And there is this accusation that Tantra is basically sex oriented and many indulge in it for Orgies.
I have been meaning to write on Tantra as Password protected , paid articles to restrict access.
I shall do so some time in future.
In the mean while I was worried about some youngsters(Male and Female) asking me whether they can perform Yoni/Linga Pooja.
I have decided to out line what Tantra is.
Do not practice Tantra unless initiated by a Guru .
As I have indicated in many of my articles a real Guru will find you if you are ardent enough.
There are various ways to realize Self/God.
There are,
Gnana Yoga, Path of Knowledge,at the mental level,
Bhakti Yoga,Surrendering to God, emotional Level,
Karma Yoga,path of action, Physical and mental level and
Raja Yoga, reaching the mental discipline through Physical control/regulation.
These were developed by Rishis by personal experience.
It is not mandatory that that all of them suit an individual.
As there are as many dispositions among people there are many paths.
So they differ and what suits one may not suit another.
There is no blanket solution.
One’s mental capacity and wisdom level is to be understood and dispositions analysed before any of the procedures are recommended.
Hence a Guru is needed.
Who is a Guru?
A realized soul who dispassionately analyses you and offer solutions and he does not advertise himself nor does he seek any thing in return.
For more on this read my post who is a Guru.
Self realization is a personal goal and can be attained only by personal experience.
So when one practices any of the methods of Yoga mentioned above, one comes across some practices which have been productive and they are handed down to us.
It need not be conducive to our disposition.
One such practice is Tantra.
There are various practices, Sadhanas in following in any of the four Yogas.
They are,
Mantra, mystically locked Sounds,
Yantra. Geometric images to concentrate with the aid of the Mantras, and Tantras.
Apart from these, which come under Raja yoga and Karma yoga, there are slokas and Stuthis.
Slokas and Stuthis may be followed by any one.
Not Mantra, Yantra and Tantra.
A severe discipline is needed.
These need Guru Upadesa.
However there are some Mantras that can be used without a Guru but by taking Subrahmanya, Dakshinamurthy or Krishna as Guru.
I have posted such Mantras.
Tantra does not find a place in Vedas.
They are found in Agamas and even this is not confirmed.
As stated earlier, these are individual tools obtained while performing any of the four yogas.
Second-hand knowledge of the self gathered from books or gurus can never emancipate a man until its truth is rightly investigated and applied; only direct realisation will do that. Realise yourself, turning the mind inward. – Tripura Rahasya, 18: 89
Tantra (Sanskrit: तन्त्र), also called Tantrism and Tantric religion, is an ancient Indian tradition of beliefs and meditation and ritual practices that seeks to channel the divine energy of the macrocosm or godhead into the human microcosm, to attain siddhis and moksha. It arose no later than the 5th century CE, and it had a strong influence on both Hinduism and Buddhism.
According to David N. Lorenzen, two different kind of definitions of Tantra exist, a “narrow definition” and a “broad definition.” According to the narrow definition, Tantrism, or “Tantric religion,” refers only to the traditions which are based on the Tantras, Samhitas and Agamas. This definition refers primarily to a tradition which is primarily based in the higher social classes, which were literate, and lived in or close by urban centers.
According to the broad definition, Tantra refers to a broad range of religious traditions with a “magical” orientation. This includes the upper class texts and traditions, but also practices and rituals from lower social classes, which were less educated, and lived more in the rural areas.
According to David Gordon White,
Tantra is that Asian body of beliefs and practices which, working from the principle that the universe we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways
Characteristics of Tantra.
Centrality of ritual, especially the worship of deities
Centrality of mantras
Visualisation of and identification with a deity
Need for initiation, esotericism and secrecy
Importance of a teacher (guru, acharya)
Ritual use of mandalas (maṇḍala)
Transgressive or antinomian acts
Revaluation of the body
Revaluation of the status and role of women
Analogical thinking (including microcosmic or macrocosmic correlation)
Revaluation of negative mental states
Purpose of Tantra.
Tantric ritual seeks to access the supra-mundane through the mundane, identifying the microcosm with the macrocosm.The Tantric aim is to sublimate (rather than negate) reality.The Tantric practitioner seeks to use prana (energy flowing through the universe, including one’s body) to attain goals which may be spiritual, material or both
Tantric teachings are passed on orally in a teacher-student relationship Initiation by a teacher is necessary for the practice to be successful.
Tantra Technics.
Dakshina: Donation or gift to one’s teacher
Diksha: Initiation ritual which may include shaktipat
Yoga, including breathing techniques (pranayama) and postures (asana), is employed to balance the energies in the body/mind.
Mudras, or hand gestures
Mantras: reciting syllables, words, and phrases
Singing of hymns of praise (stava)
Mandalas
Yantras: symbolic diagrams of forces at work in the universe
Visualization of deities and Identification with deities, Dhyana, Dharna
Puja (worship ritual)
Animal sacrifice
Use of taboo substances such as alcohol, cannabis, meat and other entheogens.
Prayashcitta – an expiation ritual performed if a puja has been performed wrongly
Nyasa
Ritual purification (of idols, of one’s body, etc.)
Guru bhakti (devotion) and puja
Yatra: pilgrimage, processions
Vrata: vows, sometimes to do ascetic practices like fasting
The acquisition and use of siddhis or supernormal powers. Associated with the left hand path tantra.
Ganachakra: A ritual feast during which a sacramental meal is offered.
Ritual Music and Dance.
Maithuna: ritual sexual union (visualized or with an actual physical consort).
There are three popular versions of Trailokyamohana Kavacha related
to Sri Mahatripurasundari. The first one is from
Vamakeshwara Tantra.
The Phalasruti of this Kavacha mentions that by reciting this
Kavacha, one gains mastery over the mind and body and is blessed with
the state of Samadhi. This is an elaborate Kavacha which discusses
the ten Avaranas of Srichakra and its devatas.
The second version is from the Shodashi Khanda of Rudrayamala. This Kavacha is more popular with the Upasakas of Guhya Shodashi. There
doesn’t seem to be a printed version of this KavachaThis is from a copy of Sri Dattatreyanandantha, the disciple of Sri Karapatri Swamiji. This Kavacha lists 108 Srividya mantras and the
sixteen avaranas of Srichakra. I am told that one edition of the Yati
Danda Vidhana of Karapatri Swamiji carried this Kavacha. This
Kavacha, consisting of 532 Shlokas, assures Purashcharana Phala of
all the 108 Srividya mantras to the person who recites the Kavacha.
The third version Trailokyamohana Kavacha is from the
Panchami Khanda of the Rajarajeshwari Parishishtha of Rudrayamala.
This is the most popular among the three. This has been published by
Brahmasri Chidanandanatha of Guhananda Mandali. This version
however gives a different pAtha for some of the mantras like Panchami,
Purna Shodashi etc., compared to the Sampradayika Pathas. Another version of the same Kavacha has been published with the Sampradayika
Patha by Balamanorama Press which is available with many elderly Upasakas now.
This copy lists eighteen additional Shlokas. Several Srividya manuals
in Tamil, Kananda, Malayalam and Devanagari have published this
Kavacha. This Kavacha again lists different Srividya mantras (32
types I think) worshipped by various Upasakas like
Manu, Kubera etc.
The Phalasruti assures similar results as the previous one.
These three Kavachas also promise the Upasaka, the capability to
infatuate the three worlds. This could, in a spiritual sense mean mastery over the three Gunas, leading to the state of
Nirguna. All the three Kavachas warn the Upasaka of harmful results
if Srividya mantra is recited without reciting these Kavachas. But this seems to be for the sake of conveying the importance of the
Kavacha. Whether
the recitation of these are mandatory or not is simply
decided based on the Guru’s Adesha. Quoting H H Sri Chandrashekhara
These are the only mandatory duties for a Srividya Upasaka.
The remaining time, if any, should be spent in the study of Vedanta,
so that the desired result of Srividyopasana – Chitta Shuddhi –
occurs steadily. One need not spend time in various Stavas, Tantrik
practices and Kavachas, if the goal is only Moksha.
The Upasaka should be clear of the fact that the Upasana is simply
for Chittashuddhi which qualifies one for Jnana and
further for Moksha.”
This same quote may also be seen in Sri Sacchidananda Shivabhinava
Nrsimha Bharati Mahaswamigal’s biography by Sri Srikantha Shastrigal.
The same is also evident from the Uttara Pithika of
Sri Lalita Sahasranama Stotra.
Number of recitations and benefits as prescribed in Mahākālasaṁhitā: single recitation – all sins are destroyed; three times – long life; 100 times – all types of siddhis (superhuman powers); 1000 times – becomes messenger of Śiva; 10,000 times – one becomes Śiva. This mantra is capable of providing everything that is desired. It protects from extreme miseries, cures acute ailments, gives strong body, protects against enemies, protects from premature and unnatural deaths. It destroys all accrued sins. It is also capable of providing kingdom (richness). Mantra part of the kavaca consists of twenty verses, all in couplets, except the last one. There are thirty four Śakti-s (goddesses) mentioned in this mantra and they protect thirty four bodily parts. The mantra becomes extremely powerful because of the usage of multiple bīja-s. It is like Durgāsaptaśatī – pūrvabhāgaḥ (first chapter) – kavacam, but trailokayamohana rahasya kavaca vastly differs from Durgāsaptaśatī mainly because of the multiple and powerful bīja-s. To cap it all, this was told by Mahākālā to Devi.}
TRILOKYAMOHANAKAVACAḤ –त्रिलोक्यमोहनकवचः
अस्य श्री त्रैलोकयमोहन रहस्य कवचस्य ।
asya śrī trailokayamohana rahasya kavacasya ।
त्रिपुरारि ऋषिः – विराट् छन्दः – भगवति कामकलाकाली देवता ।
The word ‘Unakoti’ stands for the meaning “one lesser than a crore”.
It is believed that, there are that many numbers of carvings present here. Lord Shiva stayed at this location for just one night, when he was making a journey to Kashi. He was making the journey along with other gods and goddesses; a total of one crore in numbers.
when the night got over, no one else other than Shiva woke up. As a consequence, he got angry and put a curse on the others to become stone figures. Thus, there are one crore minus one number of stone sculptures present here.
The mythological story related to this place is that, when the night got over, no one else other than Shiva woke up. As a consequence, he got angry and put a curse on the others to become stone figures. Thus, there are one crore minus one number of stone sculptures present here.
Another story revolves around one Kalu Kamar, the famous sculptor. He was assigned the task to build a crore of the deities in his dream. But keeping the last idol unfinished Kalu created his own image. Thus ‘Koti’ could not be completed. So, the place got its name as Unakoti.
The history of old Kailashahar is also associated with Unakoti. A 15th generation descendant of King Jujhar Fa, a Shiva disciple who started the Tripurabda (Tripuri Calendar), prayed for Lord Shiva in a village called Chhambulnagar on the banks of the river Mau. It is speculated that Chhambulnagar, which is mentioned in Rajmala, was situated near Unakoti Hill. The Prince prayed for Mahadeva in Unakoti. For this some people believe that the previous name of Kailashahar was Chhambulnagar. Some believers thought that Har (Shiva) resides in Kailash. Therefore the place was known as Kailash Har which was later on transformed to Kailashahar. A Tripura king named Adi-Dharmapha ruled here in 7th century. He performed a great yagna with much pomp and gaiety. The name Kailashahar found currency since that time.
Unakoti has been included in the tourism map of Tripura and the North-East as a remarkable tourists’ resort. Common pilgrims frequent the place. Tourists from far and wide also converge in Unakoti with much enthusiasm. One can have a trip to Unakoti via Kailashahar or Dharmanagar. The journey takes 20 minutes from Kailashahar and 45 minutes from Dharmanagar
How to reach.
By air: The nearest air terminal is located Agartala.
By road: One can opt for buses, jeeps, taxis or private cars in order to reach this place.
Oh Kamalambike, You are the Kalpaka tree to those who seek refuge in You. You, the Candika-fierce one wearing beautiful red silk and sporting a parrot in the hand, protect me.
Her lotus-like feet are worshipped by Brahma and others. She who bestows abundant blessing, who is the cause of the glory of Kamalalaya Lake, consort of Shiva, ocean of compassion.
She, the sovereign ruler of all the world, is fond of music. She who bestows the talent of poesy and is lovely. She who is beyond Maya-delusion, expert in granting salvation, remover of distress, whose rays are the five elements i.e. ether, etc. She whose feet are beautiful and red in color, who is radiant, mother of Guruguha and resides in the heart of Sadashiva. She who is the personification of the alphabet i.e. A, Ka, Ca, Ta, Ta, Pa, etc. She is the only essence of all the pervasive universe.
kamalAmbA saMrakSatu mAM hRt (AvaraNa 1)
rAga: Anandabhairavi / tALa: mishra cApu
pallavi
kamalAmbA saMrakSatu mAM hRt
kamalAnagara nivAsinI
May goddess Kamalamba, who resides at the heart of Kamalangara, protect me.
Her lotus-like face is praised by virtuous people. She who is the beloved companion of Lord Sundara-Shiva, who revels in joy deriving from wisdom and is very beautiful. She is like the she-parrot in the center of the cage known as Tara.
She is suzerain of the Chakra cosmogram, i.e. tripura etc., goddess for the Siddhi powers such as Anima. She is eternal and beloved of Kameshvara-Nityakameshvari. She is the sovereign ruler of the Trailokya Mohana Chakra, the circle which beguiles the three worlds. She is the manifestation of Yogic power, conqueror of the enemies of celestials such as Mahishasura. She is revealed in holy scriptures. She is the spouse of Tripuresha-Shiva and the mother of Guruguha. She enjoyed the destruction of Tripura. She is the sister of Vishnu, who is the enemy of the demon Madhu. She is slender-waisted, Tripurasundari the great goddess and spouse of Maheshvara.
kamalAmbAM bhajarE rE mAnasa (AvaraNa 2)
rAga: kalyANi / tALa: Adi (2 kaLai)
pallavi
kamalAmbAM bhajarE rE mAnasa
kalpita mAyA kAryam tyajarE
anupallavi
kamalAvANI sEvita pArshvAm
kambujaya grIvAM nata dEvAM
Oh mind, worship goddess Kamalamba, and cast aside attachment to this illusory world.
She is attended on by Lakshmi and Sarasvati. The beauty of Her neck surpasses that of the conch. She is worshiped by the celestials and resides at Kamalapura. She speaks softly and has beautiful teeth. She possesses a lotus-like face.
She is the presiding deity of Sarvasha Paripuraka Chakra and is the beloved of Paramashiva. She is the mystic Yogini, worshiped by the sage Durvasa. She annihilates miseries. She is Hamsini, the supreme one in the company of great sages. She is the bestower of true bliss through salvation. She is the ever-auspicious one. She is also known as Katyayani and Sharvani. Her dark tresses exceed the dark hue of a swarm of bees. She is the mother of noble Guruguha and is blemishless. She destroyed the arrogant Bhandasura. She delights Shaktis such as Kamakarshani. She is the attributeless supreme spirit and is the form of the world.
Shri Kamalambika has cast Her gracious glance on me, and now I am identified with the nature of Absolute Brahman, the fullness of existence, consciousness and bliss.
Indra and other celestials attend on Her. She is adored by Brahma and others who perform the Pancakritya, the five cosmic acts. Her feet are adroit at removing grief. She endowed the gift of speech in Muka and made him a Kavi. Her victorious feet are like red lotus. She is the embodiment of the three-word mantra Tat-Tvam-Asi imparted by Guruguha.
Her form is of eight Shaktis, Anangakusuma and the rest. She is the color of dawn, Aruna, and is enshrined in the Samkshobhana Chakra. She is the consort of Shankara, who is the Lord of innumerable universes. She is of the nature of eternal and hidden Ashtavarga, the eight groups of alphabets. She is worshipful, seated on an eight-petalled lotus. She is worshiped by Ananga the Cupid. She holds a bow and arrows, and is an embodiment of the nectar of compassion. May Lord Tyagaraja, who conferred boons on Muchukunda, be victorious. He has beautiful hands, lotus-like feet, and sports an enchanting benign smile on his face. He is the all-pervasive one, adored by Mukunda the Vishnu, and has a fair-complexioned form. He makes Nandikeshvara happy and is worshiped by a host of celestials. He is the progenitor of Guruguha. May he be victorious.
I salute You, Kamalamba, You who wear golden clothes and enjoy camphor-flavored betal.
You are the younger sister of Vishnu, the spouse of Lakshmi. You are Kameshvari, and are the unborn one, daughter of Mount Himalaya, worshiped with the sound Hrim. You who reside in Kamalanagara destroy the lots of dishonest ones, wear lovely golden chains, and remove the sins we commit in the Kali age.
You possess lotus-like feet, which bestow all fortune. You embody the fourth Avarana containing the Shakti Samkshobhini, and rule the fourteen manifest worlds. You are the heart of the strong tradition to which Guruguha belongs. You are of flawless beauty and complexion. You are called Aparna[1]. You are the bird Hamsa[2]. You hold in Your charming hand a bow and arrows. You as the Chakra contain fourteen Konas triangles. You are besmeared with Kunkuma, etc. You are the creator of movable as well as unmovable phenomena. You whose black hair triumphs over the blue clouds are the plenitude[3] of consciousness and bliss.
Notes
In Her deep penance and meditation to please Shiva, she refused all food, even the fallen leaf.
The Prana is envisioned as a wild goose.
This represents the grossest manifestation of Shakti belonging to the manifest worlds.
shrI kamalAmbikAyAh paraM nahirE rE citta (AvaraNa 5)
rAga: bhairavi / tALa: mishra jhaMpa (2 kaLai)
pallavi
shrI kamalAmbAyAh paraM nahirE rE citta
kSityAdi shivAnta tatva svarUpiNyAh
Oh mind, there is nothing other than the glorious Kamalamba, the one who is the essence of all categories from the earth up to Shiva.
She who is creator of Shrikanta, Brahma and others, She who created the universe, which is in essence nothing but Shiva, She is the agent of all actions, resides in the sacred outer Chakra possessing ten triangles, and is served by Bhairavi-Kali, Bhargavi-Lakshmi and Bharati-Sarasvati.
She who is of the subtle form Nada and is propitiated by the ten Shaktis, Sarvasiddhiprada, etc. She who is famous for being worshiped in various religious modes, such as Kula and Kaula, as the power identical with the ten sense and motor organs. She who is the manifestation of the supreme non-dual non-differentiated ever pure enlightened and free self, the reality of which is consciousness and bliss. She who is an integral whole without any parts such as the first, middle and the last. She who is knowledgeable and is entertained by Guruguha, She manifests as Sarvartthasadhaka Chakra, achieving all purposes. She who is inherent in the nine centers such as Muladhara, etc. and who, surpassing these, knows how to pierce through the sounds. She who protects the Yogis, Her mere glance is capable of dispelling beginningless delusion and ignorance and the laws of cause and effect.
I am the devotee of Kamalambika, who is the spouse of Shankara. She, the bestower of prosperity, is fond of music.
She who sports in Her four hands the arrows of flowers, sugar cane as bow, the rope noose Pasha, and the goad Ankusha. She whose speech is mellifluous, is the spouse of Shiva and the personification of goodness. She whose braided hair excels the beauty of lovely black bees which swarm around the Punnaga tree.
She is the goddess of the Chakra Sarvarakshakara, protecting all. Her essential nature is the fire. She is established in the ten Kalas and manifests in the inner circle having ten triangles. She is the goddess of the circle of Malini, which has ten Shaktis such as Sarvajna etc. She is of the form of the ten letters of the Ka and Ca groups and is worshiped by gods and others. She is Kundalini, encompassing the fifty letters. She is the goddess Kaulini, propitiated by ten Mudras. She is worshiped by Dasharatha and others, and bestows knowledge on Shiva, the father of Guruguha. The rays of Her inner radiance constitute the functioning of the ten Indriyas, the ten sense and motor organs.
I offer my devotion to my mother, Shri Kamalambika, to She who resides in the garden palace of the wish-fulfilling gem Kalpavatika, and to Chandika, the mother of the universe.
She who has a lovely moon-like face, whose eyes are like the lotus bud, whose feet are praised by Indra, whose rays are the five elements such as space, She is the gazelle-eyed in the forest of Hrim. She who is the embodiment of Hrim, She is the presiding deity for the Mantra Hrim. She is Gauri.
She rejoices in Her own self of supreme bliss, the self which transcends the three states of existence: the casual, the subtle, and the gross. She who is the mystic Yogini, known only to Brahma, Vishnu, Rudra, and Hayagriva, She is differentiated as the Shakti Vasini, etc. and as the four states of development, the deity of speech. She is the healing Raja Yogini, who removes all illness, which is essentially transient. She who plays the Vina, which She holds in Her hands, who delights the Kamalanagara, who charms the Gods, men and sages, grants Guruguha the boon of Her grace.
May goddess Kamalambika, spouse of Shiva, She who holds a parrot in Her hand, protect me.
She is the protector of the world, adorning the Kapala skull and the Shula trident. Mother of the universe and also known as Bhagamalini, may She bestow Her glance on me, and confer all accomplishments on me. She is Tripurambika, the Balambika.
Her body is like burnished gold, and is the eternal stream of undifferentiated unique bliss. She is the remover of sufferings and resides in the Trikona triangle, which obliterates the three kinds of miseries. She is in the company of Kameshvari and a host of Shaktis. In the wide doorway of Her abode, wherein the jewelled bell constantly announces salvation, She is understood by Guruguha, who is eternal. From Her ten fingernails, She created the ten incarnations of Vishnu. She is the supremely secret Yogini, who holds in Her four hands the sugar cane bow symbolising the mind, five arrows symbolising the five Tanmatras – essences, sounds etc. of the five elements, the noose symbolising attachment, and the goad symbolising hatred.
Hail my mother, Shri Kamalamba. Hail to the mother of the world, Shri Kamalamba. You are the personification of Shringara Rasa, the essence of the sentiment of love. Oh my mother, You are the reflection of the entity of consciousness, Cidbimba, residing at the orb of the moon that shows the reflection of the original orb, void of consciousness. She who resides in Bindu Chakra, which is the center of Shripura, inside the temple, which is made of the wish-fulfilling gem Chintamani, She is in the embrace of Shiva on the couch of the form of Shiva.
I meditate on Mahatripurasundari, who is propitiated by the goddess with the boar’s face, Varahi, and others, the suzerain empress, the auspicious one who dwells in the circle replete with all bliss. She is Suvasini. I am protected by Her. She makes the sun, the moon and the fire manifest themselves. She is skillful in removing the three terrible sufferings such as Adhyatmika, etc. She possesses the beautiful form assumed to grant the prayers of Indra and the other gods. She manifests both as the supreme and as empirical objects.
She is compassionate. I salute Her, auspicious mother, pure consciousness, worshiped by Lakshmi, Vishnu, Rudra, and Brahma. Everything is born of the supreme deity who is worshiped by the Shaktis such as Vama, etc. She has the form of the Mantra which begins with the letters Ka, Ha, Sa, etc., the mantra which is worshiped and meditated upon by the twelve savants, Kama and others. Let my loving mind be dissolved in Her, whose beloved is Shiva, and who is the mother of Guruguha. You embody the light which is Brahman, are the divine omniscience which contains all phenomena and their names, reveal Kamakala and the insights revealing one’s perfect identity.
Shri Kamalambika, the spouse of Shiva, oh Lalita, please protect me. You are worshiped by Vishnu and You are always with Shiva.
Your face is like the full moon, You who protected Kolamukhi-Varahi. You are the companion of Lakshmi and Sarasvati. You enjoy the Rajayoga, oh Shakambari, the mother of nature, of slender waist, oh wearer of the crescent moon. Oh benevolent one, You are fascinated by the devotees of Shiva and Guruguha. You are the single syllable Om, oh empress of the world, one who enchants Lord Shiva. You are the the bestower of prosperity and happiness. You are Shri Maha Tripurasundari.
he first Avaranam is Bhoopuram and the Chakram is Trailokyamohana chakra ‘enchants the three worlds’;The yogini is Prakata, the mental state of the aspirant is Jagrata, Chakra Iswari is Tripura and the Saktis are 28 that include the ten starting with Anima, the eight starting with Brahmya and the ten Mudra Saktis. [Ragam Anandhabhairavi: Kamalamba Samrakshatu]
The second Avaranam is Shodasa Dalam, and the Chakram is Sarvasaparipuraka chakra, ‘fulfills all expectations’; The yogini is Gupta Yogini. The mental state is Swapna, the Chakra Iswari is Tripurasi and the Saktis are the sixteen starting with Kamakarshini. [Ragam Kalyani: Kamalambam Bhajare]
The third Avaranam is Ashtha Dalam; The Chakram is Sarvasamkshobana chakra, ‘agitates all’; the Yogini is Gupta Tara Yogini. The mental state is Sushupti, the Chakra Iswari is Tripura Sundari and the Saktis are the eight starting with Ananga Kusuma. [Ragam Sankarabharanam: Sri Kamalambikayaa Katakshitoham]
The fourth Avaranam is Chaturdasaram; the Chakram is Sarvasaubhagyadayaka chakra, ‘grants excellence’; the Yogini is Sampradaya Yogini. The mental state is Iswara Vicharam, Chakra Iswari is Tripura Vasini and the Saktis are the fourteen starting with Samkshobhini. [Ragam Kambhoji: Kamalambikaayai Kanakamshukayai]
The fifth Avaranam is Bahirdasaram; the Chakram is Sarvarthasadhakachakra, is the ‘accomplisher of all’; the Yogini is Kulotteerna yogini. The mental state is Guroopa Sadanam; the Chakra Iswari is Tripura Sri and the Saktis are the ten starting with Sarva Siddhi Prada. [Ragam Bhairavi: Sri Kamalambikayaha Param Nahi re re chitta]
The sixth Avaranam is Antardasaram; the Chakram is Sarvaraksakara chakra, ‘protects all’; the Yogini is Nigarbha Yogini. The mental state is Upadesam; the Chakra Iswari is Tripura Malini and the Saktis are the ten starting with Sarvagnya. [Ragam Punnagavarali: Kamalambikayastava Bhaktoham]
The Seventh Avaranam is Asthakonam; the Chakram is Sarvarogahara chakra, ‘cures all ills’; the Yogini is Rahasya Yogini. The mental state is Mananam; the chakra Iswari is Tripura Siddhaa and the Saktis are the eight, starting with Vashini. [Ragam Sahana: Sri Kamalambikayam Bhaktim Karomi]
The eighth Avaranam is Trikonam; the Chakram is Sarvasiddhiprada chakra, ‘grants all perfection’; the Yogini is Ati Rahasya Yogini. The mental state is Nitidhyasanam; the Chakra Iswari is Tripuramba and the Saktis are the three starting with Kameshwari. [Ragam Ghanta: Sri Kamalambike Avaava]
The ninth Avaranam is the Bindu and the highest Chakram is Sarvanandamaya chakra, ‘replete with bliss’. The mental state is Savikalpa Samadhi; the Chakra Iswari is Maha Tripura Sundari and the Shakti is Maha Tripura Sundari, the very personification of Para Brahman. [Ragam Ahiri: Sri Kamalamba Jayati]
The first one, Maha Tripura Sundari is the Devi Para Shakti herself, and hence the kala ruled by her is not visible to the normal mortals.
Sree Lalithambika Temple Complex Hemalapuram Telengana Unique Features of the temple
In the Sri Chakra these 15 nityas are present in the innermost circle, and the Devi is in the central Bindu.
These 15 Nityas rule the famous 15 letters Devi mantra known as Panchadasakshari Mantra.
Ka E Aie La Hreem Ha Sa Ka Ha La Hreem Sa Ka La Hreem
These 15 Nityas in the form of the 15 Tithis (Phases) have two aspects each – Prakashamsa, which rules the day portion of the Tithi, and Vimarshamsa,
which rules the night part of the Tithi. At night they collect the divine nectar and during the day they release it.
On Poornima or full moon day all the 15 Nityas are in the moon and the moon is shining brightly. On the 1st Thithi after the Poornima, i.e., Pratipada,
one Nitya leaves the moon and goes to the sun and the moon is reduced slightly in size.
This goes on till New Moon.
After Amavasya they return one by one on each Tithi and the moon starts shining again till its full on the Poornima when the last Nitya returns to it.
This is called Shukla Paksha. Kameswari to Chitra are the Nityas ruling the Krishna Paksha Tithis from Pratipada to Amavasya.
In Shukla Paksha the order of the Nityas is reversed, i.e., Chitra to Kameswari.
The Nitya of the Asthami or 8th Tithi, Twarita, is common and constant to both the Pakshas. Hence she adorns the crown of Devi.
The inner triangle of Sri Chakra is known as the Sarva Siddhiprada Chakra and the Nityas are next only to Tripura Sundari in importance.
Kameswari is Goddess Parvati, Vajreswari is Maha Lakshmi and Bhagamalini is Goddess Saraswati.
One Year has 360 days and 360 nights(720)
There are 720 aspects of Devi in a Year.
Each Devi rules 100 Nadis in our body.
Our Body has 72, 000 Nadis.
The Nityas or Eternities of Lalitha represent the fifteen lunar days or Thithis of the waxing Moon.
Each has her own Yantra, mantra, tantra and Prayogas or ritual applications.
The full circle of the Nithyas also represents the 21,600 breaths a human being takes in a full day and night.
As such, the Nithyas are the Kalachakra, or Wheel of Time.
The 15 Nityas are modifications of Lalita with her three Gunas and her five elements of aether, air, fire, water and earth.
As the moon remains itself, though appearing differently according to phase, so too does Lalita.
Lalita or Tripurasundari is the 16th day or full moon, with her 15 digits.
Each of the Nityas has a certain number of arms, the totality of arms (= rays) of the whole circle being 108.
Because any unit of time is taken as a microcosm or parallel of any other valid unit, each of the fifteen Nityas thus has 1,440 breaths.
This identity between space, time, Tripurasundari and the individual is elaborated at great length in the Tantraraja Tantra.
The Nityas are the vowels of the Sanskrit alphabet and are identical with both time and space.
For example, if the number of tattvas or consonants (36) are multiplied by the 16 Nityas the number of letters is 576
The multiples of this number provide the number of years in the different Yugas. So the circle of the matrikas and the Nityas is identical with the sidereal zodiac as well as mantra.
This is the primary reason why Poornima Pooja is performed for Devi.
Pooja performed on a Full Moon Day will yield thousand fold effects.
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