![]() nAvdiyAvedine brUyAt nAbhaktAya kadAchana |yathaiva gopyA shrIvidyA tathA gopyamidaM mune ||pashutulyeShu na brUyAt janeShu stotramuttamam |yo dadAti vimUDhAtmA shrIvidyArahitAya tu || Ga~NgAshyalakA balarAsabhA: ga~NgA, gAyatrI, shyAmalA, lakShmI, kAlikA, bAlA, rAjarAjeshwarI, saraswatI and bhavAnI. TeShu mukhyaM dashavidhaM nAmasAhasramuchyate || The following verse comes in Lalitha Sahasranama: That bAlA is distinguished from lalitA for all practical purposes, is illustrated by counting bAlA sahasranAma among the mukhya sahasranAmas: 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 and the source of confusion for many.Laghu Shrividhya(shortened form of Srividya worship) being referred to Bala, has been construed by many to think both Baalambika and Mhatripurasundari are one and the same.I find this really funny. In Tamizhnadu, there is a lot of emphsis on this form of worship being passed on from one generation to another and finally they even relate Rajarajeshwari Devi through Balatripurasundari.This is surprising because Bala mantra is given as a preliminary to the final mantradeeksha of Panchadasi whereby one gets the right to chant even Lalitha Sahasranaama(In other words, one cannot chant the Lalitha Sahasranama litany,technically, with mere Bala initiation). While, I do accept that Bala and Rajarajeshwari Devi are one,Lakshmi Devi and Rajarajeshwari Devi are one,Saraswathy and Rajarajeshwari Devi are one and that Murthyabhedarupa is to be seen,etc.One should also cognize that there exists a difference in inchoation,form and content.All Gods are one but to attribute one thing of one source of divinity to another is but naive. ![]() Hence, an upAsaka of lalitA is qualified for reciting the sahasranAma and not one of bAlA),etc.I have seen that 99% of the queriests are Tamils. lalitA is the focus of this sahasranAma and not bAlA. The source of the confusion mainly emnates in Tamizhnadu(among brahmins) who seem to give more importance to Bala than Her Mother, Rajarajeshwari Devi Herself.Some ask me whether Bala can be worshipped with Srichakra,some ask me whether Bala and Tripurasundari are one and the same,some go ga-ga over the " kid-goddess " ,some ask me questions regarding the sexual imagery of Bala described in some texts and express their horror of a child being associated with sexual imagery(obviously refferring to adolescent Bala) and ask me clarifications,some ask me the age of Bala,some whether Bala sits in the bindu of the srichakrawhether they can chant Lalitha Sahasranama(There is a nAma and mUrti bheda here. Some members have been stating to me over years that Bala and Rajarajeshwari are one and the same.And even some pictures as in below are reffered to erroneously as Balatripurasundari: In reply to query regarding Bala Tripurasundari: ![]() On 7/26/09, Group Owner ![]()
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