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 –
If you have attained niShkAma bhava, what are you reciting this mantra for? Please assign this lowly being some mantra that I can recite in these tense times”.
This is the normal flow for the upAsaka who intends to practice the sahasranAma. This statement seems to be taken at a face value by most and ignored. H H immediately remarked, “Thyagaraja, how can you recite the sahasranAma? To clarify that the reference here is to kAdi, the name kAmasevitA is inserted.
Moreover, shrI bhAskararAya does not even accept this bzla to merely mean panchadashI and declares that the reference here is certainly to ShodashI by stating what the Tantra defines as shrIvidyA: Though all devatAs are same in essence, the sattvaika ghanIbhUta svarUpa of mahAkAmeshwara mithuna, which distinguishes sahasrnaamam from every ashasranamam deity from shrIvidyA perspective, including bAlA, cannot be neglected when talking of names and forms.
Lord adds an adjective to the shrIvidyA that he is talking about: The one qualified, necessarily has bhakti, but that bhakti has to be essentially towards shrImAtA or lalitA, the central focus of this sahasranAma.
The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva:. If we examine the chapters that precede the sahasranAma in lalitopAkhyAna, this becomes evident even to the unenlightened. 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:.
For those who still prefer to stick to the laghu shrIvidyA hook, the clarification follows in the above verse. The Lord clearly hints at that as well: Discussing sampradAyika rahasyas like shrIvidyA mantra tattva, sahasranaman etc. These days, especially in Andhra Desha, every person discusses Srividya like the local news. There is no mention whatsoever of bAlA sahaseanamam here. So, does that mean that one initiated into the hoary aShTakSharI mantra of the Lord is eligible to recite this sahasranAma?
Now, look at the very next verse: Analogy is very clear.
Now, further clarification on shrIvidyA, which is considered as essential to recite the sahasranAma, is offered by vashinyAdayaH in the sahasranAma. The lady, along with her son, came in and said: Lord dattAtreya discourses on the same to sumedhas and you can refer to dattAtreya samhitA for further details. Thus, sahasfanamam panchadashI, the very basic practice prescribed by the Lord to sahasranamamm one desirous of reciting the sahasranAma, falls apart.
This name is interpreted to mean either shuddhavidyA sahasrznamam bAlA based on the sUtra: But that was specific to that case and he never stated it to be a general rule. Agastya, while arriving at the context of the sahasranAma says: Moreover, when dealing with a work related to names and forms, how can the same be neglected while arriving at adhikAra nirNaya? Some claim abheda between bAlA and lalitA, and sahhasranamam this as the reason for this assumed sanction.
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.
Sri Balatripura Sundari Sahasranamam – Prof. Thiagarajan | Songs, Reviews, Credits | AllMusic
Here, Agastya avoids confusion clearly by referring to the fifteen lettered vidyA. When explicitly dealing with adhikAra nirNaya, the Lord says: Some mahans permit this. The devotee first worships the chakrarAja or shrIchakra by a process called navAvaraNa Krama, recites panchadashI and then recites the sahasranAma. You do not have shrIvidyA upadesha.
More by Dr. R. Thiagarajan
First of all, who is the central focus of this sahasranAma? Again, let us examine the uttarapIThikA: 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.
You perform Gayatri Japa, till you get initiated”. Merely eyeballing through this analogy presented by Lord hayashIrSha is sufficient to give one a fair idea on how the different pieces fit. Then there is an explicit prescription in this verse to recite the fifteen-lettered mantra.
Full text of “Bala Sahasranama Stotram Vamakeshwara Tantra Eng”
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. If this rule were to be true, those initiated into mantras of annapUrNA or hayArUDhA independently would qualify to recite the sahasranama as well. Now, there are kAdi, hAdi and other bhedas. Sahasranamxm Sahasranama should be kept as a secret [i. I only allowed your mother to recite.
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