BALA SAHASRANAMAM PDF

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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Full text of “Bala Sahasranama Stotram Vamakeshwara Tantra Eng”

You do not have shrIvidyA upadesha. So where are we talking about bAlA here? The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva: 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. The Lord clearly hints at that as well:.

sahawranamam

So, does that mean that one initiated into the hoary aShTakSharI mantra of the Lord is eligible to recite 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. We already established beyond doubt that the shrIvidyA that hayagrIva talks of is panchadashI at the least and not bAlA.

Please clarify whether balaa manthra diksha is enough. Again, one should refer to the names: Thus, without panchadashI, the very basic practice prescribed by the Lord to the one desirous of reciting the sahasranAma, falls apart.

Sri Balatripura Sundari Sahasranamam

Now, there are kAdi, hAdi and other bhedas. The one qualified, necessarily has bhakti, but that bhakti has to be essentially towards shrImAtA or lalitA, the central focus of this sahasranAma. For those who still prefer to stick to the laghu shrIvidyA hook, the clarification follows in the above verse.

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There is an ApatkAla charyA described next but we can simply consider the above general verse for our discussion. The lady, along with her son, came in and said: Please assign this lowly being some mantra that I can recite in these tense times”.

Lord adds an adjective to the shrIvidyA that he is talking about: To clarify that the reference here is to kAdi, the name kAmasevitA is inserted. Here, Agastya avoids confusion clearly by referring to the fifteen lettered vidyA. Again, let us examine the uttarapIThikA: H H Mahasannidhanam during his visit to Bangalore in the late 90s [was it 99? 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 Tripurasundari Gayathri & Sri Bala Sahasranamam, a song by Dr. R. Thiagarajan on Spotify

Discussing sampradAyika rahasyas like shrIvidyA mantra tattva, mantrArtha etc. If this rule were to be true, those initiated into mantras of annapUrNA or hayArUDhA independently would qualify to recite the sahasranama as well. These days, especially in Andhra Desha, every person discusses Srividya like the local news. 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.

Now, look at the very next verse: No, they are meant to be used by the upAsakas of bAlA. Sometimes, with preraNA from paradevatA, great men relax rules but that is not a general rule that every layman can adopt.

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. One sahqsranamam has bhakti towards kAlI will recite her sahasranAma, one attached to durgA will recite hers and the same holds true for bAlA as well.

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This statement seems to be taken at a face value by most and ignored. The word pashu has been explained earlier by the Lord [mantrarAjaM na vetti bal.

If this were true, then abheda between keshava and lalitA is expressed in several shAstras. Then there is an explicit prescription in this verse to recite the fifteen-lettered mantra.

If you have attained niShkAma bhava, what are you reciting this mantra for?

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Some mahans permit this. First of all, who is the central focus of this 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: 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.

When explicitly dealing with adhikAra nirNaya, the Lord says: The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva:.

Many times, when one talks of the word shrIvidyA, people tend to refer to bAlA as laghu shrIvidyA, which seems to me to be a colloquial notion than anything else. Some claim abheda between bAlA and lalitA, and cite this as the reason for this assumed sanction. 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, 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.