PREFACE

Lalitmbik is the embodiment of compassion as She is fondly

addressed as r Mt, which means the mother of the universe.
She is fondly worshipped through many means such as
worshipping r Cakra, meditating on Her through japa mantra-s
such as Pacada and oda, singing Her praise through various
verses, etc. The important among the last one is Her most
celebrated Sahasranma, which was authored by Her very close
attendants in Her presence and in Her place. Every name used in
this Sahasranma has got gross and subtle meaning. Sahasra means
one thousand and nma means name. Nma not merely refers to
names, but also Her forms and attributes. She engulfs the universe
through Her delusionary influence called my. iva has given Her
full authority for effectively administering the universe.
This edition of Sahasranma contains detailed interpretation for
each name with appropriate quotations from Veda-s, Saundarya
Lahar, Bhagavad Gta, Upaniads, etc in order to make the
understanding better. The citations from other Veda-s and
scriptures go to prove the magnificence of Lalit Sahasranma.
Every attempt has been made to make the interpretations as easy
as possible and no effort was spared to go into the depth of each
nma. Each nma is not only transliterated (International Alphabet
of Sanskrit Transliteration - IAST), but also the original Sanskrit
version of the nma is also used, so that the original beauty of the
nma is not lost. A lot of additional informations have been
provided captioned as further reading. Such informations are not
only needed for better understanding of nma-s, but they, in
general, provide additional knowledge for those who pursue the
path of spirituality. This book clearly differentiates between
religion and spirituality with more emphasis on spiritual pursuits.
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While maintaining the intended meaning of nma-s, the concept

conveyed has been substantiated with quotations from other
sacred scriptures. This book will be of immense help for all those
who pursue spiritual path.
Your comments and feedback at ravi@manblunder.com will be of
immense help, while updating this book. This edition is placed at
the lotus feet of Lalitmbik and iva seeking Their blessings for
universal prosperity and peaceful co-existence.

NOVEMBER 21, 2010

V.RAVI

CHENNAI, INDIA

CONTENTS
Preface

The Origin

The Presentation

10

The scene

14

r Cakra

15

r Vidy

16

Pacada mantra

17

oda mantra

21

Prva bhg

23

Introduction to dhyna verses

26

Dhyna verses

28

Commentary on nma-s

35

LALIT-SAHASRANMA

THE ORIGIN
Sahasra means thousand and nm means name.
Lalit
Sahasranma means one thousand names of Lalitmbik. This
Sahasranma finds a place in Brahma Pura, one of the eighteen
pura-s or epics scripted by Vedavys who is popularly known as
Mahai Vys (maha means great and i means sage). Vys also
means arranger or compiler. He was the son of the sage Parara
and Satyavat, and half-brother of Vicitra-vrya and Bhma. Vysa is
also said to be an incarnation of Lord Viu (rmad Bhgavata
I.iii.20). There are seven celebrated sages known as sapta i-s (sapta
means numeric seven) and they are Gotama, Bharadvja, Vivmitra,
Jamadagni, Vasiha, Kayapa and Atri (however there are
differences in the names. This Sahasranma in the form of 183
verses finds a place in the second part of Brahma Pura. These
183 verses are converted into 1000 nma-s. Pura-s are told like
stories making the reading interesting and at the same time
convey the teachings of Veda-s. Hindu philosophy mainly revolves
around the four Veda-s. Since Veda-s are difficult to understand for
a commoner, the crux of the Veda-s is provided in the form of
Upaniad-s. Upaniad-s make attempts to interpret the Brahman,
the God. Such interpretations are only by means of affirmations
and negations as any attempt to interpret or describe the Brahman
becomes an ineffectual exercise. The Brahman that Upaniad-s talk
about is formless divine energy beyond the comprehension of
normal human brain. The philosophy of self-realization revolves
around these Upaniad-s. Self-realization is the logical conclusion
of spiritual quest. It is the final step of understanding the
Brahman. In modern times, Self-realisation is also known as God
realization and Ka consciousness.

Though this Sahasranma finds a place in Brahma Pura

scripted by Vedavysa originally this was composed by eight Vc
() Devi-s (also referred as Vg Devi-s. Vc means speech, voice,
language). In the presence of Lalitmbik, the Supreme Goddess
and affectionately called as the Supreme Mother in whose praise
and at whose command this Sahasranma was composed was
recited. The names of these eight Vc Devi-s are: Vain, Kamevar
(not to be confused with Kamevar, the wife of iva), Modhin,
Vimal, Arun, Jain, Sarvevar and Koulin. These Vc Devi-s reside
in r Cakra (please refer nma 996) in the seventh varaa (varaa
can be interpreted as rampart or roundabout), in the middle of
which Lalitmbik resides. r Cakra has nine varaa-s and its
worship is known as navvaraa pja. Lalitmbik has conferred on
these Vc Devi-s the art of speech to be passed on to Her devotees.
Lalitmbik called these Vc Devi-s personally and asked them to
compose a verse, the recitation of which endows Her blessings.
The verse was recited by Vc Devi-s in Her royal court in Her
presence, where all gods and goddesses had already assembled.

THE PRESENTATION
This Sahasranma contains three parts. First is the prva bhg,
(prva means first, former, prior, preceding, and bhg means part)
which is like an introduction. This part consists of fifty one verses.
Second is stotra (hymn) known as stotra bhg or madhya bhg or the
middle part, which is the main part containing 183 verses of this
Sahasranma. This part is converted into one thousand nma-s.
The last part is known as uttara bhg, or concluding part consisting
of 86 verses. There are certain variations in the number of verses
in each bhg, however the total number of verses remain the same
at 320 (51+183+86). The first part is in the form of conversation
between Lord Hayagrva, an avatar of Viu with horses head and
the great sage Agastya, which is being elaborated later in this book.
(Further reading on Hayagrva: There are many opinions about
Hayagrva. Hayagrva is also considered an avatar of Viu. He is
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worshipped as the God of knowledge and wisdom, with a human

body and a horse's head, brilliant white in colour, with white
garments and seated on a white lotus. Symbolically, the story
represents the triumph of pure knowledge over the demonic
forces of passion and darkness.
Hayagrva (possibly a sage with the same name) is the supposed
author of the Chndogya Upanishad and various other scriptures.
In kta tradition, Hayagrva occupies a different role. Here, a
demon named Hayagrva first appears as son of Kayapa Prajpati.
Through great penance the demon managed to obtain a boon from
the Goddess Durg (a form of Lalitmbik) that he can only be killed
by another Hayagrva. This instilled a sense of invincibility and he
started harassing the gods. Gods turned to Viu for aid, but
despite a long struggle he was also unable to kill Hayagrva. Tired
and drained after the battle, Viu proceeded to Vaikuha (the
domicile of Viu) to rejuvenate and meditate in padmsna (a yogic
posture) with his head supported by the upper end of his taut bow.
Gods once again approached Viu for help against Hayagrva but
were unable to rouse him from his meditation. Gods asked a swarm
of termites to assist in waking Viu by gnawing away the string of
the bow upon which he was resting. However, the snapping of the
bow string produced such a resonant sound that the universe
trembled, and the broken string lashed out with such force that
Viu's head was severed from his body. The gods were mortified,
and prayed to goddess Durg for guidance. Durg was pleased with
their prayers and told the gods that they need not fear, as no
incident in this universe happens without some purpose. She then
told them of Her boon to Hayagrva and asked them to attach the
head of a horse to Viu so that he in the guise of Hayagrva (that is,
one with a horse's neck) could kill his foe. Brahma attached the
head of a white horse to Viu's body and the revived Viu
entered into battle with Hayagrva and eventually killed him.
There is conceptual difference in the narration provided in the
prva bhg.
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Another legend has it that during the creation, the demons Madhu
and Kaiabha stole the Veda-s from Brahma and Viu then took the
Hayagrva form to recover them. The two bodies of Madhu and
Kaiabha disintegrated into 2 X 6 = 12 pieces (two heads, two torsos,
four arms and four legs). These are considered to represent the
twelve seismic plates of the Earth. Yet another legend has it that
during the creation, Viu compiled the Veda-s in the Hayagrva
form.}
The concluding part, also known as phala ruti conveys the benefits
accruing to those who recite this Sahasranma. The 183 verses in
the middle part were dissevered to make 1000 nma-s. This is the
only Sahasranma where none of the names is repeated and none
of the unwanted names are included to make up 1000. These
nma-s were carved out not only to convey the right and intended
meaning, but is also based on Sanskrit grammar. For this exclusive
purpose, Sanskrit literature had salakara stra containing twenty
four aphorisms. But most of these were lost with time. In order to
offset the lost treatise, r Narasiha Ndha composed forty verses
known as paribh verses, that deal exhaustively with Sanskrit
literature and it is difficult to translate the same to any other
language. Sanskrit has fifty one alphabets out of which only thirty
two alphabets have been used to begin each nma, thereby
rejecting the balance nineteen alphabets. The reason for rejection
remains unknown. These thirty two alphabets and the nma-s
beginning with such alphabets have been allotted to each Vc Devis in different proportions. In Sanskrit literature, there is a
separate goddess for each of the fifty one alphabets. If a particular
alphabet is recited, it amounts to worshipping the concerned deity
presiding over that alphabet. Lalitmbik is the Supreme authority
controlling all these goddesses. Such recitations also confer
certain siddhi-s (fulfilment, complete attainment) to the
practitioner. When a nma is recited, it amounts worshipping
Lalitmbik as well as the deities connected to the various
alphabets that make a mantra. Then one can understand the
potency of the Sahasranma when it is recited with true devotion.
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The highest form of dignity alone is capable of providing of

liberation to the soul. In this Sahasranma, Lalitmbik has been
repeatedly affirmed as the Brahman, the administrator of the
entire universe. She alone is capable of granting liberation. The
other gods and goddesses have their own super-human powers.
Their propitiation appeases them and they offer certain of their
powers to their worshippers. They are incapable of offering final
liberation to the soul. It is really amazing how such a detailed and
laborious study was undertaken to bring out these 1000 nma-s.
For example, let us take the last nma Lalitmbik which consists of
only five Sanskrit alphabets (la + li + tm + bi + k + + + +
).

But this nma should have six alphabets according to Nrisimha

Ndha. In order to rectify this, Om is also taken into account to
arrive at the correct counting. Recitation of Lalit Sahasranma
should be concluded by reciting (Om) at the end. Further, each
of these nma-s convey deeper and subtler interpretations
equivalent to I am That. Let us take the first nma r Mt.
This nma as such conveys that She is the Universal Mother. To
get the subtler meaning, according to certain tantra texts, this
nma should be made as r Mt asti. Asti means existing or being
and the meaning of the nma is Lalitmbik is existing as the
Universal Mother. Such interpretations have been made for all
the 1000 nma-s, though not available today.
There are certain nma-s conveying the same meaning. The
repetition of the same nma is called punarukti doa (fault of
repetition or tautology). But this Sahasranmam does not have
any such repetitions and hence not affected by tautlogicalness.
The same meaning conveyed through two nms is not considered
as doa (defect). If the nms are not split according to the
paribh verses, we would not have got these 1000 nma-s in their
existing form today, without any errors.

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THE SCENE
This scene takes us back to the situation at the time of first
appearance of this Sahasranma. All gods and goddesses are seated
in Lalitmbik-s royal court. Sapta (seven) rii-s, other rii-s,
eighteen siddha-s and other saints are also seated. The seating
arrangement was as per the protocol. There is a huge throne
made out of gold and the best of precious stones. Suddenly, there
was a divine fragrance that spread throughout the royal court and
the whole area was filled with radiating red light. Lalitmbik
entered the court along with Her assistants. All those seated got
up and paid their obeisance to Her. Her form is described in dhyna
verses. She had earlier summoned Her eight Vc Devi-s and spoke
to them thus: The eight of you got the power of your vc (mastery
of speech) through my blessings. You are appointed to provide the
power of vc to my devotees. You are aware of the secrets of my
r Cakra. You perpetually chant my name with great devotion.
Therefore, I command you to script a verse about me consisting of
1000 nma-s. When my devotees recite this verse, I should derive
immense satisfaction. The verse should have my name as its
cachet. She emphasized three points for composing the verse.
First, it should have 1000 nma-s; second, the verse should have
Her name embossed; third, She should be gratified when Her
devotees recite the verse. Bearing Her command in mind, Vc
Devi-s composed such a verse and were ready for the recitation.
When Lalitmbik nodded Her head, Vc Devi-s commenced their
recitation and Lalit Sahasranma was declared to the universe.
She expressed Her immense happiness by nodding Her head often
and smiling frequently while attentively listening to their
rendition. She also encouraged the Vc Devi-s by saying good and
excellent.

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