Bhanda.
aim aaamarfr arr: Om Hatadfinavayai Namah,

112. asmr’aqmssft Hatyadipapaéamani: She num-

fies sinful acts like killing. She nullifies the evil effects
of sin, such as killing a Brahmin. It is said ”3?? éTFfi
qrcrIFFr Harirharati Papani. 3ft Hari destroys Bins
(*f)
airs gearfaqrcrsrqir arr: Om Hatyadipapasamanyai Namah
*f 112 3F? are qrqufi gsafaf‘r’ rf‘q FEET: afssemfcr sit-31:3}
aaFfraafg t"HEW: Harirharatipipani Dustacittairapi Smrtah
Anicchayapi Samsprsto Dahyatevahi Pavakah. Even if
an evil-minded man remembers Hari, His sins are
destroyed, just as even if unwillingly or accidentallya
 57

113. aftasarfaf-rfarar Haridas’vadiéevita: served by

EFF-{SET Hardas’va and others. gftasa Haridaéva or 3?
Indra. renders service to Her. gfi’c‘i Harit means green.
STR‘EI' As’va. means Horse. Hence, Effifia Haridaéva means
if??? Indra and other Dikpalas or rulers of cardinal points-
They render service at Her lotus feet and seek Her
protection.
sr‘tq afzasa'rffif‘aarfr Fm:
Om Haridaévadisevitayai Namah
114. grPfifirfilifififiT Hastikumbhottungakuca: Her
breasts are elevated and close like the hump of an
elephant’s head.
gftagm‘fiiugfiarfr as:
sr‘rq
Om Hastikumbhottungakucéyai Namah
115. aftaefafsmivar Hastikrttipriy‘angana: She
is the wife of Siva who is fond of the skin of an elephant.
ar‘rq afteeffifsruiwmfr an:
Om Hastikrttipriyanganayai Namah.
116. gftagfimf‘awr Haridrakumkumadigdha Smear-
ed with turmeric and safl°ron -She is smeared with turmeric
and if?” Kumkuma(Safl°ron). These two are indicative
of beautifying figures drawn with musk etc. on the body.
She is painted with these.
3mg afraggmf‘awrfi as:
Om Harldra‘tkumkumadigdhéyai Namah.
fifltbuaiééfire, he is burnt. This type of faith or
illusion which is beneficial is called H‘EITFE‘I 5W Samvadi
Bhrama. The other type of illusion which is harmful, is
called, fETH'EUFE WT Visamvadi Bhrama according to
afiifi ‘ififi'ffir Vedanta Pancadasi.
 58

117. Efififi'lflqltffiai Haryaévadyamararciti - wor’

shipped by 3553 Harya‘sva and others. 3553' Haryasva is
Sureéa or $3 Indra. Eiififffi’ Haryaévidi means Indra and
other Devas. She is worshipped by them, because She is
their ruler.
am; afisassrrf’aarfi as:
Om Haryaeévadyamararcitayai Namah.

118.. affirms} Harikeéasakhi - Friend of Effie

Harikesa. g’fitififir Harikes’a means one having yellow
hairs, “farming fgruzrhr Hiranyaémas’ru Hiranyakeéa.
Having golden whiskers and hairs - Ch. U." She is his
HG} Sakhi or friend whom She helps without
expecting
anything in return= Or gfi%fif Harikeéa means one
having hairs, blue like few; Visnu. He is the ever
young and beautiful in all parts of the body, EVERETT
Kames’vara She is His mate. Or, the name can be split into
3f? Hari = farm; Visnu, EB Ka = agr Brahma, é'ir Is’a = 5;.-
I

Rudra - She is their friend; Or, 3%?»er means ‘63 RUdra

according to Sr ‘Efi%fir Ifiqafiffifi Harikeéa YOPaVitine'
She is His friend. Or, 3f? Hari=Horse, - $11 Kam=Head
gfz%§r Harikes’a means Emil? Hayagriva who Worshipped
Her. Or, one who had 357173 Hayagriva as his €13 Isa. or
Lord, i. e. SWEET Agastya who also worshipped Her. Or
3?? Hari=Lion; 55E Kam=Head, i. e. 3?ng Narasimh.
He is the Lord or £3 IS'EL 0f SETH Prahlada ' She is his
friend. Or aft Hari means ETTTE Hanuman, because 3F:
Hiri means monkey and by implication means the best of
monkeys, i. e. 31311.7( Hanuman. $11 Kam ' Happiness or
pleasure. INT Rama is aiT-UE Hanuman’s pleasure and
his lord. She is INT Rama’s friend. Or 3f? Hari facul-
Viénu : Efifi Kam=§rgl Brahma. EFI%§T Harikeéa means
 60

which ’a‘fi ES‘ICITHET Sri Lopamudra worshipped Her, and

of which Fficflfii‘f Lopamudra was the seer, It is one of
the 12, readings of the Efil‘t‘fiflfflfll Pancadasividya.
WE; Elffifqfllq HIT: Om Hadividyayai Namah.

120. ETHIHEIEHI Halamadalasa: In - toxicated

with liquer at?” Hale. She is intoxicated with the liquer
called filth—”fl Varuni which was produced at the time of
the churning of the all?! Amrta, i. 6. She is having signs
of intoxication such as blood-shot eyes and erect hairs etc.
31111 EIGHT-[313435 Fm: Om Halamadalasay ai Namah.

121. Hafifi‘éql Sakararfipa: She has the form of F

Sa; She is revealed by H Sa which is the II limb of the
Second Part (of the Mantra).
afiq Harms-mi err: Om Sakararfipayai Namah.
122. Sarvajna: Omniscient. As one in pos-
£133”
sess1on of integral knowledge in Her ordinary form,
She knows all. “It: Praia: Haifa?! Yah Sarvajnah Sarvavit.
One who knows everything and posseses all knowledge
Mu. U. 1.9.”
sflfi Haifa HIT: Om Sarvajnayai Namah.
123. Hair? Sarveéi: Ruler of all.
She as the inner
ruler, directs all acts.
31111 qafiir’ :m: Om Sarveéyai Namah.

124. HElTWF'ST Sarvamangala: She is all auspicies

being the Ultimate bliss in the form of pure Awareness_
Here, no distinction is made between Her and Her
auspicious from because, She is all auspices Her-
self; Just as one does not make adistinction between
 61

the King and his beautiful body when one says “beautiful
King.” Or it means She is the good auspices of everybody;
Or by every devotional means, such as meditation, singing
Her praise, worship, and obeisance, even the dull are
granted happiness by Her. Or everbody knows Her as
Atman, th; auspicious bliss. Or the word Hal Sarva
means the cause of all, i. e. Siva - She is the cause of His
happiness or auspices.
“affirms: fear: wearer awrrr'amfr fire—Ir Saccinmayah-
s’ivah Saksat Tasyananda Mayi Siva - Siva is sat-cit; Siva
is Ananda." 01‘ 1W6“ Mangala means women who are the
source of happiness to all; So, Héfiuar Sarvamangala
means, women who are the source of happiness to all. As
qf'eir'q'fili‘? Satcidz‘rnanda, She is all that happiness.
“an1? arrFiarmFarFFr genie man gcrrvfia‘fa Etasyai
Vanandasyanyani Bhfitfini Matrix Mupajivanti. Other
creatures live by enjoying a particle of this bliss. (Br. U.
6»3~32.)"
“engulfs fstrasi afi‘rfa sweaters Efifama‘rw ueg‘si
gar Fag: arfasaqrursqea‘rq f‘seasamwdamq union
swim—vi

EIEEEFWH WEI (“F-#416): fag: As’ubhani Niricaste Tanoti

Subhasantatim Smrtimatrena Yatpumsam Brahma Ta
Nmangalam Viduh Atikalyanarfipatvat Nityakalyana
Samérayat Smartrfinam Varadatvacca Brahma Tamman—
galam Viduh. Since, by mere remembering Her, She
destroys the inauspicious and produces astream of the
auspices, Glad; Brahman is known as Ff'TESU‘ Mangalam.
Since She is the most auspicious and since She is the basis
of all auspices, Brahman is known as tint—611 Mangalam.”
According to the above, She is Halqfiffl Sarvamangala.
afiq HEWITESIIAI FIE: Om Sarvamangalayai Namah.
 62

125.Radial Sarvakartri: She does everything. By

Her own power in the from of WWI Maya, She does every-
thing ”?flffi éfirfi’tf‘fi: Iéata Iéanibhihflfle rules through
Maya (Sve. U, 3-1.)”
BI‘ITT‘ 835573? FIT-I: Om Sarvakartrai Namah.
126. Héfiafi Sarvabhartri: She bears everything
”qu fagfa icri a‘tafilfirq Esa Vidhrti Resin] Lokenam.
This SUSIE Atman bears all these worlds. (Br. U. 1-4-1)."
Elfin; Hal??? 7-HT: Om Sarvabhartryai Namah.
127. Sarvahantri: She destroys everything
Hagar“!
By these three names (125, 126 and 127), the three acts of
FEEFE, Srsti, fwfe, Stiti, and 6511 Laya, in relation to Her

aspect as. Tatsta, mentioned in the Sr “HEI‘T Err gqrffi

gent} antennsfiwefasife Yoto Veimeni Bhfiteni Jayanti
Abhisam Viéanti” and Bh. Su-4 “GREENE UH: Janmidya-
syayatah” are indicated.
afiq H3333} an: Om Sarvahantrai Namah_
128. HEIGHT Sanitana: Ancient - Her for ,

Eternal and perfect. “arsfifeeqz emerald grim: Ajo N?- 1

yah Sasvatoyam Purinah. He is unborn, eternal ever I

lasting and ancient (Kath-U-2-l8.)

Sflli gamma? Fm: Om Sanatanayai Namah,

129. eafaaer Sarvz‘mavadya: She is of faultless

qualities having all good attributes, such as knowledge and
wealth. stag Avadya means ignorance i. e. Without
knowledge, 1'. e, quqr Midhya or falsehood; it is destroyed
by knowledge. She is smear Anvadya, i. e. not stag
Avadya, because She is Existence, knowledge, Bliss the
 63

opposite of fHEHT Midhyz‘i. Or it means She is to be praised

because, She grants all boons, to all people.
SITE Haiaanrfi Fifi: Om Sarvanavadyayai Namah.

130. winiafl Sarvangasundari: She is beautiful

in every limb. Hall?! Sarvanga, i.e. all limbs, such as head,
hands, etc,are in proper proportion, having all the qualities
of perfection mentioned in HTEFESFSIFEI Samudrikas’astra.
Hence, She has all the marks of beauty. Or just as a
beautiful thing is cherished and desired by all to posses
She being fiEZI'FI Brahman is similarly cherished and most
desired.
ST‘TE Halflfiaf FfT-f: Om Sarvangasundaryai Namah.

131. HéHIfE-Tufi Sarvasaksini= She is the witness

of all. Though all things are inert, their manifestation is
due to Her. Hence, She is called witness of all. She
actually sees all.
9:qu Ha‘erfauz‘r 7-H: Om Sarvasaksinayai Namah.
132. saifewr Sarvatmika: The Selfin all. It is
said, “Hawaii’s aarar‘r H‘v'irlffi Farcrarrfag—arfirw H‘aa‘t
mar $6!qu aleirfa Ifiqa Yaccapnoti Yadadatte Yaccatti
Visayaniha Yaccasya -— Santato Bhavastasmadatmeti-
Giyate. That continuous consciousness which attains,
comprehends and enjoys objects, is called STRUT Atmfi."
afifi Haifi‘fiafirfi Frrr: Om Sarvfitmikayai Namah.
133. Héfilifiqarifi
Sarvasoukhyadatri: The giver of
all happiness. {film Soukhya is the attitude of one who is
happy. Haisr‘rw Sarvasoukhya means all that is denoted
by; Love WEE (Priyam), pleasure Illa (Moda)‘ ecstasy
 64

Sltfifif (Pramoda) and bliss 3TTFl‘q’ (Ananda). Seeing a desired

object, engenders love; if it is obtained, it gives pleasure,
and if it is enjoyed, ecstasy, and the totality of all these
three is named - Bliss - Gila Jiva is the enjoyer and She is
the giver of all the above mentioned, H‘lfe‘q Soukhya. Hence,
She is so named. Or, Hal" Sarva means, by every means,
such as remembering Her, She confers happiness. Or, Ha"
Sarva means everything from erg Brahma down wards to
the twig. Since She grants them according to their past
deeds and worship, happiness, combined with knowledge
and wealth, which can be seen by all, she is so named.
“LIST E'EWTFiEHFH Esahyevanandayati: He alone causes
happiness." (Tai. U. 2—1.)”
STKTIT‘ eéelsaaiafr HIT: Om Sarvasoukhyadatrai Namah.
Héfaq‘tfgfi'i Sarvavimohini - Deludes all - She
134.
makes all, apprehend a thing as something else “‘STfiIS
mags SH‘Fl as gather Giaa: Ajnanena Vrtam Jnanam Tana
Muhyanti Jantavah. Knowledge is enveloped in ignorance '
Hence, people are deluded. (Bh. G. 5—15.)"

131333153 SWEET: Anrtenihi Pratyfidha - Dragged b Y

Falsehood - Their self-stolen. (Ch. U, 8—3,")
Here, the deluding agent is the limiting DOWer of
ignorance, and not She. Yet, as She is the basis of delusion
and darkness primarily, She is here mentioned as deluding
everybody by implication. When one says a red hot iron
burns, it is not the iron that burns but the fire that enve-
lopes it. Similarly, it is not She that deludes but the enve-
loping ignorance.
sfiq qéfan‘tfgsfi FIE: Om Sarvavimohinyai Namah-
 65

135. Sarvadhara: Basis of everything. ”Hal“

HarlfiTIT
gag srfasar Brahma Puccham Pratistha - (Tai. U.) Like the
.

tail, figfi Brahman is the basis ”: She is seated in every

body’s heart. Every body’s heart is the basis for Her
manifestation in worship.
SITE Halfirtlfi Fm: Om Sarvidharayai Namah.

136. Sarvagata: Immanent in everything.

HFlJTEir
“area she strum uiqfaszr Anena Jive Natmana Manu-
pravis’ya—having entered (everything) as the individual
Self GflEUEqT (Jivatma) (Ch. U. 6-3—2.)
3171i Hal'iTEfTa EH: Om Sarvagatfiyai N amah.

eaiagwafi‘wrar Sarvagunavarjita: She is devoid

137.
of all bad qualities i. e. of disrepute. They are only attri-
buted to Her, as SHEET Atman. They are Sattva etc. in
Her integral form, and desires etc in individual form.
Although She is in every living thing with GQTFET Upadhi
as its inner ruler, She is not bound by the good or bad
attributes of GQTFH Upadhis; Like the space, in a vessel,
or the sword in a sheath, She is uninvolved.
WI Halt—“T‘TEFFJ Greg: 3 fame aragc‘r: araa‘rs‘r: '16:?
“gaff
rear eaifiaierieer :r fame sausages "an-g: Sfiryo yadha
sarvalokasya caksuh na lipyate caksusai bahyadosaih eka
stadha sarvabhfitanta ratma na lipyate lokaduhkhena
bfihyfih. Just as allseeing Sun is untouched by defects
seen outside, similarly, the indwelling Self in every crea-
ture is untouched by the grief of the world outside. (Kath
U. 2. 5. 11.)”
afiq eaiagwaffirerfr «W:
Om Sarvavagunavarjitfiyai Namah
 66

138. Hal‘Q‘UTI Red all over. “swell:

Sarvfiruna:
GI'H'WEUT: Asouya Stamrairarunah: He is red and copper
coloured, Sr."
ST‘IE Hal‘Q‘UTlfT FI'FI: Om Sarvirunayai Namah

139. Sarvamata: She is inferred by resul-

He‘lFTE-U

tant act, i. e. GHQ Jagat, because She its cause, is not

different from it. This ENE Jagat, which is within Her
only manifests Her reality, being one with Her, Just as a.
blanket can be apprehended only as something resulting
from yarn and identical with it. (*f)
Sflfi Wilma Fifi: Om Sarvamatre Namah

ea‘gqmficrar Sarvabhfisanabhfisita: Adorned

140.
with every ornament - Whoseever living beings secure for
themseves objects of enjoyment, such as ornaments, food
etc, She only is adorned with all of them for Her pleasure
She is the Self in every Deity; every ornament offered by.
the devotees to please their respective Deities, they all
really adorn Her; Or every devotee attributes Her Presence
in Her image) by adorning its limbs with ’Ol‘naments. She
Herself like an empress, who has everything, is uniHVOlved
and passive in this process. Or, many ornaments, high or
low, are worn by Her Upadhis, such as elephants, horses

ar anew Panca-
vayavavakya mentloned 1n Taraka, the proposition that
. _

Jagat is not different from Brahman is established. The

5stepS are (1) Enunciation srfasrr Pratijna; (2) Reasons
gg (Hetu), (3) Illustration GEIERUT (Udaharana), (4) In—
ference yer-W (Upanaya) and (5) Conclusion fans-'1'
(Nigamana-)
 67

etc. In every place, time and world, She alone as the

basis of all these 3‘1er Upadhis in those forms, wears
them all in an unconcerned manner. Or 315M Bhfisana,
means praise of Her excellence. HElE‘SIUT Sarvabhfisana, is
praise of Her superlative grandeur i. 9. names Mahavakya
of aalfi Vedanta. By implication, She is said to be
adorned with them as their only meaning. It means, She
is the conclusion expressed by all of them as their goal.
sfiq Hégswzlfisratfi as:
Om Sarvabhfisanabhfisitfiyai Namah.

141. sawrrir Kakarartha: She is the meaning of

56Ka. According to ‘fii T61, Kam Brahma Ch. U. 4-10-5,”
The letters $3! Kam means €311 Brahman and no other
letter expresses Him.
3th $$RWT£T as: Om K'akararthayai Namah.

142. firfigafi Kalahantri: She destroys Time. The

limited span of life allotted to men, is so ordered by the
moon and sun, as SHUT Prana and SWIFT Apana - the incoma
ing and out going breath. This span of life slowly runs
out in the form of SIGN! Ajapa (*f) which moves 21,600
timesaday. If the breath is controlled, the life is pro-
longed to lengths of $Eq Kalpa and EU Yuga. By the
control of breath and senses, in the prefect state of Samadhi
(*f) Everybody breathes in with the sound 3 (Ha) and
breathes out with the sound H (Sa) 21,600 times a day.
This they do without any conscious effort. This Mantra
consisting of Ha & Sa is Hamsa Mantra, This every one
utters 21,60l times a day unconsciously. Hence. it is
called Ajapa- 21W Yuga and $6? Kalpa are huge measures
of time.
 68

the mind becomes functionless. This results in the state

of mind called REFER? Manonmani (where the sense of
time disappears.) gtfimtfiefifaafi {raffle darifi u‘mgifi
sari 3 am I‘m Fr am a gag: SWEET zi‘irrffirmi firfizq ”
Prdhirgaptejonilakhe Samutthite Pancatmake Yogagune
Pravrtte Na Tasya Roga Na Jara Na Mrtyuh Praptasya
Yogagnimayam Sariram. When the five elements, Earth,
Water; Fire, Air and Space are inabalanced state of
ascendence i. e., when the five fold fire of Yoga is active,
the body of the Yogi being full of the fire of Yoga will be
without disease, old age and death. Sve. U. 2. 12. "
“ aiEErIEIrq‘irnferrrirFr a:
near a’ir‘r assist Haifa
Adhyatmayogadhigamena Devam Matva Dhiro Harsa
Sokam - Jahati. The hero having turned away from sense
objects, and being one with Atma, thinks himself as God ’
having discarded jOY and SOTTOW' (Kath. U‘ 2—12"')

“as: HHEHfT Tatah Samvatsaro Ajfiyata

SWINE!
From Him, the time (year) was born Sr.” In the
Sr., the birth of time, from figfi Brahman is mentifovde
ne .
When this time again merges into Her, it ceases to e XISt '
Hence, it is proper to name Her as the ‘killer of time ,
afifi mas-gaff Fm: Om Kalahantrai Namah
143' Kamesi: She goads one to
afiififif‘r
des'ires.
=1in Kama means objects of desire £5} root ESte~dr-
Wes
one according to his past actions.
BITE afiri’ffifi‘ qq; Qm Kames’yai Namah

144. trfiiarziar Kamitarthada Giver of desired

objects. “GTICHEEWZ Aptakémah - His desire is 3"ng
 69

Atma whichhe already has. Br. U. 6—4—6.” Here, desire

is attributed to SUE-H71" Atman. In the state of Samsara,-
Atman has His bliss masked. Hence, He appears to be
in a state of not having it. He desires “Let me have eter-
nal bliss, i. e. liberation.” But this bliss is already there
only masked by limitations. She dispels limitations,
resulting in the illuminating" experience of bliss, attaining
what She already possesses - In that way, She gives the
desired object. Therefore, desire is attributed to Atman.
afiq‘ sarfsareiarfi as: Om Kamitarthadayai Namah

14“.flimfisfiaufl' Kamasamjivani Rejuvenator of

sun Kama. am? Kama who was burnt out by the fire
from the eye of qiifiat Parames’vara, when he shot
his arrows, was born as WHERE? Bhandasura. and was
the enemy of many worlds of Gods, at various times.
Then, his wife Iffié‘afl Ratidevi pleased W336 Para-
devata through prayer and penance. She by the nectar of
Her compassionate look, revived him with his original
body, and made him happy by granting his boons.
sfiq Eh'TI-thfi'laFfi' err: Om Kamasamjivanyai Namah

146. $611 Kalya: Fit to be meditated upon.

She is
‘

fit to be meditated upon because She is- the most Supreme

Deity. This name is derived from the root $1? Kali,
WhiCh traditionally is known as 5!”qu Kamadhenu in
aJIfiiIUT Vyz‘ikarana (Grammar) because it can mean any-
thing one desires.
ST‘IE 5561115“ arr: Om Kalyayai Namah.

147. flifSHFHHHUgaI Kathinastanamandala: Hard

breasted: FHHHUEW means the regions where breastes
 70

are situated from their begining to their end. These are

hard, that is, very firm. She has such breasts.
aim EFFSHGEHHUEGSIfi' Fm:
Om Kathinastanamandaliyai Namah
148. fliifi’fi: Karabhoruh - She has thighs soft and
tapering like Karabha. “nf‘wa‘ar armfirte’ Estate: “45123 afg:
Manibandha Dakanistham Karsya Karabho Bahih.” That
external part of the hand which extends from the wrist to
the base of the little finger of the hand is called 5501'
Karbha (Amarkoéa.)
°

Sim; fit'fi‘lia Fm: Om Karabhorave Namah

149. flifilfilfififi'l Kalandhamukhi -She has a face
like the moon. 55651 Kalas’ mean the 64 arts. 35657313
Kalfinadha means one who inspires $691: Kalaé - ” fFlSEI'FHa‘
fiagzazfi algae: Erma? Niévasita Metad Rgvedo Yajur-
vedah -SamaVedah. Her breaths are the Rk. 215R
Yajus
and em Sama (Br. U. 4-4-10.) By this and by the) Bh, Su.
1—1-3' (*0 srsara‘tffieanq Sastrayonitvat, the
birth of
Vedas etc , from Brahman is established. Her face is like
that Brahman; or Kala Nadha is moon. She has Her face
like the moon.
afiq $6IFITETEI§5T an: Om Kalanadhamukhyai Namah
150, aafaafgar Kacajitambuda: Her hair defeats
rain clouds. Her coffiure is above the region of the clouds
in the sky; that is, She is amafisfi Vyomakesi. Her
hair is darker than rain clouds; hence puts them to shame,
afiq aqaf‘srafgaifr Fm: Om Kacajitambudayai Namah
*f149. “Because Brahman is the author of Sastras like
BEBE? Rgveda, He is omniscient.”
 71

, 151. $8Ia¥df€fiiEUTI Kataksasyandikaruna; Her

glance is dripping with kindness. Karuna being an
attitude of the mind is not seen outside. But at the time of
worship devotees feel their intense faith in their Deities,
and its resulting in the kindness of their Gods who grant
them boons. Naturally, this kindness manifests in a
benign look. smile, and conversation. Hence, all these are
present in Her. As kindness, i. e. 355W Karuna is a TH
Rasa (liquid) inherent in all the nine emotions, it is said
to flow into and drip from its effects, i. e. the benign looks
etc. Conventionally, the word (a Rasa is used to express
sweetness etc. Although these are indefinable and can
only be tasted, they are found in sugarcane etc. in the
from Of juice, which has the property of flowing or dripp-
ing. Hence, it is here suggested that kindness or erg-UT
Karuna. - the benign attitude of mind - being a Base, is
dripping from Her side glances.

aftq tarattif‘atrturrfi Fm:

Om Kataksasyandikarunayai Namah.

152. awrfmwrarf‘wr Kapaliprananayika: EIWIFGS

Kapali means one who wears a skull, i. e. BTIFiEfiIET
Ananda Bhairava. She is the queen of His life -Prana
here is indicative of the 5 -life breaths; FHfiFfiT Nayika
means one who, as their basis, rules them. “Fl HIU‘TFT amen
serif Giraffe was semi g Giraffe afar fiat amiss":
Na. Pranena Napanena Maryto Jivanti Kas’cana Itarenatu
Jivanti Yasminnetavupas’ritau. Men do not live by SHUT
Prana or SWIG Apana -but they do by that on which
these are based. Kath U. 5-5.”
 72

That is, She is the ultimate inner ruler in the heart

of- even fliqTvaS Kapali, that is RTE!” Siva, or She is the
beloved of. snuff-s Kapal-i.

airs fiqrfesrrurfiifqfini‘: an:

Om Kapaliprananayikayai Namah

Karunayavigraha: Image of kind-

153. fiflh‘bqfaflgr
ness. Karuna is compassion- It is an atitude of
aFE‘JT
inind- which can be deduced from a benign glance or smi-
ling speech etc. But the consequences of that compassion,
such as granting of the desired objects etc., are acts of the
various parts of Her body. Hence, the propriety of calling
Her the image of kindness. As solidified HE!" ffia' BTW-Q
Sat, Cit, Amanda who independent of any act, assists
figs Brahman in His limitation of mar Maya, in crea-
ting the Erna Jagat, as its efficient cause, She assumes.
an image to grace the devotees. If it is not so. it is not
possible for the mind to imaginethe deity; and all worship
with attributes becomes an impossibility. Hence, it is
established1n the éaarfasw Devatadhikarana of agra—
fiIfUT Brahmasutras that where thereis no
contradiction,
deities illumined by Mantra can have images, according to
authoritative sentences of Veda, such as “Vajra Hastah
Purandara. (*f) Indra has diamond in his Hand." Simi-
larly it was established in the commentary to *fiiqffiqq
Kenopanisad that qréaar Paradevata has a divine image,

*f 153. It was mentioned in éaarfamw Devatadhikarana.

that Deities like 3?: Indra can assume by their power any
form they like. It was said that when the sage, iffl'lffiffl'
Medhatithi called 7:1"qu Indra, a goat, SEE: Indra assumed
the form of a goat and killed him.
 73.

by explaining “that éqarefl Haimavati means one having

ornaments of Gold, and that She is the daughter of {SEER
Himavan.” Hence, it is explained that great ones, the
supreme Trimurtis who are'forms of self-luminous aware-
ness, are embodied only to' facilitate meditation etc.
She is their ruler. Hence there is no ground here-for the
argUment that there is no €51"? Is’vara athestic i. e.“ru1er..
sfiq sisuzrfamgii Fm:
0111' Karunyavigrahayai Namah.
154. WWI Kanta: Brilliant. The root fifi Kan.
from which this name is derived. means brilliance. Hence,
$I?HT.Kanta, means most beWitching, or having the image
of assume Madan’agopala. “afiarfa are" arisen Tenn
flwfawar a‘smsfsw‘tés wafer fears Ema Kadaci Dédyfi
-La1ita Pumrfipa Krsna Vigraha Vams’anada Vinod‘ena
Karoti Vivaéam Jagat. The primordial fiffifil Lalitfi
sometimes assumes the male form of 56W Krsna. and
bewitches the GHQ Jagat, with His enchanting music of
the flute. Tri - Ta ~U."
31711 EFIFTPET Fm: Om Kantayai Namah.

155. mfiagafircnarafi Kanti Dhfitajapavali: Her

brilliance puts to shame masses of (Red) at” Japa Flowers.
Here, 5qu Japa stands for all red flowers. Poets compare
these to Her form -But this is improper because ”3%
HER-ff qutrzrfi Nahi Mahanto Nicai Rupamiyante
371—3!"

Great ones are not compared to petty things.” Here, Her

brilliance being blisSful, transcendental, illuminating,
consciousness, cannot be compared to, masses of
worldly Japa flowers of poor brilliance. She only puts
 74

them to shame. Hence, the impropriety of the comparison,

is suggested.
3th anfiaegafiicnan'r Fm:
Om Kantidhfitajapivalyai Namah.

afifilfilql Kalalapa. $631 Kala means the 64

156.
arts. She has these, for Her WWW? or common speech. It
is said “sequester? aloft IRE": st qzéaar Vedasastramayi
Vani - Yasya Sa Paradevata - The speech of (Kaila! Para-
devota. is 335“?! Vedas’astra.” Or $65! Kala means pur-
poseful and indescribably sweet. Sllf'b'lq Alapa- means
conversation.. According to the saying, Slalfifi'fil'ifi'l am
It is a mark of the great to have exquistly sweet speech.
Sim" mare-stair HIT: Om Kalalapayai Namah.

157. afifiwa'l Kambukanthi. Having Her throat like

a conch. By conch, it is meant, She has three lines on the
throat like a conch. This is a descriptive name.
BT‘TE $335065" as: Om Kambukanthyai Namah.
158. fiIfFfFGIHQE-‘Earr Karanirjitapallava: Her hand
puts to shame tender leaves. By EFT Kara, here, Her palm
is meant. By sears Pallava, i.e., tender leaves, their red-
ness and smoothness are expressed - It means Her palm
puts to shame \tenders leaves - by its attributes of greater
softness and smoothness - That is Why, this name is
relevant. It is said farms—ta Faragfia snail is
«we
Vivahas'ca Vivadas’ca Samayo Reva Sobhate-marriage and
fight, between equals alone, are befitting" — Such equality
is suggested in the name between Her palm and tender
leaves.
37711 srffifaaqaearfi Fm:
Om Karanirjitapallavayai Namah
 75

159. sieqaeafissgsrr Kalpavallisamabhuja — Her

arms are like $Eqa66fi’ Kalpavalli.In the garden, F1733
Nandana, like the divine trees, the creepers also are
famous - Kalpa means one that grants gifts. Hence,
afieqaee‘i Kalpavalli, means creepers that give boons Since
Her arms are equal in this respect to SWEETEST Kalpavalli
She is here named Kalpavalli sambhuja.
afit‘vqarfif-fi {FRESH

Here it must be assumed that according to poetic tradition

lady’s arms are compared to creepers - In this name, the
aptness of the word ‘Sama’ suggets, that creepers also like
living beings, have the power, to grant the desires of
persons according to their past deeds, by virtue of the
Awareness Within. Here a doubt arises “How can
there be any comparison to the arms of 111336” Paradevata"
But it is put at rest by the following :

“ear-am HéifiFfiUE-HT Lani ed s’r‘a'ecri aura" Eka Statha

Sarva Bhfitantaratma Rfipam Rfipam Pratirfipo Bhabhfiva.
Of Her
The one self, in every created being becomes many
forms in extension." (Kath. U. 5—9.)
“at—rt? Ensues ea‘ rm asfi'semaq'I‘attade Vava-
gaccha Tvam Mama Tejorns’asambhavam Bh. G. 10-14. All
things are born from a part of my light." In this, WWW-l“
8T7

51.1 Bhagavan, recalls the presence of His state of 36‘ Fifi

arm: Sat Cit Ananda in every substance. It is also
proper that, limited consciousness - here image of Parade-
vata - can only be compared with another limited consci-
ousnees - creeper.
sits smfirn‘r as:
$Eqa’E-‘G‘fi

Om Kalpavallisambhujayai Namah
 76

160. Kastfiritilakancita: Adorned

iifififlffifiifiiffi'af
with the ornamental mark of musk on Her forhead.
afiq aaegfrfaatifaarir an:
Om Kastfiritilakancitayai Namah.

161. 38511121? Hakarartha: 355R Hakara is the root

letter of SHEEN Akfiéa. or space; 3T??? Artha is its meaning,
Hence the name means She is expressed by 3N$T§I§Ifi
Akas’abija i. e. Self-Awareness - She has the form of STIEFIQT
Akaéa “airman g a‘r Hrs-6W1 Ffiéfgar a Erasem Graig:
Akas’e Ha vai - Namarfipa yo rnirvahita te yadantara tad-
brahma, Akfiéa is Brahman that supports name and form
j, e, Ffrrr, {Sq Nama & Rfipa without being touched by them.
(Oh. U. 6-11-1.)
afiq gamira‘ffin: Om Hakararthayai N amah.
162. gHflfi‘f: Hamsagatih, The word Hamsa is
derived from the root 37f ‘Han-to go’ 3% Hanti means that.
which goes. So the meaning of $3 Hamsa can be SHUT
Prana or “Vital Air’ or Sun; gfiflffi Hamsagati means the
incoming and out going movement of SHUT Prana. Hence
it means, She has the form of the STGWITFffi' Ajapamantra,
It is said “senior afg We Gemini gs Fania; Hakarena
Bahiryati Sakarena Punarviéet - (The breath) goes out with
1335!? Hakara and re enters with 8%"? Sakara;” She is the
deity of that If?“ Mantra.
Or EH can mean sun-since he has the form of time
consisting of day and night; She possesses the movements of
sun and moon and She is the deity of the sun or 38' Hamsa,
Or Hamsa, means sfia Jiva, i. e. one Who goes gf‘fi
(Hanti) from one body to another, according to his previous
deeds; nfa means goal - i. e. She is the goal 1'er (Grati) of
 77

aria because She is Liberation “figffi' Eifif‘irfi qIFI; ‘Brahmavi-

dapnoti Param. One who knows Brahman attains the
Ultimate - Tai - U. 2-1”
“Irqrrear H Ffififind Yadgatva na nivartante - Having
attained which there is no return. (Bh. G.-15-6L”
Or means qifi'fifit Parameswara because he enters
EEG

his own creation the Jagat, ”éfif-‘g’ Crlirfiat: Hamsastu

Parames’varah Hamsa is Parameswara Nr.T.U.” Since She
—

is to be attained by the 4 kinds of devotees as their refuge,

She is their Gati, (*f); or the compound word gs—rrfa Hamsa
Gati, can mean She is both Hamsa and Gati. She is Paramet-
man in the form of Surya in the sky. “36 {Iffiqq Hamsa
sucisat Hamsa who is pure-Kath. U.5.‘2”; or 35H is swan, the
vehicle of Brahma. TIFET means movement She moves
—

gracefully like the swan. Or by the word 3H Hamsa, an

anklet or ornament of the foot, known as 33%? Hamsaka,
is meant, due to similarity of the name; ITFEI’ means one
which moves, i. e. foot - So the name means, that She has
Her lotus feet, adorned with ornaments called €H$Ti
Hamsakas. Or a? Hamsa means one who goes from village
to village and house to house i. e. inqffifiw‘ Parivrfijaka -
They are capable or discriminating between, the eternal
and the transient, the essntial and non-essential, and the
inert and the sentient. They are without desire, and belong
to the 4th stage of the Hindu scheme of life - She is their
162- (*f) aqfasr we Hi as: ggfa snags-aired Faring tariff
3TH} a" W165??? Oaturvidha bhajante mam janah sukritino-
rjuna arto jijnasu rardhardhi jnfini cabharata rsabha.
Distressed. seekers after knowledge, and worldy goods, and
sages, these four worship me.
 78

Gati or Goal - because She is to be realised by them.

“Grammar art-m: {rattan Sanyasayoga Dyatayah Suddha
Sattvah - By the practice of renunciation, cram, Yatis are
pure H??? Sattva - Mu. U. 6.6.”
gaiéar sienna afag: 3r aFtfizfi stigma? sag: Ye Pfirva
2‘:

Devarsyas ca Tadvidus te Tanmayo amrtavai Babhfivuh :

Those seers and Gods Who had in the past knew Brahman,
became immortal being one with Brahman (Sr.) So,
She has the form of the Ultimate bliss of liberation, experi-
enced by those great men who are liberated while living.
#1336“??? as: Om Hamsagatyai Namah.
163. glafiiTfiIUTlx—raffi Hataki Bharanojjvalé grate;
Hataka means Gold, STIWTUT Abharana means jewels 3'an
Ujjvala means glittering - She glitters with jewels of g01d_
313$ Hataka=fi§rr0€ Brahmanda of which She is the mate-
rial cause. She illumines it like an ornament., as She con-
fers reality to it. Or @EWVTIUT Hatakabharana meanS
gold ornaments which are signs of married state worn by
married women such as vinegar Mangalasfitra etc. She is
resplendent with a group of such women around Her
Or, according to “erg IFfifIHHQ Vasurantariksasat.” She
enables all to live, as air in the sky. as, Vasu, here means
Gold, She shines as both cause and effect of 31TH
Jagat. She confers wealth to W161 Jagat or is in the form of
that wealth.
afiq EIEWHFT‘IGEGTIIT as:
Om Hatakabharanojvalayai N amah.

attgrfrgam‘mr Haraharikucabhoga: at? Hara

164.
means those attributes pertaining to 3F? Hara i. e. para-
mesvara such as ifiarea, ancaafimea faenqtaea Isvaratva
 79

Aptaka‘imatva, Nityatrptatva Eff? means one which steals

away the above attributes by creating STfErflT which is their
opposite. Her $313111" Kucabhoga i. e. Her chest, creates
a desire for Her in EITHER Paramesvara. His mind then,
being engrossed in that desire, He will be subjected to
SWEET Avidya caused by Her. Then his attributes of £5316?!"
Iéwaratva such as Werwnear Aptkamatva controlling mm
A: ayi, disappear. This is because the attributes of sr'iar
(Sl'fETETT) and £53? Iévara $15355“??? Aptakamatva cannot
coexist. Her chest, creates in €531: a, desire to seek plea-
sure outside Himself i. e., a desire ‘to become many' i. e. to
create the Jagat. The great attributes of Her chest which
is the cause of the Jagat are here suggested. Or the name
means. on Her chest are worn, necklaces of pearls. It is
a tradition to wear on different occasions pearl necklaces
in six different ways.
afiq grzgrftganfimfi an:
Om Haraharikucfibhogayai Namah.
165. gtfmfi Hakini : Root hak EHE means ‘to cut'.
She cuts across birth and death.
afiq grfafin‘r Fm: Om Hakinyai Namah.

166. gaqaf'aer Halyavarjita: Halya is that

6611
pertaining to plough i. e. if}? Krsi. It indicates efiort to
create. if???” Varjita means devoid of it. The name means
She is pure Awareness, devoid of qualities such as desires
etc. Or am means deceit i. e. to show deceptive mental
attitude to a friend. She is free from that; She is the
significance of Eli EH11 Tat Tvam, the form, devoid of
Avidya.
BITE gazraf'aarfr FIR: Om Halyavarjitayai Namah.
 80

167. ngIEqFHHURTEHT Haritpatisamaradhya : after

Harit means cardinal points in space means their
- CTFET

lords i. others - HURI‘E’II Samaradhya

e., 11%: Mahendra and
fit to be worshipped by them with devotion and faith. Since
She destroyed their enemies, She is the deity that grants
their wishes.
3mg gfieqfasmrrsmx‘r as:
Om Haritpatisamaradhyayai Namah

16‘. €6TE$IIEHIETT Hatatkara Hatasura In an :

instant She kills demons like nfsmgt Mahisasura. Between

equal parties in enemity, various considerations like ne-
gotiations and assessing each others strength may be
necessary; But when one has a weak adversary like the
lion having a lamb, no such consideration arises and the
weak one will be killed at once. When She killed great
demons like Wffifilg? Mahiassura to secure the welfare of
éfifilfii Devaloka,l it is superfluous to mention She secures
the good of lesser fry. Here, Her great beneficient nature
is suggested.
afiq gareantgargrii‘r sq:
Om Hatatkarahatasurayai Namah
169. asset Harsaprada : Harsa-means plea-
Eli
sure, which is manifested in countenance etc. It is the
mental attitude of self esteem and depreciation of others_
Since She causes this experience, She is mentioned as giver
of that. Since She is Herself bliss, She causes it in others
because cause and its result are one. Or gér Harsa means
pleasure derived from wealth, youth, children, relatives,
etc. She cuts away such pleasure granting renunciation the
highest bliss as the word STET ‘Prada’ means also “cuts ofi’.’
afiq gfilsfilfi HE: Om Harsapradayai Namah.
 81

170. Havirbhoktri : a saw a fire: s gf‘t:

gfaw‘ffarar
....¥a?l'&: “Sa Brahma, vSa Sivas Sa Harih Svarat" He is
—

Brahman, He is Hari He is Svarat." Accordingly, She

—

enjoys as Final Svsha, the form of GET Rudra, Vasu and

Surya, aFa’q all oblations to the fire, offered by the sacri-
ficer. Or S'FETQ ‘Havis’ means subtle form of past deeds of
the Gila" Jiva of the sacrificer, bearing fruits, in future, as
unseen detiny. They are called {fifiaq Bhfitasfiksma's
clinging to €53? Iévara and aria Jiva limitations known as
ITIITT Maya and STFEflT Avidya in their states {of unity and

diversity respectively. She rules them both till they are

liberated. Otherwise, Samsara will not be eternal, and a
begining has to be accepted to all bodies. and then the
questions of this cosmos being spontaneous, without a
cause arises. Therefore to avoid this, it is mentioned a
subtle form of past deed clings to Eli &§WI Jiva & Iévara
as future destiny.
am; sfawfiaarir an: Om Havirbhoktrai Namah.
1’71.aiéeawerqgr Hardasamtamasapaha. 613:: means
that pertaining to the heart “Ill 33' first-f qgrarq ‘Yo’
Veda Nihitam Guhayam. One who knows Him in the
heart (Tai-U).” According to EN STFHQ ‘Tama-Asit’ darkness
which limits STrEIr Atma exists there. It is the Nescience
that dwells in the heart, called STENIQTHIEFW Avyakrtaka‘sa.
This darkness in the heart is dispelled by mental attitude,
Which is the result of hearing of Mahavakyés. The igno-
rance says ‘[ am not Brahman’. ‘I am Samsari. There is
neither fiEJV'i Brahman, nor is He shining.’ This ignorance
is contradicted and hence, dispelled by Her-Jnana-Know-
ledge, as the basis of the meaning of HSIHIM Mahavakya
‘I am Brahman. my attributes are HQ-lfifi-STIFTE Sat-Chit-
 82

Ananda’. She is $5171: Brahman, the ‘One-ness’ mentioned

in the Sr. 1:13 HF“ ‘Neha-Nana’. No plurality here.
Sing arée’atrerqgrfi an:
Om Hardasamtamsapahéyai Namah.
172. ssefieerwegcar Hallisalasyasantusta; assim-
EIPI is a kind of dance performed by girls, holding small
wands in their hands, to Qififilfif Ekatala or single time
measure while singing. She is pleased by such group dances.
“mfmi meshed gen ass-flea fag: “Narinarn Mandali
Nrtyam Budha Hallisakam Viduh Hallisaka is a group
dance performed by women. grtrasfiafifi “Haravalikosa".
sr‘tq gse’ieeiwsgsarfi as:
Om Hallisalasyasantustayai Namah.
173 gfififiifififqulrl Hamsamantrirtharfipini : 39’
means ‘Paramahamsa’ Sanyasins. The mantra propitiated
by them is SIUTE Pranava. She is the significance and the
expressed meaning of HUTEI' Pranava, as taught by Sastras
She, as the meaning and the deity of that Mantra. reveals.
Herself. Or 3811'? Hamsamantra, means STETCITFifi Ajapa-
mantra i. e. an Hakara and HEFTI Sahara. They signify
the inferential meaning of Eli Tat and Eafi Tvam. Since 3
Ha and H 83. express W71 Brahman beyond the sensesuthey
mean according to the function of speech called WWEHT'T
‘Bhégatyfiga' (the greatest common measures between them),
“Eternal, Pure, Free, enlightened unworldly Eff-I ffiq BTW-[FE

east" Sat-Chit-Ananda-Svarfipa”.
afiq gefifirfi‘efqufr an:
Om Hamsamantrartharfipinyai Namah
 83

ars‘rqraraf‘miarar Hanopadananirmukta :
174. gm
Hana means rejection of the undesirable, and EWIETFT

Upadana means acceptance the desirable. She is without

of
both; "Aprano Hyamanah subhrah Mu.U."
STSUFFIEIFFH: 3:13:

Stems “Akayam (Is. U.) “afirfri ara sci fsrznfsrfi =r qua:

Asairam vava santam priyapriyena sprsatah, without breath,
without mind, pure, without body, likes and dislikes, do not
touch Him. - Ch. U. 8. 12.1.” Brahman, who has nobody, has
no mental attributes, such as likes and dislikes, hence
She is devoid of grfi‘tqrafi Hanopfidana, i. e. unattached to
them. $511365? fifflj’la Vimuktasca Vimucyate' One —-

who is free alone, is liberated - Kath. U.”

afiq gm‘rqrarfifsrjararfr Fm:
Om Hanopadana - nirmuktayai - Namah
175. EVENT?Harsini : According to the Tai. U.
“qsr E} ETHFEHFET Esahyevan Andayati’. He alone makes
every one happy “She is the giver of all happiness, i. e.
gfqufi' Harsini.”
BT‘TH; ERNIE" FIFI': 0m Harsinyai Namah.

1'76. gfifilafl Harisodari: aft Hari - means 55W

KISIla; 3€I=Udara 3Tq=Ut (slight) STUT‘ Aram=diflerence;
i. e. equal to ER Hari Who is 55‘" Krsna. It means She is
one with Krsna except for slight difi‘erences; or 331 Udara
means much mar Maya. Hence, the name means the state
of Awareness limited by 11qu Maya.
“arcri‘zr Fear team 95% was qtrq alaniai nararg‘r
Irffii Apareya mita stvanyam prakrtim Viddhi
“cliff?!” STIR-i

me param jiva bhfitam mihibiho yayedam dharyate jagat.

There isa. (TU STEFEI paraprakrti, other than this. By Her
is this am Jagat borne. Bh. G." “éaressrféra Ffiljfi fillets
 84

Devatmaéaktim Svagunai Rnigfidham. The power, which

was concealed in Her attributes, and which was one with
Paramesvara. Sv. U.” According to the above SEFEI' sruti
and Fifi-r Smrti differences in the form of Iévara are
acceptable.
Silq‘ afre‘tafi” an: Om Harisodaryai Namah.
177. argrgggmgemHahahehfimukhastutya. Extoll-
ing the attributes of one is called Gqffi Stuti. She is the
basis of such attributes and hence is praised, by TF-ETEI'T:
Gandharva’s lead by SI‘Q'TEE’ Hahahfihfis'.
grgxgggetgemfi :rrr:
sr‘nzg

Om Hahe‘ihfihfimukhastutyayai Namah.

17R. grfaafafaaf'aar Hanivrddhivivarjitfi: The

growth of limbs15 called 3%; Vrddhi. Their decay is called
3er Hani She is devoid of both. a avian area Fr‘t Emirate
Na Karmana Vardhate No Kaniyan. This neither grows
nor decreases by 5511 Karma Sr.” ETFFT, EI'FZ Hani & Vrddhi
are indicative, of the six changes, Vide-cName-BO— that the
—

bOdy is subjected to, and produced by Karma. So, they are

not found in Isvara. Hence, the name means FEVER“?
NirVikara, i. e. She is not subjected to change.
3mg grfaagfafaarf'aarfi Fm;
Om Hanivrddhivivarjitayai Namah.
179- édna'iagam Hayyangavina Hrdayé : Her
heart is campared to butter, for its softness and melting
fludity. In the hearts of H‘Tfirfi: Yogis, She manifests as the
flow of kindness. Although She Herself has no heart of
Her own, since She is in all, She is described as having a.
heart. According to Nr. T.U., She is STEWTITFH without speech
 85

and mind, etc. Hence, although She, being $6171; Brahman

cannot be having attributes of mind like desire and kindness.
yet they being results of FIJI Maya, like E-{fiifirIUT lksana
are.‘- attributed to Her. Here, gas Hrdaya may be taken to
mean kindess. She has kindness soft and fluid like butter.
ant! gdnaisgamzi as:
Om Hayyangavinahrdayayai Namah.
:80. gfiifiqrswiqm Harigoparunamsuka afvfiq :

Harigopa means a red insect, which is born in the rainy

season, when the Sun moves between SHE? Ardra and HE”
Magha constellations. It has a soft body, 8 limbs, and is of
red colour. The name means She wears a raiment, red like
that inseCJt or She has red rays.
Sits gfm‘tqrswiqwz‘r arr:
Om Harigoparunimsukayai Namah.

18]. fififll‘lfim Lakarakhya : She is expressed by the

116511? Mfilamantra with 65 La. Or a La is 555373 Sakra-
bcfia ”Q‘FE Sendra He is Indra. Nr. T. U." Hence, She is gar
Indra, expressed by a La. Or She is expressed by ES La,
accompanied by mma‘ta Mayabija, 3711 Hrim meaning WWI
Maya is controlled;
aftq aafimemfr Fm: Om Lakarakhayai Namah.
182. Latapfijya: ear Lata=creeper so cal-
556”???“
led because it is much bent down. Here it means great
Pativratas like STEETEIST Arundhati who worship Her, as
their-favourite Deity for the security of their married state.
”FINNISH Hams? gfé'ragféaa faafa Samarfidhya Maheéa.
nim Bhuktim Muktim Gavindati. Those who worship
H‘fiflTFfi Mahes’ani will have enjoyment here and hereafter;"
 86

or She is worshipped, in forms lTlI'l Gouri or %?{Ifl Kedari,

with sylvian objects of worship, like flowers, creepers, etc.
She is adorned with them. It means She is waft Sabari or
afig'fi Vanadurga who is worshipped with them.
afiq aargsmfi s11: Om Latapfijyayai N amah
183. qufififgaasfifi Layastityudbhaveévari: The
name should be considered in the reverse order, beginning
with 3:3,"? Udbhava which means birth- i. e. resulting
manifestation of an operating cause; Rafa Stiti means
experience of the existence of a thing in time; 5W Laya
means resulting manifestation disappearing back into its
cause and existing only in its causal state - and capable of
re-manifesting as 315E Vak - or name. Theses acts cannot
be caused by a life less agency, but by an efficient intelli-
gent cause just as a potter is seen to be the cause of a (pot)
Era' Ghata. Here a doubt may arise, whether this efficient
causal intelligence i. e. €53??? Iévaratva is single or mul-
tiple as seen in Gopuras etc. (as deities), as GEES! Tatsatha;
This is cleared by Sr. “as? an surfs ganfir arm's Yato Va
Imani Bhfitani Jayante - Tai. U. 3-1‘” In this, the singular
as: Yatah, indicates the cause as one. This description of
Brahman, shows He can be known by certain signs and
standards. Since the name begins with 621 Laya, it means
this std? Prapanca is without a beginning. Here it must
be read that the disappearance, preservation and birth is
of the GHQ J agat. It means She, the basic Awareness, the
bearer of Hq ffiq 3117i??? Sat Cid Anand is the cause of the
illusion of (WI? Samsara or GHQ Jagat.
Sing aqftaegafitaafi” Fm:
Om Layastityudbhavé‘svaryai Namah.
 87

184. artues’rnegcar: The king, though he has

nothing to desire, yet, witnesses the hunting of animals
and the dance of children. Similarly, She is pleased with
dance of ignorant ones, without expecting anything in
return - The GWEN Lésya or dance is caused in the following
manner. Experience of likes, dislikes, mixtures of both, or
mere passivity, results in emotions, like, pleasure and grief.
When these became intense, there will be excitement caus-
ing movements of the various organs of all living things.
The totality of all these movements i. e. deeds, is here
described as SHEET Lésya. Since She, as the authentical
ruler of all, who according to their deeds drive them on to
their results, without expecting any return, She is here
mentioned as pleased with the SIP: Lasya. “WET-l flifiqffi'
and :r ifar 1:156 Feral: Nfidattekasyacitpfipamnacaivasukrtam-
vibhuh. He will not receive anybody’s good or bad deeds.
(Bh. G. 5——15).” ETFU means, dance to music and time
performed by Goddesses and Courtesans. She is pleased
with such dance i. e. She bestows rewards on them, out of
kindness.
afiq ermafrafigserfi an:
Om LasydarSantustayai Namah.

155. maramfaafhar Labhalabhavivarjita: amt

Labha means attaining the thing one does not possess STERN
Alabha means not getting benefits inspite of trial for them.
She is devoid of these two-i. e. She has attained all wishes
and hence ever satisfied.
“Fr fr qra’ffta safes fag arfig féfiaa Na Me Perdhae-
ti Kartavyam Trisu Lokesu Kimcana. O Pardha! There
l

is nothing for me to do in the three worlds” “Bh. G. 3-22."

afi' atmemfaaffirarfi as:
Om Labhalabhavivarjitayai Namah
 8%

figfifitrfil Langhyetarfijni: Eff? Itara means

186.
the forms with attributes created by the illusion of Gflar
Jiva. rPheir SITE“ Ajna means, the duties enjoined by
them in worship or ritual. Langhya means She is
fo‘ET—I

not subjected to any of them. As pure Awareness, She has

nothing particular to do, nor can She be subject to any
mandate, or, She is not the servant of any body, and there-
fore the orders of other Gods are to be ignored by Her.
”HEQTFETIFETCIFET:
Sarvasyadhipathih Hil'Ffififrfi: Sarva-
syes’anah.” He is the lord of all and controls all. “Br.
U. 4—4—22."

Since She is the lord of all, She cannot be the subject

of any one.
BT‘T'
Ff'alfifiififi' HE: Om Langhyetarajnayai Namah.

187. WETWQIFEFFI Lavanyaéalini: ESTEWJ Lavanya

is beauty which is a source of great pleasure, and She.
as
the form of Ultimate bliss, possesses it; or every one of
Her limbs are beautiful.
aff arawmfsfi as: Om Lavanyasalinyai Namah.
185’ Laghusiddhida: EST Laghu means
EHFHFEEI
light 01' easy. fit”: Siddhi means attainment of object-
She grants the desired objects by easy means. Or WET Laghu
indicates FIFE“?! Laghima. The meaning is She grants
the 8powers, qsafr Aisvarya’5; Or 633 Laghu means
beings with small intelligence, riches and limbs i. e. low
grade living things, such as animals and birds. She grants
even to these. awisdom and other similar agencies that
lead them to liberation. The nature of these agencies like
wisdom can be easily imagined by the greatness of their
result i. e. liberation.
Sfi Hirfiffifiifi as: Om Laghusiddhidayai N amah.
 89

189. arartssawim
Laksarasasavarnabhfi= starter
Laksa Rasa is flowing lac - Varna means colour. She
HUT?

has the shining colour of flowing lac; i. e. Her form is

brilliant red in colour.
afi' arertssawiurfi Fm:
Om LaksarasasaVarnabhayai Namah.
190. asswmagfaar Laksmanagrajapfijita: 3W
Agra means before; Laksmanagraja means born
E'W‘iWTI‘IGF

before EEHUT Laksmana i.e. UH Rama and $116 Bharata.

Since all the sons of ESP? Das’aratha follow in the foot
steps of Rama, the eldest, in all their actions, Laksmanag-
raja indicates, the four sons of 35W? Daéaratha; griffin
Pfijita - She is worshipped by them. Rama is named (*f)
“Fsaf'aarsrfatsarar Sivalinga Pratisthata. Established
firaf'arrr Sivalinga." Hence it is suggested other men and
women of his Dynasty, have the reputation of having
worshipped Siva and His consort.
afi asswrwgffirarfi arr:
Om Laksmanagrajapujitayai Namah.
191. afilfifl Labhayetara: Labhya means
65W
that can be achieved by devotion and similar acts, i. e. the
fruits of the above. She is different from these because
she is neither an act, nor the result of an act. "HEHEJE H
STEIN Tatsatyam Sa Atma STIEFIE Atman is truth) (0. U.
6-3—7)
firecr‘t Faemai %ra:r firearm iffi agai 2ft faaerfa Emmi
Nityo-Nityanam Cetans Cetananam Eko Bahfinam
ENTER???
Yo Vidadhati Kaman Tam Atmastham Kath U. 5—13. fiiflfi
Brahman is the eternal among the transient; confers Aware-
‘f fizraf'amsrfatsalar Sivalingapratisthta is one of 108
names of Rama.
 90

ness to Brahma and others, who are themselves Awarenesses,

while being one confers suitable fruits of deeds of many.
Those who know, Him the STRUT Atma attain eternal peace
Other will have no such peace." “ER-f‘ HTE‘IIQ SWfTHIQ Eta
Yat Saksat Aparoksat Brahma - Br. U. 5—4—1. afar Brahman
is immediately realisable and not through senses." By
these above Srutis, SHEET Atma is the form of eternal
fulfilment, and liberation, and is not any one of the four
results of action (*f). Or $6? Itara means fruits of HI?
Dharma, 3T5! emu Artha Karma and ma Moksa. Hence,
the name means they can be obtained from Her. The above
fir?! Srutis also support this meaning.
all mfiaifil Fm: Om Labhetarayai Namah.

192. aswf‘aagam Labdhabhaktisulabha: (accessible

to those having View Bhakti.) VTFQEI Bhakti is of two
kinds namely ordinary and special. The first one is attained
555%? Labdha, by those who, are in distress, who seek
knowledge, or wealth. These attain this Bhakti now and
then at proper time, to seek their objects; She is within
their easy reach, as their own SUE?” Atma to grant their
boons; The second one is of the unique nature attained by
Bhaktas with God realisation.
“Galiwffifi Emma Ekabhaktir Viéisyate Mental
attitude of worshipping Her as one’s own self is unique-Bh.
G.7-1." She is within easy reach of such Bhaktas-They are
(*f) They are (1) those that can be produced (pots etc)
(2) ——do—— reached (villages etc)
(3) —do— changed (gold into
jewels.)
(4) those that can produce a good quality
or remove a bad quality i. e. improvement
 91

ever conscious of Her as their Atma; ”infill earefra fi' WENT

Jna‘lni Tvatmaiva Me Matam. SUFFI Jnani is also a form of
my self. Bh. G. 7—18.”
Or 61'6": Labdha means always in ones posession:
like the necklace round once own neck. She is within
reach of Bhaktas. Bhaktas attain Her easily, without
effort, through their devotion. “wear 1:” HfWfiTfiTffi’ Bhakta
Ma Mabhijanati. Through “FEET Bhakti they know my
true Self. Bh.G. 18—55"
sr‘f
Eaawfaagemfi an:
Om Labdhabhaktisulabhayai Namah.

ainargar Langalayudha: ems Langala is

193.
plough. She, in the form of 5N Sesa or Eff-RTE Balarama
has plough as Her weapon. ”SIT-fa 5%”qu HINT-HIT Ananta
Scasmi Naginfim - I am 3W3 Ananta or 5W Sesa among
HUN: Nagas and HEW-III Balarfima is the SWEET? Avatar of
3H?! Ananta.
3H filqfilgéfifi Fifi: Om Langalayudhayai Namah,

194. awe—arm?ataafrsrrrarqfiafifaarLagnacamarahas
tas’riéaradaparivigita BEFFT, Lakshmi and FYI-FEET? Saraswati
hold, in their hands, ENE? Camara’s or tufts of the hair of
the animal, fil-Til Camari in their act of worshipping Her.
afi' wasmrgraa‘tfirzalq’r‘tafifarm?! as:
Om Langnacamarahastaériéaradaparivigitayai N amah.
195. Lajjapadasamaradhya (Wor-
BEHI‘TEHUTUEHT
shipped in Mind; EIGHT Lajja is a function of mind,
causing aversion, making one secretive. By 6553” Lajja
are indicated all the functions of mind. REFINE Lajjépada
hence means the basis of these functions i. e. mind. accord-
ing to the following;
 92

mm: sates} Fafa’r‘tesr gar 3% (81% 3T xii

319131
Ftefiaq Ha: 11?! I13 Kfimah Sankalpa Vicikitea Sraddha
Aéraddha Dhrti Radhrtir Hris Bhi Rityetat Sarvam
Mana Eva.
Desire, decision, cogitation, devotion, lack of devo-
tion, fortitude, and lack of it, modesty, fear, all are mind
Br. U. 3—5—3. She is to be meditated on in that mind.
”a sneqf‘q fatafi SEE-TI} HEW“?! Ya Atmani Tisthan Antaro
Yamayati—who dwelling in the mind, controls - Br. U. 4—75.“
“Igtfgfif figisa’ gtiwq Guhahitam Gahvarestham Purinam.
Who dwells in the cavity of mind and who is ancient, Kath
U. 2—127," ”a erased disaster 3hr: Tam Atmastham
Yenupaéanti Dhirah. The hero who can perceive the
one who is within the mind attains bliss Kath U. 5—12.”
~

01' «Gama Lajjapada means the multitude of Gfiarr: Jive—1s.

She, as the cause of mantfestation of happiness in them
and as the basis of their bliss or happiness, is to be WOr-
shipped by Sitar: J ivas by afazr’rrr Bahiryaga or external
worship.
3ft asarqasmnarfir as:
Om Lajjapadasamaradhyfiyai Namah

196. ENELampata: 65E Lam, the Bija, expressive

of 32a“! Prdhvi (Earth) denotes the GHQ Jagat. (TE Pata
means the limiting power; i. e. STERN Avidya. So the
name means She, as attain Avidya is the cause of Ema
Jagat. “I”??? g NEWER Mfiyinam Tu Mahesvaram Hgsat‘
Maheévara possesses WWI Maya or illusion-Sve. 4—10."
“.1; qqfi mash-1 €531: Ya Eko Jalavan Iévarah possessing
illusion rules with all the powers. Sve. U. 3—1."
“afinfi meld SITFNI‘ Ajnénenavrtam Jnanam - Knowledge is
enveloped in Nescience «Bh. G. 5—15.)" Or 5W8 Lampata
 93

means-delay-Although a devotee has good deeds and wor-

ship in ample measure, yet owing the impediments in his
path, there will be delay in their fruition, although, like a
well disposed king, qififi? Paramesvara, is averse to any
delay in granting the devotee’s-wants. Or 69%“ Lampata
i. e. lethargy etc., are the functions of the mind. They
are caused by REEF Satva, (Era; Rajas and flag tamas
which are super-imposed on the Awareness within. Hence,
She is said to possess those functions.
sfi GWEN? Fm: Om Lampatayai Namah

197. 8§§53fi Lakuleévari: By g Ku is meant

Tad} Prdhvi which denotes Hfiq Jagat. gag Kulam
means one which absorbs WTQ Jagat. It means the Aware.
ness conditioned by WRIT Maya which is the cause of
dissolution. “aesrzieqfwsfarsifa Yat Prayantyabhisamvi-
s’anti-in whom every thing merges and enters. Tai.U.3-1.”
So. Egan; Lakulam, means where 37611 Kulam
gets absorbed. She is the ruler of that; or 65%?! Lakula
refers toa location either in Garrf‘erISarsr Svfidhisthana or
HFUTgI Manipfira cakra. (*f) She is its ruler, i. e. Her
forms are taco; Visnu and ”GE Rudra. fifififsaPfiffi:
Bhfita Srsti Smrti describes how Earth is absorbed into
water and water into light and light into Sat or Truth.
“earnest: Harmer: Sadayatanah Satpratisthah: All
creatures abide-based in Truth-Oh.U. 6—8—43. Hence, She
is the ruler of agar Lakula or manifestation of power there.
Sfi agafiaif 7-HT: Om Lakuleévaryai Namah.

The element of STIWQ water is attributed to

(*f)
31?ng Manipura and fire to $353651? Svadhisthfina.
 94

198. 8531”?” Labdhamana: In?” Mane—1 means the

the illusion of “Ego." “afirmmesm assassin: gasses
Abhimanatmaka Stadva Dahamkarah Prakirtyate. A sense
of Self-esteem is known as Ego or $35!“? Ahamkara.” All
liVing beings possess ego which is nothing else but an
illusion of Her as its basis. It is caused by 318211?!
Adhyasa (*f). In?” Mans means worship. All worship
or respect, the source of happiness, offered to people for
their great learning, wealth, birth, beauty, etc. is already
received by Her as their inner ruler and the image of bliss
or happiness consequent of worship Or mar Mini is
measure of size, length etc. “H at U6? “El Fla 311qu 3178i
Ema? gear: 31qu (trims use? Helms Sava Esa
Mahanaja
Atma Mahan Prabhurvai Purusah Ano Raniyan Mahato
Mahiye‘in. He, the unborn is huge, Lord, smaller than the
smallest, biggar then the biggest.” The purpose of the
vedic saying is this; When the sun is reflected in vesssels
of water of various shapes and sizes, he
appeals to be
limited by their shape and size. Similarly
argr Brahman
is comprehended as being of different sizes and shopes etc.
depending on His limitations GqTI‘ET (Upadhis) like
Elephants, Pillars. Bugs, Snakes, etc. Hence She has, as
a measure of Her limitation 6'?er (Upadhis’) Her manife-
station the entire Gfilq Jagat, and its contents, She Her-
self is infinite i. e. beyond measure.
3Tl asfiqlfilfi HT-l: Om Labdhamanayai Namah.
199. 655%???”Labdharasa: She possess 1H Rasa
"Isiah: Rasovaisah. He is bliss - Tai. U." Since She is
the source of the greatest bliss, She has bliss as her form.
198. (*f) 37(8qu Adhyasa is the false impression
and illusion of snake found in a rope. It is not really
based on rope but on our ignorance.
 95

Or TH Rasa also means the emotion of love. She signifies

that emotion, since. She is bedecked with auspicious orna-
ments and flowers, which are indications of love; Or TH
Rasa means the taste of sweetness. According to the saying
of Gita, “titan: fsawen: fem: gen arr-gm: Hiram: firm:
Rasyah Snigdhah Sthirah Hrdya Aharah Satvikih Priyah
in devotional offering, bitter, acid, and saltish foods are
prohibited, but sweet things, dear to Her are offered. This
is so because sweetness is Sattvic and She is pure ER?
Sattva limited by NWT Maya. Hence She possesses sweet-
ness.
31'}. Fiat-TIFF”? Fm: Om Labdharasfiyai Namah

200. Labdhasampatsamunnati: She

HGHHIQEHEEFET:
has super abundence of wealth. Here FINE Sampat
means, Her own inherent attributes such as HEZTESTW
Satyakama, or Hfib‘lfifila Satcidananda. These attributes
that manifest qgli Brahman, in his limitation of mar
Maya are coeval with Him, and are not the result of any
act or cause and hence denote His unique greatness.
”a filiaflufl' wt Has—4i Ef éaami gut a éaaq qfé‘f qeflaf
emf “£an fame as 33%? signs Ta Miévaranam Para-
mam Mahesvaram Tarn Devatanam Paramam Ca Daivatam
Patim Patinam Paramam Purastat Vidama Devam Bhuva-
nisfi Midyam Sve. U. 6— 7. We know Him, the lord of the
cosmos, as the ultimate, supreme lord among lords, among
the Gods the ultimate, and as the king of kings.” “REIT-76m:
HEJFQWQI Satyakamah. Satyasankalpah—Ch. U. 8-15. His
desire is Truth, and decision is Truth. ”qfiffiiaf '1'}? Bali:
when? VENT Ell—Ff: Rae??? Esa Sarves’vara Esa Sarvajna Eson-
taryam Yesa Yonih Sarvasya Man. U. 6. 'He is the Lord
of all, omniscient inner ruler, the cause of all.” “Ufa: STE:
 96

HIPEfi Gati Prabhuh Saksi. He is the goal. the lord

and witness. Bh. G. 9-18.” Hundreds of sacred texts
like the above state She has a super abundence of these
great attributes. Hence She is W1 Brahman Herself as
established in the sentence “qu ffiffl‘i ”FEET QE'IUTFPI Esa
Nityo Mahima Brahmanasya. Brhman is that supreme
power." Further discussion of this is un necessary.
asaemesqfirfir an:
ar‘f

Om Labdhasampatsamunnatyai Namah
201. Efififlftufi Hrimkarini: The letter EATS: Hrim,
which concludes the II part of the HF’JI‘T'HESPI Mantra Pan-
cadas’i, expresses Her.
317 gTfififIUir Fm: Om Hrimkarinyai Namah.

202. Hrimkéradya: Here the word STERN

EPFNITEH
Hrimkara denotes air: Vedas. They are the result of
Hr'im. She, as the meaning of 33!: Vedas, i. e. their cause,
is their beginning. and is antecendent to them. All Words
function with reference to their meaning. In literary
work, where power of the word is found a word functions,
if it is only meaningful. Hence it stated that meaning, is
antecedent to word.
eff fie’mmfi an, Om Hrimkaradyiyai Namah.

203. Hrimmadhyéz'g'lq Hrim, as 11F!“ afia

53313:"
Maya Bija, expresses conciousness qualified by mm Maya,
which is the indivisible, material and efficient cause of the
Jagat. glq‘ Hrim is its symbol. Its worship, causes all
the attributes inherent in it, to manifest. If it is not so,
it leads to the conclusion that repetition of Mantra in J ape,
will not achieve the cherished object. In the previous
 97

name (202), it was mentioned, that She is the meaning of

the words which are yet to manifest and as Eff Hrim, She
is STQi Artha antecedent to sraa Sabda. Here, She is men-
tioned as having Name and form, i. e. 553 Sabda and que
Artha the beginning of speech as Her own manifested form,
according to Faaéa'ra Vivarta Vada (Vida Name 183.)
Hence, by Eff Hrim, the meaning of Eff'éf‘ffi Hrim Bija.
which is Herself is indicated. 118?} Madhye here means
‘at the time of activity’. It is established that since.
every created object such as a ‘pot' is known to have the
attributes of sq-faq-ansia Sat-Cit-Ananda She shines
forth, through and through, this Jagat as its cause. This
puts, at rest, other theories regarding an?! Jagat, which
appear to be reasonable but not really so, such as Haifa
WfiUTfFf Acetana, Parinama and STR'QT Arfimbha Vadas. (*f)

204. Eff rfiffifqfilfHrim —Sikhamani: A crown

jewel, has a significance such as brilliance. which distin-
guishes it from the jewels worn on other parts of
*f. There are three theories regarding sari Brahman
as the material cause of EUR-I" Jagat. (1) QFTUTHT Parinama
i.e. change of state, Brahman becoming Jagat just as
milk becomes curd. (2) Sffi'fl' Arambha, change of form,
giving birth to a new form, like threads becoming a cloth.
As Brahman is without limit or form. the result of the two
above changes having limit and form cannot come" into
being. (3) 3%63 Acetana i. e. caused by non-concious
cause. This cannot be since WE Brahman is Awareness.
Hence, all the above 3Vadas are rejected. According
fififffilfi Vivarta Vida, WEN-f Brahman is only appearing
as Jagat due to mag Maya; really Jagat is false fi'gfi
Brahman alone is real.
 98

the body. It reminds one of the wearer's supreme

powers. Similarly gt Hrim, the king letter of fi'ifasr
Srividya, signifying the to-tality of words, and expressing
Her and the Ema Jagat as a form of relationship between
the concious and the inert; symbolises eqfaq and:
Sat-Cit-Ananda; It brings into manifestation, Her ultimate
powers, byzgranting every object, to those who repeat it in
5W” Japa. By this its supreme attributes are suggested.
As the crown jewels of ET Hrim, She is its essential
distinguishing meaning. This name sums up all Her
attributes. (*f)'
all Efffilfilqulfi as:l Om Hrim Sikhamanaye Namah

205. glfirrfisfififrrm: Hrimkara-Kundagni-Sikha:

(Flame in the sacrificial pit of 3755!? Hrimkara) Here
Ear-GER Hrimkara is compared to the pit of sacrificial fire.
Since She i. e. qfirgfio Parabrahman is expressed and con-
tained by Hrim, She is here compared to sacrificial fire
such as all—553321 Ahavaniya in the pit. It is enjoined in
Vedas, 333561137 fig‘lffi Uddiptagnou Juhoti - offer to the
flaming fire arraarfmi Gigifa Ahava-Niye - Juhoti - ofier to
argarfefi Ahavaniye fire. But these two mandatory sen-
tence should agree; Hence the unseen power that leads one
to Heaven by this sacrifice is not in STI'Q'ETFFW Ahavaniya
fire, but in its flame as stated in the above Vedic injunc-
tions. They remind us that the significant feature of the
(*f) According to qaqlararir Padmapadacarya,
to meditate on qtéfifi Paradevata, combining all the
attributes, is called 10min Gunayoga. Hence here She
must be contemplated with the above mentioned great
attributes. To meditate on Hereliminating all attributes
is called €317.15!” Samharayoga.
 99

pit of sacrificial fire, is its flame, in granting the objects

of life. Similarly She is the significant feature of Hrim-
kara. It is enjoined “fiélficfil‘fia Mantrairupasita should
be worshipped by IT'ERI Mantra.” As the expression of EFT
Hrim, Mantra, She is its signifiance. Hence (Haiti-I Para-
devata is described as the flame in the pit sacrificial of fire
called Hrim.
afi' first? fisfiaf‘srmfi an:
Om Hrimkara Kundagnis’ikhayai Namah
206. first: flffilfizfifiir
Hrimkara Saéi Candrika (She
is the moon-shine of the moon of @3511; Hrimkara is here
compared to the moon and Herself its shine. iffi'afi Can-
drika is that which pertains to Eli! Chandra. Here the
illuminating conciousness, which is indivisible form ET
Hrim is compared to Effie? Candrika which is one with iii“
Candra. The moon light which emanates from the moon
showers nectar and enlivens éaaia: Devaloka and other
worlds. Similarly She, the luminous, Awarenesses expres-
sed by 39f Hrim, the cause of the illusion of GUT?! Jagat,
enlivens supremely devoted great men with the state of
identity with Her by conferring on them. the status of
sag-fag are: Sat-Cit-Ananda.
ai‘i ETWWW safari an:
Om Hrimkaras’aéi Candrikayai Namah
207. E‘Tfirt WIFE? Era: Hrimkara Bhaskara Rucih:
The light of the sun of giant Hrimkara; mam Bhfiskara:
“WI-55?: Bhasah-Kara meaning one who radiates light
for the good of the world; i. 9. Sun, Era: Ruchi means his
radiance. So WIFE? Effi: Bhaskara Ruchi means burning
sun. When there is a down pour of rain, from the sky on
 100

all sides in the rainy season, during the day although the
sun is there, yet he is not seen; then the orthodox do not
perform life functions such as eating etc. When they again
see the sun, when the clouds are torn as under by strong
winds, they rejoice. Similarly people incompetent to pursue
the path of J nana, do not percieve that glow: Hrimkara
is the form of deity, which is their liberating force. Yet
through their Guru they become dedicated, whereby
their impeding sins are destroyed. They then perform Grq
Japa of STEIN? Hrimkara the form of Fié‘aa Paradevata,
whereby they realise Her immediately as the expres-
sion of Hrim; By their long, continous and intense medita-
tion, She manifests Herself as the ultimate blissful,
conciousness-the meaning of 63' Hrim and confers on them
the nectar of blissful experience.
sff EEG”? was? Bill :rrr:
Om Hrimkara Bhaskara Rucaye Namah

208. fiafifilfila iffiESTHrimkarambhoda Cancala;

She is the lightning in the cloud of 3:7 Hrim. sin-‘13
Ambhoda is one which gives sins Ambhas or water i. e.
cloud. gar Hrim is here compared to clouds, because it
rains desired objects. The lighting in that cloud. shining,
yet inseparable from it, through its life giving rain. mani-
fests the power of promoting the growth of the crops,
Similarly Wail?! Paradevata expressed by Eff Hrim inse.
perable from it, when contemplated, becomes the inexpres-
sible, pure, ultimate goal, the deity illuminated by Her
Mantra and confers, ones desired objects of life.
afi alarms arsenal an:
Om Hrimkaram Bhoda Cancalayai Namah.
 101

209- glifl? aiaigf‘rasr Hrimkfira - Kandankurika :

(She is the sprout in the tuber of a? Hrim.) $.75 Kanda
means a strong bUIkY TOOt. Ankurika is its first sprout or
manifestation. This sprout, without transgressing the
creative power, inherent in the root. appears as trunk
branch, leaf, flower and fruit, proclaiming the creative
power 0f the root. EFT Hrim expressing Her, being part of
3?: Veda, is SBlf autoritatiVe requiring no further proof in
revealing Her-As the object of such revelation and as the
causal agency of the multifarious creative changes of fine:
Jagat, having the limitation of 1TH? Maya, which can per-
form the impossible. and as Eff Hrim and its meaning - She
is revealed like that sprout.
afi
ngr saigfwrz‘r as:
Om Hrimkara Kandan Kurikayai N amah
210. fisris Erma?“ Hrimkaraika Pariyfini‘ The
unique ultimate goal of Eff Hrim. As the agency by
which the four objects of life are obtained, fiHrim
denotes Her as its unique, ultimate ”goal, significance and
‘measure. Eff Hrim expresses mar Maya. Since Maya
must have some basis, She, the basis of WW Maya and the
objecti' of mm Maya and yet devoid of WWII Maya is signi-
fied by a? Hrim.
afi almifiqrmfiri as:
Om Hrimkariikaparayanayai Namah
211. fi$IIfiF§$I§EfT Hrimkaradirghikahamsi: (She
is the swan in the well-Hrim) Hrimkara is here, compared
to Dirghika, a well with steps to go down (Tank) for sport
in the palace gardens. Sines, Hrim is the source of rest and
repose, like that well, to those wandering in the wilder -
 102

ness of Samsara it is so compared. “3?qu W52?!" qfizlffi 7f

a: (IMF?! 3553? Arama sya Paéyanti Na Tam Paéyati
Kas’cana" -Every body notices the garden but none its
owner-Br. U. 4-3-14. (*f)
SUITE Arfima means enjoyed everywhere i. e. Jagat.
This comparison suggests that worship of Efifiirt Hrimkara
in this Jagat, secures to the devotees the supreme bliss.
In that aim? Hrimkara, She is the female swan, which
discrimates between the essential and the non-essential-
A well, having such a female
swan, for its habitat, with
its golden lotuses, etc. suggests its belonging to a great
pOwerful king. Similarly shining as the meaning of Hrim-
kara. She signifies the blissful and liberating power of Her
own Efifi Bija a? Hrim.
afi glasrtsifsimgai as:
Om Hrimkaradirghikahamsyai Namah

212. ghrfmfirfifqfir Hrimkaradyanakekini : She

is the peacock in the garden of a“? Hrim.Since Ella“?
Hrimkara grants fruits of deeds, it is compared to a garden_
In that garden She is compared to 3. peacock, which by its
appearance and voice is pleasing to the‘mind and hence orna-
mental to the garden. The divine sound of Eff Hrim and
the ear Fae 3mm: Sat Cit Ananda expressed by Eff Hrim
are identical with the ultimate goal, expressed by gel Hrim.
The peacock moves freely in the garden amongst the
trees.
the creepers and thickets - Similarly, She freely extends,
and radiates through everybody, big or small, through
(*f) It is here suggested, that, one notices in the
Jagat, its contents, i. e. villages, towns, wemen etc but
non its makers $16311 'Atman.
 103

Gods, animals and men and through WEI Brahma, falsel-

Visnu and ‘65:" Rudra, as their SUE-FIT Atma (Self) or 'I’
conciousness, the most coveted ultimate bliss, the basis
for their life, body and mind.
ar‘f
g‘fsrfierrfiffifi as:
Om Hrimkarodyanakekinyai Namah
213. EffiTUTUHEFIUfT Hrimkararanyaharini: In the
forest of 6:711 Hrimkara, She is the deer. 3T3”? Hrimkara
partly expresses mm Maya, i. e. STERN Avidya and its
consequent fetters. Hence like a forest infested with wild
animals such as tigers etc., it is frightful and difficult
to enter. So 33:31”? Hrimkara is compared to a forest;
while it is so, a man who ventures into the forest sees a deer
in it. The deer indicates to him, the absence of tigers in
the forest and will enable that traveller to secure the deer.
Similarly, to the brave who always, devotedly worship Her,
by virtue of their devoted discipline, She dispels fear and
confers the bliss ofimmediate realisation, by destroying
their ignorance. Hence, She is compared to the deer.
a irar' Farfaearfageggirfa Ta Mevam Viditvatimrtyu Meti.
He conquers Death. who knows SHEET Atman as illumina-
tion. Sve. U. 3—37."
afi' gTsrrrruqafwi as:
Om Hrimkararanyaharinyai N amah
214. firmwareaaefi Hrikaravalavallari : She is
the creeper in the plant-bed of Hrim. 6cm" Hrim, and
'57:!"
qtéaar Paradevata are related as expression and expressed
She grants the fruits of worship of gram Hrimkara, just
as a growing creeper from a plant-bed, bears fruits; Hence
the comparison. It is here indicated, that one should
 104

always cherish and protect Elli with GM Japa etc. as one

would, a plant-bed.
Sfi fifififl'lfiflfifififir Fm: Om Hrimkaravalavallaryai Namah.
215. Bafqiflclfififlfi'l Hrimkérapanjarasuki : She is
the parrot in the cage, Eflfi Hrim. Here, ale
Hrim is.
compared to the cage of a parrot. Just as a parrots's cage
is endearing to even children, ale Hrim as the image of
Parvati - can be worshishiped by even the less competent.
Just as a parrot pleases men by its prattle, She pleases and
grants men their desires, according to their destiny. As
the cage has no significance without the parrot EDIE Hrim
has none Without Her.
afi E'clalilicffitflqfi RH: Om Hrimkarapanjara‘sukyai Namah_
216. giwzinw alfcrsar Hrimkfiringanadipikfi: She is
the light in the portico €111 Hrim. Ella“? Hrimkara is
here compared to a portico in a house, as a place of rest
and rePose for all. A light placed in that portico will
illuminate the objects inside and outside the house and help
all people to transact, their desired activity by dispelling
darkness. Hence it will be protected by all. Similarly, by
constant practice of hearing, contemplating and concentra-
ting on E5711 Hrim and its meaning, She reveals Herself as
self - eflulgant bliss to Her servants (devotees) and confers
supremacy on them in every way.
eff Efimtinwfifqur an:
Om Hrimkara‘inganidipikayai Namah

217. E'lfiilfiiaiffifgfifl Hrimkarakandara Simhika:

She is the lion in the cave of 3311 Hrim. SWEET? Hrimkfira
is here compared to the cave in the mountain’s peak. Since
 105

Hrim, which is taught by the (Upanisad), — head, [of the

Vedas - is in -accessible to people with, wordly desires, it is
here so compared. The lion freightens away other, smaller
animals from acceSs to her cave. Yet to the hero who
recognises it, by its mane etc., it allows access to the cave
and the pearls etc. in its precints, which are scattered by
lion’s claws. Similarly to those, inflicted with, scant
devotiOn, laziness, and hunger, 65f$rt Hrimkara is inacce-
ssible. But because it expresses incomparable CR???”
Paradevata it confers on the brave - their desired oneness
with their deity. Hence She is compared to the lion in
the cave.
gTWIaiazfsfgeafi :rcr:
Sfi
Om Hrimkarakandarasimhikayai Namah

218. aimtrm‘tmjfiwr Hrimkarfimbhojabhrngika:

She is the bumble bee in the lotus of 37W? Hrimkara.
Because gig Hrim, is endowed with many powers, such
as securing the eight EffiimifilT (Ais’varayas) powers,
and the four objects of life, and because of its being
composed of many letters, i. e. 3 Ha, I Ra, £3 Im,
it is compared to a lotus endowed with fragrant pollen.
Ahoney collecting bumble bee. although all flowers are
equal to it in respect of sucking honey, yet prefers the
lotus, because it yields more honey and hence is sweeter.
Similarly She is more interested in 371i Hrim because of
its special attributes, although, She is in everything, as
the Self of every deity, expressed by every Ella Bija of
every Mantra. These special attributes of Efm‘ Hrim are;
it expresses Brahman with attributes, who is the material
cause of every thing; its form signifies Her as Pass Svarfipa
and GIFT Tatasta; it is insperable from Her: and related to
 106

Her. By usage and significance, it is of the nature of the

totality of all words ie 55353171 Sabdabrahman. To the
worshippers of fifififl Hrimkara She appears based in E5“!
Hence, She is here compared to that bumble bee.
afi fiamrm‘mfifnmfir Fm:
Om Hrimkarambhojabhrngikayai Namah

219. firmgqa‘tmeq’i Hrimkarasumanomadhvi =

She
is the honey in the flower of Eff-EFT? Hrimkara. Just as a.
flower brings forth fruits, 733.551? Hrimkara is the agency
which grants the fruits of ones desire; Hence its compari-
BiOIl. t0 E'Jffiilt Hrimkara. Flowers, because of their very
tender nature, have to be handled very carefully when
dealing with them. 6TH“? Hrimkara, since it express
m Brahman, has to be maditated upon with single-
minded effort, as inseparable from ERQETETI Paradevata, at
the time of worship. To bring home this fact, 3711; Hrim
is compared toaflower. Some flowers wither away, due
to sun and wind without honey, and because they cannot
fructify, fall down fruitless. Other flowers are found in
nature with honey, capable of producing fruit. Here, the
sweet, liquid, flowing honey, which is of the nature of
3W1: Apas or water, evolved from €231 Prdhvi, indicates
the fruit bearing power of the flower. Similarly qréaar
Paradevata, having the power to create everything. having
the form of sq ffiq 31W? swam Sat Cit Ananda Para.
brahman resides in all! Hrim, conferring proper fruits to
those devoted to mantra Elli Hrim. Hence, the aptness of
comparing Her to honey in the flowers owing to the simi-
larity of functions of producing fruits.
afi Efr'asrrgqa‘mreafi an:
Om Hrimkarasumanomadhvyai Namah
 107

220. fifififi’éflifilfi Hrimkaratarumanjari: She is

the bunch flowers. on he tree of affair? Hrimkara. A
of
tree, protects, (by its branches) those who climb it for its
fruits, from falling etc. and help them to reach its top, and
delights them by giving its fruits. Hence E5711 Hrim is com-
pared to trees like 555166 Kalpataru. The bunch of flowers,
at the end of the branching stem of that tree, indicates
to the keen observer by the nature of its size etc. its powel
to bear fruit, and creates a beneficial illusion. —— Beneficiar
illusion, or #3le WET Samvadi Bhrama; If one mistakes
the lustre of a diamond to diamond itself and goes in search,
he gets a diamond and hence that mistaken illusion is bene.
ficial. If however one mistakes the light of a lamp for a. dia-
mond and goes in search. he gets no benefit. This is fiflfiffii
€61 Visamvadi Bhrama.—As individual Self and as the deity
of the mantra initiated by Guru, clearing all doubts of the
seekers, She reveals Herself during the worship with
Mantra, helping them to attain their objects of life. Hence
the comparison of Paradevata to a bunch of flowers on the
tree of 6711 Hrim.
g’Tfirasciafi" Fm:
ar‘i
Om Hrimkaratarumanjaryai Namah

2'21. FERRET Sakarakya, having REST? Sakara in

Her name (i. e. afrfaar Srividya).
eff HEWITEZIIEI arr: Om Sakfirakhyayai Namah.

222. HUGH Samarasa: Sama mean I155 Eka or

H11
one. TH means taste like sweetness. Just as sweetnes
pervades uniformly through a lump of jaggery, She perva-
des uniformly through ‘6qu Jagat of which She is the cause
At the time of ”eff“? Samsara, €53? lévara and Gila Jiva,
 108

due to their diflerent attributes of omniscience and igno-

rance appear to have different feelings and natures. But
when they attain, the infinite state, through hearing the
33??! Vedaanta etc- they experience, the oneness men-
tioned in the sentence ‘I am Brahman’, and realise Her as
all pervading One in all; (like the sweetness in Jaggery.)
“(Hi 5m: Rasovaisah TH Rasa is Brahman Tai. U. 2-7.”
Sama means inseparable. Hence, She is WEIR; Brahman,
the supreme bliss, as established in Tai U. (*f)
afi REIGN-l Fm: Om Samarasayai Namah
223. stalwaetgar Sakalagamasamstuta (extolled by
3.1131”qu Agamas) Agama means that by which anything
is known. It means %ET: Vedas, the source of definite
and Purposeful knowledge of every entity. By the word
H.553 Sakala are meant, big or small, all the esoteric
am Anga and 3qu Upanga !sections and sub sections) of
36: Veda;
3%ng Itihfisa and EITUT Pure—mas included. She
is well extolled by these i. e. they. with certitude, state
that there is nothing else beside Her, in praise of Her. The
justification for the existance of aar: Vedas, is their prai-
sing, Her attributes. a'ET: Vedas which illuminate every-
thing, by their Omniscience, praise Her as pure Awareness
and reveal Her as knowledge which produces liberation.
afi' warnss‘rga‘tfi rm:
Om Sakalagamasatutayai Namah

sééaiaateqz’rgfir: Sarvavedantatatparyabhfimih
224.
éaia Vedanta means the concluding part of Veda, i. e.

Know that bliss is fialfi Brahman.

 109

agrarian Mahavakyas; 6”?qu Tatparya, means their

unanimous conclusion. The name means She is made
known by the purport of Harare: Mahavakyas. IIt is
said that purport ENE-CH? Tatparya is determined by propo-
sition, conclusion, repetition, proof, utility, Assertion
and argument. By these standards, the purport of the
aalfialafq Vedantavakya, some argue, deals only with pres-
cription and prohibition of acts, except those of Jnana
and worship, dealing with attributes beyond the reach
of senses. Here this argument is rejected, by stating that
all words in 33TH Vedanta describing flaw Brahman, are
unanimous in mentioning Sléfi gala Advaita Brahman, and
that sections dealing with ritual and worship are all instru-
mental in producing knowledge leading to liberation, and
that the unanimous conclusion of aaffi Vedanta reveals
only infinite awareness - This point was established in
Eli H‘rTr—chfq “Tattusamanvayat. Br. Su. 1—1—4”. Hence, it
not elaborated here - When the notion of after Jiva is elimi-
nated, «tram Brahman, alone remains. The purport of afilfi
Vedanta is the indivisible oneness of \‘rfIEr Jiva and $3171
Brahman. This is called HHHIFJ$TUT Samanyadhikarana.
afi' sa‘éaiaareqfigm‘r an:
Om Sarvavedantatatparyabhfimaye Namah.

225. HEEEI’HJI SadasadaSraya (She is the basis for

:

HQ Sat, and SIRE; Asat). Fifi Sat is the triad of elements

Ilsa}, Pridhvi, anq: Apas. 35f: Tejas. They are known to
the senses as existing. They lend form and manifestation
to afilfr ENC-l“ Karya (Jagat) the cause of which is called Sat.
They are the basis for emperical existence. So, these three
elements are named GEE Sat. STECI Asat being different from
the above is beyond sense perception being the resultant of
 110

HIE Vayfi and SHEEN! Akasa and the basis for separate
attribute of form etc. CREE?” Paradevata is the basis for
both, being their material cause. As the primary Reality,
on which the existence of superimposed appearance depends,
She pervades that appearance.
SIT HETHEI’JHIII as: Om Sadasadfis’rayayai Namah.

226. Sakala: Having SEEN Kala, a56sz Kalas

855631
are attributed to Her during worship. In Ch. U. Jabali has
described to Satya Kama the worship of Purusa (01") having
16 kalas or parts. These are attributed by the devotee —
to Her for purpose of worship. They are Her limbs. She
Works with them. Or She has the 64 arts; or 16 digits of
the moon; or GEE” Kala means the brilliance due to happi-
ness etc.
afi Hafimfr Fm: Om Sakalayai N amah.

227. HIE-HEW?“Saccidananda: sq Sat means sears

Satyam i. e. that which is not effected by past, present or
future, i. e. time, meaning Eternal. faq Cit, i. e. not
requiring any outside Agency to make it known. Self
luminous -3TT7-f5{ Amanda mean, most endearing bliss. Heat
SUE WEE ‘Satyam Juana manantam’ truth, knowledge,
226 M According to Oh. U., Brahman has four divisions,
each division having 4 parts. The 4 parts of I division are
the 4 cardinal points. One who worships them becomes
famous The four parts II division are Earth, Sky, Space
—

and Sea One who worships these becomes conqueror. The

—

four parts of III division are Fire, San, Moon and Lightn-
ing worshippers of these become luminous victors. The
—

parts of IV division are the breath, vision, hearing, and

mind # worshippers of these become happy; Brahma, the
creator is to look after these 16 parts.
 111

infinite (Tai. U. - 2.1). “fame ITIFI'E'E Vijnana manandam

knowledge and bliss’. “9&3 Rita: 111T STIH'l'i-l" ‘Sadeva Somyeda
Magra Asit’ In the beginning HQ Sad alone was there. Oh
U. 6—2— 1." srsrr srf‘acar srsm' fir anéa‘t agile anemia; Prajna
Pratista Prajnfinam Brahma Anando Bramheti Vyajfinat -
Know that Brahman is bliss. (Tai. U. - 3.5). amia' W'T‘T
f‘aar 5r Finite @6535”? Anandam Brahmano Vidva Nna
Bhibheti Kutascana - One who knows Brahman as bliss, is
not afraid of anything. (Tai. U.-3.5). By all the above Her‘
form is 86;qu 3113.6 ‘Sat-Cid Ananda’ as mentioned in
a3|<"«'TEf Vedanta Sistra as Her Swarfipa Laksana.
3ft. Hf‘fifiafiffi’la err: Om Sat. Cid. Anandayai Namah.

22-3. Sidhya : The result of efi'ort. BY compe-

HTEHT
tent snares Sidhakie adopt in the four disciplines, She can
be realised by worship and ritual as revelation of Brahman,
the result of hearing of Ingram: Mahivékyas; It means She
is the form of the fruit of Sadhana. or effort. The name
has also another reading Hlt'fl Sédhvi. Sfidhu is one endow-
ed with HFETTJT Sattveguna; one who is well versed, in
every branch of learning, of good conduct, endowed with
divine attributes; He is' fir? Siva She, as His wife, is a
traditional example of a devoted wife. Hence She is
HIEEfl' Sidhvi.
eff {remit Fm: Om Sadhyayai Namah.

229- Sadgatidiyini Giver of goodgoal.

HE‘TI'FEIEWUH? :

REE Sat means the status from which there is no return;

and which is supreme and pure form of bliss. nf‘a Gati
means that which is attained or that which is known;
Hence anything unknown cannot be Tiff-T ‘gati'. A man
strives to attain only if he knows the result of his striving
 112

and nobody tries to obtain an unknown object. “Ergf‘a'

EICFfIffi {TIE ‘Brahmavi dapnoti param’ —-One who knows
Brahman, attains the ultimate. Tai.U-2.1” “fig! 5'3 €333
313i?! ‘Brahma-Veda-BrahmaivaBhavati -- One who knows
fiafi Brahman becomes fig?! —Mu. U. 3.2-9" “2? gaiéarr EEEW
var stag ts 6mm sugar & 3:11: ‘Ye Pfirvadéva Rsayaéca
tadvidu, ste tanmaya amrtavai babhfivuh’. Those Gods 'and
aim rsis - knowing Him in the past filled with Him, became
immortal. Sve. U. 5-6‘. According to these texts, the form
of Paradevatfi, being liberation Herself, is the H35”?
Sadgati mentioned above. She confers this by dispelling
the enveloping ignorance, and my manifesting, Her form
of bliss. In this sentence, ‘She gives Sadgati’ giving
and gati, are not different but one and the same. It is
similar in its meaning to the sentence, HETET-Fi FEW Hfi‘q‘fi
Tadatmanam - Svayamakuruta. She created Herself’
Brahman is both the subject and object; Or She confers,
the “ff! ‘Gati' known as é‘ams Devayana of the nature of
HfafiluT Sattvaguna; Or She gives the goal of 3TH"! Jnani
(to the devotee).
sfi' Hgnfaar‘r‘an‘r as: Om Sadgatidayinyai N amah.

230. samfagffiefmr Sanakadimunidhyeya : The

object of meditation by if?! Munis like 33$ Sanaka. {fr-r
Muni is one having a meditative mood; meaning one who
realises Her. They like 83$ Sanaka and others, are pro-
geny of the mind of the creator fig!“ Brahma, and are leaders
in the path of liberation, being richly endowed with renun-
ciation and knowledge. They are great ones like Ham,
qfiaa‘, REEF-f, HFfifiHR Sanaka, Sanandana, Sanitana,
Sanatkumara who without any desire, or worry, with intense
devotion meditate On Her. as their own self. There are
 113

hundreds of Srutis and Smrtis stating that She should be

meditated on as ones own self. They are quoted below
“ea fi' arratrf‘scr WW3} 33%
ea EFF Tvamevé ahamasmi
STE 6?
bhagavo Devate Aham vai tva Masi 01 Devatal You are
ME — and I am YOU.”
”8333 Fri Fara Ksetrajnamca Mam Viddhi
'13“

Know that $33!” Ksetrajna is me. (Bh. G.)"

—

“arrests %r Fams'lrrr 6:; qulffi gm: Atmanam - Ce

Dvijini-yi Daha. Masmiti Pfirusah.
One should know that Atman is “I" Br. U. 6-4-12.
“3m Zita? Eaten Erma 3mm” 3?an Irafifa Fr H 3.6 21m Til”:
Adha yo nyém devatim upfisate nyosa vanyoha masmiti na
sa veda yadha‘i paéuh One who worships other Devatas
—-

as difierent from Self, and thinks he is difi‘erent from

Devata; He is ignorant and always acts like a. qfl Pas’u
(beast). Br. U. 1—4—10."
“Hath: H 11621 mta‘tf‘a 2: s3 mater crsmfa Mrtyo ssa
mrtyu mapnoti ya. iha nfineva pas’yati” One who sees
diversity (instead of unity) sufl‘ers series of deaths. Kath.U.
2—4—10.’
3h. HHGWFEEFFTEJEWZ‘T as: Om Sanakidimunidhyeyayai Namah
231.Harfsraggfas'i Sadis’ivakutumbini : Harmer
Sadasiva is Her family.
all Haffflafiéffifi HIT: Om Sadésivakutumbinyai Namah.

232. Hfiarfarcamscn Sakalidhisthfinarfipi: Her form is

the basis of all. “315”?! Wrafifi fir?! Eff?! ‘Adhita fideso neti neti’.
The reality of reality, Brahman is taught as “it is not this,
It is not this. Br. U. 4-3-9" #3 armfea Ffirs Neha nanfisti
 114

kimcana. Here there is not even the slightest diversity. Kath.

U.2-4-10).” She is made known by such negating Srutis.
“HEY" Eff-3E3
T51 ‘Sarvam khalvidam Brahma’ all this is
Brahman.” Here by assertion. the cause €311 (Brahman)
m
and the (result) GHQ Jagat are stated as inseparable. This
contradicts its opposite notion that they are difierent. In
the above negating texts there should be some limit to
such negation. That prakriti etc. are not Brahman, is clear
from a. knowledge of the Truth. So all these negatives
should end up only in Her, She being primor-deal —
afi saarfasarawzi as:
Om Sakaladhisthanarfipayai Namah.

233. RENEW RENE Satyarfipa ‘Satyam is that which

is not inert, or unreal. It is of the form of HQ-ffifi; 3TH?
Sat-Cit Ananda. According to the ‘TfIUTWaTE Parinamavada.
HQ Sat means 333% Prdhvi, SIN: Apas, dfir: Tejas, (Earth,
Water and Light) which are perceptable to senses. Elli Tyat
means HIE Vayu (Air) and $13715! Akasa (Space) They have
to be deduced, as the objects of transcendental knowledge,
According to Tai. U. 2-6, year eqsawaq Sacca Tyaccha-
Bhvat It became HE Sat and ELTEI — Her form is REIT Satya,
-—

afi seqeqni Fm: Om Satyarfipayai Namah.

234- Maia Samékrthi : FUR Sama means inseparable.

She has a form, inseparable from or one with 96?qu GUT-f3
Sat-Cit Ananda: Or Her image, without being big or small,
is of proper proportion as mentioned in mafia? QTIEEI'
Samudrika éastra; or She is similar to Harffira Sadaéiva in
respect of many attributes like, beauty, strength, powers.
fame, profundity, bravery, commonsense. knowledge and
omniscience; Or, there are four kinds of created beings,
 115

(EFE‘WTGH Udbhija - plants €31“? Svedaja — those born of

—

sweat; 31:33 Andaja - those born from eggs. ERNIE!"

Jarayuja - born from the womb). In all these depending —

upon their past deeds, She resides, assuming a form. Or

being the presiding power, over all actions, misses
Karmadhyaksa - awards the fruits of action, without any
partiality; Or She is always young, devoid of the signs 0f
childhood or old age.
“HIT $9555!) ESQ qgfi'fif 5531a CR. ‘Samah Sarvesu -
Bhfitesu Madbhakti Labhate - Param’: He who has an
-
attitude'of equality towards all creatures attain my ultimate
Bhakti. Bh. G. 18- 4." 'Angustha - Matrah - Purusontaratma -
Sada - Jana - Nam Hrdaye - Sannivistah - Purusah, inner
Self. one inch in size, is always seated in the hearts of all
people-Kath. U. 6—17'. By the above texts, the form of Her
oneness, can be understood.
Sfi smgaz‘r Fm: Om Samakrtaye Namah.

235- Hal" WE" ffiqlfil Sarva prapanca - Nirmatri :

Creator of all cosmos. Because Elm? Samsfira has no

beginning. and since it leads to liberation, and because it
is permanent, existing in past. present and future, the
adjective Sarva - entire, is used with respect to Prapanca. -
Prapanca is one which ‘extends' as stated in “Ekam Bijam
Bahudha - YahkarotiOne who produced many from one
—

seed. SVB- U. 6—12.” She creates that Prapanca — Here

creation means manifestation, because She is the efiicient
cause of that manifestation as its creatrix; Just as the
sentence, 33W? "Devadatta is cooking food" implies that
éafifi Devadatta is the efficient cause of that cooking.
afi' ea? safer finial as:
Om Sarva Prapanca N irmatrai Namah.
 116

236. emmfifi afar” Samanadhika Varjita : She

has no equal or superiors. Samana equals; in caste, kind,
character, attributes etc. "HERE Hffimfifi ‘Natasya Prati-
masti Sve. U. 4—19. There is no comparison to Him"-
“fem-41ft: $1 EE‘T FEFGZ‘Viévadhi K0 Rudro Maharsih.’ He
Rudra, is omniscient and is superior to this cosmos. Sve.
U. 3—4." “ea‘ffscrazf gas Harem Sarvadhipatyam Kurute
Mahatma — He overlords all. Sve. U. 5—31". ‘llifiiifalf'a'fi'lq'q;
One only and non-dual’. Ch. U. 6~2#171_“FTEETEHH\ISEEITFH$:
gaism‘tewarfi N a Tvassamo ssyadhiko Kutoshyo Lokatraye
There is none equal even to you, How can there be any
superior? Bh. Sg. 11—45". All these texts express
the idea that She has no equals, to be respected, or no
superiors to be worshipped. It means Qfiiifaflrflfifd' fig
Ekameva Advitiyam Brahma-Brahman is only one and
non dual mentioned in firffi Sruti.
afi {Interfere affiralfi as:
0m Samanfidhikavarjitayai Namah.
237. Baffin! Sarvottunga: The supremest of all-
when compared to the effect the cause is supreme; She as,
as the cause ef all, is the supremest. qra‘TSGq Fasszlarfe
fEWTEHUEEf f‘q’ffi Padosya Viévabhfitani Tripadasya - (0f)

237. According to ear arrruw‘m‘tqf‘aqq.Mahansra-

(of)
yaniyo Upanisad, Brahman has 4 parts. STFEI'ETI' fiffi‘flf 3113.?
gill? Avidya, Suvidya, Ananda — Turia, Avidya is the
causal ignorance or nesciance. The other 3 parts are pure
knowledge Amrta. Purusa expressed by Gayatri Mantra.
having four padas, is the supremest and that a fourth of
Him is all creation, and the [other 3/4th 311161“ Amrta.
according to Oh. U.
 117

Mrtam Divi. A fourth of Her, is this cosmos of

creatod elements and the other three fourth is Amrtam
(immortality).
3T7 Hfiifimfi Fm: Om Sarvottungayai Namah.

238. Sanga Hina: She is uninvolved because

fifflé‘F-IT
She is without parts, cause, attribute or support, or
because Her nature is eternal pure, consciouness.’ (‘SI'EI‘TI‘T
FfffiHGGfTa' Asango Nahisajjate without attachment He is
uninvolved. Br. - U. 6-294,’ afirsaqifeavafa at amiss: Na
Ofisya Kaécijjanitanacadhipah. He has neither a progeny
nor a superior. Sve. U. 6. 9." By the above Sruti’s, She is
uninvolved.
3le H‘WETFHE‘HH: Om Sangahinayai N amah.
239. HTJT Saguna; She has uniform attributes such
as swans ; “ng so"? fear: Satya, Kama, Guni Sarva Vidyah
One who is with attributes and ominiscient. Sve. U. 6-16.”
REHEFWT FER-Er Fffik‘vq: Satyakamah Satya Sankalpah His desire
and will are Truth Oh. U. 8—15.” Above SET Srutis men-
tion, His having attributes; or She having the forms of
fil’fifra: Trimurtis, works with REE ”(xiii-CIT! Sattva, Rajas
and Tamas.
Sfi HEW”? Fm: Om Sagunayai Namah.

240. H$$JGEEI Sakalestada: giver of all desires. EEEI

Istas are desired objects. She grants every desire; unless
She is so described Her power to grant the desired objects
may be in doubt, like that of an ordinary mortal. Although
a single object is desired by many, She grrnts that and all
other many things associated with it. This name denotes
Her great splendour and certainty in granting multi-
tudinous desires; Or to people of small and limited wealth
 118

although they may desire every thing, She grants them

only those desires, that are not against SUP"? Sastras. In
this world desires are multifarious and all of them cannot
be granted, Hence She grants only those mentioned above
Or 31‘}? Isti means worship or 113i Yajna; Having been
worshipped or propitiated by many, She grants to all, their
fruits. “area Héasrrai meats wise Ahamca Sarvayainfi-
nim Bhoktaca Prabhu Revaca. IQ enjoy all sacrifices and
I am their Lord. Bh. G. 9-24." deli-q“ melee—mum airwfr
65i%¥2fi ml fir weft Esahyeva Sadhukarma Kirayati Yame-
bhyo Lokebhyo Un-ninisati - Whom She wants to save, She
makes him do piousdeeds. Kou." U. 3-8. By the above Smrtis
and Sir?! Srutis all acts dedicated to the Ultimate Lord.
grant Moksa or liberation; hence are auspicious: and those
done with desire since they create bonds such as life and dea-
th, have meagre results, and are therefore to be rejected.
Or 5561 Kala, means parts i. e., big or small .deslres
and their fruits. She grants, every bliss beginning with
human biliss (Manu Syananda) to Brahmananda, the (bliss
of Brahman).
all Freeware? HF: Om Sakalestade‘iyai Namah.

241. serene Kakarini: $$R Kakera the II letter

of the III part of Chain Pancadaéi expresses Her.
eff $$Tfmfi 3U: Om Kakfirinyai Namah.

242. fiifaqfilfil Kavyalolfi: As the expresion and

significance of epics, of poets like Valmiki and Vedavyasa
She is interested in these epics. Or She is fond of the
hymns of praise interspersed with figures of speech compo-
sed by poets.
afi maua‘tmfi Fm: Om Kevyaloleyai Namah.-
 119

243. quasar ss‘rgrr Kameévara Manohara: One

who absorbs the mind of anti-Tsar: Kames’vara.
afi afirfraart salami arr:
Om Kameévara Manoharayai Namah.

244, $13453? SHUTFI’IE'T Kimes’vara Prananidi: She is the

‘life pulse’ of Kameévara through which life flows, as ment-
ioned in was Layakhanda ssrurg afgzifa Idayatu Bahiryati
Through Ida life flows out.” When an animal is sacrificed
the heart, made of flesh, which is of the shape of a lotus
with 8 petals with cavity inside, can be seen; It has a stalk
with a hole in its centre of the size of the thumb attached
below the lotus. In that stalk there are sprouts 0f one
hundred blood vessels. Their roots are situated in the
opening of the blood vessel named gf’fir Purita - which
encircles the heart. The Susumna Nadi, which goes from
Mfiladhara, to WEST}? Brahmarandhra is found here. In the
1;“? Susumna are found the six Cakras. These Cakris
such as Mfiladhara are covered by petals with the letters of
Matrka as stated in Yogasastra. At the root of the
Susumna, Kundalini, slender as the fibre in a lotus stock,
the presiding deity of Prdhvi the limiting Power, will be
sleeping face downwards. The Nadi, Ida extends upto the
point of the meeting of the eyebrows to the right of
Susumna. (*f) On the left is the Nadi Pingala similarly
placed. In the wakeful state, it is stated in the Sruti, that
Jiva dwells in the eyes (*fl) as man and wife.
*f It is stated that when Jiva is in the eye He is in
wakeful state; when He is in throat dream state and when
in the heart, He is in the state of dreamless sleep.
*fl In Tantras there Nadis have revers positions.
 120

In the dream, state, He has mind as His limitation.

In the state of dreamless sleep, STFHE' Avidya, or ignorance
is His limitation. In the wakeful state, when concious of
the gross body, He is called ffifir Visva. In the dream, con-
cious of the subtle boby, He is named Taijasa. In the state
of dreamless sleep concious of His causal body He is named
Ff?” Prajna. The senses which will be in STFEW Avidya,
i. e. causal state in deep sleep, enter their “golas” or end
organs, through ‘Puritat.’ mentioned above, to experience
in wakeful state, through the gross and subtle body, as a.
result of past deeds. Then the quietened Prarabdha (result of
past deeds), in these golas becomes wakeful again and just
as a king who is in the cradle, gets up, and goes up by the
stair-case in the house upstairs and having enjoyed a stroll
there, goes and sleeps in the lap of the innermost palace,
Evita Jiva
gets into gfiaq Puritat through FTIFE Nadis and
enters, QIHIEHE Paramatman who is situated in the heart,
limited by it. Heis then called ”gcfiz Suptah sleeper. "Then
the subtle body is absorbed into causal body, life breaths
like Prana, become functionless, but protect the body in
the form of Vital power. Thus it will be seen that in the
dreamless sleep it is Awarness withlimitation that protects
the life force and enables it to enjoy SITIEET Prarabdha gain,
afterwards in dream and wakeful states. It is because of
this fact, that Prana is able to move through various Nadis.
”a Error amen Item alsffaqafisr saints sflafa afar—
waraqrfaa‘t Na Pranena Na Panena Martyo Jivanti Kas-
cana Itarenatu JiVanti Yasminneta Vupasritau. No man
lives either by Prana or Apana. He lives by that on which
they both are based. Kath. U. 5—5." According to the above
Sruti, and also because the root Gilt? Jiva means holding
life. Prana-Nadi, Signifies CREW?! Paramatma. Although
 121

amiss? Kames’wara has no body which is a product of FIRES!

Prirabdha, yet since He has a form, He has within, an
indwelling spirit, ‘TIQHH Paradevata, Just as ghee which
is liquid has in it a potential solid state. In substance
Kimes’vara Prana Nidi means, His presiding conciousness.
eff mesa? snwnszi an:
Om Kameévara Prana Nadyai Namah

245. afiffiiafififiifi Kimes’varotsanga Vasini:

ETFHFI'NT

One who resides in the lap of Kameévara “Aneka Manma-

dhakara Kameévarotsanga Vasini. She lives in the lap of
Kames’a who has a form beautiful like many cupids Tr.T.U."
3ft afifisat‘tee’n en’r‘eFfi Fm:
Om Kamesvarotsanga Vasinyai Namah

246. $1135? ffififififi Kamesvara Lingitangi: Whose

bOdy is accepted i. e. embraced by Kames’vara.
afi $Ifi§afl fefnaiii‘r as:
Om Kamesvaralingitingyai Namah

247. 553R??? @5an Kames’vara Sukhaprada: One

who makes 3513i??? Kameévara happy or Kames’vara Sukha
means, the bliss of afiriffic'fi Kames’vara. It is the bliss of
realisation of Brahman as HQ ffiq 3TIFi'q’ Sat Cit Ananda.
She grants this bliss of liberation in the form of Hi faa:
BUFfEf Sat Cit Amanda
to Her devotees through oneness with
$11355? Kames’vara, according to the Sruti. “3373165” 35r-
HTUZATFET Devo Bhfitva Deva Napyeti Being a God, (He)
attains Gods. Br. U, 6—1g2.
amass? genera? as:
eff
Om Kames’vara Sukhapradayai N amah
 122

243. ilflfififit SWIM?!" Kames’vara - Pranayini : The

object of love of miner? Kameévara, whose form is solid
ultimate bliss.
eff mini?! smrfmfr an:
Om Kameévara Pranayinyai Namah.
249. Kimeévara-Vilasini: She is
suits—q? fEI'G'SIfHFfl‘
the play of satiric-n resulting in ‘fiflq' Jagat accordmg to
faae’rata Vivartavfida.
a‘t‘ fifi'sarrfaasrfeir Fm: Om Kames'vara Vilasinyai Namah.

250: filfifiifi fiqFFHfE: Kameévara Tapas means the

contemplation by Kames’vara to create the GHQ J agat.
Since it is achieved only through Her, She is called its FREQ."
Siddhi, or frution. She is the means through which that
object is achieved. She is the cause of the creation of firrrq
by artificially taking the form of man and woman.
miner? aqfeec‘r as:
eff
Om Kameévara Tapassidhyai Namah.

251.weren't are: firm Loved by the quasar

Kimeévara i. e. She is the object of infinite love of Emilia?
Kames’vara.
afi wires: we: fsrznfr an:
Om Kameévara Manah Priyayai Namah.
25?. Emilia? SHUTHWI Prana Nadha :
Kimeévara
Prana of Kameévara is thvatrfi Hiranya Garbha. She rules
over him; Or She has firmt Kameévara as Her husband.
sff quire-arr snwamn’r an:
Om Kameévara Prananadhayai Namah.
 123

253. fiflfifi? Fas‘tfga‘l Kamesvara Vimohini : She

deludes afirfisart Kamesvara. To one who has knowledge of
Unity, it is a delusion to have its opposite knowledge. She
creates an impression of duality, to $13153? Kameévara, of
having separate forms of husband and wife; Or 1173 Moha
means the state where the mind having been absorbed in ‘8
single object, is closed to every other object. 11113331"
Parameévara when completely absorbed in the bliss of
realisation of His self as Paradevata, is motion less like
a stone, and appears to be totally absorbed and can be
described to be in a state of Moha. While He is in that
state, She shows Him, ENE! Jagat. the field of activity, as
separate from Him to delude Him or appear to delude Him,
just as a King who enters the inner palace, is bewitched
by women.
wiser? finfifasa‘r sq:
aff
Om Kames’vara Vimohinyai Namah

254. Mfr-5a? sarfaar Kamesvara Brahma Vidyfi:

One who makes Kameévara realise, the unity of 6:1 Tat &
eaq Tvam. The safer Sruti says ”2:: warez amilanq as:
Yah Siksat Aparoksat Brahma - Br. U. 3—4—1. Brahman
can be realised. and not beyond senses."
aft mesa? warfare fawn? Fm:
Om Kameévara Brahma Vidyéyai Nemah
255. swims? Q3531} Kames’vara Grhes’vari (*f)
Graha means that which is understood, i. e. all knowledge
She is its ruler, as the basis of all known objects, i. e.

(‘f) 255. There is a reading afilifiat HEW“ Kameéveri

Grheévari.
 124

controller. Or according to the rule fig. Grham means

:1?wa Grhini. ifiiifiifi Kameévara is Her 353? Grheévara
or Lord,
.
afi
.
maria: {grantM as:
Om Kames’vara Grhes’varyai Namah
256. airman—graft Kameévarahladakari: Ahlada
is the happiness derived of satisfaction. She as qzéaa
Paradevata, causes happiness to filiffiafi Kames’vara in the
form of his eternal satisfaction.
3ft firir‘iazrgrassz? an:
Om Kameévarahlfidakaryai N amah

257. will??? Kameévara Maheévari : Mabe-

112331,}
évari means a ruler having limitless powers. “Mahan-Pra-
bhu rvai purusah. That Purusah is supreme Lord - Sve.U.
3-12." She has supreme powers of Kames’vara, i. e. She is
Bhagavati - ”@5315 WWW $1:qu we: $5M: firfiéwuzhfir
HUWWIFZIFERU‘T Aiévaryasya Samagrasya Viryasya Yas’a-
sah Sriyah Jnana Vairgyayo Sca. Saunam Bhaga Itirana
Complete power, strength, fame, wealth, knowledge and
renunciation; these six are called Bhaga. Since She has all
these in abundence She is called Bhagavati. "atr'isazwi WU?
1135501 Tam Iévarfinam Paramam Maheévaram.’ Amongst
the Lords like 1'11? Yama and aafififi Vaivasvath, He is the
ultimate and supreme. Sve. U. 6.7.”
eff miss? Warsaw arr:
Om Kameévara Maheévaryai Namah

258. fiflfififi‘f’f Kameévari: She is the form of the

trfafarar Kadividya WOI'Bhipped by 11qu Manmadha.
afi antiwar?" as: Om Kameévaryai Namah
 125

259. $TF$TfEfi8qf Kamakotinilaya: Among the 96.

fits Pitha She has for Her abode in armafi‘tfa Kamakoti
i. 9. Sri 355 Cakra.
ar‘f asrtm‘tfa faeurfi arr:

Om Kamakotinilayayai Namah

260. arirararziar
Kamksitardhada: She grants desi-
red objects. Kamksita means desired objects. She
Elilraifi
grants them when She is worshipped for a long time with
the prayer, “I seek the grace of the Deity I worship." She
as .the object of that desire, grants other objects of life,
also Herself even unasked.
afi' afiif‘aareiarz‘r an: Om Kamsitardhadayai Namah

261. Lakarini : The III letter of III part

HEETFIUT'T

of the mantra expresses Her.

eff afiirrtufi' Fm: Om Lakarinyai Namah

262, 65527ng Labdharfipa: She possesses Ex"! Rfipa.

(Schfipa is distinguishing feature i. 6. features such as
{ab—q" Svarfipa and Eff—£3521" Tatastha pertaining to HEW Saguna
and Fain“ Nirguna. She possesses these features; or 3125’6‘!

Rfipa also means that which defines or signifies i. e.

Artha; This is indicative of name or Fm? Nama also. She
and (“Tr Rfipa. She Herself has become,
possesses FUFI Nama the word and its
through the limitation of mar Maya FTWT
world of Nama and EC!
meaning and then created the
Rfipa.
afi EEETECUZT arr: Om Labdharfipayai N amah

263. await: Labdhadhi: aft Dhi means the facul-

She is limited
ties of mind of desire and decision.
 126

by and reflected in them, being their basis. Although, the

individual self, the witness, is self—luminous, mental facul-
ties function in revealing Him just as they do in the case of
in-animate objects like pots etc. In éaiasrrfi Vedanta, Jnina
(Knowledge) is defined as extension ot Awareness, based on
mental function. It must be accepted that mental faculties
have the power to comprehend, inert objects like pots
etc. Otherwise, one will be blind to the external world.
Hence. Awarenesi situated in mental faculties illumines
Individual Seif. “agrarisrfirmmq gffiamfca Fran-21%
Brahmanyajnana Nasya Vrttivyipati Rihesyate." It is
accepted that mental faculities can function in destroying
ignorance with reference to Brahman.” She is the result
of the mental activity arising from the hearings of the
estates Mahavakyas such as Tatvamsi; Or 31'}
Efi-EI'FIFH
Dhi means qualities such as omniscience etc. which the
fifil Sruti “a: Halfi: Héfafifi Yah Sarvajnah Sarvavit who
is omniscient, master of all learning,” mentions: She
possesses them.
afi asmfaz‘r Fm:
Om Labdhadhiyai Namah

264. awaifear Labdhavanchita: aifea Vanchita

means the fruits of desire. As Apta Kama, She already
possesses these.
afi awaifearzi Fm:
Om Labdhavanchitayai Namah

265. aaaqmma‘tgrr Lobdhapapamanodfirfiz Beyond

the reach of sinful minds. qqufit: Papamanas means minds
which think predominantly of sinful things. She is inac-
cossible to them, incomprehensible to them.
 127

“arms as? an: first? an: arrest @666"?! Anyatra

Dharma Danya Tradharmii Danya Trasmat Krtikrta (Kath.
U. 2-14). Difierent from ETfI Dharma and 31811:? Adharma and
from cause and efiect. “airs 373153de slam fafafzw’fa
Tametam Vedanu Vacanena Brahmana Vividisanti. Br. U.
6—4—22. Whom, Brahmins wish to know, by reciting
Vedas.” The above 51f? Srutis, state that acts accepted by
Sastra, performed according to HUTI’SI’HEI'FI Varnasrama-
dharma, as offering to the Lord, alone, secure self know-
ledge and the rest are only sources of grief. Hence, She is
beyond the reach of those in whom sinful tendencies predo-
minate.
eff aaaqrqns‘tgtifi as:
Om Labdhapapamanodfirayai Namah

266. eaargwrgfmr Labdhfihamkaradurgama: In

accessible to egotistic people 3355!? Ahamkara is egotism.
By implication it means all the demonical attributes \*f),
resulting from such egotism, EEHTEEWT. Labdhahamkara,
Those with such egotism; gfim Durgama, means unattai-
nable or dificult to attain. She cannot be attained by
egotistic people, who with great pain strive hard to reach
Her. In the presence of HffiEUT Sattvaguna happiness
radiates the body and its senses. In its absence, (5f: Rajas
and HF: Tamas predominate resulting in unhappiness and un-
steady mind. Ifif: EFT Rajas and Tamas with qualities of limi-
tation and obstruction to wisdom and discrimination, cause
sleep and sloth, and a number of evil consequences. By these
people lose faith in at": Vedas and {[6 Guru, and their minds
will be deeply involved in acquiring external objects, the loss
(7" They are self praise. pride, self esteem, anger harsh-
f)
ness and ignorance. Bh. G. 16-41.
 128

or gain of which will immerse them 'in pain and pleasure,

love and hate. She does not shine, in such evil minds, igno-
rent of STEP” Atma,
”GIT Fféi TEETH: Ta Naham Dvisatah Kriirfin"
fiilfi
Bh. G. 16-19. — I condemn such people, cruel and
hateful, to demonaical birth;"
According to the above saying of the Lord, they get lost in
FILER Samsira, the cycle of birth and deaths. Hence, She
can be contemplated, for fulfilment of desires, always by
only those without ego. ”ETC-m: fiaefiar: Yatayah Suddha
Satvah" those of pure FEET Sattva, who possess
knowledge of fiaIFT‘ Brahman, confirmed by ailfi Vedanta,
who seek Her, through the renunciation of everything
became liberated. Mu.U. 2—6.” Hora Sruti like these are proof
of the above.
afi aasrgqmgfrmfir ear:
Om Labdhahamkaradurgamayai Namah.
\
267. Hafififfifiz Labdhaéaktih : Possess Powers. She
909595505 Maya Sakti, who is cmnipotent. ‘3 EHTfiEfTTTIFLITar
SENSE! éarenmffia Fargo? faiarq Te Dhyanayoganugata
Apasyan Devatmaéaktim Svagunai-rnigfidhfiin.’ In Dhyana.
yoga, they perceived that the power of Atma of Hgsafi
Maheéwara, hidden in His own attributes like Rajas, etc.
is the cause of fiffiq Jagat — 'Sve. U. 1.3."
afi swarm? arr: Om Labdhas’aktyai Namah.

268, 6568133! Labdhadeha : Possesses a form. Since

She is not a Ella Jiva, She is not subject, to 551? Karma
hence Her body or form is not the result of any 551? Karma,
but one She assumes at Her own will, just as liquid ghee
 129

becomes solid. The power of illusion of mm Maya, creates

a seperateness. By this She (Brahman) possesses the forms
of husband and wife as per “qu fir CRT-fl SEWER”! Sr.
Patisoa - Patni sca'Bhavatam became husband and Wife’ —

One Atman became two i. e. husband and wife.

BTT 65333311.! FfFr: Om Labdhadehayai Namah.

269. aséfiifi'fi‘ifil‘fi: Labdhais’varyasamunnatih : She

is the pinnacle of all powers. “6 rfisamwi WU? Hgialfi
Ta Mis’varanam Paramam Mahes’varam I know Him as the
highest and ultimate Lord amongst gfifiit: Is’varas web as
are Yama and others. Sve. U. 6-7." “Fflfilfifi WT F353”-
Ffl lafifflfii‘ Giff-[N Nantosti Mama Divyanam Vibhfitinam_
Vibhfitinam Paramtapa Bhg. U. 10-40. There is 110 end to
my divine powers." II'Sr 8553? GET H557 qsfi'aq’ftfisr Ififfi;
Hal-PU Esaisarveévara Esa Sarvajna- Es’oantarya M37953 Yo-
nih Sarvasya He is the Lord of all. Omnisclent inner
ruler and the cause of all.” These Srutis are proof of the
above. When it is known that even sages like 3"?qu
Agastya who are Her worshippers posses a wealth of limit-
less powers, it is superfluous to speak about Her limitless
attributes as ruler.
3ft 656791532? Hawaii as:
Om Labdhaiévaryasumunnatyai Namah

270. Eaaa‘fa‘: Labdhavrddih : Possesses Elf-21' Vrd-

dhi. Here, HFECVrddhi means, extension, or completness;
if it is mere growth. of body organs, resulting from previ~
ous deeds, it is liable to destruction. Hence here
Vrddhi does not mean growth of body or organs. “H at ([1:
if:
NET Fffi Brian :[ asia afifrUTr 33 Va Esa Maha Naja Atma Na
 130

Vardhate Karmanfi. This Atma, does not grow by 351:? Kar-

ma Br. U. 6-5-22." She (Brahman) cannot, possess even
limbs, according to the Sr. ffifiififé ffiffi'fifiqfi Niskalam Nis-
kalam Sve. U. 6-19. Without part, without action.” Hence,
{FE Vrddhi, here means extension. Being Her own self,
She only manifests as so many limiting GQIFET Upadhis
based in and arising from Her; but they are not attribute
of some thing that is non existent. That is the conclusion.
3f? 65355111? FIJI: Om Labdhavrddhyai Namah

271. 65336578! Possesses afiar Lila.

Labdhalila=
Fflfir Lila means activity which is useful to others; or for
Her own delight; or attitudes suitable for emotional occa-
sions such as love making, She possesses them.
351' 956364365151 Fur: Om Labdhalilayai Namah
272.assu‘taenrfm‘t Labdhayauvanas'alini: Res-
Plendent, with possession of Youth. than Yauvana is the
state of the organism, between old age and child hood.
If“?! Yauvana is the uniform state between these two states
of the body. The attributes of childhood are existance,
birth and growth, and of old age are change, decay and
death. She does not possess any of these attributes, as
She has no body. “Hafififfifizfi figl Ajaromrtobhayo
Brahma Brahman has no old age, death or fear. Br. U.
-
3-4 & 4-25." Hence, She is ever, of uniform
youthful state.
eff aasqlafisnfaai an:
Om Labdhayauvanas’alinyai Namah

2'73. EEHIFHGJT Hfiififfiiql Labdhatis’ayasarvfingasoun'

darya : Having all organs of superb beauty, afanasainrfi'
EH? Atiéayasarvangasoundarya means, superbly beautiful
 131

in every part of Her body. She possesses such beauty_

Being well shaped in all parts of Her body as prescribed in
the 5W5?! Sistras, She has an all-bewitching form. “:r GRIT
Strain STrFEf Na Tasya Pratimasti. There is no equal to
Her Sve. U. 4-19."
aff aaarfaaasains‘fanifr arr:
Om Labdhatiéayasarvangasoundaryayai Namah
274. aaafagrrrr Labdhavibhrama: Fawn Vibrami
is child's play. She possesses it. Since She is everything
and creates all things, She is described like this.
Sfi Eafl'ra'fi'qtfi Fm: Om Labdhavibhramayai Namah.

275. 8551"” Labdharaga Possesses desire. UTI'

:

means love towards Her kind.‘ ‘B’ISESWITEI Sokamayata’ He

desired to becorne many — Tai. U. 2-6.‘ By the above it is
established, that the creation of ems was from desire. She
has that desire.
3T7 Baatmrffiru: Om Labdharagayai N amah.

276. Baflqrfi: Labdhpstih : By Her own free will She

chose Emil??? as Her husband.
eff aaaqefi Fm: Om Labdhapatyai N amah.

277. aaaaramqfwra: Labdhananigamsthitih: Aga-

mas Vedas owe their existence to Her. 3U+3W=3TITTH
A+Gama=Agama=everywhere They are socalled because
they and their sub divisions. in many ways completely
enlighten their objects through their various divisions of
'51:? Karma.
Bum-rm Upasana and STIR Jnina. By the word
RIF" those with branChOI and sub branches such as
W? Sama- are meant; She rules them and sustains them.
Or it means the conduct prescribed in four air: Vedas.
 132
$3?
This conduct is prescribed in parts relating to
Karma. fiTFf Jnfina and {WNW-r Upasana. She protects
this prescribed conduct. These HER Vedas, do not
require any proof as they are their own authority
and they will converge in Her according to the Sr.
‘85 HGT If €T$ wa‘fa Sarve Veda ya Traikam Bhavanti’
where (in Brahman) all air: Vedas become one". As EFFI-
Samsfira is withoutabeginning, She rescues them at the
time of RENEW Mahapralaya and reveals them, when crea-
tion begins again, in their true state to fSIW'T‘fi’ Hiranya-
garbha; She, Herself then assumes the form of man and
wife, and personally performs the duties enjoined by
theseyedas, and enables others to do the same. aafirfifi'
Imam as? ea
sitifur we :r field are; sari wafer-r: ses’iég
f‘tfi sham 3 gm? afifr % €311 Vedaéastre mamaivajne varta
evaca karmani ya dyaham na varteyam jatu karma nyatan-
dritah utsideyu rime loka na kuryam karma ce daham"
These Veda Sfistras are my commands. I carefully PB!"
form Karmas. If I do not do so, these worlds perish.
Bh. G. 3—23—24”.

afi aaafimmnfiuefi Fm:
Om Labdha Nanagamasthityai Namah.

278' 8333”" Labdhabhogi: Possesses enjoyment.

117W Bhoga is pure blissful experience. If here, the experi-
ence 0f BOI‘I‘OW is mentioned it suggests ERIE! Jiva. She
has such pure blissful experience. Gfiar Jiva, strives for
his desired object and attains it, and derives pleasure in
that process. Her happiness is not such a process, because.
in
as SUV-fa Ananda or bliss is Her form, She is eternally
possession of it and needs no effort to have it.
afi asafi‘lmfi' 7-!sz Om Labdhabhogfiyai Namah.
 133

279 angfif Labdha. Sukha : fl'fi' Sukha is agreeable

experience; She has that experience of Her own Self and
the means of getting it.
Sfi ESEETEGTZT FIE: Om Labdhasukhfiyai Namah.

280. aaagqfl‘wif‘zar Labdhaharshabhipfirita: Filled

everywhere with 690' Harsa. 315i is the expensive mood of
mind; a form of satifaction. This is indicated by a pleasant
face, and well nourished body. This is known as pleasure.
commonly experienced if one attains his desired object.
She is everywhere. uniformly filled with SIS? Harsha,
as She does not experience, the opposite emotion of gth“
Duhkha. As the basis of pure bliss, She is eternally
pleasant.
aaagqifwgfian‘: Fm:
aff
0m Labdhaharsabhipuritayai Namah.
281. Efififitfifa: Hrimkaramfirtih: Having the form
0f 3711i. e. Having the form of giant Hrimkara. She is
one with Her name Efiq as the expression of that letter.
eff fiafiliqfifi' 7-HT: Om Hrimkiramfirtyai Namah.

282. gT$IIHTEI€fl$qTffi$I Hrimkirasouihasrnga -

kapotika: She is the female dove in the palace-tower of
6711 Hrim. fil‘a‘ Soudhaisamansion made of lime. Its
a?! Srnga is its top promenade of marble walls. Effafifi
Hrimkara is compared to this palace because it produces
the happiness derived from infinite peace, like that restful
promenade, In 6““;- Hrim, 3 Ha signifies white and hence .

compared to the mansion made of lime. I Ra signifies

Red and Suggests the bricks, with which the walls are
built. Since €651: 1.1mm is on the top of Hr, it suggests
 134

the tower. The Fag Bindu above it is compared to a

female dove. Although signifing Hrim and its meaning
which is the entire ST§FET Prakrti. Bindu, is a minute
miraculous part of Hrim, and like the dove in the nest on
the palace top, is ever vigilant.
Hence, CR???" Paradevata is compared to this
female dove.
afi almrslag‘tmq‘tfamfi Fm:
Om Hrimkarasoudhasrngakapotikiyai Namah

283. glarrgwrfisagm Hrimkaradugdhabdhisudha:

She is nectar in the ocean of milk of 6711‘ Hrim. 3'3 Dug-
dha is the product of the act, Dohana, which means the
milking from the udder of a cow. Hence, 31%|" Dugdha
means milk. By @181 Dugdha are indicated all liquid
nourishments. SWEET Abdhi means endlels and deep spread
of water i. e. ocean. Since it contains 3H Ap i. 6. water
it is called Salsa Abdhi, Hence, grarfaq Dugdhabdhi is
ocean of milk. It has life giving attribute because lives
of babies depends on their mother’s milk. fififirt Hrimkfira
is compared to the ocean of milk, because all? Hrim has
65!“? Hakara signifying, white, and is the source of SHEET
Amrta. In that ocean of milk of Hrimkara She is like
gen Sudha or nectar. Like gar Sudha in gtatf‘afi Dugdabdhi,
She grants to the devotees of gm Hrim immortality and a
variety of powers; Hence this comparison.
afi fimrrgwrfasgarfr Fm:
Om Hrimkaradugdhabdhisudhiyai Namah
284. fiflfiifigl‘fifl Hrimkarakamalenidira: In the
lotus of glam Hrimkara, She is like can}; Laksmi. Since
the letter 3:711 Hrim is of varied colours (letters) it is very
 135

pleasing. it is com-)ared to a. lotus. “Rat—far

Tience
Paradevatata, expressed by letter 3-HT Hrim, conferring
every object of life, resides in €111 Hrim like (‘4qu Laksmi
in a lotus. She resides in 3.11 Hrim, as fiafaafl Brahma-
Vidya i. 6. knowledge of Brahman, just as Laksmi resides
in the lotus.
afi 37$IVEFQ€$FETWT Fur:
On] Hrimkarakamalendirayai Namah
28-5. fiaanwémf’a: Hrimkaramanidiparcih: She
is brilliance in the diamond lamp of all? Hrim. The brilli-
ance of a diamond is unefi'ected by acts of God such as
wind and rain, but is always shining. Hence, 3%er
Hrimkara is compared to the lamp of diamond and She, :0
its brilliance; The uniqueness and the excellence of that
brilliance is thus indicated. She is the expressed meaning
Of Hrim, which has infinite
powers. Hence, She enlightens
the devotees of 89m Hrim. The conclusion is; She confers
happiness, on tlleni, by continuously removing their inner
darkness and granting their desired objects.
giarzafwafi'qri'ac‘r FNT:
eff
Om Hrimkaramanidiparcise Namah

286. afi$rtagfirfr$r Hrimkarataruéarika: She is

the parrot on 13119 tree of firm.” Hrimkara; Tarn means
that which arviuf‘a Térayati i. e saves. Since a tree
by its branches etc. saves those that climb it, for its fruits,
from falling down, it is called 65 Taru. fiat-«m Sarika
means the female parrot having red beak, eyes and legs,
This bird, by great praCtice can speak human language, and
Predict good and evil. Similarly QUIET?” Paradevata the
 136

meaning of Hrim illumines everything through the voice of

a? Veda which is related to 3:111 Hrim.
sfi fimrzafifinfrmfi Fm:
Om Hrimkarataruéarikayai Namah

287. gimifiasnfw: Hrimkarapetaksmanih : She

is the diamond in the casket o-f Effiw‘f? Hrimkara. glam?
Hrimkara is here compared to a casket, a box for secreting.
In that gig Hrim She is like a precious stone, such as 3.
its}? Vaidfirya. Even when hidden in caskets, diamonds
and precious stones, are said to shed brilliance inside and
out. Hence such caskets are unique in appearance and can
be distinguished from other caskets. Similarly it is here
indicated that am Hrim as it expresses qzéaar Paradevata,
is different from other letters because of its supreme power.
afi gimrfiriemswfi as:
Om Hrimkarapetakamanaye Namah
288. firfilrrafifs’r‘aar Hrimkaradaréabimbiti : She
is reflected in the mirror of 3765]? Hrimkara. firm-1: Hrim-
kara being in Veda needs no outside authority to establish
its validity and hence is without a blemish. So it is
compared ti) 3- mirror. She is reflected in the mirror of
Hrim, 9'3 Awareness reflected in Ianaya alone, is the
031139 0f GTITq J‘fiat; She is reflected in mm Maya, €31
Hrim, W“ 33 3- face is reflected in a clean mirror.
afi gismafiifsiarmir as:
Om Hrimkaradaréabimbitayai N smah.

289. aislts‘rmf‘saar Hrimkarakoéasilata : She i.

like a very long sword in the sheath of gin-1‘ Hrim. Like a,
sword, that counters all dangers from enemies etc. “Rafi?"
Paradevsta dispels all woes. A sword should not be exhi-
 J37

bited always, but should be kept sheathed Since 39TH; Hrim.

envelopes Her as its meaning it is compared to a sheath.
Like the sword in sheath, She has the power of preventing
grief and dispelling fear of Her devotees. The word Asi
is used‘here to indicate all weapons such as diamond etc.
ITS—5W 35f 113611 Mahadbhayam Vajra Mudyatam" (Out
of fear of €53? Iévara, the cause of smq Jagat, the sun and
moon, move; His dimond weapon is about to strike Y'-
“W‘rsrmr are: nae Bhisasmi dvata pavate. Afraid of Him
the wind blows. Tai. U. 2—8." These Srutis indicate Her
Powerful protection.
afi' gisrrafisrrfsaarfr :rrr:
Om Hrimkfirakoée‘isilatayai Namah.
290. gimtreqrssaifi Hrimkarasthananartaki : She
is the dancer on the stage of g'lq‘ Hrim STIFRTTFT - Asthéna is
the stage of a theatre. 3:711 Hrim is compared to the stage
as 6.111 Hrim supports every thing. Fifi-$7 Nartaki is one
who Performs Rd? Nartana i. e. movements of body and
limbs to time2 according to the art of dance, on the ground_
Similarly as the meaning of 3711‘ through agencies like FUJI
Mayi, She assume highly purposeful variegated changing
forms of Herself. When She is Without FUJI M21375, She
is changeless. Just as the audience likes the dance to a
mOre or less degree depending on their mental attitude,
similarly She qiéarar Paradevata the object of devotion, of
various degrees of intensity of Her devotees, manifests to a.
more or less degree as the giver of boons to them, depend-
ing on the state of their piety, and the purity of their
minds. Hence, She is mentioned as the dancer in ‘Eflq Hrim.
eff fisrtrwrfisésfi Fm:
Om Hrimkarasthénanartakyai Namah.
 138

291. fianfeomnfm: Hrimkaras’uktikamanih :

She is the pearl in the Oyster of 3-11 Hrim. Oyster is a
triangular shell which is blue underneath containing
the pearl. She, like the pear] in the oyster, manifests in
giq Hrim. When the Sun is in the constellation Fall?
Svati, rain drops fall from the clouds everywhere. But
when they fall into the oyster, in some seas. they change
into pearls. Similarly although Awareness is everywhere.
it is only in all? Hrim which is of the nature of ”353 TH:
as: Satva Rajas and Tamas, that She specially manifests,
as the most beautiful, bewitching form of CITE’EETT Para-
devata which is beyond mind and speech. The idea is that
just as those who want pearls should secure, pearl oysters,
similarly these who want the realisation of qié’fi'fif Para-
devata should secnre 3:13 Hrim.
3ft aisztcgeatgsamurfi as:
0m Hrlmkaraéuktikémuktémanaye Namah
291 gtsrrarf’sar Hrimkarabodhita: She is reveal'
ved by a“? figlfi Brahman is Siddba i. e. already
HTML
existing (periect.) She cannot be the result of any causal
agency. When She is involved in senses etc. by it self,
knowledge results. In this process, nothing is done and
nothing results as is the case with acts prescribed by some
parts of 3’? Veda i.e. estimate Karmakanda (*f) The eternal
(*) L; g. In alllQIEUc-T Karmake‘mda of a? Veda, ritualistic
acts like Yajna and INTI Yaga are p1 escribed to be done
33f
to attain certain results. But Brahman who is Siddha, is
pure knowledge and is not the result of any such prescrip-
tive rituals; the part of Veda that deals with Brahman, is
hence, npither prescriptive nor prohibitive but establishes
His status of NE; Siddha, 01‘ perfection.
 140

firrtuqs‘iafitam’agsgfam Hrimkaraflmaya
souvarznastambhavidrumaputrika: On the golden pillar of
3:111 Hrim, She is like the doll made of coral; slaw?
Souvarna or gold is a particle of Earth of Yellow colour.
The reasons for the above are; Although gold has the attri-
bute of unbroken fluidity (when melted) through the agency
of fire, etc. (*f) (Here, the argument of the fiffiiafiiz Tarkika’s
that suvarna is of the nature of the element Tejas - light or
fire - is rebuttedl, such fludity is not found in other sour-
ces of light such as lamp. When gold is burnt with fire, in
combination with other substances it is converted like
silver etc. into ashes Although diamonds etc. cannot be
plated with other metal, they are accepted, to be ‘earthy’
in nature. Hence, there is no difficulty in accepting that
801d is “earthy'in nature. Simply because..gold can be melted
Into a fluid state, when burnt with fire, it cannot be said
that it is of the nature of fire. The reason is, fluid state is
an attribute of the element water and the ’4'. Sruti states
ET

that 'earth resulted from water. Hence the fluidity

of water can be obtained from earth and therefore gold
is only ‘earthy' in nature and not ‘firy' gaUl-IEETIW
suvarna-Stambhais the pillar of gel ; while it bears the
weight 0f the Pavallion of precious stones, being a part of
it, the pillar is ornamental to the pavillion Similarly
‘Efiil? Hrimkira while 'being the perVading cause of EUR
J88!“ and its SUPPOI‘L, is the source of ultimate bliss. By
the word 31:55“ ‘W Hrimkara Maya in this name. the
figure 0f 5P°°°h Sla‘m Pratipa1s used to indicate the one-
ness of the a“! Hrim and the thing compared to it i. e.
gold pillar. Like the ornamental doll carved out of coral
(red) attached to this wondrous, yellow golden ,pillar,
«that Paradevsta. manifests within gig Hrim. The
 142

Ya U Vidyayam Ratah." Those who worship STERN

Avidya (only ritual) fall into blind darkness. Il‘hose who
worship f‘qsn Vidya alone (leaving ritual) fall into more
darkness Is. U. 9. Accordingly both ritual and worship
lead only to Samsara and hence are condemned ”311qu?!"
E”. Faarslaq 3121 nrulfa {11561: fw fuses 65w mum— 51ft?
HfifiGaiq Atmanam Ced Vijaniyad Aya Masmiti Pfirusah
Kimicchan Kasya Kamaya Sarira Manusamjvaret. One
who knows himself as ‘Self’ the ever pure, free, all knowing
Purusa, for what and whose desire, does he follow the
dictates of the body and worry? Br. U. 15-4-12.
”SITCEWIH: 31mins: Aptakamah - Atmakamah" — One
Who has no desires, Self being His only desire, His life
does not leave his body - He becomes Brahman and attains
Brahman. Br. U. 6—4—6.”

By these and similar saying of Sruti. Upanisads

being the parts of Veda, which produce knowledge of non-
duality, resulting in liberation, are superior, to the other
two parts of Veda, which propound and advocate ritual and
worship as result is always superior to the agencies
that produced it. Hence the supremacy of qufififi Upani-
sad; like Eclffiqd in 33 Veda,- She is the most essential
part OfH‘ {Hr1m, in revealing 111331611 Paradevata. The
other tWO parts of a? Veda of ritual and worship being
less importatnt are subsidiary to H'Hdfil’a‘ Upanisad.31f35fi[
Upanlshad1s used in afunctional sense, in 5‘63?! Vedanta
Principally, it means only knowledge of Brahman.
The derivative meaning of E‘lffifirq Upanisad is as
follows. Upa-=neighbourhood, means Gila Jiva i. 0.
Awareness limited; by ignorance, reflected in mm Maya;
He is near 3H3“ Maya which is superimposed on 5T3]?!
 144

Naha Mistasya Mitime Matih.’ I am worshipped with the

sacrifice of knowledge. This is my view. (Bh. G. 18-70).”
Hrim signifies only knowledge. Hence 3355!? BITE—61'?
Hrimkara Adhvara means the sacrifice with knowledge. It
is said ‘SIETIFi EFETUTT tits} Pradhanam - Dsksina Makhe'. The
essential part of sacrifice is gifts." According to the above,
She is the fulfilment 0f STEM? Hrimkara sacrifice, being
the essential Part, as EFETUTF is the fulfilment of 2131' Yajna.
The giving away of the ofierings of sacrifice to Gods
is called 21W Yaga When they are ofiered to the
sacrificial fire it is called 3:11? Homa. Monies given to the
priest of the sacrifice near sacrificial platform is called
EfETUTI Daksina. The
money set apart to the needy. outside,
is charity.
aft glantrsazafaionfr Fm:
Om Hrimkaradhvaradaksinfiyai Namah

296. glarrsasrmrsaatqaaaafr Hrimkaranandana-

I'fimarlaVakalpakavallari: In the #33 Nandana garden of
SW Hrim, She is like the new wish-fulfilling creeper-
Ff'q'fi Nandana is so called because it is pleasant. Ffa'HHm‘
Nandanarama is the wonderful pleasure garden of unique
nature Of 333 Devendm. 371W? Hrimkara, since it ‘s
3‘ pleasmg’ ”513M place' is compared to Fianna Nanda
narama; 3,; Nava means new and hence very tender BEECH;
Kalpaka is that which produdes (gifts); asafr Vallari
means creeper. In the garden of 3'3“: Devas, the trees.
shrubs, creepers, andigrasses, bear better flowers. and fruits
than in earthly gardens. Yet they are not known to be the
very best. Such excellence is ascribed only to saaqsiaaa'i
Kalpavalli because it has the power to confer any object
on the devotees, according to their past deeds, and their
 14o

worship. Since 3755!? Hrimkara alone, as the union of

colours, ( f) indicative of inter-related flail", Brahma, 1‘36";
Visnu and BE Rudra, produces happiness by conferring,
long life etc. and alleviates the pain of Flat? Samsara, it is
here compared to seams Nandanfirama. In that garden She
is compared to 556qu Kalpaka creaper, because She grants
every thing and because She has the tender form embraced
by fill-Tia? Sri Kames’vara. In that form, She grants
5'21"!

specially, four Objects of life, to those who worship Her:

with or without attributes, revealing Herself as their
individual favourite deity and principa‘ly as the integral
form of all the deities. Hence She is mentioned to be
eases-assert Nava Kalpaka Vallari.
afi' spies: Fiasitrsfiawqafiafisfii Frrr:
2

Om HrimkaranandanaramakalpakavallaryaiNamah.

297. alerzfgsaqfim Hrikirahimavadganga: To the

Himavat mountain of STE Hrim She is like the
{DEFECT

Ganges, fgqaq is the snow clad, king of mountains; Since

Tani Hrim secures $3163 Amrtam i e. immoratality etc.
001d is attributed to
'gffif Hrimkara and hence gig is
compared to gnaq Himavat. Like the ganges from {:1qu
Himavat, She manifests Herself as the Deity of Mantra,
puriinng everything and conferring every object of life.
if Edam asaa‘rimii sq:
Om Hrimkarahimavadgangayai Namah.

298. afiirtttliartfigm Hrimkarirnavakoustubha In

:

the ocean of 5711 Hrim, She'is like ifi’ng'fi Koustubha; among

(*f) White signifies fear Siva. Hedsignifies Briggs.
Black signifies few; Visnu.
 146

the fourteen precious stones, that were born in the ocean

of milk, Koustubha is considered, excellent because of its
SUPerlative brilliance. Similarly, (11336“ Paradevatfi.
afiSiDg from €511 Hrim of infinite power. and revealed by
it, is shining in Her own brilliance. ”SWIM" $65!: $311. GHWFHZ
Atrfiyam Purusah Svayam Jyotih. In that state of dream
3515f Purusah is self luminous. Br.U. 6-3-9". fast]: Visnu, who
has EF‘TFE‘IJVT Koustubha on His chest has the attributes of being
the Lord of Laksmi, supreme amongst all the Gods, and of
being most beautiful; By the use of the word $7¥§VT
Koustubha, in this name, it is here suggested that the above
attributes, will come naturally to those, who worship
the Deity that shines in the ocean of 3733!? Hrimkfira.
because they become one with HIVIHUT Nfirfiyana.
afi alsrzrlliafitgmfi an:
Om Hrikarfirnavakoustubhéyai Namah.

299. grmruiareésa Hrimkaramantrasarvsva: She is

all In all of ETWIH'EI Hrimkaramantra. Raiser Sarvasva
means all wealth etc. i. e. its products which are powers
like STfUTFlT Animfi etc. which belong to the If? Mantra in
which 37%? Hrimkara is set. It means She is the power
of gig which secures every object and wealth.
rsfi'
g’isrrfifieétmfi Fm:
Om Hrimkiramantrasarvasvayai Namah
300; ETTWTCRHWEET Hrimkaraparasoukhyada: She
gives happiness, to those who are devoted to gimme
Hrimkara Japa; Bil-EFF”? Hrimkfirapara means those who
are devoted to the as Japa of 375511 Hrimkara or 0f
either Srividyfi in” Wthh 67E Hrim is set {Preset
Soukhyada means She gives to them, the happiness of
 147

attaining the four objects of life; or ETWU means the

seperate deities ,i. e. 51%: Trimurtisfiexpressed by Eli
Hrim. She grants, the bliss of their union.
“Era arwq unsafe mar smfifa Hm: li’fiTFHffi a {In
tram: eqsuf‘asm ergefifa aw Fawmfa a aaqq steer gar EFF?!
Yatra nfinyat paéyati nfinyat cchrunoti nanyad vijinfiti
sa bhfirnfi yatrényat paéyati anyat cchruno. tyanyad
Vile—"1513i
dalpamnalpe sukha masti. Where nothing else
ta. :

is seen, Where nothing else is heard, or where nothing else

is known - that is urn (the state of Brahman); Where
something else is seeii, heard or known - it is petty ' there
is 110 happiness in pettiness. (Ch. 7-24-1=.
fagr 3r fflfiffi @3533 Anandam Brahmano
Halli-TE fiaIUfi
VidVfinna Bibheti Kutas’cana - One who knows the bIISS 0f
Brahman, is not afraid of anything - Tai - U - 2—44--
“uar glee @qu Era; air?” all {shah fees?! 31wa stem
Elia 3TH H‘I‘JIq Ira} wafer Yada Hyevaisa Etasmi nnadréye
Nfitmyenirukteanilyane Abhayam Pratisthfim Vimdate
Adha sObhayam Gato Bhavati. One who is unseen, who
has no linga or subtle‘ body, who cannot be defined by word,
who is without tum Maya and who is without fear, He
attains the state of fearlessness. Tai-U'2'7'-
fiat? WIFE erg]; Vijnanamanandam Brahma; Brahma
is of the form of knowledge and bliss ea aig: cmmrr
Rate Rdfituh Parfiyanan]; Brahman is the ultimate goal
to the devoted knower of Brahman. Br. U. 5—9-28."
By these and similar s’rutis, She, the in-finite Sat ~Cit-
Amanda alone is of the form of the result of know-
lose and its goal. The knowledge of when Para-
devata, can only result in the knowlege of Her form
 148

of ear faa amia Sat Cit Amanda; fig «he agia wafer Brahma
Veda. Brahmaiva Bhavati. One who knows Brahman
becomes Wfi Brahman. Mu. U.8-2-9." E-R’fa Shel? matrfaq
Tarati Sokamatmavit - One who knows Self, crosses grief-
Oh. U. 7—1-3."
am "3- Hfiafil EELH'HIT. HT'T'UQ Tesa Maham Samu-
ddharti Mrtyusamsarasagarat - One who meditates and
worships me, with single minded devotion, having rellnqul-
shed all, I will save him from the sea of death and HER
Samsira. Bh. G. 12—7.”
“$3.13 Hi Brahmaiva San Brahmfipyeti
fifiTICfiffi 2

Having himself become Brahman, He attains Brahma-D-

Br. U. 4-4—5." By hundreds of such Smrtis, and 3”“ it is
established that the grant of the objects of life, means
making one realise ones own Self.
afi ghnme‘reqar‘ an:
Om Hrimkéraparasoukhyadayai Namah.

This concludes Sri Laliti Triéati Bhasya written by

Paramahamsa Parivrfijakacarya Sri Sankara Bhagavat
Sri‘
Pada disciple of Sri Govinda. Bhagavat Pfijya Pada.
— ITI SIVAM -—
 ERRATA

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 ii
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 iii
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74 2'2 Tenders Tender
76 14:
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83 Asairam As’ariram
83 16 Asdayati Anandayati
84 25 Campared Compared
87 30 emf an?
89 :23 C. V. Ch. U.
92 Hris Hrir
92 13 Pasanti Pas’yanti
92 26 1"sz min?
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9i 17 Vesseels Vessels
94 20 Shops Shapes
94 27 Possess Possesees
95 14 Abundance Abundance
95 20 gut wr'
95 21 Wrist qtdgi
96 Brhman Brahman
.q Furthear Further
97 26 Concious Conscious
98 Sentence Sentences
98 I-FUIIO

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99 fiat I???
99 o: Sacrificial of of sacrificial
14 Conciousness Consciousness
100 as under asunder
 iv
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102 1 WTH‘WFU HTTTUFW
104 23 Efi'ugant Efiulgent
105 Last line Tatasta Tatastha
106 7 :11an HTEE'T
106 13 Express Expresses.
106 14 Maditated Meditated
107 4 Help helps
8 Powel Power
9 Beneficiar Beneficial
108 28
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109 21 Samanyadhi Samanadhi
110 17 Effected affected
20 Mean means
27 San Sun
112 12 My manifesting by manifesting
114 Primordeal
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114
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116 12 Superier Superior
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118 19 Biliss Bliss
119 Last line. There These
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120 concious conscious
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concious conscious
121 -_do_ —do—
122 Frution fruition
 V

123 Seperate separate

124
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125 Kamsita Kimksita
126 Awarnese Awarness is
faculities faculties
127 demonical demoniacl
128 demonaical —do—

posses Possesses
cmnipotent Omnipotent
129 Se perateness Separateness
129 qfarq qiaq
129 Vibhutinam omit
Omnisclent Omniscient
Posses Possess
completness completeness
130 Kalam Kriam
Attribute attributes
Existance Existence
131 Vibrama Vibhrama
131 3TF+IT5T 3TT+1T3T

132 Satifaction satisfaction

134 depends depend
135 devatata devata
137 dimond diamond
138 constellation constellation
1 38 15 Secare secure
138 16 qf‘aasir qfaaar gear
17 Suktika suktikfi Mukta
 vi
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