The Lalita-sahasranama and the Saundaryalahari

The Lalitasahasranama work in praise of Goddess Lalita mentioning Her thousand names, also has certain resemblences to Saundaryalahari in contents. Goddess is considered as Srimata 42 - i.e. creator of the Universe. She advises the Brahmavidya, i.e. highest knowledge to Her devotees. This concept of Her being the creator of the Universe and the bestower of desires is seen in saying - "Haristvam aradhya pranatajanas aubhagyajan anim. "43 The form of the Goddess is described as bearing Dhanus (bow), Bana (arrows), Pasa (noose) and Srni (goad). Lalita-sahasranama speaks of them as representations of Manas (mind), Pancatanmatras (five subtle elements), Raga (desire) and Krodha (rage). She is lustrous like thousands of rising sun R "Caturbahusamanvita Ragasvarupapasadhya Krodhakarankusojjvala Manorupeksukodanda Pancat anmat rasayaka "44 "Udyatbhan usahasrabha Cf. Tatillekhas amarucih." #45 "Dhanurbanan pasam srnimapi dadhana karat alaih#46 "Tatillekhatanvim tapan asasivaisvanaramayim "47 42. Lalita-sahasranama 1. 433 Saundaryalahari 5. 44. Lalita-sahasranama 7-11. 45. ibid. 6 & 107. 46. Saundaryalahari 7. 47. ibid. 21.

396 the works. Cf. The crimson colour of the Goddess is praised in both E.g. "Nijarunaprabhapuramajjat brahmandamandala 48 "Dadimi kusumaprabha 49 "Japapuspanibhakrtih 50 "Tanucchay abhiste tarunatarani srisarani bhih Yah #51 divam sarvam urvim arunimanimagnam smarati yah Her fore-head is compared to the crescent of the moon. "Astamicandravi bhrajat alakasthalasobhita" 52 Cf. "Lalatam lavanyadyutivimal amabhati tava yat dvitiyam tanmanye mukutaghatitam candrasakalam #53 The two Tatankas (ear ornaments) are considered as the Sun and the Moon. Cf. "Tatankayugalibhut at ap ano dup amandala #54 "Sphurat gandabhogapratiphalitatatan kayugalam catuscakram manye tava mukhamidam manmatharatham yamaruhya druhy atyavanirathamarken ducaranam #55 48. Lalita-sahasranama 12. 49. ibid. 560. 60. ibid. 766. 51. Saundaryalahari 18. 52. Lalita-sahasranama 15. 53. Saundaryalahari 46. 54. Lalita-sahasranama 22. 55. Saundaryalahari 59.

- 39% The complexion of Her lips is said to be pure red, like the Vidrumala taphala i.e. Bimba srinyakkararadan acchada. #56 "NavavidrumabimbaCf. "Prakrtya raktay astava su dati dant acchadarucheh pravaksye sadrsyam janayatu phalam vidrumalata "57 The Goddess is said to have the sweet tongue outrivalling the lute of Goddess Sarasvati "Nijas amlapamadhuryavinirbhartsitakacchapi=58 Cf. "Vipancya gayanti vividhamapadanam pasupateh tvayarabdhe vaktum calitasi rasa sadhuvacane tadiyairmadhury air apalapita-tantrikalaravam nijam vinam vani niculayati colena nibhrtam "59 The beautiful chin of the Goddess has no object for comparison. Cf. "Anakalaitacibuka srivi rajit 60 "Karagrahyam sambhormukhamukuravindam giri sute kathamkaram brumastava cibukamaupamyarahitam "61 She is said to reside in the cosmic triangle as consiousness in man. The votary has to offer oblations i.e. sacrifice everything in the fire of true knowledge in the 56. Lalita-sahasranama 24. 57. Saundaryalahari 62. 58. Lalita-sahasranama 27. 59. Saundaryalahari 66. 60. Lalita-sahasranama 29. 61. Saundaryalahari 67.

CO - 397 cosmic triangle where She resides as the Bindu (so as to attain spiritual emancipation). This idea is expressed by The same idea is the term "Cidagni kundasambhuta". 62 indicated by the verse - "Sivagnau juhvantah... "63 Her huge breasts are supported by the tender waist which are tied by three supporting folds so as to prevent them from breaking down: Cf. "Sthanabhar adalanamadhyapattabandhavalit raya. "64 "Kucau sadyah svidyat tataghatitakurpasabhidurau kasantau dormule kanakakalasabhau kalayata tava tratum bhanga dalamiti valagnam tanubhuva tridha naddham trivali lavalivallibhiriva. 65 The Goddess is considered to liberate the devotees from the fetters of worldly life and bless them with salvation, with Her feet which are compared to the back of a tortoise and even excell it in their beautiful shape. Cf. "Kurmaprsthajayisnuprapadanvita #66 "Padam te kirtinam prapadamapadam devi vipadam katham nitam sadbhih kathinakamathikarparatulam "67 62. Lalita-sahasranama 5. 63. Saundaryalahari 33. 64. Lalita-sahasranama 36. 65. Saundaryalahari 80. 66. Lalita-sahasranama 43. 67. Saundaryalahari 88.

- 398 Here the word 'Prapada' is indicative of the Mahavakya (the great Upanisadic teaching) i.e., 'Tattvamasi', the knowledge of which helps for the attainment of Supreme bliss. The seat of the Goddess is called the Brahmasana where the five Brahmans are the basic principles: 'Pancabrahmasanasthit 16 She resides in our body above 2 68 Brahmagrathi, Visnugranthi, Rudragranthi, Isvarasthana and Dvadasanta, the abode of Sadasiva: 'Sivakare mance' 69 Her dwelling in Kadambavan a surrounded by the grove of Nipa trees, in the Sudha sindhu is also explained in both the works: Cf. "Kadambavanavasini sudhasagaramadhyastha "70 "Sudhasindho Imadhye suravit apivatiparivrte... "71 Lalitasahasranama which is a part of Brahmandapuran a contains 320 verses. It might have served as a model for his work, being a composition of Vedavyasa, like the Brahmasutras. Certain minor works, also have some aspects of comparison with Saundaryalahari E.g. Devi-pancastavi, Rajarajeshvari-stava etc. 68. Lalita-sahasranama 58. 69. Saundaryalahari 8. 70. Lalita-sahasranama 60-61. 71. Saundaryalahari 8.

- 399 The idea that Goddess Parvati who takes the form of the various principles on earth carrying the same role Siva takes, being the half of Siva, in His hermaprodite form, is pictured in Devi-pancastavi, as follows: h "Tvaya sau janite racayati bhakty aiva satatam tvayaivechatyamba tvamasi nikhila yasya tanavah jagat samyam sambhorvahasi paramavyomavapusah tathapyardham bhutva viharati sivasyeti kimidam "72 Cf. "Manastvam vyomastvam marudasi marutsarathirasi tvamapah tvam bhumistvayi parinatayam nahi param tvameva svatmanam parinamayitum visvavapusa cidanandakaram sivayuvatibhavena bibhrse" 73 He who is capable to contemplate the Goddess in Her crimson colour, will be blessed with the power to captivate beautiful women, Devi-pancastavi, explains it as follows: Cf. "Ye sinduraparagapunjapi hitam tatteja sa dy amimam urvim capi vilinayavakarasaprastaramagnamiva pasyanti ksan am apy an any aman asastesaman angajvaraklantah tatkra kurang asabakadrso vasya bhavanti dhruvam "74 "Tanucchayabhiste tarunatarani sri saranibhih divam sarvam urvim arunimanimagnam smarati yah bhavantyasya trasy advanaharinasalinan ay anah sahorvasya vasya kati kati na girvanaganikah"75 72. Devi-pancastavi 30. 73. Saundaryalahari 35. 74. Devi-pancastavi 9. 75. Saundaryalahari 18.

400 The aspect that the person who is blessed with the breast-milk of the Goddess will be able to compose good literary monuments, is explained, quoting the example of Dravidasi su both in Saundaryalahari and Rajarajeshvari-stava Cf. "Ya mukasya kavitva-varsnasudhakadambini srikari ya laksmitan aya sya jivan akari sanjivani vidyaya ya droni puranayi ka dvijasi soh stanyapradatri muda tam vande hrdayatri konanilayam srirajarajesvarim 76 "Tava stanyam manye dharanidhararajanye hrdayatah payah paravarah parivahati sarasvatami va dayavatya datt am dravidasi surasvadya tava yat kavinam praudhanam ajani kamaniyah kavayita" 77