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