Author Topic: Lalitha Sahasranamam  (Read 62369 times)

Sreeswaroop

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Re: Lalitha Sahasranamam
« Reply #30 on: October 02, 2011, 02:00:58 PM »

Thank you ji. Exactly.

Sreeswaroop

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Re: Lalitha Sahasranamam
« Reply #31 on: October 02, 2011, 02:14:53 PM »

Dear Jyoti,

Further, how many arms were there for Sri Krishna (Paramatma) during VISWA DARSANAM? I don't know.
Also which Krishna you refer? It is told that there are at least three.

Jyoti

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Re: Lalitha Sahasranamam
« Reply #32 on: October 02, 2011, 02:23:24 PM »
Dear Sreeswaroop,

I ment the Krishna I know from so many pictures, the cowherd with a flute.

Sreeswaroop

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Re: Lalitha Sahasranamam
« Reply #33 on: October 02, 2011, 02:36:10 PM »


Dear Jyoti,

Yes. Already explained by Subramanian ji.


Subramanian.R

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Re: Lalitha Sahasranamam
« Reply #34 on: October 02, 2011, 02:50:55 PM »


Dear Jyoti, Sreeswaroop, saraskrishna and others,

Why then all gods and goddesses have got only 2 legs? Even Skanda,
with six faces and twelve arms, have only two legs. Why?



Arunachala Siva.

Nagaraj

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Re: Lalitha Sahasranamam
« Reply #35 on: October 02, 2011, 04:23:05 PM »
Dear Jyoti,

If it were Sage Ribhu (Ribhu Gita) He would have asked you what are hands and Legs.

How do we know?

:)

Salutations to Bhagavan
« Last Edit: October 02, 2011, 06:03:20 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Lalitha Sahasranamam
« Reply #36 on: October 02, 2011, 06:33:12 PM »
Dear Jyoti,

I was talking about this incident in the prelude to the great scripture Ribhu Gita, where Nigadha, the disciple of Sage Ribhu gets perplexed when his Guru asked him What is 'I' and what is 'You' - In the same way, what are limbs? what are hands and legs? Read this fascinating story -

Ribhu Gita is knowledge imparted to Sage Ribhu in Kailasa by Shankara Himself

Ribhu who was the son of Brahma was a wise sage. Nidagha, who was the son of Pulastya, was his desciple. After receiving teaching about Knowledge from Ribhu, Nidagha went to city of Viranagara, situated on the banks of the Devika River, to live. In a beautiful grove near the river lived Nidagha, who acquainted himself with all the devotional practices. After the passage of a thousand celestial years, Ribhu was walking along the banks of the Devika River and went to the city of Viranagara to visit Nidagha to see how his disciple was progressing. He did so in disguise.

When Ribhu arrived, Nidagha had just performed the Vaisvadeva worship, which is a rite to please the gods that is performed prior to taking food, and was standing at the gate. Nidagha led Ribhu into the house to offer him food. When Ribhu's hands and feet were washed and he was seated, Nidagha respectfully requested him to eat.

Ribhu said to Nidagha, "O best among Brahmins, tell me what food you have in your house. I do not like unpleasant food."

Nidagha replied, "There are cakes made of rice meal, barley, and lentils. O Revered One, eat whatever pleases you most."

Ribhu said, "These are not pleasant food. Give me sweet things. Give me rice boiled with sugar, wheat cakes, and milk with curds and molasses."

But the sage, Ribhu, loved his disciple as deply as the later venerated his Master in the town, just to see how far the latter had outgrown his ritualism. At times, the sage went in disguise, as that he might observe how Nidagha would act when he did not know that he was being observed by his Master.

After the passage of another thousand celestial years, Ribhu again went to the place where Nidagha dwelled. On that occasion, Ribhu, who had put on the disguise of a village rustic, found Nidagha intently watching a royal procession. Unrecognised bu the town-dweller, Nidagha, the village rustic inquired as to what the bustle was all about and was told that the King was going in procession.

"Oh, It is the king. He goes in procession! But where is he?" asked the rustic.

"There, on the elephant," said Nidagha.

"You say that the king is on the elephant. Yes, I see the two," said the rustic, "but which is the king and which is the elephant?"

"What!" exclaimed Nidagha. "You see two, but do not know that the man above is the King and the animal below is the elephant? What is the use of talking to a man like you?"

"Pray, be not impatient with an ignorant man like me,"begged thge rustic, "but you said 'above' and 'below' What do they mean?"

Nidagha could stand it no more, "You see the king and the elephant, the one above and the other below. Yet you want to know what is meant by 'above' and 'below'?" burst out Nidagha. "If things seen and words spoken can convey so little to youm action alone can teach you. Bend forward, and you will know it all too well."

The rustic did as he was told. Nidagha got on his shoulders and said, "Know it now. I am above as the king, and you are below as the elephant. Is that clear enough?"

"No, not yet." was the rustic's quiet reply. "You say that you are like the king, and I am below like the elephnat. The 'king,' the elephant.' 'above,' 'below' - so far it is clear. But pray tell me what you mean by 'I' and 'you'?"

When Nidagha was confronted all of a sudden with the mighty problem of defining the "you" apart from the "I," light dawned on his mind. At once, he jumped down and fell at his Masters's feet, saying, "Who else but my venerable Master, Ribhu, could have thus drawn my mind from the superficialities of physocal existence to the true Being of the Self? O benign Master, I crave your blessings."

Ribhu said, "O Nidagha, I am Ribhu. Pleased with your approach towards me previously, I came here to give you, O high minded one, spiritual instruction. I have briefly described the divine Truth, the essence of which is the nondifferentiaion of all.

Nidagha said, "You are certainly my teacher. My mind has not been made free from dualistic bias by anyone else."

Ribhu continued, "I had come here to impart to you the Knowledge of Brahman. I have shown you the highest Truth, which is verily the essence, That which is One whithout a second."

The Ribhu Gita was one of the first books read by Sri Ramana Maharshi after His Self Realisation, one whose message clearly accorded with what he had realised within himself.

The inner revelation of the"I"-less "I,"the one absolute Self, which is ever-existent, is essential in the destruction of ignorance, which is alone the substance of bondage and illusion. The teachings of Ribhu are to be understood as pertaining to the destruction of ignorance by that which alone can truly do so - Knowledge -  and the revelation of Reality. The Self is the one Reality. This is understood by those who inquire into their own nature and know it to be free of the limitations superimposed upon it due to misidentifications. The text of Ribhu Gita is, therefore, useful both as a description of the ineffable and as a detailed explanation of what is to be meditated upon in the course of inquiring within oneself to know the Self as it is.

(adapted from The Song of Ribhu, published by arrangement with Society of Abidance in Truth, California, USA)

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Sreeswaroop

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Re: Lalitha Sahasranamam
« Reply #37 on: October 03, 2011, 10:06:21 AM »

Dear Subramanian ji & others,

Hope you asked it in a lighter vein, since in deep sense, a person of your awareness definitely knows it. So in the same vein let me say that for riding a vehicle generally one need  four wheels, though there are two /six/eight/sixteen wheelers too. To my knowledge there is  Durga dhyana roopam with ten hands, ten faces and ten legs- Maha Kali swaroopam.

Is it not correct that the real  tatwam and upasana padhathi of Dhyana roopams of the devata has to be obtained from one’s own Guru, which varies according to the lineages?  Is it not that the form of a Devatha is conceived and invoked with a definite purpose whether Sakama or Nishkama? Is it not a subject to be discussed in the plane of Tantra?

In Tantra, the hands behold the WEAPONS (Sword,Soolam,Ankusametc.),SYMBOLS ( abhayam, varadam etc.), ABHOOSHANAS ( flowers,kamandalu etc.) & TATWAMS (fruits, beeds etc). The number of hands depends on the functions of the Devatha. For example, Durga has a dhyana roopam with four hands; another one (Karma swaroopini) with six hands; one with two hands; one with eight hands (Chamunda); one with eighteen and another with twenty hands.


Jyoti

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Re: Lalitha Sahasranamam
« Reply #38 on: October 03, 2011, 03:20:01 PM »

Dear Jyoti,

According to the DHYANA ROOPAM in Sahasra Namam, Sri Lalitha have four arms. We have no right to change it or do dhyana as per our wishes while chanting. Iswara thathwam starts with the number FOUR. Hence there will be minimum four arms for Iswaras, say, Ganapathy, Vishnu, Subramanian etc. The number TWO comes for Brahma Tatwam which is beyond Iswara Tatwam.
Dear Sreeswaroop,

I looked up tattvas and found this:
Quote
1) Siva tattva: Parashakti-Nada (Satchidananda, pure consciousness)
2) Shakti tattva: Parameshvara-Bindu(Nataraja, Personal God), energy, light and love
3) Sadashiva tattva: the power of revealment (Sadashiva)
4) Ishvara tattva: the power of concealment (Maheshvara)
5) Shuddhavidya tattva: dharma, pure knowing, the powers of
dissolution (Rudra), preservation (Vishnu) and creation (Brahma)
Is Brahma Tattva another name for Shakti Tattva?

When Sri Lalita Devi has 4 arms because she belongs to Ishvara Tattva, what does it mean when Sri Durga Devi has 8 or more arms?

Subramanian.R

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Re: Lalitha Sahasranamam
« Reply #39 on: October 03, 2011, 05:22:12 PM »


Dear SLakshmi and others,

All gods have only two legs, because the devotee should hold them
tight as his refuge, with his two hands. That is the purport. My prayer
to God is only to reach his feet, two feet only. Paadam is feet, Padam
is Source,

Iswara Tattvam etc., need not be bothered about. They are only concepts.

In Chandi, Devi fights with Mahishasura, the bison headed demon. It
is symbolic of man fighting his bestial nature. In Lalita, Devi fights only
Banda, who is symbolic of ego. After conquering bestial nature, one
should conquer ego to move further. Then you will realize the Source.

How is the Source? This source is the most beautiful thing one can
imagine. Because, she is Maha Lavanya sevadhi, a treasure house of
beauty, With her jewels, her flowers, her smiles, and glances and her likes and
dislikes - we feel the gracious presence of Lalita in the entire litany.

Abhirami Bhattar says in his Abhirami Andati, a Tamizh book of 100
poems, she is - azagakku oruvarum ovvatha valli... No one in the universe
can show a candle to her beauty! arumaraigal pazhaki sivantha padam
puyathal... The Vedas are under her feet and she walks over them and in
the process her sole had gone red!

One can beat the litany of Lalita and Soundarya Lahari and Abhirami Andati.   

Om Kaivalya pada daayinyai Namah:
salutations to Her who alone can confer Kaivalyam, the state of absolute
Bliss. [Lalita 625]



Arunachala Siva.     

Subramanian.R

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Re: Lalitha Sahasranamam
« Reply #40 on: October 03, 2011, 06:00:02 PM »


Dear SLakshmi and others,

Soundarya Lahari is a poem of beautiful description of Mother. There
are no fights, no asuras to be killed. It is all her beauty, she is sitting
on a throne, where the four legs are Brahma, Indra, Vishnu and Rudra.
She is Sadasiva kutumbini. She is the housewife of Sadasiva, with two
children. Her eyes are lotuses, Her face is a lotus. Her shoulders are
like lotus creepers. Her breasts are lotuses. Her waist is like a slender
thread not able to bear the weight of her breasts!  Her limbs again are
like lotus creepers. Her nidhambam, that is the seat, is such a big one
as if her father Himavan had cut huge boulders from Himalayas and gave
them as her back. Only when Siva comes, she hurriedly rises and says:
Be careful. All these guys are doing namaskarams and you may by mistake
trip on the headgears!. Her walk, is another beauty, the swans are learning
the walking from her!



Arunachala Siva.     

Subramanian.R

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Re: Lalitha Sahasranamam
« Reply #41 on: October 03, 2011, 07:18:32 PM »


Dear SLakshmi

Abhirami Bhattar says:

You are a lotus in the early morning predawn sun [called Arunanan
in Tamizh]. In my Heart, you are the lotus. You are my good Mother,
full of compassion. Your compassion-oozing eyes are lotuses.
Your face is a lotus. You two hands are two lotuses. Your twin feet
are two lotuses. These are all my Refuge. What more do I want?
I do not see any other refuge worth pursuing.

Arunam puyathum, en chittam puyathum
  amarnthirukkum
Tharunam puya mulai thyal nallaL
  thahai ser nayanak
Karunam puyamum vadhanam puyamum
Karaam puyamum saranam puyamum  allaal
  kandilen oru thanjamume! 

Abhirami Andati,



Arunachala Siva.       

Sreeswaroop

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Re: Lalitha Sahasranamam
« Reply #42 on: October 03, 2011, 10:39:30 PM »


Dear Jyoti,

There are various concepts in this regard which have to be obtained from a Guru. Sadhaka is expected to follow the one obtained. Usually it is treated as confidential. The terminology may be same, but the essence differs according to the lineages.


The form of Durga, who killed/ is killing the Sumbha- Nisumbhas wearing eight weapons on each hands. So here the form is with eight hands.

But as Subramanianji observed, one need not be bothered much about these concepts here. It is just for information.


atmavichar100

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Re: Lalitha Sahasranamam
« Reply #43 on: February 05, 2014, 12:05:21 PM »
As I have again started to study and recite Sri Lalitha Sahasranama I found the contents on this thread very useful especially the incidents that involved Bhagavan Ramana installing the Sri Chakra at the Mothers Shrine .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Lalitha Sahasranamam
« Reply #44 on: February 05, 2014, 12:15:47 PM »
This is a scanned pic of a beautiful pencil-colored Sri Chakra drawn by Bhagavan for Venuammal, probably around the year 1920.
http://www.ashrama.org/images/sri-chakra/

However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha