Without an initiation, can one recite Lalitā Sahasranāma stava?
Well, people can do what they want. The important question is what does the pramāṇa say? One needs to consult here two agencies: ’Relevant’ Shāstra and ‘relevant’ Sampradāya (represented by actual upāsakas such as Srī Bhāskararāya Makhīndra).
Let’s look at the pūrvapīṭhikā to this Sahasranāma.
First of all, this Sahasranāma stava is a mantra śāstra specifically meant for upāsakas of Lalitā, not for others. There are several forms of īśvara – some are of special significance to Tantra. Lalitā or Tripurasundarī certainly is one such deity who is invariably associated with Tantra. She cannot be separated from Srīvidyā unlike a Rāma or a Kr̥ṣṇa – as her form, her origin, her tale – everything is related to Srīvidyā Mantra śāstra. She has gained popularity in general smarta households, but that is beside the point. For someone who is not belonging to the Srīvidyā school of Tantra, the significance of this text is completely lost, limiting it perhaps to some devotional value.
At the beginning of the text, sage Agastya question his Guru Hayagrīva thus: “Lord, you have narrated to me the tale of Lalitāmbikā, the description of śrīpura, the greatness of Pañcadaśākṣarī mantra, ṣōḍhā and other nyāsas, antaryāga and bahiryaga in pūjākhaṇḍa, the method of Japa of Pañcadaśī in puraścaraṇa khaṇḍa, the details of homa, the process of aikyānusandhāna of Tripura, and the sahasranāmas of Mantriṇī and Daṇḍinī”.
For anyone who is somewhat familiar with dīkṣā krama in Tantra – this clearly shows that Agastya had undergone methodic initiation and training in procedures specific to Srīvidyā Tantra. This in itself is a clear indication that this Sahasranāman is a text specifically for the initiates of Shrīkula and not for others. The introductions to other Sahasranāma-s such as Viṣṇu or Shiva (from Mahābhārata) come with so such pre-requisites or instructions.
What is the general procedure to recite this Shasranāma?
cakrādhirājamabhyarcya japtvā pañcadaśākṣarīm |
japāntē kīrtayēnnityamidaṁ nāmasahasrakam ||
The upāsaka performs Navāvaraṇa pūjā in Srīcakra, recites Pañcadaśī and then recites this Sahasranāma during the stōtra part of saparyā vidhi – this is the general procedure – not merely recommended by Hayagrīva here, but also by various other Tantras such as Tripurārṇava, Paramānanda, etc. If this is the case, how does one without initiation get to do arcana and Japa?
Now, who can recite this Sahasranāma? For those that still are dense, the Guru further clarifies:
na śaṭhāya na duṣṭāya nāviśvāsāya karhicit |
śrīmātr̥bhaktiyuktāya śrīvidyārājavēdinē |
upāsakāya śuddhāya dēyaṁ nāmasahasrakam ||
The hymn should be imparted (and practiced) only to one who is not:
1 śaṭha – tatra gurūktisamanantaramēva jātaniścayō’pi yaḥ pūrvamēvaitadajñātacaramiti vā idānīmapi vā pradarśayituṁ yatatē sa śaṭhaḥ – never to a rogue who, though aware that his eyes were opened by Sadguru, is yet unwilling to own up to this fact and takes the credit himself for the Wisdom gained; or acts as though he does not recognize it.
2 duṣṭa – According to Bhāskararāya, never to one with impure heart – who tells Sadguru that he is convinced of his words, but abuses him later.
3 nāviśvāsāya – Never to one who does believe that his Sadguru’s words are Supreme Truth
4 śrīmātribhaktiyuktāya – One who is devoted to specifically Lalitā. Again, what is Bhakti in the parlance of Tantra? Not merely singing songs or expressing hysterical emotion. Bhakti is devotion expressed through sincere and heartfelt observance of prescribed duties:
cakrarājārcanaṁ dēvyā japō nāmnām ca kīrtanam |
bhaktasya kr̥tyamētāvadanyamabhydayaṁ viduḥ ||
5. śrīvidyārājavēdinē – this is the key. One who is initiated into Srīvidyā – not any other mantra, not even Bālā – has to be Pañcadaśī or Shōḍaśī (vidyārājaḥ pañcadaśī tadvēdanaṁ gurumukhādupadēśaḥ).
Bhāskararāya speifically adds: na kēvalaṁ bhaktimātramadhikāritāvacchēdakamiti dyōtanāya viśēṣaṇadvayam |
By further adding the qualification – upāsaka – Hayagrīva specifies that the person needs to be a upāsaka who performs two-fold duties – nitya and naimittika – specifically prescribed in Shrīkula tantras (nityanaimittika karmācaraṇapūrvakaṁ sarvatra dēvyabhēdabhāvanākhyā mānasī kriyōpāstiḥ tadvānupāsakaḥ).
So, what have we seen so far?
1. The deity which is the object of this Hymn, Lalitā Paramēśvarī, is inseparably linked to Srīvidyā Tantra and associated mantras, as is this hymn
2. The Guru and disciple in this conversation, Agastya and Hayagrīva are recognized lineage holders of Shrīkula
3. The hymn itself is a mantra śāstra grantha – for those unaware of upāsanā rahasya, this is almost like using the entire Sun to merely light one’s small hut
4. What is the purpose of reciting sahasranāma without contemplation on its meaning? What does śrīmadvāgbhavakūṭaika svarūpamukhapañkajā mean to someone uninitiated into Srīvidyā?
Now let’s go to the phalaśruti of this hymn.
yaḥ kīrtayati nāmāni mantrarājaṁ na vētti yaḥ |
paśutulyaḥ sa vijñēyaḥ tasmai dattaṁ nirarthakam ||
Here again, the Sahasranāma and knowledge of Srīvidyā mantra go hand in hand.
While some of the above statements can be considered as vidhi, now comes an explicit niṣēdha:
yathaiva gōpyā śrīvidyā tathā gōpyamidaṁ munē |
paśutulyēṣu na brūyājjanēṣu stōtramuttamam ||
yō dadāti vimūḍhātmā śrīvidyārahitāya tu |
tasmai kupyanti yōginyaḥ sō’narthaḥ sumahān smr̥taḥ ||
There is an explicit warning here that if this Sahasranāma is imparted to one without initiation into Srīvidyā, it causes yōginīśāpa – both to the giver and receiver. Bhāskararāya further clarifies: tasmāt anadhikāriṇō dātr̥grahītrōranarthapradatvāt rahasyatvācca gōpayēdityarthaḥ.
In conclusion, the above statement from Hayagrīva should leave no further room for doubt.
Again, a Tantric hymn such as this one should not be equated to generic ones such as Viṣṇu and Shiva sahasranāma stotras. Now, some folks will attempt a refutal saying Maṭhādhipati A or Amma B teaches everyone to recite it. Sure, but that is not in line with the opinion of Shāstra (Hayagrīva) or Sampradāya (Bhāskararāya).