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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There is a nAma and mUrti bheda here.

There is no mention whatsoever of bAlA mantra here. We already established beyond doubt that the shrIvidyA that hayagrIva talks of is panchadashI at the least and not bAlA. Though all devatAs are same in essence, the sattvaika ghanIbhUta svarUpa of mahAkAmeshwara mithuna, which distinguishes it from sahaseanamam other deity from shrIvidyA perspective, including bAlA, cannot be neglected when talking of names and forms. The Lord clearly hints at that as well:.

Moreover, when dealing with a work related to names and forms, how can the same be neglected while arriving at adhikAra nirNaya? H H immediately remarked, “Thyagaraja, how can you recite the sahasranAma?

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 sahasrsnamam to Mutt by an old lady from Kumbhakonam to see Paramacharya. First of all, who is the central focus of this sahasranAma?

One, who does not recite the name and is not initiated into the mantrarAja, is a pashu. Agastya, while arriving at the context of the sahasranAma says: This statement seems to be taken at a face value by most and ignored.

Analogy is very clear. If this were true, then abheda between keshava and lalitA is expressed in several shAstras. Sqhasranamam dattAtreya discourses on the same to sumedhas and you can refer to dattAtreya samhitA for further details.

Full text of “Bala Sahasranama Stotram Vamakeshwara Tantra Eng”

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. To clarify that the reference here is to kAdi, the name kAmasevitA is inserted. Again, let us examine the uttarapIThikA: If sahasrnamam have attained niShkAma bhava, what are you reciting this mantra for?


Sometimes, with preraNA from paradevatA, great men relax rules but that is not a general rule that every layman can adopt. So where are we talking about bAlA here? This name is interpreted to mean either shuddhavidyA or bAlA based on the sUtra: Saahasranamam, further clarification on shrIvidyA, which is considered as essential to recite the sahasranAma, is offered by vashinyAdayaH in the sahasranAma. Now, look at the very next verse: Lord adds an adjective to the shrIvidyA that he is talking about: Now, there are kAdi, hAdi and other bhedas.

These days, especially in Andhra Desha, every person discusses Srividya like the local news.

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.

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. Merely eyeballing through this analogy presented by Lord hayashIrSha is sufficient to give one a fair idea on how the different pieces fit.

No, they are meant to be used by the upAsakas of bAlA. 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. 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.

The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva:.

You perform Gayatri Japa, till you get initiated”. If this rule were to be true, those initiated into mantras of annapUrNA or hayArUDhA independently would qualify to recite the sahasranama as well. If we examine the chapters that precede the sahasranAma in lalitopAkhyAna, this becomes evident even to baala unenlightened. The Sahasranama should be kept as a secret [i. Here, Agastya avoids confusion clearly by referring to the fifteen lettered vidyA.

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Every commentator interprets this verse as panchadashI and there is no room for confusion here. Please assign this lowly being some mantra that I can recite in these tense times”.

Then there is an explicit prescription in this verse to recite the fifteen-lettered mantra. Moreover, shrI bhAskararAya does not even accept this verse to merely mean panchadashI and declares that the reference here is sayasranamam to ShodashI by stating what the Tantra defines as shrIvidyA:. Please clarify whether balaa manthra diksha is enough. 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.

H H Mahasannidhanam during his visit hala Bangalore in the late 90s [was it 99?

I only allowed your mother to recite. Some mahans permit this. The word pashu has been explained earlier by the Lord [mantrarAjaM na vetti yaH].

Sri Balatripura Sundari Sahasranamam

When explicitly dealing with adhikAra nirNaya, the Lord says: But the distinction between the two is clearly made by the very technical usage of the word: 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 sahssranamam the Tantra defines as shrIvidyA: This is the normal flow for the upAsaka who intends to practice the sahasranAma.

Some claim abheda between bAlA and lalitA, and cite this as the reason for this assumed sanction. So, does that mean that one initiated into the hoary aShTakSharI mantra of the Lord is eligible to recite this sahasranAma?