mh AllS sWU

mwm - 2

Oct 2014 Nov 2014

Ss -7

l aUUkM l aUUkM l aUUkM l aUUkM |

l aUUkM l aUUkM l aUUkM l aUUkM ||

|| apr lq ||

 mUpUurqo mSM merq lq

Table of Contents:
#

Topics

Page

Introduction

Devi AshtAngam

Naimittika prakaranam - Ashvini

tripurA bhairavI mantra japa krama

12

tripurA bhairavI AvaraNa pUjA krama

18

tripurA bhairavI ashtOttara shatanAma stOtram

29

tripurA bhairavI trailOkya vijaya kavacam

30

tripurA bhairavI stave rAja stOtram

31

10

parashurAmAs tenets

32

11

Q & A - sadA vidyA anusaMhatiH

37

|| zuS apr lq ||
Introduction

We covered important mantra and pUjA kramas of ChinnamastAmbA in the last issue.
In this issue, we will be focusing on the sixth dashamahA vidhyA tripurA bhairavI.
In this issue we bring the mantra japa kramA, AvaraNa pUjA kramA, and nyAsAs of
tripurA bhairavI dEvatA. The tripurA bhairavI ashtOttara shlOkA, stavarAja shlOkA, and
trailOkya vijaya kavacA have been included for the readers benefit.
TripurA bhairavI form is represented as various tantric goddesses sampadpradA
bhairavI, panca kUTA bhairavI, nityA bhairavI, rudra bhairavI, bhuvanEshI bhairavI,
kaulEsha bhairavI, sakala siddithA bhairavI, bhaya vidvaMshinI bhairavI, caitanya
bhairavI, kAmEshvarI bhairavI, ShatkUTA bhairavI, annapUrNA bhairavI, and tripurA
bAlA bhairavI. The four hands of this dEvatA sports vara, abhaya, akSha mAlA, and
pustakA. This is a clear representation of bAlA tripurasudaryambA and hence the most
represented form of tripurA bhairavI is bAlAmbA. Each of the above representations
have their own mantras and AvarnAs, kavacAs etc.
As usual, we would like to caution the upAsakAs that these dEvatAs CANNOT be taken
lightly and the mantrAs considered like any other mantra. As the tantras rightly caution,
this path is like walking on a sword and can only be ventured into by the Grace of the
GurunAthA. The upAsana karma of these dEvatAs demands strict yamA and niyamAs
and also ardent faith on the Guru and the dEvatA. It is important to understand the
meaning of the mantra, the physical representation of the dEvatA, and contemplation on
the deeper aspects of the same. These can only be provided by the Guru and by the
power of the sAdhanA.
These mantras cannot be taken lightly and readers are strongly adviced to check with
their Gurus prior to start practicing any mantra or procedure as detailed in this issue.
We thank ShrI yOgAmbA samEta AtmAnandanAthA (Shri Ramesh Kutticad) for penning
the parashurAmAs tenets and answering the sadA vidyA anusaMhatiH section of this
issue.
Lalithai vEdam sarvam.
Surrendering to the holy pAdukAs of Shri Guru,

mMzqo xqi mMzllSlj

5

Su ql Aq
ASaU mUzuxr Ar muiql Suqll wQzi iiuiqM xMs mmgc x
xij xWU iUkl AlaW MUhr mUz Fku pupq l bh iiu qWMsm S
cxiiu Msm j iuM iiu qWra Z xSzu iiu ra S c iiu mUui a DU iiu
uw - ssimUxlSUmUpUM mxSxSkrj rj z (em q) xmrqq
luirwr |
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr

SEP 23

SEP 24

SEP 25

SEP 26

A AS
T mh
A paqsl
xirllSlj
i - MU

A AS
o mS
A MqU
mhllSlj
r - MU

A AS
p mr
A MqU
xupullSlj
A - MU

A AS
q Emxj
A paqsl
mipllSlj
L - MU

SEP 27

SEP 28

SEP 29

SEP 30

A AS
r zoS
C lirYs
xpallSlj
c - MU

A AS
U xmz
D phQ
mMzllSlj
i - MU

A AS
s m
E uuxl
uqzllSlj
r - MU

A AS
u Ux
F ueU
AllSllSlj
A - MU

OCT 1

OCT 2

OCT 3

OCT 4

A AS
z alk
G zuSi
lllSlj
L - MU

A AS
w AMz
H iuUi
xirllSlj
c - MU

A AS
x ur
s MsxlSU
mhllSlj
i - MU

A AS
W u
s lir
xupullSlj
r - MU

qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr

OCT 5

OCT 6

OCT 7

OCT 8

A AS
V es
L lsmiM
mipllSlj
A - MU

A AS
mju
L uer
xpallSlj
L - MU

A mh
A zu

A mh
M z

A xuqs

A eusqsl

mMzllSlj
c - MU

uqzllSlj
i - MU

OCT 9

OCT 10

OCT 11

OCT 12

A mh
Z xSzu
A c
AllSllSlj
r - MU

A mh
a DU
A c
lllSlj
A - MU

A mh
b xukr

OCT 13

OCT 14

OCT 15

OCT 16

A mh
c Ms
L uer
xupullSlj
i - MU

A mh
N Au
L lsmiM
mipllSlj
r - MU

A mh
e Ua
s lir
xpallSlj
A - MU

A mh
f Ms
s MsxlSU
mMzllSlj
L - MU

OCT 17

OCT 18

OCT 19

OCT 20

A mh
g lri
H iuUi
uqzllSlj
c - MU

A mh
O mw
G zuSi
AllSllSlj
i - MU

A mh
P mMi
F ueU
lllSlj
r - MU

A mh
Q AWMU
E uuxl
xirllSlj
A - MU

OCT 21

OCT 22

OCT 23

OCT 24

A mh
R o
D phQ
mhllSlj
L - MU

A mh
h qlx
C lirYs
xupullSlj
c - MU

A mh
i
A paqsl
mipllSlj
i - MU

A mh
j iuM
A MqU
xpallSlj
r - MU

A mh
X qr
A eusqsl A xuqs
xirllSlj
mhllSlj
L - MU
c - MU

mu Slpr
America

Aquxr
qx xUli
mhq
Mwh Aq
Mwh ciSz
Aquxr

India

23 Sep 2014

24 Sep 2014

17 Oct 2014

17 Oct 2014

7 Oct 2014

8 Oct 2014

15 Oct 2014

16 Oct 2014

21 Oct 2014

22 Oct 2014

23 Oct 2014

23 Oct 2014

Alr me Slpr
America

zYs cij
Mwh cij

India

27 Sep 2014

28 Sep 2014

11 Oct 2014

12 Oct 2014

uzw mu Slpr
MahAlaya amAvAsyA
Navaratri begins
DurgAshtami
MahAnavami
Vijayadashami
Naraka Chaturdashi
Diwali
ChidAnandar vyApti dinam
pURnAnandar vyApti dinam
AnandAnandar janma dinam

America

India

23 Sep 2014

24 Sep 2014

24 Sep 2014

25 Sep 2014

01 Oct 2014

02 Oct 2014

02 Oct 2014

03 Oct 2014

03 Oct 2014

03 Oct 2014

22 Oct 2014

22 Oct 2014

23 Oct 2014

23 Oct 2014

29 Sep 2014

30 Sep 2014

13 Oct 2014

13 Oct 2014

25 Sep 2014

25 Sep 2014

lqM mMUhq - qx mhqrq Mirq

Al mhq - meS Mxq me
r vidy sapary has two frequencies, the nity and naimittika. Daily ritual- nitya- is to
be done in during daytime. Naimittika is performed on five days in a month viz.
paurami, amvsy, ka paka aami, ka paka caturda and msa
sakramaa after sunset with special offerings. Tantra has indicated a monthly
schedule of things available at those seasons of a year to be offered as these special
offerings, mostly on those respective paurami, which have been compiled in
Nityotsava by r umnandantha. The month followed here is the cndramna- lunar
calendar. We have covered the bhAdrapAda month pUjA in the past issue.
Next is the AshvinA month, which has the most famous durg puj, navartri. From the
ukla Prathama special worship is to be done, can be done till (Navami) paurami with
lotus and parijta flowers. Get (Buy) these flowers Clean the flowers, remove any dirt or
rotten flowers. Chant

zu mxS xqpi meS xque |

Su Mr xqzr ligcx zur ||
Keep them in a sliver vessel, Place in a silver vessel, sprinkle water with mla mantra.
Perform fivefold service to this kEtaki puShpAs adhitna devat

L
L
L
L
L
L
9

meS
meS
meS
meS
meS
meS

Suir lq | alk xqmrq |

Suir lq | mwmh merq |
Suir lq | km Abmrq |
Suir lq | Sm xlSzrq |
Suir lq | lu luSrq |
Suir lq | iqosS xqximcUmel Msmrq |

Cover with a clean cloth and leave overnight in a clean place. Worship all the varaa
devats with these flowers. Do havan with ghee offerings of a hundred times. Do japa of
mla mantra thousand times, with one-tenth the agopga mantras. Worship a
kanyak (Virgin) and offer her the best of your capacity. Have Devi Prasad along with
likeminded aspirants and be Happy. On the second day also till (Navami) paurami
worship in the same manner increasing a hundred fire offerings (hti) per day and the
number of maidens worshiped as one per day. Thus on the fifth day, a fire offerings of
five hundred, five maidens will be worshipped. This will culminate on the paurami with
one thousand five hundred fire offerings (hti) and fifteen maidens worshipped.On the
next day during paurami pja, add in the resolve (sankalpa)

meSMxq xqmh muM rj xqpuSur rjz xmrqq luirwr |

Before the main varaa pja is done as usual, pray to Devi-

wQzh ealqi ugNijTsmS |

Wixjl mUr q Mql Su MqUU ||
Worship all the varaa devats with these flowers. Do havan with ghee offerings of
one thousand five hundred times. Do japa of mla mantra thousand times, with onetenth the agopga mantras. Worship fifteen kanyaks (Virgin) and offer them the best
of your capacity. Have Devi Prasad along with likeminded aspirants and be Happy. If
this is too elaborate, one maiden per day with the fire offerings as said earlier can be
done. If this too is not possible, one maiden on the paurami day at least shall be
worshipped.

10

 mUpUurqo mSM merq lq

11

 mU pUu qWql em q
Axr mU pUu qW qlxr
Shqi Gw
mzNlS
mU pUu Sui |
L oe | z | Ys MsM |
mUpUurqo mxS xSkrj em ulra |
qsl urmM Mri |

MUlrx

WxU Apr lq |
WxU ielpr lq |
Wx qkrqpr lq |
WxU AlqMpr lq |
WxU Mlpr lq |
WxU MUisMUmpr lq |

Alrx

WxU Srr lq |
WxU zUx xuW |
Wx zZr uwO |
WxU Mucr W |
WxU lrr uwO |
WxU Axr TO |

ppuxuU Ci Saolk |

MssM - zUqSr zUx lrxr | Ci SzuU emi |

xi - SrqSr Sr lrxr | L Ci LMU xi u uU
emi |

qWxi - MhP lrx qSr lrxr | L x Ci LMU qWxi

u uU emi |
12

luh u - lp lrx qSr lrxr |

A A C D E F H H s s L L A A A A
M Z a b X
c N e f g
O P Q R h
i j S k l
m T o p q
r U s u z w x W V
L (mU pUu qs) L
A A C D E F H H s s L L A A A A
M Z a b X
c N e f g
O P Q R h
i j S k l
m T o p q
r U s u z w x W V - zU qSr lrxr |
krlq
El xWxMliqh q zUqsM
Usmi mrkU emuO uqpi uUq |
WxioeSki l usxUulSr
Su oWqzUqMO ulS xqlSxqiq ||

13

mgcme
s mjuriqMr alk Msmrq |
W AMziqMr mwmh Msmrq |
r uruiqMr km Msmrq |
U AalriqMr Sm Msmrq |
u AqiiqMr Aqi qWlu Msmrq |
x xuiqMr iqosS xqximcUl Msmrq |
mU pUu qs
There are numerous variations of tripurA bhairavI mantras and hence we are not
providing the actual mantra to avoid confusion. Each guru mandalam follows a
particular variation. The most prominent mantra is the 8 letter mantra and we suggest
that the mantra given by the Guru be used here.

mU pUu ar ql
mUr uW qWpUur kqW i Su mcSri |
The shivA for tripurA bhairavI is dakShiNAmUrti shivA. Hence the mUla mantra for
dakShiNAmUrti is used. A few texts include Tripura bhairavA as the shivA and for
completion purposes, that mantra and dhyanA are provided below. However, as we
always state, whatever is prescribed and practiced by your Guru / Guru maNdalA
should be followed.

14

mU pUu ql
Wx yx xuW |
(Szqx emi)
mU pUu krlq
LMuY lrl cioW xqlui
Sh cz Z uq ZOMmzM |
kUrli Uuh uwxlai
FkuMz WUWU Mmsqsrluiq ||
wQ lrx

WxU Srr lq |
WxU zUx xuW |
Wx zZr uwO |
WxU Mucr W |
WxU lrr uwO |
WxU Axr TO |

ppuxuU Ci Sauqa |

15

krlq
El xWxMliqh q zUqsM
Usmi mrkU emuO uqpi uUq |
WxioeSki l usxUulSr
Su oWqzUqMO ulS xqlSxqiq ||

mgcme
s mjuriqMr alk Msmrq |
W AMziqMr mwmh Msmrq |
r uruiqMr km Msmrq |
U AalriqMr Sm Msmrq |
u AqiiqMr Aqi qWlu Msmrq |
x xuiqMr iqosS xqximcUl Msmrq |

16

 mUpUurqo mSM merq lq

17

 mUpUurqo AuUh me q
mP me
q qhQMS mUiiur lq |

CcNr lq |
lr lq |
rr lq |
MqSrlr lq |
Uir lq |
Uimrr lq |
llSr lq |
mUr lq |
AmUr lq |

yx qWmi mxlr lq |
mU pUu qiM lrx

L
L
L
L
L
L
L
L
18

Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys

x
x
x
x
x
x
x
x

A mUr lq - zUx
A mUzr lq - qZui
C mUxlSr lq - Sl
D mUr lq - uql
E uxlr lq - SMh
F mUr lq - uqMh
G mUqslr lq - SlxmO
H mUxr lq - uqlxmO

L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
19

Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys

x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x
x

s mUqor lq - SrMms
s qWmUpUur lq - uqMms
L oyqr lq - Fku
L qWr lq - AkU
A Mqr lq - FkuSlim
A uwhur lq - AkSlim
A uU lq - ea
A ClShr lq - MhP
M cqhQr lq - SroWqs
Z xuUzYir lq - SrMmU
a uzsr lq - Srqholk
b uzsr lq - SrMUsqs
X lqsr lq - SrMUsra
c qsueir lq - uqoWqs
c Msr lq - uqMmU
e MsMsmr lq - uqqholk
f MsUr lq - uqMUsqs
g lzcr lq - uqMUsra
O FkuMzr lq - Sqs
P qMzr lq - Srell
Q uUr lq - SrasT
R qWprr lq - SrmSsqs
h erSr lq - SrmSsra
i qllr lq - uqqs
j qrr lq - uqell
S mchQr lq - uqasT
k ulSqslr lq - uqmSsqs
l umr lq - uqmSsra

L
L
L
L
L
L
L
L
L
L
L
L
L
L
L

Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys

x
x
x
x
x
x
x
x
x
x
x
x
x
x
x

m umr lq - Srm
T ZQuXar lq - uqm
o umhr lq - m
p US qrr lq - lp
q qWqrr lq - ePU
r mir lq - Sr
U TOMr lq - SM
s prlSlr lq - asm
u kqr lq - uqM
z ralr lq - SrSSMUlsrli
w bUr lq - SrSuqMUlsrli
x umr lq - SrSSmSlsrli
W prrlq - SrSuqmSlsrli
V pUur lq - MSmSsrli
pUumrr lq - MSoUlklilq xiq

- (mU pUu qs) - 7 uU urmM Mri |

mU pUu AuWlq El xWxMliqh q zUqsM
Usmi mrkU emuO uqpi uUq |
WxioeSki l usxUulSr
Su oWqzUqMO ulS xqlSxqiq ||
(mU pUu qs) | mUpUurqor lq | - AuWi pu | - AuWl
qS mSzr

20

(mU pUu qs) | mUpUurqor lq |-xjmi pu | - xjmh qS

mSzr
(mU pUu qs) | mUpUurqor lq | -xxji pu | - xxji qS
mSzr
(mU pUu qs) | mUpUurqor lq | -xk pu | - xk qS
mSzr
(mU pUu qs) | mUpUurqor lq | - xqqZ pu | - xqqZ qS
mSzr
(mU pUu qs) | mUpUurqor lq | -AuMhPi pu | AuMhQlqS mSzr
(mU pUu qs) | mUpUurqor lq | mUpUurqo mSM
merq lq | - ulSl Sl rl qS mSzr
rj z wQz EmcU me mgcmcU me u Mi | ulSl kl rl qS
mSzr |
(Do Shodasa upacara puja or panchopacara depending on the time and convenience)

wQ imhq

WxU Srr lq | Sr z mSM merq imrq lq |

WxU zUx xuW | zU z mSM merq imrq lq |
Wx zZr uwO | zZ z mSM merq imrq lq |
WxU Mucr W | Muc z mSM merq imrq lq |
WxU lrr uwO | l z mSM merq imrq lq |
WxU Axr TO | Ax z mSM merq imrq lq |
21

sr imhq (mU pUu qs) | mUpUurqo mSM merq imrq lq | (Sz

uUq)
L xulqr mU Su mUqicmr |
Al mU SW mUuUclr q ||
mjquUhq WxU Srr lq | Sr z mSM merq imrq lq |
22

WxU zUx xuW | zU z mSM merq imrq lq |

Wx zZr uwO | zZ z mSM merq imrq lq |
WxU Mucr W | Muc z mSM merq imrq lq |
WxU lrr uwO | l z mSM merq imrq lq |
WxU Axr TO | Ax z mSM merq imrq lq |

(mU pUu qs) | mUpUurqo mSM merq imrq lq | ()

ximr |
L Apx q SW zUhai uixs |
pYir xqmr ipr mjquUhclq ||
mUpUurqor lq | - rlqSr mhqi |
iruUhq
S Suhr lq | Suh mSM merq imrq lq |
S phr lq | pl mSM merq imrq lq |
Ys uzMUhr lq | uzMUh mSM merq imrq lq |
ms smMwhr | smMwh mSM merq imrq lq |
x xqWlr | xqWl mSM merq imrq lq |
Mqr lq | Mq mSM merq imrq lq |
Ys qlqjr lq | qlqj mSM merq imrq lq |
L MlSmr lq | MlSm mSM merq imrq lq |
os qMUkuer lq | qMUkue mSM merq imrq lq |
x qlMiu lq | qlMi mSM merq imrq lq |

23

(mU pUu qs) | mUpUurqo mSM merq imrq lq | ()

ximr |
L Apx q SW zUhai uixs |
pYir xqmr ipr iruUhclq ||
mUpUurqor lq | - rlqSr mhqi |
iiruUhq
L
L
L
L
L
L
L
L

Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys

x
x
x
x
x
x
x
x

x
x
x
x
x
x
x
x

xpar lq | xpa mSM merq imrq lq |

par lq | pa mSM merq imrq lq |
paxmhr lq | paxmh mSM merq imrq lq |
paqslr lq | paqsl mSM merq imrq lq |
Alr lq | Al mSM merq imrq lq |
AlMxqr lq | AlMxq mSM merq imrq lq |
AlqZsr lq | AlqZs mSM merq imrq lq |
AlqSlr lq | AlqSl mSM merq imrq lq |

(mU pUu qs) | mUpUurqo mSM merq imrq lq |

() ximr |
L Apx q SW zUhai uixs |
pYir xqmr ipr iiruUhclq ||
mUpUurqor lq | - rlqSr mhqi |
iUruUhq
24

Axi opr lq | Axi o mSM merq imrq lq |

qWUpr lq | qWU mSM merq imrq lq |
chQ MqUpr lq | chQMqU mSM merq imrq lq |
k uwhupr lq | kuwhu mSM merq imrq lq |
Elq uUWpr lq | Elq uUW mSM merq imrq lq |
MmslShpr lq | MmslSh mSM merq imrq lq |
pwh cqhQpr lq | pwh cqhQ mSM merq imrq lq |
xWU qWsqpr lq | xWU qWsq mSM merq imrq lq

(mU pUu qs) | mUpUurqo mSM merq imrq lq |

() ximr |
L Apx q SW zUhai uixs |
pYir xqmr ipr iUruUhclq ||
mUpUurqor lq | - rlqSr mhqi |
mgcquUhq

s ClSr lq | ClS mSM merq imrq lq |

U Aalr lq | Aal mSM merq imrq lq |
O rqr lq | rq mSM merq imrq lq |
lGir lq | lGi mSM merq imrq lq |
u uhr lq | uh mSM merq imrq lq |
r uru lq | ur mSM merq imrq lq |
M MoUr lq | MoU mSM merq imrq lq |
25

 W Dzlr lq | Czl mSM merq imrq lq |

A or lq | o mSM merq imrq lq |
Allir lq | Alli mSM merq imrq lq |

u uer lq | ue mSM merq imrq lq |

z zr lq | z mSM merq imrq lq |
S ShQr lq | ShQ mSM merq imrq lq |
Z Zr lq | Z mSM merq imrq lq |
m mzr lq | mz mSM merq imrq lq |
ku kuer lq | kue mSM merq imrq lq |
a aSr lq | aS mSM merq imrq lq |
zsr lq | zs mSM merq imrq lq |
m mr lq | m mSM merq imrq lq |
c cr lq | c mSM merq imrq lq |

(mU pUu qs) | mUpUurqo mSM merq imrq lq |

() ximr |

L Apx q SW zUhai uixs |

pYir xqmr ipr mgcquUhclq ||
mUpUurqor lq | - rlqSr mhqi |

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s mjuriqMr alk Msmrq

W AMziqMr mwmh Msmrq
r uruiqMr km Msmrq
U AalriqMr Sm Msmrq
u AqiiqMr Aqi qWlu Msmrq
x xuiqMr iqosS xqximcUl Msmrq

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 mUpUurqo mSM merq lq

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mUpUurqo AUzi lq xiq

29

mUpUurqo sYr uer Mucq

30

mUpUu xiuUe xiq

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Paraurmas tenets
In the last chapter of Paraurma kalpa stra we find the tenets to be adhered to by an
sdhaka in this upsana. Out of the many said following tenet is discussed.
str-vnddima-kalaa-siddha-ligi-kr-''kula-kumr-kula-sahakrokaika-tarupretvani-matta-vey-ym-rakta-vasan-mattebhn darane vandanam
darane vandanam- On sight of the following an aspirant in this path is to be respectful
and prostrate with his mind. Since other wise this action would be against another tenet
gopyam- break of secrecy in following this path.
Darana will also point to revealing of divinity. Vandana will mean reverence, thus this
will also point to recognizing or venerating divinity in the above list.
Let us discuss each of the above individuallystr-vnda A group of ladies. One of the thousand names in Lalit sahasranma is
vimnasth- vi- (vieena) especially, mna measured, sth placed in, thus this
will point to the akti tattva which has caused the primordial movement to manifest this
visible universe which can be measured from the pre-creative state which is
immeasurable. The traditional iconography of sakthi is female, thus this will mean as inherent in the female. Devi mhtmy also says tava Devi bhedh striya: samasat:verily all the female are your form. Thus it is proper to venerate the movement of energy
personified as akti.

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Str by katapaydi will point to the number two; vrnda to a group, thus the whole
universe which is an expression of the initial spanda personified as Divine couple is to
be venerated is the darana here.
dima-kalaa:- dima -the first ma in the paca makra which is alcohol. Kalaa
means a ceremonial pot. Thus we find veneration instructed on sight of a ceremonial
pot full of alcohol (dravya). The instruction is explicit ceremonial viz. during the ritual
when the kraa kalaa is established. The Primordial couple is invoked in the liquid as
nanda bhairava and nanda bhairavi mithuna. Thus we find veneration to that divine
couple is said here.
The first makra is one of the cause of manifestation of Brahman as per verse in the
initial chapter nando brahmaam rpam tacca dehe vyavasthitam tairabhivyanjakaa:
paca makrh. Hence this veneration is required.
Looking further this liquid (alcohol), is a transformed one, from sugar. Thus it will now
imply venerating transformation, particularly of mind awareness. kalaa will mean
traditionally as this body itself. Thus to recognize that transformation of mind awareness
from body level to Universal level, which is full if bliss is the divine to be attained is the
darana needed here, and to be venerated.

siddha-ligi- siddha is an accomplished sdhaka, this word literally also means

cooked. Liga means identification. Thus if we find such an accomplished soul in our
midst we are to intuitively recognize and salute him. The qualities of an accomplished
soul are that in his presence the mind becomes quite without much effort, we find all
doubts are erased without questions and a great joy fills up instantaneously (A classic
example is Bhagavn Ramaa) These being our goal, all accomplished sdhakas, who

33

have the everlasting awareness of the divine couple, are to be venerated for their
blessings and guidance in this path.
kr-''kula-kumr- Playful group of young maidens. Lalit triati has a name: hallsa
lsya santut and lsya priy, Sahasranma says lsy - Devi is happy in a group
with playful mood. hallsa is kummi in the southern Tamil vernacular or Dandya in the
northern (esp Gujarati). This is played by a circular woven motion of dance and clicking
two colorfully decorated sticks held in the hands. This will now point to an expression of
joy and great flow of energy, which is identical to the primordial surge during creation,
which is the darana here and hence is suitably venerated.
krda and kula as per katapaydi is thirty one, which denotes the may tattva. Kula
also will point to the six astral centers in the body and kumari to inherent power in this
body called kualini. Thus recognition and veneration of the play of mya and bliss of
kualini experience is the darana said here
kula-sahakrokaika-taru- the trees of venerative nature, blossomed mango tree,
aoka tree and a single tree in within the vision range. Traditionally certain trees are
associated with divinity- the banyan, peepul, and gooseberry (amla) etc, they will bring a
sense of clam and joy to devotees. Mango tree blossoms in the spring, wherein all the
creatures are in joyful state of mind. a oka by name it self will point to a joyful state,
eka taru a single tree within eye sight- indicative of divinity associated with that
place, On a whole recognizing the ever lasting joyful state and divinity, which is the
recognition of the divine couple as permeated in this entire universe is the darana
here.
pretvani- The literal translation is cremation ground. Preta means a lifeless being or
corpse. (Pra(Karana) Itah (Gatah) Yasmt Jivahsah). avani means earth or place.
Thus places where in the corpse are buried or burnt- the cremation ground is to be

34

venerated. The creation of this body is from the five elements in a universe after
packaraa of the five elements and after the soul leaves this body it will return to its
original state of elements, either by burial or by burning. The main idea said here is the
realization that sthla deha gross body is made up of the five elements as a
movement by the divine couple. Recognizing the initial spanda of creation and further
gross creation by packaraa of the elements if the darana here.
matta-vey- The literal meaning is intoxicated or aroused prostitute. vesya by
katapayadi code will show fourteen, the vidys of the vedic lore- the four Vedas, four
upa Vedas and six angs. Elsewhere also Paraurma says vey isva prakat veddi
vidy. This is the secret in that statement, such an example also points to that the
Vedic knowledge is open to common public platform and can be taught in a group or
class, while kula sdhana is a one-to-one basis. Tantra sdhana also is based on the
Vedas, thus to venerate Vedic teachers is the meaning shown here. matta is in the
sense of the universal self. (r k in Gita says: matta parataram- Nothing is
different from me, Here matta means the identity with the universal self). On a whole
the veneration of the reverend Vedic scholars who have real experience of the universal
consciousness, which is again the goal of the Tantra sdhana, is the darana here.
Referring the article on Vrhi we find a similar Vedic allurement there, and hence this
will now point to the initial upsana of Vrhi also.
ym- The dark hued women. Here the secret message can be unfolded by
katapaydi code, sya is one and ma is five, reversing we get fifty one. They are the
alphabets of the Sanskrit language- matrukkars. Thus to recognize the universal
sound and its thought constructions, the compounded intellectual knowledge through
time is personified as the divine. In practice this can also means the teachers, the
musical performer esp. singers, an allusion is there to worship ymal Devi as the
second in line to the upsan of Lalit.

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rakta-vasan- Women in red colored attire / clothes. So, if we find women in red
garments we have to recognize the divinity of that situation and be respectful. Red color
as per Bhvanopaniat is the recognition of the identity of the attribute-less Brahman
called Mahkmevara, the bliss full Lalit and the sdhaka with the sensory organs as
being not different from the tm. This is verily the upsan of Lalit.
mattebhn - The ruttish or furious elephant. Elephant is a symbol of huge energy
potential, when tamed can perform Herculean tasks at the command of the trainer. It is
controlled by a small goad. Ruttish is a state of uncontrolled energy exhibition. Thus to
recognize that divine is an uncontrolled energy and grace of the divine has no logical
flow is the darana in this way. This is the upsana of par.
Thus these tenets have been deeply analyzed by the Grace of r Guru and Lalit
Kmevara, The word stra itself is a pointer in this direction. Soocanaat sootraStr are indicative in nature. Thus we have done a deep meditation on the real
purpose of these strs.

Our veneration of The Divine Couples LOVE

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xS ulxWi
-

1.

Answers by AtmAnandanAtha

What is the purpose and meaning of personification of Bl, Suvsini,

etc., in our Navvarna Pja by nominating (preferably) upsaka persons and

performing Pja on them, even as we perform Pja on the Meru
simultaneously?
Sapary is an outer ritual, wherein Devi is invoked in a meru or Kalasa and
worshipped. By the ritual bhta uddhi the performer attains a mbhava arra, and
becomes iva, who is eligilbe to worship akti. Since Devi is all present we are
directed to recognize her presence in acara and cara (moveable and immovable).
Thus we worship Devi in a suvsini. Lalit sahasra nma suvsin, suvsinyarcana
prt; Since Devi is eternal suvsini (One whose husband is alive), it is fit to worship
her in a suvasini, Saptasati also says Vidy samasath tava devi bhed striya
samasath sakal jagatsu. Thus recognizing the adored deity in a living being is said.
If upsakas are not available the any lady, whose husband is alive, can be worshipped
as Devi with some pre-worship rites.

2. Who is Vauka? What is the significance of Vauka Pja in our Saprya

paddhati?
Vauka is Devi putra, her child. The whole world has sprung forth from her, thus
recognizing this motherliness of Devi is worship of Vauka, in a child like attitude. All
older tantras insist Vauka Pja as a part of the Bhya saparya. Lalit sahasranma
says Kumra gaa nthamb, guhmb etc, to emphasise this motherly aspect said in
the first name r mt is this worship.

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3. What is the krama for the fifteen khadgaml pryana?

Lalit pariia tantra talks about the fifteen khadgaml pryanas and indicates four
level, the uttama (highest), madhyama (middle), adhama (Lower) and adhamdhama
(Most lower) combinations of these fifteen which are seen below:Adhamadhama paksha
Day 1
uddha akti
Day 2
uddha akti
Day 3
uddha akti
Day 4
uddha akti
Day 5
uddha akti
Day 6
uddha iva
Day 7
uddha iva
Day 8
uddha iva
Day 9
uddha iva
Day 10 uddha iva
Day 11 Mithuna iva akti
Day 12 Mithuna iva akti
Day 13 Mithuna iva akti
Day 14 Mithuna iva akti
Day 15 Mithuna iva akti

Sambudyanta ml
Namonata ml
svhnta ml
tarpanta ml
jaynata ml
Sambudyanta ml
Namonata ml
svhnta ml
tarpanta ml
jaynata ml
Sambudyanta ml
Namonata ml
svhnta ml
tarpanta ml
jaynata ml

Adhama paksha
Day 1
uddha
uddha
Mithuna
Day 2
uddha
uddha
Mithuna
Day 3
uddha
uddha
Mithuna
Day 4
uddha
uddha
Mithuna
Day 5
uddha
uddha
Mithuna

Sambudyanta ml
Sambudyanta ml
Sambudyanta ml
Namonata ml
Namonata ml
Namonata ml
svhnta ml
svhnta ml
svhnta ml
tarpanta ml
tarpanta ml
tarpanta ml
jaynata ml
jaynata ml
jaynata ml

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akti
iva
iva akti
akti
iva
iva akti
akti
iva
iva akti
akti
iva
iva akti
akti
iva
iva akti

ukla
ukla
ukla
ukla
ukla
ukla
ukla
ukla
ukla
ukla
ukla
ukla
ukla
ukla

Prathama
Dvitiya
Ttiya
Caturthi
Pacami
ai
Saptami
Aami
Navami
Daami
Ekadai
Dvadai
trayodai
caturdai
paurami

Ka
Ka
Ka
Ka
Ka
Ka
Ka
Ka
Ka
Ka
Ka
Ka
Ka
Ka

amavasya
caturdai
trayodai
Dvadai
ekadai
daami
navami
aami
saptami
ai
pacami
caturthi
ttiya
dvitiya
Prathama

Madhyama paksha
Day 1

Day 2

Day 3

uddha
uddha
uddha
uddha
uddha
uddha
uddha
uddha
uddha
uddha
Mithuna
Mithuna
Mithuna
Mithuna
Mithuna

akti
akti
akti
akti
akti
iva
iva
iva
iva
iva
iva akti
iva akti
iva akti
iva akti
iva akti

Sambudyanta ml
Namonata ml
svhnta ml
tarpanta ml
jaynata ml
Sambudyanta ml
Namonata ml
svhnta ml
tarpanta ml
jaynata ml
Sambudyanta ml
Namonata ml
svhnta ml
tarpanta ml
jaynata ml

akti
akti
akti
akti
akti
iva
iva
iva
iva
iva
iva akti
iva akti
iva akti
iva akti
iva akti

Sambudyanta ml
Namonata ml
svhnta ml
tarpanta ml
jaynata ml
Sambudyanta ml
Namonata ml
svhnta ml
tarpanta ml
jaynata ml
Sambudyanta ml
Namonata ml
svhnta ml
tarpanta ml
jaynata ml

Uttamapaksha
Day 1

39

uddha
uddha
uddha
uddha
uddha
uddha
uddha
uddha
uddha
uddha
Mithuna
Mithuna
Mithuna
Mithuna
Mithuna

4. Where do we visualise the rdhvmnya and anuttarmnya said in the

saparya?
The four mnya are in the four openings / doors seen in the rcakras outermost
square (Bhpura). The rdhvmnya is said to be in the mbhava pa, which is
none other than the lap of Mah Kmevara. The unity of ivaakti is said in this
mnya is pictorially represented as Lap of Kmevara, so this is in bindu pa.
Anuttarmnya is the expansion of this iva akti union and is present in the entire
cakra.

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- 603

Eight thousand years of yOgA dear

Might not take you to Her near
Light you seek within you clear
Right like mirror you merge full gear

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