% Text title : lalitopaniShat with Hindi and English translation % File name : lalitopaniShatsArtha.itx % Category : upanishhat, dashamahAvidyA, devii, lalitA, devI % Location : doc\_upanishhat % Transliterated by : anonymous456an at gmail.com % Proofread by : anonymous456an at gmail.com % Translated by : anonymous456an at gmail.com % Latest update : June 18, 2017 % Send corrections to : sanskrit at cheerful dot c om % % This text is prepared by volunteers and is to be used for personal study % and research. The file is not to be copied or reposted for promotion of % any website or individuals or for commercial purpose without permission. % Please help to maintain respect for volunteer spirit. % \documentstyle[11pt,multicol,itrans]{article} #include=ijag.inc #endwordvowel=.h \portraitwide \parindent=100pt \let\usedvng=\Largedvng % for 1 column \pagenumbering{itrans} \def\engtitle#1{\hrule\medskip\centerline{\LARGE #1}} \def\itxtitle#1{\medskip\centerline{\LARGEdvng #1}\medskip\hrule} \def\endtitles{\medskip\obeyspaceslines} %% \begin{document} \engtitle{.. Shri Lalita Upanishat ..}## \itxtitle{.. shrIlalitopaniShat ..}##\endtitles ## ## The Shree Lalita Upanishat is a most divine Upanishat dedicated to the Supreme Goddess Shri Lalita. It beautifully describes the Human Body as the Shri-Chakra. The various parts of Human Body are the various parts of Shri-Chakra (16 outer petals, 8 inner petals, 14 triangles, 10 outer triangles, 10 inner triangles, 8 inner triangles, and the middle most triangle et cetera). The various practices (that are done by human body) are the Shodasha Upachara Poojanam of Shri-Yantra and the Deity, and other worship rituals. Thus, one can perform the worship of Shri-Yantra and Shri Lalita Parameshvari by one's body itself. The Upanishat also has a lot of beautiful and esoteric meanings. This Upanishat gives divine knowledge of Supreme Brahma. ## || shrIlalitopaniShat || || shrIlalitAtripurasundaryai namaH || OM paramakAraNabhUtA shaktiH kena navachakrarUpo dehaH | navachakrashaktimayaM shrIchakram | puruShArthAH sAgarAH | deho navaratne dvIpaH | AdhAranavakamudrAH shaktayaH | tvagAdisaptadhAtubhiranekaiH saMyuktAH sa~NkalpAH kalpataravaH | tejaH kalpakodyAnam || rasanayA bhAsamAnA madhurAmlatiktakaTukaShAyalavaNarasAH ShaDrasAH | kriyAshaktiH pIThaM kuNDalinI j~nAnashaktirahamichChAshaktiH | mahAtripurasundarI j~nAtA hotA | j~nAnamarghyaM j~neyaM haviH j~nAtR^ij~nAnaj~neyAnAM namobhedabhAvanaM shrIchakrapUjanam || niyatisahitashR^i~NgArAdayo navarasAH | aNimAdayaH kAmakrodhalobhamohamadamAtsaryapuNyapApamayA brAhmyAdayo.aShTashaktayaH | AdhAranavakamudrA shaktayaH | pR^ithvyaptejovAyvAkAshashrotratvakchakShurjihvA\- prANavAkpANipAdapAyUpasthamanovikArAH ShoDashashaktayaH | vachanAdAnagamanavisargAnandAdAnopAdAnopekShA\- buddhayo.ana~NgakusumAdishaktayo.aShTau | alambuShAkuhUvishvodarIvaruNAhastijihvAyashasvinI\- gAndhArIpUShAsarasvatIDApi~NgalAsuShumnA cheti chaturdashanADayaH sarvasa~NkShobhiNyAdichaturdashAradevatAH || prANApAnavyAnodAnasamAnanAgakUrmakR^ikaladevadattadhana~njayA dashavAyavaH sarvasiddhipradAdi bahirdashAradevatAH | etadvAyudashakasaMsargopAdhibhedena rechakapUrakapoShakadAhakAlpAvakAmR^itamiti prANaH sa~Nkhyatvena pa~nchavidho.asti | jaTharAgnirmanuShyANAM mohako bhakShyabhojyalehyachoShyAtmakaM chaturvidhamannaM pAchayati | tadA kAshavAnsakalAH sarvaj~natvAdyantardashAradevatAH || shItoShNasukhaduHkhechChAsatvarajastamoguNAdaya vashinyAdishaktayo.aShTau | shabdasparsharUparasagandhAH pa~nchatanmAtrAH pa~nchapuShpabANA mana ikShudhanurvalyo bANo rAgaH pAsho dveSho.a~NkushaH | avyaktamahattattvAha~NkArakAmeshvarIvajreshvarI\- bhagamAlinyo.antastrikoNAgradevatAH || pa~nchadashatithirUpeNa kAlasya pariNAmAvalokanapa~nchadashanityAH shuddhAnurupAdhidevatAH | nirupAdhisArvadevakAmeshvarI sadA.a.anandapUrNA | svAtmyaikyarUpalalitAkAmeshvarI sadA.a.anandaghanapUrNA svAtmaikyarUpA devatA lalitAmiti || sAhityakaraNaM sattvam | karttavyamakarttavyamiti bhAvanAmuktA upachArAH | ahaM tvamasti nAsti karttavyAkarttavyamupAsitavyAnupAsitavyamiti vikalpanA | manovilApanaM homaH || bAhyAbhyantarakaraNAnAM rUpagrahaNayogyatAstItyAvAhanam | tasya bAhyAbhyantarakaraNAnAmekarUpaviShayagrahaNamAsanam | raktashuklapadaikIkaraNaM pAdyam | ujjvaladAmodA.a.anandAtsAnandanamarghyam | svachChAsvataH shaktirityAchamanam | chichchandramayIsmaraNaM snAnam | chidagnisvarUpaparamAnandashaktismaraNaM vastram | pratyekaM saptaviMshatidhAbhinnatvena ichChAkriyAtmakabrahmagranthimayI satantubrahmanADI brahmasUtraM savyAtiriktavastram | sa~NgarahitaM smaraNaM vibhUShaNam | svachChandaparipUrNasmaraNaM gandhaH | samastaviShayANAM manaHsthairyeNAnusandhAnaM kusumam | teShAmeva sarvadA svIkaraNaM dhUpaH | pavanAchChinnordhvajvAlAsachchidAhlAdAkAshadeho dIpaH | samastayAtAyAtavarjanaM naivedyam | avasthAtrayaikIkaraNaM tAmbUlam | mUlAdhArAdAbrahmarandhraparyantaM brahmarandhrAdAmUlAdhAraparyantaM gatAgatarUpeNa prAdakShiNyam | turIyAvasthAnaM saMskAradehashUnyaM pramAditAvatimajjanaM baliharaNam | sattvamasti karttavyamakarttavyamaudAsInyamAtmavilApanaM homaH | bhAvanAviShayANAmabhedabhAvanA tarpaNam | svayaM tatpAdukAnimajjanaM paripUrNadhyAnam || evaM mUrtitrayaM bhAvanayA yukto mukto bhavati | tasya devatAtmaikyasiddhishchitikAryANyaprayatnena sidhyanti sa eva shivayogIti kathyate || || iti shrIlalitopaniShatsampUrNA || hiMdI meM artha || shrIlalitAtripurasundarI ko namaskAra || || shrIlalitopaniShat || parama\-kAraNa\-bhUtA shakti dvArA mAnava sharIra nau chakra\-rUpAtmaka banA hai | \ldq{}shrI\-chakra\rdq{} inhIM nau chakroM kI shakti se paripUrNa hai | puruShArtha hI sAgara\-svarUpa hai aura isa sAgara meM sharIra nau ratnoM (navachakra rUpI ratna) meM sthita dvIpa ke samAna hai | mUlAdhAra kI nau mudrAe.N hI shaktiyA.N haiM | tvachA\-Adi sAta dhAtuoM se yukta aneka sa~Nkalpa hI kalpavR^ikSha haiM | \ldq{}teja\rdq{} sundara upavana hai | jihvA ke dvArA anubhUta honevAle madhura\, amla\, tikta\, kaTu\, kaShAya aura lavaNAtmaka svAda hI Chaha rasa haiM | kriyAshakti pITha hai\, j~nAnashakti kuNDalinI hai aura ichChAshakti aha~NkAra hai | mahAtripurasundarI j~nAtA aura hotA haiM | j~nAna arghya hai aura j~neya hI havanIya pradArtha hai | j~nAtA (kisI viShaya yA vastu ko jo jAna rahA ho)\, j~nAna (kisI viShaya/vastu kA j~nAna) aura j~neya (vaha viShaya/vastu jisako jAnA jA rahA hai)\- inakI namana\-pUrvaka bheda\-bhAvanA hI shrIchakra kA pUjana hai | shR^i~NgAra\-Adi nau rasa haiM | aNimA\-Adi\, kAma\-krodha\-lobha\-moha\-mada\-mAtsarya\-puNya aura pApa tathA brAhmI Adi ATha shaktiyA.N haiM | mUlAdhAra kI nau mudrAe.N shaktiyA.N haiM | pR^ithvI\, jala\, teja\, vAyu aura AkAsha; shrotra\, tvachA\, chakShu\, jihvA aura ghrANa; vAk\, pANi\, pAda\, pAyu\, upastha; aura mana ke vikAra\- yaha solaha shaktiyA.N haiM | vachana\, AdAna\, gamana\, visarga\, Ananda\, AdAna\-upAdAna\, upekShA aura buddhi hI ana~Nga\-kusumAdi ATha shaktiyA.N haiM | alambuShA\, kuhU\, vishvodarI\, varuNA\, hasti\-jihvA\, yashasvinI\, gAndhArI\, pUShA\, sarasvatI\, iDA\, pi~NgalA aura suShumnA\- ye nADiyA.N sarva\-saMkShobhiNI Adi chaturdashAra kI devatA haiM | prANa\, apAna\, vyAna\, udAna\, samAna\, nAga\, kUrma\, kR^ikala\, devadatta aura dhana~njaya\- ye 10 vAyu sarva\-siddhi\-pradA Adi bahirdashAra ke devatA haiM | inhIM 10 vAyuoM ke samparka se upAdhi\-bheda dvArA rechaka\, pUraka\, poShaka\, dAhaka aura alpAvakAmR^ita nAma se prANa pA.Ncha prakAra kA hotA hai | bhakShya\, bhojya\, lehya aura choShya\- ina chAra prakAra ke annoM kA pAchana manuShyoM kA jaTharAgni karatA hai | tabhI sarvaj~natva\-Adi antardashAra ke sabhI devatA prakAshamAn hote haiM | shIta\, UShNa\, sukha\, du:kha\, ichChA\, satva\-guNa\, raja\-guNa\, tama\-guNa\- ye ATha hI vashinI Adi 8 shaktiyA.N haiM | shabda\, sparsha\, rUpa\, rasa\, gandha\- ye pA.Ncha tanmAtrAe.N 5 puShpa\-bANa haiM; mana\- Ikha kA dhanuSha hai; vR^ittiyA.N\- bANa haiM; rAga (Asakti)\- pAsha hai; aura dveSha\- a~Nkusha hai | avyakta\, mahat\-tattva aura aha~NkAra madhyastha trikoNa kI kAmeshvarI\, vajeshvarI aura bhaga\-mAlinI devatA haiM | 15 tithiyoM ke rUpa se kAla ke pariNAma ko dekhanevAlI 15 nityAe.N haiM\- ye nityAe.N shuddha\-svarUpA adhi\-devatA haiM | upAdhi\-rahitA sarva\-deva\-mayI kAmeshvarI sadA Ananda\-pUrNA haiM | sAdhaka kI apanI AtmA meM milI huI sthitivAlI\, paripUrNa Ananda\-svarUpa vAlI lalitA kAmeshvarI iShTa\-devatA haiM | sahita karanA arthAt sAma~njasya karanA hI satva hai | kartavya yA akartavya\- isa bhAvanA se mukta honA hI upachAra hai | \ldq{}maiM'\- \ldq{}tuma' hai | kartavya yA akartavya nahIM haiM | upAsita aura anupAsita\- yaha vikalpanA hai | mana ko vilaya karanA hI homa hai | bAharI aura bhItarI indriyoM kI rUpa\-grahaNa karane kI yogyatA hai\- yaha \ldq{}AvAhana\rdq{} hai | sAdhaka kI bAharI aura bhItarI indriyoM dvArA eka rUpa\-eka viShaya kA grahaNa karanA hI \ldq{}Asana\rdq{} hai | rakta aura shukla\- ina donoM padoM ko eka karanA \ldq{}pAdya\rdq{} hai | ujjvala Ananda se Anandita karanA \ldq{}arghya\rdq{} hai | shakti kI svachChatA\- yahI \ldq{}Achamana\rdq{} hai | chichchandra\-mayI kA smaraNa karanA \ldq{}snAna\rdq{} hai | chidagni\-svarUpA paramAnanda\-shakti kA smaraNa karanA \ldq{}vastra\rdq{} hai | ichChA\-kriyAtmaka brahmagranthi\-mayI brahma\-nADI hI \ldq{}brahma\-sUtra\rdq{} hai\, aura yahI brahmanADI 27 prakAra se bhinna hokara atirikta vastra bhI hai | sa~Nga\-rahita smaraNa hI \ldq{}AbhUShaNa\rdq{} hai | svachChanda paripUrNa smaraNa hI \ldq{}gandha\rdq{} hai | mana kI sthiratA dvArA sabhI viShayoM kA anusandhAna karanA\- yaha \ldq{}puShpa\rdq{} hai | una viShayoM ko sadA svIkAra karanA\- yaha 'dhUpa\rdq{} hai | pavana dvArA uThI huI sachchidAnanda kI jyoti hI \ldq{}dIpaka' hai | sAre AvAgamana kA tyAga\- yahI \ldq{}naivedya\rdq{} hai | tInoM avasthAoM ko eka karanA\- \ldq{}tAmbUla\rdq{} hai | mUlAdhAra se brahma\-randhra taka aura brahma\-randhra se mUlAdhAra taka AnA\-jAnA hI \ldq{}pradakShiNA\rdq{} hai | turIya sthiti ko prApta kara ke saMskAra\-deha se rahita hokara\, paramAnanda meM DUbanA\- yaha bali denA hai | kartavya\-akartavya kI udAsInatA se Atma\-laya kara mAtra satva hI hai\- yaha bhAvanA karanA homa hai | bhAvanA ke viShayoM meM abheda kA vichAra rakhanA hI tarpaNa hai | apane ko shrIpAdukA meM magna karanA hI pUrNa dhyAna hai | isa prakAra tInoM svarUpoM kI bhAvanA se yukta honevAlA mukta ho jAtA hai | use devatA aura AtmA ke aikya kI siddhi binA prayAsa ke hI prApta ho jAtI hai aura vaha shiva\-yogI kahalAtA hai | || shrIlalitopaniShat sampUrNa hotI hai || ## Meaning in English Obeisances to ShreeLalita, the Beautiful Empress of Three Worlds Shree Lalita Upanishat This human body is made resembling the form of Nine Chakras (Chakras are energy discs or centres within human body, where particular energy flows), by the Shakti who is the supreme cause of all. The 'Shree-Chakra' incorporates all the Nine Shaktis of these Nine Chakras. The four goals of human life (righteousness, finance, sensual dealings, and Liberation) are like an ocean, and in this ocean the body is present like an island located in Nine Gems (the Nine Gems of Nine Chakras). The Nine Mudraas (expressive styled postures made by hands, body et cetera, during meditation, dance et cetera) of Mooladhara-Chakra are the Shaktis. The vows combined by the seven elements videlicet lymph et cetera (lymph, blood, muscle, fat, bone, marrow, and reproductive fluid) are the KalpaVriksha (divine desire fulfilling tree). The vital fire illumination is a beautiful garden. Sweet, sour, spicy, bitter, astringent, salty- these are six tastes tasted by tongue. Work-power is altar, Knowledge-power is Kundalini (coiled energy situated at the base of spine), and Will-power is I-ness (the quality by which we say 'I' am, 'I' have, 'I' do et cetera). Lalita TripuraSundari is the knower and the sacrificer (of oblations). Knowledge is Arghya (water offerings to deity to rinse hands and mouth) and the Subject/Topic of that knowledge is the sacred oblations. Knower, knowledge, and subject/topic of knowledge- having feeling of discrimination in these three with full respect and humility, is the worship of Shree-Chakra. There are nine sentiments- Shringaara et cetera (Shringaara- love; Haasya- humour; Adbhuta- wonder; Shaanta- peace; Raudra- anger; Veera- courage; Karuna- sorrow; Bhayanaka- fear; Veebhatsa- disgust). There are eight spiritual powers (Anima, Laghima, Mahima, Prapti, Garima, Ishatva, Prakaamya, Vashtva); the six foe passions (Sensual desire, Anger, Greed, Attachment, Pride, Jealously) and these two- Paapa (sin, bad deeds) and Punya (Merits, good deeds)- these all eight (six+two); and the Shakti of Braahmi et cetera; all these (in total) are the eight Shaktis. The nine Mudraas of Muladhara are Shaktis. The five elements- Earth, Water, Fire, Air, Ether; the five sense organs- Ear, Skin, Eyes, Tongue, Nose; the five work organs- Speech, Hands, Feet, Anal path, Genital path; and the contortions of mind- these sixteen are the Sixteen Shaktis. Speaking, accepting, motion, leaving, enjoying, accepting-offering, neglecting, and intelligence- these eight actions are the eight Shaktis Ananga Kusuma et cetera (Ananga Kusuma, Ananga Mekhala, Ananga Madana, Ananga Madanatura, Ananga Rekha, Ananga Vegini, Ananga Ankusha, Ananga Malini). Alambusha, Kuhoo, Vishvodari, Varuna, Hasti-Jihvaa, Yashasvini, Gandhari, Pusha, Saraswati, Ida, Pingala, Sushumna- these Nadis (energy paths) are the deities (known as Sarva-Sankshobhini et cetera) of the 14 triangles. There are 10 kinds of Air- Praana, Apaana, Vyaan, Udaana, Samaana, Naaga, Koorma, Krikala, DevaDatta and Dhananjaya; these 10 Airs are deities (known as Sarva-Siddhi-Pradaa et cetera) of the outer 10 triangles. By composition, coming into contact with these 10 Airs the Praana (vital force air) becomes of five types- Rechaka, Puraka, Poshaka, Daahaka and Alpaavakaamrita. The Jathara-Agni (abdomen fire) in human body digests these four kinds of food- Bhakshya (masticated), Bhojya (swallowed), Lehya (licked) and Choshya (sucked). Only then all the deities (known as Sarvagya et cetera) of the inner 10 triangles are illuminated (id est recognised). Cold, Hot, Happiness, Sorrow, Wish, quality of purity, quality of passion, quality of darkness- these eight are the eight Shaktis Vashini et cetera (Vashini, Kameshwari, Modini, Vimala, Aruna, Jayini, Sarveshwari, Kaulini). Word/Speech, Touch, Vision, Taste, Smell- these are five TanMatras (five subtle elements) which are the five flower-arrows; Mind is the bow of sugarcane; various Mind Prepositions are the arrows; Attachment is the rope; and Disgust is the goad. Avyakta, Mahat-Tattva and Ahankaara (I-ness) are respectively Kameshvari, Vajreshvari and Bhaga-Malini, the deities of the middle triangle of the Shri-Yantra. There are fifteen Nityaa-Shaktis who watch the translation of time in the form of 15 lunar dates- these 15 Nityaas are the pure-form main deities. She who is beyond any designation, who is in the form of all the Gods and is always full of eternal bliss, that Goddess is Kameshwari. She whose soul and Her devotees' souls are in oneness and thus experience the ultimate eternal bliss, that Goddess Lalita Kaameshwari is the Ishta-Devata (the personal deity whom a devotee chooses to worship). Coordination and equity of soul to the ultimate soul is purity. 'To do' and 'Not to do'- being free from this feeling is the worship. 'I' is 'You'. 'To do' and 'Not to do'- these do not exist. 'To be worshipped' and 'Not to be worshipped'- this is mere fancy (id est it does not exist). Evanescing the mind within contemplation of Divine is- doing the sacred oblations in fire. The inner senses and outer senses have a capability of assuming a form- this is the 'Avahanam'(inviting the deity). Being one form and experiencing only one object from both inner senses and outer senses- this is 'Asanam'(offering of seat to a deity). Combining Red and White- this is 'Paadyam'(washing feet of deity). Merriment by the Effulgent Bliss- is 'Arghyam'(offering water to deity to wash face, hands). Purity of energy- is 'Achamanam'(offering water to deity to purify mouth). Meditation of Chit-Chandra-Mayi (She who is embodied moon of consciousness)- is the 'Snaanam'(bathing of deity). Contemplating upon the Goddess who is in the form of consciousness-fire and is Supreme Bliss- doing this is 'Vastram'(offering clothes to deity). The Brahma-Nadi (the divine energy channel or path, within body) which is in form of will and action and has the Brahma-Granthi (the divine node of energy)- this Brahma-Nadi is the 'Yagyopaveetam'(the sacred thread offered to deity). This very Brahma-Nadi departing itself into 27 parts becomes the extra clothes (offered to deity). Being unattached to desires and thus contemplating on the deity- this is 'Abhushanam'(offering jewels and ornaments to deity). Independently meditating completely upon the deity- is 'Gandhah'(offering beautiful scent and fragrance to deity). Inspection of all the subjects (the enjoyments, feelings, knowledge et cetera) with stabilising the mind- doing this is 'Pushpam'(offering of flowers to deity). Always accepting those subjects- is 'Dhoopah'(offering of incense fumes to deity). The divine splendorous light of the Sat-Chit-Ananda (the true and eternal bliss of consciousness) exalted high by the Pavana (divine wind)- is the 'Deepah'(offering fire lamp-light to deity). Renunciation of all transmigration of souls from death to birth to death (unending cycle of birth and death)- is 'Naivedyam'(food offerings to deity). Consolidating the three states of consciousness (waking, dreaming, and deep sleep) into one- is 'Taambulam'(offering sweet betel leaf to deity). Commuting from Mooladhara to Brahma-Randhra and from Brahma-Randhra to Mooladhara- is 'Pradakshina' (offering of gifts, money et cetera to deity). Note- the terms in ' '-apostrophe are the 16 steps of Shodasha Upachara Poojanam (16 step worship of deity). Attaining the Turiya state (the transcendental state) and leaving the mortal human coil and thus being merged in Supreme Divine Bliss- this is Bali (sacrifice done to deity). "Only Eternal Remains"- knowing this by immerging in own self from the indifference of notions of 'To do' and 'Not to do'- having this feeling is Homa (divine oblatory fire sacrifices). Having equality in subject of all feelings, emotion, sentiments et cetera- is Tarpana (libation of water and offerings). Being submerged in meditation of ShreePaduka (the divine feet of deity)- is the real complete contemplation of deity. In this way, he who is united with the sentiments of these three forms is easily liberated. He effortlessly attains oneness of God and soul, and is then called 'Shiva-Yogi' meaning Ultimate Auspicious Mystic. Thus ends the Shri Lalita Upanishat Encoded, proofread, and translated by anonymous456an at gmail.com \medskip\hrule\obeylines Please send corrections to sanskrit at cheerful dot c om Last updated \today https://sanskritdocuments.org \end{document}