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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Now, there are kAdi, hAdi and sahasranwmam bhedas. We already established beyond doubt that the shrIvidyA that hayagrIva talks of is panchadashI at the least and not bAlA.
Sri Balatripura Sundari Sahasranamam by Prof. Thiagarajan & Sanskrit Scholars on Apple Music
Then there is an explicit prescription in this verse to recite the fifteen-lettered mantra. Here, Agastya avoids confusion clearly by referring to the fifteen lettered vidyA.
The Lord clearly hints at that as well:. So where are we talking about bAlA here? Please assign this lowly being some mantra that I can recite in these tense times”. Some mahans permit this. Some claim abheda between bAlA and lalitA, and cite this as the reason for this assumed sanction. Lord adds an adjective to the shrIvidyA that he is talking about: The devotee first worships the chakrarAja or shrIchakra by a process called navAvaraNa Krama, recites panchadashI and then recites the sahasranAma.
This name is interpreted to mean either shuddhavidyA or bAlA based on the sUtra: Please clarify whether balaa manthra diksha is enough.
Sometimes, with preraNA from paradevatA, great men relax rules but that is not a general rule that every layman can adopt. You perform Gayatri Japa, till you get initiated”.
But that was specific to that case and he never stated it to be a general rule.
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H H Mahasannidhanam during his visit to Bangalore in the late 90s [was it 99? Discussing sampradAyika rahasyas like shrIvidyA mantra tattva, mantrArtha etc. I only allowed your mother to recite. One, who does not recite the name and is not initiated into the mantrarAja, is a pashu. 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.
Moreover, when dealing with a work related to names and forms, how can the same be neglected while arriving at adhikAra nirNaya? There is no mention whatsoever of bAlA mantra here.
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The Sahasranama should be kept as a secret [i. 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. One should next balz the actual practice of the sahasranAma: There is a nAma and mUrti bheda here.
Are the eight different versions of bAlA sahasranAma in the Tantras merely present for the sake of exhibition?
H H immediately remarked, “Thyagaraja, how can you recite the sahasranAma? 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: 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.
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. First of all, who is the central focus of this sahasranAma?
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. So, does that mean that one initiated into the hoary aShTakSharI mantra of the Lord is eligible to recite this sahasranamaj Many times, when one talks of the word shrIvidyA, people tend to refer to bAlA as laghu shrIvidyA, which seems to me to be a colloquial notion than anything else.
Again, one should refer to the names: To clarify that the reference here is to kAdi, the name kAmasevitA is inserted.
Sri Balatripura Sundari Sahasranamam
When explicitly dealing with adhikAra nirNaya, the Lord says: But, there is sauasranamam pramANa or even logic in assuming the vice versa to be true and claiming bAlA mantra as the qualifying factor for shrIvidyopAsanA, shrIchakrArchana etc.
There is an ApatkAla charyA described next but we can simply consider the above general verse for our eahasranamam. The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva:.
For those who still prefer to stick to the laghu shrIvidyA hook, the clarification follows in the above verse. This is the normal flow for the upAsaka who intends to practice the sahasranAma. If this rule were to be true, those initiated into mantras of annapUrNA or hayArUDhA independently would qualify to recite the sahasranama as well. No, they are meant to be used by the upAsakas of bAlA. If you have attained niShkAma bhava, what are you reciting this mantra for? These days, especially in Andhra Desha, every person discusses Srividya like the local news.