Khechari

Khechari

विनिन्द्रकमलोत्पलैर्मुनिभिरर्चिताङ्घ्रिद्वयां
सितां सितकराम्बुजां सितकरोज्ज्वलच्छेखराम्‌ ।
रवीन्दुशिखिलोचनामभयपुस्तकौ बिभ्रतीं
स्मरामि हृदि खेचरीं भुवनमातरं सिद्धिदाम्‌ ॥

vinindrakamalōtpalairmunibhirarcitāṅghridvayāṁ
sitāṁ sitakarāmbujāṁ sitakarōjjvalacchēkharām .
ravīnduśikhilōcanāmabhayapustakau bibhratīṁ
smarāmi hr̥di khēcarīṁ bhuvanamātaraṁ siddhidām ..

Sri Dakshina Kali Saptavarana Chakram

Sri Dakshina Kali

Kali Avarana Chakram

Kalika Saptavarana Table

Note: Click on the images for a larger picture.

Saubhayabhaskara vs Jayamangala: Two commentaries on Lalita Sahasranama


सृण्ये वसितया विश्वचर्षणिः पाशेन प्रतिबध्नात्यभीकान्‌ ।
इषुभिः पञ्चभिर्धनुषा च विध्यत्यादिशक्तिररुणा विश्वजन्या ॥

Of the several commentaries on Srī Lalitā Sahasranāma, the Saubhāgya Bhāskara commentary of Bhāskararāya is the most popular.

Bhāskararāya was a great master of Mantra and Tantra vidyās. He has profusely quoted from various Upaniṣads, lexicons, Tantra works and Purāṇas. He has offered a number of alternative explanations, displaying deep erudition in many śāstras. It appears from the commentary that he is more inclined to the Vāmamārga of the Tantras.

Bhāskararāya has pointed out 32 syllables selected as the beginning letters of epithets of the text of Lalitā Sahasranāma. The epithets, according to him, are in all the three genders and so they qualify the Brahman only. This commentary presupposes a good deal of acquaintance with the Tantra and Vedānta works on the part of the reader.

Another commentary on Lalitā Sahasranāma, Jayamaṅgalā by Bhaṭṭa Nārāyaṇa is also unique in many respects. We learn from the beginning and from the colophon of Jayamaṅgalā that Bhaṭṭa Nārāyaṇa was the son of Vēṅkaṭādhvari, an Advaita teacher. The name of his mother was Nārāyaṇāṁbā. His Guru in śrīvidyā was Paramaśivānandanātha. Nothing more is known about him.

P.G. Lalye provides a comparison between the two commentaries in his introduction to Jayamaṅgalā. I have summarized the gist of his comparison below - but the disclaimer is that I have heavily edited and added content to it as Dr Lalye’s knowledge of Bhāskararāya’s work and of Tantras seems largely lacking, and often grossly incorrect.

Bhaṭṭa Nārāyaṇa has divided the text into ten sections while Bhāskararāya divides it into twelve kalās or sections. both the scholars have quoted profusely from the earlier scriptures. Bhaṭṭa Nārāyaṇa has quoted verses of Hayagrīva and citations from many śaiva and Tāntric works. Though these two are prominent commentators, their arrangement of the thousand words differs in many respects. the thousand epithets are sometimes split into parts for the commentarial felicity. Some epithets are clubbed together, but the number 1000 remains unchanged. A few examples of variant readings are given below (first Jayamaṅgalā, followed by Saubhāgya Bhāskara):

1 tattvamayī - tat tvam ai
2 kaumārī gaṇanāthāmbā - kumāragaṇanāthāmbā
3 śōbhanāsulabhākr̥tiḥ - śōbhanāsulabhāgatiḥ
4 lajjārambhavivarjitā - lajjā rambhādivanditā
5 anaghādbhutacāritrā - anaghā adbhutacāritrā

At some places, Bhaṭṭa Nārāyaṇa has clubbed two epithets together. No cogent reason has been given for that:

1 śivā + svādhīnavallabhā
2 kṣētrasvarūpā + kṣētrēśī
3 mūrtā + amūrtā
4 bālā + līlāvinōdinī

Some epithets have been left off by Bhaṭṭa Nārāyaṇa though Bhāskararāya has commented on them. For example:

1 kaulinī
2 śrīkarī
3 nirmōhā
4 bhaktamānasahaṁsikā
5 samastabhaktasukhadā
6 lākinyambāsvarūpiṇī
7 caturvaktramanōharā
8 vīrārādhyā

It is observed that both the commentators have recorded different readings in about fifty epithets. For example (first Jayamaṅgalā, followed by Saubhāgya Bhāskara):

1 kamanīyacaturbhujā - kamanīyabhujānvitā
2 sumērumadhyaśr̥ṅgasthā - sumēruśr̥ṅgamadhyasthā
3 bhadrapradā - bhadrapriyā
4 nirañjanā - nirantarā
5 satkulāgamasandōhaśuktisampuṭamauktikā - sakalāgamasandōhaśuktisampuṭamauktikā
6 kurukulyā - kurukullā
7 barbarālakā - bandhurālakā
8 bhīmarūpā - bhūmarūpā
9 nityatr̥ptā - anityatr̥ptā
10 vijñānakalikā - vijñānakalanā
11 śivaṅkarī - vaśaṅkarī
12 dharmavanditā - dharmavardhinī
13 dayāḍōlitadīrghākṣī - darāndōlitadīrghākṣī

According to Dr. Lalye, in some cases, such as Bhagamālinī, Kāmapūjitā, mādhvīpānālasā, yōninilayā etc., Bhaṭṭa Nārāyaṇa’s explanation is more convincing than Bhāskararāya. We can elaborate on two examples to illustrate the point that Dr Lalye is partially correct.

Let’s take the epithet Bhagamālinī. Bhaṭṭa Nārāyaṇa explains the word ‘bhaga’ to mean aiśvarya, and infers the epithet to refer to the Great Mother as the possessor of the entire gamut of aiśvarya in the cosmos. On the other hand, Bhāskararāya quotes both Liṅga and Devībhāgavata Mahāpurāṇas to infer bhagāṅka as vibhūti of gaurī, while also pointing out the crucial fact that this is a specific Tithinityā deity (something clearly missed by Bhaṭṭa Nārāyaṇa). He also hints at some mantrasaṅkēta as well as pūjāsaṅkēta here without transgressing the kulaśāsana. So, in my opinion, Dr Lalye’s observation is incorrect in this case. Moreover, Bhaṭṭa Nārāyaṇa's explanation of Bhaga has been previously offered by Bhāskararāya in the context of the epithet Bhagavatī.

Let’s take another name, kāmapūjitā. Bhāskararāya here explains, quite correctly, that this indicates the worship of Parāmbā by Manmatha, son of Lakśmī (probably hinting at a story narrated in the Tripurārahasya), eventually establishing him as one of the main preceptors of a school of śrīvidyā. Bhaṭṭa Nārāyaṇa explains this epithet to mean Kāmagiripīṭha, which is mūlādhāra trikōṇa in Yogic parlance. Though both their explanations are valid, I resonate more with Bhaṭṭa Nārāyaṇa in this case based on the context. One must remember that Lalitā Sahasranāma, unlike Viṣṇu Sahasranāma, is not a loosely strung garland of epithets; it narrates a story and builds a well-defined, multifaceted narrative. If one observes other names before and after this specific epithet, such as jālandharasthitā, ōḍḍyāṇapīṭhanilayā etc., Bhaṭṭa Nārāyaṇa’s explanation is certainly more contextual.

Chakshushmati Mahamantra

Suryanarayana

The document can be accessed here.

Nrihari Namanam

Nrsimha

प्रोज्ज्वलज्ज्वलनज्वालाविकटोरुसटाच्छटः ।
श्वासक्षिप्तकुलक्ष्माभृत्‌ पातु वो नरकेसरी ॥

चटच्चटिति चर्मणि च्छमिति चोच्छलच्छोणिते
धगद्धगिति मेदसि स्फुटरवेऽस्थिनि ष्ठागिति ।
पुनातु भवतो हरेरमरवैरिवक्षःस्थल-
क्वणत्करजपञ्जरक्रकचकाषजन्माऽनलः ॥

चञ्चच्चण्डनखाग्रभेदविगलद्दैत्येन्द्रवक्षः क्षरद्‌
रक्ताभ्यक्तसुपाटलोद्भटसदासंभ्रान्तभीमाननः ।
तिर्यक्कण्ठकठोरघोषघटनासर्वाङ्गखर्वीभवद्‌
दिङ्मातङ्गनिरीक्षितो विजयते वैकुण्ठकण्ठीरवः ॥

व्याधूतकेसरसटाविकरालवक्त्रं
हस्ताग्रविस्फुरितशङ्खगदासिचक्रम्‌ ।
आविष्कृतं सपदि येन नृसिंहरूपं
नारायणं तमपि विश्वसृजं नमामि ॥

prōjjvalajjvalanajvālāvikaṭōrusaṭācchaṭaḥ |
śvāsakṣiptakulakṣmābhr̥t pātu vō narakēsarī ||

caṭaccaṭiti carmaṇi cchamiti cōcchalacchōṇitē
dhagaddhagiti mēdasi sphuṭaravē’sthini ṣṭhāgiti |
punātu bhavatō harēramaravairivakṣaḥsthala-
kvaṇatkarajapañjarakrakacakāṣajanmā’nalaḥ ||

cañcaccaṇḍanakhāgrabhēdavigaladdaityēndravakṣaḥ kṣarad
raktābhyaktasupāṭalōdbhaṭasadāsaṁbhrāntabhīmānanaḥ |
tiryakkaṇṭhakaṭhōraghōṣaghaṭanāsarvāṅgakharvībhavad
diṅmātaṅganirīkṣitō vijayatē vaikuṇṭhakaṇṭhīravaḥ ||

vyādhūtakēsarasaṭāvikarālavaktraṁ
hastāgravisphuritaśaṅkhagadāsicakram |
āviṣkr̥taṁ sapadi yēna nr̥siṁharūpaṁ
nārāyaṇaṁ tamapi viśvasr̥jaṁ namāmi ||

Samputikarana for Srikula Mantras

Shyamala Yantra

The use of Saṁpuṭīkaraṇa is employed to accelerate Mantra Siddhi.

(a) Some Tantras insist on use of Saṁpuṭīkaraṇa when even three rounds of Puraścaraṇa fails to yield Mantra-siddhi.

(b) In certain other cases, the mūlamantra is recited along with Saṁpuṭīkaraṇa before/after the actual Japa to aid with Mantra-siddhi.

(c) Often, Saṁpuṭīkaraṇa is used for attaining specific desires, having duly completed the necessary puraścaraṇa for the mantra. Other associated techniques include Pallava, Yojana, Rodha, Vidarbha etc. A popular example of such a kāmya prayōga is of Durgā Saptaśatī.

Generally, saṁpuṭīkaraṇa involves using a bīja or a set of bījas before and after the mūlamantra. However, this is not always the case. Below is the vidhi for some mantras used in Srīkula.

Bālā Tripurasundarī

bālāyāḥ śaktibījaṁ tu dadyādādau mahēśvari |

The śakti bīja, or the third bīja of the Bālā mantra is added at the beginning of the tryakṣarī (three-lettered mantra) to achieve saṁpuṭīkaraṇa.

Tripurabhairavī

māyātrayaṁ paṭhēdantē trikūṭāyā mahēśvari |

At the end of the three kūṭas of Tripurabhairavī mantra, three hrīṁ bIjas arē addēd fōr saMpuTIkaraNa.

Mahātripurasundarī

śaktyādikūṭaṁ mantrasya dadyādādau japēnmanum |

In the case of Kādividyā, the third kūṭa (śaktikūṭa) is affixed at the beginning of the three kūṭas.

Rājaśyāmalā

tāramantē japēddēvi trivāraṁ prōccarēt sudhīḥ |

At the end of the mantra of Rājamātaṅgī, three praṇavas are added.

Laghuśyāmalā

padmatrayaṁ paṭhēdādau māyāmantē mahēśvari |

ṭhaḥ ṭhaḥ ṭhaḥ - are added at the beginning and hrīṁ at the end of Ucchiṣṭacāṅḍālī mantra.

Annapūrṇā

tāraṁ kāmaṁ manōrantē dadyāt pārvati sādhakaḥ |

oṃ and klīṁ are added at the end of the mantra.

Bagalāmukhī

rasanāṁ mr̥ttikābījaṁ manōrantē paṭhēt sudhīḥ |

krīṁ and hrīṁ are affixed at the end of Bagalāmukhī mantra.

Sixty-four Yogini Balidana Prayoga

Yogini Bali


The document can be accessed here.

Harivarasanam


Dr M Balamuralikrishna







Chatuhshashthi Yogini Stavaraja


There are three important schools of śrīkula Krama Tantra: Svacchanda Bhairavīya, Unmatta Bhairavīya and Mahāmanthāna Bharavīya. Our lineage mainly follows the first, with syncretic elements from the other two schools as well. Each school has it’s own areas of focus; Yōginīkula being the chief focus of Mahamanthāna Bhairava mata of śrīvidyā. The following hymn, guarded closely by this school, invokes sixty-four Yoginī deities. There are several applications of this hymn.

1. During Navarātra one should offer Mahābali using this hymn, to rid oneself of all afflictions - of both human and celestial origin.
2. By reciting this hymn everyday, one is freed from afflictions caused by various unknown forces that afflict the body, mind, family and wealth of the Upāsaka.
3. By performing Balipūjā, one can attain the grace of these Yoginīs to attain one’s desired fruit.
4. To accomplish Sarvasiddhi Prayoga, the Upāsaka should fast on Kr̥ṣṇacaturdaśī. He should then worship the following deities in śrīcakra:

Bālātripurasunarī - Early morning
Bhuvanēśvarī - Morning
Dakṣiṇā Kālī - Mid-morning
Navaratna Kubjikā - Noon
Ugracaṇḍā - Late noon
Rājarājēśvarī - Evening
Kāmakalā Guhyakālī - Midnight

Having thus propitiated the six āmnāyas and their Mistress - Rājarājēśvarī, one should offer Bali to Kurukullā followed by Bali to the sixty-four yōginīs. Homa is performed by offering 108 āhutis using this format:

oṃ gajāsyāyai svāhā |

The bījas to be used before the name of each yoginī are: praṇava, vāk, māyā, ramā, kālī, vadhū, kubjikā-kūṭa and yōginī.

By accomplishing such a prayoga, the Upāsaka attains the grace of the deities.

Those uninitiated into one of the three Mahāvidyās - Tripurasundarī, Kālī or Tārā should not attempt to use this Hymn as practice involving these deities is not for the mere curious, beginners or those unaccomplished in Tantra.

The Stava can be accessed here.