VISHNU SAHASRANAMA 501 - 512

501. Kapīndraḥ कपीन्द्रः

This nāma salutes the monkeys who helped Him in His incarnation as Śrī Rāma to kill Rāvaṇa.  This also could refer to His close aid Hanuman.

This Sahasranāma was rendered by Bhīṣma, when he was on his death bed. Lord Kṛṣṇa was also present at that time. It is interesting to note that Bhīṣma could recollect His incarnation as Śrī Rāma. Bhīṣma’s true devotion is exemplified here.

502. Bhūridakṣiṇaḥ भूरिदक्षिणः

Bhūridakṣiṇa means bestowing rich rewards. This nāma can be explained in two ways. As Brahman, He offers the richest rewards of all, the liberation to those who are sincerely devoted to Him.  Second, in His incarnations as human beings such as Śrī Rāma and Kṛṣṇa He offered enough wealth to those who performed rituals to uphold dharma.

Offerings should be made with good thoughts. If donations or offerings are made with second thoughts, it adds up to one’s bad karmas.

503. Somapaḥ सोमपः

Somapa means the one who is entitled to drink soma juice offered in yajña-s. Viṣṇu is the Chief of all yajña-s and as such all soma sacrifices reach Him. This nāma discreetly conveys this.

Further reading: Major Vedic rituals are dedicated to Agni and Soma. Soma (Sarcostema Viminalis or Asclepias Acida) is a creeper from which juice is extracted. This juice is non-intoxicant. Generally oblations are made using ghee (clarified butter). But some special oblations are made using soma juice. In both the cases, Vedic mantras are to be recited, without which, Rig Veda says that oblations have no value. There are a number of Vedic verses in praise of Soma. Rig Veda says that Soma is the elixir of life indispensable for both humans and gods. It is also said that original soma creepers are not in existence today and many not-so-good substitutes are currently being used. The fire used in soma rituals is known as āhavanīya.

504. Amṛtapaḥ अमृतपः

Amṛtapa means drinking of nectar. The soma juice referred in the previous nāma is also known as nectar. He drinks soma juice offered in yajña-s as oblations, as He is the presiding Deity of all yajña-s. It is said “yajño vai viṣṇuḥ”, which means Viṣṇu is yajña.

505. Somaḥ सोमः

He is adored as the moon.  Many medicinal herbs grow only during moon light. Moon light has many inexplicable properties. The soma creepers referred in nāma 503 grow only in moon light.

Kṛṣṇa says in Bhagavad Gītā (XV.13), “Becoming nectarine moon, I nourish all plants.” Kṛṣṇa uses the word rasātmaka, which means ‘consisting of nectar’. This nāma says that He, in the form of moon infuses elixir referred in nāma 503 for sustaining life in the universe.

506. Purujit पुरुजित्

Purujit means conquering many. He is victorious in all the battles against dharma. He conquers the hearts of many, who are sincerely devoted to Him and offer them His Grace and finally the liberation.

In one’s mind there is a persistent battle between dharma and adharma. It is the thought process that decides which becomes victorious. Again thought process is due to the karmic imprints in one’s subconscious mind. If dharma wins, he pursues spiritual path and if adharma wins, he is doomed.

507. Purusattamaḥ पुरुसत्तमः

This nāma subtly conveys that He is present in all the beings as the Soul and also reaffirms His omnipresence. Puru means many sattama means the best or first, etc. He has no parentage and there is no body above Him and hence He is the first or ādi. Without Him, none can exist; hence He is adored as Purusattama. The same meaning is conveyed through one of His most popular names Puruṣottama.

508. Vinayaḥ विनयः

He leads the entire universe by setting examples during His incarnations. Vinaya also means withdrawal. He withdraws His Grace when adharma prevails over dharma causing annihilation.

Generally, He incarnates when there is an urgent necessity to uphold dharma by destroying the evildoers and to protect those who follow the path of dharma.

509. Jayaḥ जयः

He always remains victorious, not just in battles against adharma, but also in conquering the minds of His devotees. Pure devotion leads to His Grace, which is a prerequisite for liberation.

510. Satyasandhaḥ सत्यसन्धः

The resolve of the Brahman comes true all the time.  He resolves to create and sustain the universe.

Chāndogya Upaniṣad (VIII.1.v) uses the word satyasaṅkalpa (not satyasandha) to mean ‘commitment to Truth’.

511. Dāśārhaḥ दाशार्हः

It is one of the names of Kṛṣṇa, but pronounced as Daśarna, His clan.  He alone is fit to receive any gifts from His devotees as He is perfect in all respects. This explanation subtly conveys the concept of surrender. If a devotee surrenders unto Him, he does not accrue further sins and on the exhaustion of his karma, he is liberated.

512. Sātvatāmpatiḥ सात्वताम्पतिः

Sātvata means an ardent devotee of Lord Kṛṣṇa. It is also said that there is a tantra by name Sātvata tantra which prescribes methods to worship Viṣṇu in the form of conversation between Lord Śiva and sage Nārada.

This nāma says that He is the Chief for those who follow this tantra. 

VISHNU SAHASRANAMA 489 - 500

489. Bhūtamaheśvaraḥ भूतमहेश्वरः

Bhūta has different meanings. Contextually it can be explained to mean all the living beings in the universe. Lord Viṣṇu is the Chief of all such beings.

This can be further explained as follows. Brahman is the Ultimate and inexplicable and is also known as Self. When the Brahman decides to create the universe, he multiplies Himself as many. When He multiplies out of His own will, He thus becomes an individual soul by means of contraction.  As a result of this contraction the Self becomes limited and this state is called individual soul. When one tries to understand that he is a contracted form of the Brahman and begins to realize the Brahman within, the process is called Self-realization. The end of Self-realization is the feeling of oneness with the Brahman.

490. Ādidevaḥ आदिदेवः

Repetitive nāma 334.

This has been explained in detail in nāma 334.

Brahman has not been created by anyone. He has no parentage. He created Himself on His own and from Him, rest of the creations happens. This nāma adores Him by addressing Him as the One, whose origin remains unknown.

491. Mahādevaḥ महादेवः

This nāma is a continuation of the previous nāma. The previous nāma said that His origin remains unknown and this nāma says that He is the Supreme amongst gods. Gods and goddesses are different from the Brahman. Each god or goddess represents different types of divine or natural energies. For example Varuṇa represents water, Agni represents fire, etc. All these energies originate from the Brahman.  Hence He is addressed as the Supreme God.

492. Deveśaḥ देवेशः

This nāma endorses the sayings of the previous nāma. Īśa means the Master. He is the Master of all deva-s, i.e. all gods and goddesses.

Bhagavad Gītā explains this further (XI. 37). “O! Mahātma why should they not bow to You? You are the progenitor of Brahmā (the God of creation and is different from Brahman) You are the Greatest of the greats, infinite Lord of celestials, Abode of the universe. You are both existent and non-existent and beyond both. You are the indestructible Brahman.”

493. Devabhṛdguruḥ देवभृद्गुरुः

This nāma reaffirms His Supremacy discussed in the previous nāma. Devabhṛd refers to Indra the chief of all gods and goddesses.  Indra worships Viṣṇu as his Guru.

The word Guru has been specifically chosen here to mean Lord Viṣṇu. This confirms the oft repeated saying that there is no difference between the Brahman and one’s guru.

494. Uttaraḥ उत्तरः

Uttara means superior. Since He is the Supreme, He is addressed as Uttara. Uttīrṇa means liberated. He alone can offer liberation by showering His Grace on His sincere devotees. Sincere devotees are those who stay connected with Him, by contemplating on Him all the time. Because He is uttīrṇa, He is addressed as Uttara. Liberation is the ultimate which one can think of and hence it is called supreme.

495. Gopatiḥ गोपतिः

Repetitive nāma 592.

Gopati means chief of cowherds. Contextually cowherds mean all the beings in the universe. This nāma reaffirms His status as the Brahman.

496. Goptā गोप्ता

Repetitive nāma 593.

Goptṛ means the one who protects and cherishes with those who are thus protected. This perfectly fits the explanation of the Brahman.  Hence He is addressed as Goptā.

497. Jñānamayaḥ ज्ञानमयः

He is full of knowledge. Taittirīya Upaniṣad (II.1) says, “satyaṁ jñānamanantaṁ brahma सत्यं ज्ञानमनन्तं ब्रह्म”. It says that Brahman is truth, knowledge and infinity. This nāma confirms this.

Brahman can be realised only through spiritual knowledge. Realization happens through different stages. First, one has to be ritualistic. For example, the aspirant is involved in performing pūjā-s. Next he gets initiated into japa-s (recitation of mantras). He begins to perform japa-s. Over a period of time, he reduces his pūjā-s and is more involved with his japa-s. At this time, he begins his quest for realization.  He begins his search for a spiritual guru (generally different from a guru who initiates him into mantra) and with the help of his guru he begins to pursue his spiritual path. He moves away from his japa-s to concentrate on meditation and internal exploration.  At the appointed time and with His Grace, he realizes the Self within. This transformation happens in fraction of a second and without any prior symptoms. The self becomes the Self and he remains in the state of bliss all the time.

498. Purātanaḥ पुरातनः

Purātana means old, ancient, etc. This nāma says that Brahman is old and exists even today. He is beyond time and is infinite. He alone does not have modifications. All other beings undergo modifications and ultimately perish.

499. Śarīrabhūtabhṛt शरीरभूतभृत्

This is an extension of the common saying that everything originates from the Brahman. For a physical body to exist, five basic elements (ākāśa, air, fire, water and earth) are required. Brahman creates these five elements one after another says Taittirīya Upaniṣad (II.1).

Physical body should not be considered as mere body. It is a temple and the Self within is the sanctum sanctorum.  Physical body along with mind is a pre-requisite for a soul to unfold its karmic account. Therefore physical body is also the creation of Brahman with the aid of the five elements and their modifications.

500. Bhoktā भोक्ता

Repetitive nāma-s 143 and 888.

Bhokta is the one who enjoys and this is explained in nāma 143.

Bhokta is the one who enjoys the material world through the five sensory organs, which are nothing but the modifications of five elements discussed in the previous nāma. He uses his sensory organs along with antaḥkaraṇa (mind, intellect, consciousness and ego) to enjoy the materialistic world. When the consciousness of the bhokta is turned outwards, he becomes a materialistic person. Instead if he turns his consciousness within to realize the Self with the help of spiritual knowledge, he becomes a spiritual person. For a bhokta (enjoyer), the thought of karta (doer) is also important. Both bhokta and karta become unified to continue the process of life process, the cause of which is always Brahman.

This nāma says that He is the enjoyer. It is to be remembered that Brahman is omnipresent and consists of both good and bad. If He is good all the time, His omnipresence is under jeopardy. 

VISHNU SAHASRANAMA 480 - 488

480. Kṣaram क्षरम्

This nāma is to be read along with the next nāma.

Kṣara means perishable. When an object is subject to decay, it has to undergo modifications.  For example, a child is born, grows along with age, only to die ultimately.  This nāma says that He prevails even in perishables.  This reaffirms His omnipresence.

Kṛṣṇa explains this in Bhagavad Gītā (VIII.4). “All perishable objects are adhibhūta (the all penetrating influence of the Supreme Spirit); the shining puruṣa (Self influenced by māyā) is adhidaiva (divine agent acting on material objects); and in this body I Myself, dwelling as the inner witness, am Adhiyajñā (the subject of sacrifice).

481. Akṣaram अक्षरम्

Akṣara means imperishable and obviously referring to the Brahman. Brahman as puruṣa dwells within, witnessing all the actions of the gross body in conjunction with mind.

Kṛṣṇa explains in Bhagavad Gītā (XV.16) the difference between the body and the soul. “There are two kinds of puruṣa-s; one is the bodies of all beings spoken of as perishable while the Jīvātmā or the embodied soul is Imperishable.”

Jīvātmā-s are nothing but the reflections of Paramātmā, concealed by māyā.

482. Avijñātā अविज्ञाता

Avijñāta means unknown and contextually this can be explained as unable to know. A jīvātma who strives to know the concealed Self within is addressed here as Avijñātā. A jīvātma is not able to realize the Self within with ease as the Self is concealed by māyā, as a result of which one forgets that he himself is the Brahman. Realising the Brahman within is known as Self realisation.

483. Sahasrāṁśuḥ सहस्रांशुः

Sahasrāṁśu means thousand rayed. It refers to the one with infinite rays.  Sun gets its light only from Him. From Him alone, the universe derives its light.

Kṛṣṇa says in Bhagavad Gītā (XV.12), “The light in the sun that illumines the entire solar world, and that which shines in the moon and that too which shines in the fire, know that to be Mine.”

A number of Upaniṣad-s talk about this Light. 

Bṛhadāraṇayaka Upaniṣad (IV.iv.6) says “upon that immortal Light of all lights the gods meditate as longevity.” This means that gods meditate on this Supreme Light for their immortality. 

Kaṭha Upaniṣad (II.ii.15) explains this further. “In the presence of Brahman, the sun does not shine, nor do the moon and stars, nor does lightning, let alone this fire.  When Brahman shines, everything follows.  By Its light, all these are lighted.”  This is the famous dīpa ārādhana mantra:

“na tatra sūryo bhāti na candratārakaṃ

nemā vidyuto bhānti kutoyamagniḥ

tameva bhāntamanubhāti sarvaṃ

tasya bhāsā sarvamidaṃ vibhāti|”

Chāndogya Upaniṣad (VIII.iii.4) says, param joytiḥ upasampadyate which means attaining the highest light.  The Upaniṣad says “Then, this person, who is the embodiment of happiness, emerging from the body and attaining the highest light, assumes his real nature.  This is the Self.”

484. Vidhātā विधाता

Repetitive nāma 44. He is the upholder of the universe. Brahman not only creates but also sustains the universe.  Hence is He is referred as Vidhātā.

485. Kṛtalakṣaṇaḥ कृतलक्षणः

Kṛtalakṣaṇa literally means excellent. Contextually it is explained as the One, from whom all the Scriptures originated including Vedas. There is a saying “vedāḥ śāstrāṇi vijñānam etat sarvam Janārdanāt वेदाः शास्त्राणि विज्ञानम् एतत् सर्वम् जनार्दनात्”. He is the embodiment of Pure Consciousness.

The above nāma consists of two words kṛta + lakṣaṇa. Kṛta means well done and lakṣaṇa refers to Vedānta-s. Based upon this interpretation, it is said that from whom, the Vedas and śāstra-s originate.

Because of His six qualities, wealth, dharma, glory, auspiciousness, knowledge and dispassion, He is addressed as Kṛtalakṣaṇa.

486. Gabhastinemiḥ गभस्तिनेमिः

Gabhasti means sun rays and nemi means spokes of a wheel. This means that He resides in the centre of the sun emanating spiritual rays to attain liberation. It can also be explained that the entire solar system revolves around him like the planets in our galaxy revolving around the sun.

487. Sattvasthaḥ सत्त्वस्थः

Sattva is one of the three guṇa-s – sattva, rajas and tamas. He is the embodiment of sattva guṇa. Brahman is full of sattva guṇa and almost devoid of other two guṇa-s. A jīvātma has all the three guṇa-s because of the influence of māyā. Stha means abiding.

488. Siṁhaḥ सिंहः

Repetitive nāma 200.

This nāma has been adequately explained earlier.

Contextually this nāma can be said to be referring to His Narasiṁha avatar.  There are two Upaniṣad-s dealing with this avatar. They are Nṛsiṁha Pūrvatāpinī and Nṛsiṁha Uttara Tāpinī Upaniṣad-s. Nṛsiṁha Pūrvatāpinī Upaniṣad reveals one of the great mantra-s known as Mantrarājam (मन्त्रराजम्), literally meaning the king of mantras. The mantra goes like this:

ugraṁ vīraṁ mahāviṣṇuṁ jvalantaṁ sarvatomukham |

nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ mṛtyumṛtyuṁ namāmyaham ||

उग्रं वीरं महाविष्णुं ज्वलन्तं सर्वतोमुखम्।

नृसिंहं भीषणं भद्रं मृत्युमृत्युं नमाम्यहम्॥

This mantra talks about all the qualities of the Brahman. It is also said in the Upaniṣad that regular recitation of this mantra leads to liberation.

Hence, He is revered here as Siṁhaḥ.

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Viṣṇu Sahasranāma विष्णु सहस्रनाम 470 - 479

470. Vatsaraḥ वत्सरः

He is the Abode of all the beings. He is the upholder of the four puruṣārtha-s viz. dharma (rightful discharge of one’s duty), artha (acquiring material wealth), kāma (desire) and mokṣa (liberation).  According to the law of karma, He ensures that everyone pursues all the four in different proportions, which is a continuous process through different births that gets terminated only at the time of liberation.

This nāma says that He is the cause for all these activities by remaining as the subtle Soul (Please refer nāmā-s 478 and 479) in all the beings.

471. Vatsalaḥ वत्सलः

Vatsala means love or affection. He loves all His devotees. He is commonly revered as Bhaktavatsala. This nāma reaffirms His love for those who always think about Him. Devotion does not mean rituals performed in His praise; it is the feeling of ardent love for Him.

472. Vatsī वत्सी

This nāma says that He protects His devotees like a cow protecting its calf. In other words, He takes care of His devotees with motherly affection.

This nāma is a reaffirmation of the previous nāma. Such reaffirmations are necessary to highlight certain qualities of the Brahman and are found in all Upaniṣad-s.

473. Ratnagarbhaḥ रत्नगर्भः

A comparison is drawn between gems and the Self. Gems (possibly referring to pearls) are generally found in the deep sea and in the same way the Self is hidden deep within a physical body. It also means that one has to struggle hard to realize the Self, like finding pearl in deep sea.

474. Dhaneśvaraḥ धनेश्वरः

Dhana means wealth and Iśvara refers to His Supremacy. This nāma says that He is the Lord of wealth, not merely on His own merits and also because of His Consort, Goddess Lakṣmī.

475. Dharmagup धर्मगुप्

The next three nāma-s discuss about dharma or righteousness.

Dharmagup means protector of law. This nāma says that He is the protector of dharma. Law of Dharma is in the form of dharma śāstra-s.  He always upholds dharma by destroying evil doers, when they become too powerful to be dealt with by human beings. He eliminates those evil doers through His various incarnations. Lord Viṣṇu is always worshipped as the Lord of Dharma.

Kṛṣṇa says in Bhagavad Gītā. “For the protection of virtuous, for the destruction of evil doers and for establishing dharma on a firm footing, I am born from age to age.” (IV.8)

Arjuna says, “(śāsvatadharmagoptā) You are the ultimate refuge of the universe….” (XI.18)

476. Dharmakṛt धर्मकृत्

Though He is the eternal Brahman and is beyond dharma and adharma, He still follows dharma to establish the importance of dharma and to uphold it. This is a typical example where one follows what he preaches.

477. Dharmī धर्मी

He is dharma and dharma originates from Him. Everything originates from Him and dharma is not an exception.

478. Sat सत्

The next two nāma-s discuss about reality and unreality.

Sat means reality, the existence. Brahman is referred as sat-cit-ānanda (reality-consciousness-bliss). From sat alone everything else has originated. This is clearly explained in Chāndogya Upaniṣad (VI.2). The Upaniṣad uses the word sat along with jāyata (emerged). “Before this world was manifest there was only existence, one without a second. On this subject, some maintain that before this world was manifest, there was only non-existence, one without a second. Out of that non-existence, existence emerged.”

Kṛṣṇa says that sat is indestructible and none has power to do so (Bhagavad Gītā II.17).

479. Asat असत्

All manifestations are called asat or unreal. This nāma drives home the point that everything else except the Brahman is unreal. The Self prevails in everyone; but the difference between the Self as the Brahman and the Self as the soul is the former is Pure Consciousness and the latter is covered by māyā and becomes puruṣa or the individual soul. The true form of the Self is veiled by māyā, where the original Self is concealed and wrongly projected as the real.  All those that are perishable are asat or unreal.

To put it briefly, Self alone is sat and all His manifestations are asat. They are asat because they are subjected to modification and ultimate death.

LALITA SAHASRANAMA - PALA SRUTI

PHALA ŚRUTI OR UTTARA BHĀG

Thus Hayagrīva completed the recitation of one thousand nāma-s to sage Agasthya.  Hayagrīva continues to address Agasthya. 

In this Sahasranāma there are exactly one thousand nāma-s.  (Shiva Sahasranāma has 1008 nāma-s and Viṣṇu Sahasranāma has 1000 nāma-s with repetition of the same nāma-s.) Lalitā  Sahasranāma is most secretive in nature and Lalitāmbikā is very fond of this Sahasranāma. Any mantra is considered as secretive in nature because of the bījākṣara-s involved.  It is said that each nama of Lalitā  Sahasranāma has hidden bīja-s and therefore, the entire Sahasranāma attains mantra status. 

The recitation gives the following benefits:

1.     Gives disease- free life, eliminates poverty by providing materialistic wealth. 

2.     Prevents unnatural and accidental deaths.

3.     Gives proficient progeny.

4.     Gives liberation, if recited without any specific benefits.

Method of recitation:

After bathing and after completing the prescribed rituals, one has to worship Śrī Cakra. After worshipping Śrī Cakra, one has to do japa-s (mantra recitation) like Pañcadaśī or ṣodaśī.  After reciting mantra japa for the prescribed number of times, one has to chant this Sahasranāma. After completing Sahasranāma one has to finally offer flowers to Lalitāmbikā.  If one is not initiated into mantra japa-s or Śrī Cakra worship one can recite this Sahasranāma alone. 

Further benefits accruing for one time recitation in one’s life:

1.     More beneficial than taking baths in holy rivers.

2.     More beneficial than installing several Liṅgas in Vārāṇasī (Kāśī)

3.     More beneficial than gifting gold in Kurukṣetra (the battle field where Kṛṣṇa told Arjuna, the Bhagavad Gīta) to a number of persons knowing the entire Vedas during solar eclipse. 

4.     More beneficial than performing Aśvamedha yaga-s on the banks of the holy river Gaṅgā.

5.     If anyone of the one thousand nāma-s is recited, he is absolved of his sins. 

6.     The sins accruing out of non-performance of one’s prescribed duties by the scriptures are also absolved.

7.     The one who is initiated into Śrī Vidyā worship, should recite only this Sahasranāma instead of other remedial measures (prāyacitta).  It is also said that by resorting to other remedial measures, one accrues further sin. 

8.     Lalitāmbikā is extremely pleased with the one who recites this Sahasranāma daily and fulfils all his desires.  It is also said that one cannot be termed as devotee, if he does not recite this Sahasranāma daily.  A devotee cannot be called as devotee unless he has the unqualified love of the deity whom he worships.  Lalitāmbikā develops such a love, only if this Sahasranāma is recited fully on a daily basis. 

9.     If one is not able to recite this daily, he should at least recite it on festive days.  Important days are saṁkrānti or viṣu (The sun's path north and south of the equator, the half year, the equinoctial and solstitial points).  .  The other important and auspicious days to recite this Sahasranāma are eighth lunar day, ninth lunar day, fourteenth lunar day and Fridays.

10.  The most important among all is the full moon day.  After watching the full moon, one has to recite this Sahasranāma. 

11.  The star birth days of self, spouse and children are also considered auspicious and one should recite Sahasranāma on these days. 

Other benefits:

1.     If one is having body temperature, it is said that one has to recite this Sahasranāma by keeping his hand on the head of the affected person. It is said that immediately, his temperature and other ailments will subside.  If one is affected with body ailments, recitation of this Sahasranāma will subside his ailment.

2.     If this Sahasranāma is recited by touching the sacred ashes and the sacred ashes are applied on the one who is suffering from ailments, his ailments will subside. 

3.     If one is afflicted with evil influences of planets, one has to keep water, sanctify the water and recite this Sahasranāma by touching the water pot, the evil influences of planets will ward off. 

4.     Those who do not have progeny, it is said that they should be given butter sanctified with this Sahasranāma, they are bound to beget progeny. 

5.     Lord Śarabheśvara annihilates the entire enemies of a person who recites this Sahasranāma daily.

6.     Pratyaṁgirā Devi destroys those who cause evil inflictions on the one who recites this Sahasranāma daily.  Pratyaṁgirā Devi is the consort of Śarabheśvara.

7.     The one who frowns upon a person, who recites this Sahasranāma, is blinded by Mārtāṇḍa Bhairava (nāma 785). 

8.     The one who steals or causes the theft of the wealth of the one who recites this Sahasranāma daily is killed by Kṣetrapāla (nāma 344). 

9.     If one un-necessarily engages in wordy controversies with the one who recites this Sahasranāma daily, Nakulīśvarī spoils the speech of the person who indulges in such wordy controversies. Nakulīśvarī, who is also worshipped in navāvaraṇa pūja is one of the assistants of Śyāmalā Devi (nāma-s 69, 75).

10.  Daṇḍinī Devi (Vārāhī) (nāma-s 70, 76), the chief of Lalitāmbikā army destroys kings’ army on her own (without prayer from the worshipper and without any command from Lalitāmbikā), if the king develops enmity with the one who recites this Sahasranāma daily.

11.  Lakṣmī Devi, the Goddess of wealth never leaves that person’s place who recites this Sahasranamam daily for a minimum period of six months.

12.  Sarasvatī Devi, the Goddess of speech dances through in his speech, who recites this Sahasranamam thrice daily for a period of one month.

13.  If one recites this in the night for fifteen days, the concerned person becomes an attraction to the opposite gender.

14.  Those who see the one who has at least recited this Sahasranāma once in his life time, are absolved of their sins.

15.  Gifts and offerings should be made to a person who understands the meaning of this Sahasranamam to please Lalitāmbikā.  Offering gifts (dāna) to  the worthy is considered as one of the important duties of a person.  If gifts are offered to a worthless person, it tantamount to accumulating more sins.  Choosing the right person to receive the gift is more important than the gift itself. 

16.  The one who is initiated into Śrī Vidyā, performs Śrī Cakra worship and recites this Sahasranamam are considered as the most revered one. In the original verse, the word Mantrarājaṁ is used to mean Śrī Vidyā.  Lakṣmīnarasiṃha mantra is also known as Mantrarājaṁ It is also said that a person cannot recite this Sahasranāma without proper initiation into Śrī Vidyā. 

17.  If this Sahasranāma is recited without understanding the meaning, it is equivalent to placing a wood stick in an extinguished fire.  But, it is also said that one who is not able to understand the meaning of nāma-s can recite the sahasranamam.  It should be understood that one who has the capacity of understanding, should make efforts to know the meaning.  Those who do not have the required capacity alone are exempted to understand the meaning.  He gets the required knowledge to understand the meaning in his next birth. 

18.  If one performs pūja ritual of Śrī Cakra with one thousand sweet smelling flowers at least once in his life time, the amount of propitious gains he derives cannot be described even by Shiva. This is called archana.  One should suffix namaḥ at the end of each nāma.  There are fifteen types of flowers that are referred.  But, it is also said that any fragrant flowers can be used.  One can use basil flowers also, but not the leaves.  Best amongst the flowers is saffron.

19.  Archana means prefixing each nāma with om - aiṁ - hrīṁ - śrīm and suffixing with namaḥ.  For example the first nāma should be recited as follows.

om - aiṁ - hrīṁ - śrīṁ śrī mātre namaḥ

At the commencement of this archana one should make a sankalpa (vow), followed by nyāsa, archana and again should say Om at the end of last nāma om - aiṁ - hrīṁ - śrīṁ Lalitāmbikāyai namaḥ om.  Importance is also given to the placement of flowers.  They should be placed on the Śrī Cakra in the same way as they blossom.  The petals of the followers should be facing upwards.

The one who performs worship in the method described above on all the full moon days, attains the form of Lalitāmbikā.  Those who do not consider such people as Her own form, get afflicted with sins.

20.  The one who does the above referred pūja on the day of maha navami (the ninth day of dashara, attains liberation.  Mahā navami day is the day of Śiva and Śaktī.  It is also said that eighth lunar (aṣṭami) day is for Rudra and the ninth lunar day (navami) is for Śaktī.  The conjunction of these two days is said to be auspicious time for worshipping Śiva He gets whatever is desired during this birth itself.  He lives a long life with his grandchildren.  Finally he attains the lotus feet of Lalithambigai (nama 912).

21.  The one, who performs such a ritual on all Fridays, has to once offer a feast to the one who is well versed in Śrī Vidyā.  If he does so, Lalitāmbikā is extremely pleased with him and offers him whatever is desired.  He is said to attain the powers of Lalitāmbikā.  The connected procedures are quite elaborate. 

22.  The one who recites this Sahasranāma without any desires, he is absolved of bondage of saṃsāra and ultimately merges with Her. 

23.  This Sahasranāma is capable of bestowing both material and spiritual upliftment. 

24.  It is said that one is initiated into Śrī Vidyā only during his last birth.  Such an opportunity arises because, in the earlier births, he should have worshipped many gods and goddesses. 

25.  If one is initiated into recitation of this Sahasranāma without initiating Śrī Vidyā, both the initiator and the initiated get afflicted.  In the same way, if Śrī Vidyā is initiated to those who are devoid of mental purity, again both the initiator and the initiated are affected.

Finally Hayagrīva says that he has shared this secret with sage Agastya only at the orders of Lalitāmbikā.  Hayagrīva asks Agastya to recite this Sahasranāma daily and that She would give him whatever is desired.