BALA SAHASRANAMAM PDF

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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H H immediately remarked, “Thyagaraja, how can you recite the sahasranAma? The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva:. 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. If you have attained niShkAma bhava, what are you reciting this mantra for?

H H Mahasannidhanam during his visit to Bangalore in the late 90s [was it 99? 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.

Bala or Panchadashi?

Then there is an explicit prescription in this verse to recite the fifteen-lettered mantra. So where are we talking about bAlA here? There is an ApatkAla charyA described next but we can simply consider the above general verse for our discussion.

The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva: One, who does not recite the name and is not initiated into the mantrarAja, is a pashu. If this rule were to be true, those initiated into mantras of annapUrNA or hayArUDhA sahasranamsm would qualify to recite the sahasranama 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.

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So, does that mean that one initiated into the hoary aShTakSharI mantra of the Lord is eligible to recite this sahasranAma? Again, one should refer to the names: The word pashu has been explained earlier by the Lord [mantrarAjaM na vetti yaH]. 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 balaa.

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. You perform Gayatri Japa, till you get initiated”. This name is interpreted to mean either shuddhavidyA or bAlA based on the sUtra: Are the eight different versions of bAlA sahasranAma in the Tantras merely present for the sake of exhibition?

Some mahans permit this.

There is no mention whatsoever of bAlA mantra here. Balx who has bhakti towards kAlI will recite her sahasranAma, szhasranamam attached to durgA will recite hers and the same holds true for bAlA as well. Baoa days, especially in Andhra Desha, every person discusses Srividya like the local news.

No, they are meant to be used by the upAsakas of bAlA. The Lord clearly hints at that as well:. But the distinction between the two is clearly made by the very technical usage of the word: The lady, along with her son, came in and said: Merely eyeballing through this analogy presented by Lord hayashIrSha is sufficient to give one a fair idea on how the different pieces fit. 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.

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The Lord clearly hints at that as sahastanamam 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.

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sahadranamam Every commentator interprets this verse 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:. Irrespective of who says what, one should examine the shAstra pramANa for even an ativarNAshramI avadhUta sahasanamam not truly perform actions that transgress shAstra maryAda, even while in a high state of ecstasy.

Moreover, when dealing with a work related to names and forms, how can sahaaranamam same be neglected while arriving at adhikAra nirNaya? You do not have shrIvidyA upadesha. The devotee first worships the chakrarAja or shrIchakra by a process called navAvaraNa Krama, recites panchadashI and then recites the sahasranAma.