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Lalita Sahasranama with Explanation of Each Name

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Item Code: HAR134
Author: C. Suryanarayana Murthy
Publisher: Bharatiya Vidya Bhawan
Language: Sanskrit Text with English Translation
Edition: 2017
ISBN: 9788172764043
Pages: 262
Other Details 7.00x5.00 inch
Weight 220 gm
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Book Description
About The Author

Dr. C Suryanarayanamurthy was born in 1898 in Vijayawada, Andhra Pradesh. He had his early education there and graduated from the Madras Medical College in 1924.

Dr Murthy was a pioneer of independent medical profession in Andhra Pradesh and was the President of the Andhra Provincial Branch of the Indian Medical Association. He was also the editor of the Journal of the Andhra Medical Association for a number of years.

He was deeply interested and initiated into Sri Lalita worship very early in life and devotedly pursued the objective in spite of his multi- furious activities. He studied in depth the works and philosophy of great scientists like Sir Arthur Eddington, Sir James Jeans, Albert Einstein, Le Comte Dunoy, Max Plank and their prominent interpreters like Joad, Alex Carrel and W Sullivan. This quest was to find out how far modern science has probed the secrets of the universe and if they correspond to the great tenets expounded in our religion, and to reinterpret them to the modern man in his own language and idiom to help him grasp the philosophical content of the worship of Sri Lalita.

He contributed articles to religious journals like "Kamakoti55 in Telugu and English. His interests were religion, science, archaeology and medicine He passed away in 1985 at the age of 87.


The present century has ushered in a revolution in scientific thought. The fine edifice that scientific materialism had built in the two previous centuries, is shaking in its foundations, by its own weight. The mechanistic concepts of physics and other exact sciences of the previous century are increasingly being found inadequate to explain the facts of biological sciences and more so the facts of the science of mind. Modern scientific researches such as those of Einstein, - Jeans, Eddington and Max Planck have taken us to such dizzy heights of thought where certain fundamental concepts such as the Law of Causation itself, have broken down.

To such of those to whom these great names are unfamiliar it may be here stated that the name of Einstein is well-known. Max Planck was the father of the famous Quantum Theory and a great mathematician of our time who supplied many mathematical solutions to the problems of modern physics. Jeans was a world-famous astronomer and a philosopher. Eddington was one of the great physicists of our century and also a philosopher. Russell was one of the greatest mathematicians and philosophers of this century. Joad was a great philosopher of our age who very ably interpreted the present-day scientific progress to us. Dr. Sullivan was considered by the "Time" of New York as one of the world's four or five most brilliant interpreters of physics to the world of common men. Pierrie Lecomte Dunoy is a world- famous bio-physicist and an internationally known scientist.


It will be clear from the last section how scientific thought in this century is approximating towards Upanishadic philosophy. Although according to Advaita ultimate reality is attribute less or undifferentiated consciousness (nirguns), modern mind with its rational and scientific bias can apprehend it with greater facility as the inherent power (Sakti) of the ultimate (Siva) united inseparably with that power which creates this phenomenal universe. But there is really no distinction between Him and His power except whatever mind makes. They are as inseparable as the fire and its heat. Since this primordial power of the ultimate is the creatrix of everything we experience, she is worshipped as Mother from time immemorial. In fact Sakti worship in India is as old as man. In prehistoric times, in the cities of Mohenjodaro and Harappa such worship was stated to be common. In the words of Prof. Gibbet, the Edinborough professor of archaeology, "The numerous clay figurines of women suggest that as in Baluchistan some form of worship of a mother goddess in which these figurines played their part in household shrines was common in India in Indus valley cities-such goddesses are common in Hinduism of countryside even today - The Grāma devathaś of many a rustic shrine. There is also evidence of some form of phallic worship of the representation of male and female generative organs."

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