Sri Kamakoti Mandali

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November 18, 2015

Srividya Upasana Rahasyam

n a m a H

[Based on the teachings of Sri Lakshman Joo Maharaj-ji]

Shakta school holds Advaita as the ultimate reality in an equal perspective and of the same ideal as of the monastic Vedanta. This is e

monosyllable (Pranava) attributed to each thought and consisting of the corresponding seed-letters (Bijaksharas). The Pranava of Ved

and Shaiva schools use `Hrim' and `Aham' respectively. Since all the Pranavas end in the Bindu, it is natural that the Bindu is the mat

unconditional Brahman or the allpervading Supreme Truth from which emanate all the conditional entities. Paraa-Bindu is the immeas

phenomenon finds repose. This power of creation and absorption, quite inseparable from its holder Shiva, is called Shakti. The magni

Power make up eternal bliss. In consequence, there is a latent agreement among all mankind and this truth must be the one we seek

each other. Each has a philosophy antagonistic to the special dogma of the other. The Vedic Rishis have already declared, "The Brah
again, it is above the unknown such was the utterance we heard of the ancient teachers who explained it to us" (Kena 1.4).

Shiva is the transcendent self, the divine power of conservation and Shakti is immanent, the divine energy of pulsation (Spanda). The

same coin. The Tantra declares, "His energies are evident in the multiform manifestation and the holder of the energies is Maheshwar

The Upanishad says, "His (Paramashiva's) Parashakti is manifold, as described in the Veda, the natural energies of knowledge, powe
with the powers of concealing (Pidhaana) and favoring (Anugraha) of Shiva constitute the five-fold glory of Sri Parashakti.

This is further made clear by Kshemaraja in one of the benedictory verses in his commentary on Stavachintamani of Bhatta Narayana

glory, reveals the spiritual Shakti, the power of consciousness and bliss". Parashakti is therefore Yoni, the original source, the Suprem
Iccha, Jnana and Kriya.
Paraabhattaarikaa Mahatripurasundari is the goddess of Supreme Beauty and Wisdom who pervades the three functional aspects of

She is here praised in gross form which she assumes according to the traditional contemplation of an earnest seeker as Tripura Bhair

concealed in Her Infinite Supreme Self. The visualization of Sridevi as Kriya Shakti the predominating power of activity has close rel

elevation through mantra. This approach of worship is made through Anavopaya, the light means in which even meditation is held to b

uses Kriya in a gross form e.g. repetition of a mantra, worship of the deity, an idol etc. The mantra, being the body of Sridevi, describe

Vimarsha Shakti. When the divine body is brought into the effective consciousness of the devotee, it is called Srividya. Its verbal expre

visual expression of the same is Srichakra. They are all essentially identical. Mahatripurasundari is the wondrous delight of that consc

who is effulgent by its own light and who permeates the three states of life like oil (triShu chaturthaM tailavadaasechyam - Shiva Sutra

Parabrahman, the supreme beatitude or ultimate reality to be realized by constant and vigorous practice of supreme yoga with Divine

Being in the Vedas by the pronoun `That' (sa tatpadaarthaH paramaatmaa Sarvasaaropanishad). The Tantra says, "That Devi who r

is actually Shiva and Shakti, Prakasha and Vimarsha. Shiva and Shakti are two only by connotation; by denotation they are one and t

illumination or knowledge as the nature of the Self. There is predominance of Shiva Bhava. Vimarsha is Spanda or Kriya. Its potential

thinking or ideation. There is predominance of Shakti Bhava. There is no material activity. All activity is mental. Vimarsha consists in c

thinking. A spontaneous thinker (or doer) is, at the same time, a natural spectator of his mind. This leads to Sahaja Samadhi, undistur
revelation and consciousness respectively, or Shiva and Shakti.

The very form of Tripura refers to the primal energy Parashakti transcending the three divine deities Kali, Lakshmi and Saraswati, w

is the divine power of the transcendent master Paramashiva, unconditionally inseparable from Her. Parashakti Tripura is the supreme

waking, dream, sleep in the microcosm, and BhuH, BhuvaH, SvaH (Paraa, Paraaparaa and Aparaa) in the macrocosm. She is describ

at three spots in the body forehead, head and heart, depicting Her powers of knowledge, activity and volition experienced by the de

three inherent powers (Jnana, Kriya and Iccha - paraasya shaktirvividhaiva shruuyate swaabhaavikii j~naanabalakriyaa cha. Sweta.

symbolism, namely:
1. Pooja Sanketa
2. Chakra Sanketa
3. Mantra Sanketa

According to Pooja Sanketa regarding the first Bija of Bala Tripurasundari Maha Vidya, the goddess Tripurasundari bears in the cente

knowledge. It refers to the knowledge of creativity or power of multiplicity of creation and is compared for the purposes of worship to th
Sanketa, the forehead refers to Ajna Chakra, the place of concentration for the yogis. The first evident appearance of Parashakti is in

begins with sound. The unbeaten sound, Anahata nada, expresses itself first in the Vedas. Thence all kinds of knowledge takes the fo

individual body also, is the forehead. Ordinarily, by the very first look on the forehead of a person, one can know about his or her moo

knowledge gives color to thought, the energy of knowledge expresses itself in multiplicity, both in an individual and in the universe. Its
multicolored bow of Indra, meaning the rainbow.

By way of Mantra Sanketa, the mystic Bija `Aim' is revealed here. Primordial knowledge is expressed through the universal sound cal
becomes audible through the three Vedas. The first mantra of Rig Veda begins with `a' and the first mantra of Yajur Veda begins with

Veda begins with `a'. Then `ae' + `a' gives `ai' sound. The syllable `ai' therefore represents the three Vedas. This connotes Existencethe nondual Parabrahman is the final import of the Vedic triad. Bindu is added to the letter `ai'. Thus Aim being the combination of the

multifarious sounds. Therefore, the non-dual Shakti of Shiva in Her knowledge aspect is represented in Aim mantra. It is the Saraswat

goddess of learning or speech. The first appearance of speech being Pashyanti, concentration is focused in Ajna Chakra in the forehe

The place of Kundalini, when active towards manifestation, is the pelvic plexus in the human body. It is named `AdhaH Kundalini'. The

originate here. There it is termed Yukta Triveni. When Kundalini is awakened from the mystic slumber, it moves like lightening to reach

and is termed Mukta Triveni. Kundalini is the yoni, the place of emanation of all kinds of energy. It is the subtler Kandarpa Vayu and no

the bottom of spine in the Moolaadhaara Chakra. The Sanskrit notation of the vowel `Ai' resembles a triangle. Thus this Bija is full of th

with a predominance of knowledge aspect. With bindu above, it is the forceful Bija mantra, constant repetition of which, followed in a t

According to Pooja Sanketa regarding the second Bija of Bala Maha Vidya, Goddess spreads from the head, clean and white luster o

She is worshipped as the universal mother of peace and love. According to Chakra Sanketa, the head refers to the seat wherefrom th

source in thought and this knowledge along with thought becomes the cause of activity. Jnana Shakti is predominated by Kriya Shakti

of the pure intellect in Sahasrara, wherefrom activity is executed in the balanced and fruitful way. Therefore, the place of luster in a pe

is conceived in the brain. It elevates knowledge, making it concrete, which is a successful means of sincere Sadhana towards emanci

mantra `Klim' is revealed. Knowledge of the supreme spirit manifests in the inarticulate sound called Shabda Brahman. It is indistinct A

When the consonants ka to la combine with the vowels, distinct or articulate sound is produced. Therefore `kla' stands for creation com

knowledge assembles for activity. `i' stands for clear conception which is only a transformation of the power of perception. Bindu conn

manifestation. It is the state where there is no assumption. It is the junction where there is fulfillment of all desires (Kamakoti). It is the

Kamaraja Bija. The deity of this Bija is Mahalakshmi or Lalita, who is evident in two forms. As Kali, she is malign and works fear and p

Lakshmi, she is benign and acts as a foster mother to the knowing and the tenacious. Thus, Klim stands for the Kriya Shakti aspect of

of speech known as Madhyama. Its place of pronunciation is in the head. The vowels help the consonants to produce articulate sound

The place for Iccha Shakti or the power of will or volition is the heart. According to Pooja Sanketa regarding the third Bija of Tripura Vi

Shakti, is eternally established in the heart like the glory of the sun.

In the field of Chakra Sanketa, the power of volition refers to Anahata Chakra. It is the ever-aware will that pervades the powers of kno

fresh just as day is bright with sunlight and wards off all evil in its presence. When knowledge predominates over activity, it leads back
the power of thought Iccha Shakti, is at work. The place of this power is the heart, the center of involution and absorption.

The heart symbolizes complete comprehension when all trash (Samskara) gets burnt as wee see that all filth is destroyed when the su
predominating over the other powers of knowledge and action thus works towards serenity, which leads to the realization of universal

Consciousness. The presiding deity of this power is Gauri, rightly called Mahatripurasundari. Her glory is described, for the common m
attainment. The awareness is ever alive in the heart of an earnest devotee of the divine mother.

According to Mantra Sanketa, the mystic letter `Sauh' is revealed. The mantra Sauh is explained in the light of Iccha Shakti. This powe

release. Visarga connotes pouring of ambrosia or the final beatitude. The trichotomy of the world phenomena (maata, meya and maan

Sattaa Saamaanya Avasthaa (as explained in Yoga Vasishta), just as sun's blaze reduces all inflammable objects to ashes. Then all d

spirituality pervades the manifest and unmanifest universe. The seat of this Bija is the heart. Analysis of the mantra is: `sa' means `wit

release. Thus "With determination, this Bija brings about release from all bondages" is what the mantra means. This Bija is also called

accomplishment, Mahatripurasundari reveals the supreme reality as herself and as Sadhaka's own self. Also, `Sa' represents Jiva con

`Au' stands for Suddha Vidya, Sadashiva, and Ishwara Tatvas as also the Iccha, Jnana, Kriya Shaktis of Tripura Bhairavi. This is repre
Shaiva Tantra rather than Srividya. Hence I omit discussion of this Trishula concept.

Visarga represents the display of powers by Shakti inherent in Shiva. It is the level where an advanced aspirant feels an influx of an in

Kundalini. It is rightly called Kshobhaatmaka Visarga, the process of flow of the five cognitive energies that swell up out of sheer delig

though this is the orgasm of the real Brahma Maithuna. This is also called Jnana Mudra. This Bija is also referred to as Bhairaveeya h

chanting this mantra with concentration, volition turns into determination for release from the bonds of the world and attainment of the
Vaadava mantra since it burns all action through knowledge to find repose in the supreme self.

In the order of manifestation or srishti Krama, it is the state of Vaikhari, the spoken word of spontaneous delight. Impurity (Mala) accum

nature. Therefore, bondage of the individual is due to his innate ignorance. It is primary limiting condition (Apurnatva) brought about th

from the universal consciousness to limited individuality, Anutva. Iccha Shakti of the Supreme comes to limitation. Aanavamala is of tw
1. Paurusha Ajnana ignorance innate in the very being of the individual self.
2. Bauddha Ajnana ignorance inherent in the intellect.

This impurity makes the Jiva consider himself to be a separate entity, cut off from the universal stream of consciousness. This is the s

subtle and gross nature. Mayiya Mala and Karma Mala make the Jiva further limited when he comes in association with Ashuddhaadh

Mayiya Mala brings about the consciousness of difference (bhinnavedyaprathaatvaM maayiiyam), because of the differing limiting adj

Jnana Shakti of the Supreme comes to limitation. Then further limitation is brought about by Vaasanas (shubhaashubhavaasanaamay

done in previous births under the influence of desire. This is Karma Mala (mala means impurity). All the impurities must get washed of

realized. We who are all troubled by birth and death and have various kinds of attachments, should pray for the destruction of our sins

moment of grace Soon after the ignorance gets destroyed, effulgent glory of atman is revealed in a flash (sakR^idvibhaato.ayamaat
taking to meditation on Mahatripurasundari that grace comes in a sudden surprise and is also a spontaneous event. The substrate of

divine mystic forms appearing when uniformity of the three basic Gunas or qualities gets shuffled. The Divine Mother is then manifest

means `Puraa tri', she who is prior to the three Supreme powers. She is the fourth, the incomprehensible, unperceivable, and formles
Therefore, it is the mystic triad. Sruti confirms it by saying, "who can know the knower".

With the realization of the powers of knowledge, activity and volition according to Chakra Sanketa and by chanting constantly the grea

forehead, the head and the heart according to the Mantra Sanketa, Mahatripurasundari, who is Being and Becoming or Prakasha and

moment of grace mysteriously. Chanting of the formula with concentration in the indicated places, is undertaken by an earnest aspiran

direction of a competent preceptor as given in Mantroddhara Vidhi (mantroddhaaravidhirvisheShasahitaa satsampradaayaanvitaH). S

dualistic sense of the world. it is an experience of oneness in all the trichotomic nature of manifestation. Authority, evidence and theor
realm of Parabrahman Paramashiva, which is eternal existence and Supreme beauty. This happens by the grace of Sridevi only.

Shiva, one's own essential Self, is recognized by means of Shakti (shaiviimukhamihochyate - Vijnanabhairava 20). In the train of alph

Antastha. These letters adopt the sound just like the vowels and connote refinement in the fulfillment of Sadhana. This further develop
letters Sa, s^a, sa, ha. Ushma means heat or eagerness as these are pronounced with greater force. Ha is the last letter. It connotes

Shakti. The two letters combined and with Bindu connote perfect awareness of Parashakti or Parabrahman. Therefore `Aham Brahma
these great sentences from the Vedas (Mahavakya) point to the same reality which is ultimate and supreme. The first sprouting seed

glory of Sadashiva Tatva, She begins to spread forth through the power of knowledge. She is very subtle and lovingly bright like the te

represented by the seed-letter Aim. Trapusi is a kind of fern whose first sprout is as tender, delicate and beautiful as the super-fine risi

certain diseases use this herb. It grows commonly in Kashmir. Kundalini here refers to Urdhwa Kundalini. The reference is also to pra

expresses itself in the form of life in the body. It is only partially awake, just for maintaining normal life in the body. When it is awakene

evident in the Yogi's forehead. The more it is awakened, the more youthful energy the yogi exhibits in the body. Men, who know this se
death.

Kundalini Jnana is available to earnest seekers whereas, Kundalini Vijnana is available to a chosen few. Hence it is called a secret. B

(liberation). Only Jivanmuktas are seen, as described in the scriptures, enjoying the fruit of liberation. But that state is obtained with gr
followed through a number of births is not enough without the grace of Sri Paraabhattaarikaa.

Sometimes Her grace comes in a sudden surprise. Great teachers have experienced such occasions. Grace may come when a balan

births and those of the present i.e. when Karmasaamya occurs. Grace glorifies even those who ordinarily appear least fit for it. It is a m

alone. That is why it is sometimes amazingly sudden. Grace of Sri Mahatripurasundari is unconditional. No human effort can bring it in
puruShaakaaraH nirvahita Ishwara Pratyabhijnaa Vritti VI.7). Bindu means the dot or what is called the Anuswara, added to a letter

mantra is pronounced without the Bindu, it becomes incorrect and so loses efficacy. The Bindu pronounced at the end of the seed-lett

Parabrahman. Mantra Japa as explained in the Sadhana texts, is absolutely necessary to invoke the powers of the Goddess, and whe
becomes a sure vehicle to the Divine Presence. But here is an extra-ordinary example of the grace of Sri Parashakti.

Utathya, a Brahmin boy was born a dunce. He had been a failure in receiving education or any kind of knowledge. He could neither sp
neither Sadhana nor any mantra of the Goddess. He only led a pious life on the bank of the Ganges with a vow that he would always

Satyavrata. He had chosen to pass his days in the forest alone after it was difficult for him to hear the taunts and face the affliction infl
day while he was sitting outside his hut and repenting over his lot, a hog, stricken with arrows of a hunter, passed by suddenly. Fears

ai. Trembling with fear, the animal hid itself in the bushy forest behind the hermit's hut. Immediately, the hunter came there and reques

him which way the hog had hidden itself. It was a puzzling situation for the young man. On one hand the hunter pleaded for his profes

dependent on him, and on the other hand the hermit's own heart was overfilled with compassion. For some moments he could say no

violence is not called truth. Even untruth spoken in the excess of compassion is the real truth. What is useful and helpful for the huma
satyaM na satyaM khalu yatra hiMsaa dayaanvitaM chaanR^itameva satyam |
hitaM naraaNaaM bhavatiiha yena tadeva satyaM na tathaanyathaiva || [Devi Bhagavata 3.11.36]
As mentioned earlier, he had no initiation of a divine mantra and he did not know the great seed-letter of Mahatripurasundari. Simply,
mantra ai ai without pronouncing the Bindu. Yet the grace of the Divine Mother descended on him undesired.

Ashtavakra Gita says: `Fire gives burns even if touched unknowingly' (anicChayaa.api saMspR^iShTo dahatyeva cha paavakaH XVIII

from his mouth. He said, "O hunter! Why do you ask me about this again and again just to suit your end? The fact is that the eyes end

the tongue which could speak does not see at all" (Devi Bhagavata 3.11.36). Even the dunce spoke wisdom on being graced by the D
one who is not desirous of either enjoyment or liberation.

The goddess is also called Nityaa (eternal) because she is not held by the course of time- past, present and future. The Supreme Con

evidence and theorem (pramaataa pramaaNa prameyaruupaa sR^iShTiH), is not affected in any way. In reality, consciousness is neith

Utpala maintains: `neither always nor then nor once, where no such notion of time exists, that is Thy realization. This cannot be terme
grace descends on anyone of the thousands of men in a sudden surprise and out of the free will of Parashakti. It is unconditional and

whatsoever (Abhinavagupta Ishwara Pratyabhijna). It comes as an intense moment of Shaktipata, complete prostration of human st

Brahmana in an intense moment of fear and repentance. When we say `klim' without counts, it means `im' without ka and la. Since ac
mantra `im' includes the mantra `Aim', in the filed of Mantra Sanketa. Aum or Pranava is the established symbol for the recognition of

Pranava, the spirit of obeisance. With the same faith, the wise pronounce this Bija mantra Klim bereft of ka and la. Ka and la constitut

pronounced with faith and devotion at every ritualistic performance as is also ordained by the Shastras. No ritual is complete without t

is all sacred moments. For the Sadhaka, these sacred moments are the junctions of outgoing and incoming breath, or the special time

Shaktipata when the Divine gets revealed. Fixed mind is essentially possible when complete surrender is made to the supreme ruler o

"Concentration may get fixed through devotion to Ishwara" (iishwarapraNidhaanaadvaa - Yoga Sutra 1.23). Devotion is, however a su

ambition and pride. Devotion to a personal God brings with it a natural inclination to service and surrender of ego. Our minds can reco
the supreme controller is, therefore, all that we can know of the Reality until we pass beyond Prakriti. When the glory of the Goddess

and will, is revealed, the devotee experiences tranquility, peace and perfection of eternal beatitude. When divinity gets revealed to the

poetry, conveying the subtleties of divine glory. The great mantra consisting of the three seed-letters is for the practice of Nirguna Sam

of the mantra becomes `Aim Im AuH', which gives perfection in spiritual Sadhana, signifying that the knowledge that predominates ov

divine union (j~naanaadeva tu kaivalyam). When speaking of Yoga, what is meant is that concentration, meditation, Japa and other pr
condition for the exalted spiritual perfection (Shiva sutra 1-1).

Whosoever among mortals, following whatsoever disciplines and having whatever desire, reflects on or repeats each of The seed-form
1. With consonants aim kilm sauh
2. Without consonants ai I au
3. Combined aimklimsauh
4. Separate aim, klim or sauh

5. In order Aim-klim-sauh or ai-I-au

6. Reverse order -sauh-klim-aim or au-ai - is granted the fruit thereof in no time.

Sridevi is called the joy of projection. Shakti, being Shiva's inseparable energy, is the joy of projection as the universe. Chit Shakti unfo

power of her own free will (swecChayaa swabhittau vishwamunmiilayati). Like mother, therefore, she is ever full of joy and fulfills ever

whatever means he approaches her. Among the prescribed methods of approaching the Divine, some of the chief ones, suggested in
1. Following the step of the assignments of limbs (Anga and Kara Nyasa) and the Rishi.
2. Remembering the sacred sandals (Sri Guru Paadukaa) of the spiritual preceptor.
3. By following a method that comes unsought.
These three methods broadly suggest the Aanavopaaya, Shaaktopaaya and Shaambhavopaaya respectively.
The natural state of condition (Swaroopa) of Paraabhattaarikaa Mahatripurasundari, as described in the Agamas, is of three kinds:
1. Sakala
2. Nishkala
3. Nishkalasakala

The divine mother is Parashakti, who holds the universe completely in Her self-effulgence (amba te paaripuurNyaM swaatmasphuratt

the sovereign power of her own free will. She is procreatrix, the mother of the entire creation. Some of her names that associate her to

essence), Vagishwari (the supreme deity of speech or knowledge), Mahavidya (the knowledge supreme), Brahmi (the consort and pow

flowing one' and represents speech, which in perfection, pre-supposes power of knowledge and intelligence. Since knowledge is the a

ignorance, Sridevi is considered the personification of all knowledge arts, sciences, crafts, skills etc. As the goddess of learning, the

hand. The book represents all areas of secular sciences. The sign of fearlessness that Amba sports, stands for the assurance of devo

The great fear arises from the accumulation of the three impurities or Malas. Amba also holds an Akshamala. The Shabda Brahman re

The rosary of letters from `a' to `ksha' is called Akshamala. It is also called Matrika Chakra. The practical use of this Matrika Mala for J
Srikularnava.

Shaktipata is the focal point of Divine Grace, when complete prostration of human strength takes place or when the little and subtle eg

Paraa Samvit. No human efforts can bring it to oneself. It comes in a flash when the Supreme only wills it. It comes out of her free will

kinds of Shaktipata explained in Tantraloka. Parashakti is generous and sympathetic in granting boons to her devotees. In fact the fou

directions. But the hand that is raised for giving boons is softer because that grants complete realization of Supreme consciousness (i

The experience of Supreme Bliss consists in the union of the soul and self through Supreme Power called Shakti. This marks the acco

which is fed by the mantra `Klim'. This is the fruit of successful concentration on the second form serially based on the first. This is the

developed from the power of action including its preceding power of knowledge. This state is realized in their practice by those who ar
practice with the accomplishment of mantras and not by those who are busy in their routine performances alone. It is said, `Escaping

the true nature of spirit, who think of different deities are like those who go about begging even on possessing abundant wealth and a

[Matrikabheda Tantra]. One pointed meditation is done by abstraction of the senses (Pratyahara) through regulation of breath (Pranay
moment, in this way, brings automatic satisfaction and divine joy.

Sri Ahstavakra Rishi said to his disciple, king Janaka: "Seeing the desire less lion (man), those elephants of sense-objects, quietly tak

him like flatterers" (nirvaasanaM hariM dR^iShTvaa tuuShNiiM viShayadantinaH . palaayante na shaktaaste sevante kR^itachaaTava

experience with a similar statement in his commentary on the Gita while explaining the verse sixty-three of chapter XVIII "Therefore

the sole and sure means of control over senses. The great master Utpaladeva, in his direct expression to Lord Shiva puts a self-expla

movements of the senses are entirely fickle. But, how they become firmly steady on realizing Thy supreme Self, O Lord, for those who

It is really wonderful". To those (to the earnest devotees), lovely women, whose eyes are charming like those of fawns (attractive obje

helpless and bashful with the feverish attacks of the cupid (which, out of strong emotion and desire make one helpless and weak), be
under control).
The Shastra says that those who get established in one-pointed devotion to Amba's non-dual form even for a short time, meditate on

bracelets and waist-band round her waist, their organic operations (Indriya Vritti), get spontaneously transformed into universal consc

bodies becomes subtle just as the restless movement of the ears of an elephant stops of its own on its getting intoxicated. Earrings co

power of knowledge of the deity. Ordinarily, earrings give the knowledge of a woman present at the time. Bracelets connote the mantr
the deity. Waistband connotes the mantra `Sauh'. It stands for the power of volition the fulfillment of desire.

The Shastras describe an alternate from of meditation: "O Goddess of light and luster! For realization of Thy Supreme Self, devotees,

form, constituting Thy locks which are bedecked with the crescent moon, a necklace of skulls round thy neck and garment red as Ban

(Virasana) on the sleeping Shiva. Thou hast four arms, three eyes, large and projected breasts and bending waist having three deep f

of Sri Mahatripurasundari, the necklace of skulls depicts a garland of ego less alphabets. The red garment connotes creational will. Sr

transcendence is referred to as the basic power of Light and Lustre, which in Tantra depicts Prakasha and Vimarsha. Prakasha, accor

effulgent and shines variously (tameva bhaantamanubhaati sarvam Katha Upanishad II.ii.15). Vimarsha conveys that `through the v
known that the characteristic of luminosity is intrinsic to the Brahman' - tasya bhaasaa sarvamidaM vibhaati.

According to the Agamas, consciousness (Samvit, chit or Paramashiva as it is understood) is knowledge (Jnana) and activity (Kriya) b

and Shakti, Prakasha and Vimarsha, are one. The whole relity is Shiva and the whole of it is Shakti as well. The goddess is hence add

luster. A close examination of the Srividya mantra reveals that the mantra is Shiva-Shaktyatmaka. There is no separate need to chant
Srividya itself is of the form of Shiva and Shakti. Its existence is even beyond the Sadashiva or the Ardhanarishwara state.

Shakti is the power of Shiva. Her activity at will towards manifestation becomes evident while Shiva, the source of all power remains in

form and assumes different phases while the Eternal Shiva remains in the subtle state of Chaitanya. This is depicted in the Shakta lor

him in full vigor of awareness. The sleeping Sadashiva forms the berth of the palanquin in which Sri Mahatripurasundari is borne by th
and Ishwara. Her four arms represent the powers of four prominent parts (Kalaa) of the creative divinity. They are: Nivritti, Pratishtaa,

three luminary powers i.e. the sun, the moon and the fire, which correspond to knowledge (Pramaana), object of knowledge (Prameya

breasts connote the meaning of alert awareness of light and sound or Prakasha and Vimarsha. Her bending waist is the sign of inclina
symbolism, we obtain the nine enclosures of the Srichakra. We shall see them one by one.
1. valiitrayaa~Nkitatanum Moolaadhaara Chakra Bhoopura Trailokyamohana Chakra.

2. madhye nimna Swadhishthana Chakra Sodasha dala Padma - Sarvashaparipooraka Chakra.

3. aapiinottu~Ngastaniim Manipooraka Chakra Ashtadala Padma Sarvasamkshobhana Chakra.
4. trinayanaam Anahata Chakra - Chaturdashara Sarvasaubhagyadayaka Chakra.
5. chaturbhujaam Visuddhi Chakra Bahirdasara Sarvarthasadhaka Chakra.
6. pretaasanaadhyaasiniim Ajna Chakra Antardashara Sarvarakshakara Chakra.
7. bandhuukaprasavaaruNaambaradharaam Manasa Chakra - Ashtara Sarvarogahara Chakra.
8. nR^imuNDasrajam Soma Chakra Trikona sarvasiddhiprada Chakra.
9. shashikhaNDamaNDitajaTaajuuTaam Sahasrara - Bindu Sarvanandamaya Chakra.

Note: This is the Samhara Krama accepted by Dakshinamurthy sampradaaya. Hayagriva tradition and Anandabhairava traditions omi

Shaktipata is unconditional Sri Samvidamba is always graceful towards her earnest devotees, no matter whether they possess worl

there are little chances of receiving grace by those, who are not devoted to the lotus of Sri Lalita Mahatripurasundari. People engross

of this transient world. They find no time to look back to the infinite self, wherefrom all this manifestation emanates. They remain devo

devotion. Undergoing penances for purification of the internal organs (AntaHkaraNa) promises a clear understanding of the truth. A de

discussion of Tripura, the splendid name of Sridevi has already been done. The three worlds (of which she is the supreme queen) refe

(earth, space and heaven) or to Vishwa, Praajna and Taijasa or Virat, Hiranyagarbha and Ishwara in terms of Vedanta. Sridevi is the s

the incomprehensible fourth. There are basically only three castes, as there are the three Vedas, the three Gunas etc. The three caste

and Tamas, as suggested by the pet offerings made by devotees who are quite established in their respective modes of worship. It ma

that the first three kinds of devotees are the distressed, the seeker of knowledge and the seeker of wealth. By the fourth kind of devot

Jivanmukta who, while living in the body is steady in the knowledge of the Self. His offering to Sridevi is his spiritual ecstasy, the divine
Self in contrast with the common wine that has its effect otherwise.

A Brahmana should offer Tarpana only with milk and sugar during Navavarana Pooja. Using other articles is banned by the Agamas. G

castes. These may not necessarily mean castes, but instead may refer to different stages of spiritual advancement. Well, more inform

`Srividya Sudhodaya', a classic by Deepakanatha Siddha. This also finds sanction in the Shubhagama Panchaka. As mentioned earlie

and Tamas in the devotees belonging to different levels of consciousness. In offering oblations or doing any kind of worship to the Div

desire of a return or fruit thereof. If one does, the earnestness and one-pointed ness required for its success lose their intensity. Every

action. Our efforts directed towards the efficient completion of work fall short and we cannot enjoy the fruit even when it's ripe. That m

impatient for the fruit of an action being performed at the present. We shall be deprived of undertaking more work for more prosperity.

Nishkama Karma (doing action without thinking of fruit thereof), must be followed. That certainly gives purity of mind. That gives heroi
soul, and the aim of true worship. The Tantra says:
puujaa naama na puShpaadyairyaa matiH kriyate dR^iDhaa |
nirvikalpe mahaavyomni saa puujaa hyaadaraallayaH ||

`Worship does not mean merely offering of flowers etc. It rather consists in setting one's heart on that highest ether of consciousness,
dissolution of individuality with perfect ardor'.
The desire in a stable mind that can defy Prarabdha, cannot be an ordinary one of attaining evanescent enjoyments. It is the desire

self, which may include accomplishments to rid oneself of bondage. That desire is for the upliftment of the soul and the whole world. A
Upanishad says:
yaM yaM lokaM manasaa saMvibhaati vishuddhasatvaH kaamayate yaaMshcha kaamaan |
taM taM lokaM jaayate taaMshcha kaamaan ||

`The man of pure mind wins that world, which he mentally wishes for and those enjoyable things which he desires Mundaka III-1-3

The entire universe consists of subjective (Shabda) and objective (Artha) aspects blossoms from the Matrika Shakti. This is a prolifera

as Sadhadhwa. Three of these are under the indicated side (Vaachya) and the other three are under the indicator side (Vaachaka). Th

Kaladhwa (temporal order) and the triad on Vaachya side is known as Deshaadhwa (spatial order). The three Adhwas of each group c

Madhyama and Vaikhari stages from Paraa, the Supreme Divine energy. Corresponding to the five categories of pure creation, there a

The first is Para, which is supreme and subtle. The second is Pashyanti, which is less subtle but still undifferentiated. The third is Mad

not yet articulate. Articulate sound is called Vaikhari, which is of two forms, subtle and gross. It is from Vaikhari that all letters or Varna

Vakyas are manifested. Para, which resides in the Shiva Tatva, represents the first movement of Shabda. This is also called Nada Tat

called Bindu Tatva. These are the compliments of the ultimate potency of creation. From these arise what is known as the Tribindu, wh

esoteric aspect of Kamakala has to be learnt from a competent Desika. Thus the duality that manifests in every Jiva is lost when the S

effulgence and everything in the world and within each one of us, becomes the mantra Shakti. The breathing in and out becomes can

One loses body consciousness and the feeling of duality ceases and brings about the awareness of equality. Then one experiences c
Parabrahman as Mahatripurasundari.
Sadhadhwas with the corresponding names in three levels is as below:
VACHAKADHWA (SHABDA) -> VACHYADHWA (ARTHA) -> CORRESPONDING NAMES IN THE THREE LEVELS

Varnadhwa (the path of letters or the divine alphabet) > Kalaadhwa [consists of five boundaries of Tatvas Shantyatita Kalaa (Shiva
Vidya Kalaa (Maya to Purusha), Pratishta Kalaa (Prakriti to Jala) and Nivritti Kalaa (Prithvi)] -> Paraa and Pashyanti.
Padaadhwa (consists of words and syllables) -> Tatvaadhwa (the complete system of thrity-six Tatvas) -> Paraapara or Madhyama.

Mantraadhwa (consists of mantras or great sentences) -> Bhuvanaadhwa (the combination of 118 worlds, according to Tantra tradition

At the level of Paraa Vaak, Shabda and Artha or word and meaning are in a state of indistinguishable unity. These begin to differentiat

descent, there is polarity of subject and object, developing as the highest (Paraa) and the gross (Vaikhari). It is to be noted that Shada

the state of Parashakti or Paraa, for the purpose of realizing the goddess through Her grace, and not for treading, for that leads to dua
in conversation with Sri Bhairava as:
na hi varNavibhedena dehabhedena vaa bhavet |

paratvaM niShkalatvena sakalatvena tadbhavet ||

Many authorities against the Vedic system of Varnashrama quote this verse. However, this refers to something totally different. `Trans

consistent with the division of Kaladhwa or of Deshadhwa; it consists in its indivisibility. It cannot co-exist with Sakala or composite pa

Therefore, by reducing the many (Kaladhwa or Purusha and Deshadhwa or Shakti) to one transcendent (Parashakti or Parabrahman)

In Traipura Siddhanta, Primal Energy is trichotomized in individual manifestation (Vibhaava), universal manifestation (Prabhaava) and

three-fold in nature. Tripura is the primal energy or Parashakti who excels the trichotomy. Some of the three triads, which are transcen
The three Gods:
Brahma Vishnu Rudra or
Agni Vayu Surya or
Vasu Rudra Aditya
The three fires:
Ahvaniyagni - sacrificial fire
Garhapatyagni - household fire and
Dakshinagni - crematory fire
These three fires, important in the life of a person from birth to death, indicate the play of Sridevi in one's entire life. In Yogic parlance
and Head.
The three powers:
Iccha - volition
Jnana - Knowledge and
Kriya - activity

These are indeed Brahmi, Vaishnavi and Raudri Shaktis. These three are the important powers of Sridevi to bring about the whole ma
are active in everything and every atom of all beings.
The three vowel sounds:
Udaata Anudaatta Svarit of Vedic chants
Hrsva Dirgha Pluta of alphabetic vowels
Akaara Ukara Makara of Pranava Omkara
The three kutas of Srividya (Gayathri, Bala, Panchadashi or Shodashi):
Vagbhava
Kamarja and

Shakti Kutas
The three lokas or fields of experience:
BhuH Earth
BhuvaH Space and
SvaH Heaven
The three Chakras:
Muladhara Anahata Ajna
Jnanis, the learned ones take these to be:
Pramaataa Authority
Pramaana Evidence and
Prameya Theorem
The three Peethas:
Jaalandhara Kamarupa Purna Giri
The three holy concentration of Tirtha:
Nasik Push Kara Prayaga
The three spirits of the universe:
Aum Tat Sat according to the Vedas
Nara Shiva Shakti according to Tantra
Jiva Jagat Ishwara according to Vedanta
Ida Sushumna Pingala according to Kundalini Yoga
Past Present Future
Hridaya Vyoma Brahmarandhra
The three Varnas:
Brahmana - Kshatriya and Vaishya
The three Vedas:
Rig Yajus and Sama Vedas
Amba appears to us in various forms and various manifestations. Remembering her as Sri Lakshmi, one overcomes the materialistic

one obtains victory. One should meditate on her as Kshemankari while undertaking a dangerous journey so as to protect oneself. Amb

crossing over difficult mountains covered with dreary forests. By praying to Maha Bhairavi, one can overcome the fear of spirits, ghost

can overcome calamities wrought by drowning in floodwaters. She actually takes the Jiva across the ocean of Samsara. By turning to
the cycle of birth and death.

Shaktopaya chiefly involves search for truth (Anveshana). This includes reflection, the means of fixing the mind on its object by thinkin

repetition of the formulae. It consists in the practice of gathering knowledge for grasping the ultimate Truth. Therefore, Jnana Shakti p
Jnanopaya. Knowledge of reality is established through the medium of `origin and reflection' or Bimba-Pratibimba Vada, the principle

have their original source in the higher plane. The Pashyanti, Madhyama and Vaikhari that exist in manifestation, have their existence

In the spiritual lore propounded by the Agamas, the two feet of Amba stand for the two divine powers pf Shiva- Shakti i.e. Jnana Shak

manifestation. The foot representing Jnana Shakti is stable, quiescent whereas the foot representing Kriya Shakti is involved in divine

Ardhanarishwara or Ardhanareshwari. Hence Abhiyukta says: `May that one breast of Amba, emerging like a golden pot in a propitiou
drinking of nectar (milk) for which Kumara and Ganesha are ever quarrelling with each other".

The higher foot of Nirvana Charana represents the source-energy for accomplishment of divine liberating wisdom. In yogic parlance, t

apana where the two combine to enter the Sushumna. That becomes possible through the infusing power of the preceptor as that alo

mysterious realization of universal oneness. This state of secret transformation comes to happen in the case of very intense Shaktipa
ego sink to it very depth, not to sprout anymore.

The three Upayas Anava, Shakta and Shaambhava for realization have been described. Then their combination actually conclude

which the universe also id divinized and becomes one with the Self. It is experiencing the charm of bliss everywhere and every time. I
round, oth inside and outside. Consciousness alone expresses itself as the knower, the known and the means of knowledge. It gains
absolute sovereignty, when the yogi does not sit for contemplation. That is the sate of all awareness of Jagadananda. This surpasses
enumerated below:
1. Nijananda When the mind rests only on the subject of experience (Pramaata).
2. Nirananda When the mind contemplates over the absence of all objects of experience.
3. Parananda When there is contemplation on prana and apana jointly.
4. Brahmananda When the mind rests on Samana, which unifies the various objects of experience.
5. Mahananda When the mind rests in Udana after dissolving all knowledge and objects of knowledge in the Self.
6. Chidananda - When the mind rests in Vyana.
This fivefold glory of Paraamba is as follows:
Srishti Act of creation.

 Sthiti Act of protecting the manifestation.

. Samhara Act of withdrawal of the manifestation.
Tirodhaana or Vilaya Veiling of the self.
Anugraha Grace or self-revelation.
Each of these is also accomplished by the individual soul Jiva:
1. Whatever appears through the successive functioning of -the deities or perceptual functions is Aabhaasana or Srishti.
2. Relishing the experience till it is maintained b the deity of preservation is called Raktee or Sthiti.
3. Knowledge of withdrawal of an object at the time of Vimarsha represents Samhara.

4. When withdrawal of the experience of manifoldness generates various impressions or Samskaras of doubt, inwardly it becomes the
into existence again. This concealment of the real nature of self is Vilaya or Beejaavasthaapana.

5. When all doubt and any other experience of the time are burnt to sameness with the fire of consciousness, the Yogi enters the state
This is Anugraha or Vilaapana by Hatha Paaka.

By the process of Hatha Paaka, Yogi enters the state of Grace. This is a persistent process of reducing completely the world of experi
experiment. This device is called Alamgraasa or Swaatmasaatkaranam bringing the object of experience to sameness with the self,

separate from consciousness is allowed to remain. Divine Grace is unconditional .it is the free and sovereign will of Parashakti, to bles

he subtlest trait of ego. It is bindu, the point of locus between anywhere and everywhere, virtually not obtained by any human effort. It

chooses. It is beyond the human intellect to understand the play of Amba's Grace, which is spontaneous and comes unaware. Only th
rise to the occasion.

In Kundalini yoga, the heart refers to the center called Shakti Kundalini. It is the place in a Yogi's body, where Visuddhi Chakra is in op

Sthana. The egressing prana is directed up towards Lambika (Chatushpatha) square for Sushumna to bloom in a shining spark of blis

With control of prana (prana Shakti), under the direct instructions of an adept teacher (Guru yukti), the latent energy is awakened and

nadi to the heart. Since this energy flashes from the base with enormous force and heat, it is called Vahni Kundalini. The yogi can thu

awakening of the Kundalini, the prana enters Brahma nadi, which is called the middle path (Madhya Marga). This passage, which is e

appears vermilion-red with the instant rise of Shakti. This is the effulgent nature of the goddess in Kriya Shakti aspect. She is Nishkala

of the very nature of Kundalini who on being awakened, blooms in Sahasrara after arousing to action the six centers or Chakras. This

When the power of will of Paraabhattaarikaa predominates, it depicts her Virgin hood i.e. the Shakti Bala. The power of will indistinctly

knowledge that projects further to give natural shape to the conception of world manifestation. Mahamaya is the sixth category in the o

stage where shrinkage of Abheda and appearance of Bheda takes place. Mahamaya works her power of enchantment in the process

an aspirant, she, instead of distracting the senses, directs those towards realization of supreme unity. She leads from difference to no

called Mahashakti, the great power of surprise, which she displays in evolution as well as in involution. Her untainted glory shines eve

recognizing the Supreme Reality, it is the practice of experiencing spontaneous concentration, which is gifted by the Divine Sovereign

As a means of self-realization, it is called Shambhavopaya. Though the reality remains apparently concealed yet it is inwardly reveale

method is also called Iccha yoga. It is intuitional in nature and only those of graceful intellect may be favored with this superior kind of
(Kriyopaya) and knowledge (Jnanopaya) are pushed to the background when the Shambhavopaya is revealed to an earnest aspirant

towards it. The element of will shines in one's pure being to attain prominence in being perfect. Entering thoroughly the all-pervading S
knowledge of the Self of Divine Grace is Shambhavopaya, which boosts for ecstasy in a higher degree of Shaktipata.

The numerous powers of Parameshwara bear close affinity to the Yogi when Amba blesses him, on revealing her graceful divinity in h

state of abiding spiritual joy. Here the four forms of Samprajnata Samadhi become relevant, through which the great Yogini Shaktis de
1. Savitarka Samadhi the Yoginis think of seeing the yogi constantly i.e. the yogi experiences deliberative concentration.
2. Nirvitarka Samadhi Merging the whole being of the Yogini in the Yogi connotes super-deliberative concentration.
3. Savichara Samadhi Merging the whole being of the Yogi into Her connotes reflective concentration.
4. Nirvichara Samadhi - To be one with the yogi points to super-reflective concentration.

These four kinds of concentration are included in the balanced state called Sabija Samadhi or Bahirvastubija Samadhi, because there
mind. After this state, the yogi proceeds to gain in internal undisturbed calm or equipoise called the Nirvikalpa Samadhi.
There are twelve ways of surrender to the glory of the goddess who is the pervading power of Iccha, Jnana and Kriya. She manifests

collectively. She also throws open the portals of liberation for devotees, who love her with all their being and obedience to her will. The
1. Meditating on Amba as one's true Self. (Dhyana)
2. Attaining the grace of knowing Her. (Vetti)
3. Reciting her holy names and mantras. (Japati)
4. Perceiving her everywhere. (Alokayati)
5. Thinking of her all the time. (Chintayati)
6. Obeying her. (Anveti)
7. Surrender the ego to her. (Pratipadayate)
8. Understand her. (Kalayati)
9. Laud her. (stauti)
10. Take shelter in her. (Ashrayati)

11. Worship her. (Archayati)

12. Listen to her divine attributes with spontaneous attention. (gunaanaakarnayati).

It will be interesting to know that these twelve ways of meditation correspond with the twelve matras of Pranava for realization of the u

A, U, M, Ardhachandra, Bindu, Nirodhika, Nada, Nadanta, Shakti, Vyapini, Samana and Unmana. The twelfth matra constitutes the se
others. Then the yogi listens to the divine attributes with spontaneous attention and becomes blissfully free.

Kundalini is Chit Shakti, the life force or the power of consciousness, from which alone originate the currents of energy. The aim of Tan

make them flow to sublimer channels by the Tantric Kundalini Yoga. The ego is the main obstruction in the flow of this Energy towards

beauty, peace and unsurpassable joy. Kundalini expresses itself through the path of the Yogi nerve system. Kundalini is already half-a

life in the body. The more it is awakened the more beauty, more joy and more life there is. Prana Kundalini works at physical level, Na
Kundalini at spiritual level.
Kundalini is also classified on the basis of its place of residence:

1. Adhah Kundalini it is the power of primordial existence, lying dormant at the Muladhara. It is the cosmic life that underlies all orga

2. Urdhwa Kundalini it has the entrance at the Brahmarandhra. It is the place of union of Ida and Pingala at the Ajna Chakra betwee

3. Paraa Kundalini it is the transcendent state of Paramashiva. In human it is recognized as Mount Kailasa in Sahasrara and beyond

Mechakaabha Tantra gives some other names to the six charkas and these are very meaningful, significant names. Nada Chakra at M

Chakra at the heart, Bhedana chakra at the Lambika or the palate (this chakra is frequently referred to by texts dealing with Lambika Y

Sringeri Sarada Peetham is eternally absorbed in Lambika Yoga Samadhi to this day in the form of Chaturmurtishwara Shivalinga, ab

constructed. This is called Vidya Shankara temple. The great Guru clears doubts of earnest devotees who meditate in this sacred plac
Chakra at Brahmarandhra.

The number six is very significant. It is most commonly mistaken to be Swadhishthana Chakra at most places. This however may indi

understood from an efficient Guru who is much advanced in Saktha practices. The Six-petalled lotus refers to the mystic physiology of

known as Shiva Trikona, together with another one known as Shakti Trikona. The two triangles join in such a way that their apexes are
place in physical body is the Ajna Chakra. While Shiva and Shakti are separately triadic, their union is hexagonal. The union of Shiva

Trikona, which is the Yoni, is called the Shatkona Mudra or the Shambhavi Mudra. Then there is a Kanda, which is a samputa of Shiva
the seat of Bija Mantra.

Then there is also the Hrit Karnikaa also called Mukha Mudra, which is the center of the heart lotus. The yogis are advised to meditate

lotus. These have been called `lotuses' only in a figurative sense because they are endowed with the characteristics of expansion and
called Amrita Bija. This practice leads Yogis to Jagadaananda state.
According to the great saint Swami Lakshman Joo, advanced Yogis experience Kundalini in three states. The first is the tranquil state

works in all created beings. When the Kundalini gets awakened either by Pranayama or in the classical way of constant practice or un

consciousness, it is called Adhah Kundalini. After this state, when Kundalini, like lightening gives a sudden and straight flash and rises

Brahmarandhra, it is called Urdhwa Kundalini.

Practice of meditation on the two spots is called Aadyantakoti Nibhaalana, explained in Paraatrimshikaa. Aadikoti is called Bahirdwaad

Antardwaadashaantia, which may respectively understood as Adhah and Urdhwa Kundalinis. Their union is the Shatkona Mudra, ofte

advised to meditate on the locus of a point, which has neither beginning nor end, and expanding the fifteen vowels, resides in the hea

seventeenth Kalaa is the unwavering repose called Bindukalaa, where the movement of both Prana and Apana ceases. This is called

behind Tarpana of Mahasaptadashi Nitya, even beyond the Shodashi Nitya during the course of Nitya Kalaarchanam. The correspond

SomamaSham by viewing all objects of the world as nothing but the manifestation of the Paraa Bija Sauh (or the third Koota of Srividy

depending on one's qualification), one attains the Jagadaananda Dasha the monistic state of sameness of the Supreme self, uncon
Shaktipata of Shiva.

Very few advanced Yogis find repose, by a graceful knack, in the steadiness of breath, after a long and constant practice. Here we talk

This coveted experience of a Yogi is called Urdhwa Kumbhaka, flow of super consciousness. Just as churning curds results in a ball o
increasing in volume on the surface of the churned milk, so does refined intellect i.e. awareness of supreme consciousness float free

functions of the vital airs are exhalation and inhalation. Among human beings, some Yogis offer the act of inhalation into that of exhala
into exhalation. [Now these esoterically refer to the 14th and 15th Kriyas of the Siddha tradition. Many Kriyabans are familiar with this

taught a total of 8 Kriyas to a chosen few among his vast number of Chelas. There are 72 Kriyas in all, with some knowing upto 25 Kr

the 25 are the Samhara Kriya, (by which a Yogi may exit consciously via the Brahmarandhra) and Brahmamelana Kriya also known as

Kulaamrita Kriya, Niraalamba Kriya etc by different traditions.] These two paths refer to Devayaana or uttara maarga and Pitryaana or
beyond these two. This is called the Bhairavi stage, which results in Kriyaa Shoonyata. I think this is too complicated to be discussed

Yaana means vehicle or chariot in Sanskrit. As a verb it means moving or riding. In Yogic parlance, it refers to entering the Sushumna

Sushumnaa in different ways and by different means. Taking Devayaana way with the inferior means of Aanavopaaya, one has the pr

Saktopaaya, one is influenced more with knowledge of the self. Taking Pitryaana way with the Inferior means of Aanavopaaya, one ha

Saaktopaaya one finds it in action. But, the highest means is the Shambhavopaaya, where the devotee keeps constant touch with the
Vimarsha i.e. the predominance of Shiva and Shakti respectively. He ever moves in and as Divine.
vande guruM sha~Nkaram