The Fruits Of Chanting SriLalitha Sahasranama

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The Fruits Of Chanting SriLalitha Sahasranama

(Phalasruthy)

Author:

Ramaprasad.S & Srikala.B

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INVOCATION

Sri Ganapathy Vandanam

गणानां त्वा गणपतिं हवामहे कविं कवीनामुपमश्रवस्तमम् ।

ज्येष्ठराजं ब्रह्मणां ब्रह्मणस्पतआ नः शृण्वन्नूतिभिः सीद सादनम् ॥

GaNaanaam Tvaa GaNa patim Hava Amahe Kavim Kaviinaam-Upama-Shravastamam |

Jyestha-Rajam Brahmannaam BrahmannaspataAa Nah Shrnnvan-Uutibhih Siida Saadanam ||

Sri Saraswathi Vandanam

प्र न देवी सरस्वती वाजेभिर-वाजिनिवति धीनामा-वित्र्यवतु

Pranodevi Saraswathi vAjebhir vAjanEvathi DEnAmavitryavatu.

Sri Guru Vandanam

गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः।

गुरुः साक्षात् परब्रह्म तस्मै श्रीगुरवे नमः॥

Guru: Brahmma Guru: Vishnu: Guru Devo Maheshwara:

Guru Saakshaaath Para Brahmma Thasmaishree Guruve Nama:

Authors’ notes

Our spiritual journey commenced with the daily recitation of Sri Lalitha Sahasranamam. With utmost humility, we delved into the meanings and interpretations provided by revered scholars. Armed with the modest knowledge we acquired, we began transcribing the explanations, akin to students earnestly preparing for exams. We have also focused our attention on various sources and links from websites for a better understanding and compilation of information related to the Namas. Our spiritual quest has been guided by the profound insights of giants such as Sri S.V. Radhakrishna Sastri and the invaluable contributions of the Gnana Bhaskara Sangam, encapsulated in their meticulous analytical collections and compilations. The contents and our expressions both in sense and spirit are not free from defects due to our limitedness in exploring the illimitably explorable subject. It is just an attempt to throw stones at the fruits of a tree and what is made available to us against our strikes, is noticeable inherently with its own limitedness. Our descriptions and elaborations are subject to omission and commission and our earnest request is to forbear our limitedness and bless us with your constructive and corrective opinion, if any, in this connection.

Our humble submission:

Ho! Sri Mathe! Bless us with all that you can favour us with in our tiny attempt of recording these writings in your praise. You are the Omniscient and Omnipresent that is ever Permanent and rest all are subject to extinction and time bound. Ever in our Devotion to Sri Maha Periyavaal who is again a spiritual guide in our Mission. A word of an acknowledgement is to thank Smt. Haripriya Sambasivan, who has given a shape in its fullness by arranging and presenting the contents, to bring it forth as a publication. We pray for her wellbeing and expect her continued support in this mission. Most important aspect in making our writing Public, is only to propagate, to our limited ability and capacity, the need for the inherent and latent spirituality lying in everyone, to be brought to surface and also to enlighten ourselves.

Ramaprasad.S

And

Srikala.B

Introduction

This book deals with the fruits of chanting Sri Lalitha Sahasranamam

Lalitha Sahasranamam is taken from Brahmanda Purana and divided into three parts.

The first one is called ‘Poorva Bhaga’ the middle portion which is called ‘Stotra’ which consists of 1000 Namas (names) and the last portion is called ‘Uttara Bhaga’.

Sri Lalitha Sahasra Nama contains 1000 Namas and these are sub grouped (each group having nearly 100 Namas) by Sri Bhaskara Rayar into 12 Kalas of Soorya and they are listed here Thapinee, Thaapinee, Dhoomra, Mareechi, Jwalini, Ruchee, Sushumna, Bhogadha, Vishwa, Bodhinee, Dharinee and Kshama.

Phalasruti belongs to Kshama Kala. Phalasruthi belongs to the Uththara Bhaaga. Phala Shruti of Lalitha Sahasranamam is a separate chapter by itself. When one takes up the Parayanam of Sri Lalitha Sahasranamam the Parayanam ends with the 1000 namas. The Phalasruti, being not a part of the Nama Sahasra, it is generally not recited along with the Sahasranama. Phalasruthi is chanted after completing the Sahasranama parayanam. In the case of Sri Vishnu Sahasranamam the Phalasruti is a part of the Sahasranamam itself.

Phalasruthi:

Phala refers to the Fruits or the benefits. Shruti refers to the one which is all heard about the benefits. We have Vedas, Smrutis, PuraNas, and Itihasas. Mahabharata is said to be the fifth Veda that teaches Dharma and Adharma for a common man. It is said to be a syllabus and the Book of Law for arriving at the legality of issues that comes for an arbitration during the pre-medieval and primitive times. Learned persons, the village folk etc were guided by the Nyaya the justice behind every issue based on such Ithihasas.

We have Prasthana Thriyam viz., Vedas, Bagawad Geetha and Brahma Sutra as seen in our rich traditional scriptures that is seen since time immemorial. Proponents of Advaita including Sri Adhishankara had their own way of handling these to establish the philosophy they were wedded to. All these works were well defined within a frame called Anubhanda Chathushtayam.

Vishayam - Adhikari - Sammandham - Prayochanam are the canons of Anubhanda Chathushtayam. The contents in the works must cover all the above aspects and that formed a wholesomeness in the creation of such great works that stands time tested and accepted by the followers. The above four canons used to be impliedly handled and that one may not distinguish between topics. They blend well together overlapping each other but are highly expressive in their deliverance thematically.

For an example, our Upanishads mostly starts with Prajnanam - a Tat Pada and concludes with Prayhyak Athma- the one Twam Padam. The commemoration and the valediction will be seen so smooth in their travel with the content of all these required in the light of Anubhanda Chathushtayam. If one raises a question on What is seen here as Vishaya, (the content of the book) What is seen here as Adhikari etc will have an inbuilt answer. The final Goal and the Reach is to be given a lucid unambiguous terminal and a scope for Swa Vichara that will take the seeker to the other shore of Brahma Tatwam.

Contrary to all the above is the following discussion:

Omkara Shabhdha is the one that filled the cosmos and the ether and this divine vibronic sound is the cause of the very evolution of the Universe. The magnetic attraction between the minute particles floating in the ether formed the condensation making it a digital presentation in the vision of the Rishi Munis that they were endowed with the divine power to decrypt and produce the Vedas into a sonic form that is able to be heard by common people. Vedas are known to be Apourusha, the one not authored by menfolk. Therefore, it had necessarily and by default the inbuilt elements of Anubhanda Chathushtaya.

This was the process of our coming into knowledge of Vedas as far the greater Cosmos and Universe, our body which again is a miniature Universe, is seen here with an inbuilt mechanism in a similar manner. The Prana, the vital air, enters into our body connecting us with the greater ethereal atmosphere, the cosmos, mainly passes through Saptha Nadis, that get channelised and multiplied into lakhs of nadis to reach each and every minutest cell and atom of the body. The nodal point converges as a subtle sound as Para. This gets developed due to upward travel passing through energy chakras, transcending to Pashyanti, Madhyama and Vaikari. When it gets an exit through articulation of the mouth and the tongue, it forms an audible sound and these are the behind screen activation as impelled and propelled by Vaag Devatas. Vaag devatas can be understood as the manifested, shabdham and aksharams of SRIMATHA. Sri Matha is Veda Matha and a Supreme Devi to Vaag Devatas. She is Akshara Swarupi. Aksharas are Mathruka VarNa Rupini

This is the connectivity between the cosmic vibration and the intrinsic vibration that is experienced in our body throughout the molecules and cells of our body. When there is a Harmony between the cosmic vibration and the internal body vibrations, one will be able to comprehend the digital floatation of these Rare Apourusha Sonic Vibration. This can be easily understood by the Radio theory that involves Resonance Circuit or a Tank circuit which senses the right frequency that needs to be made audible.

It is this way Sri Matha governs the entire universe who ordained Hayagreeva to initiate the Secretive Nama Sahasra of Sri Matha to Kumbha Jaa, Agasthya. These are all symbolic and seen as a story in Brahmanda PuraNa the one out of 18 PuraNaas that comes to our aid in understanding the intricacies of Apourushik Vedas, scriptures and treatises.

The highlight of these discussion is to bring to our senses that these Namasahasras that find the origin from Vaag Devatas (under the ordain of Sri Matha) are the rarer of the rarest and must have an unsaid and inbuilt meaning to it to the practitioner of the Nama Sahasras being properly initiated. So, the benefits of chanting the Sahasranamams of SRI LALITHA is incomparable to any other Sahasranamas.

DHYANAM

sindūrāruṇa-vigrahāṃ tri-nayanāṃ māṇikya mauli sphuratk tārānāyaka-śekarāṃ smitamukhīṃ āpīna vakṣoruhām| pāṇibhyāṃ alipūrṇa-ratna-caṣakam raktotpalam bibhratīṃ saumyāṃ ratna-ghaṭastha-rakta-caraṇāṃ dhyāyetparāmambikām||

सिन्दूरारुण-विग्रहां त्रि-नयनां माणिक्य मौलि स्फुरत् तारानायक-शेकरां स्मितमुखीं आपीन वक्षोरुहाम्।

पाणिभ्यां अलिपूर्ण-रत्न-चषकम् रक्तोत्पलम् बिभ्रतीं सौम्यां रत्न-घटस्थ-रक्त-चरणां ध्यायेत्परामम्बिकाम्॥

Phala Shruthi brings out all the benefits of the recitation of the Nama Sahasra as Slokas in the Uthara Bhaga of this Nama Sahasra. This is covered in 85 slokas and this is not the comprehensive form of the benefits but only illustrative. Let us peep into this and get to know the benefits.

नाम सहस्रं खादितं वे घटोत्भव, रहस्याणां रहस्यम् च ललिता प्रीति दायकम् I

अनेना सद्रुसं स्तोत्रं न भूतं न भविष्यति।I 1

நாம சஹஸ்ரம் கதிதம் தே கடோத்பவ, ரஹஸ்யாணாம் ரஹஸ்யம் ச லலிதா ப்ரீதிதாயகம்,

அநேன சத்ருசம் ஸ்தோத்ரம் ந பூதம் ந பவிஷ்யதி. 1

Nama Sahasram Kadhitham They Ghaatotbhava, Rahasyanam Rahasyam cha Lalita Preethi dayakam I

Anena sadrusham stotram na bhootam na bhavishyati. II

Word by word Meaning:

Naama Sahasram - Namas containing one thousand names

Kadhitham - told, described and narrated.

The -To yourself

Ghatodhbhava - To Agasthya Muni (He was said to be born out of mud pitcher, Ghata as the yoni)

Rahasyaanam Rahasyam cha - Secretive of the secrets

Lalitha Preethi Dhayakam - The most lovable namas to Lalithambika.

Anena Sadhrusham Stotram - Un paralleled not comparable to any other treatise or slokas.

Na Bootham - Not in the past

Na Bavishyathi- Never in the future.

Concise Meaning:

The content exactly is one thousand and one thousand only no more or no less in number. Hayagriva continues his dialogue with Agasthya where he mentions that the Sahasranamam are the secret of the secrets and most lovable to Devi and is an unparalleled treatise and that would never have been seen in the past and never would be in the future. It is a time tested one. Or it is beyond the time.

Detailed Meaning and discussion:

Hayagreevar continues with his Sambhashana on this concluding part of the Sahashranamam called Phala Shruthi The fruit of this Sahasranamam that is attainable by the Devotee is explained in this chapter. Hayagreevar continues to say that these Namas are very secretive in its nature and have inbuilt meaning. The secretive here means that it must not be recited and followed by those who are kept away from the eligibility criteria prescribed for this Stotra. They need to have basic ethics, Achaara and Anushtana and the devotion and faithful beliefs attached to this method of devotion to Sri Matha. Here it does not attach any importance to the Varnashrama Dharma but needs the basic ethics that are needed to keep the mind clean and receptive. Anyone is free to recite this sloka but the Bhakthi Rasam in oneself is a very important aspect in this worship method.

These are the most beloved namas to Sri Matha Lalithambika. These Set of Slokas are unparalleled ones that never would have been seen in the past and would ever be seen in the days to come.

सर्व रोग प्रशमनं सर्व संपत प्रवर्धनम् I

सर्वपथ मृत्यु शमनम् काल मृत्यु निवारणम् II 2

சர்வ ரோக ப்ரஷமனம் ஸர்வ ஸம்பத் பிரவர்தனம்,

சர்வாபத் ம்ருத்யு ஷமனம் கால ம்ருத்யு நிவாரணம். 2

Sarva Roga Prashamanam Sarva Sampath Pravardhanam,

Sarvapath Mrutyu Shamanam Kaala Mrutyu NivaaraNam 2

Word by word meaning:

Sarva - All

Roga - Illness

Prashamanan - Curative agent

Sarva - All

Sampath - wealth

Pravardhanam - Bestows

Sarva - All

Aapath - Dangers

Mrithyu - Death

Samanam - Eases out and protects.

Kalamtirhyu - death upon completing the decreed period of life.

NivaraNam - Provides relief.

Concise meaning:

Recitation of these Namas gives one relief from all types of diseases and illness. It provides and bestows one with all wealth and a prosperous living. The untimely death happening due to snake bites, being prey to fatal accidents, and hunting by wild animals are all taken care of and gives protection and care. Here Kala Mrithyu is to be understood as that one spends a full life span as prescribed in our scriptures viz., 100 years and upon completion of this Decreed lifetime a person taking leave off. It is to be understood as the timely destined death. It is mortality that one naturally embraces after the full span of Life.

Detailed meaning and discussion:

The word ‘Sarva’ in this Slokam can be taken to mean ‘all’, ‘every’ and ‘every ones’. So Sarva Roga Prashamanam means it gives relief from all ailments, it gives relief to everyone from all diseases and so on.

Dharitriyam (abject