~lTHl4 +P-

rgaeya nama|
|6l9l4l+P
Lalitopkhynam
~l 6-4l +P-
r gurubhyo nama
I bow to the Gurus of the parampara.

No event starts without bowing to the Gurus of ones liniage starting from Shiva downward in Sanatana dharma
tradition whatever be the school you follow. As far as our systems and schools are concerned Guru is considered
the be all and end all. Even God comes after Guru thats why it is said
|H4 67 6Nl6l l 67 + |T++
ive rua gurustrt| gurau rua na kicana||

If Gods be angry, Guru will protect, if Guru be angry nothing can protect you.

~lP|t9B-(4 +P-
rmattripurasundaryai nama

I bow to the Great Goddess Lalita, the enchanter of three worlds.

After bowing to Guru one bows to his manifestation the Supreme Shakti, Lalita. It is her story that we are going
to tell below so we must bow to Her to grant us the permission. All events start with bowing to Guru and the
personal deity and then starts with Ganapati.
H ~l|6l9l4l+ 9l-46
atha rlalitopkhyna prrabhyate|

Thus bigins Lalitopaakhyana the sub-story of Lalita in the great book Bhrahmanda
1
Purana The ancient book
of the world as revealed by the creator Brahma. Please note the usage Brahmanda the egg of Brahma. That
the Universe is egg shapped was discovered in modern times. But the ancient Sages used that expression casually
assuming that everyone knew it so there is no need for further explanation. In many places in the lores of India
I hesitate to use the word Hindu Religion, as it is a modern appellation. The real name of the belief system of India
which, again I hesitate to call a religion is Sanatana Dharma the eternal law. It is more of a life system, many
expressions that point to universal scientific and technical truths are used casually.



9Pl5&l4-
prathamo'ddhyya
First Chapter
HJl4 |4!T H|H4T 6=P

1
See the usage of the word Brahmanda - the Cosmic EGG. Thereby indicating the ancient knowledge of Sanatanis, that the universe is egg
shaped. A knowledge, that has been rediscovered by the modern man, but comparatively recently.
9B4(+ \4l4tB4 |4l9Hl-646+{+
uklmbaradhara viu aivara caturbhujam|
prasannavadana dhyyetsarvavighnopantayet||1||

The author invokes the all prevading God who wears white silk rainments and having the color of the moon and
having 4 hands for the removal of obstacles in this attempt at retelling the story of the Great Empress Raja
Rajeswari, also called Lalita. It is clarified that he is of pleasant (or that of elephant) visage and meditation on him
removes all the obstacles.

Here, the God invoked can be Vishnu of the Trinity or Ganapati. Normally Ganapati is invoked to clear the
obstacles in writing whatever endeavour one is starting. Vishnu means one who is omnipresent. Prasanna
vadanaM means pleasant faced. Prasanna also means Elephant so the shloka is an invocation of Vishnu of the
Trinity and of Ganapathy the remover of obstacles. Thus in one couplet the author invokes blessings of Vishnu the
preserver and/or Ganapati the remover of obstacles
2
. This multi-meaning usage makes Sanskrit stand out among
the world languages past and present. It is also the bane of people going into the esoteric sciences from books
alone, where many obscure meanings are the real ones. That is one of the reasons, while dealing with spiritual
practices; one is advised to learn from a competent Guru. The SAME Guru will give different meanings, uses and
practices to different students of the SAME devata or mantra. That is also one of the reasons why whatever a Guru
teaches is secret. The secrecy is to preserve the meaning given to the particular individual and to insulate him
from confusion when someone says this is what my Guru taught and you find what your guru stated is
something else. Both are correct hence the statement gurumukhaadavagantavyam. This is not an exclusivity
doctrine with commercial aims, but one of prudence.

9T4 |6l(4l 9T6ll7(l|4+lP
|6l9l4l+l!4 T4 Bll4BlTP+-+
praamya lalitdev praatbhadyinm|
lalitopkhynabhya kurve saubhgyasdhakam||2||

The author bows to Devi Lalita, who is the grantor of all desires when prayed to, and says he is starting the
commentary on the story of Lalita and names it the Grantor of all good fortunes.

This shloka indicates that lalitopakhyana will grant all good fortunes or desires of the reader.

HF6 4- ~4B |+t4 4F6 4Pl\PlH
46|N6l4l |49l 6l4 66 9 P(-+(+
astu va reyase nitya vastu vamgamvara|
yatastrityo vidu turya tat para maha||3||

The author wishes the readers of lalitopakhyana all good fortunes, from Lalita occupying the left thigh of Ishvara
(Shiva Kameshwara)(also hinting at the ardhanarIshwara or composite state of Shiva and Devi). Sri Lalita is in
the 4
th
impersonal state of Brahma who gives the results of human pursuit. Thus, here it is indicated that Devi is in

2

2
It must be noted here that though the Goddess is supreme, traditionally, one must first bow to the teachers even before Goddess. In this context
it will be good to remember the aphorism
6P(46ltPP+94+l+lP
914|+!Tl+l( H-6ltP|4|-+
gurumantradevattmamanapavannm
aikyaniphland antartmavitti || Par.k.s_1.11 ||
which means that Guru, mantra yantra and devata are but ONE. Still there are certain set orders.
the 4
th
state. This is the fortune and danger of shakti upasana. In that state, Devi is but a mirror reflecting back that
which is projected manifold. Hence the need to have only good thoughts when one worships God. If ill thoughts
are in the mind while worshipping, those ill thoughts will be magnified and returned. This is also the reason why
one should be very careful in formulating prayer for, that which is desired, is given. One must accept the boon
with all its consequences.

The other three states are jaagrat, swapna and sushupti awakened, dreaming and deep unconciousness akin to
sleep. The 4
th
state is the one in which the supreme power is the witness to the other three states.

The states of mind have been succinently dealt with in this quotation:-
The MandUkya Upanishad in Atharva Veda explains the states or avasthas of consciousness. Man perceives the
world, jagrat (waking), swapna (dream), sushupti (dreamless sleep) and turiya (the fourth state) - the four states of
mind.
In the waking state, the being called Vaisvanara, is outwardly cognitive and perceives gross objects. In the dream
state, the being called Taijasa, is inwardly cognitive and perceives subtle objects. In dreamless sleep, the being
called Prajna, is blissful, opening up to Soul-consciousness. The being in this state is and perceives the causal world.
Turiya is neither inwardly nor outwardly cognitive nor non-cognitive. It pervades all states of consciousness and yet
is not any one of them. It is neither a combination of those nor void of those. All the other states and all phenomena
dissolve in it. It is Brahman, the Absolute. It is the State of Unity where all knowledge naturally arises.
Lalita sahasranama praises the Goddess as "suptA prajnAtmikA turIyA sarvAvasthA vivarjitA", the one that is all
the four states at the same time and at the same time beyond the states.
HFt4l +lP (4+|9-4 ((4 (l\9l-
B4 |B&-6Bll Ol+-(l(4ltPT-+v+
llt6(6|+ 6ll-4l46+l|+
Hl'4l9l P4l- B4l+ =+9(l+|9+-+
agastyo nma devairvvedadavedgapraga|
sarvasiddhantasrajo brahmnandodaytmaka||4||
carcartbhutahetni trthnyyatanni ca|
ailraypag mukhy sarvn janapadnapi||5||

Now getting into the story, the background is being set. The great Sage, Agastya
3
is being introduced. He is being
described as a Deva Rishi
4
, as one versed in the sacred Vedas and its sub-books, a knower of all the schools of
thought and ever enjoying the Brahmananda - joy of unity with Brahma, the rapture of absorption into the one self-
existent Spirit, was travelling the world visiting holy shrines and important holy places along rivers, mountains,
forests, and all the inhabited places.
69 6!4|Gl+ =-6+l+|6|Pl4 6l+
|H+l(9l+ !4l |-64lPlB 6l+ 9|6+\+
teu tevakhiln jantnajnatimirvtn|
inodaraparn dv cintaymsa tn prati||6||

In all these places he saw people submerged in the morass of ignorance and thinking only of sex and filling the
belly (animalistic in tendencies) and sadly thought of providing ways for uplifting the people out of their sad state.

3
In the Indian context, Agasthya is one of the 7 Divine Seers. Symbolically he is supposed to be thumb sized and is supposed to have been born
from a pot wherein the semen of Mitra and Varuna were deposited. It is said that from the pot were born Agasthya and Vasishta. He is equated to
Canopus. Canopus is the brightest star in the southern constellation of Carina, and the second brightest star in the nighttime sky, after Sirius.
4
Rishi means generally a Seer. They are generally divided into deva, brahma and raja Rishis. See also http://en.wikipedia.org/wiki/Rishi for
detailed discussion.

This is a normal thought of Sages and siddhas of India, for that matter of anyone who has a spark of divinity in
him/her, the nationality and race does not matter. When they see the people sinking into a state where higher
thought is being replaced by thoughts of material pleasure, they think of ways of uplifing humanity and it is at that
stage the divine comes into play. It is pertinent to note that when a selfless being human or divine gets sad
about the state the society is in, the Divine, in one form or another, rises up to aid the selfless being and shows
him/her the path by which the people can redeem themselves. What is to be noted here is that the divine or the
selfless being does not lift the society up by himself or herself but provides the Society with the instruments that
will help themselves to uplift themselves. Here the implied meaning is that everyone must strive for their
upliftment themselves and not expect external forces to do the job. This is the summum bonum of self help. If man
strives, the Divine helps. If man relaxes, expecting the Divine to do the whole job, nothing will happen. This is a
lesson in Karma Yoga that is hinted here.
| |-64lPl+F4 6l 4Bl|PPlP
9l8PlBl-P(l9'4 Tll+P6P++
cira cintaymnasya carato vasudhmimm|
prptamsnmahpuya kcnagaramadbhutam||7||

While thinking sadly of the state of humanity and the possible means of upliftment, he reached the wonderous and
sacred city of Kaanceepuram.

Kanchi
5
is a city planned like a Sriyantra - the greatest yantra in Shakta Tradition or mystical diagram that
restrains and contains all the energy in the world. It is the very abode of Lalita, the Great Playful Empress. The
yantra will be discribed in great detail later hence it is not being dealt with here.
6 4lTH-PTlB|+4 |H4P
TlPll T|(l9lP9=4ltP4l+++<+
tatra vraaailendramekmranilaya ivam|
kmk kalidoaghnmapjayadhtmavn||8||

There he worshipped the Shiva as Kameshwara or Ekaamreshwara and Kamaakshi, who is the destroyer of
misfortunes of dark ages(kali dosha) who is situate in the temple called Ekamranilayam on a hill called The
Elephant Hill.
lT(6llF4 |-64l+F4 lP6-
|Tl+ 69Bl 6l|96l5l=+l+++
lokahetorathrdrasya cintaynasya dhmata|
ciraklena tapas toito'bhoojjanrddana||9||

Thereafter the great Deva Rishi, who was selflessly striving for the upliftment of humanity, performed a great
penance for the welfare of humanity and this pleased Vishnu, the preserver among the Trinity.
(4l4l 6+ Tt4l Bll|-Pl|4(lP
H4l449F6Tl7744lTlP+{+
9|4l =tTtHl 94l ((=l64l
9l-44 96l P+|P66=Bl+{{+
hayagrv tanu ktv skccinmtravigrahm|
akhacakrkavalayapustakojjvalabhukm||10||

5
http://en.wikipedia.org/wiki/Kanchipuram will give a general idea of the City
prayitr jagatktsn prabhay dehajtay|
prdurbbabhva purato muneramitatejas||11||

Vishnu in the form of Hayagriva
6
, the horse faced one, with a body made of thought-waves holding Conch, the
war discus, prayer beads and Vedas appeared before the great Sage, Agastya, filling the world with his scintillating
aura and boundless effulgence.

In the Shakta lore Hayagreeva
7
is the embodiment of all knowledge and is the retriver and spreader of knowledge
after dark ages. He is white in color with white rainments and is efflulgent to look at and with the face of a horse.

6 !4l+-(|6- 9T4 PP-
|4+4l|-46l t4l B 67l4 =t9|6P+{-+
ta dvnandabharita praamya ca muhurmmuhu|
vinaynvito bhtv sa tuva jagatpatim||12||

seeing him, the great Sage Agastya bowed again and again and praised him with hymns and in all humbleness
asked the Lord of the world thus:-

Here it must be noted that nowhere has the author indicated that the Sage Agastya has prayed to Vishnu or invoked
him. He was just agonsing over the situation and doing penance seeking a practical solution for the uplift of
humanity. When desire to help out of pure love was the very essence of the situation and there was no selfish
desire for anything, the Universe cannot and will not be indifferent to such pure love. So the Universe manifests to
the devotee on its own. Thats what happened in this situation. This aspect is also a guideline to any practitioner
and tells him that one need not do prayogas
8
to achieve any worldly desire - pure thought without selfishness
automatically results in the object manifesting. This also is a meditative technique that is being hinted at.
Hl4l =F67l5|FP 69Bl 64
4 44 6 |46l BlP+{(+
athovca jagannathastuo'smi tapas tava|
vara varaya te bhavit bhsurottama||13||

The Lord of the Universe, Vishnu in his form of Hayagriva said that he is pleased with the desire and the tapas
9

without any selfish motive of the Sage, to achieve this selfless desire, and asked him what boon he wanted and
wished him good luck.

Here it must be noted that impliedly what is being said is that if one does spiritual practices for its own sake
without desire for specific results, the Universe will give that which is needed by the practitioner. It may not be
what one desires but will be what one needs. However, mentioning an aim is also necessary to release the right
energy. Thats what is being done here by Hayagreeva asking Agastya what boon he wants.
|6 97l 46l 9l4l |=BP
4|( 67l5|B 4|P 9lP=-64
T+l9l4+ Pl- F46-P 4P(|B+{v+
iti po bhagavat provca dvijasattama|

6
There are more than one Hayagriva mentioned in the ancient lore of India. Here we are concerned with the Hayagriva lore in Shaktism
See also http://en.wikipedia.org/wiki/Hayagriva
7
It is said that meditating on Hayagreeva will mitigate the problems that arise from the adverse position of Jupiter in transit or in horoscope.
8
Rituals done for gaining specific worldly results
9
religious austerity, bodily mortification, penance, severe meditation, special observance (e.g. `" sacred learning "' with Bra
1
hmans, `" protection
of subjects "' with Kshatriyas, `" giving alms to Bra
1
hmans "' with Vais
3
yas, `" service "' with S3u1dras, and `" feeding upon herbs and roots "'
with Rishis Mn. xi, 236) RV. ix, 113, 2 (Monier Williams)
yadi tuo'si bhagavannime pmarajantava|
kenopyena mukt syuretanme vaktumarhasi||14||

Having been so asked by the Lord, the best among brahmins replied as follows:-
If thou art pleased with me, my Lord, please tell me how these people, who are afflicted with ignorance and
hence behaving like animals, can uplift themselves.

There is again an implication here. Agastya is not going to take up the job of upliftment and is not asking the Lord
to do the job. He is asking the Lord for the WAY so that those who are desirous can help themselves and upflift
themselves. Thus a desire is needed by the afflicted. The path is being laid out, so that people who are ready can
travel along it. No one is pushing anyone. There is no compulsion. That is the beauty of the Sanatana Dharma also
called Hinduism. There is no compulsion. The karmas decide the path normally and when the right stage of
evolution is reached, the creatures desire to force the evolution and they take action. That action is the upasana.
And the trajectory is changed. This desire for liberation is inbuilt in humanbeings and at the apropriate time of
balance of karmas it manifests. When it manifests the teacher will appear at the appropriate stage and the humans
striving properly results in his liberation.



|6 97l |=+l( (4 (4l =+l+-
99 94 9l 9+- |H4 + T|6l PP+{-+
H4P4 T6 9+l OTl 66- 9P
T6l 4lBBl 9l46l 6 66- 9P+{\+
iti po dvijenha deva devo janrddana|
ea eva pur prana ivena kathito mama||15||
ayameva kta prano brahma ca tata param|
kto durvsas pacdbhavat tu tata param||16||

Having thus been asked, the Lord of the Universe, the God of Gods, the exciter of humanbeings, replied that this is
a question that has been asked in the ancient times gone by by Shiva, then Brahma, Sage Durvasa and now by you.

Here the author is pointing out that this is a question that bothers all who are interested in humanity as
contraindicated by those with personal selfish desires.
4l|FB4 lTl+lP 66P(ltP|-
PPl9(Hl lT9 9|6l5F6 4l-PP+{+
bdbhissarvaloknm gurubhtairmmahtmabhi|
mamopadeo lokeu prathitoo'stu varnmama||17||

The Great Lord Hayagriva wishes that his disclosure on the way to salvation be made public through the
instrumentation of Shiva, Brahma, Burvasa and Agastya.

Then he goes on to reveal himself

H(Pl|(|( 6l+lPl|(Tl F449-
B|7|F6|64l+l-6 B4 9lP|9 TlT-+{<+
|P|6|NTl6l6l T(l+l Tl~4-
7l|4(ll 6ltPl 9l+969ltPT-+{+
ahamdirhi bhtnmdikartt svayamprabhu|
sistitilaynntu sarvemapi kraka||18||
trimrtistrigutto guahno guraya|
icchvihr bhttm prathnapurutmaka||19||

I am HE who was there before all life, I am the creator of the universe and my own Lord, and the one who is
responsible for the creation, existence and dissolution, I am beyond the Trinity (of Brahma, Vishnu and Shiva) and
the three gunas or attributes
10
of of satwa, Rajas and Tamas, one who is above all these and one without these
attributes and the very basis of these attributes, and is the nature. I am one who behaves as he pleases and is in the
form having two attributes Pradhana and Purusha, which is explained below.
94 6F4 P O|N=9l|T-
|4l T6P9 9l+969ltPTP+-+
evambhtasya me brahmastrijagadrpadhria|
vidh ktamabhdrpa prathnapurutmakam||20||

I am in the form of the universe and is divided into two namely prathana and purusha.

Then he goes on to explain the two manifestations of prathana and purusha of the Lord of the Universe.
PP 9l+ 49 B46TltPTP
H9 4( Tl6l6 9lt9 P(6+-{+
mama pradhna yadrpa sarvabhtagutmakam|
apara yad gutta partpara mahat||21||

My manifestation called Pradhana is the combination of the 5 base elements - earth, air, fire, water, and ether
and the three attributes of the 5 base elements sattwa, rajas and tamas. The other manifestation purusha is
beyond the five elements and the three attributes. Pradhana is the origin of the Universe and Purusha is the
supreme spirit. The result of knowing both these aspects can be imagined as it is said knowing one alone will grant
one liberation.
Pradhana can be said to be the Nature and Purusha can be called the Universal, all prevading spirit.
69l||Tll4 P |+4P|9
t4l!TP+lHl-6 P|lH+ -46
49 4JTP4 6JT14+ -46+--+
tapobhiciraklorthairyyamaica niyamairapi|
tygairddukarmmannte muktirdyena labhyate|
yadrpa yadguamaya tadguaikyena labhyate||22||

For one to attain liberation through the first aspect or manifestation of Pradhana or The Origin, one has to comply
with the five rules of restraint satyam, ahimsa, asteya, aparigraha and brahmacharya and the five rules of law
namely shauca, santosha, tapas, swaadhyaya and Ishwara pooja and by tyaga. By this the destruction of all sins

10
Guna is the tendency not action itself. For instance, sattva guna is the tendency towards purity but is not purity itself. Similarly, rajo guna is
that force which tends to create action but is not action itself. Each of the three gunas is ever present simultaneously in every particle of creation
but the variations in equilibrium manifest all the variety in creation including matter, mind, body and spirit.
occurs. When there is destruction of sins, one attains liberation. That form with attributes is attained by dissolution
of the self in those attributes.

There is a lot of controversy on what constitutes the two groups of five. Hence here they are expanded and
explained. The truth is true, real, actual, genuine, sincere, honest, truthful, faithful, pure, virtuous, good.
successful, effectual, valid. It is NOT absolute truth but relative truth. The extremes of absolute truth, in the
opinion of this commentator, is likely to lead to fundamentalistic views which is not the intent or purpose of tantra.
(this is a personal view).
Ahimsa or non-violence is not also again absolute as some advocate, it is not causing violence unnecessarily and
for fun or pleasure. Not resorting to violence when it is needed cannot be called ahimsa or non-violence, it is
cowardice. It is an abdication of duty
11
.

The act of taking something that is not rightfully yours is stealing. Not to do so is a virtue. Not accepting that to
which you are not entitled is non-stealing.

Bhrahmacharya has various meanings. The common meaning is abstinance from sex. This is really a
misinterpretation. shrutis and smritis sanction sex for pleasure. Absolute abstination is neither possible or
desirable. If that were so the Rishis or Seers would be issueless!! In the ancient context it is abstinance from sex
for animalistic pleasure alone. This is relevant when there is need for procreation and for sadhana. The use of sex
in sadhana is NOT as defined in what can possibly be called California Tantra, it is NOT an excuse or come
hither for multiple partners. It is a very difficult thing and few advanced sadhakas make use of sex in sadhana.
Bhrahamacharya is treading the path of Brahma.

Now dealing with the Niyamas, - laws or restrictions; shauca, santosha, tapas, swaadhyaya and Ishwara pooja and
tyaga in seriatim;

Shauca, in this context means cleanness, purity, purity of mind, integrity, honesty (esp. in money-matters). I do not
think this need be expanded further than to say it is not just external cleniness alone. Bathing 20 times a day while
internal purity is absent is of no use.

Santosha is happiness not happiness on attainment of material desires but pure unalloyed happiness arising out
absorption into and union with the one self-existent Spirit.

Tapas - religious austerity, penance, severe meditation, special observance (e.g. "sacred learning for Brahmanas,
"protection of subjects" with Kshatriyas, "giving alms to Brahmins" with Vaishyas, "service" with Shudras, and
"feeding upon herbs and roots" with Rishis.) I am not talking here of exploitation. Here the Cast spoken of is
purely based on the activity engaged in. It is not by birth. It never was like that. As we all know, in times of danger
Society becomes rigid. In Sanathana Dharma also it happened. It was external danger that rigidised the caste
system. I hope and pray that we will go back to times of yore when Varna is based on merit.

Swdhyaya is commonly said to be recitation or perusal of any sacred texts. But really it involves more than mere
mechanical recitation. It requires mulling over and meditating upon the meaning, import and implied and hidden
meanings of sacred texts. It is this self-study that makes you ready to be a teacher or a guide capable of wiping
away the sorrow of the sad.

Ishwara pooja is not just throwing flowers at the foot of some idol reciting words, the meaning of which are
unknown. Ishwara pooja or the worship of divine by the divine. That is a great meditation of divinising oneself and
realising the great 4 aphorisms that form the basis of all tantric thoughts viz: Thou art that, I am the absolute
knowledge that is Brahma), I am the indestructable soul that is brahma, intellect is brahma.

Tyaga is giving up things in the larger interests of society be it material possession or even life. It is also refusing
to accept that which you know you are not entitled to.

11
See Bhagawat-Geeta. The whole book deals with the right conduct. It DOES NOT, unlike what many believe, advocate absolute non-violence
but non-violence where it is proper and teaches where action is required it has to be gone through, however distasteful. It also lays down the rules
of right conduct.

Hayagriva further says that one can attain unity with the Universe by having recourse to attributes, because the
Universe God is dependent on it. Hayagriva says he is the basis of all attributes, at the same time he is is
attributeless and beyond attributes. In this context Agnipurana is relevant. The text says he who takes refuge in
something becomes that as time passes by. The time limit depends on the strength of refuge.

H-4tB4 =9 TPl9ltPTP
TP|-46 6 6x4l+l|9 -46+-(+
!TF6 64lFt4lFBT|9 6l9B+-v+
anyatsarva jagadrpa karmabhogapartmakam|
karmabhirllabhyate tacca tattygenopi labhyate||23||
dukarastu tayostygassakalairapi tpasa||24||

Everything other than the pure forms of the five base elements and the three attributes have to suffer the good and
bad results of actions. The manifest universe is a form of mixture of these 5+3 ingredients in different proportions.
The proportion is a result of past karmas. Hayagriva goes on to tell Agastya that it was through experiencing
karma and giving up karma that one gets liberation from mixed base element and attributes associated body and
move towards purer bodies. But Hayagriva asks why is giving up karma is not easy for every one. Then he
answers himself that it is because without completely experiencing the karmas, one cannot get satiated and hence
get detached from the pleasures of the karma. One should not run away from Karmas as also one should not
become the slave to them. In fact running away is not an option as even that entails attraction of karma. When you
experience them with full realisation for what they are, the desire for enjoyment will attenuate and one will attain
indifference. One gets liberation from fully experiencing happiness as well as sorrow arising from ones actions.

Thats why it is said bhogena mokshah in the tantras. As long as one has not enjoyed the attractions of life there
will be a yearning for it. Even if you forcibly reject it, there will be a desire for it in the subconcious. Such a
situation leads to stress. If one were to enjoy then slowly the attraction attenuates. Similarly when one experience
sorrow from action the desire not to do karmas that attract sorrow will also grow. Thus we slowly approach the
state of equanimity where the actions are done for actions sake and not for the results thereof. Hence the karmas
get detached from the action. This is the aim of Tantra. To Act, yet not be attached to the results thereof.

H+9l4 BP B(B(TPlP
HltPFl+ T+4 B6l 4l-4B6l|9 4l
HltP14+4 47l+ B4 |B|&9(l4TP+--+
anapyaca sugama sadasadkarmmagocaram|
tmasthne guenaiva sat vpyasatpi v|
tmaikyenaiva yajjna sarvasiddhipradyakam||25||

One must strive to know the soul by being united with the good or bad attribute that is pre-dominant in you. This is
an easy path and this knowledge will give you all attainments.

What is being said by the Great Lord is that knowing oneself and accepting oneself, wrats and all, and yet realising
that you are the Universe, is the easiest path to all attainments. But he does warn that this path is subject to good or
bad karmas.
4'T~P|4(l+l+l 9l|97l+l +TlP|9
49\4l+PlT !T6 BT6Pl46+-\+
vararamavihnn ppin nmapi|
yadrpadhynamtrea dukta suktamyate||26||

Even those who are violaters of social mores and are sinners meditate upon the form of self as discribed above
their transgressions becomes virtues.

454|-6 9l Hl |4|+l5|4|+l|9 4l
+ 6 BBl|Tl ++ Pl 94 + BH4-+-+
ye'rccayanti par akt vidhin'vidhinpi v|
na te sasrio nna mukt eva na samaya||27||

Whether following rules or not, anyone who worships the primodal shakti also called Lalita, the existence in the
world will not cause karmic bondages. They indeed are liberated.

This is a crucial point in Shakta philosophy. A Shakta who follows the path fully or even partly is liberated
instantly from the karmic results of his actions attaching itself to him/her. Mind yo, this does not mean that a
person can claim to be a Shakta and go on a muder spree or rape spree and claim that the results will not be
attacted. It will certainly. A Shakta is NOT supposed to hurt anyone by his actions. If it hurts it is NOT the action
of a Shakta but of an animal and the consequences will follow surely.

As we all know, the worship can be done only with a certain mental attitude. Only the devine in oneself can do the
worship of the devine. So when the worship takes place, the divine in an individual is who does the pooja. The
aphorism
|H4 t4l |H4P 4=6+
iva bhtv ivam yajet||

succinently deals with the situation. By becoming Shiva only one can worship Shiva.

|H4l5|9 4l BPll\4 \4l+4l4+
HFB4 |B&l+lP&+llHl546+-<+
H-45-=PGl (4l|FB&lF6&l+4 4l6+-+
ivo'pi y samrdhya dhynayogabalena ca|
varassarvasiddhnmarddhanrvaro'bhavat||28||
anye'bjjamukh devssiddhstaddhynavaibhavt||29||

it is said that Shiva became the embodiment and lord of all esoteric powers by worshipping Lalita by meditation
and yoga. By that worship he became Iswara or supreme being and ardhanareeshwara. As also Brahma, Indra and
other Gods attained esoteric powers by the same action.

In short what is being said is that one can attain powers and positions by worshipping HER and she is the font of
all powers and wealth.
6FPl(H9lTl+l |9ll+ |4+l
+ F6l ll94l 6 4l49(+ T|6+(+
tasmdaealokn tripurrdhana vin|
na sto bhogpavarggau tu yaugyapadena kutracit||30||

Therefore all who are desirous of spiritial and material progress should worship Lalita Tripurasundari the Beauty
who resides in the three cities viz. mind intellect and intelligence. By such worship and meditataion one will
attain Godhood.

Anything that has three states are tripuras or three cities. The usage of Tripurasundari to indicate Lalita means she
who is threefold.
6FPl-PlNB41-4lB944PT
6-P+lF6J69lTF6Hl=l 6J6(T-
6(ltP14+ TPl|T T4+ P|P4l-B|6+({+
tasmnmantrstrasayukktanysaprvakramea ca|
tanmanstadgataprastadyj tadgatehaka|
tadtmaikyena karmmi kurvan muktimavpsti||31||

Hence resorting to worship of Lalita in accordence with the various rules, like mantra, astra, nyasas (that is placing
of various seed mantras in various parts of the body) and realising that you and Lalita are one in mind, body and
spirit, shall result in Liberation. Hence, know thee that without resort to Lalita no one in the world shall be entitled
to material and spiritual progress simultaneously.

Sri Vidya upasana, that is the Lalita upasana, whether done according to rules or not which alone makes one
eligible for both material and spiritual gains in this world and ultimately attains liberation. (see couplet 27 above).
96(F4Pl4l6 B4 9l |(6Tl44l
B-67+4 46F69Bl P|+BP+(-+
etadrahasyamkhyta sarve hitakmyay|
santuenaiva bhavatastapas munisattama||32||

Oh!! Sage!! Pleased with thy penance in the interests of all the worlds I have revealed the greatest of Secrets to
you.

Normally the Divine use the Sages in revealing secrets that would help the world progress.
(4l +94|FB&l P+!4l 66
6-PGll=6l -\4l |B|& 4l-6 9lt9lP+((+
devca ayassiddho manuyca tathetare|
tanmukhmbhojato labdhv siddhi yntu partparm||33||

Hayagreeva then tells Agastya that through him Gods, Sages, Adepts and humanbeings and others shall obtain
fulfillment of all desires and of realising the unity with the ultimate by meditating on Her face.

Throughout the Lalitopaakhyana or the story of Lalita, one will come across expressions that hint at the various
names of Lalita in the Lalita Sahasranama or the 1000 secret names of Lalita. It is the tradition to recite the 1000
names sometimes knowing the meaning sometimes by rote just imagining the Great Empress sitting on her throne
and her blessing the reciter. That is but one approach. Actually the 1000 names of Lalita are an adjunct and a
summarisation of many parts of Llalitopakhyana. Knowing the incidents and situations that give rise to the various
names, and visualising those situations as one recites will make the recitation very very helpful. There are many
occassions where meditating and internalising a particular incident will help us achieve specific results. As and
when the situation arises the relevant name will also be referred to. This is a place where the names Paratpara
12


12
See Shloka 153 of Lalita Sahasranama, name No.809
is referred to. When that name is being recited, remember this blessing by Lord Hayagreeva to Sage Agastya and
visualise yourself attaining the state of merger with the ultimate
|6 6+ ~t4l (4l4F4 Hl|\T-
9|T9t4 9+4l14P4l PB(+P+(v+
iti tadvacana rutv hayagrvasya rgia|
praipatya punarvkyamuvca madhusdanam||34||

Hearing the blessing of the Lord Vishnu in his form as Hayagriva, the Sage Agastya bowing again and again to
him said the following words.
4+ TlH -9 46l 46 9l|(6P
|T |4(l |T 9l4P6-P 4P(|B+(-+
bhagavan kda rpa bhavat yat puroditam|
ki vihra ki prabhvametanme vaktumarhasi||35||

Sage Agastya asks Bhagavan Hayagriva for the discription of the form paratpara and all cocommitant
discriptions like the place of her normal state, what are her powers
13
.
(4l4 74l
99l5H6l(4+|9(4l4l PPl9-
~l6|P7|B 4Ht4 64 4(t44P+(\+
Hayagrva uvca
e'ubhatodevairhayagrvo mampara|
rotumicchasi yadyatva tattattava vadatyayam||36||

Hearing this, the Lord Hayagriva said that here is the Divine Sage Hayagriva who is part of me, who is not
different from me. Ask him all questions and he shall answer.
t4l(l74 =l (4l4 69l|+|P
96- T=l6F4 P+-6l46+(+
itydya jagannatho hayagrva taponidhim|
purata kumbhajtasya munerantaradhyata||37||

Having said so the Lord Hayagriva manifested the Divine Sage Hayagriva in front of Agastya and merged into
him.

Here the Lord Hayagriva calls Agstya Kumbhajata pot born referring to his invitrio birth. It is very interesting
that invitrio birth was not considered unusual in ancient india. The discription can be had in Mahabharata where
the kauravas were born out of one embryo divided into 101. Here the invitrio birth process completly avoiding
womb is being hinted at casually. We, in our present state is yet to reach such a state. This is another instance of
casual mention of a scientific miracle as an event that does not need elaborate explanation.

I am not being a chauvanist but the discription translated to scientific terms SEEMS plausible.

13
There is a reason why the word Bhagavan is used with Hayagriva, as the next shloka will show. Bhagavan is Lord. Bhagavan in simple
translation is Lord. Though more clearly one with the 6 attributes (Bhagas) viz. aishwarya the state of being a mighty Lord; Dharma -
prescribed conduct; keerti - good fame; shree radiance, prosperity &c; gyana full of higher knowledge; vigyana the power of discernment
all this together in full measure is the indication of a God.
And in this context the name Hayagriva
14
has many meanings. It necessarily may not mean horse headed one.
The ancient lore or puranas speak of Vishnu getting tired in Battle with the demon Hayagriva and having gone to
sleep and the protection of the creation became a problem. So termites were created by Brahma to bite into the
string of the bow and when the string broke releasing the taut bow, because it was resting on his chin, it took away
the head of Vishnu and in order that the protection can go on the head of a sacrificial horse was grafted on to him.
Thus he became hayagriva or the horse-faced one
15
. This was also necessary as the demon Hayagriva could be
killed only by another Hayagriva and this necessity was also so met.

Yogis use the Kechari mudra a very secret, dangerous methodology(The secrecy is because of its danger and not
because of any exclusivity doctorine) to block the nasal passage with the tounge and that opens a path to
brahmarandra an imaginary hole at the crown of the head and starts reciving prana or energy throuhgh the
newly opened passage. This grants all sorts of attainments or siddhis to the practitioners. Such people are called
Praanas. At that stage one is equal to God. Prana has a synonym ashwa or horse. Thats why presenting the Deva
Rishi Hayagriva the LORD Hayagriva disappears into him. To show the unity.
66F6 |4FP4l|47l 7lPl 69l+-
(4l4 T P|++l F4l~P 9t49H6+(<+
tatastu vismayvio harom tapodhana|
hayagrvea munin svrama pratyapadyata||39||

Thus, in a wonderful state, with hairs bristling with joy, Agastya guided the Divine Sage Hayagriva to his
hermitage.
The whole issue of path has already been explained in the 25
th
shloka thats understandable by an adept but for the
common man it is going to be explained in detail by a human guru, the Divine Sage Hayagriva, so that it is
acceptable and understandable to humans.
|6 ~l Ol'7 9lT 7 G'7 (4l4lFt4 B4l( |6l9l4l+ 9Pl5\4l4-
iti r brahma pure uttara khae hayagrvgastya samvde lalitopkhyne prathamo'dhyya

Having said so, here concludes the the first chapter of lalitopakhyana, called the conversation called between
hayagriva and Agastya in the subsequent chapyter of Brahmanda purana

**************************************************



14
http://en.wikipedia.org/wiki/Hayagriva
15
Again hints at knowledge of plastic surgery and organ transplant.