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Old and Rare, Tamil Hindu Texts

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saidevo

Active member
Links to some old, rare Tamil books on Hindu texts
(user: KSANTHANAMALA; Website requirs membership which is free,
documents are large in size)

01. Atma bodham, tattva bodham: Adi shankara: tr. v.kuppusvAmi rAju (9.1 MB)
Atma Botham Tamil Book

02. paramAnanda dIpam: anuKula munivar (17.6 MB)
PARAMANANDA THEEBAM

03. vedAnta DiNDimam: tr. subbhaia svAmi
VEDANTHA DIDIMAN

04. vedAnta sAram: tr. chandrashekara svAmi (11.8 MB)
VEDHANTHA SAARAM

05. vAsudeva mananam: EsUr sachchidAnanda svAmi (30.5 MB)
Vasudeva Mananam Viveka Saram

06. sattapprakaraNam: EsUr sachchidAnanda svAmi (9.4 MB)
SATHA PRAHARANAM TAMIL BOOK

07. uttara gItA: vyAsa bhagavAn: tr. v.kuppusvAmi rAju (7.8 MB)
UTHRA GEETHAI

08. upanidatam: karuNAkara svAmi (10.0 MB)
UPANIDAM TAMIL BOOK

09. upadesha sahashrI: Adi shankara: tr. vIra subbaia svAmi (33.9 MB)
SRI UPADESA SAGASHRI TAMIL BOOK

10. prabhodha chandrodaya vachanam: rAma yogi (35.5 MB)
PRABODHA CHANDRODAYA VASANAM TAMIL BOOK

11. naiShkarmya siddhi sAram: sureshvarAchArya: tr. KV subbharatnam (28.2 MB)
NAISHKARMAYA SITTI SAARAM TAMIL BOOK

12. Ishvara, bhagavad, brahma gItA: muthurAmalinga svAmi AdhInam (33.3 MB)
ISHWARA GEETAI

13. brahma gItA: tr. tattvarAya svAmi (87.3 MB)
BRAHMA GEETAI TAMIL BOOK

14. bhAShya hRdayam: Adi shankara: tr. rAmasvAmi (24.1 MB)
BHASYA HIRUTHAYAM TAMIL BOOK

15. bhakti dhArA (29.5 MB)
BAKTHI THASAR TAMIL BOOK

16. AtmAnanda viLakkam: AtmAnanda svAmi (57.6 MB)
ATHMANANDA VILAKAM TAMIL BOOK

17. aShTAvakra gitA: bhAradvAja vishvanAthan (4.8 MB)
ASHTAVAKRA GEETAI TAMIL BOOK

18. ahampura ArAichchi viLakkam: subbharAya AchArya (45.7 MB)
Ahampura Araichi Vilakkam Tamil Book

19. laghu vAsudeva mananam: tr. KV subbharatnam (49.8 MB)
Lahgu Vasudeva Mananam

20. bAla bodham: tr. kuppusvAmi rAju (37.7 MB)
SRIBAALA BOTHAM

21. vichAra chandrodayam: tr. V.brahmAnanda svAmi (46.3 MB)
Sri Visara Chandrodhayam

22. nAnA jIvavAdak kaTTaLai: seshAdri shivanAr (2.9 MB)
Nanajeevitha Kattalai -Sheashthiri Sivanar
 
Tamil books old and rare ones

Dear Saideo,

Thanks for the info. These are available in Digital library of India
maintianed by IISc. Since one has to take the trouble of scanning
thru' the whole list, the short references you have given are quite
useful. You can list many others also, but I am not sure about the
copyrights aspect of it.

These are easily downloadable and hence I request you to post
other rare books also like Gnana Vasishtam, Jagatguru grantha mala,
nishtanuboothi, kaivalya navaneetham, subramania siva's books
and others.

Thanks a lot for your effort. regards,

N.R.Ranganathan
 
Dear Saideo,

Pl inform addl info like the year of publishing, what each book deals with, background of the author/s, publishers and of course, copyright issues involved.
 
Old and rare tamil books

Dear sri Pannvalan,

I have given the titles of the books. If you visit the site -
Digital library of India -, you can see the books. Frankly I
do not know how to download these books. Very old and rare
books are available here.

As for copyrights, normally copyrights are valid upto fifty years
and I do not know whether DLI have acquired the copyrights.
I have sent them one or two mails, but no reply. You can try
your luck.

N.R.Ranganathan.
 
Dear Sri Pannvalan,

In most of the cases, the authors are no more, and the publishers and/or
the printing presses no longer exist, having closed their shops due to
negative economics; and therefore, there will be none to claim copyrights.
I have seen one or two books of this kind republished by a leading publisher
of spiritual texts.

N.R.Ranganathan
 
Last edited:
Ram Krishna Hari ,

Can anyone here Please get me the download link for Dharma sastram (tamil or english Version) or Vaidhyanadha deekshiyam (tamil or english version) And also Any books relating to Baagavatha Dharmam.


Thanks in advance,

Ram Krishna Hari
Paanduranga hari

ARUN
 
Dear sri Arun,
You can download it from digital library of india maintained by IISc ,Bangalore
via google. I have seen it there. Since this is an old one, its difficult to get it
from any shop. Or you can contact Brahmasir Rajagopala ganapatigal of Vaidikasri,
a monthly journal. He is in alwarper street, chennai.
 
Dear Sir,
I need K.Santhanamala's mail id to get these rare scriptures especially Yoga Vasishtam & Aatham Bodham in Tamil as PDF version. I am unable to download from sribd.com. Kindly oblige Thanks & Regards Bharathi from Hyderabad Mobile +919440054885 [email protected]
 
namaste.

If you become a member, there should be no difficulty in downloading the documents from scribd. I have no idea about the email you sought, but here is the user's page in scribd:
KSANTHANAMALA on Scribd

Please edit your post to delete your personal details, since it is better not to give them on the Net.
 
namaste.

If you become a member, there should be no difficulty in downloading the documents from scribd. I have no idea about the email you sought, but here is the user's page in scribd:
KSANTHANAMALA on Scribd

Please edit your post to delete your personal details, since it is better not to give them on the Net.
I think scribd allows only a few downloads free. Thereafter they want us to upload if we have to download further, or else make payment. Is this correct?
 
I would have downloaded over 50 texts or so, with no such request, but today as I tested it, yes, there is a request to contribute or upload, stating that the required document is the Archives.

Check this link for details:
Support Desk : Creating, Managing and Sharing Collections

As with many free filesharing hosts, scribd is also littered with collections of pornographic text which sometimes show up right on the home page.
 
Last edited:
Spiritual Significance of the Vahanas
by
M.S. Ramesh
(from The Hindu Online , Friday, September 10, 1999 )


Sri Venkateswara with Ubhaya Nachiyars on Sesha Vahanam @


This festival got it name as Lord Brahma was the first to organise the Utsava for Lord Venkateswara. Yet others believe that as Sriman Narayana is Parabrahmam, the Utsava celebrated for that Parabrahmam is known as Brahmotsava.

One of the aspects that lends colour to the festival is the different Vahanas in which the Utsava Vigraha is taken round the four Temple Streets at Tirumala during this nine-day period. There is religious significance attached to each of the Vahanas.

On the morning of the first day, the deity is taken around, seated on the Golden Thiruchchi. Malayappaswami seated in the Thiruchchi signifies the Lakshmipativa aspect and therefore augurs all round prosperity (Sarvamanagala). In the evening the Lord is taken in the Pedda Sesha Vaahana (big Sesha Vaahana). Sesha is the symbol of Gnana Bhakthi, and Vairagya. Adisesha is one of the Nitya Suris, who is ever ready to render different Kainkaryas to the Lord. That is why Poygai Alvar said that when the Lord stands, Adisesha is a pair of sandals, when He walks, he is the umbrella. It is believed that the devotees who have the darshan will be blessed with the opportunity to render service to the Lord.

The Chinna Sesha Vahana (the small Sesha Vahana) is used on the second morning. This signifies the Sesha-Seshee relationship between the Jiva and the Paramatma which is one of the fundamental concepts of Visishtadvaita philosophy.In the evening, the Lord is taken round in a Hamsa Vaahana. Usually, the sages and Jnanis are referred to as Paramahamsas as they also have the capacity to separate Jnana from Ajnana, dispelling our ignorance, leading us to the Jnana Marga for attaining Moksha. It is therefore believed that those who have darshan of the Lord seated on the Hamsa Vaahana will become enlightened souls.

The third day, in the morning, the deity goes round on a Simha Vahana. The lion represents valour. The moment we see the Lord on the Simha Vahana, our mind thinks of the Lord as Narasimha when He rushed to the rescue of Prahlada and destroyed Hiranyakasipu. It is believed that those who have that darshan will be assured that the Lord will get rid of the obstacles and dangers that may be faced by His devotees. In the evening, the deity is taken in a pearl palanquin. This Vahana signifies the Suddha Sattva and Svayamprakasa qualities of Lord Srinivasa. The Suddha Sattva is the quality of Sattva without Rajas and Tamas. As Lord Srinivasa is the Lord of Vaikuntha, the white palanquin denotes this Suddha Sattva quality of the Lord. Similarly, the Svayamprakasatva quality signifies that the Lord is not dependent on other for His glory. As such, all those who have a darshan of the Lord will be reminded of the blemishless Bhakta Vaatsalya Guna and will be blessed with stability of mind, purity of thought while strengthening devotion towards the Lord.

On the fourth day, the Lord is taken in a procession in Kalpa Vriksha. The Kalpa Vriksha is the legendary tree which is capable of fulfilling all the desires and wishes. So, if one catches a glimpses of the Lord, one may rest assured that He will fulfil one's wishes with His Saulabhya guna. It is this aspect of Lord Srinivasa which is reflected in one of the songs of Annamayya when he says, that the Lord residing in the Hills on the banks of Svami Pushkarini Teertha is one who is very generous in fulfilling the request of His devotees. (" Kondalalo Nelakonna Koneti rayuduvadu, Kondalantha varamu guppedivaadu" ). In the evening, it is the turn of the Sarvabhupala Vahana. This vahana signifies that the Lord is the Master of Lila Vibhuti as will as Nitya Vibhuti. It also signifies that He is the sovereign ruler and Protector of the Universe who is responsible for creation, protection, sustenance and dissolution of the Universe. Thus, those who have darshan of the Lord will be blessed with fearless and unshakeable faith in His Saviourship.

On the fifth morning, the Lord is decorated as Mohini, the Divine Damsel and seated in a palanquin, He is taken round. The story of Mohini is well known. When the Milky Ocean was churned, Amrita rose out of it and the Devas and the Asuras wanted to taste it. But the Lord realised that if the Asuras were to taste the Amrita, it would be blessing them with longevity and immortality! The Lord therefore took on the form of Mohini and bewitched the demons. This mysterious power shown by God in influencing the minds of the demons is referred to as Maya. The palanquin with the Lord in Mohini Alamkaram therefore signifies ``Vaishnava Maaa''. This quality of the Lord diverting the attention of the demons by creating an infatuation towards His bewitching form saved the day for the Devas. It is therefore believed that all those who have a darshan will become free from the ``Maya'' of the Lord, i.e Prakriti-bandha.
By worshipping Lakshmipathi on that day, they will attain Moksha and escape the cycle of birth, death and re-birth.In the evening, the deity is taken round in a Garuda Vahana. Garuda is the Divine vehicle of the Lord and is a Nityasuri. He is the embodiment of the Vedas. He is also seen as the banner on the Flag of the Lord (i.e. Dhvaja). Except when the Lord rushed to rescue Gajendra, the King Elephant, on all other occasions, when He saved His devotees, He rode on the back of Garuda only. As such, all those who have a darshan of the Lord seated on the Garuda can rest assured that Lakshmipathi save those in distress.

On the morning of the sixth day, the Lord is seated on Hanumath Vahana. It is believed that anyone who had this darshan will become keenly interested in rendering Kainkaryas to the Lord like Anjaneya himself and will thereby make their lives fruitful (through Daasya).In the evening, the Gaja Vaahana is used. The elephant is a symbol of strength and sharp intellect. It has been the practice in our country that when Pundits, artists or poets are to be honoured, the elephant forms an important part of such celebrations. Did not the Pandyan King seat Perialvar on an elephant and take him on his Vijaya Yatra when he established in the Court of the Pandyan King that Narayana is the Supreme Lord? What is more, all those who have witnessed this Gaja Vahana will be reminded also of the Gajendra of the Bhagavata episode where the Lord rescued the elephant from the jaws of the crocodile. In brief all those who have a darshan of the Lord seated on the Gaja Vahana can rest assured that whatever be the difficulty that faces them, the moment they think of the Lord, He will save them.



Sri Venkateswara with Ubhaya Nachiyars prepared for Thirumnajanam*

On the morning of the seventh day, the Lord is seated on the Surya Prabha Vahana. Vaikuntha, where the Lord resides, is usually described as the central point of Surya Mandala. It is believed that all those who see the Surya Prabha procession will be blessed with enlightenment, and they will be initiated into Bhakthi Marga. In the evening, Chandraprabha Vahana is used. The Moon God is believed to ensure a healthy life. What is more, Sun and Moon are the two eyes of the Lord. The eye representing the Moon with its cool compassion-filled glance, confers peace of mind and removes the heat of the Samsaric existence. Thus, those who have a darshan of the Lord seated on the Chandraprabha can rest assured that the ills of transmigratory existence will be removed and they will be blessed with good health and experience the Aananda of Moksha.

On the morning of the eighth day, the Lord is seated in a Ratha. The Rathotsava has got a tremendous significance. There is a strong belief that whoever has a darshan of the Lord Venkatesavara seated in the Ratha or helps in pulling the chariot is assured of Moksha. That is why it is said: ``Rathastham Kesavam Dristva punar Janmana Vidyate.'' Besides Rathotsava is a symbolic repre- sentation of a great Upanishad Rahasya. As per an Upanishad Mantra, Jeevatma is the rider, body is the chariot, Buddhi (Knowledge) is the Charioteer and mind the reins. An enlightened charioteer should have perfect control over the senses and guide the chariot away from this sorrowful world and lead it towards the ultimate destination: Moksha. The Rathotsava therefore symbolically represents this Upanishad Mantra.

In the evening, the Lord is seated on a horse. It is well known that in the olden days, the kings used to have cavalry as an important part of their armed forces. What is more it is believed that at the end of Kali Yuga, when the Lord manifests in His Tenth Avatara as Kalki to re-establish Dharma, He will ride on a horse. It is therefore believed that all those who get that darshan will be able to spend their time in worshipping the Divine Feet of the Lord and obtain Iha and Para Loka Sukhas.

On the ninth day, in the morning, the deity is taken round the four streets seated in a palanquin. Later, the Choornabisheka, Avabhruta and Chakrasnana rituals take place near the Swami Pushkarini Teertha. In the evening, the Lord is taken round again in the Golden Palanquin (Bangaru Thiruchchi), when, Dhvaja Avarohana takes place, thus bringing the curtain down on the nine-day celebration of Brahmotsavam.

The different Vahanas used for the Deity during the Brahmotsava, highlight the different Kalyanagunas of Lord Venkateswara
 
- Dharmaputra, the epitome of righteousness and virtue, was so depressed on
Seeing the devastation caused by the KurukshEtra war. - Bhishma, the grand sire and the very personification of Dharma was on his death bed. It was feared that after his departure, his lifetime experience in Dharma was sure to be lost to the world. - Lord Krishna who was himself the Eternal Dharma (KrishNam
Dharmam Sanaatanam) advised Dhramaputra to seek clarifications of his doubts from Bhishma Pitamaha.

Sage Veda Vyaasa and other sages and Lord KrishNa himself were personally Witnessing the exposition of Bhishma - including this �Sri VishNu Sahasranamam�

What more is required to exemplify the greatness of 'Sri VIshNu Saharanaamam"?

There does not appear to be any event comparable to this galaxy of noblest
souls for this purpose.

2. THE GLORY OF SRI VEDA VYAASA

Sri Veda Vyaasa who classified the Vedas was the author of Mahabharata in
which this Sahasranamam forms an integral part. The glory of his lineage has been succinctly encapsulated in the famous slOkam:

�Vyaasam VasishTa naphtaaram, SaktEh poutram akalmasham,Paraasara Atmajam vandE Sukha taatam TapOnidhim�

Meaning:
�He was the great grandson of VasishTa, grandson of Sakti, son of Paraasara
and the father of Sukha-brahmam�. It may be noted that while one derives
greatness from one�s ancestors, Sage Vyaasa�s glory was in no mean measure
enhanced by that of his son, "Sukha Brahmam" as well. This, indeed, is a rare honor!

Besides the above, another slOka depicts him as the very incarnation of
Bhagavaan Sri VishNu Himself:

�Vyaasaaya VishNu roopaaya, Vyaasa roopaaya VishNavE�

3. SATVIKA vs RAAJASA AND TAAMASA SCRIPTURES

Besides, Mahabharata, the greatest epic of all times, Sage Vyaasa authored
at least 18 PuraNas that have been classified into 3 categories, namely,
Saatvika, Raajasa and Taamasa the first being most authoritative, the second less authentic and the last the least in the scale � to satisfy the needs of different levels of knowledge and understanding of the readers

The litmus test to differentiate Saatvika from the rest is that in Saatvika
Scriptures, questions of a general nature on deities are raised and answers
zero in on the one who fits the bill, whereas in the other categories, they begin with questions on a specific deity requiring expatiation on the qualities of that deity in particular.

For example, in Srimad Vaalmiki RaamaayaNam, to a genearl query by Sage
Valmiki whether there was anyone who possessed all the 16 qualities catalogued by him, pat comes the reply from Sage Naarada that there indeed was one and that was Sri Rama.

Similarly, here, Dhramaputra asks 6 questions:

�Kim Ekam daivatam lOkE Kim vaapi Ekam paraayaNam/Stuvantah kam kam archantah paraapnuyur maanavaa: subham//kO dharma: sarva dharmaaNaam bhavata: paramO mata:/kim japan muchyatE jantu janma samsaara bandanaath//

Meaning:

Who is the ONE Supreme deity?
What is Supreme goal of life?
Which deity should be praised by human beings for attaining prosperity here and everlasting bliss in the hereafter?
Which deity should be meditated upon by human beings to attain the above?
Which Mantra when recited, releases human beings from the bondage of
Samsaara?
Of the three means mentioned above, which is the best means of attaining the grace of the Lord?

In reply, Bhishma answers his considered opinion that it is the recitation,
meditation of and prayers to the names of Sri Mahaa VishNu that can bestow
the desired results "dhyaayan, sthuvan, namasyamscha yajamaanas tamEva cha"

4. Why only 1000 Naamas?

There are millions of naamas of Sri VishNu and they definitely fall short of the actual qualities of Bhagavaan. Even the Vedas are reported to have attempted and returned crestfallen unable to complete the enumeration of Bhagavaan�s glories.

"yatO vaachO nivartantE apraapya manasaa saha"

In his infinite mercy, Sage Vyaasa compiled a few out of them to help us meditate at least these 1000 names.

5. NarayaNa, the greatest thief!

Vaamana PuraaNa cleverly brands Sriman NarayaNa as the known dacoit (KD)!

What does he steal?

He steals the insurmountable burden of our sins accumulated over several lives, the moment he hears our mentioning his name.

"NarayaNO naama narO naraaNaam, prasiddha chowrah kathitha prithivyaam/
anEka janma aarjita papa sanchayam harati arishTaan sruta maatramEva//"

Hari gets his name from "Harir Harati Paapaani!"

6. What do these 1000 names signify?

Each one of these 1000 names points to a particular quality of Bhagavaan.
Let us see a few examples:

GajEndra, when caught by the crocodile cried out �Aadhi moolamE�, none
other deity could boast of a claim to that honorific and it was Lord NarayaNa who sent his Chakra to save the pachyderm by cutting the throat of the crocodile like an expert surgeon taking care to see that the foot of GajEndra was not affected!

It was thus the "name" that really saved GajEndra!

Draupadi while she was about to be disrobed, cried aloud the name of theLord as �GOvindaa�, the "dooravaasi" that he was, he did NOT appear in person. But, it was his "name" that saved her honor. In fact, Lord KrishNa regretted later saying:

�Her cry wrenched my heart so deep and I feel eternally indebted to her like
an unsatisfied debt that carried usurious rate of interest�

"GOvindaa! Iti yat aakraandat krishNa maam doora vaasinam RiNa pravruttamiva mE hridayaat na apasarpati"

Sri AnjanEya crossed the ocean by merely reciting the "Name" of Sri Rama
whereas Sri Rama had to physiaclly build a bridge to cross over to Lanka.
Thus, �Rama naamam� proved more powerful than Sri Rama himself!

Thus, every single name of the Lord exhibited his unique quality of accessibility and compassion (Soulabhyam and Souseelyam)

That is why; these naamas denoting qualities were praised by one and all �
Celestials, Parama Rishis, Azhwaars, AndaaL and many others and secured
instant relief.

Yaani naamaani gouNaani vikhyaataani mahaatmana: /
Rishibhi: pari geetaani taani vakshyaami bhootayE//

7. Commentaries on Sri VishNu Sahasra naamamThere are over 40 commentaries of Sri VishNu Sahasranaamam.

Adhi Sankara, the earliest to commentator based his work on the Advaita philosophy according to which only "NirguNa Brahmam" (Paramaatma without
qualities) was real and others were mere illusion.

Sri Paraasara BhaTTar, a disciple of Bhagavad Ramanuja based his commentary on VisishTaadvaita philosophy according to which the Paramaatma and the Jeevatmas were both real and Paramaatma being SaguNa Brahmam is having all auspicious qualities like Souseelyam and Soulabhyam and was prepared to suspend his Paratvam and subordinate his Supremacy to the dictates of his sincere devotees.

The Madhva Saint Satyasanda Yatiswara commented based on Dvaita philosophy.

Besides the above Sri NilakanTar, Sri VidyaaraNyar and many others also wrote commentaries according to their own view points.

These commentaries are complementary and NOT contradictory. We thus have a cornucopia of delectable fare that presents different facets of the qualities of Bhagavaan to delight our intellect.

8. Aadi Sankara�s Advice Aadhi Sankara in his �Bhaja GOvindam� advises that it is Bhagavad Gita and Sri VishNu Sahasranaamam that should be sung, and the person to be constantly meditated upon is none other than the Svaroopam of Sriya: pathi (Consort of Mahaalakshmi)

�gEyam gitaa naama sahasram dhyEyam Sreepathi roopam ajasram�


9. Why Sankara wrote commentary on �VishNu Sahasranaamam�?

The story goes that after completing his commentaries on Brahma Sutram,
Upanishads, Bhagavad Gita (called Prastaana Trayam) he desired to write a
commentary on �Lalitaa Sahasranaamam� and asked his disciple to bring that
book from his personal library. When he opened the book, it was NOT the one
on �Lalitaa� but was on �Lord VishNu�. He sent him back but again the disciple brought another copy of Sri VishNu Sahasranaamam and told him that a spinster ordered him to take only this book. When Sankara went in to check, she had disappeared. He took it as an order of Lalitaa (His aardahaka dEvata) that he should write commentary on �VishNu�.

Thus, the word �Sahasranaamam� even when it is� stands alone� came to mean
Exclusively �Sri VishNu Sahasranaamam�

10. Can women recite Sahasranaamam?

This is a FAQ that has been raised and answered a million times. The prohibition relates only to the recital of Vedas because they are required to be practiced without break during the years of adhyayanam in Gurukulam extending to several years and women being subject to biological disabilities would not be able to do so, they were EXEMPTED from recital of Vedas; It is NOT correct to say that they were prohibited.

They are, however, advised to read Itihaasas and PuraaNas that explain the
purport of the Vedas. Mahaabhaarata is an Itihaasa. Bhagavad Gita and
Sahasranaamam are integral part of this Itihaasa.So, there appears to be no such restrictions in reciting them.

There is a SlOkam that permits this:

�Sthree Soodra Dvija bhandoonaam trayee na sruti gOcharaa:/
iti Bhaaratam aakhyaanam kripayaa muninaa kritam//

(Vide page 29 Sri VishNu Sahasra naama StOtram�

by Keezhaatur
Srinivasaachariar published Lifco)

11. Why �Naama Samkeerthanam� is so important?

There is a SlOkam that says: �What one can obtain only by YoganishTa or
Dhyaana (Concentrated meditation) in Krita Yuga, only by yagjna (severe penance) in TrEtaa Yuga, only by intense worship (archana) in Dvaapara Yuga,
can be achieved by merely reciting the names of Bhagavaan known as �Naama
Samkeerthanam� in Kali Yuga�

�Dhyaayan kritE yajan yagjnE TrEtaayaam DvaaparE archayan/
Yad aapnOti tad aapnOti kalou Samkeerthya kEsavam//�

Thaayumaanavar adds that Group recitation of �Naama Samkeerthanam� is almost infectious in a healthy sense. He cites an example saying that as in a bunch of bananas, one ripe fruit ripens the rest, the mellifluous vibrations
imperceptibly draws even the one who is indifferent in the beginning.

12. Kabir Daasar and Naama DEvar

Kabir Daasar suggested feeding mud in the mouth of one who refused to recite
the names of Bhagavaan:

�jasE mukha naama nahi vO mukha dhooLi bhari�

On hearing this Naama DEvar said: �Don�t do this. By chance, the mud might
have been purified by the touch of the feet of Saadhus who might have treaded the path and so such people might escape punishment. Let their tongues putrefy with worms� �

�naama nakE raagOpaasE kite paTO dyaasi vaachE�

(p.6 of Sri VishNu Sahasra naama StOtram� by Keezhaatur Srinivasaachariar
published by LIfco)

13. What happens when one is drawn into the vortex of devotion?

The mind of the person who is deeply attached to enjoying the GuNa-anubhavam of Bhagavaan automatically gets detached from sensual objects and gets purified so as to deserve the grace of the Lord and the person attains the Kingdom of God.

�Paramaatmani yO raktO viraktO a-paraatmani� (Barhaspatya Smriti)

Just as we cleanse our body by taking bath, the recital of Lord�s names
purifies our mind.And, no special or strenuous effort is needed for doing this!

14. Let us consider the meanings of some of the more familiar �naamas�

Achyuta: One who never forsakes or lets down those who seek refuge in him
Anantha: Endless, limitless by space, time or object
GOvinda: Rescuer of Earth, Cows representing all living beings
KEsava: The Lord of Brahma and Siva (Ka: = Brahma; Isa= Siva)
NarayaNa: The Universal abode, Supporter of hosts of souls
Madhava: The Consort of �Maa� or Mahaalakshmi
VishNu: One who pervades naturally without constraints of space, time or object
Madhusudana: The destroyer of Madhu
Trivikrama: Conqueror of three worlds
Vamana: The resplendent dwarf, literally, deserving praise and conferring praise
Sridhara: Bearer of Sri or fortune
HrishikEsa: Controller of the emotions (literally heart) and other senses
Padmanaabha: One who has a lotus in his navel
DamOdara: the Self-restrained, One who holds the worlds in his tummy, all names of the Supreme Lord Sriman NarayaNa.

Let us remember to recite His holy names at all times.

SarvE jana: SukhinO Bhavantu/
Samastha San MangaLaani santu//
 
- Dharmaputra, the epitome of righteousness and virtue, was so depressed on
Seeing the devastation caused by the KurukshEtra war. - Bhishma, the grand sire and the very personification of Dharma was on his death bed. It was feared that after his departure, his lifetime experience in Dharma was sure to be lost to the world. - Lord Krishna who was himself the Eternal Dharma (KrishNam
Dharmam Sanaatanam) advised Dhramaputra to seek clarifications of his doubts from Bhishma Pitamaha.

Sage Veda Vyaasa and other sages and Lord KrishNa himself were personally Witnessing the exposition of Bhishma - including this �Sri VishNu Sahasranamam�

What more is required to exemplify the greatness of 'Sri VIshNu Saharanaamam"?

There does not appear to be any event comparable to this galaxy of noblest
souls for this purpose.

2. THE GLORY OF SRI VEDA VYAASA

Sri Veda Vyaasa who classified the Vedas was the author of Mahabharata in
which this Sahasranamam forms an integral part. The glory of his lineage has been succinctly encapsulated in the famous slOkam:

�Vyaasam VasishTa naphtaaram, SaktEh poutram akalmasham,Paraasara Atmajam vandE Sukha taatam TapOnidhim�

Meaning:
�He was the great grandson of VasishTa, grandson of Sakti, son of Paraasara
and the father of Sukha-brahmam�. It may be noted that while one derives
greatness from one�s ancestors, Sage Vyaasa�s glory was in no mean measure
enhanced by that of his son, "Sukha Brahmam" as well. This, indeed, is a rare honor!

Besides the above, another slOka depicts him as the very incarnation of
Bhagavaan Sri VishNu Himself:

�Vyaasaaya VishNu roopaaya, Vyaasa roopaaya VishNavE�

3. SATVIKA vs RAAJASA AND TAAMASA SCRIPTURES

Besides, Mahabharata, the greatest epic of all times, Sage Vyaasa authored
at least 18 PuraNas that have been classified into 3 categories, namely,
Saatvika, Raajasa and Taamasa the first being most authoritative, the second less authentic and the last the least in the scale � to satisfy the needs of different levels of knowledge and understanding of the readers

The litmus test to differentiate Saatvika from the rest is that in Saatvika
Scriptures, questions of a general nature on deities are raised and answers
zero in on the one who fits the bill, whereas in the other categories, they begin with questions on a specific deity requiring expatiation on the qualities of that deity in particular.

For example, in Srimad Vaalmiki RaamaayaNam, to a genearl query by Sage
Valmiki whether there was anyone who possessed all the 16 qualities catalogued by him, pat comes the reply from Sage Naarada that there indeed was one and that was Sri Rama.

Similarly, here, Dhramaputra asks 6 questions:

�Kim Ekam daivatam lOkE Kim vaapi Ekam paraayaNam/Stuvantah kam kam archantah paraapnuyur maanavaa: subham//kO dharma: sarva dharmaaNaam bhavata: paramO mata:/kim japan muchyatE jantu janma samsaara bandanaath//

Meaning:

Who is the ONE Supreme deity?
What is Supreme goal of life?
Which deity should be praised by human beings for attaining prosperity here and everlasting bliss in the hereafter?
Which deity should be meditated upon by human beings to attain the above?
Which Mantra when recited, releases human beings from the bondage of
Samsaara?
Of the three means mentioned above, which is the best means of attaining the grace of the Lord?

In reply, Bhishma answers his considered opinion that it is the recitation,
meditation of and prayers to the names of Sri Mahaa VishNu that can bestow
the desired results "dhyaayan, sthuvan, namasyamscha yajamaanas tamEva cha"

4. Why only 1000 Naamas?

There are millions of naamas of Sri VishNu and they definitely fall short of the actual qualities of Bhagavaan. Even the Vedas are reported to have attempted and returned crestfallen unable to complete the enumeration of Bhagavaan�s glories.

"yatO vaachO nivartantE apraapya manasaa saha"

In his infinite mercy, Sage Vyaasa compiled a few out of them to help us meditate at least these 1000 names.

5. NarayaNa, the greatest thief!

Vaamana PuraaNa cleverly brands Sriman NarayaNa as the known dacoit (KD)!

What does he steal?

He steals the insurmountable burden of our sins accumulated over several lives, the moment he hears our mentioning his name.

"NarayaNO naama narO naraaNaam, prasiddha chowrah kathitha prithivyaam/
anEka janma aarjita papa sanchayam harati arishTaan sruta maatramEva//"

Hari gets his name from "Harir Harati Paapaani!"

6. What do these 1000 names signify?

Each one of these 1000 names points to a particular quality of Bhagavaan.
Let us see a few examples:

GajEndra, when caught by the crocodile cried out �Aadhi moolamE�, none
other deity could boast of a claim to that honorific and it was Lord NarayaNa who sent his Chakra to save the pachyderm by cutting the throat of the crocodile like an expert surgeon taking care to see that the foot of GajEndra was not affected!

It was thus the "name" that really saved GajEndra!

Draupadi while she was about to be disrobed, cried aloud the name of theLord as �GOvindaa�, the "dooravaasi" that he was, he did NOT appear in person. But, it was his "name" that saved her honor. In fact, Lord KrishNa regretted later saying:

�Her cry wrenched my heart so deep and I feel eternally indebted to her like
an unsatisfied debt that carried usurious rate of interest�

"GOvindaa! Iti yat aakraandat krishNa maam doora vaasinam RiNa pravruttamiva mE hridayaat na apasarpati"

Sri AnjanEya crossed the ocean by merely reciting the "Name" of Sri Rama
whereas Sri Rama had to physiaclly build a bridge to cross over to Lanka.
Thus, �Rama naamam� proved more powerful than Sri Rama himself!

Thus, every single name of the Lord exhibited his unique quality of accessibility and compassion (Soulabhyam and Souseelyam)

That is why; these naamas denoting qualities were praised by one and all �
Celestials, Parama Rishis, Azhwaars, AndaaL and many others and secured
instant relief.

Yaani naamaani gouNaani vikhyaataani mahaatmana: /
Rishibhi: pari geetaani taani vakshyaami bhootayE//

7. Commentaries on Sri VishNu Sahasra naamamThere are over 40 commentaries of Sri VishNu Sahasranaamam.

Adhi Sankara, the earliest to commentator based his work on the Advaita philosophy according to which only "NirguNa Brahmam" (Paramaatma without
qualities) was real and others were mere illusion.

Sri Paraasara BhaTTar, a disciple of Bhagavad Ramanuja based his commentary on VisishTaadvaita philosophy according to which the Paramaatma and the Jeevatmas were both real and Paramaatma being SaguNa Brahmam is having all auspicious qualities like Souseelyam and Soulabhyam and was prepared to suspend his Paratvam and subordinate his Supremacy to the dictates of his sincere devotees.

The Madhva Saint Satyasanda Yatiswara commented based on Dvaita philosophy.

Besides the above Sri NilakanTar, Sri VidyaaraNyar and many others also wrote commentaries according to their own view points.

These commentaries are complementary and NOT contradictory. We thus have a cornucopia of delectable fare that presents different facets of the qualities of Bhagavaan to delight our intellect.

8. Aadi Sankara�s Advice Aadhi Sankara in his �Bhaja GOvindam� advises that it is Bhagavad Gita and Sri VishNu Sahasranaamam that should be sung, and the person to be constantly meditated upon is none other than the Svaroopam of Sriya: pathi (Consort of Mahaalakshmi)

�gEyam gitaa naama sahasram dhyEyam Sreepathi roopam ajasram�


9. Why Sankara wrote commentary on �VishNu Sahasranaamam�?

The story goes that after completing his commentaries on Brahma Sutram,
Upanishads, Bhagavad Gita (called Prastaana Trayam) he desired to write a
commentary on �Lalitaa Sahasranaamam� and asked his disciple to bring that
book from his personal library. When he opened the book, it was NOT the one
on �Lalitaa� but was on �Lord VishNu�. He sent him back but again the disciple brought another copy of Sri VishNu Sahasranaamam and told him that a spinster ordered him to take only this book. When Sankara went in to check, she had disappeared. He took it as an order of Lalitaa (His aardahaka dEvata) that he should write commentary on �VishNu�.

Thus, the word �Sahasranaamam� even when it is� stands alone� came to mean
Exclusively �Sri VishNu Sahasranaamam�

10. Can women recite Sahasranaamam?

This is a FAQ that has been raised and answered a million times. The prohibition relates only to the recital of Vedas because they are required to be practiced without break during the years of adhyayanam in Gurukulam extending to several years and women being subject to biological disabilities would not be able to do so, they were EXEMPTED from recital of Vedas; It is NOT correct to say that they were prohibited.

They are, however, advised to read Itihaasas and PuraaNas that explain the
purport of the Vedas. Mahaabhaarata is an Itihaasa. Bhagavad Gita and
Sahasranaamam are integral part of this Itihaasa.So, there appears to be no such restrictions in reciting them.

There is a SlOkam that permits this:

�Sthree Soodra Dvija bhandoonaam trayee na sruti gOcharaa:/
iti Bhaaratam aakhyaanam kripayaa muninaa kritam//

(Vide page 29 Sri VishNu Sahasra naama StOtram�

by Keezhaatur
Srinivasaachariar published Lifco)

11. Why �Naama Samkeerthanam� is so important?

There is a SlOkam that says: �What one can obtain only by YoganishTa or
Dhyaana (Concentrated meditation) in Krita Yuga, only by yagjna (severe penance) in TrEtaa Yuga, only by intense worship (archana) in Dvaapara Yuga,
can be achieved by merely reciting the names of Bhagavaan known as �Naama
Samkeerthanam� in Kali Yuga�

�Dhyaayan kritE yajan yagjnE TrEtaayaam DvaaparE archayan/
Yad aapnOti tad aapnOti kalou Samkeerthya kEsavam//�

Thaayumaanavar adds that Group recitation of �Naama Samkeerthanam� is almost infectious in a healthy sense. He cites an example saying that as in a bunch of bananas, one ripe fruit ripens the rest, the mellifluous vibrations
imperceptibly draws even the one who is indifferent in the beginning.

12. Kabir Daasar and Naama DEvar

Kabir Daasar suggested feeding mud in the mouth of one who refused to recite
the names of Bhagavaan:

�jasE mukha naama nahi vO mukha dhooLi bhari�

On hearing this Naama DEvar said: �Don�t do this. By chance, the mud might
have been purified by the touch of the feet of Saadhus who might have treaded the path and so such people might escape punishment. Let their tongues putrefy with worms� �

�naama nakE raagOpaasE kite paTO dyaasi vaachE�

(p.6 of Sri VishNu Sahasra naama StOtram� by Keezhaatur Srinivasaachariar
published by LIfco)

13. What happens when one is drawn into the vortex of devotion?

The mind of the person who is deeply attached to enjoying the GuNa-anubhavam of Bhagavaan automatically gets detached from sensual objects and gets purified so as to deserve the grace of the Lord and the person attains the Kingdom of God.

�Paramaatmani yO raktO viraktO a-paraatmani� (Barhaspatya Smriti)

Just as we cleanse our body by taking bath, the recital of Lord�s names
purifies our mind.And, no special or strenuous effort is needed for doing this!

14. Let us consider the meanings of some of the more familiar �naamas�

Achyuta: One who never forsakes or lets down those who seek refuge in him
Anantha: Endless, limitless by space, time or object
GOvinda: Rescuer of Earth, Cows representing all living beings
KEsava: The Lord of Brahma and Siva (Ka: = Brahma; Isa= Siva)
NarayaNa: The Universal abode, Supporter of hosts of souls
Madhava: The Consort of �Maa� or Mahaalakshmi
VishNu: One who pervades naturally without constraints of space, time or object
Madhusudana: The destroyer of Madhu
Trivikrama: Conqueror of three worlds
Vamana: The resplendent dwarf, literally, deserving praise and conferring praise
Sridhara: Bearer of Sri or fortune
HrishikEsa: Controller of the emotions (literally heart) and other senses
Padmanaabha: One who has a lotus in his navel
DamOdara: the Self-restrained, One who holds the worlds in his tummy, all names of the Supreme Lord Sriman NarayaNa.

Let us remember to recite His holy names at all times.

SarvE jana: SukhinO Bhavantu/
Samastha San MangaLaani santu//
 
....
10. Can women recite Sahasranaamam?

This is a FAQ that has been raised and answered a million times. The prohibition relates only to the recital of Vedas because they are required to be practiced without break during the years of adhyayanam in Gurukulam extending to several years and women being subject to biological disabilities would not be able to do so, they were EXEMPTED from recital of Vedas; It is NOT correct to say that they were prohibited.
Sir, aren't you contradicting yourself? First you say it is prohibited for a given reason, and then you are claiming it is only an exemption, not a prohibition. If women are barred due to whatever reason to recite Vedas, then that is a prohibition, not an exemption.

In the case of Sahasranamam, Parashara Bhattar's commentary does have a shloka that seems to suggest the recitation is permitted for Shudras. However, the orthodox view among SVs is Sahasranamam recitation is prohibited for anyone other than Dwija males. This is still the practice to this day among the orthodox. Orthodox SVs do not approve of MS rendering of Shahasranaam that has become so iconic. In the recent times, some MaThams are relaxing this rule for Brahmin women as increasingly only women seem to be interested in reciting these shlokas, and if they are not permitted to recite, the practice itself will dwindle into oblivion.

Cheers!
 
Sir, aren't you contradicting yourself? First you say it is prohibited for a given reason, and then you are claiming it is only an exemption, not a prohibition. If women are barred due to whatever reason to recite Vedas, then that is a prohibition, not an exemption.

In the case of Sahasranamam, Parashara Bhattar's commentary does have a shloka that seems to suggest the recitation is permitted for Shudras. However, the orthodox view among SVs is Sahasranamam recitation is prohibited for anyone other than Dwija males. This is still the practice to this day among the orthodox. Orthodox SVs do not approve of MS rendering of Shahasranaam that has become so iconic. In the recent times, some MaThams are relaxing this rule for Brahmin women as increasingly only women seem to be interested in reciting these shlokas, and if they are not permitted to recite, the practice itself will dwindle into oblivion.

Cheers!
Shri Nara,

I had mentioned in some other thread (I can't identify it now) that even 50 or 60 years ago, women were given only freedom to chant some slokas, that too those which did not contain any "beejAkshara". lalitaA sahasranAmam and things like that were not permitted for women; even the pancAksharam had to be recited as simple "namaH SivAya" without OmkAram and hreem prefixed. So was vishNu sahasranAmam too (and we are smartas). But now all these rules have changed and I know middle-aged women who have got "upadESam" from some Acarya of one maTham or another happily reciting various mantras including sudarSanam, pancadaSAkkshari of rAjarajESvari, etc.
 
Hello Sangom,

It does not matter whether it is women or men, I could not find any scripture which permits Lalitha Sahasranama parayanam without upadesha. Without upadesham mantram has no use. Every mantra has a keelaka according to mantra sastra and the keelaka is opened only when the Guru gives upadesham. We men all have gayatri I think we should stick to that rather than being interested in chanting various other mantras without any upadesham. Mani, Mantram, and Oushadi should not be taken without a prescriber. God is not only loving the same Devi appears as Kali, she is destructive as well. Mantram is like fire, and even if we are simple children it will burn our fingers as mantram does not know whether we are children or not.


Now even if people still want to chant mantras we can start with nama japam. like hare rama hare rama krishna krishna hare hare, which is mentioned in Kalisantharanopanishad as well, which can be chanted by all.

Now the people think that they recite big secret mantra they are going to gain something. without upadesha chanting it is like, walking on the edge of a sword with a snake under your neck :)
 
Hello Sangom,

It does not matter whether it is women or men, I could not find any scripture which permits Lalitha Sahasranama parayanam without upadesha. Without upadesham mantram has no use. Every mantra has a keelaka according to mantra sastra and the keelaka is opened only when the Guru gives upadesham. We men all have gayatri I think we should stick to that rather than being interested in chanting various other mantras without any upadesham. Mani, Mantram, and Oushadi should not be taken without a prescriber. God is not only loving the same Devi appears as Kali, she is destructive as well. Mantram is like fire, and even if we are simple children it will burn our fingers as mantram does not know whether we are children or not.


Now even if people still want to chant mantras we can start with nama japam. like hare rama hare rama krishna krishna hare hare, which is mentioned in Kalisantharanopanishad as well, which can be chanted by all.

Now the people think that they recite big secret mantra they are going to gain something. without upadesha chanting it is like, walking on the edge of a sword with a snake under your neck :)
Shri Rakesh,

The immediate point covered by my post was Shri Nara's statement as follows:

"In the case of Sahasranamam, Parashara Bhattar's commentary does have a shloka that seems to suggest the recitation is permitted for Shudras. However, the orthodox view among SVs is Sahasranamam recitation is prohibited for anyone other than Dwija males. This is still the practice to this day among the orthodox. Orthodox SVs do not approve of MS rendering of Shahasranaam that has become so iconic. In the recent times, some MaThams are relaxing this rule for Brahmin women as increasingly only women seem to be interested in reciting these shlokas, and if they are not permitted to recite, the practice itself will dwindle into oblivion."

I wanted to state what was the opinion of elders some 50 or 60 years ago on these matters. Now, from your post it is not clear whether according to your view women can also recite laLitA sahasranAmam and other mantra if they get upadesam or whether you are of the opinion that women are prohibited at all costs; please clarify.
 
As far as lalitha sahasranamam is concerned, it comes in Brahmanda Purana, revealed to Hyagriva by Sage Agasthya, Agastya,

Lalitha sahasranama refers pancadasi as the qualification to recite it. It does not prescribe whether reciter should be male or female. Lopamudra agastyas wife has her own tradition in Sri Vidya which is the vidya mentioned in Lalitha Sahasranama,
Tantra does not accept gender differences. There is no reference of restricting lalith sahasranama to males or females in sruthi or smriti as per my knowledge. below is an article where the qualification to recite lalitha sahasranama is explained in detail. Please read the below article with attention and this should clear all the doubts regarding lalitha sahasranama. I cannot find any pramana for reciting lalitha sahasranama for the uninitiated. Gurus today prescribe it. On that my view is that if the particular person regards whoever asked him to recite as their guru they can as, Guru's Vakyam is more important than the sastra, but again the Guru should be an ideal GURU and not a KURU and he himself should have the qualification to recite it , or should have been atleast prescribed by his GURU. Otherwise it is like blind leading blind both going to get trashed in a pit.


Adhikara Nirnaya


Bhagavan Hayagriva clearly mentions the qualification required for the recitation/practice of Sri Lalita Sahasranama in the pUrva pIThikA of the Sahasranama.

Qualification

1. The Sahasranama is never to be given to a one who is a crook, who finds pleasure in other's misery and one who has no faith in Amba/Guru. Such people are not qualified to recite this Sahasranama.

2. Now, let's sat the person has overcome all these qualities. Is that sufficient? No! Bhagavan further says - shrImAtR^ibhaktiyuktAya - the person should be devoted to Sri Lalita. One can be a devotee of Sri Shiva, Sri Ganesha, Sri Vishnu or even of other forms like Sri Kali or Sri Durga. But a person whose chief upAsyA is Sri LalitAmbikA, he alone is qualified to recite this Sahasranama.

3. Ok! We have a person who is good, and is also devoted to Sri Lalita. Is that sufficient? Not again! Bhagavan says: shrIvidyArAjavedine - one who has been initiated into Srividya - he alone is qualified to recite this Sahasranama. Some assume that Srividya here can be bAla, panchadashi or Shodashi, but there is no room for doubt here. Srividya here is simply Panchadashi. The question of Shodashi does not arise at all as Shodashi includes Panchadashi in itself and hence holds good without a doubt. bAlA upAsakas are eligible to recite bAlA sahasranAma but not lalitA sahasranAma. Though the essence is the same in case of both bAlA and lalitA, there are differences in name and form and once cannot ignore these when dealing with a Sahasranama which deals with the names of a specific form of Amba.

4. So, we have a person who has been initiated into Srividya! Is that all? No! upAsakAya - one who is an upAsaka i.e. one who practices the mantra regularly and performs the related duties i.e. sandhyA, ajapA, arghya, nyAsa etc.

5. Is that it? Lord further says shuddhAya - one who is 'pure' i.e. internally and externally due to the performance of prescribed shrauta smArta karmas as well as the upAsanA modes prescribed in the light of Srividya. As Pujya Smt Prakashamba points out every time to ignorant folks such as myself, there is a general trend among upAsakAs to consider themselves superior after an initiation, claim sarva svAtantrya, prescribe to swecchAchAra and forgo all nitya and naimittika Karmas like Sandhya, Pancha Yajnas etc. If one were all knowing and liberated even while living, why did he need to recite the Sahasranama at all?

So, a person who is blessed with a good character, who has been initiated into Srividya, who is a naiShThika upAsaka and who treads the path of Dharma (samAnya and visheSha) as prescribed by the Sruti and the Smrti - he alone is eligible to recite this Sahasranama. If you think these rules don't matter, that means you don't believe in the words of the Lord. In that case, why do you think you want to believe in the efficacy of some mumbo-jumbo Sahasranama which was given out by the same Hayagriva? The Phalasruti says that a person without the said qualification, who recites the Sahasranama, attracts Yogini Shapa - curse from the Yoginis. The Sahasranama is infinitely powerful and using it without the said preparation blows up one's energy network. As Yoginis are nothing but the various energies in the body, yogini shApa means energy disturbances in the body which manifest as various physical, emotional and intellectual disorders.

Some see no issues in reciting this Sahasranama as it forms a part of Brahmanda Purana and claim that everyone is permitted to recite the Purana. This makes no sense as this general rule fails in the case of this specific Sahasranama which has a special rule elaborated by Bhagavan Ashwanana.

Mode

Sri Lalita Sahasranama is both a Stotra and a mAlA mantra. If you choose to recite it as a Stotra, recite it vocally, at an even pace, without shaking one's head, hands, legs or engaging in other activities during the recitation. If recited as a mAlA mantra, one needs to perform RishyAdi nyAsa, panchapUja, recite the dhyAna Shloka, show the relevant Mudras if directed by the Guru and then begin reciting the Mantra with a chant of Pranava. The recitation of Pranava is based on one's varNa. This has been discussed at length by Sri Bhaskararaya in Saubhagya Bhaskara. When recited as a mantra, it can be repeated mentally. Though some perform a purashcharana of the Sahasranama, I don't see any need for the same. As only Srividya Upasakas are permitted to recite the Sahasranama, it comes without saying that they have the mUla mantra which requires purashcharana and not the Sahasranama. There are several Sahasranamas which come with purashcharana instructions. But the fact that Sri Lalita Sahasranama does not come with any such instruction points towards the necessity of Upasana of Srividya mantra along with the Sahasranama for full result.

The three prescribed duties for a Srividya Upasaka are:

1. Chakrarajarchana

2. Srividya Japa

3. Sahasranama Japa

Everything else is a matter of choice. The Sahasranama has a statement that a person can simply recite the Sahasranama even if he is unable to do Chakrarchana or Japa. But this is simply Apaddharma and not a generic rule. This rule holds good only when the upAsaka is genuinely unable to do the first two due to circumstances. But ignoring the two owing to laziness or any such reason is not acceptable.

Importance

The recitation of pUrva and uttara bhagas has been prescribed to emphasize on the infinite merits of the Sahasranama and its importance in Srividya Upasana - every time it is recited. One should recite each name carefully with a sense of its importance. One should appreciate and express gratitude to Amba, with the recitation of every name, for being so infinitely compassionate as to grace us with an opportunity to recite her thousand glorious names, each of which is a priceless chintAmaNi. There is NOTHING in this world we can do to sufficiently thank Amba for this incomparable boon.

Pronunciation

The Sanskrit alphabet represents mAtrikA or the eight Vagdevatas, who represent the power of speech of Amba. Hence, every letter is a mantra and has to be pronounced correctly. As every name is a collection of letters, it forms a kUta and a correct pronunciation is very important. There have been several instances where mispronunciation of mantras has resulted in unfavorable results.

The Essence of the Names

Upasana of any mantra bears fruit only when recited with an understanding of its meaning or essence. Hence, it is important to recite the names with the knowledge of their meaning. This also avoids incorrect pauses during recitation and mispronunciation. Also, dwelling on the meaning of the name during recitation establishes one's mind firmly on the swarUpa, vibhUti and tattva of the upAsya devatA.

Bhakti

Bhakti is already a prescribed qualification to even take up the recitation of the Sahasranama. Amba has not been declared mantravashyA, tantravashyA, yajnavashyA etc. but only as BhaktivashyA. The only sure way to win her infinite and unconditional grace is by Bhakti, which leads one to a state where the truth of Amba as the self is comprehended. As the Sahasranama also states - nAmapArAyaNaprItA, what better way to please Amba than by reciting the thousand names with a sense of overflowing love for the Supreme Mother of the universe? rAga or love for worldly objects leads to bondage. But the same love or anuraga, when turned towards Amba becomes Bhakti and leads to liberation. parAnukraktirIshware bhaktiH. Every name recited should be a call to Amba, lifting our arms - asking her to lift us up in her arms. Every name recited should be a prostration at her feet, surrendering the self to her. Every name recited should be an indication of unbearable grief due to separation from Amba. Every name should be an outcry of unfathomable joy arising out of her proximity that is felt with the recitation of every name!

kAmakoTi lalite pAhi
 
Dear Sir,
Can you tell whether Aatmaanusanthaanam of Sadasiva Brahmendra is posted anywhere. I have googled but so far am not able to get it.
 
Brahmanyan Active Members post is reproduced under the Thread Sri Sadashiva Brahmendra is reproduced

Dear "Shri",

I have a copy of the biography of "Sri Sadasiva Brahmendra" (1966 edition) in Tamil published by "Sri Sadasiva Brahmendra Sabha", Nerur, near Karur. This I purchased in 1978 when I visited the Athishtanam of Sri Brahmendral in Nerur. This book also contains 45 verses of " Sri Sadasivendrastavam" in Sanskrit (with Tamil meaning) written by Sringeri Sri Jagadguru HH Sri Satchidananda Sivabhinava Nrusimhabharathi mahaswamigal.
I think you can still get a copy of the book if you contact Sri Sadasiva Brahmenra Sabha, Nerur, Karur (Tamil Nadu).

Regards,
Brahmanyan.​
 
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