Bhagavān Hayagrīva clearly mentions the qualification required for the recitation/practice of Srī Lalitā Sahasranāma Stotraratna in the pūrvapīṭhikā of the Sahasranāma.
Qualification
1. The Sahasranāma is never to be given to a one who is a crook, who finds pleasure in other’s misery, and to one who has no faith in Sadguru and Parāmbā. Such people are not qualified to recite this Sahasranāma.
2. Now, let us say the person has overcome all these negative qualities through samskāra, Bhakti, and Dharmānuṣṭhāna. Is that sufficient’ No! Bhagavān further says – śrīmātr̥bhaktiyuktāya – the person should be sincerely devoted to Bhagavatī Lalitā Mahātripurasundarī. One can be a devotee of other deities such as Shiva, Gaṇēśa, Viṣṇu or even of other forms of Bhagavatī like Kālī or Durgā. But an aspirant whose chief upāsyā is Lalitāmbikā, he alone is qualified to recite this Sahasranāma.
3. Ok! We have a person who is of good character, and is also devoted to Lalitā. Is that sufficient’ Not again! Bhagavān continues: śrīvidyārājavēdinē – one who has been initiated into the Royal science of śrīvidyā – he alone is qualified to recite this Sahasranāma. Some assume that śrīvidyā here can be Bālā, Pañcadaśī or ṣōḍaśī, but there is no room for doubt here. śrīvidyā here is is a reference to Pañcadaśī mahāmantra. The question of ṣōḍaśī does not arise at all as ṣōḍaśī includes Pañcadaśī in itself and hence holds good without a doubt. Upāsakas of Bālā Paramēśvarī are eligible to recite Bālā Sahasranāma but not Lalitā Sahasranāma. Though the essence is the same in the case of both Bālā and Lalitā, there are differences in name and form (nāmarūpa bhēda) and one cannot ignore these when dealing with a Sahasranāma which deals with the names of a specific form of Parāmbā.
4. So, let us say we have an aspirant who has been initiated into śrīvidyā! Is that all’ No! upāsakāya – one who is a upāsaka i.e. one who practices the mantra regularly and performs the related duties i.e. sandhyā, ajapā, arghya, nyāsa, saparyā, etc. This is of great importance in current days when upāsanā could mean simply picking up a mantra from a website or attending a 1-day seminar, without any idea either of the metaphysics of śrīvidyā or the practical aspects of upāsanā. Without a thorough understanding of chakra, mantra, and pūjāsaṅkēta, the mantra does not bear fruit. Hence, upāsanā gaurava is an important attribute that ensures that the mantra is practiced the way it should be.
5. Is that it’ The Lord further says śuddhāya – one who is ‘pure’ i.e. internally and externally due to the performance of prescribed śrauta smārta karma as well as the upāsanā modes prescribed in the light of śrīvidya which include nitya and naimittika activities. As my Guru Pūjya Smt. Prakāśāmbā of Guhānanda Maṇḍalī pointed out frequently, there is a general tendency among amateur upāsakās to consider themselves superior after an initiation, declare sarvasvātantrya, prescribe to svēcchācāra and forgo all nitya and naimittika karma like sandhyā, pañcayajna, etc. If one were all-knowing and liberated even while living, why then did he need to recite the Sahasranāma at all’ Thus, śuddhatva is attained through svadarmasamanuṣṭhāna.
So, a person who is blessed with a good character, who has been initiated into śrīvidyā, who is a naiṣṭhika upāsaka and who treads the path of Dharma (sāmānya and viśēṣa) as prescribed by relevant śāstras – he alone is eligible to recite this Sahasranāma. If you think these rules don’t matter, that means you do not believe in the words of the Srī Hayagrīva who revealed the Sahasranāma. In that case, why do you think you want to believe in the efficacy of the very Sahasranāma which was given out by the same Hayaśīrṣa’ The phalaśruti says that a person who recites the Sahasranāma without the said qualifications attracts Yogini Shapa – a curse from the fierce yōginīgaṇa. The Sahasranāma is infinitely powerful and using it without the described preparation causes immense harm as this is not a mere hymn, but a potent mantraśāstra. As Yōginīs, in their microcosmic form, are the various energies that operate in the body, yōginī śāpa, at the gross level, results in energetic disturbances in the body which manifest as various physical, emotional and intellectual disorders.
Some see no issues in reciting this Sahasranāma as it forms a part of Brahmāṇḍa Purāṇa and claim that everyone is permitted to recite the Purāṇa. This makes no sense as this general rule fails in the case of this specific Sahasranāma which has a specific rule elaborated by Bhagavān Aśvānana.
Mode of Recitation
Srī Lalitā Sahasranāma is both a Stotra and a mālāmantra. If you choose to recite it as a Stotra, recite it vocally, at an even pace, without shaking one’s head, hands, legs, or engaging in other activities during the recitation. If recited as a mālāmantra, one needs to perform r̥ṣyādi nyāsa, pañcapūjā, recite the dhyāna ślōka, show the relevant Mudras if directed by the Guru, and then begin reciting the mālāmantra with a chant of dīrgha Praṇava. The recitation of Praṇava is based on one’s varṇa. This has been discussed at length by Srī Bhāskararāya in Saubhāgyabhāskara. When recited as a mantra, it can be repeated mentally. Though some perform a puraścaraṇa of the Sahasranāma, there is no śāstrapramāṇa for undertaking such a practice. As only śrīvidyā upāsakas are permitted to recite the Sahasranāma, it comes without saying that they have the mūlamantra which requires puraścarana and not the Sahasranāma. There are other Sahasranāmas which come with puraścarana instructions. But the fact that this particular Sahasranāma does not come with any such instruction points towards the necessity of upāsanā of śrīvidyā mantra along with the Sahasranāma for full result.
The three mandatory duties for a śrīvidyā upāsaka are:
1. Chakrarājārcana (worship of śrīcakra as detailed in Tantras such as Paraśurāma Kalpasūtra, Tantrarāja, Vāmakēśvara, etc.)
2. Japa of mantras such as Pañcadaśī and ṣōḍaśī
3. Recitation of Lalitā Sahasranāma
Everything else is a matter of choice. The Sahasranāma has a statement that a person can simply recite the Sahasranāma even if he is unable to do śrīcakrārcana or Japa. But this is simply āpaddharma and not a generic rule. This rule holds good only when the upāsaka is genuinely unable to do the first two due to exceptional circumstances. But ignoring the two owing to laziness or other trivial reasons is not acceptable and results in one becoming karmabhraṣṭa with far-reaching ramifications.
Importance
The recitation of pūrva and uttara bhāgas has been prescribed to emphasize on the infinite merits of the Sahasranāma and its importance in śrīvidyā upāsanā, every time it is recited. One should recite each name carefully with a sense of its importance. One should appreciate and express gratitude to Parambā, with the recitation of every name, for Her infinite compassion and for gracing us with an opportunity to recite her thousand glorious names, each of which is a priceless cintāmaṇi. There is nothing in this world we can do to sufficiently thank Jagadambā for this precious boon.
Pronunciation
The Sanskrit alphabet represents mātr̥kā or the eight vāgdēvatās, who represent the power of speech of Lalitāmbikā. Hence, every letter is a mantra and has to be pronounced correctly. As every name is a collection of letters, it forms a kūṭa and a correct pronunciation is very important. There have been several instances where mispronunciation of mantras have resulted in unfavorable results.
The Essence of the Names
Upāsanā of any mantra bears fruit only when recited with an understanding of its meaning or essence. Hence, it is important to recite the names with the knowledge of their meaning. This also avoids incorrect pauses during recitation and mispronunciation. Also, dwelling on the meaning of the name during recitation establishes one’s mind firmly on the svarūpa, vibhūti, and tattva of the upāsya-dēvatā.
Bhakti
Bhakti is already a prescribed qualification to even take up the recitation of the Sahasranāma. Parāśakti has not been declared mantravaśyā, tantravaśyā, yajñavaśyā, etc. but only as Bhaktivaśyā. Bhakti is an effective tool to win Her infinite and unconditional grace, which leads one to a state where the truth of Abheda between the mantra, Guru, and Self and Dēvatā is practically experienced. As the Sahasranāma also states – nāmapārāyaṇaprītā, what better way to please śrīmātā than by reciting the thousand names with a sense of overflowing devotion for the Supreme Mother of the universe’ Rāga or love for worldly objects leads to bondage. But the same love or anurāga, when turned towards the lotus feet of Jagadambā, becomes Bhakti and leads to liberation. Parānukraktirīśwarē bhaktiḥ. Every name recited should be a call from the depth of one’s heart to Mahātripurasundarī, raising our arms – asking Her to lift us up tenderly. Every name recited should be a prostration at Her feet, surrendering the self to Her unconditionally. Every name recited should be an indication of unbearable grief due to separation from Parāmbā. Every name should be an outcry of unfathomable joy arising out of Her proximity that is felt with the recitation of every name!
Namō namaḥ śrīgurupādukābhyām ||