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Ravisankar S. Mayavaram miinalochanii at YAHOO.COM
Fri Apr 12 14:14:56 CDT 2002

--- "Jaldhar H. Vyas" <jaldhar at BRAINCELLS.COM> wrote:
> Lalita Sahasranama is part of Brahmanda Purana which is a "public"
> work.
> Perhaps it is only the esoteric meaning which is secret.  That's what
> Shri
> Bhaskararaya  says about Chandi Patha which as part of the Markandeya
> Purana is in the same class.

Yes, it is work in puraNa and it is open to all varNa-s and gender.
Yet, phala shruti says initiation to shrii vidya is required(unless you
dismiss it as artha vaada). If you have the text the phala shruti of
either lalita sahasranaama and lalita trishati, please read and it will
make it clear.

This is an issue on which I was affected by  for over a year. That is
when I asked my father to enquire in kAnchi maTha -- shrii vijayendra
sarasvati swamigaL told him that initiation is required to chant.  I
was not so convinced on the fact whether my Dad posed the question
correctly -- so I wrote a detailed letter to the maTha and it was
answered by shrI jayendra sarasvati swamigaL -- he mentioned that I
should at least get initiated in baala tripurasundari mantra (later
Satish Arigela told me that concession is given in a work called
daxinaamurti samhita).

I have thought about this matter to some depth, and I wanted to write
something on it in detail explaining the relevant verses in the uttara
piiThika  and what it says and what the consequences are -- when I
write that -- I will post it here. But I should note -- this
requirement of initiation is not widely followed (ignored even by some
shriividya centres -- satish  told me that shrii shrii rajarajeshvari
piiTham in NY does consider it as necessary).

These restrictions are there not because of the esoteric meaning -- but
because the naama/mantra distinction (IMO). Take the name
1) I could use it as naama to refer, like I refer you as Jaldhar.
2) I could use it as a namaa to adore HER, as SHE who can destroy all
diseases (with expecting nothing from HER).
3) Use it as a mantra prayoga to ward of diseases. That is exploiting
the power behind it.

Typically if one can draw a clear line between #2 and #3 and chant it
without expecting any kaamya phalam, it should not be a problem. But it
is difficult for an ordinary man. If someone in his house is not well,
when chanting this stotram he/she may without his/her knowledge long
that ambaaL heal the diseases when this name (or say roga parvata
dambholiH) occurs.  Then you are not just adoring HER, but trying to
exploit the power of it. That is the danger line and it requires
certain understanding and responsibility. That is why even though it is
sahasranaama or it is like sahasra mantra (more so with trishati -- as
explicitly hayagriiva tells agastya that these are not just naama-s but

For all practical purposes one could argue that only saamanya knowledge
of shriividya and associated things should be suffice.  In any case I
dont want jump the gun -- and write a detailed article with the verses
in context explained.

ambaaL daasan


sharaNAgata raxakI nivEyani sadA ninnu nammiti mInAxI

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