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LALITA SAHASRANAMA

WILL YOU COMEBACK GURUJI

ESSENCE OF BHAGAVAD GITA from December 29th to 31st.

TATTVABODHA on January 01, 2012

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. 

VISHNU SAHASRANAMA 460 - 469

460. Suhṛt सुहृत्

He is the One who helps a true devotee, without expecting anything in return. He does not need costly ornaments, ornamental flowers, etc. These are of no use to Him, as they have been created only by Him. Everything is created by Him including one’s mind. But He does not purify one’s mind. If one purifies his mind by always contemplating on Him, He further helps the aspirant to turn into a Yogī for final liberation. For this act of liberation He does not expect anything in return from the aspirant.

The same logic applies to human gurus. If a guru initiates a disciple only for monetary purpose, not only the guru accumulates sin but also makes the aspirant to be a sinner. All initiations should be done without expecting anything in return from the disciple. The disciple on his part should always follow the teaching of his guru.

Kṛṣṇa says in Bhagavad Gītā (IX.18), “I am the well wisher seeking no return.”

461. Manoharaḥ मनोहरः

He steels the hearts of true devotees because of His Blissful nature. It is a common phenomenon that one with positive outlook and cheerful nature attracts many. In his presence, one forgets all his worries and turns into a positive personality.

Sanatkumāra (son of Brahmā, god of creation) says to sage Nārada thus: “That which is Infinite (referred as bhūmā, meaning the Brahman) is the source of happiness. There is no happiness in the finite. Happiness is only in the infinite. But one must try to understand what the Infinite is.”

462. Jitakrodhaḥ जितक्रोधः

Jita means conquering and krodha means anger; therefore, this nāma says He has overcome His anger.

As already discussed, Brahman is not pious all the time. He becomes furious when evil prevails over virtues, He decides to destroy the evil forces. These evil forces have been referred to as the demons.

He overcomes His anger when evil forces are destroyed and is back in His normal form ever ready to offer liberation to His devotees. A question may arise, if He is in fight with demons, how He can attend to His devotees. The answer is that He is Omnipresent. Based on this, Scriptures say that He has thousand eyes, etc.

463. Vīrabāhuḥ वीरबाहुः

Vīr means valiant and bāhu means the forearm. This nāma is in continuation of the previous nāma. The previous nāma said that He destroys evil forces called demons and this nāma says that He destroys such demons by His mighty arms.

464. Vidāraṇaḥ विदारणः

Vidāraṇa means the One, who crushes. This again is a continuation of the previous nāma. The previous nāma said that He crushes those who act against Vedic dictums through His mighty arms. This nāma explains that He destroys those evil doers by crushing them.

In His incarnation as Narasiṃha, He literally tears Hiraṇyakaśipu.

465. Svāpanaḥ स्वापनः

Svāpana is a type of induced sleep particularly through a sort of mystic weapon and is different from svapna (dream). The mystic weapon referred here is māyā, the illusion, causing ignorance about the Self. As long as the inherent māyā prevails in a person, he continues to be in the sleep of ajñāna (spiritual ignorance).  One has to overcome the power of māyā to realize Him within.

466. Svavaśaḥ स्ववशः

He is not under the control of anyone. This means that He is the Supreme called Brahman. Every act in the universe is under His control.  He has appointed gods and goddesses, like Varuna, Agni, Yama, etc to look after various functions for sustaining the universe.  All such gods and goddesses function under His guidance and control.

467. Vyāpī व्यापी

Vyāpi means pervading. This refers to His omnipresent nature. He remains as the subtest in all the beings. He manifests Himself as the material universe by remaining within the causal body as the Self.

When the Self is embraced by māyā, It becomes the self afflicted with ajñāna and is born as a human being. This process has to be reversed to realize Him.  In other words, by practice, one has to get rid off māyā. Māyā conceals the Self and through its illusionary power projects the material world as the Self.

Śvetāśvatara Upaniṣad (VI.11) explains this. “He is without a second (eko devaḥ एको देवः). He is hidden in every being. He is all pervasive….”

468. Naikātmā नैकात्मा

Naika means numerous.  He manifests in the form of material universe, which goes to prove His omnipresence. This nāma confirms the interpretation of the previous nāma.

Though many names and forms in the material universe though appear to be different from each other, the cause of their existence is the Self.  Without Him, these shapes and forms are no possible. Without electricity, a light cannot burn. He is the electricity (subtle) and the material universe is the bulb (gross).

Kṛṣṇa explains this in Bhagavad Gītā (X .21). “Arjuna, I am the universal Self seated in the hearts of all beings; so I alone am the beginning and the end of all beings.”

469. Naikakarmakṛt नैककर्मकृत्

He is the One who is in complete control of innumerable activities that are needed to hold the cosmos in place. For example, creation, sustenance, dissolution, concealment and re-creation are said to be His major activities.  All the beings are controlled through the “law of karma”, known as the “Law of the Lord”. Law of karma can be explained as ‘what one sows, so he reaps’.

Bhagavad Gītā (III.23) says, “Should I not engage in action, scrupulously at any time, great harm will come to the world.”