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Process to read Lalitha Sahasranamam

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Namaste,

I wanted to know the actual process of reading Lalitha Sahasranamam. I searched so many places to find the process but every one says all you need is Bhakthi on lalitha devi. I do accept that we should have full bhakthi on amma but i wanted to know the actual process how our ancestors used to do with all acharas.
I read in phalastuthi and some blogs also saying, in old days paati or mom used to sing the LS early in the morning while doing house hold work/ they used to have sanchi around the stomach with some vibuthi--they used to chant continuously by catching that vibhuthi.

How do you read LS for specific sankalpa or specific cause? what is the procedure we do and how long to do?
I understand that we should not ask amma anything materialistic but if something life threatening happens? I wanted to know the process.

I saw some where people will do mandala deeksha, I wanted to know how its done? For ladies mandalam days is not possible so how they do and are there any other ways to do apart form manadala deeksha?

Any reply in detail is much appreciated. Thanks for your time and response.

Sri bala Charanam. Pranam's
 
One should have panchadasi from a competent guru as a basic requirement
otherwise one can learn it initially from Shri Vidya Upasakar.
Bowing down to the
the feet of the MaHA PERIYAVA, who is nothing but the Ultimate Reality of Brahman
one can learn
Lalitha Sahasranamam. Namavali of Lalitha Sahasranamam
helps a person to develop the energy of faith and it directs a person into a positive
way. It produces a sort of belief, confidence and determination to do a work.
It is better to chant by knowing the meaning. It will bring a contended life.
Besides the atmosphere will be purified. Further, one can success in all his/her attempts.
Friday is more preferable.

Balasubramanian
Ambattur


 
Last edited:
Namaste,

Thanks for sharing. I started reading LS from past 6 months. earlier I dont know anything about Lalitha devi or I did not even heared about her. I dont know how I started reading LS but really feel the energy and confidence after reading it. I have not taken shodasari updesam and I am not looking for sri vidya details. Small attempt to get the correct/ vedic way of reciatation. I wanted to know ​Vedic way of reciting the LS. how to start reciting LS? how to end after reading LS? How to read sankalpam? what is sankalpam? can some one give example of sankalpam while reading LS?
If any body knows the vedic way which they are following or know from ancesestors, please share your inputs. This will help one illiterate to learn.

Sri bala charanam
 
Namaste,

Thanks for sharing. I started reading LS from past 6 months. earlier I dont know anything about Lalitha devi or I did not even heared about her. I dont know how I started reading LS but really feel the energy and confidence after reading it. I have not taken shodasari updesam and I am not looking for sri vidya details. Small attempt to get the correct/ vedic way of reciatation. I wanted to know ​Vedic way of reciting the LS. how to start reciting LS? how to end after reading LS? How to read sankalpam? what is sankalpam? can some one give example of sankalpam while reading LS?
If any body knows the vedic way which they are following or know from ancesestors, please share your inputs. This will help one illiterate to learn.

Sri bala charanam

Shri msgmv,

I feel like laughing when you repeatedly talk about the "vedic way" of reciting the laḷitā sahasranāmaṃ, because it is essentially a tāntrika text, and, as such, opposed to all vedic ways. I have been told about one aged purohitar telling his son who was just allowed to do purohitavṛtti, not to do 3 things:

1. Not to do the Bhagavathi Seva pooja which is very popular in Kerala side, because it is a tāntrika rite and hence prohibited for vedic brahmins.
2. Not to accept any dakṣiṇā for the cremation rite from anybody.
3. Not to recite any of the texts or prayers in the Puranas except when, and only as part of reading, learning or teaching any Purana; this also the old purohit was against because he held that the Puranas were more of tāntrika texts than vaideeka texts.

This son purohit was our family vaadhyaar for a long time and he narrated this advice of his father.

laḷitā sahasranāmaṃ (LS) forms part of the extant brahmāṇḍa purāṇa, its last section termed as laḷitopākhyāna which deals with the worship of laḷitā, a tāntrika deity. The said purāṇa depicts the whole episode as a dialogue between Agastya ṛṣi and hayagrīva. While sanskrit scholars have some good words about the purity of poetry etc., in the LS, another interesting fact is that the brahmāṇḍa purāṇa differs from the vāyu purāṇa only in this laḷitopākhyāna. It is therefore quite possible that some scribe somewhere thought of packaging the tāntrika deity laḷitā and all things tāntrika associated with the worship of that deity, into an otherwise innocent vāyu purāṇa and popularize it among the vedic brahmins who alone dealt with these matters in ancient India.

Most of the purāṇas, including the so-called 18 mahāpurāṇas can be traced to the Gupta empire and not earlier, in their written forms. Hence, this LS and laḷitā-worship have no connection with vedas or vedic ways or whatever. These are tāntrika rites which the vedas prohibit, but somehow such tāntrika worship, rites including the pañca makara usage etc., got into mainstream brahmin worship during the course of history. (The legends/myths of abhiraami pattar is based on his using this type of tāntrika rites, imho.) which have been 'white-washed' to create a suitable legend.)

I have absolutely no objection to you or anyone else reciting LS, worshipping laḷitā, or getting upadeśaṃs of the pañcadaśākṣarī mantra or ṣoḍaśākṣarī mantra, etc., but please be aware that all these things have nothing to do with vedas or vedic brahminism or the vedic way of life.
 
Praying your Kula Deivam, you can start with the following:

Sri Ganesaya Namah
Sri Bala Tripura Sundarayai Namah
Sri Mahalakshmaye Namaha


Achamaniyam i.e. Take a Pachatram and Uthirini
Take water in the palm and swallow three times as you chant:
Om Achyuthaya Namaha
Om Kesavaya Namaha
Om Madhavaya Namaha

No Pranayamam for Ladies

You can think in your mind or chant your Gotram, Name and Nakshatram, etc
of each family members that you desire to have the good effect of this chanting.

SANKALPAM:

Mamopakta Samastha Duritakshaya Dwara Sri Parameswara Muddisya Pree thyartham
Asmin vartamana Vyvaharihe Chandramaanena Prabhavaadi Sashti Samvatsaranaama Madhye
Nandini Nama Samvatsare, Dakshinaayane or Utharaayane, ________ Maase, Suklapakse/Krishnapakshe
Thithi Day Vasare Nakshatre Shubhayoga Shubhakarana Evanguna Visesha
Visihstayaam.

Asmaakam Sahakutumbanaam Kshema Stairya Dhairya Abhaya Aayu Aroghya Iswarya
Abhivruddhi Sidhyardham. Sri Mahaperiyava Paripurna Karunaa Kataaksha Sidhyardham.
Bhakti Gnyana Vairagya Yoganam Nirantara Abhivruddhi Sidhyartham Kula Deivam Sri
Sri Mahalakshmi Swaroopane Sri Chakra Adhisthana Lalitha Paradevata Muddisya,
Prityartham Sri Raja Rajeswari Swarupa Sri Balambika Anugrahaprasadenaa Mama Manobhista
Sidhyartham, Yathaa Shakti Sambhavita Dravya Sambhavit Niyamena Yatha Shakti Lalitha
Sahasra Nama Pujaancha Anugraha Prsadena Aadityadi Navagraha Prasadena, Navagraha Dosha
Nivrutti Sidhyartham, Mama Udyoga, Vyapara, Vyavahara Nirantara Abhivruddhi Sidhyartham,
Sri Balambika Tripurasundari Prityartham, Sankalpam Vidhane Karishye.

To my knowledge the above is sufficient for a sankalpam.

Balasubramanian
Ambattur
 
Phala stuthi of Lalitha Sahasranamam. Shri Ramachandra has done an excellent translation
to this effect, which is reproduced below for ready information. We must be grateful to him
as he has done lot of hard work in doing so many Shlokas or Stotras translations.



The phala sruti of the Lalitha Sahasranama is considered to be a separate stotra from the Sahasranama unlike in the Vishnu Sahasranama where the phala sruti is a part of the stotra. This stotra occurs in the Markandeya Purana and was taught by Sage Markandeya to Sage Agasthya.


Nama sahasram khaditham they ghatothbhava,
Rahasyaanam rahasyam cha Lalitha preethi dayakam,
Aanena sadrusam stotram na bhootham na bhavishyathi., 1
These 1000 names which were told, Oh Agasthya,
Are secret of the secrets and are very dear to Lalitha.
This type of prayer has never existed in the past or will exist in future.


Sarva roga prasamanam sarva sampath pravardhanam,
Sarvaapath mruthyu shamanam akala mruthyu nivaranam., 2
This cures all diseases and gives rise to all types of wealth,
It cures all accidental deaths and is an antidote to untimely death.


Sarva jwararthi hananam deergayushya pradhayakam,
Puthra pradhama puthraanaam purushartha pradhayakam., 3
It is a cure for all types of fever, and gives rise to long life,
It gives son that too first son and gives three types of wealth.


Yidham visesharidevya sthothram preethi vidhatakam,
Japen nityam prayathnena lalithopasthi thath para., 4
This special prayer of goddess to with an aim to please her,
Should be chanted daily after worshipping of Lalitha.


Pratha snathwa vidhathena sandhya karma samapya cha,
Pooja gruhe thatho gathwa chakra rajam samarchayeth 5
Take bath in the morning, finish the oblations of the dawn,
Go to the prayer room and first worship the Sree Chakra.


Vidhyam japeth sahasram vaa trishtatha shathameva cha,
Rahasya naama saahasra midham paschad paden nara., 6
Chant the Sri Vidya mantra either 100 times or 400 times,
And then these secret thousand names should be read.


Janama madhye sakruchapi ya yevam padathe sudhee,
Thasya punya phalam vakshye srunu thwam Kumbha Sambhava., 7
Oh, Sage born out of the pot, please hear the results,
Of reading these in the middle of life by devotees.


Gangadhi sarva theertheshu ya snayath koti janmasu,
Koti linga prathishtam thu ya kuryadh vimukthake., 8
Kurukshethre thu yo dadyath koti vaaram ravi gruhe,
Koti sournabharanam srothreeyeshu dwijanmasu 9
Ya kotim hayamedhanaa maharedh gaangarodhasee,
Achareth koopa kotiyom nirjare maru bhoothale., 10


Durbhikshe ya prathi dhinam koti brahmana bhojanam,
Sradhaya parayaa kuryath sahasra parivathsaraan., 11
The devotee would get the effect of taking bath in sacred rivers like Ganga,
Or One crore times and also the same effect as consecrating one crore lingas.
Or One crore times giving in Kurukshetra on Sundays giving,
One crore gold ornaments to the twice born who has learned Vedas,
Or doing one crore Aswa medha yagas in the shores of the Ganges
Or digging one crore wells with water in the deserts,
Or feeding one crore Brahmins daily during the famine,
Or doing with great attention train one thousand children.


Thath punyam koti gunitham labhyeth punyamanuthamam,
Rahasya nama saahasre namno apyekasya keerthanaath., 12
One crore times the good effect of doing all these matchless blessings,
Would be got even by chanting one name out of the one thousand secret names.


Rahasya nama saahasre namaikaapi ya padeth,
Thasya paapani nasyanthi mahanthyaapi na samsaya., 13
Even if one name among the thousand secret names is read,
All the sins committed by him would be destroyed without doubt.


Nithya karmanushtaana nishidhakaranadhapi,
Yath paapam jayathe pumsam thath sarva nasyathi drutham., 14
Even the sin caused by very bad act of not doing the daily sacred routines,
Would go away and all the sins would be destroyed speedily.


Bahunathra kimukthena srunu thwam kalasi sutha,
Aathraika namne yaa shakthi pathakaanaam nivarthathe,
Thannivarthya magham karthum naalam loka schadurdasa., 15
Oh sage Agasthya, please hear from me how most people would get free,
By chanting according to their capability for getting rid of sins,
For these, without any doubt would remove sins committed in the fourteen lokas,


Yasthyakthwa nama sahasaram papa hani mabhhepsathi,
Sa hi seethe nivrthyartha hima shailam nishevathe., 16
Those who are desirous of getting rid of their sins,
If they hate to chant the thousand names,
It is like going too Himalayas to get rid of cold.


Bhaktho ya keerthyen nithya midham nama sahasrakam,
Thasmai sri lalitha devi preethabheeshtam prayachathi., 17
Devotees who daily sing these thousand names,
Would be blessed by Lalitha Devi by fulfilling their wishes.


Akeerthayennidham sthothram kadham bhaktho bhavishyathi., 18
How can he who does not sing them be a devotee?


Nithyam keerthanashaktha keerthayeth punya vasare,
Samkrathou vishuve chaiva swajanma thrithayeyane., 19
People who cannot sing it daily should chant it on special occasions,
Viz first of every month, first of the new year and the three birthdays[SUP][1][/SUP].


Navamyaam vaa chathurdasyam sithaayaam shukravasare,
Keerthyen nama sahasram pournamasyaam viseshatha., 20
On Navami or on Chathurdasi or Fridays of the waxing moon,
And on the full moon day singing this is very special.


Pournamasyam chandra Bhimbhe dhyathwa sri lalithaambikaam,
Panchopacharai sampoojya paden nama sahasrakam., 21

Sarva roga pranasyanthi deergamayuscha vindhathi,
Ayam aayushkaro nama prayoga kalpanoditha., 22
On the full moon day facing the full moon and meditating on Lalitha,
Offer the five oblations and by reading the thousand names,
All diseases will vanish, long life would be given,
And accompany this with the “Aayushkara prayoga[SUP][2][/SUP]”


Jwarartha shiirasimsprushtwa paden nama sahasrakam,
Thath kshnaath yaathi shiraamsthadho jwaropi cha., 23
He who has fever, if he touches his head and chants the thousand names,
At that moment the fever would descend away from the head and vanish.


Sarva vyadhi nivruthyartha sprushtwa bhasma japedhidham,
Thad bhasma dharanadeva nasyanthi vyadhaya kshanaath., 24
For getting rid of diseases touch holy ash and chant the thousand names,
And by wearing that ash all diseases would immediately be cured.


Jalam samanthrasya kumbhastham nama sahasratho mune,
Aabhishichedha graham grasthaan graham nasyanthi thath kshanaath., 25
Storing the water in a pot, and chanting the thousand names, oh sage,
And anointing oneself with that water would remove all problems created by planets.


Sudha sagara madhyastham dhyathwa Sri Lalithambikaam,
Ya paden nama sahasram visham thasya vinasyathi., 26
Meditating on Goddess Lakshmi and goddess Lalithambika,
If the thousand names are read, effect of poison will vanish.


Vandhyaanaam puthralabhaaya, nama saahasra manthridham,
Navaneetham pradadyathu, puthralabho bhaved druvam., 27
For blessing with a son,for the lady who does not conceive,
Chant the thousand names and offer butter to the God,
By this she will be blessed with a son soon.


Rajakarshana kaamasche drajavasadha ding mukha., 28

Trirathram cha padeth ethad, sridevi dhyana thathpara,
Sa raja paravasyena thurangam vaa matham gajam., 29

Aarohya yathi nikatam dasavath prani pathya cha,
Thasmai rajyam cha kosam dadhya deva vasangatha., 30
For attracting the king, face the palace of the king,
And read the thousand names meditating on the Goddess,
And then the king would be under your control, would ride a horse or elephant,
Come to your side, would salute and serve you,
And offer you his country or a state of his country.


Rahasya nama sahasram ya keerthyathi nithyasa,
Than mukhaloka mathrena muhye loka thrayam mune., 31
As soon as they see the face of one who chants,
The thousand secret names daily, the saints salute him.


Yasthvidham nama sahasram sakruth padathi bhakthiman,
Thasya yea sasthravasthesham nihantha Sharabheswara., 32
The enemies of the devotee who reads these thousand names.
Would be killed by arrows by Sharabheswara.


Yo vabhicharam kuruthe nama sahasra padake,
Nivarthya thath kriyaam hanyatham vai prathyangira swayam., 33
He who does black magic against one who reads the thousand names,
Would be killed by Prathyangira devi herself for protecting the devotee.


Yea Kroora drushtya veekshanthe nama sahasra padakam,
Thaan andhaan kuruthe ksipram swayam marthanda bhirava., 34
He who sees with cruelty the one who reads these thousand names,
Would be made blind,immediately by Marthanda Bhairava himself.


Dhanam yo harathe chorair nama sahasra japeen,
Yathra kuthra sthiram vaapi Kshethra palo nihanthi thaam., 35
He who steals the wealth of one who reads these thousand names,
Wherever he hides would be killed by The Kshethra pala.


Vidhyasu kuruthe vadham yo vidwan nama jaapeena,
Thasya vak sthambhanam sadhya karothi Nakuleshwari., 36
He who argues with the learned man, who reads the thousand names,
Would be made dumb immediately by Nakuleshwari


Yo raja kuruthe vairam nama sahasra japeen,
Chathuranga balam thasya Dandinee samhareth swayam., 37
The army of the king who attacks the one who reads thousand names,
As an enemy would be immediately destroyed by Dandinee herself.


Ya paden nama saahasram shan masam bhakthi samyutha,
Lakshmi chanchalya rahitha sada thishtathi thad gruhe., 38
He who reads these thousand names daily for six months with devotion.
Will have the fickle minded Goddess of wealth, live in his house permanently.


Masamekam prathi dhinam, thri vaaram ya paden nara,
Bharathi thasya jihvagre range nruthyathi nithyasa., 39
He who reads it daily for one month or at least three weeks,
Will have Saraswathi the goddess of intelligence dancing on the tip of his toungue.


Ya paden nama saaharam janma madhye sakrunnera,
Thad drushi gochara sarve muchyathi sarva kilbihai., 40
The one who reads these thousand names in the middle of his life,
Would be able to see everything and all his sins would be pardoned.


Yo vethi naama sahaasram thasmai dheyam dwijanmane,
Annam vasthram dhanam dhanyam nanyebhyasthu kada chana., 41
He who makes the thousand names as his,would be made the twice born,
Get food, cloths, wealth, cereals and all that he wishes.


Sri manthra rajam yo vethi sri chakram ya samarchathi,
Ya keerthayathi naamaani tham sath pathram vidhur budha., 42
He who learns the king of sri Manthras and offers it to Sri Chakram,
And sings these thousand names, would be considered as holy by the learned.


Thasmai dheyam prayathnena Sri Devi preethimichata,
Ya keerthayathi namaani manthra rajam na vethi ya., 43
To him the goddess would give with love, whatever he wants,
Who sings these names and learns the king of Manthras.


Pasu thulya sa vijneya thasmai datham nirarthakam,
Pareekshya vidhya vidhusha thasmai dadhya dwichakshana., 44
There is no point in giving this Mantra to animal like people,
And it should be given to those who are learned and wise.


Sri manthra raja sadruso yadha manthro na vidhyathe,
Devatha lalitha thulyaa yadhaa nasthi ghatodhbhava., 45
There are no chants which are equal to Sri Mantra Raja,
And there is no goddess equivalent to Lalitha, Oh Agasthya.


Rahasya nama saahasra thulyaa nasthi thadha sthuthi,
Likhithwa pusthake yasthu nama saahasram uthamam., 46
Samarchayed sada bhakthya thasya thushyathi Sundari,
Bahunathra kimukthena srunu thwam Kmbha sambhava., 47


There is no prayer as great as the secret thousand names,
And he who writes it in a book, these thousand names,
And submits to her, would make the pretty one happy,
And please hear much more about it, Oh sage Agasthya.
Naanena sadrusam stotram sarva thanthreshu vidhyathe,
Thasmad upasako nithyam keerthyedhida madarath., 48


There is no such prayer any where in literature of Thanthra,
And so those who practice Thanthra sing it with devotion daily.
Yebhir nama sahasthraishtu Sri Chakram yo aarchayedh sakruth,
Padmair va thulasee pushpai, kalhaarai vaa, kadambakai., 49


Champakair jathee mallika kara veerakai.
Uthpalai bilwa pathrer vaa, kunda kesara patalai., 50
Aanyai sugandhi kusumai kethaki madhavee mukhai,
Thasya punya phalm vakthum na saknothi Mahesvara., 51

Contd..







 



Even Lord Shiva would not be able to tell adequately,
The effect of worshipping the Sri Chakra using the thousand names,
With lotus, leaves of Thulasi, Kalharraa, kadambha flowers,
Jasmine, Champak, Kara veera, Uthpala leaves of Bilwa.
Jasmine buds and Kesara flowers,
And other scented flowers like lots, Kethaki Madavee Mukha,
Sa vethi Lalitha devi saw chakrarchanajam phalam,
Aanye kadham vijaaneeyur Brahmadhyaa swalpa medhasa., 52


Only Goddess Lalitha can tell some thing about the result of worshipping her chakra,
And possibly Lord Brahma may be able to narrate it to certain extent.
Prathi masam pournamasya mabhir nama sahasrakai,
Rathrou yas chakra rajastha marchayeth para devathaam., 53


Sa yeva lalitha roopa sthad roopa lalitha swayam,
Na thayo vidhyathe bhedho bedha ckruth papakruth bhavedh., 54
In every month during the full moon day, if she is worshipped,
By the thousand names, in the night on the Sri Chakra,
He would himself have the form of The goddess Lalitha,
And he cannot be seen as another one, for it is a sin to see him as anything else.


Maha navamyam yo bhaktha Sri Devi chakra madhyagaam,
Archaye nnama saahasrai sthasya mukthi kare sthithaa., 55
That devotee who worships her on mahanavami day,
On the Sri Chakra using these thousand names,
Would certainly attain salvation.


Yasthu nama sahasrena Shukra vare samarchayeth,
Chakra rajo maha devim thasya punya phalam srunu., 56
If these thousand names are dedicated on Friday,
To the Sri Chakra of the goddess, please hear the benefits.


Sarvan kaamaan vpyeha, sarva soubhagya samyutha,
Puthra pouthradhi samyuktho bhukthwa bhogaan yadepsithaan., 57
All your desires would be fulfilled,
You would lead a life with all blessings,
You would be surrounded by sons and grand sons,
And enjoy all the pleasures of life.


Aanthe lalitha devya sayujyam adhi durlabham,
Prathaneeyam shivadhyaischa prapnothyeva na samsaya., 58
At the end you would get salvation under Lalitha, which is difficult to obtain,
And get all benefits of praying Gods like Shiva without any doubt.


Ya sahasram Brahmanaana mebhir nama sahasrakai,
Samarchaya bhojayedh bhakthya payasa poopa shad rasai., 59

Thadsmai preenaathi Lalitha swasamrajyam prayachathi.
Na thasya durlabham vasthu thrishulokeshu vidhyathe., 60
Dedicating these thousand names to thousand Brahmins,
Feeding them with sweet Payasam, Vada made out of black gram,
And a meal which is blessed with all six tastes,
Would make one dear to Goddess Lalitha,
And she would bless you with her kingdom,
And there would be nothing in the three worlds,
That would be difficult to get to this man.


Nishkama keerthayedhyasthu nama Sahasramuthamam,
Brahma jnana mavapnothi yena muchyathe bandanath., 61
He who chants these thousand names,
Without any desires or attachments,
Would get the knowledge of Brhamam,
And would be released from the bonds of life.


Dhanarthi dhanam aapnothi, Yasorthi prapnuyath yasa,
Vidhyarthi cha aapnuyath vidhya, nama sahasra keerthanaath., 62
One who wants money would get money,
One who wants fame would get fame,
And one who wants knowledge would get knowledge,
By singing these thousand names.


Naanena sadhrusham sthothram Bhoga moksha pradham mune,
Keethaneeyamidham thasmad bhoga mokshadhibhir narai., 63
There is no prayer similar to this won,
Which would give pleasures an salvation, Oh sage,
For men by singing these thousand names,
Would get both pleasures as well as salvation.


Chathurashrama nishtaicha keerthaneeyamidham sada,
Swadharma samanushtaana vaikalya paripoorthaye., 64
In all the four stages of life,
Singing these thousand names,
And also following one’s own Dharma,
Would help reach his goal without any problem.


Kalou papaika bahule dharmanushtana varjathe,
Namanu keerthanam mukthwa nrunaam nanya paraayanam., 65
In the age of Kali, when all Dharmas are forsaken,
Men would get salvation by singing these names and no other.


Loukeekath vachanath mukhyam Vishnu nama keerthanam,
Vishnu nama saharaischa Shiva namaikamuthamam., 66
In the family life it is important to sing the names of Vishnu,
But better than singing names of Vishnu is singing names of Shiva.


Shiva nama sahasraischa devyaa namaikamuthamam,
Devi Nama sahasraani kotisa santhi Kumbhaja., 67
Better than the thousand names of Shiva are the names of the Devi,
And Oh Agasthya, the thousand names of Devi are one crore times better.


Theshu mukhyam dasa vidham nama sahasra muchyathe,
Rahasyanama saahasramidham sashtham dasaswapi., 68
There are ten important names out of these thousand names,
And all these are praise worthy are praise worthy.
(the names are Ganga, Gayathri, Syamala, Lakshmi, Kali, Bala, Lalitha, Rajarajeswari, Saraswathi and Bhavani.)


Thasmad sankeethayennithyam kali dosha nivruthaye,
Mukhyam Sri mathu naamethi na janathi vimohithaa., 69
Singing them daily would cure the ill effects of Kali age,
And the name “Matha” is important and should not be forgotten.


Vishnu nama paraa kechith Shiva nama paraa pare,
Na kaschid aapi lokeshu Lalitha nama thathpara., 70
Better than the names of Vishnu are the names of Shiva,
But in all the worlds there is nothing better than names of Lalitha.


Yenanya devathaa nama keerthitham Janama kotishu,
Thasyaiva bhavathi sradhaa Sri devi nama keerthane., 71
Even if the names of other Gods are sung in crores of births,
It is equal only to singing of the thousand names with devotion.


Charame janmani yadha Sri vidhyaupasako bhaveth,
Nama sahasra padascha thadha charama janmani., 72
If you become at your last birth an Upasaka of Sri Vidhya,
By reading the thousand names, this birth would become your last.


Yadhaiva virala loke sri vidyachara vedhina,
Thadaiva viralo guhya nama saahasthra pataka., 73
In this world it is rare to find Upasakas of Sri Vidhya,
And it is also rare to find those who read the secret thousand names.


Manthra raja japaschaiva chakra rajarchanam thadha,
Rahasya nama patascha naalpayasya thapas phalam., 74
Chanting the king of chants followed by worship of Sri Chakra,
And reading the thousand names gets the same result as doing Austerity (Thapas)


Apadannama saahasram preenayedhyaa Maheswareem,
Sa chakshushaa bina roopam pasyedheva vimoodadhi., 75
Without reading these thousand names and trying to please the Goddess,
Is like a fool trying to see a form without the eyes.


Rahasya nama saahasram thyakthwaa ya sidhi kaamuka,
Sa Bhojanam vinaa noonam Kshunnivarthi mabheepsathi., 76
Forsaking the thousand names and trying to get occult powers,
Is like satiating hunger after forsaking all meals.


Yo Bhakthaa Lalitha devya sa nithyam Keertheyadhidham,
Nanyadhaa preeyathe Devi kalpa koti shathair api., 77
That devotee who sings these names of Lalitha Devi,
Need not sing any other for she will be pleased,
Only by singing of this even for hundreds of eons.


Thasmad rahasya naamani, Sri Mathu prayatha padeth,
Yithi they kaditham Stotram rahasyam, Kumbha sambhava., 78
These thousand names are to be read for making the mother happy,
But this prayer which I told is a secret, Oh sage Agasthya.


Na vidhyaavedhinebrooya nnama bhakthaya kadachana.,
Yadhaiva gopyaa Sri Vidhya thadha gopyamidham mune., 79
The learned in Vedas, if they do not recite these names at least once,
The Sri Vidhya would be kept secret from them, Oh sage.


Pasu thulyeshu na broyajjaneshu sthotramuthamam,
Yo dadhadhi vimoodathma Sri vidhya rahithaya thu., 80
People who do not tell this prayer are like animals,
If they give Sri Vidhya to the foolish without this prayer.


Thasmai kupyanthi yoginya, sonartha sumahaan smruth,
Rahasya nama saahasran thsmad sangopyedhidham., 81
The Yogis would be very angry with them,
For this would lead them to problems,
And that is why these secret thousand names,
Are kept as great secret from every one.


Swathanthrena mayaa noktham thavapi kalasee bhava,
Lalitha preranaa deva mayoktham stotramuthamam., 82
Of Sage Agasthya, I would not have told them to you independently.
But for the advice given to me by Goddess Lalitha to tell you these.


Keerthaneeya midham bhakthyaa Kumbhayone nirantharam,
Thena thushtaa Maha devi thavabheeshtam pradasyathi., 83
Please recite these with devotion, Oh sage Agasthya,
And the goddess will be pleased and fulfill your wishes.


Sootha Uvacha:
Sootha said:


Yithyukthwa Sri Hayagreevo dhyathwa Sri Lalithambikaam,
Aananda magna hrudaya sadhya pulakitho bhaved., 84
After telling thus, sage Hayagreeva meditated on Goddess Lalitha,
Was drowned in happiness and became enraptured.


Ithi Sri Brahmanda purane Uthara Kande,
Sri Hayagrrevagasthya samvade, Sri Lalitha sahasra nama stotra,
Phala srutheernama uthara Bhaga.
Thus ends the telling of effect of reciting Lalitha Sahasra Namam
Called The portion after,
Which is in Brahmanda Purana in the Uthara Kanda,
In the discussion between Sage Hayagreeva and Sage Agasthya.
 
Sangom Sir,

I am happy to see you back with your erudite answers. I have two doubts.

(i) While performing yajur veda sandhyavandanam, before gayatri mantra, we recite the sloka "Muktaa vidruma hemaneela etc" which is from Sarada Tilakam, a tantric manual. In the sandyavandana mantras, largely consisting of veda mantras, how this tantric mantra go introduced?

(ii) Goddess SaradaamabaaL is the presiding diety of Sringeri matham. If SaradaambaaL is a tantric diety, it seems to be contradiction as the matham is meant to protect vedas and not tantras.
 
Sangom Sir,

I am happy to see you back with your erudite answers. I have two doubts.

(i) While performing yajur veda sandhyavandanam, before gayatri mantra, we recite the sloka "Muktaa vidruma hemaneela etc" which is from Sarada Tilakam, a tantric manual. In the sandyavandana mantras, largely consisting of veda mantras, how this tantric mantra go introduced?

(ii) Goddess SaradaamabaaL is the presiding diety of Sringeri matham. If SaradaambaaL is a tantric diety, it seems to be contradiction as the matham is meant to protect vedas and not tantras.

Dear Shri Subbu,

Welcome. Your doubts are very pertinent, and my answers are below: —

(i) I am a yajurvedi, samkriti gotra, aapastambha sutra fellow. I know many other tabras of diverse gotras, even rigvedis and all. But in the daily sandhyāvandanaṃ, nobody recites the dhyānaśloka "muktāvidruma hema nīla...". Our system is to recite the gāyatrī āvāhanamantra, viz., the one starting with āyātvitvanuvākasya vāmadeva ṛṣiḥ ...etc., and ends with "gāyatrīṃ āvāhayāmi, sāvitrīṃ āvāhayāmi, sarasvatīṃ āvāhayāmi" and then proceed to the japam proper.


However, I have seen some web pages giving the śloka which you quote, as gaayatree dhyaanasloka. My own gut feeling is that this may be the practice among the Bengalis who have a special reverence towards Chandika and some one somewhere must have inserted this as the dhyaanasloka for daily gaayatree chanting. I will say that this is not found in aapastamba grihya sutra.

(ii) There is one set of opinion that vidyaranya, who lived in the 13th. and the 14th. centuries, had the present golden image of Sarada Parameshwari installed in the Shringeri Temple; and that there was an idol made of sandalwood before that. I personally feel that Vidyaranya who was a shrewd observer of human minds, must have felt the need for such an idol worship to attract the masses as visitors to the Shringeri Ashram. In truth, none of the Shankara Mathams should follow any idol worship because it revolts against Shankara's advaita itself.

But in Hinduism, so many things have happened over the millennia that today most people who profess to be very religious, do not have even the rudimentary knowledge about what all changes have come to the original vedic Hinduism (if I may say so, because there is no Hindu according to the Vedas but only āryas & anāryas.). Saradambal is not intrinsically a tantric deity; whe is a personification of the Vedic Saraswati, but I am not familiar with the stotras/ devotional literature on this deity so I can't tell whether people have mixed up Tantric bits here also.


 
Dear Subbu,

I find many of the web-pages, including kamakoti.org, stating the śloka as, "muktāvidruma hemanīla dhavala chhayirmukhayir streekshanayir ...etc." The word "sthreekshanair" - meaning 'woman's moments - is complete "abaddham"; the correct word should, imo, be tryakṣaraiḥ meaning, representing the three fundamental letters a, u, and m making the Pranava or OM.

JFYI pl.
 
Pranam's

Thank you for all your inputs.

Respected Sangom Sir,

Thank you for sharing your inputs. If I may ask in detail you mentioned :


1.
******************************************************************************************
1. Not to do the Bhagavathi Seva pooja which is very popular in Kerala side, because it is a tāntrika rite and hence prohibited for vedic brahmins.
2. Not to accept any dakṣiṇā for the cremation rite from anybody.
3. Not to recite any of the texts or prayers in the Puranas except when, and only as part of reading, learning or teaching any Purana; this also the old purohit was against because he held that the Puranas were more of tāntrika texts than vaideeka texts.
***************************************************************************************************
why bhagavathi pooja is considered as Tantric pooja? Is it said so in vedas? if so why?
Can you please explain difference between Tantric and Vaideeka texts?
How does it make differense in worship of god?
How does it make difference in todays acharas in temples compared to olden days(what shankara told to do so)?
How does it make difference in todays human life and acharas?

2.
*********************************************************************************************
another interesting fact is that the brahmāṇḍa purāṇa differs from the vāyu purāṇa only in this laḷitopākhyāna
*********************************************************************************************
When you say it differs how does it differ? Can you please explain?

3.
******************************************************************************************************
Most of the purāṇas, including the so-called 18 mahāpurāṇas can be traced to the Gupta empire and not earlier, in their written forms. Hence, this LS and laḷitā-worship have no connection with vedas or vedic ways or whatever. These are tāntrika rites which the vedas prohibit, but somehow such tāntrika worship, rites including the pañca makara usage etc., got into mainstream brahmin worship during the course of history.
******************************************************************************************************
Why vedas prohibit tantric pooja/ ways?

I know most of the question might sound stupid for many of you scholars, but again just treat me as I am complete dumb person. Reasoning and explination is really appreciated. Thanks in advance for your effort to put together and your valuable time.

each and every word of yours is triggering many questions, for now i will stop and wait for your reply.


Sri bala charanam.
 
Pranam's

Thank you for all your inputs.

Respected Sangom Sir,

Thank you for sharing your inputs. If I may ask in detail you mentioned :


1.
******************************************************************************************
1. Not to do the Bhagavathi Seva pooja which is very popular in Kerala side, because it is a tāntrika rite and hence prohibited for vedic brahmins.
2. Not to accept any dakṣiṇā for the cremation rite from anybody.
3. Not to recite any of the texts or prayers in the Puranas except when, and only as part of reading, learning or teaching any Purana; this also the old purohit was against because he held that the Puranas were more of tāntrika texts than vaideeka texts.
***************************************************************************************************
why bhagavathi pooja is considered as Tantric pooja? Is it said so in vedas? if so why?

Bhagavati Seva (bahutseva BS for short, in the slang parlance among tabras in our area!) is the worship of Bhagavathy or Goddess through a prescribed method of pooja. This used to be performed only by people (read Brahmins - Tabras, Namboodiris and Udipi Pottis mainly, but some Warriers, who belong to the NB castes, also used to be proficient in this and their services were utilized by NBs.) who had done 'aksharalaksham' recital of the moolamantra for the Devi after getting upadesam in the prescribed method from one who had already graduated to the eligible priesthood. The moolamantras vary and each guru will give his own brand of moolamantra, but the one moolamantra used extensively in BS is aum hrīm dum durgāyai namaḥ.

Nowadays, even people like me do perform this BS once they are able to recite this moolamantra clearly ;) In my childhood days the only modernism that had just started creeping in was the offering of twelve namaskarams while reciting 12 out of the 30-odd namaskara slokas in the fifth Chapter of the Deveemaahaatmyam. Lalithaa Sahasranaamam was not then considered apt for worshipping Bhagavati, or Durga.

True to your handle name, you seem to have a very no-nonsense approach to matters regarding the Hindu scriptures. FYKI, Tantra had not even been born at the time the Rig and Yajurvedas were in their nascent stage and we find the noises peculiar to Tantra like the Beeja Mantras (Sreem, Kleem, Hraam, Hreem, Hroom, Hrime, Hroum, HumphaT, etc., only after the full advent of Tantra into the Hindu religious sphere. Scholarly opinion is that it was the Saamkhya philosophy of Kapila which paved the way for Tantra to permeate Hindu religion. It is, however, possible that the sexual routines which form an integral part of all Tantric worship, existed right from the times of primitive Man because icons of female forms with richly endowed bosoms and open vagina (as also, at times, a child's head protruding out of the vagina) have been traced as possible items of veneration in archaeological remains from most parts of the world.

Saamkhya's one main tenet is that the universe results due to the play of the Purusha on the Prakriti; prakriti is, in a very general way, the non-living or jaDa parts of the universe while purusha is the life-giving power. The human body as such, is jaDa and is therefore, a manifestation of Prakriti but when the Purusha inhabits and plays through this jaDa body, it becomes a living human. Emanating from this basic principle, the minds of our ancestors possibly connected sexual union between the male (Purusha) and the female (prakriti) producing a new human being, with the fundamental principle, a la Saamkhya, activating this whole universe and in course of time gave rise to a form of worship in which sex, sexual urge, sexual union, etc., playcentral parts — that is Tantra.

Obviously, therefore, the vedas could not have cautioned by means of a caveat, that Tantra is not vedic; we say so because the Tantric principles differ very widely from the vedic concepts of the universe.

This bahutseva is mostly done with some specific purpose in mind, like curing of illness/disease, winning court cases, for prosperity in a newly built house/new rented house, etc.; but some well-to-do people used to have this BS performed regularly - once in a month or daily during the month of ADi (July-August) just to show off their religiosity/richness.

............to be continued.
 
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Can you please explain difference between Tantric and Vaideeka texts?

Shri MM,

As stated earlier, Tantra permeated into the previously vedic religious practices when the Saamkhya philosophy of Kapila was at its pinnacle of fame. Scholars hold the view that this was around BC 300 to BC 200. The vital difference between vedic and Saamkhya philosophies is that the latter (viz., Saamkhya) is atheistic; it does not recognise a Supreme power like God and argues against it, but it endorses the belief that there can be perfected beings, higher selves and so on. This atheism was the major reason for the conservative Vedists rejecting Saamkhya as an acceptable philosophy, though, perhaps because of Sage Kapila's reputation, it got included in the six Darsanas.

Sage Patanjali soon after came up with his "Yoga Sutras" which had a philosophy very akin to that of Saamkhya but Yoga was theistic and accepted the surrender to Isvara as one method of liberation. In many other ways the Yoga philosophy accepted Saamkhya and rather was built upon the latter, so to say. Hence some scholars came to regard Saamkhya & Yoga as twins and the term Saamkhya Yoga came into usage. This alsosolved for the Vedists the conundrum arising out of the outspoken atheism of Saamkhya.

Sankara, however, has stated categorically that neither Saamkhya nor Yoga will lead one to aatmajnaana or liberation.

Since Yoga permeated the religious practices of the Brahmins, who alone carried forward the wisdom and rituals as per the Vedas, it is very difficult to segregate the two today from most of the religious rites of Brahmins. For example, the chanting of '
śuklāṃbaradharaṃ' and the knocking of the sides of the forehead (நெற்றியில் குட்டிக்கறது) is a Taantrik type of rite; similarly the aṅganyāsa, karanyāsa, etc., also emerge from the Saamkhya -Yoga belief system, of "placing firmly" various types of the godhead in different organs and fingers/palms. The "kavaca" type stotras are but slight amplifications of the aṅganyāsa routine. Such instances are many and one can go on listing.

You will therefore find that there is today nothing called "unadulterated" vedic rite but unadulterated "taantrika" rites can be identified. The LS and its recitation comes within the latter category. The BS is yet another.

But when we come to texts, there is no rule of thumb to find out whether it deals with vedic rite or Taantrik rite and the ususal "caveat emptor/lector" will apply.

............to be continued.

 
How does it make differense in worship of god?
How does it make difference in todays acharas in temples compared to olden days(what shankara told to do so)?
How does it make difference in todays human life and acharas?

You will perhaps see from my two previous posts that Saamkhya-Yoga philosophy (SYP) and the Taantrika ingredients which have seeped into mainstream vedic religion (Hindu religion, let us say, for the sake of clarity) contain the nuclear idea that God or Isvara takes the place of 'Purusha' of the SYP while the devotee takes the role of Prakriti. Though the word "Yoga" was used by Patanjali to mean "resting, keeping at rest, etc.,", later interpretations added a new meaning, viz., union (between the self and the Isvara or the Universal Self and so on and so forth. In the result we have the sexual 'union' which forms the core concept of all Taantrika Saadhanas vibrating as a substratum of our mainstream Hindu religion. This is one reason why, imho, Krishna has become the most favourite/popular Godhead of late - even overtaking Rama - and Raasaleela, Raadhaakalyaanams, etc., have become equally popular. Many people even from our Tabras, have become very attached to srimad bhaagavatam ( a text which is not at all cited by AdiSankara in any of his commentaries) and the saptaahams/navaahams for reciting this and many have become accustomed to saying, "we jeevatmas are like the Gopikas of Vrindaavan, and Lord Krishna is the only Male in the universe' unless we pine for union with Him, we will not achieve moksha". You will thus see the growing emphasis of the Taantrika belief. IMO, these are the major changes/differences which have happened due to the Taantrika influence in Hinduism. If you care to read more, you will get more info from the internet itself.
How does it make difference in todays acharas in temples compared to olden days(what shankara told to do so)?

Frankly, scholars do not say that Adi Sankara (the original one) said anything about the aacaaras in any Temple. Sankara's advaita does not envisage any God with a form; there is only "Parabrahmam" which is completely devoid of qualities. But since He had to conform to certain texts in espousing his advaita philosophy, he could not possibly say to his followers, "Don't go to temple; there is no God with a form" etc., he rather equivocated on such points so as to get his main tenets accepted, imho. The end result has been that almost all Hindus, including the Sankara Mutts, follow the Dwaita or dualistic philosophy and continue to practice idol worship. Hence the Acarams of the Temple continue perhaps diluted and corrupted by necessities of the times, greed of the priests, compulsion from Governments and the ignorance & gullibility of the devotees.

How does it make difference in todays human life and acharas?

As explained previously, we are today following an 'adulterated' version of the vedic system of worship. But mass ignorance, coupled with an apathy to learn more about the evolution of Hinduism to the present stage on the part of the common man, and the silence (or is it ignorance?) on the part of the Mutts and other religious heads to tell the correct position, the emergence of ever so many swamis, gurujis, bhagavans and god-men/god-women on the public arena and their efforts to amass wealth under the thin veneer of religion, all these have changed our religion. But the saving grace is that most people have enormous egos which prevents them from calling a spade a spade.
2.
*********************************************************************************************
another interesting fact is that the brahmāṇḍa purāṇa differs from the vāyu purāṇa only in this laḷitopākhyāna
*********************************************************************************************
When you say it differs how does it differ? Can you please explain?

Both Vayu Purana (VP) and Brahmanda Purana (BP) contain two parts each. The sections are named as Prakriyā, Anuṣaṅga, Upodghāta, and Upasaṃhāra. But in the BP, certain chapters of the third and the fourth sections are grouped into one under the title "Lalitopākhyāna".

3.
************************************************** ************************************************** **
Most of the purāṇas, including the so-called 18 mahāpurāṇas can be traced to the Gupta empire and not earlier, in their written forms. Hence, this LS and laḷitā-worship have no connection with vedas or vedic ways or whatever. These are tāntrika rites which the vedas prohibit, but somehow such tāntrika worship, rites including the pañca makara usage etc., got into mainstream brahmin worship during the course of history.
************************************************** ************************************************** **
Why vedas prohibit tantric pooja/ ways?

I hope I have explained this point. Vedas do not prohibit Taantrika pooja; in fact Rigveda uses the word Tantra in the sense of strings. In the early books Taantrika or Taantreeka was used to refer to Shaivite Taantrikas but in course of time, as Tantra invaded other forms of worship, this word got enlarged meaning covering all such Tantrika followers.

each and every word of yours is triggering many questions, for now i will stop and wait for your reply.

I hope my reply does not cause another volley of doubts. Basically, I only want to tell you that your idea of vedas, vedic, vedic books, vedic aacaaras, etc., are completely out of date today. What you do today is a mixture of vedic and tantric.
 
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