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 –
No, they are meant to be used by the upAsakas sahasrabamam bAlA. 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.
Sri Balatripura Sundari Sahasranamam
Now, look at the very next verse: If we examine the chapters that precede the sahasranAma in lalitopAkhyAna, this becomes evident even to the unenlightened. 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.
Again, let us examine the uttarapIThikA: The Sahasranama should be kept as a secret [i. 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. H H Mahasannidhanam during his visit to Bangalore in the late 90s [was it 99? Here, Agastya avoids confusion clearly by referring to the fifteen lettered vidyA.
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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? You perform Gayatri Japa, till you get initiated”. H H immediately remarked, “Thyagaraja, how balz you recite the sahasranAma? 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.
Now, there are kAdi, hAdi and other bhedas.
Sri Tripurasundari Gayathri & Sri Bala Sahasranamam, a song by Dr. R. Thiagarajan on Spotify
Merely eyeballing through this analogy presented by Lord hayashIrSha is sufficient to give one a fair idea on how the different pieces fit. This name is interpreted to mean either shuddhavidyA or bAlA based on the sUtra: The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to sahasranmaam hayagrIva: Though all devatAs are same in essence, the sattvaika ghanIbhUta svarUpa of mahAkAmeshwara mithuna, which distinguishes sahasrnaamam from every other deity from shrIvidyA perspective, including bAlA, cannot be neglected when talking of names and forms.
One, who sahasranzmam not recite the name and is not initiated into the mantrarAja, is a pashu. One should next consider the actual practice of the sahasranAma: 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.
The Lord clearly hints at that as well:. Some mahans permit this. Lord dattAtreya discourses on the same to sumedhas and you can refer to dattAtreya samhitA for further details.
You do not have shrIvidyA upadesha. If one does not bwla that Yoginis are present guarding the Sahasranama, as stated here, why would one believe the claims in the same work that reciting these names grants merit? Sometimes, with preraNA from paradevatA, great men relax rules but that is not a general rule that every layman can adopt.
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 where are we talking about bAlA here? The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one sahaseanamam to ignore hayagrIva:.
But the distinction between the two is clearly made by the very technical usage of the word: Discussing sampradAyika rahasyas like shrIvidyA mantra tattva, mantrArtha etc.