Depicting The Divine Mother
Indian origin USA citizens, and ‘Lifelong Devotees of Tripurasundari,’ Sailakshmi (Kallakuri Lakshmibai) and Dr Venki Venkatesh, authored the magnum opus book ‘Tri Shati (triSati)’ describing meanings and commentary for 300 names of ‘Sri Lalita Tripurasundari Devi’ with explanation. This is correlated to ‘Sri Vidya Traditions and Philosophy’ or the Indian ancient wisdom that encompasses the multi-faceted concepts of ‘Ultimate Realization’ through ‘Worship of Mother Goddess, Chanting Mantras, Meditation and Mukthi Sadhana’ leading to emancipation.
The ‘Tri Shati’ central idea of ‘Mother (Shakti) and Father (Eashwara) Principle’ and their unity played through the authors. The book is more than a mere ritual manual for chanting and upasana. This ‘Sanskrit Transliteration’ contains transcripts of Sanskrit texts in the three alphabets of Sanskrit, Telugu, and English languages. A different notation is introduced in the English script, using the combination of ‘Lower- and Upper-Case Alphabets’ (Examples: triSati, Sri Cakra Meru, Sakti kUTam etc.)
The Lalitha ‘Tri Shati Stotram’and ‘Sahasra Nama’ are typically commented upon by scholars and spiritual leaders who specialised in Hindu scriptures. Vishnu Purana, Mahabharata, Hayagriva Upanishad etc., refer to Horse-Headed Hayagriva, the divinity of knowledge and wisdom, an incarnation of Lord Vishnu, crediting him with imparting the knowledge of sacred Vedas to highly respected sage Agastya, who was equally known for his vast knowledge and contributions to Hindu scriptures and practices. When Agastya, a devotee of Goddess Lalitha, desired to learn about her divine aspects and the secret of knowledge associated with her worship, Hayagriva appeared before him and taught him the ‘Lalitha Tri Shati Stotram’ the highly revered hymn dedicated to Goddess ‘Lalitha Tripura Sundari. This is, thus, considered to be powerful and mystical composition that bestows immense spiritual benefits upon its reciters.
The 300 names of philosophical hymn ‘Sri Lalitha Tri Shati’ in honor of ‘Sri Lalita Maha Tripurasundari Devi’ forms part of ‘Brahmanda Purana’ and also has a commentary attributed to ‘Adi Shankara.’ These names have ‘Seed Letters’ or ‘Sanskrit Version of Bija Akshara’ of the 15 letter ‘Sri Vidya Panchadashi Mantra’meaning that, each name is considered as a ‘Mantra.’ Bija may be single alphabet or combination of alphabets, and each in Sanskrit has a meaning. For instance, Alphabet ‘A’, the origin of ‘AUM’, means unification, non-destruction etc.
There are 20 names for each letter. Each recitation includes repetition of the Panchadashi Mantra as many times. Portraying ‘Sri Maha Tripura Sundari’ as the ‘Reflection of Shiva, that is Brahman’ is the philosophical theme of the ‘Sri Lalitha Tri Shati’ which is divided into three parts (or KUTa). The mantra represents the subtle form of Goddess ‘Sri Maha Tripura Sundari.’ First 19 Shlokas (Devi’s face) comprise first 5 ‘Seed Letters,’next 23 Shlokas (Devi’s upper body from neck to lip) comprise second 6 ‘Seed Letters,’ and remaining 17 Shlokas (Devi’s lower body to the feet) comprise the third 4 ‘Seed Letters.’
About Sri Vidya, its ritual traditions with broad regional variations, and Sri Chakra or Devi Yantra, its mystical formation, its three-dimensional form known as ‘Maha Meru’ form part of introduction.Commentary with explanation of Panchadashi Mantra commences with the ‘Meditation Verse’ meaning of which is that devotee salutes the eternal Devi holding Sugar Cane Bow and Arrows in both hands, depicting Boundless Happiness(Bliss orParamananda), embodiment of kindness, and Brahmananda Swaroopini.
Meditating on ‘Panchadashi Mantra’ and realising it leads the devotee to self-realisation. The Thought and speech are the first stage of ‘Panchadashi Mantra.’ Center for speech is in brain, but produced through throat, tongue, teeth, lips, and ears. The auspicious qualities of Devi, are: Righteous Desires, Desire for Fulfilment, Presence of Godliness, To Do Good Deeds, Brahma Jnana, suggesting that an individual use them appropriately.
Many terminologies are portrayed in the subsequent chapters. Devi is the Vidya of Kamdarpa (abundant love), and removes negativities of Kaliyuga, if only one observes Nine Types of Worship, namely, Sravanam, Kirtana, Smarana, Paada Seva, Archana, Namaskaram, Dasya, Sakhyata and Atma Nivedana. Devi is the Ultimate Bliss or Chidananda and in the form of knowledge as super consciousness. She is the prehistoric sound of ‘AUM’ or all the sounds. Devi can be realised only by worshiping her with total devotion, absolute peaceful state, and meditates with total focus on her, with an absolute state of Bliss. She is a sovereign, worshiped in solitude, and is unique in her nature, cannot be compared and described as equivalent to any particular form. Devi, the creator of all the worlds, will be observing all the happenings in the universe (millions of worlds) of Her creation. She is the substratum (Bedrock) that supports and activates the Universe. Devi, the Saguna, in fact, by ‘Her Will’ encourages and motivates Ishwara, the Nirguna, for creating the universe.
Devi is worshiped with third eye in the forehead, which shines like a black dot made from Kasturi or known as ‘Kasturi Tilaka’ coming from the musk deer. She is smeared with yellow turmeric powder and wears red vermillion powder dot on her forehead. Her every limb glows with perfect characteristics, whose resplendent body is in the form of two creepers, alluding to the Samudrika Shastra, the ancient Sanskrit Treatise on Body Analysis. She has an enchanting beauty to behold and is the image of compassion. Unlimited knowledge of Truth is her body.
Devi is the sound and in the form of ‘hrIm’ (Single letter Mantra having energy) the fifth seed letter (Bijakshar) of ‘Panchadashi Mantra’ which is the pot of fire, the moonlight, brilliance of Sun, lightening of clouds, and is like lion living in the caves of high mountains. Devi, the seed of intellect, is endowed with nine types of Emotions (Navarasa). Devi has the form of ‘ha kara’, the sixth letter of ‘Panchadashi Mantra.’ She is red in color of lac, a kind of wax. Her vehicle or conveyance is Lion, the symbol of both rulership and cruelty.
Devi loves Kapali who has skulls in his hand. She takes the food offered in sacred fire. She has a heart as soft as butter and is kind-hearted. She derives pleasure by seeing the dance of celestial women or Apsarasas and cosmic dance of her creation. She is served by Lakshmi, worshiped by the nature of mind, present in all scriptures and ritual practices. She is endowed with all time and shows the path to all beings to lead righteous life.
Before conclusion, authors Sailakshmi and Venki Venkatesh, enunciating the meaning of Shlokas 58 and 59, forming part of third part of seed letters or the ‘Sakti KUTam’ portrayed Devi as ‘Upanishad of the Wisdom’ which is placed on top of the ultimate philosophy of Veda. Devi is like Ganga in the snow-bound mountains. She is like the Divine and Sacred Gem of Vishnu, a brilliant diamond known as ‘Kaustubh’ found in waters of Sea of Milk (Ksheera Sagara) when churned by demons and gods.
Summarising this, it is depicted that the sacred River Ganga originates in the proximity of ‘Kailasa’ the Abode of the ‘Divine Couple Shiva and Uma,’ and the same idea is conveyed in ‘Sri Lalita Sahasra Nama.’ Vishnu by wearing ‘Kaustubh’ close to His Heart exemplifies the ‘Divine Pair Lakshmi Narayana’ which is conceptually analogous to the ‘Divine Couple Shiva and Uma.’ In essence, “the Bliss of being one with Parabrahma is the Goal of all Human Existence and there is nothing higher than that. By gaining Brahma Vidya, the Jiva becomes absorbed in the Source Brahman from where it came.” In their ultimate dedication, authors with abundant devotion, mentioned that, ‘with humble efforts and limited knowledge we shared our insights of 300 names of Divine Mother, the Para Sakti called the ‘Sri Lalita Tri Shati (triSati).’
The authors’ unparallel effort deserves PhDs from an ‘Adhyatmika Vishva Vidyalaya’ or spiritual university.