Sri Bala Kavacham 4. Sri Devi Bujanga Prayatha 5. Sri Manthramathrika Pushpamala Sthavaha 6. Sri Tripura Sundari Stotram 7. Sri Lalitha Pancha Rathnam 8. Sri Bala Ashtottara Sathanamavalli 9.

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Dishura No, they are meant to be used by the upAsakas of bAlA. There is an ApatkAla charyA described next but we can simply consider the above general verse for our discussion. Every commentator interprets this verse as panchadashI and there is no room for confusion here. Some claim abheda between bAlA and lalitA, and cite this as the reason for this assumed sanction.

Now, look at the very next verse: 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.

The Sahasranama should be kept as a secret [i. H H Mahasannidhanam during his visit to Bangalore in the late 90s [was it 99? If this rule were to be true, those initiated into mantras of annapUrNA or hayArUDhA independently would qualify to recite the sahasranama as well.

Merely eyeballing through this analogy presented by Lord hayashIrSha is sufficient to give one a fair idea on how the different pieces fit. Analogy is very clear. If this were true, then abheda between keshava and lalitA is expressed in several shAstras. Thus, without panchadashI, the very basic practice prescribed by the Lord to the one desirous of reciting the sahasranAma, falls apart.

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. You do not have shrIvidyA upadesha. This name is interpreted to mean either shuddhavidyA or bAlA based on the sUtra: 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.

Now, further clarification on shrIvidyA, which is considered as essential to recite the sahasranAma, is offered by vashinyAdayaH in sahasranama sahasranAma. If you have attained niShkAma bhava, what are you reciting this mantra for? Sri Balatripura Sundari Sahasranamam Irrespective of who says what, one should examine the shAstra pramANa for even an ativarNAshramI avadhUta sahadranamam not sahasrranamam perform actions that transgress shAstra maryAda, even while in a high state of ecstasy.

The one qualified, necessarily has bhakti, but that bhakti has to be essentially towards shrImAtA or lalitA, the central focus of this sahasranAma. These days, especially in Andhra Desha, every person discusses Srividya like the local news.

To clarify that the reference here is to kAdi, the name kAmasevitA is inserted. The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides sahasganamam ignore hayagrIva: 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:.

So where are we talking about bAlA here? Discussing sampradAyika rahasyas like shrIvidyA mantra tattva, mantrArtha etc. The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, even if one decides to ignore hayagrIva:.

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: For those who sahasarnamam prefer to stick to the laghu shrIvidyA hook, the clarification follows in the above verse. Lord dattAtreya discourses on the same to sumedhas and you aahasranamam refer to dattAtreya samhitA for further details.

But that was specific to that case and he never stated it to be a general rule. Thiagarajan on Spotify There is a nAma and mUrti bheda here. Lord adds an adjective to the shrIvidyA that he is talking about: The devotee first worships the chakrarAja or shrIchakra by a process called navAvaraNa Krama, recites panchadashI and then recites the sahasranAma. So, does that mean that one initiated into the hoary aShTakSharI mantra of the Lord is eligible to recite this sahasranAma?

Please clarify whether balaa manthra diksha is enough. Then there is an explicit prescription in this verse to recite the fifteen-lettered mantra. Agastya, while arriving at the context of the sahasranAma says: 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.

Are the eight different versions of bAlA sahasranAma in the Tantras merely present for the sake of exhibition? More by Dr. Once, Brahmasri Kamakoti Shastrigal, who played a very important role in the way things shaped up after the infamous daNDatyAga incident at Kanchipuram, recollected the visit to Mutt by an old lady from Kumbhakonam to see Paramacharya.

Here, Agastya avoids confusion clearly by referring to the fifteen lettered vidyA. Now, there are kAdi, hAdi and other bhedas.

One, who does not recite the name and is not initiated into the mantrarAja, is a pashu. The lady, along with her son, came in and said: TOP Related.





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