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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There is a nAma and mUrti bheda here. But that was specific to that case and he never stated it to be a general rule. These days, especially in Andhra Desha, every person discusses Srividya like the local news.

One, who does not recite the name and is not initiated into the mantrarAja, is a pashu. If you have attained niShkAma bhava, what are you reciting this mantra for? Discussing sampradAyika rahasyas like shrIvidyA mantra tattva, mantrArtha etc. Now, there are kAdi, hAdi and other bhedas.

Sri Balatripura Sundari Sahasranamam

This is the normal flow for the upAsaka who intends to practice the sahasranAma. Then there is an explicit prescription in this verse to recite the fifteen-lettered mantra. 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. Lord adds an adjective to the shrIvidyA that he is talking about: This name is interpreted to mean either shuddhavidyA or bAlA based on the sUtra: 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.


Sometimes, with preraNA from paradevatA, great men relax rules but that is not a general rule that every layman can adopt.

Full text of “Bala Sahasranama Stotram Vamakeshwara Tantra Eng”

The Lord clearly hints at that as well: 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:.

Again, one should refer to the names: But the distinction between the two is clearly made by the very technical usage of the word: 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? The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva: H H Mahasannidhanam during his visit to Bangalore in the late 90s [was it 99?

There is no mention whatsoever of bAlA mantra here. The three bIjas in bAlA mantra are called vAk, kAma and shakti bIjas and we tend to use the same nomenclature for the three components of panchadashI 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”. So, does that mean that one initiated into the hoary aShTakSharI mantra of the Lord is eligible to recite 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. Some claim abheda between bAlA and lalitA, and cite this as the reason for this assumed sanction.


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. You perform Gayatri Japa, till you balx initiated”. Thus, without panchadashI, sahasranamamm very basic practice prescribed by the Lord to the one desirous of reciting the sahasranAma, falls apart.

Again, let us examine the uttarapIThikA: You do not have shrIvidyA upadesha.

To clarify that the reference here is to kAdi, the name kAmasevitA is inserted. Every commentator interprets this verse as panchadashI and there is no room for confusion here. If we examine the chapters that precede the sahaxranamam in lalitopAkhyAna, this becomes evident even to the unenlightened. The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva:. Here, Agastya avoids confusion clearly by referring to the fifteen lettered vidyA.

Moreover, when dealing with a work related to names and forms, how can the same be neglected while arriving at adhikAra nirNaya? The word pashu has been explained earlier by the Lord [mantrarAjaM na vetti yaH].

Please clarify whether balaa manthra diksha is enough. Now, further clarification on shrIvidyA, which is considered as essential to sahasarnamam the sahasranAma, is offered by vashinyAdayaH in the sahasranAma.

Lord dattAtreya discourses on the same to sumedhas and you can refer to dattAtreya samhitA for further details.