Lalitha Sahasranamam (LS) and Bhagavad Gita (Gita) are very important ancient Indian scriptures. There are a lot of similarities between them. LS consists of 182 verses. These verses have been converted into 1000 namas of Lalithambigai. Gita consists of 700 verses recited by Lord Krishna himself. These 700 verses talk more about self realisation, meditation, karmas all in the form of preaching. Krishna is the Guru and Arjuna is the disciple. Both LS and Gita are abridged forms of Upanishads. Krishna refers himself as the Supreme Brahman as he is the author of Gita. LS is authored by the eight vak devis and they praise Lalitha through these 182 verses.
 
Gita was told to Arjuna by Krishna in the battle field and LS was recited in the presence of Lalitha, sitting in her throne and surrounded by all Gods. The situations are totally different. There are verses in LS which indicate that Lalitha and Krishna are not different. The following namas of LS 267.Govinda rupini, 280. Padma nabha sahodari, 298.Narayanai, 893.Vishnu rupini, 339.Vishnu maya are some examples where Lord Vishnu and Lalithambigai are said to be one and the same. Let us now take a detailed look into their unanimity or similarity. LS 6 says udyad bhanu sahasraba which means that Lalithai looks like rising of one thousand suns at the same time. As we all know that Lalithai is always indicated as red. Why is it so, because, the colour of compassion is said to be red. Lalithai as universal mother, is full of love and compassion and this is the reason why her complexion is always referred as red.
 
In Gita Chapter XI Verse 12 compares the vishwarupa of the Paramatma is compared to the thousands of suns rising at the same time. LS 282 says sahasra sirsha vadanameaning Lalithai has thousands of heads and faces. Gita XIII.13 says ‘sarvathaha paani paadam tat sarvato kshiro mukam’ meaning that Paramaatma has hands, legs, head and face everywhere, i.e. thousands of heads and faces. Purusha suktham says ‘sahasra seersha purushaha’ meaning that Paramatma has thousands of heads. Though it is mentioned as thousands, it should be construed that God can see and hear anything and everything as God exists everywhere and in everybody. LS. 339 vishnu maya. This nama should be read along with LS. 399. vyaktaa vykata swarupini.
 
The maya of Vishnu is in the form of vykata + avyakta which means she is the manifested and un-manifested form. She is manifested by those who always think about her. We all know Shakthi is the maya. That is why she is called maha maya swarupini. Are you able to recollect prakasha vimarsha maha maya swarupini? If not please go to finding god. Manifestation is not real and therefore it is called maya or illusion. Krishna says in Gita VII.14 ‘gunamayi mama maya duratyaya’. He says it is difficult to cross His three types of his maya. Here three types of maya means the three gunas namely satwa, raja and tamo gunas. He calls these gunas as maya and only those who have surrendered to Him alone can cross that. We have seen earlier that vimarsha form of Shakthi takes us to Prakasha form of Shiva and leaves us at point closer to Shiva, the Supreme Brahman. The ultimate result of self realization is that maya vanishes and the Brahman with in is realised. We will discuss more on this subject in the subsequent postings.