শ্রীললিতাত্রিশতীস্তোত্রম্

Sri Lalita Trishati Sri Lalita Trishati Stotram

One should meditate upon Ambika (the Divine Mother) during the Japa (meditative repetition), who is smeared with saffron paste, whose forehead is adorned with a musk tilaka, whose eyes are filled with a gentle smile, who holds the arrow, the bow, the noose, and the goad, who enchants all people, who is adorned with red garlands and clothes, and who shines like the Hibiscus flower. Agastya said:

O Hayagriva, the ocean of compassion, the adorable one, who is affectionate towards your disciples; whatever was to be heard from you has been heard by me in its entirety.

The thousand secret names (Lalita Sahasranama) have also been heard by me from you. Beyond this, I am convinced that there is nothing left for me to hear.

Yet, my mind does not feel a sense of fulfillment. I am deeply concerned, O Lord, wondering if I have indeed attained the complete meaning.

Tell me, what is the reason for this? Is there still any portion that remains to be known? If there is, please tell me, tell me!—saying this, he bowed down to him. Suta said:

The pot-born sage (Agastya) clung to his (Hayagriva’s) pair of feet. Hayagriva, filled with apprehension, wondered, "What is this? What is this?"

Saying "Release me, release me," he became filled with anxiety. Thinking for a long time, he decided that he should not reveal the secret.

He remained silent, remembering the command given by Mother Lalita long ago. The sage, having bowed to the learned one (Hayagriva), remained there without letting go of his feet.

Thus, the guru and the disciple remained in that state for a period of three years. All the beings in the world, observing them, were filled with great wonder. There, Goddess Sri Lalita, accompanied by Kameshvara, manifested and urged Hayagriva regarding the secret in this manner.

There Śrī Lalitā Devī, together with Kāmeśvara, appeared and privately urged Hayagrīva in these words.

Sri Devi said:

The scriptures declare that this knowledge should be kept secret like one's own mother's paramour. Therefore, this hymn, which fulfills all desires, should be kept extremely secret by me.

Even by me, Kameshvara, this has been kept extremely secret. By my command, the deities of speech have spoken this thousand names.

This supreme hymn, which brings fulfillment to all actions, was revealed by both of us. By chanting this, any deficiencies in all rituals will be fulfilled.

Therefore, I have named this "The Fulfiller of All Desires." Tell this to Agastya, for he is a worthy vessel, there is no doubt.

His wife, known as Lopamudra, worships me with great devotion. He is also immensely devoted; therefore, tell it to him.

Without leaving your feet, he has remained here for three years. This is a clear proof of his devotion, that he may know this.

His mind will not reach fulfillment in any other way. Therefore, permitted by me, speak this "Fulfiller of All Desires" to him.

Having said this, the Mother disappeared along with Kameshvara. Then, Hayagriva lifted the pot-born sage (Agastya) with his hands.

Having made him sit nearby, he spoke with great amazement. Hayagriva said:

You are blessed, you are blessed, you are blessed, O Pot-born one (Agastya).

There is no devotee of Lalita equal to you in the three worlds, since the Goddess herself commanded me to speak to you, O Agastya.

Through you, a worthy disciple, I have seen that Shiva (Lalita). It is for Her vision that the likes of Brahma, Vishnu, and Shiva strive.

Therefore, I shall now tell you this hymn that fulfills all desires, by the mere remembrance of which, fulfillment will arise in your heart.

O Sage, this is even more secret than the thousand secret names. It is even more essential than that for the worship of Lalita.

I shall now explain them, by the command of Mother Lalita, the order of the letters beginning with 'Ka' of the glorious fifteen-syllabled mantra, O Sage.

Twenty names for each have been told, O Agastya (born from a pot). In total, the three hundred names are the fulfillers of all desires.

This is the most secret of secrets and should be protected with effort. Listen to it, O highly fortunate one, with an attentive mind.

Do not consider these names to be mere words, O Agastya. These names have the nature of mantras and are identical to the Goddess herself.

Therefore, you should always listen with a focused mind. Suta said:

Having said this, Hayagriva spoke the three hundred names.

Thus ends the introductory preface of the Sri Lalita Trishati Stotram.

--- Nyasa (Ritual Assignment) ---

For this great mantra of the Sri Lalita Trishati Stotram, the sage is Lord Hayagriva; the meter is Anushtup; the deity is Sri Lalita Maha Tripurasundari; Aim is the seed (Bija); Sauh is the power (Shakti); Klim is the pin (Kilaka); its usage (Viniyoga) is for the attainment of the four-fold goals of life through chanting or recitation.

Aim salutations to the thumbs. Klim salutations to the index fingers. Sauh salutations to the middle fingers. Aim salutations to the ring fingers. Klim salutations to the little fingers. Sauh salutations to the front and back of the palms.

Aim salutations to the heart (Hridaya). Klim salutations to the head (Shirase Svaha). Sauh salutations to the tuft of hair (Shikhayai Vashat). Aim salutations to the armor (Kavachaya Hum). Klim salutations to the three eyes (Netratrayaya Vaushat). Sauh salutations to the weapon (Astraya Phat). "Bhurbhuvassuvarom" - locking the directions.

--- Meditation (Dhyanam) --- I adore the youthful and beautiful Goddess, who holds a bow of sugarcane, whose arrows possess boundless joy and auspiciousness, who is crimson in color, and who is filled with extreme compassion.

--- The Five-fold Worship (Pancha Puja) --- Lam: I offer sandalwood paste to Sri Lalitambika, who is the essence of Earth. Ham: I worship with flowers Sri Lalitambika, who is the essence of Ether (Space). Yam: I offer incense to Sri Lalitambika, who is the essence of Air. Ram: I show the lamp to Sri Lalitambika, who is the essence of Fire. Vam: I offer the great nectar-like offering to Sri Lalitambika, who is the essence of Nectar. Sam: I offer all-encompassing worship to Sri Lalitambika, who is the essence of everything.

Here begins the Śrī Lalitā Triśatī Stotram — the three hundred names.

The form of 'Ka' (Kakarupa), the Auspicious one (Kalyani), possessed of auspicious qualities (Kalyana-guna-shalini), residing on the auspicious mountain (Kalyana-shaila-nilaya), the desirable/beautiful one (Kamaniya), and the possessor of fine arts (Kalavati).

Lotus-eyed (Kamalakshi), the destroyer of impurities/sins (Kalmashaghni), the ocean of the nectar of compassion (Karunamrita-sagara), dwelling in the forest of Kadamba trees (Kadamba-kanana-vasa), and fond of Kadamba flowers (Kadamba-kusuma-priya).

The knowledge of Cupid/Love (Kandarpa-vidya), she whose side-glance is the source of Cupid (Kandarpa-janakapangavikshana), and she who perfumes all the quarters with the fragrance of the camphor-betel she chews (Karpura-viti-saurabhya-kallolita-kakuptata).

The remover of the evils of the Kali age (Kalidoshahara), lotus-eyed (Kanjalochana), of a beautiful form (Kamravigraha), the witness of all actions (Karmadisakshini), the one who makes others act (Karayitri), and the giver of the fruits of actions (Karmaphalaprada).

The form of 'E' (Ekarupa), the monosyllable (Ekakshari), the one who takes the form of many letters (Ekanekaksharakriti), she who cannot be pointed out as "this" or "that" (Etattadityanirdeshya), and the embodiment of singular bliss and consciousness (Ekanandachidakriti).

To be known through the scriptures in this manner (Evamityagamabodhya), worshipped by those possessed of single-minded devotion (Ekabhaktimadarchita), meditated upon with a concentrated mind (Ekagrachitta-nirdhyata), and honored by those devoid of worldly desires (Eshana-rahitadruta).

She whose hair is fragrant like cardamom (Elasugandhichikura), the destroyer of the heap of sins (Enah-kutavinashini), the one who experiences singular joy (Ekabhoga), the essence of the one (Ekarasa), and the bestower of singular sovereign power (Ekaishvaryapradayini).

The bestower of an undisputed empire (Ekatapatra-samrajyaprada), worshipped in solitude (Ekantapujita), of increasing splendor (Edhamanaprabha), and the ruler of all the moving worlds (Ejadanekajagadishvari).

Served by the greatest of heroes (Ekaviradi-samsevya), possessed of unique power/majesty (Ekaprabhava-shalini), the form of 'I' (Ikarupa), the ruler (Ishitri), and the bestower of desired objects (Ipsitartha-pradayini).

Not to be defined as "it is such" (Idrigityavinirdeshya), the creator of sovereignty (Ishvaratva-vidhayini), pervading the Brahma-nature beginning with Ishana (Ishanadi-brahmamayi), and the bestower of the eight Siddhis beginning with lordship (Ishitvadyashtasiddhida).

She who creates millions of universes by her mere glance (Ikshitrikshana-srishtandakotih), the beloved of Ishvara (Ishvaravallabha), praised by all (Idita), and the supreme deity who constitutes the half-body of Ishvara (Ishvarardhangasharireshadhidevata).

She who impels Ishvara (Ishvaraprerenakari), the witness of the cosmic dance of Ishvara (Ishatandava-sakshini), dwelling on the lap of Ishvara (Ishvarotsanganilaya), and the destroyer of such obstacles (Itibadha-vinashini).

Devoid of any desire (Ihavirahita), the power of the Lord (Ishashakti), with a face bearing a gentle smile (Ishatsmitanana), the form of 'La' (Lakarupa), the playful one (Lalita), and attended by Lakshmi and Vani (Lakshmivaninishevita).

The goddess residing in the 'La' chakra (Lakini), the embodiment of feminine grace (Lalanarupa), radiant and red like a pomegranate (Lasaddadimapatala), with a forehead shining with a hanging ornament (Lalantika-lasatphala), and worshipped by the eye on the forehead (Lalatanayanarchita).

She whose divine limbs are radiant with auspicious marks; She who is the mistress of millions of crores of universes; She who is the significance of all targets; She who is approachable through logical indicators (or marks); She whose desires are fulfilled; She whose body is slender like a creeper.

She who has a forehead adorned with a beautiful mark (tilaka); She who is adorned with a string of hanging pearls; She who is the mother of Lambodara (Ganesha); She who is attainable (only through devotion); She who is endowed with modesty; She who is beyond dissolution (or rhythmic decay).

She who is the form of the Hrim-kara (the sacred seed syllable); She who dwells within the Hrim-kara; She who loves the Hrim-pada (the word Hrim); She who is the seed of the Hrim-kara; She who is the mantra of the Hrim-kara; She who is defined by the Hrim-kara.

She who is delighted by the repetition of the Hrim-kara; She who possesses the quality of modesty (Hri); She who is decorated by Hrim; She whose character is modesty; She who is worshipped through the Hrim-pada; She who contains Hrim within Her; She who is identified by the Hrim-pada.

She who is expressed by the Hrim-kara; She who is worshipped through the Hrim-kara; She who is the foundation (pitha) of the Hrim-kara; She who is known through the Hrim-kara; She who is contemplated through the Hrim-kara; Hrim, She who embodies the Hrim syllable.

She who is the form of the letter 'Ha'; She who is worshipped by Balarama (the wielder of the plough); She who has eyes like those of a deer; She who is beloved of Hara (Shiva); She who is worshipped by Hara; She who is praised by Hari (Vishnu), Brahma, and Indra.

She whose feet are served by those mounted on horses; She who is worshipped through the Ashvamedha sacrifice; She whose vehicle is the lion (the lord of beasts); She whose vehicle is the swan; She who destroys the Danavas (demons).

She who destroys sins like killing (brahminicide) and others; She who is served by the deities of the directions (beginning with the Sun/Indra); She whose breasts are as high as the frontal globes of an elephant; She who is the beloved wife of the wearer of the elephant skin (Shiva).

She who is anointed with turmeric and saffron; She who is worshipped by the immortals (gods) led by Indra (the lord of bay horses); She who is the friend of Hari's consort (Lakshmi); She who is the knowledge of the 'Ha' group of letters; She who is languid with the intoxication of the divine nectar.

She who is the form of the letter 'Sa'; She who is omniscient; She who is the mistress of all; She who is auspiciousness itself; She who is the creator of all; She who is the sustainer of all; She who is the destroyer of all; She who is eternal.

She who is blameless in every way; She who is beautiful in every limb; She who is the witness of all; She who is the soul of all; She who is the giver of all happiness; She who fascinates all.

She who is the support of all; She who is omnipresent; She who is devoid of all imperfections; She who is entirely red (the color of creation/compassion); She who is the mother of all; She who is decorated by all ornaments.

She who is the meaning of the letter 'Ka'; She who is the destroyer of time (death); She who is the mistress of Kameshvara (Shiva); She who grants all desired objects; She who brings the god of love (Kama) to life; She who is auspicious; She who has firm and rounded breasts.

She who has thighs tapering like the trunk of an elephant; She who has a face like the moon (the lord of arts); She whose hair surpasses the darkness of clouds; She whose sidelong glances drip with compassion; She who is the life-breath of Kapali (Shiva).

She who is the embodiment of compassion; She who is the beloved; She whose radiance puts to shame a garland of Japa flowers; She whose speech is like art (melodious); She who has a neck like a conch; She whose hands surpass the beauty of tender sprouts.

Whose arms are like the wish-fulfilling creeper (Kalpavalli), who is adorned with a musk tilaka, who is the meaning of the letter 'Ha', whose gait is like that of a swan, and who shines with gold ornaments.

Whose breasts are adorned with a beautiful necklace, who is the presiding deity of the Hakini chakra, who is free from plough-like (distressing) weapons, who is worshipped by the lords of the quarters (Digpalas), and who destroyed demons by her fierce roar.

Who bestows joy, who consumes the sacrificial offerings (Havi), who removes the deep darkness of the heart (ignorance), who is pleased by the Hallisa dance, and whose form is the meaning of the Hamsa Mantra.

Who is free from the acts of rejection and acceptance, who is joyful, who is the sister of Lord Hari (Vishnu), who is praised by the divine musicians Haha and Huhu, and who is devoid of growth and decay.

Whose heart is as soft as fresh butter, whose garments are as red as the Indragopa insect, who is denoted by the letter 'La', who is worshipped like a creeper, and who is the mistress of creation, sustenance, and dissolution.

Who is pleased by the sight of the Lasya dance, who is beyond gain and loss, whose commands are impossible to be transgressed, who is endowed with grace and beauty, and who grants minor spiritual powers (Laghima Siddhi).

Who has the complexion of lac-dye, who is worshipped by Lakshmana’s elder brother (Rama), who is difficult to attain, who is easily attained through devotion, and who bears the plough as a weapon (Balarama's Shakti).

Who is fanned by Goddess Sharada (Saraswati) holding a fly-whisk, who is worshipped as the state of modesty (Lajja), who is passionately devoted to the universe, and who is the mistress of the Lakula (Shaiva) path.

Who has attained honor, who has attained the essence (of bliss), who has attained the prosperity of liberation, who utters the 'Hreem' sound, who is the beginning of 'Hreem', who is the middle of 'Hreem', and who is the crest-jewel of 'Hreem'.

Who is the flame of the fire in the Hreem-fire-altar, who is the moonlight of the Hreem-moon, who has the radiance of the Hreem-sun, and who is the lightning in the Hreem-cloud.

Who is the sprout of the root of the Hreem-sound, who is exclusively devoted to Hreem, who is the swan in the lake of Hreem, and who is the peahen in the garden of Hreem.

Who is the deer in the forest of Hreem, who is the creeper at the base of the Hreem-tree, who is the parrot in the cage of Hreem, and who is the lamp in the courtyard of Hreem.

Who is the lioness in the cave of Hreem, who is the bee on the lotus of Hreem, who is the nectar of the flowers of Hreem, and who is the blossom on the tree of Hreem.

Who is denoted by the letter 'Sa', who is full of equanimity, who is praised by all the Agamas, who is the ultimate ground of the meaning of all Vedantas, and who is the refuge of both the existent and the non-existent.

Who is everything (Sakala), who is Existence-Consciousness-Bliss (Sacchidananda), who is the object of spiritual practice, who gives the path to the ultimate goal, who is meditated upon by sages like Sanaka, and who is the consort of Sadashiva.

She who is the foundation of all, she who is the embodiment of truth, she who has an equal form (in all), she who is the creator of the entire universe, and she who is devoid of any equal or superior.

She who is the loftiest of all, she who is devoid of attachments, she who possesses qualities (attributes), she who grants all desires (She who is the Goddess of everything), she who is the cause of the letter 'Ka', she who delights in poetry, and she who enchants the mind of Kameshwara (Lord Shiva).

She who is the life-breath of Kameshwara, she who resides on the lap of Kameshwara, she whose body is embraced by Kameshwara, and she who grants bliss to Kameshwara.

She who is the beloved of Kameshwara, she who is the playful consort of Kameshwara, she who is the success of the penance of Kameshwara, and she who is dear to the mind of Kameshwara.

She who is the mistress of the life of Kameshwara, she who infatuates Kameshwara, she who is the supreme knowledge (Brahma Vidya) of Kameshwara, and she who is the mistress of the abode of Kameshwara.

She who gives joy to Kameshwara, she who is the great goddess of Kameshwara, she who is Kameshwari, she who resides in Kanchi, and she who grants the objects of desire.

She who is the cause of the letter 'La', she who has attained (or manifested) a form, she who has attained supreme intelligence, she who has attained her desires, she who is distant from the minds of those burdened by sin, and she who is difficult to attain for those filled with ego.

She who has attained power, she who has attained a divine body, she who has attained the height of divine glory, she who has attained prosperity, she who has attained divine play (Leela), and she who is endowed with eternal youth.

She who has attained excessive beauty in every limb, she who has attained divine grace/movements, she who has attained love/passion, she who has attained the Lord, and she who has attained the status of being the foundation of various scriptures.

She who has attained enjoyments, she who has attained happiness, she who is filled with bliss, she who is the embodiment of the 'Hrim' syllable, and she who is like a dove dwelling on the pinnacle of the palace of 'Hrim'.

She who is the nectar from the milk ocean of 'Hrim', she who is the Lakshmi (Goddess of prosperity) residing in the lotus of 'Hrim', she who is the flame of the jeweled lamp of 'Hrim', and she who is the singing bird (Shari) in the tree of 'Hrim'.

She who is the jewel in the casket of 'Hrim', she who is reflected in the mirror of 'Hrim', she who is the sword-blade of 'Hrim', and she who is the dancer in the royal court of 'Hrim'.

She who is the pearl in the oyster-shell of 'Hrim', she who is awakened/enlightened by 'Hrim', and she who is the coral figurine on the golden pillar of the mansion of 'Hrim'.

She who is the Upanishad of the Veda of 'Hrim', she who is the ritual fee (Dakshina) of the sacrifice of 'Hrim', and she who is the new wish-fulfilling creeper in the pleasure garden of 'Hrim'.

She who is the Ganga flowing from the Himalayas of 'Hrim', she who is the Kaustubha gem in the ocean of 'Hrim', she who is the essence of the mantra of 'Hrim', and she who grants the supreme bliss of 'Hrim'.

Thus ends the Sri Lalita Trishati Stotram.

Sri Lalita Trishati Uttara Pithika (Concluding Section)

Sri Hayagriva said -

Thus, O Sage, I have narrated to you the three hundred names of the Goddess. Because this is the most secret of secrets, it must be kept hidden by you.

The names containing the letters of Shiva (Shiva-varnani) were spoken by the Goddess herself, and the names containing the letters of Shakti (Shakti-aksharani) were spoken by Kamesha (Lord Shiva).

The names containing the letters of both (Ubhayakshara) were indeed spoken by both. What other stotra composed by others can be equal to this one?

There is no stotra equal to this one in bestowing the pleasure of the Goddess. There is no doubt that welfare in all three worlds can be attained through this.

Having heard this king of stotras sung by the horse-faced Lord (Hayagriva), and having attained peace of mind by the removal of all impurities, the pot-born sage (Agastya), after bowing to his Guru, spoke thus to know more about the deep secrets spoken by Him.

Agastya said - O horse-faced Lord, O blessed one, tell me the secrets. Which of these are the Shiva-letters and which are the Shakti-letters?

Also, O Teacher, tell me which are the letters of both. Thus asked by the pot-born sage, Hayagriva spoke again.

Hayagriva said - What is there for me to hide from you, as it is by the direct command of the Mother? I shall tell you this most secret knowledge, listen, O pot-born sage.

By the mere knowledge of this, the Sri Vidya becomes successful. The three 'Ka' groups (Ka-traya) and the two 'Ha' groups (Ha-dvaya) are proclaimed as the Shiva portion.

The remaining letters represent the Shakti (energy), while the syllable 'Hrim' represents both (Shiva and Shakti). Those who engage in the repetition of the Vidya (the mantra) without understanding this division...

...will not attain success even in hundreds of crores of Kalpas (eons). The Sri Chakra, which is the body of Shiva and Shakti, is accomplished through four Shiva Chakras and five Shakti Chakras.

It consists of nine Chakras: the triangle, the eight-cornered figure, and the two ten-cornered figures.

These are the five Shakti Chakras, which are: the fourteen-cornered figure, the Bindu (central point), the eight-petaled lotus, the sixteen-petaled lotus...

...and the square; these are the four Shiva Chakras in sequence. The Bindu is merged within the triangle, the eight-petaled lotus within the eight-cornered figure...

...the sixteen-petaled lotus within the two ten-cornered figures, and the square within the Bhugriha (outer boundary). One who understands the inseparable relationship between these Shaiva and Shakta Chakras is a knower of the Chakra.

Shakti is the form of the triangle, and Shiva is the supreme form of the Bindu.

Therefore, there is an inseparable relationship between the Bindu and the triangle. He who worships the Sri Chakra without understanding this division...

...does not obtain the fruits of that worship, and Mother Lalita is not pleased. In this world, those who know the Sri Vidya and the Chakras...

...are common knowers, but a specialist is extremely rare. One who is himself a specialist in Vidya should worship a specialist.

To him, it should be given, and from him, it should be received; if one is unable, one should cause it to be given to him. "Those who worship ignorance (Avidya) enter into blinding darkness."

Thus, the Shruti (Vedas) rejects these worshipers of ignorance. Furthermore, the Aruna Shruti criticizes those who worship in ways other than the Vidya.

Those who have heard and those who have not heard, those who perform sacrifices and those who do not—those who know Indra and Agni do not look toward them while departing (to higher realms).

Like particles of sand scattered by rays of light, they move from this world and the next—thus says the Aranyaka Shruti.

Only for one who is in their final birth, or for Shankara himself, is this Vidya—the glorious fifteen-syllabled (Panchadashakshari)—attainable.

Thus, in many mantras, the glory of knowledge is stated. There is no doubt that the only cause for liberation is the knowledge of Sri Vidya.

The word "learned" (Vidvan) is not applied to one who is merely skilled in arts and sciences. That knowledge which is the sole cause of liberation is indeed Sri Vidya; there is no doubt about this.

Therefore, one who knows this Vidya is alone called 'Vidvan' (learned) here. A wise person should himself give to a knower of Vidya and publicize his virtues.

If a person who knows the secrets of Vidya and is aware of its greatness does not honor a knower of Vidya, then who else will worship him?

I have told you this because of the context; O Agastya (born from a pitcher), listen to the main subject now. Whoever recites these three hundred divine names once with devotion—

I shall tell you the merit of that, O Agastya; listen. Whatever fruit is stated for the recitation of the Sahasranama (thousand names)...

That same fruit is obtained, multiplied by a crore, by the chanting of even a single name. This set of three hundred names was created by Kameshwara and Kameshwari.

One should not compare this with any other hymn composed by others. For the one who has a lineage of prosperity or who is destined for greater progress in the future...

Only by him is this attained; afterwards, one may examine the auspicious results. Who can describe the glory of these three hundred names?

Which emerged directly from the lotus-like mouths of Shiva and Shakti. One should first daily feed sixteen Brahmins.

Anointed with sesame oil, bathed in warm water, and worshipped with sandalwood, flowers, and other offerings, using the names of Kameshwari and others.

With soups, pastries, sweets, milk-porridge (Payasam), and fruits, one should specially feed sixteen Brahmins who are knowers of Vidya.

Thus, one should perform daily worship and, in the beginning, the feeding of Brahmins; afterwards, one should worship the Brahmins in order with the three hundred names.

Providing oil for anointing and other such things, according to one's wealth and with devotion, starting from the first day of the waxing moon (Shukla Pratipada) until the full moon (Purnima) in order.

Every single day, twenty Brahmins should be fed, or ten, or five, or three, or even one per day.

Thirty, sixty, and a hundred Brahmins—in this order, three hundred—should be fed. Any man who does this with devotion even once in his lifetime...

...his birth becomes fruitful, and liberation remains firmly in his hand. The same procedure applies to the recitation of the Thousand Secret Names.

One should perform the daily offering (Nitya Bali) first, and then the feeding of the Brahmins. The glory of the Thousand Secret Names that I have described...

...is but a tiny drop from the vast ocean of the glory of just one of these names. Whatever is stated in the thousand names composed by the Vagdevis (the Goddesses of Speech)...

...the fruit of chanting even one of these names is a crore times greater. Whatever fruit is obtained by other chants, hymns, and worship...

...that fruit becomes a crore times greater by reciting these three hundred names. If there is such glory in the hymn composed by the Vagdevis...

...then consider what it must be for this one, composed directly by Kamesha and Kameshi. By reciting these three hundred names even once...

...the heart becomes completely satisfied, not needing anything else. O Sage (Agastya), born of the pitcher (Kumbhaja), nothing more needs to be known or chanted beyond this.

For whatever goal is to be accomplished, one should chant this. One will obtain that specific fruit; let the result be examined thereafter.

Whatever fruits are attained through the various practices described in the Tantras, all of them are quickly achieved by the recitation of these three hundred names.

It grants longevity, nourishment, progeny, the power of attraction, knowledge, fame, and the gift of excellent poetic composition.

The three hundred names of the Goddess bestow all wealth, all enjoyments, all happiness, and grant every desired object.

One should be dedicated to chanting this and never desire anything else. Sri Devi Lalitambika is satisfied by this recitation.

She certainly fulfills whatever is dear to Her devotee. Therefore, O Sage born of the pitcher, you should chant this always.

Nothing else remains for you to learn. Thus has been told to you this hymn which delights Lalita.

Do not speak this to one who does not know the Vidya (knowledge of the Goddess), nor ever to one who is not a devotee. Do not speak it to one who is deceitful, nor to one who is wicked, nor to one who is untrustworthy at any time.

Whoever reveals these three hundred names (to such unqualified people), great misfortune will befall him. This is the command declared by Shankari (Parvati); therefore, keep this secret.

Only because prompted by Lalita have I spoken this excellent hymn. O Sage, this is even more secret than the thousand secret names (Lalita Sahasranama).

Suta said - Having spoken thus to the sage born from the pot (Agastya), the best among ascetics, Hayagriva praised Lalita Tripurasundari with this hymn.

His mind became immersed in waves of bliss.

Thus ends the hymn section of the Sri Lalitopakhyana, in the Uttara Khanda of the Sri Brahmanda Purana.

The discourse on the Sri Lalitamba Trishati Stotram, which fulfills all desires, in the dialogue between Sri Hayagriva and Agastya, is complete.