Lalitha Sahasranama - Dhyanasloka-Meaning

Meaning of Dhyaana Slokas of Lalithaa Sahasranaamam
1. Sindhooraarunavigrahaam thrinayanaam manikyamoulispurath

Thaaranayakasekharam smithamukheem aapeenavakshoruhaam
Paanibhyam alipoornarathnasashakam rakthothbalam bibratheem
Sowmyaam rathnagatastha rakthacharanaam dhyaayeth paraam ambikaam
Literal meaning.
I offer my prostrations to Sri Devi also called "Paraa" whose
complexion is red like Sindhuram {Deep red combined with yellow} ,
has three eyes, has Chandra {moon} shining in her Kireetam embedded
with ruby stones, a mild and attractive smiling and pleasant face,
with appropriate chests, having in her two hands a ruby vessel full of
honey over which bees are hovering around & red lotus flower , has her
red hued feet on a ruby ghatam and having a radiant and magnetic
personality.
Aim of Dhyanam
Aadhi Paraasakthi Lalitha Tripurasundari has no Swarupam or shape. She
is the creator of all shapes. However for devotees to pray to Sri
Devi, they should be able to configure a form in their minds of the
swarupa of Sri Devi so that it will be easier for them to offer their
worship to that Swarupam with focus and concentration. It is referred
to as the form should be " Viseshena Gruhyathe" which is the
Sanskrit vigraha vakyam for "Vigraham". Hence sages have suggested
some format of the Sri Devi and other Deities with special lakshanas
and formed Dhyana slokas purely for the benefit of the devotees to
offer their worship to such formats.
Sindhuram means deep red kumkumam with an yellow tint which ladies
wear on the forehead and on the front hair lobe. The dhyana sloka says
sindhura and aruna both meaning red , we can construe the colour not
to be mere red but absolute red. { SekkaSevel in Tamil}
Three eyes - In our tradition, all divine beings are generally said to
contain three eyes. The word Devan or Devatha are originating from the
word "Div", meaning shining. Divine beings are Swayam Prakaasis. To
point it out, three illuminating and light giving aspects are
represented by the three eyes. These three eyes of Sri Devi are
Suryan, Chandran & Agni.
Tharanayakan means Chandra who is the nayakan of all the stars. Sri
Devi wears a Kireetam which is made of Ruby stones on the top of
which Chandra is shining.
Smitha Mukheem means that Sri Devi has a radiant face with a beautiful
smile. Sri Devi is beauty personified. There cannot be anything more
beautiful than Her. The 48th Nama of Lalita Sahasranamam mentions as
" Mahaa laavanya Sevadhi: " Ambal's face is very beautiful as
described in the Dhyana sloka. As She is also the Brahmam, she is
Ananda personified also. How is it possible. Beauty is related to body
but Ananda is the status of the mind. Guru Bhaskararayar says that a
mind which is full of Ananda creates more beauty on the already
beautiful face with a radiant smile. The Sri Vidya Upasaka sees both
beauty and Anandam in that face. When Navavarana Puja is performed,
there are 64 upacharas by which we do the Abhishekam for Ambal,
decorate Her with red silk and several jewels, ornaments, perfumes,
fragrant materials and flowers and ultimately as the 54th upacharam,
we offer " Aanandollaasa Vilaasa Haasam Kalpayami". We pray to Her to
be happy with our offerings, decorations and worship and request Her
to show her radiant face with a beautiful smile.
In this Dhyana Sloka, Sri Devi is described to have two hands only.
In the other dhyana slokas and in the various Namas of the
Sahasranamam, She is stated to have four hands and the various
articles and weapons in her hands are described. Why this
inconsistency? There is a reason. Even in Bhagavath Geetha, when
Lord Krishna shows the Viswarupam to Arjuna, Arjuna gets afraid and
requests the Lord to conceal his Viswarupam. Acceeding to his
request, Lord Krishna discards the Viswarupa Swarupa and turns as a
human being with two hands. For the Upasana of human beings , a
Swarupa which resembles human beings is considered better and hence
this Dhyana Slokam which is the first one, visualizes Her with two
hands. Ambal is also described as " Sowmyam" meaning a pleasant and
magnetic Swarupam, which a devotee desires to have darshan.
The meaning of the word "Ali" means honey or bees. Since the Ruby
vessel in the hand of Ambal is full of honey, bees are also there. It
is sometimes argued that this word means liquor and in some methods of
worships, they also use liquor. This is wrong according to Guru
Bhaskararayar. The word must be construed to mean only honey or a bee,
though the word Madhu in Sanskrit means honey as well as liquor.
She has red lotus & red lily flowers in the other hand.
Rakthaghatastha - She has her Lotus Feet on a ghatam {pot} made up of

ruby and which contains Nava nidhis.
Raktha Charanaam – Sri Devi's lotus feet are red in colour. Possibly
by applying Maruthani { henna leaves } or red cotton paste.
Paraam Ambikaam – An Ambikai who is Supreme. No one is greater than
Her.
In Brahmaandapuraanam, this is the only given Dhyana Slokam. Even in

some references, this is mentioned as "dhyanam yekena" meaning that
this is to be taken as the only Dhyana Sloka. However, we add three
more Dhyana Slokas as per the tradition and as advised by our Gurus.
In this Sloka , there are six words describing red colour.
a. Sindhooraarunavigrahaam
b. Maanikya mouli
c. Rathna Chashakam
d. Rakthothpalam
e. Rathna ghatastha
f. Rakthacharanaam
As far as Sri Devi is concerned, everything is red . Bhavanopanishad

says "Lauhithya medhasya sarvasyavimarsa: "
2. Arunaam Karunaatharangithaaksheem dhruthapaasaankusa pushpabhaana

chaapaamAnimaadhibiravruthaam mayookai: ahamithyeva vibhaavaye
bhavaaneem.
I bow to Sri Devi whose complexion is red, eyes which are emitting
affectionate and compassionate waves, having in her hands, Paasam ,
Ankusam , flowers as bow and arrows and surrounded by Sakthi Devathas
like Animaa etc.,
This slokam was told by Lord Datthathreyar.
3. Dhyaayeth padhmaasanasthaam vikasithavadanaam
padhmapathrayataksheemHemaabhaam peethavasthraam karakalithalasadh
hemapadhmaam varaangeemSarvaalankaarayukthaam sathathamabhayadaam
bhakthanamraam bhavaneemSrividhyaam saanthamurthim sakalasuranutham
sarvasampathpradaathreem
I medidate on Sri Devi who sits in the seat of Lotus, having a very
blooming face, having long stretched eyes like lotus leaves, having a
golden complexion, wearing yellow silk saree, having golden lotus in
her hand, having a wonderful Swarupa, decked with all types of
exquisite ornaments, always granting fearlessness to devotees,
prepared to lower Her head to listen to the grievances of devotees,
consort of Lord Siva, representing Srividya Manthra, having a
pleasant and calm appearance always, hailed by all Devas and grantor
of all types of wealth.
4. Sakumkumavilepanaam alikachumbikasthurikaam
samanthahasithekshanaam
sacharachaapa paasaamkusaam Aseshajanamohineem
arunamaalyabhushaambharaam japaakusumabhaasuram japavidhow smaredh
ambikaam
While I do my Japam, I bring to my mind the Swarupa of Sri Devi who
has got the saffron paste on her face, having a forehead decorated by
a Kasturi thilakam, having eyes which emit a blooming smile, holding
arrows,bow, Paasam & ankusam in her hands, attracting all devotees to
Her, wearing red coloured garlands and ornaments, emitting a bright
hue like that of a hibiscus flower.
This Dhyana Slokam is in Tripurasundhari Ashtakam, written by Srimadh
Sankara Bhagavath Padaal.
We should start our Japam only after establishing Sri Devi's Divya
Swarupa firmly in our mind for which purpose Dhyaana Slokas are
intended. After chanting the Dhyaana slokas and before doing the
Japam, we should do Pancha Upacharas as per prescribed practice for
the Divya Swarupa , contemplated and registered in our mind. The
Upachara Puja is only to be done in our mind.
Two types of Pujas are normally to be done by us for Devi worship, one
performing 64 upacharaas and the other one performing 16 upacharas as
prescribed and advised by Guru. But when we chant the Dhyaana Slokams
and before the Japam, we are expected to only the five upacharaas and
also doing that in our mind, which are represented in our mind of
Pancha Buthas as described below.
Aromatic and cool sandalwood paste from Earth for the Sri Devi who has
the Prithvi form, { lam prithivyathmikayai }
Fragrant and colourful flowers from the Sky for the Sri Devi who has
the Akaasa form, {ham akaasathmikayai }
Perfumed and mild Dhoopam from the Air for the Sri Devi who has the
Vayu form, { yam vaivaathmikaayai }
Bright and luminant Deepam from the Fire for the Sri Devi who has the
Agni form, {ram agnyathmikayai }
Sweet smelling and delicious Neivedhyam from the Water for the Sri
Devi who has got Jala form.{ vam amruthathmikayai }
The significance is only hinted here and please note that all these
things should be done by us as directed by our Guru.
At the end of the Japam, again, nyaasams relating to hand and six
parts of the body must be done, Dhyana Slokams repeated, the Sacred
Swarupa of Sri Devi retained in our mind, pancha pujaa performed and
the Japam must be dedicataed to Her. The samarpanam of the Japam
should be done by left hand.
When you are doing Archana, Pranavam must be mentioned before the
Naama and also after the Naama. For example, you have to utter the
first Naama as " Om Sri Mathre Nama: Om".
Om Thath Sath.
DEVI DAASAN

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Meaning of Dhyaana Slokas of Lalithaa Sahasranaamam

1. Sindhooraarunavigrahaam thrinayanaam manikyamoulispurath

Rakthaghatastha - She has her Lotus Feet on a ghatam {pot} made up of

In Brahmaandapuraanam, this is the only given Dhyana Slokam. Even in

In this Sloka , there are six words describing red colour.

As far as Sri Devi is concerned, everything is red . Bhavanopanishad

2. Arunaam Karunaatharangithaaksheem dhruthapaasaankusa pushpabhaana

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