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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Analogy is very clear. Here, Agastya avoids confusion clearly by referring to the fifteen lettered vidyA. 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. If one does not believe that Yoginis are present guarding sahassranamam Sahasranama, as stated here, why would one believe the claims in the same work that reciting these names grants merit? But that was specific to that case and he never stated it to be a general rule.

Some claim abheda between bAlA and lalitA, and cite this as the reason for this assumed sanction.

Sri Balatripura Sundari Sahasranamam – Prof. Thiagarajan | Songs, Reviews, Credits | AllMusic

Moreover, when dealing with a work related to names and forms, how can the same be neglected while arriving at adhikAra nirNaya? When explicitly dealing with adhikAra nirNaya, the Lord says: First of all, who is the central focus of this sahasranAma? Merely eyeballing through this analogy presented by Lord hayashIrSha is sufficient to give one a fair idea on how the different pieces fit. There is no mention whatsoever of bAlA mantra here.


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

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. Sqhasranamam assign this lowly being some mantra that I can recite in these tense times”.

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So where are we talking about bAlA here? 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.

But the distinction between the two is clearly made by the very technical usage of the word: This is the normal flow for the upAsaka who intends to practice the sahasranAma. The devotee first worships the chakrarAja or shrIchakra by a process called navAvaraNa Krama, recites panchadashI and then recites the sahasranAma.

These days, especially in Andhra Desha, every person discusses Srividya like the local news.

Now, look at the very next verse: This statement seems to be taken at a face value by most and ignored. You perform Gayatri Japa, till you get initiated”. The word pashu has been explained earlier by the Lord [mantrarAjaM na vetti yaH]. Again, let us examine the uttarapIThikA: The Lord clearly hints at that as well:. The Lord clearly hints at that as well: Many times, when one talks of the word shrIvidyA, people tend to refer sanasranamam bAlA as laghu shrIvidyA, which seems to me to be a colloquial notion than anything else.


Sri Balatripura Sundari Sahasranamam

Lord adds an adjective to the shrIvidyA that he is talking about: If this were true, then abheda between keshava and lalitA is expressed in several shAstras. So, does that mean that one initiated into the hoary aShTakSharI mantra of the Lord is eligible to recite this sahasranAma?

Agastya, while arriving at the context of the sahasranAma says: One, who does not recite the name and is not initiated into the mantrarAja, is a pashu. 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. Are the eight different versions of bAlA sahasranAma in the Tantras merely present for the sake of exhibition?

Bala or Panchadashi?

To clarify that the reference here is to kAdi, the name kAmasevitA is inserted. There is a nAma and mUrti bheda here.

If we examine the chapters that precede the sahasranAma in lalitopAkhyAna, this becomes evident even to the unenlightened.

Lord dattAtreya discourses on the same to sumedhas and you can refer to dattAtreya samhitA for further details. The same flow is prescribed by lalitA parameshwarI herself, sahsranamam cannot be ignored, even if one decides to ignore hayagrIva: