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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If you have attained niShkAma bhava, what are you reciting this mantra for? There is no mention baoa of bAlA mantra here. Sauasranamam already established beyond doubt that the shrIvidyA that hayagrIva talks of is panchadashI at the saasranamam and not bAlA. The Lord clearly hints at that as well: 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.

Please assign this lowly being some mantra that I can recite in these tense nala. 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:.

One should next consider the actual practice of the 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. 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.

Some mahans permit this. Analogy is very clear. But, there is no pramANa or even logic in assuming the vice versa to be true sahaseanamam claiming bAlA mantra as the qualifying factor for shrIvidyopAsanA, shrIchakrArchana etc. Here, Agastya avoids confusion clearly by referring to the fifteen lettered vidyA. Merely eyeballing through this analogy presented by Lord hayashIrSha is sufficient to give one a fair idea on how the different pieces fit.


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

The word pashu has been explained earlier by the Lord [mantrarAjaM na vetti yaH]. The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva: If this were true, then abheda between keshava and lalitA is expressed in several shAstras.

You perform Gayatri Japa, till you get initiated”. The devotee first worships the chakrarAja or shrIchakra by a process called navAvaraNa Krama, recites panchadashI and then recites the sahasranAma.

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: Agastya, while arriving at the context sahasrajamam the sahasranAma says: Again, one should refer to the names: 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 sahasrabamam bAlA as she is pUrvAnga to parameshwarI.

Discussing sampradAyika rahasyas like shrIvidyA mantra tattva, mantrArtha etc.

When explicitly dealing with adhikAra nirNaya, the Lord says: Though it is beneficial to refer to other sources or tantras to examine this adhikAra, the chief sources are the sahasarnamam pIThikAs of the sahasranAma and the body of the sahasranAma itself. 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.

So, does that mean that one initiated into the hoary aShTakSharI mantra of the Lord is eligible to recite this sahasranAma?

Moreover, when dealing with a work related to names and forms, how can the same be neglected while arriving at adhikAra nirNaya? This name is interpreted to mean either shuddhavidyA or bAlA based on the sUtra: This statement seems to be taken at a face value by most and ignored.

Are the eight different versions of bAlA sahasranAma in the Tantras merely present for the sake of exhibition? Every commentator interprets this verse as panchadashI and there is no room for confusion sahqsranamam.


If this rule were to be true, those initiated into mantras of annapUrNA or hayArUDhA independently would qualify to recite the sahasranama as well.

Full text of “Bala Sahasranama Stotram Vamakeshwara Tantra Eng”

Now, look at the very next verse: You do not have shrIvidyA upadesha. Now, further clarification on shrIvidyA, which is considered as essential to recite the sahasranAma, is offered by vashinyAdayaH in the sahasranAma. No, they are meant to be bsla by the upAsakas of bAlA. I only allowed your mother to recite. Sometimes, with preraNA from paradevatA, great men relax rules but that is not a general rule that every layman can adopt.

First of all, who is the central focus of this sahasranAma? Now, there are kAdi, hAdi and other bhedas. The Sahasranama should be kept as a secret [i. But that was specific to that case and he never stated it to be a general rule.

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 names and forms. There is a nAma and mUrti bheda here. The one qualified, necessarily has bhakti, but that bhakti has to be essentially towards shrImAtA or lalitA, the central focus of this sahasranAma.

If one does not believe that Sahasraanmam 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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The Lord clearly hints at that as well:. Lord dattAtreya discourses on the same to sumedhas and you can refer to dattAtreya samhitA for further details. Thus, without panchadashI, the very basic practice prescribed by the Lord to the one desirous of reciting the sahasranAma, falls apart.