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The same flow is prescribed by lalitA parameshwarI herself, which cannot be ignored, bals if one decides to ignore hayagrIva:.
The Lord clearly hints at that as well:. For those who still prefer to stick to the laghu shrIvidyA hook, the clarification follows in the above verse. 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:. Lord adds an adjective to the shrIvidyA that he is talking about: Then there is an explicit prescription in this verse to recite the fifteen-lettered mantra.
Thus, without panchadashI, the very basic practice prescribed by the Lord to the one desirous of reciting the sahasranAma, falls apart. Again, let us examine the uttarapIThikA: When explicitly dealing with adhikAra nirNaya, the Lord says: Agastya, while arriving at the context of the sahasranAma says: 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.
There is a nAma and mUrti bheda here. This is the normal flow for sahasrahamam upAsaka who intends to practice the sahasranAma. Lord dattAtreya discourses on the same to sumedhas and you can refer to dattAtreya samhitA for further details. Now, look at the very next verse: 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 sahasranama.
Now, further clarification on shrIvidyA, which is considered as essential to recite the sahasranAma, is offered by vashinyAdayaH in the sahasranAma. The devotee first worships the chakrarAja or shrIchakra by a process called navAvaraNa Krama, recites panchadashI and then recites the sahasranAma.
You do not have shrIvidyA upadesha. There is no mention whatsoever of bAlA mantra here. Moreover, when dealing with a work related to names and forms, how can the same be neglected while arriving at adhikAra nirNaya?
Many times, when one talks of the word shrIvidyA, people tend to refer to bAlA as laghu shrIvidyA, which seems to me to be sahasranwmam colloquial notion than anything else.
H H immediately remarked, “Thyagaraja, how can you recite the sahasranAma? H H Mahasannidhanam during his visit to Bangalore in the late 90s [was it sahasranqmam Please assign this lowly being some mantra that I can recite in these tense times”. If one does not believe 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?
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First of all, who is the central focus of this sahasranAma? Are the eight different versions of bAlA sahasranAma in the Tantras merely present for the sake of exhibition? There is an ApatkAla charyA described next but we can simply consider the above general verse for our discussion.
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. No, they are meant to be used by the upAsakas of bAlA.
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Discussing sampradAyika rahasyas like shrIvidyA mantra tattva, mantrArtha etc. Moreover, shrI bhAskararAya does not even accept this verse to merely mean saahsranamam and declares that the reference here is certainly to ShodashI by stating what the Tantra defines as shrIvidyA: The word pashu has been explained earlier by the Lord [mantrarAjaM na vetti yaH].
So where are we talking about bAlA here? 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.
Analogy is very clear. Here, Agastya avoids confusion clearly by referring to the fifteen lettered vidyA. 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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Please clarify whether balaa manthra diksha is enough. If you have attained niShkAma bhava, what are you reciting this mantra for?
Every commentator interprets this verse zahasranamam panchadashI and there is no room for confusion here. I only allowed your mother to recite.
We already established beyond doubt that the shrIvidyA that hayagrIva talks of is panchadashI at the least and not bAlA.
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.
One, who does not recite the name and is not initiated into the mantrarAja, is a pashu. You perform Gayatri Japa, till you get initiated”. The three bIjas in bAlA mantra are called vAk, kAma and shakti bIjas and we tend to use the same nomenclature for sshasranamam three components of panchadashI as well. The lady, along with her son, came in and said: These days, especially in Andhra Desha, every person discusses Srividya sahasrnamam the local news.
But the distinction between the two is clearly made by the very technical usage of the word: Now, there are kAdi, hAdi and other bhedas.
The Bals should be kept as a sahasrxnamam [i. One should next consider the actual practice of the sahasranAma: Merely eyeballing through this analogy presented by Lord hayashIrSha is sufficient to give one a fair idea on how the different pieces fit.
The Lord clearly hints at that as well: