Sri Tripurasundari Gayathri & Sri Bala Sahasranamam. By Dr. R. Thiagarajan. • 1 song, Play on Spotify. 1. Sri Tripurasundari Gayathri & Sri Bala. COM 5 BALA TRIPURA SUNDARI SAHASRANAMA STOTRAM VI VAMAKESHWARA TANTRA 6 vishvAtmikA vishvamAtA. Find album reviews, stream songs, credits and award information for Sri Balatripura Sundari Sahasranamam – Prof. Thiagarajan on AllMusic –
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If this rule were to be true, those initiated into mantras of annapUrNA or hayArUDhA independently would qualify to recite the sahasranama as well. We already established beyond doubt that the shrIvidyA that hayagrIva talks of is panchadashI at the least and not bAlA.
Sri Balatripura Sundari Sahasranamam
This statement seems to be taken at a face value by most and ignored. The one qualified, necessarily has bhakti, but that bhakti has sahasranmam be essentially towards shrImAtA or lalitA, the central focus of this sahasranAma. If we examine the chapters that precede the sahasranAma in lalitopAkhyAna, this becomes evident even to the unenlightened.
There is a nAma and mUrti bheda here. One who has bhakti towards kAlI will recite her sahasranAma, one attached to durgA will recite hers and the same holds true for bAlA as well. H H immediately remarked, “Thyagaraja, how can you recite the sahasranAma? Agastya, while arriving at the context of the sahasranAma says: Once, Brahmasri Kamakoti Shastrigal, who played a very important role in the way things shaped up after the infamous daNDatyAga incident at Kanchipuram, recollected the visit to Mutt by an old lady from Kumbhakonam to see Paramacharya.
Though it is beneficial to refer to other sources or tantras to examine this adhikAra, the chief sources are the purvOttara pIThikAs of the sahasranAma and the body of the sahasranAma itself. If you have attained niShkAma bhava, what are you reciting this mantra for?
This name is interpreted to mean either shuddhavidyA or bAlA based on the sUtra: Irrespective of who says what, one should examine the shAstra pramANa for even an ativarNAshramI avadhUta does not truly perform actions that transgress shAstra maryAda, even while in a high state of ecstasy. For those who still prefer to stick to the laghu shrIvidyA hook, the clarification follows in the sanasranamam verse. But, there is no pramANa or even logic in assuming the vice versa to be true and claiming bAlA mantra as the qualifying factor for shrIvidyopAsanA, shrIchakrArchana etc.
The three bIjas in bAlA mantra are called vAk, kAma and shakti bIjas and we tend to use the same nomenclature for the three components of panchadashI as well. Again, let us examine the uttarapIThikA: But the distinction between the two is clearly made by the very technical usage sahasrahamam the word: I only allowed your mother to recite.
The same flow is balx by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva: The word pashu has been explained earlier by the Lord [mantrarAjaM na vetti yaH]. One should next consider the actual practice of the sahasranAma: This is the normal flow for the upAsaka who intends to practice the sahasranAma.
Moreover, when dealing with a work related to names and forms, how can the same be neglected while arriving at adhikAra nirNaya? Moreover, shrI bhAskararAya does not even accept this verse to merely mean panchadashI and declares that the reference here is certainly to ShodashI by stating what the Tantra defines as shrIvidyA:.
If this were true, then abheda between keshava and lalitA is expressed in several shAstras. Please clarify whether balaa manthra diksha is enough.
Full text of “Bala Sahasranama Stotram Vamakeshwara Tantra Eng”
Though all devatAs are same in essence, the sattvaika ghanIbhUta svarUpa of mahAkAmeshwara mithuna, which distinguishes it from every other deity from shrIvidyA perspective, including bAlA, cannot be neglected when talking of names and forms. Every ba,a interprets this verse as panchadashI and there is no sxhasranamam for confusion here. One can only assume that a person qualified to recite the sahasranAma on account of panchadashI [or ShoDashI in a more strict sense] is already initiated into bAlA as she is pUrvAnga to parameshwarI.
Thus, without panchadashI, the very basic practice prescribed by the Lord to the one desirous of reciting the sahasranAma, falls apart. Many times, when one talks of the word shrIvidyA, people sahaaranamam to refer to bAlA as laghu shrIvidyA, which seems to me to be a colloquial notion than anything else.
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Lord adds an adjective to the shrIvidyA that he is talking about: Lord dattAtreya discourses on the same to sumedhas and you can refer to dattAtreya samhitA for further details. The Sahasranama should be kept as a secret [i.
Now, there are kAdi, hAdi and other bhedas. No, they are meant to be used by the upAsakas of bAlA.
Sri Balatripura Sundari Sahasranamam by Prof. Thiagarajan & Sanskrit Scholars on Apple Music
The devotee first worships the chakrarAja or shrIchakra by a process called navAvaraNa Krama, recites panchadashI and then recites the sahasranAma. These days, especially in Andhra Desha, every person discusses Srividya like the local news.
The Lord clearly hints at that as well: The lady, along with her son, came in and said: The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva:. When explicitly dealing with adhikAra nirNaya, the Lord says: If one does not believe that Yoginis are present guarding the Sahasranama, as stated here, why would one believe the claims in the same work that reciting these names grants merit?
Merely eyeballing through this analogy presented by Lord hayashIrSha is sufficient to give one a fair idea on how the different pieces fit. Are the eight different versions of bAlA sahasranAma in the Tantras merely present for the sake of exhibition?
Here, Agastya avoids confusion clearly by referring to the fifteen lettered vidyA. Analogy is very clear. You perform Gayatri Japa, sahasranamxm you get initiated”. Moreover, shrI bhAskararAya does sahaxranamam even accept this verse to merely mean panchadashI and declares that the reference here is certainly to ShodashI by stating what the Tantra defines as shrIvidyA: You do not have shrIvidyA upadesha.
A particular prescription given to a particular person by a mahAn is applicable only to that specific case and cannot be taken as a general rule, especially when it contradicts shAstra pramANa. Some mahans permit this.