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Srī Lalitāsahasranama Printable E-Book (Please Share to those interested) 1 Contents (Click to go to the section) Introduction ………………………………..… 2 Srī Lalitāsahasranama Stotraṁ ............................ 5 Srī Lalitā sahasranāmāvali ............................... 28 Srī Lalitātriśatī Stōtraṁ …………………….. 96 Srī Lalitātriśati Nāmāvali …………………… 103 Srī Lalitāṣtōttaraśatanāmāvali ........................ 115 Srī Lalitāsahasranama Stotram (Meaning) .... 123 Sri Lalita Sahasranamavali (Meaning) ............ 190 Srī Lalitātriśati Nāmāvali (Meaning) .............. 297 2 Introduction The Lalita Sahasranama that appears in the Brahmanada Purana is incorporated in the 36th chapter of Lalithopakhyana which is dedicated to Goddess Lalita Devi.The Sahasranama itself is divided into three parts, the first part describing the circumstances leading to the revelation of the Lalita Sahasranamam to Sage Agastya by Hayagriva (an incarnation Lord Vishnu himself),the second part contains the text of the Lalita Sahasranama, and the third part is the Phala-Sruti or the chapter describing the benefits of the recitation of the Lalita Sahasranamam Brahmanda Purana states numerous effects of chanting the Lalita Sahasranama mantra.It mentions that through the daily chanting of the hymn one earns the same merit that is obtained by bathing in the sacred waters.The sins arising from incomplete rituals and irregular observance of spiritual practices, are expiated by the chanting of this hymn. It further mentions that by chanting this hymn regularly, one is blessed with a long life and sound health, and untimely death is averted. The sacred vitibhuti (ash) used for the Lalita Sahasranama archana is a panacea for all diseases. The water into which the Lalita Sahasranamam is 3 chanted when sprinkled on the head of a suffering person removes the effects of evil spirits and malefic planets. If the Sahasranamam is chanted visualising Lalita Devi positioned in an ocean of nectar, the effects of all poisons are removed.By partaking of the ghee into which the Sahasranamam has been incanted women are cured of sterility. The effect of black magic is removed by chanting the Sahasranamam daily. Brahmanda Purana states that the Divine Mother protects the one who chants the Sahasranamam daily from accidents and attacks by the enemies. Chanting the Sahasranamam daily bestows prosperity, felicity of expression and public acclaim. There are many Sahasranamas in praise of the Divine Mother. Among them, ten are of greater importance. They are the Ganga stava, Bhavani stava, Gayatri stava, Kali stava, Lakshmi stava, Sarasvati stava, Rajarajeshwari stava, Bala stava, Syamala stava and Lalita stava. Of these the Lalita stava or Lalita Sahasranamam is the most excellent. Lalita Sahasranamam can be chanted without any other associated worships.The Brahmanda Purana states that chanting the Sahasranama alone bestows the benefits of all other worships. The best time for chanting this hymn is the time after the morning bath. 4 The daily chanting yields the best results, but those who are unable to do so are especially enjoined to chant this hymn on the Sankranthi days (the first dates of Aries, Cancer, Libra and Capricorn), on the Navami (the 9th day moon), Chaturdasi (the fourteenth day moon), Pournami (the full moon day), Fridays, birthdays of family members, and the days of solar and lunar eclipses. The chanting of the Lalita Sahasranamam, which bestows devotion and dispassion, can be practised by all, by men and women, young and old alike, at all times. It is advisable to have a fixed time for the daily Sahasranama archana and the chanting of the stotra. If it is not possible to perform the archana at the stipulated time, it should be performed as soon as possible at a convenient time and thus the daily practice should not be broken. While pronouncing the mantras, clarity should be strived for; but the archana need not be given up in case of inability in this regard. God knows our heart. One need not give up archana merely because it is difficult to procure Aksata (rice mixed with turmeric powder), flowers and other offerings. All these are only mediums used to acquire concentration and to develop devotion. They are the token of our self-surrender to God. The supremely essential requirement is pure love of God and single-pointed attention. 5 Srī Lalitāsahasranama Stotraṁ Dhyānaṁ Ōṁ sindūrārunavigrahāṁ trinayanāṁ mānikyamaulisphura- ttārānāyakaśēkharāṁ smitamukhī-māpīnavakṣōruhāṁ pānibhyāmalipūrna ratnacaṣakaṁ raktōtpalaṁ bibhratīṁ saumyāṁ ratnaghatastharaktacaranāṁ dhyāyēt parāmambikāṁ dhyāyēt patmāsanasthāṁ vikasitavadanāṁ patmapatrāyatākṣīṁ hēmābhāṁ pītavastrāṁ karakalitalasat hēmapatmāṁ varāmgīṁ sarvālaṅkārayuktāṁ satatamabhayadām bhaktanamrāṁ bhavānīṁ śrīvidyāṁ śāntamūrtiṁ sakalasuranutāṁ sarvasampatpradātrīṁ sakuṅkumavilēpanāmalika- cumbikastūrikāṁ samandahasitēkṣanāṁ saśaracāpa pāśāṅkuśāṁ aśēṣajanamōhinīṁ arunamālyabhūṣōjjvalāṁ japākusumabhāsurāṁ japavidhau smarēdambikāṁ arunāṁ karunātaramgitākṣīṁ dhr̥ tapāśāṅkuśapuṣpabānacāpāṁ animādibhirāvr̥ tāṁ mayūkhairahamityēva vibhāvayē mahēśīṁ! Stōtraṁ 1) Ōṁ śrīmātā śrīmahārājñī śrīmatsiṁhāsanēśvarī cidagnikundasaṁbhūtā dēvakāryasamudyatā 6 2) udyadbhānu sahasrābhā caturbāhusamanvitā rāgasvarūpa pāśādhyā krōdhākārāṅkuśōjjvalā 3) manōrūpēkṣu kōdandā pañcatanmātrasāyakā nijārunaprabhāpūra majjad brahmāndamandalā 4) campakāśōka punnāgasaugandhikalasatkacā kuruvindamaniśrēnī kanat–kōtīramanditā 5) aṣtamīcandrabibhrāja- dalikasthalaśōbhitā mukhacandrakalaṅkābha mr̥ ganābhiviśēṣakā 6) vadanasmaramāṁgalya gr̥ hatōranacillikā vaktralakṣmī parīvāhacalanmīnābhalōcanā 7) navacampakapuṣpābha- nāsādandavirājitā tārākāntitiraskāri- nāsābharanabhāsurā 8) kadaṁbamañjarīklipta- karnapūramanōharā tātaṅkayugalībhūta tapanōdupamandalā 9) patmarāgaśilādarśa paribhāvikapōlabhuh navavidrumabiṁbaśrī- nyakkāriradanacchadā 10) śuddhavidyāṅkurākāra dvijapaṅktidvayōjjvalā karpūravītikāmōda- samākarṣaddigantarā 7 11) nijasallāpamādhurya vinirbhartsita kacchapī mandasmitaprabhāpūra- majjatkāmēśamānasā 12) anākalitasādr̥ śya cibukaśrīvirājitā kāmēśabaddhamāṁgalya- sūtraśōbhitakandharā 13) kanakāṁgadakēyūra kamanīyabhujānvitā ratnagraivēya cintākalōlamuktāphalānvitā 14) kāmēśvara prēmaratnamanipratipanastanī nābhyālavālarōmālī latāphalakucadvayī 15) lakṣyarōmalatādhāratā samunnēyamadhyamā stanabhāradalanmadhya- pattabandhavalitrayā 16) arunārunakausuṁbha- vastrabhāsvatkatītati ratnakiṅkinikāramya- raśanādāmabhūṣitā 17) kāmēśajñātasaubhāgya- mārdavōrudvayānvitā mānikyamakutākāra- jānudvayavirājitā 18) indragōpaparikṣipta smaratūnābhajaṅghikā gūdhagūlphā kūrmapr̥ ṣtha jayiṣnu prapadānvitā 19) nakhadīdhitisaṁchanna- namajjanatamōgunā 8 padadvayaprabhājāla- parākr̥ tasarōruhā 20) śiñjānamanimañjīra- manditaśrīpadāṁbujā marālīmandagamanā mahālāvanyaśēvadhīh 21) sarvārunānavadyāṁgī sarvābharanabhūṣitā śivakāmēśvarāṅkasthā śivā svādhīnavallabhā 22) sumērumadhyaśr̥ ṁgasthā śrīmannagaranāyikā cintāmanigr̥ hāntasthā pañcabrahmāsanasthitā 23) mahāpatmātavīsaṁsthā kadaṁbavanavāsinī sudhāsāgaramadhyasthā kāmākṣīkāmadāyinī 24) dēvarṣiganasaṁghāta- stūyamānātmavaibhavā bhandāsuravadhōdyukta śaktisēnā samanvitā 25) sampatkarīsamārūdha sindhuravrajasēvitā aśvārūdhādhiṣthitāśva kōtikōtibhirāvr̥ tā 26) cakrarājarathārūdha sarvāyudhapariṣkr̥ tā gēyacakrarathārūdha mantrinīparisēvitā 27) kiricakrarathārūdha dandanāthāpuraskr̥ tā jvālāmālinikākṣipta vahniprākāramadhyagā 9 28) bhandasainyavadhōdyukta śaktivikramaharṣitā nityāparākramātōpa nirīkṣanasamutsukā 29) bhandaputravadhōdyukta- bālāvikramananditā mantrinyaṁbāviracita- viṣaṁgavadhatōṣitā 30) viśukraprānaharana- vārāhīvīryananditā kāmēśvaramukhālōka- kalpitaśrīganēśvarā 31) mahāganēśanirbhinna- vighnayantrapraharṣitā bhandāsurēndranir-mmukta śastrapratyastravarṣinih 32) karāṁgulinakhōtpanna- nārāyanadaśākr̥ tih mahāpāśupatāstrāgni- nirdagdhāsurasainikā 33) kāmēśvarāstranirdagddha- sabhandāsuraśūnyakā brahmōpēndramahēndrādi- dēvasaṁstutavaibhavā 34) haranētrāgni- saṁdagdhakāmasañjīvanauṣadhih śrīmadvāgbhavakūtaika- svarūpamukhapaṅkajā 35) kanthādhahkatiparyanta- madhyakūtasvarūpini śaktikūtaikatāpanna- katyadhōbhāgadhārinī 36) mūlamantrātmikā mūlakūtatrayakalēbarā kulāmr̥ taikarasikā kulasaṅkētapālinī 10 37) kulāṁganā kulāntasthā kaulinīkulayōginī akulā samayāntasthā samayācāratatparā 38) mūlādhāraikanilayā brahmagranthivibhēdinī manipūrāntaruditā viṣnugranthivibhēdinī 39) ājñācakrāntarālasthā rudragranthivibhēdinī sahasrārāṁbujārūdhā sudhāsārābhivarṣinī 40) tatillatāsamaruci ṣatcakrōparisaṁsthitā mahāsaktih kundalinī bisatantutanīyasī 41) bhavānī bhāvanāgamyā bhavāranyakuthārikā bhadrapriyā bhadramūr-ttir- bhaktasaubhāgyadāyinī 42) bhaktipriyā bhaktigamyā bhaktivaśyā bhayāpahā śāṁbhavī śāradārādhyā śarvānī śarmadāyinī 43) śāṅkarī śrīkarī sādhvī śaraccandranibhānanā śātōdarī śāntimatī nirādhārā nirañjanā 44) nirlēpā nirmalā nityā nirākārā nirākulā nirgunā niṣkalā śāntā niṣkāmā nirupaplavā 45) nityamuktā nirvikārā niṣprapañcā nirāśrayā 11 nityaśuddhā nityabuddhā niravadyā nirantarā 46) niṣkāranā niṣkalaṅkā nirupādhir- nirīśvarā nīrāgā rāgamathanā nirmadā madanāśinī 47) niścintā nirahaṅkārā nirmōhā mōhanāśinī nirmamā mamatāhantrī niṣpāpā pāpanāśinī 48) niṣkrōdhā krōdhaśamanī nirlōbhā lōbhanāśinī nissaṁśayā saṁśayaghnī nirhavā bhavanāśinī 49) nirvikalpā nirābādhā nirbhēdā bhēdanāśinī nir-nnāśā mr̥ tyumathanī niṣkriyā niṣparigrahā 50) nistulā nīlacikurā nirapāyā niratyayā durlabhā durgamā durgā duhkhahantrī sukhapradā 51) duṣtadūrā durācāraśamanī dōṣavarjitā sarvajñā sāndrakarunā samānādhika varjitā 52) sarvaśaktimayī sarvamaṁgalā
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    Humaniora, Vol. 25, No. 1 Februari 2013: 38-49HUMANIORA VOLUME 25 No. 1 Februari 2013 Halaman 38-49 PACE MAKERS OF DEVELOPMENT WOMEN IN INDIAN HISTORY: PAST-PRESENT— A CRITICAL REVIEW Shrimati Das* M.M. Dhalayat** ABSTRAK Perempuan memiliki tempat yang penting dalam sejarah dan peranan perempuan telah mengalami berbagai perubahan. Dalam beberapa dekade yang lalu, perempuan dianggap sebagai bagian dari kekayaan; perempuan diperjualbelikan seperti barang. Kemudian, perempuan diperlakukan pada kedudukan yang berbeda; “merampas” hak-hak mereka, namun “mengingatkan” pada kewajiban-kewajiban mereka sebagai perempuan. Seiring bertambahnya waktu, peran perempuan di India berubah dari penghasil keturunan menjadi pencari nafkah. Penelitian ini bertujuan untuk menerangkan status perempuan India dari masa lalu ke masa sekarang. Penelitian ini juga bertujuan untuk menjelaskan posisi perempuan berdasarkan pemberdayaan secara sosial- ekonomi-politik. Sejarah India menunjukkan bukti standar ganda status perempuan. Dalam sastra dan agama di India, perempuan ditempatkan pada posisi yang tinggi. Namun, dalam skenario domestik, politik, dan ekonomi, perempuan mengemban status rendah dan menjadi subjek diskriminasi dan eksploitasi. Peran perempuan India telah berubah dari kukungan nilai-nilai tradisional menuju era baru kebebasan dan sering kali disebut “fenomenal”. Nasib perempuan India dari masa lalu hingga masa sekarang penting untuk diikuti. Perempuan India yang pernah dianggap sebagai ahli dalam seni rumah tangga kini menjadi “kekuatan yang membentuk negara” yang luasnya sebanding dengan sebuah benua. Kata Kunci: mayoritas yang diam, pembuka jalan bagi pembangunan, peran perempuan dalam sejarah India, perjuangan untuk otonomi, stereotipe ABSTRACT No matter how the world changes, no matter what country and social system people are in, no one can deny women’s importance in history.
  • History of Rangoli Rangoli at Diwali

    History of Rangoli Rangoli at Diwali

    History of Rangoli Rangoli at Diwali Rangoli, which means rows of colours, is drawn on the entrance and filled with colours during Diwali. Rangoli designs are created using the thumb and forefinger. It is drawn to welcome guests and different Gods and Goddesses and to bring joy into homes. Origin of Rangoli Lopamudra was the wife of a sage called, Augustya Rishi. She also wrote 2 portions of the Rigveda (famous holy books). She and her husband lived in a remote place, away from others. People would describe them as hermits. Lopamudra wanted help her husband in worshiping the gods, so she started to make rangoli, a decoration for the Yagyakunda. Yagyakunda is what we call a place of worship. Lopamudra asked the Panchatatva (the five elements – sky, wind, water, earth, fire) to give her colours to please her husband. She was able to collect blue from sky, green from water, black from soil, red from fire and white from wind. She then added these colours to the rangoli (made from ground rice, lentils, flowers and spices) which is why they look so beautiful today. Rangoli Colours Blue represents the sky and green represents the sea. Both colours bring calm and helps with using our imagination. These are good colours for story-telling. Black brings strength and stability. Red, the colour of fire or danger, represents the code of conduct the artist must follow. White represents peace and positivity and embodies all colours. All of these colours in Rangoli bring in elements that we wish for in the new year, when celebrating Diwali.
  • Decoding the Elements of Human Rights from the Verses of Ancient Vedic Literature and Dhar- Maśāstras: an Exegetical Study

    Decoding the Elements of Human Rights from the Verses of Ancient Vedic Literature and Dhar- Maśāstras: an Exegetical Study

    Preprints (www.preprints.org) | NOT PEER-REVIEWED | Posted: 29 July 2021 doi:10.20944/preprints202107.0648.v1 Article Decoding the elements of human rights from the verses of Ancient Vedic literature and Dhar- maśāstras: An Exegetical Study Authors: Shailendra Kumara Sanghamitra Choudhurybcdef a Department of Management, Sikkim University, India b Department of Asian Studies, St. Antony’s College, University of Oxford, Oxford, UK c Department of History and Anthropology, Queen’s University, Belfast, Northern Ireland, UK d Hague Academy of International Law, Hague, the Netherlands e Centre for the Study of Law and Governance, Jawaharlal Nehru University, New Delhi, India f Department of Peace and Conflict Studies and Management, Sikkim University, Gangtok, India Abstract: This manuscript aims to provide a nuanced study of the idea of rights and duties prevalent in ancient Vedic society through Vedic literature and Dharmaśāstras . This manuscript delves into the exegesis of the Védas and Dhar- maśāstras to accomplish this. The archaic Vedic literature and Dharmaśāstra texts are the origin and backbone of Sanskrit literature. They have a plethora of ideas that, if accepted, could be quite useful for the protection of any person's human rights. In Védas and Dharmaśāstras, rights and duties complement each other, and rights are integrated by duties. According to these texts, rights and duties are correlated and the relationship between rights and duties leads to the core concept of dharma (constitutional laws). Dharma is a systematic Sanskrit con- cept that includes traditions, obligation, morals, laws, order, and justice. It was a unique concept of dharma that kept checks and balances on sovereign officials and prevented them from becoming autocratic and anarchist.
  • Dark Universe and Our Body B.Siva Reddy

    Dark Universe and Our Body B.Siva Reddy

    International Journal of Scientific & Engineering Research Volume 10, Issue 11, November-2019 364 ISSN 2229-5518 Dark Universe and our Body B.Siva Reddy Abstract—The universe inside out is the metaphysical phenomenon. In reality body is the gift from GOD. Index Terms—Chakras, Dark Universe, Kundalini, Multidimensional Vibrations, Odia Language, Our Body & Sanskrit. —————————— ◆ —————————— 1. INTRODUCTION Dark matter does not mean so dark. Dark Dark matterIJSER and dark energy can’t matter is cooling matter, where all things are be detected by heavy machineries. It is detected going to end and certain vibrations are creating by subconscious mind. To achieve it we should from dark matter. It occurs everywhere and has follow awakening of kundalini energy through lowest frequency in the multiverse. Space regular practice of mantra, tantra, yantra, yoga storage is find in this location. Naturally brains and meditation. After the completion of process are using this phenomenon. Scientists fails to we are able to see present, past and future detect subatomic universe in any big machines, through the Guru Chakra. Chakras are but our brain won’t. During sleep memories multidimensional vibrations from where 50 emerges into dark matter. letters are come from sunyabrahma. Kundalini yoga is often identified as the most dangerous Body connect with the whole multiverse form of yoga because of the involvement of with this dark matter. It activate by certain subtle energies. Sunya chakra is the void chakra Figure 1 connected to dark universe. We forget thyself through the process of kundalini yoga. vibrations or strings of mantras. Any equations are fail to describe this phenomenon or matter 50 multidimensional vibrations are inside it.