Benefits of Lalitha sahasranama.

[durgaramprasad]

In this materialistic world, with an intention to create a mind devoted to mankind, sincere love, unity and by thus to God and avoid hatred and animosity towards our enemies, chanting of Sree Lalitha Sahasra Namam, a Sanskrit namavali from the ancient Brahmanda Purana, forms an integral part.
It is natural that, we mankind has to face many obstacles and set backs in our life. However, it is our will to conquer them makes us successful in our endeavors. We should have the Belief, Confidence and Determination to try for this. Some cases these qualities are in-born. But for many these are developed. A useful and beneficial method to develop this is by seeking solace in God by chanting prayers knowing their meanings. It will give the most advantageous benefits if one chants keerthans and namavalis with their meanings in mind. He/She will be able to express more and get closer to God.


It is Impossible to tell the Glory of Shree Maha Lalitha Thripura Sundhari and Impossible to list the countless Benefits of 'Lalitha Sahasranama';


Under the Holy grace of Lord 'Parvathi Parameshvarar' -some of the benefits of regular chanting of Sree Lalitha Sahasranamavali is listed below;

1] This is the most favored form of prayer to Goddess Lalithambika and it is also very secret and powerful than any other forms of Tantra or Mantra.
2] Regular chanting of Sree Lalitha Sahasranama is as beneficial as visiting religious places, taking bath in a holy river, offering food, offering materials. It is an indirect blessing to those who cannot do these kind of offerings to God.
3] Regular chanting of Sree Lalitha Sahasranama will ward off the evil from uncompleted pooja vidhis or rituals etc. It will also form a way of penance.
4] Regular chanting of Sree Lalitha Sahasranama will ward off premature death, will provide a long and contended healthy life. Fever can be cured by religiously chanting Sree Lalitha Sahasranamam by touching on a persons forehead. The number of times you chant the more benefit you are likely to get. The vibhuti used for Sree Lalitha Sahasranama archana can be applied then on the forehead, which will give much relief to fever and headache.
5] It is said that if one chants religiously Sree Lalitha Sahasra Namam keeping a glass of water (or in a vessel) in front and then pours it over the head, all sorts of troubles related to once planetary positions and from evil spirits will be warded off.
6] It is said that if a person chants Sree Lalitha Sahasranama keeping in mind a picture of Sree Lalitha Devi situated in the divine ocean which contains `Amrut' , he will be cured from any kind of disease related to poison.
7] It is said that if a person consumes ghee, which is kept while chanting Sree Lalitha Sahasra namam, he will be cured of impotency and will have children.
8]Regular chanting of Sree Lalitha Sahasra namam will ward off any kind of evil deeds or rituals (black magic) aimed at the person who chants the namam. The power derived from the chanting supersedes all other forms of prayers and the person will no more require to consult astrologers or any sorts of occultists. He will have tremendous self confidence in himself.
9] Through the regular chanting of Sree Lalitha Sahasra namam, the atmosphere will be purified. Each nerve in our body will be invigorated and subtle energies will be awakened in the person.
10]Sree Lalitha Devi will protect a person who regularly chants Sree Lalitha Sahasra namam from accidents and from the attacks of enemy and will make him victorious in all his good deeds.
11]Regular chanting of Sree Lalitha Sahasra namam will make a person blessed with word power, fame, good will etc. Particular importance should be given to chant Sree Lalitha Sahasra namam on Friday's which is very auspicious for the blessing of Devi.
12]Sree Lalitha Sahasra namam is the form of prayer that any one and every one can chant at any time and every time. It does not matter if one could not complete it. Because each of the namam in itself is powerful and will provide all sorts of benefits. It depends on what you wish and how you go about it.
13]It is said that chanting the name of Lord Siva once is as good as chanting the name of Mahavishnu a thousand times. And chanting the name of Devi once is as good as chanting the name of Siva, a thousand times. And of which Sree Lalitha Sahasra namam is the most important one to Sree Lalitha Devi herself.
14] It is very beneficial if all members of the family unite and chants Sree Lalitha Sahasra namam once in a day in the evening or whenever time permits. A family that prays together stays together. It will bring about unity, peacefulness, clear mind to perform and by thus prosperity.
15] In homes where Sree Lalitha Sahasra namam is chanted regularly there will never be any shortage of the basic necessities of life. This is the reason why the ancient Gurus would instruct their desciples to chant Sree Lalitha Sahasra namam even after initiating them into the mantras of other deities such as Lord Krishna, Lord Rama and other Gods and Goddesses.
16] It is also to be noted that by religiously chanting Sree Lalitha Sahasra namavali, we are seeking the blessings of Sree Lalithambika, who is also called Kalima, Durga ma, Devi, Parasakthi, Bhagavathi etc, who in turns is the universal mother. And how can a mother ignore her children when they are in distress or duress or troubles of any sorts? So keep utmost faith in her and start chanting.
17] Each one of the namam by itself is a powerful weapon for many sorts of day-to-day problems.

Lalitha Sahasranamam can be chanted in many different ways. In Stotram form, all 1,000 namams are separated into stotrams of a few namams each and recited in this way. In mantra form, each namam is said individually, preceded by "Aum" and followed by "Namah". When chanted in mantra form, the endings of each namam are generally changed to "e" or "yai". Mantra form is commonly used to recite Lalitha Sahasranamam during archana. In the homam form, homam is conducted by ending each namam with Swaha: Homam is the most powerful form of offering and considered as the most revered solution for all problems of the man kind.

[durgaramprasad]

Jaya Jaya shankara Hara hara shankara

[radha]

OM SRI LALITHAMBHIKAYAI NAMAHA:

Lalita Sahasranama (IAST: lalitāsahasranāma) is a text from Brahmanda Purana. It is a sacred text to the Hindu worshippers of the Goddess Lalita Devi, i.e. the Divine Mother or Goddess Durga, in the form, Shakti. Lalitha is the Goddess of bliss, an epithet for Shiva's wife Goddess Parvati. Etymologically, "Lalitha" means "She Who Plays". In the root form (vyutpatti), the word "Lalitha" means "spontaneous" from which the meaning "easy" is derived and implicitly extends to "play".



Lalita Sahasranamam contains the thousand names of the Hindu mother goddess Lalita.[1] The names are organized in a hymns (stotras). It is the only sahasranama that does not repeat a single name. Further, in order to maintain the meter, sahasranamass use the artifice of adding words like tu, api, ca, and hi, which are conjunctions that do not necessarily add to the meaning of the name except in cases of interpretation. The Lalita sahasranama does not use any such auxiliary conjunctions and is unique in being an enumeration of holy names that meets the metrical, poetical and mystic requirements of a sahasranama by their order throughout the text.

Lalita Sahasranama begins by calling the goddess Shri Mata (Revered Mother), Shri Maharajni (Revered Empress) and Shrimat Simhasaneshwari (The goddess in the most revered throne).[2] In verses 2 and 3 of the Sahasranama she is described as a Udayatbhanu Sahasrabha (the one who is as bright as the rays of thousand rising suns), Chaturbahu Samanvita (the one who has four hands) and Ragasvarupa Pashadhya (the one who is the embodiment of love and the who is holding the rope).[3] Chidagnikunda Sambhuta (one who was born from the altar of the fire of consciousness) and Devakarya samudyata (one who manifested Herself for fulfilling the objects of the devas) are among other names mentioned in the sahasranama.

Composition

Lalitha sahasranama is said to have been composed by eight vaag devis (vaag devathas) upon the command of Lalitha. These vaag devis are Vasini, Kameshwari, Aruna, Vimala, Jayinee, Modhinee, Sarveshwari, Koulini. The sahasranama says that "One can worship Lalitha only if she wishes us to do so". The text is a dialogue between Hayagriva, an (avatar) of Mahavishnu and the sage Agastya. The temple at Thirumeyachur,near Kumbakonam is said to be where Agastya was initiated into this sahasranama. Another alternative version is the Upanishad Bramham Mutt at kanchipuram is where this initiation happened.

This sahasranama is held as a sacred text for the worship of the "Divine Mother", Lalita, and is used in the worship of Durga, Parvati, Kaali, Lakshmi, Saraswati, Bhagavathi, etc. A principal text of Shakti worshipers, it names her various attributes, and these names are organized in the form of a hymn. This sahasranama is used in various modes for the worship of the Divine Mother. Some of the modes of worship are parayana (Recitations), archana, homa etc.

Story

This stotra (hymn of praise) occurs in the Brahmanda Purana (history of the universe) in the chapter on discussion between Hayagreeva and Agasthya. Hayagreeva is an incarnation of Vishnu with the head of a horse who is held to be the storehouse of knowledge. Agasthya is one of the sages of yore and one of the stars of the constellation Saptarshi (Ursa major). At the request of Agasthya, Hayagreeva is said to have taught him the thousand holiest names of Lalita. This has been conveyed to us by the sage Maharishi Vyasa. Lalitha Sahasranama is the only sahasranama composed by vagdevatas under Lalitha's direction. All the other sahasranamas are said to have been composed by Maharishi Vyasa.

Paramashiva is one of the trinity of Hindu pantheons, in charge of moksha (layam). He married Sati, the daughter of Daksha. Daksha and Paramashiva did not get along and consequently Daksha did not invite Paramashiva for one of the great fire sacrifices that he conducted. However Sati went to attend that function in spite of Paramashiva’s protest. Daksha insulted her husband and she jumped into the fire and ended her life. Consequently at the behest of Paramashiva, Daksha was killed and later resurrected with a goat’s head. This incident upset Paramashiva and he entered into deep meditation. Sati reincarnated as daughter of Himavat, king of the mountains, and his wife, the apsara Mena. Naturally, Pārvatī sought and received Shiva as her husband.

The devas faced an enemy in Tarakasura who had a boon that he could be killed only by a son of Shiva and Parvati. So, to rouse Shiva from his deep meditation, the devas deputed Manmatha, the God of love who shot his flower arrows at Paramashiva. Paramashiva ended his meditation and in anger for being disturbed, opened his third eye which reduced the God of love to ashes. The Devas and Rathi Devi, the wife of Manmatha requested Paramashiva to give life to Manmatha. Heeding their request Paramashiva stared at the ashes of Manmatha. From the ashes came Bhandasura, who made all the world impotent and ruled from the city called Shonitha pura. He started troubling the devas. The devas then sought the advice of Sage Narada who advised them to conduct a fire sacrifice. From the fire rose Lalitha Tripura Sundari.

Lalitha

She is described as extremely beautiful, having dark thick long hair with the scent of Champaka, Asoka and Punnaga flowers. She had the musk thilaka on her forehead, eyelids which appeared as if they were the gate of the house of the God of love, and having eyes like fish playing in the lake of her face. She had a nose with studs that shone more than the stars, ears with the sun and moon as studs, cheeks which were like the mirror of Padmaraga, beautiful rows of white teeth, and she was chewing Thamboola with camphor. She had a voice sweeter than the sound emanating from Veena of Sarswathi, and having such a beautiful smile that Shiva himself could not take his eyes off her. She was wearing Mangala soothra and necklaces, with beautiful breasts which were capable of buying the invaluable love of Kameswara, having wisps of beautiful hair raising from her belly, her stomach having three pretty folds, and she was wearing red silk tied with a string with red bells. She had thighs which steal the heart of Kameshwara, knees which looked like crowns made of precious gems, voluptuous legs, upper part of the feet resembling the backs of tortoises, feet which resembled lamps made of gems which could dispel worries from the mind of devotees and a body with the golden red color. She was given in marriage to Kameshwara[citation needed] and made to stay in Nagara at the top of Maha Meru Mountain.

Nagara

Nagara had 25 streets circling it, made of iron, steel, copper, and lead. An alloy made of five metals, silver, gold, the white Pushpa raga stone, the red Padmaraga stone, onyx, diamond, Vaidoorya, Indra neela (topaz), pearl, Marakatha, coral, nine gems and a mixture of gems and precious stones. In the eighth street was a forest of Kadambas. This is presided by Syamala. In the fifteenth street lived the Ashta Digh palakas. In the sixteenth lived Varahi alias Dandini who was her commander in chief. Here Syamala also had a house. In the seventeenth street lived the different Yoginis. In the eighteenth street lived Maha Vishnu. In the nineteenth street lived Esana, in the twentieth Thara Devi, twenty first Varuni, the twenty second Kurukulla who presides over the fort of pride, twenty third Marthanda Bhairawa, twenty fourth the moon and twenty fifth Manmatha presiding over the forest of love.

Center of Nagara

In the center of Nagara is the Maha Padma Vana (the great lotus forest) and within it the Chintamani Griha (The house of holy thought), in the north east is the Chid agni kunda and on both sides of its eastern gate are the houses of Manthrini and Dhandini. On its four gates stand the Chaduramnaya gods for watch and ward. Within it is the chakra. In the center of the Chakra on the throne of Pancha brahmas on the Bindu Peeta (dot plank) called sarvanandamaya (universal happiness) sits Maha Tripura Sundari. In the chakra are the following decorations viz., the square called Trilokya mohanam (most beautiful in the three worlds), The sixteen petaled lotus called Sarvasa paripoorakam (fulfill-er of all desires), the eight petaled lotus called Sarvasamksopanam (the all cleanser), the sixteen cornered figure called Sarva sowbagyam (all luck), the external ten cornered figure called Sarvartha sadhakam (giver of all assets), the internal ten cornered figure called Sarva raksha karam (All protector), the eight cornered figure called Sarva roga haram (cure of all diseases), the triangle called Sarva siddhi pradam (giver of all powers) and the dot called Sarvananda mayam (all pleasures).

Bhandasura

The devas prayed to her to kill Bhandasura. When she started for the war with Bandasura, she was accompanied by the powers called anima, mahima, Brahmi, Kaumari, Vaishnavi, Varahi, Mahendri, Chamundi, Maha Lakshmi, Nitya Devaths and Avarna Devathas who occupy the chakra. While Sampatkari was the captain of the elephant regiment, Aswarooda was the captain of the cavalry. The army was commanded by Dhandini riding on the chariot called Giri Chakra assisted by Manthrini riding on the chariot called Geya Chakra. Jwala malini protected the army by creating a fire ring around it. Para Shakthi rode in the center on the chariot of Chakra. Nithya destroyed a large chunk of Bandasura’s armies, Bala killed the son of Bandasura, and Manthrini and Dhandini killed his brothers called Vishanga and Vishukra. When the asuras created a blockade for the marching army, Lalitha Tripura sundari created Ganesha with the help of Kameshwara to remove the blockade. Then Bandasura created the asuras called Hiranyaksha, Hiranya Kasipu and Ravana. The devi created the ten avatars of Vishnu and destroyed them. She killed all his army using Pasupathastra and killed him with Kameshwarasthra. The gods then praised her. She then recreated Manmatha for the good of the world. This story is contained in the first 84 names of the first 34 slokas of Lalitha sahasranama. All together it contains one thousand names. This is also called the Rahasya Nama Sahasra (the thousand secret names). Reading it, meditating on the meaning of the names would lead to the fulfillment of all the wishes of the devotees.

Structure

The slokas are organized in such a way that Devi is described from "Head to Feet" (kEsAdhi pAdham).[clarification needed] There are basically five works (pancha krtyam). They are creation (srishti), protection (sthiti), destruction (samhAram), hiding (thirOdhAnam) and blessing (anugraham). Devi herself has been described as "pancha krtya parAyanA" in the sloka and the five tasks are described as follows:

srshtikarthi brahmma roopA gOpthree-gOvinda-rupini samhArini-rudra-rupA thirOdhAnakareeswari sadAsiva-anugrahadhA panchakruthya-parAyanA

This means Devi is the aspect of Brahma, while creating srshti, aspect of Vishnu while sustaining sthiti, aspect of Rudra during dissolution samhara.

These five entities (Brahmma, Vishnu, Rudra, Isvara and Sadasiva) are known as "pancha-brahma". Lalitha has designated the five functions to these brahmam. Sometimes, Devi will take away the life from these five brahmmam and make them inactive, performing all the five tasks herself. At that time they will be called "pancha pretam" that is lifeless bodies.

Now the first three slokas are: srimata, the (great mother) Srshti; sri maharajni the (great ruler) Sthithi; srimat simhasaneswari the (one who sits on the simhasanam and manages) Samharam. Here there is no direct reference to samharam. But managing here includes creating balance between birth and death.

The rest of the slokas cover thirodhanam and anugraham.

Now the next namas - "chidhagnikunda sambhutha devakarya samudhyatha" tells us that devi arose from the fire of knowledge to help devas in their task (war against asuras - bhandasura).

From the namAa- Udhyath bhanu sahasraba till sinjanamani manjeera manditha sree padambuja, all her parts like her face, fore head, eyes, mouth, tongue, voice, hands, hip, legs have been described.

Thereafter, Devi's place (Chintamani gruham), her war against bandasura, kundalini shakti, her properties (such as who can reach her and who cannot, etc.) have been described.

The General picture of the Goddess depicts a Parrot and a Sugarcane stick with her. Sugarcane represents the sweetness of her mind.[4]

SRI KANCHI MAHA PERIVA THIRUVADIGAL CHARANAM
SOURCE:-WIKIPEDIA

[radha]

HARI OM !
5 Votes

Thanks to Smt Saraswathi Thyagarajan mami for the share….



(This book above was authored by Dr Radhakrishna Sastrigal, Srirangam. I have seen this book in almost every household that has meaning for each slokas and one of the bests!)

Let us chant this every Friday to seek the blessings of divine Mother!



லலிதா மகா திரிபுரசுந்தரி சிவனோடு ஒன்றிணைந்த பிரிக்கமுடியாத ஆதிப் பரம்பொருள். சிவசக்தி ஐக்கியம் என்று பெயர். இதற்கு மேல் தெய்வம் ஏதுமில்லை.

“துவளேன் இனி ஒரு தெய்வம் உண்டாக மெய்த் தொண்டு செய்தே”என்கிறார் அபிராமி பட்டர். சகஸ்ரநாமம் என்பது அன்னையின் ஆயிரம் பெயர்கள்.

லலிதா சகஸ்ர நாமத்தைப் பாராயணம் செய்யும்போது லலிதாம்பிகையின் பெருமைகள் மட்டுமல்ல, ஆன்மிகம் பற்றிய விழிப்புணர்வு மந்திரங்கள் தந்திரங்கள் பிரபஞ்சத்தின் படைப்பு ரகசியங்கள் என்று முழுமையான ஞானம் உருவாகும். சரஸ்வதியின் குருவான ஹயக்ரீவர்

அகத்திய மகரிஷிக்கு லலிதா சகஸ்ரநாமத்தின்
பெருமைகளை பின்வருமாறு கூறுகிறார்.

தேவியின் ஆயிரம் நாமங்களை உமக்குக் கூறினேன்.

இவை ரகசியங்களுள் ரகசியமானது. இதைப் போன்ற துதி ஒன்றுமில்லை. இது நோய்களைப்போக்கும்.

செல்வத்தை அளிக்கும். அபமிருத்யுவைப் போக்கும். (அப மிருத்யு என்றால்
அகால மரணம்) நீண்ட ஆயுள் தரும்.

பிள்ளைப் பேறு இல்லாதவர்களுக்கு பிள்ளைச் செல்வம் தரும்.

கங்கை முதலியப புண்ணிய நதிகளில் முறைப்படி
பலதடவை நீராடுதல், காசியில் கோடி லிங்கப் பிரதிஷ்ட்டை செய்தல், க்ரஹன காலத்தில் கங்கைக் கரையில் அசுவமேத யாகம் செய்தல், பஞ்ச காலங்களில் நீர் வசதியற்ற இடங்களில் கிணறு வெட்டுதல், தொடர்ந்து அன்னதானம் செய்தல், இவை எல்லாவற்றையும்விட மிகுந்தப் புண்ணியமானது லலிதா சகஸ்ரனாமப் பாராயணம்.

இது பாவத்தை நீக்கும். பாவத்தை நீக்க இதனைவிட்டு வேறு உபாயம் தேடுபவன் பயனில்லாதவன் .

பௌர்ணமியன்று சந்திர பிம்பத்தில் தேவியை தியானம் செய்து வழிபட்டு இதனைப் படிக்க நோய்கள் நீங்கும்.

பூத பிசாச உபாதைகள் விலகும். இதனைப் பாராயணம் செய்யும் பக்தனின் நாவில் சரஸ்வதி தேவி நர்த்தனம் ஆடுவாள்.

எதிரிகளை பேசமுடியாது வாக்ஸ்தம்பம் செய்து விடுவாள்.

அரசனே எதிர்த்தாலும் அன்னையின் பக்தனிடம் தோல்வி அடைவான்.

இதனைப் பாராயணம் செய்பவன் பார்வை பட்டாலே தோஷங்கள் விலகிவிடும்.

ஸ்ரீ வித்யை போன்று மந்திரமோ, ஸ்ரீலலிதாம்பிகையைப் போன்று தேவதையோ, லலிதா சகஸ்ரநாமம் போன்று ஸ்தோத்திரமோ உலகில் இல்லை.

பூர்வ ஜென்ம புண்யத்தால் மட்டுமே இதனைப் பாராயணம் செய்யும் வாய்ப்பு கிட்டும்.

கடைசிப் பிறவியாக இருந்தால் மட்டுமே ஸ்ரீவித்யா ஜெபமும், சகஸ்ரநாம பாராயணமும் செய்யமுடியும்.

தேவியின் அருளின்றி யாரும் இதனைப்பெறமுடியாது” என்றெல்லாம் பலவாறாக பலச்ருதி என்ற பகுதியில் ஹயக்ரீவர் அகத்தியருக்கு உபதேசிக்கிறார்.

லலிதா சகஸ்ரநாமத்தில் இன்னொரு சிறப்பு இதைப் பாராயணம் செய்யும்போது நமது சமயத்தின்அனைத்து கடவுளையும் வழிபட்ட புண்ணியம் நமக்கு சேரும்.

எனவே லலிதா சகஸ்ரநாமத்தின் பொருள் அறிந்து பாராயணம் செய்ய முயலுங்கள், எதை அடைய விரும்புகிறீர்களோ அது தானாய் வந்து சேரும்.
SRIKANCHIMAHA MAHA PERIVA THIRUVADIGAL CHARAN

[lakshmidevi]

Namaskaram! I am a new member to this group. Thank you for adding me. Do we need initiation to chant the Lalita Sahasranama? I have been reading conflicting opinions on this and would like to follow Maha Periva's advice.

[Sumi]

Namaskaram lakshmidevi , and welcome to the Forum.

It is generally advised to get initiation and learn the correct pronunciations so that you get fully benefited by chanting the stotram.

Let Sri Maha Periva bless you abundantly.

Pranams.

Aug 4, 2018 16:42:36 GMT 5.5 lakshmidevi said:

Namaskaram! I am a new member to this group. Thank you for adding me. Do we need initiation to chant the Lalita Sahasranama? I have been reading conflicting opinions on this and would like to follow Maha Periva's advice.

[lakshmidevi]

Thank you. I am confused as I understood that Lalita Sahasranamam is part of Sri Chakra puja and only initiates into Sri Vidya should chant it. Yet I see many groups chanting it regularly by itself and not as part of a ritual.