[Advaita-l] vishukra-visha~Nga and vArAhi-mantriNi

[Venkata sriram P]

Namaste,
 
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Acccording to the pravachanam of Brahma Shri Samavedam Shanmukha
Sharma Garu on lalitopAkhyAyam, the nAmA-s in the popular versions of
lalitA-sahasranAma have a mistake. They describe

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Here are the excerpts from Shri Harsha Ramamurty of Kamakoti Mandali:
 
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In the past, when a question was posed before H H shrI sacchidAnanda shivAbhinava nrsimha bhAratI mahAsvAmigal of shringerI shAradA pITham in this regard, he smiled and replied, ‘Does it matter? There are several such discrepancies between the tales narrated in various purANas. 
 
But if you want a practical answer to satisfy your curiosity, my choice would be to go with lalitA sahasranAma’. It must be noted that lalitopAkhyAna is not held as an important 
pArayaNa grantha in shringerI maTha on the lines of durgA saptashatI or 
lalitA sahasranAma. H H also favors sahasranAma because of its origin from vashinyAdi vAgdevatas, who represent verily the speech of lalitA parA bhaTTArikA. 

Moreover, sahasranAma is not merely a stotra but also a mAlA-mantra. 
The importance of sahasranAma over other pramANas was also illustrated by 
mahAsvAmigal when someone questioned him regarding 
the structure of bIja, shakti and kIlaka for panchadashI mantra. 

H H, after nine days of discussion with several scholars from gauDa, 
gurjara etc., concluded that the pramANa of sahasranAma, 
which also matches what is described in dakShiNAmUrti samhitA and the 
tradition of shringerI maTha, is acceptable (as against tantras such as paramAnanda), 
based on the names: shaktikUTaikatApannakaTyadhobhAgadhArinI etc. 
 
In our opinion, this issue is really not worthy of deep contemplation or 
discussion. 
 
If it was, the invincible bhAskararAya would hardly have ignored it 
in his magnum opus saubhAgya bhAskara.
 
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Hope it is clear now.
 
regs,
sriram