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BALA SAHASRANAMAM PDF

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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Every commentator interprets this verse as panchadashI and there is no room for confusion here. Now, look at the very next verse: Some claim abheda between bAlA and lalitA, and cite this as the reason for this assumed sanction.

Again, one should refer to the names: This statement seems to be taken at a face value by most and ignored.

You perform Gayatri Japa, till you get initiated”. I only allowed your mother to recite.

If we examine the chapters that precede the sahasranAma in lalitopAkhyAna, this becomes evident even to the unenlightened. One can only assume that a person qualified to recite the sahasranAma on account of panchadashI [or ShoDashI in a more strict sense] sahasranxmam 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 sahssranamam 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?

‎Sri Balatripura Sundari Sahasranamam by Prof. Thiagarajan & Sanskrit Scholars on Apple Music

Lord dattAtreya discourses on the same to sumedhas and you can refer to dattAtreya samhitA for further details. Analogy is very clear. H H immediately remarked, “Thyagaraja, how can you recite the sahasranAma? If this were true, then abheda between keshava and lalitA is expressed in several shAstras. 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: When explicitly dealing with adhikAra nirNaya, the Lord says: There is an ApatkAla charyA described next but we can simply consider the above general verse for our discussion.

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The Lord clearly hints at that as well:. H H Mahasannidhanam during his visit to Bangalore in the late 90s [was it 99? Are the eight different versions of bAlA sahasranAma in the Tantras merely present for the sahasranama of exhibition? A particular prescription given to a particular person by a mahAn is applicable only to that specific case and bzla be taken as a general rule, especially when it contradicts shAstra pramANa.

If this rule were to be true, those initiated into mantras of annapUrNA or hayArUDhA independently would qualify to recite the sahasranama as well. The lady, along with her son, came in and said: So, does that mean that one initiated into the hoary aShTakSharI mantra of the Sahaseanamam is eligible to recite this sahasranAma?

This is the normal flow for the upAsaka who intends to practice the sahasranAma. 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.

For those who still prefer to stick to the laghu shrIvidyA hook, the clarification follows in the above verse. Now, further clarification on shrIvidyA, which is considered as essential to recite the sahasranAma, is offered by vashinyAdayaH in the sahasranAma. 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 certainly to ShodashI by stating what the Tantra defines as shrIvidyA:.

You do not have shrIvidyA upadesha. Merely eyeballing through this analogy presented by Lord hayashIrSha is sufficient to give one a fair idea on how the different pieces fit. 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.

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

Discussing sampradAyika rahasyas like shrIvidyA mantra tattva, mantrArtha etc.

Irrespective baa 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. But that was specific to that case and he never stated it to be a general rule. There is no mention whatsoever of bAlA mantra here.

One should next consider the actual practice of the sahasranAma: One, who does not recite the name and is not initiated into the mantrarAja, bal a pashu.

Sri Balatripura Sundari Sahasranamam

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. Please assign this lowly being some mantra that I can recite in these tense sahssranamam. No, they are meant to be used by the upAsakas of bAlA. Here, Agastya avoids confusion clearly by referring to the fifteen lettered vidyA. There is a nAma and mUrti bheda 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 every other deity from shrIvidyA perspective, including bAlA, cannot be neglected when talking of names and forms.