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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H H immediately bapa, “Thyagaraja, how can you recite the sahasranAma? 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? But that was specific to that case and he never stated it to be a general rule. 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.
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Now, there are kAdi, hAdi and other bhedas. This is the normal flow for the upAsaka who intends to practice the sahasranAma. Are the eight different versions of bAlA sahasranAma in the Tantras merely sahasrajamam for the sake of exhibition?
No, they are meant to be used by the upAsakas of bAlA. If we examine the chapters that precede the sahasranAma in lalitopAkhyAna, this becomes evident even to the unenlightened.
Bala or Panchadashi?
But the distinction between the two is clearly made hala the very technical usage of the word: This name is interpreted to mean either shuddhavidyA or bAlA based on the sUtra: There is a nAma and mUrti bheda here. The Lord clearly hints at that as well: So where are we talking about bAlA here?
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: So, does that mean that one initiated into the hoary aShTakSharI mantra of the Lord is eligible to recite this sahasranAma?
The one qualified, necessarily has bhakti, but that bhakti has to be essentially towards shrImAtA or lalitA, the central focus of this sahasranAma.
Sri Balatripura Sundari Sahasranamam
Lord dattAtreya discourses on sahasdanamam same to sumedhas and you can refer to dattAtreya samhitA for further details. Sometimes, with preraNA from paradevatA, great men relax rules but that is not a general rule that every layman can adopt.
These days, especially in Andhra Desha, every person discusses Srividya like the local news. Here, Agastya avoids confusion clearly by referring to the fifteen lettered vidyA.
I only allowed your mother to recite. But, there is no pramANa or even logic in assuming the vice versa to be true and claiming bAlA mantra as the balx factor for shrIvidyopAsanA, shrIchakrArchana etc.
Sahasranamsm perform Gayatri Japa, till you get initiated”. The Sahasranama should be kept as a secret [i. Again, let us examine the uttarapIThikA: Though it is beneficial to refer to other sources or tantras zahasranamam 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 times”. Now, further clarification on shrIvidyA, which is considered as essential to recite the sahasranAma, is offered by vashinyAdayaH in the sahasranAma.
First of all, who is the bqla focus of this sahasranAma? Some claim abheda between bAlA and lalitA, and cite this as the reason for this assumed sanction. Thus, without panchadashI, the very basic practice prescribed by the Lord to the one desirous of reciting the sahasranAma, falls apart.
For those who still prefer to stick to the laghu shrIvidyA hook, the clarification follows in the above verse.
One should next consider the actual practice of the sahasranAma: The devotee first worships the chakrarAja or shrIchakra by a process called navAvaraNa Krama, recites panchadashI and then recites the sahasranAma. Please clarify whether balaa manthra diksha is enough. Now, look at the very next verse: You do not have shrIvidyA upadesha. When explicitly dealing with adhikAra nirNaya, the Lord says: One, who does not recite the name and is not initiated into the mantrarAja, is a pashu.
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. Some mahans permit sahasrnaamam. There is an ApatkAla charyA described next but we can simply consider the above general verse for our discussion.