Sri Lalitha Sahasranama Phala Sruthi English Translation k Phala Sruthi of Lalitha Sahasranama English Translation The effect of reciting the thousand names of Lalitha Sahasranama Unlike Vishnu sahasranama, where the phala sruthi is the part of the stotra, in case of Laitha Sahasranama, phala sruthi is the next chapter and separate from it. So it is not recited along with the thousand names of Lalitha. It is as per the desire of a devotee that I am translating this great work, which occurs in Markandeya purana, it is taught by Sage Markandeya to sage Agasthya, Nama sahasram khaditham they ghatothbhava, Rahasyaanam rahasyam cha Lalitha preethi dayakam, Aanena sadrusam stotram na bhootham na bhavishyathi. This type of prayer has never existed in the past or will exist in future. Sarva roga prasamanam sarva sampath pravardhanam, Sarvaapath mruthyu shamanam akala mruthyu nivaranam. Sarva jwararthi hananam deergayushya pradhayakam, Puthra pradhama puthraanaam purushartha pradhayakam.

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The significance of this is that Sri Vishnu- Sahasranama can be performed in any of the three forms viz. The choice of Keshava in this verse is intentional and signifies the all encompassing trinity Supreme Being.

PhalaShruti 2 Ya Idam Shrunuyannityam Yashchapi Parikirtayet Naashubham Praapnuyaat Kinchit Somutreha cha Maanavah 2 Sri Adi Sankara explains that nothing inauspicious or unwelcome will accrue to those in this world or the next, when one hears this daily or recites it.

Sri Parasara Bhattar comments that he, who according to his qualification and ability, hears it or meditates on it in his mind, will encounter nothing inauspicious in this world, or hereafter. Note that the benefit is attained by chanting, as well as by listening. The Kshatriyas will get victory. The Vaishyas will get abundant wealth. Sri Adi Sankara gives a very elaborate commentary on the meaning of this Shloka. He quotes a number of Shlokas to further this concept: Kashaayapaktih Karmaani Jnaanam tu Pramaa gatih Kashaaye karmabhih Pakve Tato jnaanam Pravartate Meaning: Action is able to bring the mind to a state of maturity but liberation is achieved only through Knowledge, after the ground is prepared by action.

Nityam jnanam Samasadya Naro bandhaat pramuchyate — People get liberated after achieving the eternal knowledge. Bramha Puranam Garuda Puranam 1. Sri Sankara gives further references from the Vedas and Upanishads. Brihadaranyaka Upanishad 4. Sri Parasara Bhattar declares the benefits attained by people of the four varnas, when they chant the Sahasranamam even without necessarily seeking any specific benefit, or following any special discipline etc.

PhalaShruti 4 Dharmaarthi Praapnuyaat Dharmam Arthaarthi Chartham Aapnuyaat Kaamaan Avaapnuyaat Kaami Prajaarthi Chaapnuyaat Prajaah 4 Meaning: The one who desires righteousness Dharma , will be blessed with that; the one who desires worldly riches will be blessed with wealth; the one who wishes for the pleasures of life, will be bestowed with all pleasures; the one who desires progeny will be blessed with children.

He who is in bondage will be liberated. He who is affected by fear will overcome it, and he who is in difficulties will be free of it. Sri Radhakrishna Shastri explains that the stated benefis accrue to those who have single-minded devotion to Vasudeva, meditates on Him constantly, is pure in thought, word and deed, and chants the thousand Namas of Vasudeva as laid down in this Shloka.

Bhaktimaan — A devotee. Specifically, it refers to the devotee of Vasudeva Vasudevasya Naamnaam with single-minded devotion. Sada utthaaya — always getting up early in the morning. Shucih — The purity referred to is both external and internal. The external purity involves taking a bath etc. The other aspects of purification involved here are the strict observance of nitya karmas as laid down in the Shastras for the devotee, the Varna Ashrama dharmas.

Our Acharyas emphasise that any activity undertaken without observing the nitya karmas will end up as a wasted effort. Prakirtayet — kirtana specifically refers to chanting, recitation. The specific benefits that such a devotee will attain are specified in the next three Shlokas.

He acquires undiminishing wealth in this world, and he also gets unexcelled prosperity in the next namely, salvation. Sri Parasara Bhattar has given his interpretation for the above Shlokas in two short sentences: anuttamam Shreyah meaning Mukti anye abhyudaya visheshaah meaning Salvation as all the other fruits mentioned are fruits of success in this world Thus, for instance, being rid of fear in this world can be understood as the full confidence that Bhagavan will definitely redeem us from the ocean of Samsara at the end of this birth.

He acquires valour and power. He is endowed with good health and always shines. He who is in bondage will be relieved of it. He who is affected by fear will become free from it, and he who is in difficulties will become rid of them.

Rogarto mucyate rogaat — the devotee will be rid of the greatest of diseases, namely attachment to the worldly and materialistic objects of this life, and, above all, the attachment to this body and to all the things associated with the body; Bhayaan mucyeta bhItah — the devotee will be rid of the greatest of all fears — the fear of repeated births, the fear of Samsara; Yashah praapnoti — the devotee will be known for his single-minded devotion to Vasudeva, as his greatest accomplishment; Dyutimaan, tejashca vindati — the tejas of such a devotee will be self-revealing, as we can feel in the presence of our Acharyas.

He finally attains the eternal abode of Brahma. They will not have any fear from transitions like birth, death, old age and disease. Sri Parasara Bhattar comments — niyamavato bhaktasya anushanginim abhyudaya siddhim Aha — For the devotee who recites the Namas in accordance with the scriptural injunctions, there is attainment of prosperity of all kinds that come as a matter of course. He explains the term Shraddha as sa-gaurava tvara — Eagerness associated with respect.

He also comments that bhakti is a result of highly meritorious acts — bhagavati bhaktih mahatah su-kritasya phalam. Thus a true devotee should chant the shlokas with sincere devotion and interest, and should accompany the chanting with other meritorious acts as a way of life. Sri V. Ramanujam has used the term anusandhanam which means inquiry, investigation, scrutiny etc. Thus, the difference between the two, is that the first discusses the benefits attained by the Bhakta who chants the Shloka, while the second is about the benefits attained by the Bhakta who delves deep into the meanings etc.

Sri Parasara Bhattar comments that as a matter of natural course, these defects by themselves keep away from the devotees of Lord Vasudeva. Sri Parasara Bhattar says that there is nothing to doubt about the power and greatness of Bhagavan Sri MahaVishnu, as described in the current Shloka and the next few Shlokas.

Sri Parasara Bhattar comments that this state of all things being under the control of Vasudeva is explained as the body-soul relationship between all objects and Bhagavan. This relationship between the individual soul and the Supreme Soul as one of body-soul relationship is a key aspect of the Vishishta Advaita philosophy.

Dharma or righteousness springs from right conduct and Achyuta is the foremost upholder of Dharma. In other words right conduct is the crystallised outcome of Dharma. Right conduct is the foremost discipline to be observed as noted in all the scriptures. Sri Parasara Bhattar notes that anything and anyone that is under the influence and control of Dharma has Bhagavan as their origin: dharmanubandhinAmapi tad udbhavatvam Aha.

He pervades the three worlds and rules over all of them. He enjoys them and consumes them. He himself has no death or decay. Trin lokaan ca — Baddha mukta nityan cetanan — And of the three worlds of souls, namely, the bound souls, Released souls, and Eternal angels. Vishva-bhuk — Sarvatha paripalakah — And by being the Sole Protector of everything in all the Worlds.

Tathapi — Even so, Avyayah — tad-doshaih aparamrshtah, punashca para vibhutya — being untouched by the faults of any of the souls of whose He is the antaryami. This shows the greatness of Sahasranamam both in terms of the greatness of the composer and the greatness of the subject. The one who praises him is none other than Sage Veda Vyasa, who has drunk this greatness in full, and who has no dearth of words to describe that greatness.

This gem of a hymn has the greatness of the One who is praised as well as the one who is praising Him. This world which is filled with destitution, is eminently deserving to benefit from the chanting of this Hymn, which is capable of redeeming this world from its penury.

Thus, everything is perfect about this hymn, the person who is sung, the person who sings, and the beneficiary who is qualified to benefit by singing His praise. The Shloka itself declares that both Shreyas denoting Moksham , and the lesser pleasures sukhani ca are attained by the chanting of this Hymn.

Those who sing His praise will never meet with setback or discomfiture of any kind. In support, he quotes the following two verses from the Garuda Puranam: Pramaadaat Kurvataam Karma Prachyavetaadhvareshu yat Smaranaadeva Tadvishnoh Sampoornam Syaaditi Shrutih Meaning: Any mistake made in rites and sacrifices by carelessness are made good just by meditating on Lord Vishnu.

Never do they meet with any disrespect. Sri Parasara Bhattar concludes with the following: Asmakam atra ca paratranca sarva duhkham UnmIlya sampadam ashesha vidham vidhaya Sri Rangaraja mahishi sa ca Vaishnavanam Sangaat sukham saha jayena sada kriyaastaam Meaning: May Sri Rangaraja, along with His Consort Sri Ranganayaki, root out all the distress here and hereafter, confer wealth of all kinds on us, and always bless us with happiness, victory and the company of the devoted Sri Vaishnavas.

Your eyes are large like the lotus leaf. You have a lotus situated in your navel. You are the greatest among the Devas. While saying this, Arjuna is speaking not just for himself but for all the devotees of the Lord. Sometimes it so happens that the devotee has the sincere wish to recite the Sahasranamam but he is unable to proceed beyond a few shlokas due to some practical constraints. Bhagavan assures the devotee that it is not the quantity but the intent that matters.

Even with one shloka, he considers Himself fully worshipped if it is recited with faith and devotion. PhalaShruti


Lalitha Sahasranama - Phala Sruthi

Lalitopakhyana: The story of the Goddess Lalita Introduction This stotra hymn which praises occurs in Brahmanda purana Old epic of the universe in the Chapter on discussion between Hayagreeva and Agasthya. Hayagreeva is an incarnation of Vishnu with the horse head and is believed to be the storehouse of knowledge. Agasthya is one of the great sages of yore who is one of the stars of the constellation great bear. At his request Hayagreeva taught him the most holy names of Lalitha. Parama shiva is one of the trinity of Hindu pantheons who is in charge of destruction.


Divya Kataksham

Ramachander The phala sruti of the Lalitha Sahasranama is considered to be a seperate stotra from the Sahasranama unlike in the Vishnu Sahasranama where the phala sruti is a part of the stotra. Nama sahasram khaditham they ghatothbhava, Rahasyaanam rahasyam cha Lalitha preethi dayakam, Aanena sadrusam stotram na bhootham na bhavishyathi. This type of prayer has never existed in the past or will exist in future. Sarva roga prasamanam sarva sampath pravardhanam, Sarvaapath mruthyu shamanam akala mruthyu nivaranam. Sarva jwararthi hananam deergayushya pradhayakam, Puthra pradhama puthraanaam purushartha pradhayakam. Yidham visesharidevya sthothram preethi vidhatakam, Japen nityam prayathnena lalithopasthi thath para. Pratha snathwa vidhathena sandhya karma samapya cha, Pooja gruhe thatho gathwa chakra rajam samarchayeth 5 Take bath in the morning, finish the oblations of the dawn, Go to the prayer room and first worship the Sree Chakra.


Phala sruthi of Lalitha Sahasranamam



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