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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This is the normal flow for the upAsaka who intends to practice the sahasranAma. Lord dattAtreya discourses on the same to sumedhas and you can refer to dattAtreya samhitA for further details.

Now, look at the very next verse: Sahasarnamam 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. Every commentator interprets this ashasranamam as panchadashI and there is no room for confusion 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:.

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.

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.

But that was xahasranamam 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 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.

I only allowed your mother to recite. Though it is beneficial to refer to other sources or tantras to examine this bla, the chief sources are the purvOttara pIThikAs of the sahasranAma and the body of the sahasranAma itself.

The lady, along with her son, came in and said: Analogy is very clear. First of all, who is the central focus of this sahasranAma? For those who still prefer to stick to the laghu shrIvidyA bals, the clarification follows in the above verse.


When explicitly dealing with adhikAra nirNaya, the Lord says: Some claim abheda between bAlA and lalitA, and cite this as the reason for this assumed sanction.

Sometimes, with preraNA from paradevatA, great men relax rules but that is not a general rule that every layman can adopt. The one qualified, necessarily has bhakti, but that bhakti has to be essentially towards shrImAtA or lalitA, the central focus of this sahasranAma.

There is no mention whatsoever of bAlA mantra here. Now, there are kAdi, hAdi and other bhedas. 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, further clarification on shrIvidyA, which is considered as essential to recite the sahasranAma, baa offered by vashinyAdayaH in the sahasranAma. Then there is an explicit prescription in this verse to recite the fifteen-lettered mantra.

The Sahasranama should be kept as a secret [i.

More by Dr. R. Thiagarajan

A particular prescription given to a particular person by a mahAn is applicable only to that specific case and sahasrnamam be taken as a general rule, especially when it contradicts shAstra pramANa.

This statement seems to be taken at a face value by most and ignored. If we examine the chapters that precede the sahasranAma in lalitopAkhyAna, this becomes evident even to the unenlightened.

This name is interpreted to mean either shuddhavidyA or bAlA sahasranama on the sUtra: One, who does not recite the name and is not initiated into the mantrarAja, is a pashu. Moreover, when dealing with a work related to names and forms, how can the same be neglected while arriving at adhikAra nirNaya? Please assign this lowly being some mantra that I can recite in these tense times”.

Sri Balatripura Sundari Sahasranamam

Are the eight different versions of bAlA sahasranAma in the Tantras merely present for the sake of exhibition? You do not have shrIvidyA upadesha. The Lord clearly hints at that as well:.

Many times, when one talks of the word sahastanamam, people tend to refer to bAlA as laghu shrIvidyA, which seems to me to be a colloquial notion than anything else.


Bala or Panchadashi?

Discussing sampradAyika rahasyas like shrIvidyA mantra tattva, mantrArtha etc. 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.

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 bwla is certainly to ShodashI by stating what the Tantra defines as shrIvidyA: H H Mahasannidhanam during his visit to Bangalore in the sahsranamam 90s [was it 99?

H H immediately remarked, “Thyagaraja, how can you recite the sahasranAma? Again, one should refer to the names: If you have attained niShkAma bhava, what are sahasranmam reciting this mantra for?

You perform Gayatri Japa, till you get initiated”.

Sri Tripurasundari Gayathri & Sri Bala Sahasranamam, a song by Dr. R. Thiagarajan on Spotify

So, does that mean that one initiated into the hoary aShTakSharI mantra of the Lord is eligible to recite this sahasranAma? One should next consider the actual practice of the sahasranAma: The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva: The same flow is prescribed sahawranamam lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva:.

Lord adds an adjective to the shrIvidyA that he is talking about: The word pashu has been explained earlier by the Lord [mantrarAjaM na vetti sahasranamm.

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.

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.