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

[Ramakrishna Upadrasta]

namaste Shri Sriram,

Thanks for the reply. Just to close this thread, what seems relevant
is that the lalitopAkhyAna at the following location page-981 seems to
confirm to the lalitAsahasranAma as exactly as your reference pointed
out, namely:

mantriNi/shyAmala killing vishukra and
vArAhi/da~nDanAtha killing visha~Nga

http://is1.mum.edu/vedicreserve/puran.htm
http://is1.mum.edu/vedicreserve/puranas/brahmanda_purana.pdf

namaste
Ramakrishna


2012/3/5 Venkata sriram P <venkatasriramp at yahoo.in>:
>
> 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.
>