That means trying to determine who all are competent to recite the stotram. That means not all are competent to start with.
Now, you have clarified to me elsewhere, in some comments elsewhere to me that, that you are not initiated and in particular that you do not have a Sri VidyA DikshA. So, it seems that you are not yet competent to recite the stotram.
Now, that makes Goddess is really concerned for you. That'sBecause you are a devotee but you are devoid of the right guidance. And, i think, that's why you got that dream where you got to know, for the first time in your life, about the Panchadashi.
If you ask me to interpret the dream, then i'll say, through it, Goddess is simply asking you to take a Sri VidyA dikshA. So, that you may become competent to recite the stotram which you love so much.
And, generally speaking, in all cases DikshA is the first thing to be done. AllIt is the first step towards spiritual progress. And all the other things come after that.
AdikshitA ye kurvanti japapujAdikAh kriyAha |
Na phalanti priye
teshAm shilAyAmupta vijavat ||
......
[Lord Shiva says to Sri Devi] Whatever a person, who is not initiated,
does, whether it is PujA (worship) or Japa (chanting) andor any other religious acts, proves abortive just like seeds sown on stones.
KulArnava Tantram 14.96
That article i quoted also lists a warning for those who recite the stotram but who are not yet qualified.
The Phalasruti says that a person without the said qualification, who
recites the Sahasranama, attracts Yogini Shapa - curse from the
Yoginis. The Sahasranama is infinitely powerful and using it without
the said preparation blows up one’s energy network. As Yoginis are
nothing but the various energies in the body, yogini shApa means
energy disturbances in the body which manifest as various physical,
emotional and intellectual disorders.
Although it might not be helpful for your case, still i am quoting the rules for reading the stotram:
Sri Lalita Sahasranama is both a Stotra and a mAlA mantra. 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 mAlA mantra, one
needs to perform RishyAdi nyAsa, panchapUja, recite the dhyAna Shloka,
show the relevant Mudras if directed by the Guru and then begin
reciting the Mantra with a chant of Pranava. The recitation of Pranava
is based on one’s varNa. This has been discussed at length by Sri
Bhaskararaya in Saubhagya Bhaskara. When recited as a mantra, it can
be repeated mentally. Though some perform a purashcharana of the
Sahasranama, I don’t see any need for the same. As only Srividya
Upasakas are permitted to recite the Sahasranama, it comes without
saying that they have the mUla mantra which requires purashcharana and
not the Sahasranama. There are several Sahasranamas which come with
purashcharana instructions. But the fact that Sri Lalita Sahasranama
does not come with any such instruction points towards the necessity
of Upasana of Srividya mantra along with the Sahasranama for full
result.
The three prescribed duties for a Srividya Upasaka are:
Chakrarajarchana
Srividya Japa
Sahasranama Japa
But you need not worry because you already got Bhakti for Goddess. So, you will certainly get the GUru and desired results sooner or later.
Bhakti is already a prescribed qualification to even take up the
recitation of the Sahasranama. Amba has not been declared
mantravashyA, tantravashyA, yajnavashyA etc. but only as BhaktivashyA.
The only sure way to win her infinite and unconditional grace is by
Bhakti, which leads one to a state where the truth of Amba as the self
is comprehended. As the Sahasranama also states - nAmapArAyaNaprItA,
what better way to please Amba than by reciting the thousand names
with a sense of overflowing love for the Supreme Mother of the
universe? rAga or love for worldly objects leads to bondage. But the
same love or anuraga, when turned towards Amba becomes Bhakti and
leads to liberation. parAnukraktirIshware bhaktiH. Every name recited
should be a call to Amba, lifting our arms - asking her to lift us up
in her arms. Every name recited should be a prostration at her feet,
surrendering the self to her. Every name recited should be an
indication of unbearable grief due to separation from Amba. Every name
should be an outcry of unfathomable joy arising out of her proximity
that is felt with the recitation of every name!
