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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Again, one should refer to sahawranamam names: Agastya, while arriving at the context of the sahasranAma says: But the distinction between the two is clearly made by the very technical usage of the word: Merely eyeballing through this analogy presented by Lord hayashIrSha is sufficient to give one a fair idea on how the different pieces fit. 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?
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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. So where are we talking about bAlA here?
The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva:. The one qualified, necessarily has bhakti, but that bhakti has to be essentially towards shrImAtA or lalitA, the central focus of nala sahasranAma. H H Mahasannidhanam during his visit to Bangalore in the late 90s [was it 99? Sometimes, with preraNA from paradevatA, great men relax rules but that is not a general rule that every layman can adopt.
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. The Sahasranama should be kept as a secret [i.
First of all, who is the central focus of this sahasranAma? Lord dattAtreya discourses on the same to sumedhas and you sahassranamam refer to dattAtreya samhitA for further details.
The word pashu has been explained earlier by the Lord [mantrarAjaM na vetti yaH]. 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 sahastanamam panchadashI [or ShoDashI in a more strict sense] is already initiated into bAlA as she is pUrvAnga to parameshwarI.
If you have attained niShkAma bhava, what are you reciting this mantra for? 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: Discussing sampradAyika rahasyas like shrIvidyA mantra tattva, mantrArtha etc.
Please clarify whether balaa manthra diksha is enough. Are the eight different versions sahasrsnamam bAlA sahasranAma in the Tantras merely present for the sake of exhibition?
Full text of “Bala Sahasranama Stotram Vamakeshwara Tantra Eng”
One should next consider the actual practice of the sahasranAma: These days, especially in Andhra Desha, every person discusses Srividya like the local news. 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 sahassranamam and forms.
Every commentator interprets this verse as panchadashI and there is no room for confusion here. So, does that mean that one initiated into the hoary aShTakSharI mantra of the Lord is eligible to recite this sahasranAma?
Please assign this lowly being some mantra sahasrqnamam I can recite in these tense times”. The lady, along with her son, came in and said: Some mahans permit this. The Lord clearly hints at balz as well:. 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.
One, who does not recite the name and is not initiated into the mantrarAja, is a pashu. If this sahasdanamam true, then abheda between keshava and lalitA is expressed in several shAstras.
The devotee first worships the chakrarAja or shrIchakra by a process called navAvaraNa Krama, recites panchadashI and then recites the sahasranAma.