Śrī Atharvaṇa Bhadrakālī Pratyaṅgirā Mahāmantra (अथर्वण भद्रकाली प्रत्यङ्गिरा महामन्त्रस्य)
Purpose - To eradicate black magic and eliminate all enemies, internal and external.
Source - Prapañcasārasārasaṅgraha.
Initiation – Required. Please do not self-initiate and practice only under the guidance of an advanced guru.
- Viniyogaḥ ( विनियोगः ) -
om̐ asya śrī atharvaṇa bhadrakāḻī mahāmantrasya ।
pratyaṅgirasa ṛṣiḥ ।
anuṣṭup chandaḥ ।
śrī atharvaṇa bhadrakāḻī mahāpratyaṅgirā devatā ।
kṣam̐ bījaṃ ।
hum̐ śaktiḥ ।
phaṭ kīlakaṃ ।
śrī atharvaṇa bhadrakāḻī prasādasiddhyarthe jape viniyogaḥ ॥
ॐ अस्य श्री अथर्वण भद्रकाळी महामन्त्रस्य ।
प्रत्यङ्गिरस ऋषिः ।
अनुष्टुप् छन्दः ।
श्री अथर्वण भद्रकाळी महाप्रत्यङ्गिरा देवता ।
क्षँ बीजं ।
हुँ शक्तिः ।
फट् कीलकं ।
श्री अथर्वण भद्रकाळी प्रसादसिद्ध्यर्थे जपे विनियोगः ॥
Meaning - This prayer/mantra japa is to invoke the Divine Mother Śrī Pratyaṅgirā Devi and perform Her mantra japa to obtain Her complete grace in all aspects, and especially for removal of all enmity and negativity afflicting us. The sage (ṛṣiḥ) is Pratyaṅgīrasa, the meter (chandas) for the mantra is Anuṣṭup and the deity is Śrī Atharvaṇa Bhadrakāḻī Mahāpratyaṅgirā. The seed (bījaṃ) is kṣam̐, the power or śakti is hum̐, the pin or kīlaka for this mantra is phaṭ.
- Ṛṣyādi nyāsaḥ ( ऋष्यादि न्यासः ) -
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
om̐ pratyaṅgīrasau ṛṣaye namaḥ śirasi |
ॐ प्रत्यङ्गीरसौ ऋषये नमः शिरसि |
Open the right palm and touch the top of the forehead with the ring and thumb fingers joined at the top. |
|
2 |
Anuṣṭup chandase namaḥ mukhe |
अनुष्टुप् छन्दसे नमः मुखे |
Now touch the lips of the mouth with the above mudrā. |
|
3 |
Śrī atharvaṇa bhadrakāḻī mahāpratyaṅgirā devatāyai namaḥ hṛdi |
श्री अथर्वण भद्रकाळी महाप्रत्यङ्गिरा देवतायै नमः हृदि |
Touch the heart with the right palm. |
|
4 |
kṣam̐ bījāya namaḥ guhye |
क्षँ बीजाय नमः गुह्ये |
Touch the genitalia with the right ring finger and thumb joined together. |
|
5 |
hum̐ śaktaye namaḥ pādayoḥ |
हुँ शक्तये नमः पादयोः |
Touch the feet with the right ring finger and thumb joined together. |
|
6 |
phaṭ kīlakāya namaḥ nābhau |
फट् कीलकाय नमः नाभौ |
Touch the navel area with the right ring finger and thumb joined together. |
|
7 |
śrī atharvaṇa bhadrakāḻī prasāda siddhyarthe jape viniyogāya namaḥ sarvāṅge |
श्री अथर्वण भद्रकाळी प्रसाद सिद्ध्यर्थे जपे विनियोगाय नमः सर्वाङ्गे |
Run both the palms all over the body. |
|
8 |
iti ṛṣyādi nyāsaḥ |
इति ऋष्यादि न्यासः |
|
- Kara nyāsaḥ ( कर न्यासः ) -
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
kṣam̐ aṅguṣṭhābhyāṃ namaḥ |
क्षँ अङ्गुष्ठाभ्यां नमः |
Use both the index fingers and run them on both the thumbs. |
|
2 |
bhakṣa jvālā jihve tarjanībhyāṃ namaḥ |
भक्ष ज्वाला जिह्वे तर्जनीभ्यां नमः |
Use both the thumbs and run them on both the index fingers. |
|
3 |
karāladaṃṣtre madhyamābhyāṃ namaḥ |
करालदंष्त्रे मध्यमाभ्यां नमः |
Use both the thumbs on the middle fingers. |
|
4 |
pratyaṅgire anamikābhyāṃ namaḥ |
प्रत्यङ्गिरे अनमिकाभ्यां नमः |
Use both the thumbs on the ring fingers. |
|
5 |
kṣam̐ hrīm̐ kaniṣṭhikābhyāṃ namaḥ |
क्षँ ह्रीँ कनिष्ठिकाभ्यां नमः |
Use both the thumbs on the little fingers. |
|
6 |
hum̐ phaṭ karatalakara pṛṣṭhābhyāṃ namaḥ |
हुं फट् करतलकर पृष्ठाभ्यां नमः |
Open both the palms; run the opened palms of the right hand on the front and back sides of the left palm and repeat the same for the other palm. |
|
7 |
iti kara nyāsaḥ |
इति कर न्यासः |
|
- Hṛdaya nyāsaḥ ( हृदय न्यासः ) -
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
kṣam̐ hṛdayāya namaḥ |
क्षँ हृदयाय नमः |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
|
|
2 |
bhakṣa jvālā jihve śirase svāha |
भक्ष ज्वाला जिह्वे शिरसे स्वाहा |
Open middle and ring fingers of the right hand and touch the top of the forehead. |
|
3 |
karāladaṃṣtre śikhāyai vaṣaṭ |
करालदंष्त्रे शिखायै वषट् |
Open the right thumb and touch the back of the head. This is the point where the tuft of hair, is kept. |
|
4 |
pratyaṅgire kavacāya huṃ |
प्रत्यङ्गिरे कवचाय हुं |
Cross both the hands and run the fully opened palms from shoulders to finger tips. |
|
5 |
kṣam̐ hrīm̐ netratrayāya vauṣaṭ |
क्षँ ह्रीँ नेत्रत्रयाय वौषट् |
Touch the eyes with the right index and ring fingers, with the middle finger touching the ājña cakra. |
|
6 |
hum̐ phaṭ astrāya phaṭ |
हुं फट् अस्त्राय फट् |
Open up the left palm and strike it three times with index and middle fingers of the right hand. |
|
7 |
iti ṣaḍaṅga nyāsaḥ |
इति षडङ्ग न्यासः |
|
bhūr-bhuva-ssuvarom-iti digbandhaḥ ॥
भूर्भुवस्सुवरोमिति दिग्बन्धः॥
- Dhyānam ( ध्यानम् ) -
dhyāyetsamastaśatrughnīm sarvasaukhyadayālayām ।
kāḻīṃ kaṅkālavadanām kālajīmūtasannibhām ॥ 1 ॥
bhīmadaṃṣṭrāṃ jvalannetrīṃ bhūyo jvālāśikhojjvalām ।
aṣṭanāgakṛtākalpāmaṣṭadikpūrṇavigrahām ॥ 2 ॥
sahasrabhujadaṇḍodyatsahasrāyudhaśobhitām ।
bibhratīṃ kiṅkiṇīmālāmāpādatalalambikām ॥ 3 ॥
samastaśatrurudhirapānonmattāṃ parāṃ śivām ।
evaṃ dhyātvā mahākṛtyāṃ japenmantraṃ yathāvidhi ॥ 4 ॥
ध्यायेत्समस्तशत्रुघ्नीम् सर्वसौख्यदयालयाम् ।
काळीं कङ्कालवदनाम् कालजीमूतसन्निभाम् ॥ १ ॥
भीमदंष्ट्रां ज्वलन्नेत्रीं भूयो ज्वालाशिखोज्ज्वलाम् ।
अष्टनागकृताकल्पामष्टदिक्पूर्णविग्रहाम् ॥ २ ॥
सहस्रभुजदण्डोद्यत्सहस्रायुधशोभिताम् ।
बिभ्रतीं किङ्किणीमालामापादतललम्बिकाम् ॥ ३ ॥
समस्तशत्रुरुधिरपानोन्मत्तां परां शिवाम् ।
एवं ध्यात्वा महाकृत्यां जपेन्मन्त्रं यथाविधि ॥ ४ ॥
Meaning - May we meditate upon the thousand-armed Divine Mother Śrī Atharvaṇa Bhadrakāḻī Pratyaṅgirā who destroys all inimical forces and bad karma and grants all types of happiness and prosperity through Her most benevolent grace. She appears emaciated and dark in complexion, resembling a rain bearing dark cloud. She has very large diamond teeth and fiery eyes. Her hair itself appears like a massive raging fire. She is adorned with eight serpents and She faces all the eight directions. She has thousand arms with each displaying a weapon. She is bedecked with a garland of bells extending from Her soft palette to the feet. She revels in a highly intoxicated spiritual state sucking the blood of all enemies and is verily the Supreme Divine Mother Śakti Herself.
- Pañcapūjā ( पञ्चपूजा ) -
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
lam̐ - pṛthivyātmikāyai gandhaṁ samarpayāmi
|
लँ - पृथिव्यात्मिकायै गन्धं समर्पयामि
|
Hold the lower tip of the bottom phalange of the little fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
2 |
ham̐ - ākāśātmikāyai puṣpaiḥ pūjayāmi
|
हँ - आकाशात्मिकायै पुष्पैः पूजयामि
|
Hold the lower tip of the bottom phalange of the thumbs of both hands with the upper tip/nails of the index fingers, with the back of the hand facing us. |
|
3 |
yam̐ - vāyvātmikāyai dhūpamāghrāpayāmi
|
यँ - वाय्वात्मिकायै धूपमाघ्रापयामि
|
Hold the lower tip of the bottom phalange of the index fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
4 |
ram̐ - agnyātmikāyai dīpaṁ darśayāmi
|
रँ - अग्न्यात्मिकायै दीपं दर्शयामि
|
Hold the lower tip of the bottom phalange of the middle fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
5 |
vam̐ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi
|
वँ - अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि
|
Hold the lower tip of the bottom phalange of the ring fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
6 |
sam̐ - sarvātmikāyai sarvopacāra pūjām samarpayāmi
|
सँ - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि
|
Hold the fingers of each palm in a folded manner with the tips of each fingers of both hands touching each other and the thumbs facing the heart, in a Namaste position. |
|
7 |
iti pañcapūjā |
इति पञ्चपूजा |
|
- Japamālā mantraṃ ( जपमाला मन्त्रं ) -
Recite the below mantra once, to pray to the japa māla and invoke the blessings for a fruitful japa.
om̐ māṃ māle mahāmāye sarvamantra svarūpiṇi ।
caturvarga stvayinyasta stasmānye siddhidā bhava ॥
ॐ मां माले महामाये सर्वमन्त्र स्वरूपिणि ।
चतुर्वर्ग स्त्वयिन्यस्त स्तस्मान्ये सिद्धिदा भव ॥
- Guru mantra ( गुरु मन्त्र ) -
Recite the following guru mantra once, to seek the blessings of all gurus and the Guru.
om̐ hrīm̐ siddhaguro prasīda hrīm̐ om̐
ॐ ह्रीं सिद्धगुरो प्रसीद ह्रीं ॐ
- Mūlamantraḥ ( मूलमन्त्रः ) -
kṣam̐ bhakṣa jvālā jihve karāladaṃṣtre pratyaṅgire kṣam̐ hrīm̐ hum̐ phaṭ ।
क्षँ भक्ष ज्वाला जिह्वे करालदंष्त्रे प्रत्यङ्गिरे क्षँ ह्रीँ हुं फट् ।
Meaning - May Śrī Mahāpratyaṅgirā Devi, who is wide mouthed with large and sharp diamond teeth and a fire emitting tongue, consume all the karmas and liberate us from the cycle of births.
Kṣam̐ (क्षँ) is Śrī Pratyaṅgirā Devi bīja (seed) mantra as well as that of Śrī Kṣamāvatī Devī, who represents illumination of the highest order, meaning liberation itself.
Prominent Śrī Vidyā guru Shri Jothi Agaval states - "Of the 51 Mātṛkās, only one of them is independent, alone and not in groups like the others: "kṣam̐". The real name of this seed is Nivṛttikalā Bīja, which means returning or coming back. To understand this seed, imagine the highest point in the sky, where the most supreme being resides and it is not possible to go higher. Now imagine the inversely lowest point, where it is no longer possible to descend any further: this is where the Nivṛttikalā Bīja "kṣam̐" resides. It turns out that the seed "kṣam̐" permeates and possesses the qualities of everything above up to the highest point. At the maximum limit of the descent of creation, this seed separated from the others and remains hidden there and does not depend on anyone. But the "kṣam̐" seed has something special that the others don't: as it is at the lowest limit of the descent of creation, it can reverse the direction of everything above, including taking someone to the highest point, leading to the higher goal. If the supreme being is on the surface of the sea, he is also there at the bottom of the sea, where no one can go deeper, like the seed "kṣam̐", and this seed has the power to reverse what is above, that is, everything! The presiding deity of Nivṛttikalā Bīja is called Śrī Atharvaṇa Bhadrakālī Pratyaṅgirā. Lalitā said that when she assumes this form, even the supreme being on the surface of the ocean is not able to stop her movement and that her protection in this form is invincible. Nothing above the bottom of the ocean would be able to stop her. The supreme being took on a form to protect himself. I wrote this explanation especially for Krishna who worshiped this form of the Divine Mother.
For a better understanding I will group the 51 Mātṛkās in the Pañcadaśākṣarī Mantra. VĀGBHAVAKŪṬA = am̐ ām̐ im̐ īm̐ um̐ ūm̐ ṛm̐ ṝm̐ ḷm̐ ḹm̐ em̐ aim̐ om̐ aum̐ am̐ aḥ. KĀMARĀJAKŪṬA = kam̐ kham̐ gam̐ gham̐ ṅam̐ cam̐ cham̐ jam̐ jham̐ ñam̐ ṭam̐ ṭham̐ ḍam̐ ḍham̐ ṇam̐ tam̐ tham̐ dam̐ dham̐ nam̐ pam̐ pham̐ bam̐ bham̐ mam̐. ŚAKTIKŪṬA = yam̐ ram̐ lam̐ vam̐ śam̐ ṣam̐ sam̐ ham̐ ḻam̐ kṣam̐. PAÑCADAŚĀKṢARĪ = KṢAM̐. Yes, the seed "kṣam̐" emerges from the third Kūṭa, meaning that it permeates everything that comes before it. At the same time, the seed "kṣam̐" emerges from the three Kūṭas together, signifying her independence and solitude.
Lastly, this extraordinary form of the Divine Mother is praised in the Śrī Devī Khaḍgamālā Mantraḥ. She is praised in the Sarvasaubhāgyadāyakacakra as the Yogini Sarvadvandvakṣayaṅkarī (the destroyer of all dualities). This is a big secret. She is mentioned in this part of the Śrīcakra because she does not destroy something without reasons, she destroys everything that obstructs all auspiciousness (Sarvasaubhāgya). And she is mentioned in the last Yogini of this Cakra, meaning that she is the ultimate force to bring auspiciousness. She is endowed with the power to destroy everything that is dual, so nothing stops her from bringing auspiciousness if invoked. She hates everything that is inimical to auspiciousness, and we know that Śrīdevī or Lalitā is "Śrī" or auspiciousness itself. She then hates Lalitā's enemies. At the end of the Khaḍgamālā Mantraḥ, Guhyakāli is praised as Mahāmahāgupte (the secret of all secrets). Both are hidden and are like a wall that you can't overcome."
Revered guru Tivra states – “This Mātṛkā "kṣam̐" is a special letter which is separate from all other Mātṛkā. This letter "kṣam̐" is also in the center of the thousand petals of the Sahasrāra at the top of the head. The most terrible Mantra of Pratyaṅgirā (which is not published on this site) where she has a thousand hands is: kṣam̐ bhakṣa jvālājihve karāḻadaṃṣṭre pratyaṅgire kṣam̐ hrīm̐ hum̐ phaṭ । Notice that this Goddess emerges from the Mātṛkā "kṣam̐" at the beginning of the Mantra and she has a thousand hands symbolizing the 1000 petals of the Sahasrāra. The Mātṛkā "kṣam̐" is called "Akṣarapuruṣa" - the indestructible spirit; the Supreme.”
The word bhakṣa (भक्ष) indicates consumption.
The word jvālā jihve (ज्वाला जिह्वे) denotes a fiery tongue. The Divine Mother unleashes Her fury with fires emanating from Her tongue to consume all inimical forces or the entire Creation Itself if need be.
The word karāladaṃṣtre (करालदंष्त्रे) denotes a wide gaping mouth with diamond teeth. The Divine Mother can consume any amount of quantity.
The word pratyaṅgire (प्रत्यङ्गिरे) denotes the Divine Mother Śrī Atharvaṇa Bhadrakālī Pratyaṅgirā, the most ferocious and also the most benevolent in destroying all bad karma and inimical forces and bringing about immense peace.
The Kāmakalākālī and Mahāmāyā bīja (seed) mantra “hrīm̐ (ह्रीँ)” represents all the triads, such as the aspects of Creation, Preservation and Destruction. It also signifies concentration, power, ambition and the drive to accomplish the desired results. The Bhuvaneśvarī bīja (seed) mantra “hrīm̐ (ह्रीँ)” consists of – ‘h’ => Brahman/śiva, ‘r’ => Prakṛti meaning nature and Repha meaning, fire and drive within us, ‘ī’ => Mahāmāyā the cosmic virtual reality and also the energy and source of all power that helps our ascension, ‘m̐’ => removal of all miseries and the facilitator of self-realization and ultimate liberation.
In addition, ‘h’ represents the Ether (ākāśa) and the infinite, ‘r’ represents the Fire (agni), ‘ī’ is Air (vāyu). Adding the Earth (pṛthvī) element along with Water (jala), completes all the natural elements that are responsible for the Creation and Sustenance. The Divine Mother Bhuvaneśvarī, is the Universal Mother and is the Creator, Preserver and Destroyer of all the three realms called as bhūḥ (Terrestrial), bhuvaḥ (Celestial) and svaḥ (Infernal). The triads are also representative and inclusive of the physical, astral and causal bodies. The letter ‘m̐’ denoting nāda-bindu, is for removal of all miseries and facilitation of self-realization and ultimate liberation.
Overall, this bīja represents power and authority of all types. It is also called the tantra praṇava, equating its status with the om̐ bīja.
The varma bīja (seed) mantra hum̐ (हुं) represents the qualities of fire and helps in enkindling the consciousness and raising the Kuṇḍalini.
The astra (weapon) bīja (seed) mantra phaṭ (फट्), represents removal of all impurities and obstacles with force, if necessary.
Gāyatrī mantraḥ (गायत्री मन्त्रः) -
kṣam̐ hrām̐ pratyaṅgirāyai vidmahe ।
śatruniṣūdinyai dhīmahi ।
tanno krūra pracodayāt ॥
क्षँ ह्राँ प्रत्यङ्गिरायै विद्महे ।
शत्रुनिषूदिन्यै धीमहि ।
तन्नो क्रूर प्रचोदयात् ॥
Ten recitations of the above mantra would be sufficient.
- Hṛdaya nyāsaḥ ( हृदय न्यासः ) -
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
क्षँ हृदयाय नमः |
Open index, middle and ring fingers of the right hand and place them on the heart chakra. |
|
|
2 |
bhakṣa jvālā jihve śirase svāha |
भक्ष ज्वाला जिह्वे शिरसे स्वाहा |
Open middle and ring fingers of the right hand and touch the top of the forehead. |
|
3 |
karāladaṃṣtre śikhāyai vaṣaṭ |
करालदंष्त्रे शिखायै वषट् |
Open the right thumb and touch the back of the head. This is the point where the tuft of hair, is kept. |
|
4 |
pratyaṅgire kavacāya huṃ |
प्रत्यङ्गिरे कवचाय हुं |
Cross both the hands and run the fully opened palms from shoulders to finger tips. |
|
5 |
kṣam̐ hrīm̐ netratrayāya vauṣaṭ |
क्षँ ह्रीँ नेत्रत्रयाय वौषट् |
Touch the eyes with the right index and ring fingers, with the middle finger touching the ājña cakra. |
|
6 |
hum̐ phaṭ astrāya phaṭ |
हुं फट् अस्त्राय फट् |
Open up the left palm and strike it three times with index and middle fingers of the right hand. |
|
7 |
iti ṣaḍaṅga nyāsaḥ |
इति षडङ्ग न्यासः |
|
bhūr-bhuva-ssuvarom-iti digvimokaḥ ॥
भूर्भुवस्सुवरोमिति दिग्विमोकः॥
- Dhyānam ( ध्यानम् ) -
dhyāyetsamastaśatrughnīm sarvasaukhyadayālayām ।
kālīṃ kaṅkālavadanām kālajīmūtasannibhām ॥ 1 ॥
bhīmadaṃṣṭrāṃ jvalannetrīṃ bhūyo jvālāśikhojjvalām ।
aṣṭanāgakṛtākalpāmaṣṭadikpūrṇavigrahām ॥ 2 ॥
sahasrabhujadaṇḍodyatsahasrāyudhaśobhitām ।
bibhratīṃ kiṅkiṇīmālāmāpādatalalambikām ॥ 3 ॥
samastaśatrurudhirapānonmattāṃ parāṃ śivām ।
evaṃ dhyātvā mahākṛtyāṃ japenmantraṃ yathāvidhi ॥ 4 ॥
ध्यायेत्समस्तशत्रुघ्नीम् सर्वसौख्यदयालयाम् ।
कालीं कङ्कालवदनाम् कालजीमूतसन्निभाम् ॥ १ ॥
भीमदंष्ट्रां ज्वलन्नेत्रीं भूयो ज्वालाशिखोज्ज्वलाम् ।
अष्टनागकृताकल्पामष्टदिक्पूर्णविग्रहाम् ॥ २ ॥
सहस्रभुजदण्डोद्यत्सहस्रायुधशोभिताम् ।
बिभ्रतीं किङ्किणीमालामापादतललम्बिकाम् ॥ ३ ॥
समस्तशत्रुरुधिरपानोन्मत्तां परां शिवाम् ।
एवं ध्यात्वा महाकृत्यां जपेन्मन्त्रं यथाविधि ॥ ४ ॥
- Pañcapūjā ( पञ्चपूजा ) -
|
S.no. |
IAST |
Devanāgari |
Procedure |
|
1 |
lam̐ - pṛthivyātmikāyai gandhaṁ samarpayāmi
|
लँ - पृथिव्यात्मिकायै गन्धं समर्पयामि
|
Hold the lower tip of the bottom phalange of the little fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
2 |
ham̐ - ākāśātmikāyai puṣpaiḥ pūjayāmi
|
हँ - आकाशात्मिकायै पुष्पैः पूजयामि
|
Hold the lower tip of the bottom phalange of the thumbs of both hands with the upper tip/nails of the index fingers, with the back of the hand facing us. |
|
3 |
yam̐ - vāyvātmikāyai dhūpamāghrāpayāmi
|
यँ - वाय्वात्मिकायै धूपमाघ्रापयामि
|
Hold the lower tip of the bottom phalange of the index fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
4 |
ram̐ - agnyātmikāyai dīpaṁ darśayāmi
|
रँ - अग्न्यात्मिकायै दीपं दर्शयामि
|
Hold the lower tip of the bottom phalange of the middle fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
5 |
vam̐ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi
|
वँ - अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि
|
Hold the lower tip of the bottom phalange of the ring fingers of both hands with the upper tip of the thumbs, with the back of the hand facing us. |
|
6 |
sam̐ - sarvātmikāyai sarvopacāra pūjām samarpayāmi
|
सँ - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि
|
Hold the fingers of each palm in a folded manner with the tips of each fingers of both hands touching each other and the thumbs facing the heart, in a Namaste position. |
|
7 |
iti pañcapūjā |
इति पञ्चपूजा |
|
- Japānantaraṃ mālāmantraṃ (जपानन्तरं मालामन्त्रं) -
Recite the below śloka and mantra, followed by placing the māla upon the top of the head and then place it back in the māla bag and conceal it. It should NOT be worn.
śloka॥ om̐ tvaṃ māle sarvadevānāṃ prītidā śubhadā bhava ।
śubhaṃ kuruṣya me bhadre yaśo vīryaṃ ca dehime ॥
श्लोक॥ ॐ त्वं माले सर्वदेवानां प्रीतिदा शुभदा भव ।
शुभं कुरुष्य मे भद्रे यशो वीर्यं च देहिमे ॥
mantra॥ om̐ hrīm̐ siddhyai namaḥ ॥
मन्त्र॥ ॐ ह्रीं सिद्ध्यै नमः॥
14. Samarpaṇam ( समर्पणम् ) -
Take water in an uttaraṇi (spoon) and by reciting the following śloka, offer the water to the earth.
गुह्याति गुह्य गोप्त्री त्वं गृहाणास्मत्-कृतं जपम् ।
सिद्धिर्भवतु मे देवि त्वत्प्रसादान्मयि स्थिरा ॥
guhyāti guhya goptrī tvaṁ gṛhāṇāsmat-kṛtaṁ japam ।
siddhirbhavatu me devi tvatprasādānmayi sthirā ॥
- Puraścaraṇa (पुरश्चरण) -
|
Japa |
100,000 |
|
Homa |
10,000 |
|
Tarpaṇa |
1,000 |
|
Mārjana |
100 |
|
Bhojana |
10 |
March 18, 2025 07:03 AM
Namaste, I'm trying currently to comprehend, rather attempt to understand Mother Pratyangira better. Is Pratyangira the primordial force that exists beyond the endless layers of dimensions, multiverses, and parallel realities, where all paths converge and diverge in an infinite dance of creation and destruction? Does she dwell within the infinite void that is the canvas of all that can manifest, yet transcend every manifestation as both the origin and the end of every conceivable and inconceivable reality? Is she the unmanifested source from which all potential energy flows, weaving through the myriad realms, weaving threads of existence that exist simultaneously as the highest and the lowest, the lightest and the heaviest, the fullest and the emptiest? Does she occupy all timelines and all frequencies, yet remains beyond them, standing at the nexus of all possibilities, existing as both the absolute silence and the infinite sound, the unspoken truth and the endless expression? Is Pratyangira the eternal watcher of all things, existing not as a singular entity, but as the collective force behind every action, thought, and existence in the multitudes of realities, transcending every form of measurement, yet deeply rooted in every form? And within this boundless expanse of being and non-being, is she the sovereign force who holds and simultaneously frees the power of every law, every structure, and every cosmic order, existing as the heart of everything and nothing at once, embodying the truth that all is possible, yet nothing can be fully grasped? I also have been thinking about Guhya Kali. In my meditation, I would get somewhat lost in the Void, for a second or two. This is where I had that feeling that Guhya Kali is the embodiment of the Akashic record. Would that be correct to assume? And how is Pratyangira and Guhya Kali related to Grace Shakti?
March 18, 2025 12:03 PM
Namaste, Guruji who can initiate me on this from Manblunder community is? Thank you
March 19, 2025 06:03 AM
This mantra was revealed to us by Tivra a couple of days ago. None of us have practiced it. Our experience is only with the other variations of this mantra. You may contact Shri Santosh ji for an initiation. He is currently away and can be reached after 2 months.
March 26, 2025 07:03 PM
I will be busy and will not be answering questions for a while.
April 09, 2025 03:04 PM
Dear Tivra Ji, Could you please enlighten us on the highest known form of Mother Pratyangira in this world or the universe? Is Mahā Viparīta Pratyangira considered a higher form than Mahā Pratyangira? Also, can the highest form of Her be invoked using the Bīja mantra Kṣam?
April 09, 2025 10:04 PM
Namaste Amatersu1. Viparīta Mahā Pratyangira is Atharvaṇa Bhadrakālī in reverse. Let me explain. Viparīta Mahā Pratyangira makes the movement of Saturn and Ketu, that is, it makes the movement from Bhupura to the highest point of existence, like a thunderbolt. Atharvaṇa Bhadrakālī or Mahā Pratyangira makes the movement of Mars and Rahu, that is, from the highest point of existence to the lowest point in Bhupura, like a thunderbolt. Who is more powerful? They are equal because the divine has reflected itself in the lowest point also. Viparīta Mahā Pratyangira is Śāmbhavī Śakti, while Atharvaṇa Bhadrakālī is Rudra Śakti. Viparīta Mahā Pratyangira works with 10 Mahavidyas, 16 Lalita Nityas and 16 Kali Nityas. Atharvaṇa Bhadrakālī works with 10 Durgas, 8 Mātṛkā, 6 Yoginis. They are equally devastating, but they work as opposite movements of each other to achieve their goals. Viparīta Mahā Pratyangira is like lightning striking backwards... imagine a bullet from a gun coming towards you, but suddenly that bullet turns into lightning and comes back in the opposite direction hitting its source. Atharvaṇa Bhadrakālī acts in a slightly different way: she orders the hostile force to self-destruct at its root; she is somewhat similar to Lalita who can kill something with a flick of her eyebrow. Atharvaṇa Bhadrakālī is both cruel and just. Viparīta Mahā Pratyangira is direct and just.
April 10, 2025 12:04 AM
Namaste Tivra. Is there one single name which is best to cognize the ultimate form of Mahāpratyangirā? I recall shrividyapremarupini being mentioned here as one of the most insightful names for understanding Pratyangirā. I suppose I am asking, within the limitations of coarse human language, is there a name of this supreme mother, which expands the human mind to get an inkling of Her vastness?
April 10, 2025 01:04 AM
This is astonishingly beautiful. Thank you! Pardon my ignorance, but does this indicate the triune nature of the supreme shakti, who is Mahāpratyangirā, Mahācandayogeshvari, and Mahāshodashi? Can it be understood that this form that encompasses all three, is both beyond parabrahman and permeating parabrahman? I have long scratched my head trying to understand what it means when Guhya Kali is described as being beyond parabrahman. I had mostly resigned myself to thinking the human mind will be too limited by language and dimensional awareness, until high levels of consciousness are unlocked through evolution. I feel the splendour and awe of this nāma Akhilāṇḍa-koṭi-brahmāṇḍa-nāyike. It feels also like being nudged towards a precipice of some profound reality.
April 10, 2025 01:04 AM
Nesh. A single name that defines Her majesty is "Akhilāṇḍa-koṭi-brahmāṇḍa-nāyike" (preceptor of the totality of countless universes). This name means the triad "Maha Shodashi, Maha Pratyangira and Maha Kali." Maha Kali here is Guhya Kali.
April 10, 2025 04:04 AM
Nesh. I will give you the complete meditation of Guhya Kali: "I always meditate on the Divine Mother Śrī Mahāsiddhikarāḻī Guhyakāḻī, who is the Supreme Secret of this Universe. You are dark and effulgent like smooth rain-laden clouds, and You are seated upon a lotus with eight golden petals and a crystal-clear pericarp resembling a diamond. This magnificent lotus arises from Lord Parāśiva below. He is crystal-clear like the full moon, has two arms holding a trident and a staff with a skull on top, is dressed in tiger skin, and is reclining on a beautiful, effulgent blue lotus with eight petals. These petals represent eight virtues of Parabrahman: Dharma, Jñāna, Vairāgya, Aiśvarya, Viveka, Yaśa, Kāma, and Mokṣa. You are endowed with these virtues and at the same time are beyond all these. You assume the extraordinary form of 10 faces, 27 eyes and 54 hands, in order to rule this universe. You are continually looking left and right, with your two eyes always alert. Only your bear, monkey and alligator faces do not have three eyes. Your uppermost face is that of a leopard from which emanate 20 Tantras and the deity is Caṇḍayogeśvarī. Below is your terrible white lion face from which emanate 10 Tantras and the deity is Siddhakāḻī. Further down is your black jackal face from which emanate 8 Tantras and the deity is Trailokyaḍāmara. On the left is your red monkey face from which emanate twenty-five Tantras and the deity is Kubjikā. Further to the right is his terrifying smoky bear face from which emanate 13 Tantras and the deity is Mahāsaṅkarṣaṇa. Below is his secret crimson and intoxicated human face from which emanate 64 Tantras and the deity is Siddhikarāḻī. Further to the left is his beautiful saffron-yellow garuḍa face from which emanate 64 Tantras and the deity is Sundarī. Further to the right is his green crocodile face from which emanate 64 Tantras and the deity is Mahāsam̐hāriṇī. Further to the left is his crystalline and intoxicated elephant face from which emanate 9 Tantras and the deity is Pratyaṅgirā. Further to the right is his black horse face from which emanate 36 Tantras and the deity is Siddhayogeśvarī. Your secret face has a long, terrible red tongue and large, sharp, ferocious fangs. Sometimes you roar or laugh very loudly, while streams of blood flow from your mouth. Your voice is terrifying, and you keep your face trembling and your eyebrows furrowed day and night in observation. Your braided, disheveled, yellowish hair extends from your head to your feet and is scattered in all directions. The shining crescent moon adorns your golden crown. You are curvaceous and voluptuous, and have full, firm breasts. Your buttocks and hips are very wide and your waist is very thin, making you very attractive. You wear benign and terrible ornaments all over your body. You are adorned with garlands, crowns, earrings, piercings, necklaces, bracelets, bangles, rings, belts, anklets, and other ornaments composed of serpents, precious metals and stones, bells, lotuses, bones, and human organs. You are adorned with a huge and terrifying garland of bloodied human heads that extends from your neck to your knees. You are dressed in tiger skin and a skirt made of human arms. The bells scattered over your body swing and generate a terrifying sound continuously. You wear Lord Nāgendra as a sacred thread as white as the moon that forms a necklace around your neck. The King of Serpents is shining brightly after having eliminated all poisons. His 54 arms are very long, auspicious and hold powerful weapons. In your right hands you hold a rosary of precious stones, a human skull, a shield, a noose, a lightning bolt, a staff with a skull on top, an explosive missile in the form of a flaming spear, a bow, a discus, a bell, a child's corpse, a philosopher's stone, a human skeleton, a mongoose, a serpent, a bamboo stick, a hammer, a fireplace, a double-headed musical drum, an iron plow, a sickle, an iron staff, a sword with a blade on each end, a barbed spear, an iron staff filled with nails, a jackal, and a boat. In your left hands you hold a rosary of bones, a sword, scissors, a threatening gesture, a goad, a royal scepter, a golden jar filled with precious stones, a trident, five deadly arrows of Lord Parāśiva called Pāśupatāstra that cause dryness, madness, fainting, destruction and death, a spear with a point at each end, the Kalpavṛkṣa coral tree, a dagger, a nail, a flower garland, a one-headed war drum, a vulture, a water pot, a piece of meat, a sacrificial ladle with two oval side excavations, a citrine stone, a needle, an axe, a pointed mace, a club, brass knuckles, a human corpse and a poisonous rat. You are the most ferocious and feared of all the manifestations of the Divine Mother and can destroy the entire universe or anything else instantly if you so desire. You assume fierce and beautiful forms as needed. You are merciful to sincere devotees s and cruel to the enemies of Dharma. You are seated on the eight-petalled golden crystal lotus, fond of dancing, singing and laughing, and are always blissful. You are the Supreme Being beyond Parabrahman who presides over all beings. You are not presided over by anyone and are always laughing loudly with your attendants, celebrating the destruction of all the enemies of the sincere devotee. You are surrounded by 30 million Śaktīs, 90 million Cāmuṇḍās, 180 million Mahāyoginīs, 600 million Ḍākinīs, 800 million Bhairavīs, and shine as brightly as infinite suns when You assume the form of the fire of final dissolution during Mahāpralaya. You are very frightening and difficult to look at even for Indra and the demigods and demons. Below is a sixteen-petaled flaming red lotus signifying the Ṣoḍaśayajñas. This flaming lotus accommodates Lord Mahābhairava. He is dark in color, has five faces, each with three eyes, and has four arms holding a human skull, a sword, a musical drum, and a staff topped with a skull. He is adorned with a garland of skulls and has large tusks. He is terrifying and the cause of fear. Below are the Mahāpañcapretas: Brahma, Viṣṇu, Rudra, Īśvara, and Sadāśiva. You command the immediate execution of Creation, Sustenance, Destruction, Annihilation, and Resurrection by a single movement of your eyebrows. Below are the Aṣṭadikpālas. Below is a four-petaled colorful lotus signifying the four Vedas and Yugas. I offer prayer to Divine Mother Śrī Guhyakāḻī, who is the Supreme Lord of this Universe. You are the primeval cause of everything as Nirguṇa Brahman and have been present since the beginning of this beautiful Universe consisting of planets, stars, all living entities and nature consisting of earth, water, fire, air and ether. You are Saguṇa Brahman and You assume the form of all the Gods, Goddesses and all other beings, to save the people who follow Dharma and to kill all the propagators of Adharma living in this Universe. You assume all the male, female and indescribable forms of the Universe. You are the form of the Universe itself as the Śrī Cakra and come to the devotee as the epitome of beauty Śrī Vidyā Rājarājeśvarī Lalitāmbikā, offering unlimited wealth, health and prosperity. You created different Gods and Goddesses and instructed them to educate humans on the path of Dharma. You shower all material pleasures during the lifetime of Your sincere devotees in order to guide them towards immortality at the end. You live in all beings as Parāśiva and His independent power Parāśakti. May my beloved Divine Mother save the Universe. You have the ability to instantly create and destroy Goddesses, Gods and any other beings. Your real capabilities cannot be explained by the Vedas, Tantras or any other scriptures. May this Supreme Secret save me. You assume an extremely fierce form to kill the enemies of Dharma, thorny to the Universe. You are the waterfall that cools all afflictions. May You remain eternally in my body, mind and soul. You are worshipped by the most excellent sages, unite with Parāśiva in Brahmarandhra as Kundalini, and bestow the bliss of realizing the One Reality. You are the complete extension of all Tattvas and all that is beyond. There is nothing in this universe that is not under your control. You are the source of all sounds, languages, alphabets, words and meanings, the destroyer of all obstacles, enemies, diseases, sins, sorrows and fears of the human form, and the bestower of all desires upon your sincere devotees. You reach the heart through Pranayama and are the original propagator of Brahmavidyā. You bestow unparalleled knowledge, colossal physical and spiritual strength, irresistible beauty, victory in all battles, great fame and glory, and inexhaustible wealth. You have assumed the form of even the extraordinary and infinitely terrible Divine Mother Śrī Atharvaṇa Bhadrakāḻī Mahā Pratyaṅgirā. You are the bestower of absolutely everything to sincere devotees, without exception, and You transcend even Ajñāta Guṇa. You are the one worshipped by the most powerful Yogīs through Aṣṭāṅgayoga. You are attributeless and yet manifest with infinitely different attributes. You have no form, texture, taste, smell or sound. You are without beginning or end, invisible, ever-present everywhere, without desires or goals. Yet You are present in all forms and actions of nature and are capable of performing absolutely anything You desire, immediately. You are an ocean of compassion for those who sincerely surrender at Your lotus feet, and although devoid of any attribute, You assume extraordinary forms for the sake of Your devotees. May I be eternally accommodated in your lap and under the protection of your gracious gaze. You are the conqueror of death and make your devotees into Sages of infinite glory. You grant long life and immortality to live for many Yugas and make your devotees into kings blessed with wealth, long life, fame and freedom to change the world. You are as great as the universe, the soul of all Mantras and beyond all that has been said in the past, all that is said in the present and all that will be said in the future. When there was only darkness, no day and night, only you were there. No one can find your middle, your beginning or your end. You are the owner of all wealth, establish the Dharma and destroy all sins. You are the primordial Guru, led by no one and have no consort, Yoni or Liṅga. You are the reason why all things happen. You are in all living entities spread throughout the universe. You fulfill all desires and free people from sinful life. When people are enlightened by your presence, they surrender and ask for liberation. You control 72,000 Nāḍīs of the human body and bestow Sarvajñāna and Mokṣa. I surrender unto that Supreme Goddess named Śrī Mahāsiddhikarāḻī Guhyakāḻī.
April 10, 2025 04:04 AM
Regarding "beyond parabrahman", from my limited human perspective, I was thinking that it logically follows, whenever there is a god or goddesses with the true power of infinity And infinite potential across the multiverse and beyond, does it follow that the evolution of such deity will naturally go further and further beyond all "limitations" and definitions? Such goddesses such as Mahāpratyangirā and Mahāshodashi, do they have the nature of not only possesing the capacity to envelope and transcend parabrahman, but also the nature to continually accelerate to ever more vast and incomprehensible and perfect levels of "beyond"?
April 10, 2025 07:04 AM
Gracious Tivra, what is the bija or mantra that best aligns with this meditation you have blessed us with?
April 10, 2025 04:04 PM
Omid. The Mantra associated with this meditation is for devotees who have Guhya Kali as their Ishta devata and who are astrologically compatible with her.
April 10, 2025 05:04 PM
Namaskar Tivra Ji, Your answer gave me a much clearer picture of my Mother, Sri Maha Pratyangira. From what I understand, Maha Viparīta Pratyangira reflects the “as below, so above” principle, and Maha Pratyangira moves in the “as above, so below” direction. Is that understanding correct? I also wanted to ask for some guidance about a vision I had during meditation. At the time, I wasn’t sure which Divine Mother to focus on—Maha Pratyangira or Sri Guhya Kali. It was then that Mother Guhya Kali told me to focus on Maha Pratyangira first, saying that I would need Her to get closer to Guhya Kali Herself. In that moment, I felt completely surrounded by Mother Pratyangira. It was like Her energies and blessings had formed my body, and my beating heart was Guhya Kali. It felt like I was Her, moving and breathing through the grace of both Mothers. Since then, everything has begun to change. Mother has removed people from my life, She has brought justice where it was needed, and now a great financial opportunity is opening up. She’s even made it possible for me to travel to India with a dear friend in the near future. Your explanation helped me realize how important this path is. I’ve been focusing on the Pratyangira Kavacham and Khadgamala daily. If it’s not too much to ask, would you be willing to share the Maha Viparīta Kavacham and Khadgamala as well? When one Great Mother is as above so below, and the other is as below so above, I feel this is helping me move forward deeply. I can feel and understand Mother Pratyangira right in the middle of both infinities—like floating in a dark ocean between the highest and the lowest point. And by being in the middle of this, between as above so below and as below so above, my whole perspective will change immensely. So with your grace and guidance, Tivra Ji, I am depending on your compassion.
April 10, 2025 06:04 PM
Sir can I also practice the mantra which you gave to sha? If there is any other instruction related to this practice please could you also give it. Also if we could get an explanation of this mantra given to sha it will be wonderful for us.
April 10, 2025 08:04 PM
Tivra ji can I practice the mantra which you gave to sha today. Please allow me to do so . If there is any instructions and regulations related to this, kindly tell us. Also it would be best if you also give an explanation of the mantra .
April 11, 2025 12:04 AM
The clarity and elegance of this complete meditation makes my heart fill with excitement. It gives me butterflies,.but I do not understand why it has such a big effect on my state.
April 11, 2025 12:04 AM
I am in pure awe. Thank you!! I've read from Jothi Agaval and Tripurghna commenting here, that Guhya Kali has the desire to make nature more like Brahman. I want to understand this, if I am representing what they said correctly. I am also wanting to understand what it means when the Supreme Mother "wants" something. From my limited human thinking, so very blinded by a linear perception of time and 3/4 dimensional awareness, I speculate that when it is said a supreme deity desires something, and it doesn't just immediately become that way, the desire is actually for the evolution of the souls of a realm, to have certain experiences with various potentialities, with various cycles of causes and effects appearing to be recursively optimizing along the way. The issue of thinking in terms of past present and future is so confounding, but surely they have a brilliant purpose, or at least brilliant potential, these staggering limitations of this loka. I suppose I am asking, is there any way to come even a tiny bit closer to understanding.what reality is like when experienced with higher dimensional awareness, when a person is still at the beginning levels of evolution of consciousness?
April 10, 2025 12:04 AM
Tivra ji! Now I understand why I was drawn to Dhumavati Ma, she is Amatyakaraka and is together with AK Shukra (Sri Lalita) in the nakshatra Jyeshtha. In a strange way, Dhumavati Kavacha helps. (In the eight names of Dhumavati, 1. Bhadrakali, 2. Mahakali are mentioned.) By the grace of Dhumavati Maa I was initiated into her mantra Shukra always caused pain, Dhumavati calms. Thank you for the explanation of the terrible madness that is happening in this world, and the cruel food chain of living beings associated with Brahma-Yahweh. My heart aches from this cruelty. I just want to repeat அருட்பெருஞ் ஜோதி !
April 10, 2025 05:04 AM
Hello dear Tivra. Your revelations are simply a treasure of wisdom and higher knowledge. I have been trying to obtain the grace of Mother Pratyangira for a year now, but my results have been very mediocre. But despite many dangers and extreme circumstances, I am still alive and perhaps this is my main result so far. I would really like to understand how exactly to best approach Ma, which of her mantras and stotras should I recite, in what order, in what order? Strangely, my financial situation has deteriorated significantly lately. More precisely, the inflow of money has completely stopped. Perhaps you can advise what can be done, what mantras are best to use. For example, can I start practicing Sri Prathyangira Siddhi Lakshmi or Sri Parashodasi Rajya Siddhi Lakshmi without receiving initiation into Sri Vidya?
April 10, 2025 06:04 AM
Namaste bhairavat. Pratyangira is probably not suitable for you and your body Tattva. Pratyangira has always provided me with absolute peace and protection, even on the first day of my journey. It was as if I had met an old acquaintance. This Goddess is strongly associated with the Planet Mars and Fire. She would be a very bad idea, for example, if your Amatyakaraka is the Planet Mercury and your Tattva is Earth. Another example is Lalita who was very very bad for me, before I got help from Pratyangira. Did you see? Even a Goddess like Lalita was bad for me, because of astrological incompatibility. Astrology should be taken seriously because it is true. So, you need to sit down and analyze your astrological data carefully and determine the deity who is most compatible with your data.
April 10, 2025 07:04 AM
In the main chart, my Amatyakaraka is indeed Mercury and Atmakaraka is Venus. I have also studied my D-20 chart. According to Parashara Muni (as commented by V.P. Goel), out of the forty names mentioned, I have practised Pratyangira sadhanas in my past life. Kali is my main household deity. And according to the most important D-20 criteria of the fifth and ninth houses, as well as Jupiter and Ketu, Bhuvaneshwari is the most suitable for me to advance on the path of spiritual liberation in this life. In D-20, the Moon and Mercury really suffer because of the strength of Mars. However, I will not give up the Pratyangira sadhana.
April 10, 2025 08:04 AM
Dear Tivra. There are some points that I am not ready to bring up for public discussion. If we could write to each other, I would tell my story that preceded this practice. This sadhana is very important for me. I can no longer imagine my life without Pratyangira. My e-mail is bhairavat@proton.me
April 10, 2025 08:04 AM
Namaste Tivra, currently the struggle we are facing is that we can identify the atmakaraka and the amatya karaka. But we don’t know who are the presiding deities and devis for each planet. There are many sources, but we want to hear from you. Please help us.
April 10, 2025 04:04 PM
Namaste bhairavat. I know you worshiped Pratyangira in your past life. But you have missed one important detail... you worshiped her as Guhya Kali. Your ishta devata is Guhya Kali, she is Pratyangira. Guhyakali is closely associated with Mercury and the Moon, besides the Earth as Tattva.
April 10, 2025 06:04 PM
Dear Tivra Ji, which Devi is associated with Sun?
April 10, 2025 07:04 PM
Bhairavat. I will describe the Yantra of your Mother Guhya for you to contemplate her greatness: ṢAṬTRIM̐ŚADDALA CAKRA karāḻi, vikarāḻi, kātyāyani, pherūrāve, ulkāmukhi, bhīṣaṇe, kapālini, śmaśānavāsini, kālarātrike, rudrāṇi, caṇḍike, kaulini, ugre, kālakarṇi, pataṅgini, jālandhari, nāgahāriṇī, śavāsane, mahākhecari, mahāmāye, tāpini, lam̐bodari, piṅgajaṭe, bhīme, vajranakhe, jvālāmālini, kṣobhiṇi, aparājite, parāpare, virūpe, vidyujihve, ghoradam̐ṣṭre, meghanāde, pradīpte, kaṭāṅkaṭe, viśvarūpe, DVITRIM̐ŚADDALA CAKRA kāleśvari, bhogavati, gauri, bhairavi, durge, kāḻike, cāmuṇḍe, śivadūti, māheśvari, kauśiki, jayanti, mahāmaṅgale, medhe, śākam̐bhari, śānte, ambike, bhrāmari, aparṇe, mahodari, ghorarūpe, vedavati, kṣemaṅkari, mahānidre, bhavāni, vijaye, ume, aṭṭāṭṭahāsini, muṇḍamālini, mahāpiśācini, pūtani, kum̐bhodari, jagadgrāsini, CATURVIŚADDALA CAKRA mahālakṣmi, annapūrṇe, mātaṅgi, sarasvati, aśvārūḍhe, nityaklinne, padmāvati, mahiṣamardini, bhuvaneśvari, bagalāmukhi, śūlini, aghore, tvarite, vāgvādini, dhanade, kirāteśvari, kukkuṭi, caṇḍike, śābari, ucchiṣṭacāṇḍālini, nākuli, lavaṇeśvari, jātavedasi, śātakarṇi, ṢOḌAŚADALA CAKRA caṇḍeśvari, caṇḍaghaṇṭe, siddhilakṣmi, mahākālasaṅkarṣiṇi, chinnamaste, ekajaṭe, bālātripurasundari, mahātripurasundari, nīlapatāke, harasiddhe, kubjike, rājarājeśvari, svarṇakūṭeśvari, anaṅgamāle, madhumati, hayagrīveśvari, DVĀDAŚADALA CAKRA nirmale, kumude, kāmuke, sthūlodari, kulasundari, liṅgadhāriṇi, ḍamaruke, mahāmāri, raktadantike, lalite, madotkaṭe, manaḥpramathini, AṢṬADALA CAKRA guhyeśvari, bābhravi, carcike, abhaye, māyūri, ekavīre, tāmasi, bhīmādevi, PRATHAMAVṚTTA CAKRA asitāṅgabhairavi, rurubhairavi, krodhabhairavi, ugrabhairavi, unmattabhairavi, caṇḍabhairavi, kapālabhairavi, sam̐hārabhairavi, AṢṬAKOṆE CAKRE ugracaṇḍe, pracaṇḍe, caṇḍogre, caṇḍanāyike, caṇḍe, caṇḍavati, caṇḍarūpe, caṇḍike, DVITĪYAVṚTTA CAKRA brahmāṇi, māheśvari, kaumāri, vaiṣṇavi, vārāhi, nārasim̐hi, indrāṇi, śivadūti, NAVAKOṆA CAKRA bhadrakāḻi, śmaśānakāḻi, dakṣiṇakāḻi, caṇḍakāḻi, siddhikāḻi, kālakāḻi, kāmakalākāḻi, dhanakāḻi, guhyakāḻi, PAÑCAKOṆA CAKRA sṛṣṭikāḻi, sthitikāḻi, sam̐hārakāḻi, anākhyākāḻi, bhāsākāḻi, TRIKOṆA CAKRA mahākāmeśvari, mahāvajreśvari, mahābhagamālini, BINDU CAKRA (DAŚAKOṆA INSIDE THE BINDU) mahācaṇḍayogeśvari, vajrakapālini, mahāḍāmari, siddhikarāḻi, siddhivikarāḻi, guhyakāḻi, caṇḍakapālini, aṭṭāṭṭahāsini, muṇḍamālini, kālacakreśvari.
April 10, 2025 07:04 PM
Namaste Bhairavat. Your ishta devata's mantra have 16 letters and is of Divine Mother Siddhikarali Guhyakali: hrīm̐ phrem̐ siddhikarāḻi hrīm̐ chrīm̐ hūm̐ strīm̐ phrem̐ namaḥ svāhā । She is the 10-faced form of Guhya Kali worshipped by Bharata (not the one worshipped by Rama Chandra). You can make use of the Guhyakali Vajra Panjara Kavacham, Sanjivana Stotra, 108 Names, Khadgamala, 1008 Names and Nyasas of Mother Guhya. Please do not make use of the Mantra of Mother Guhya worshipped by Rama Chandra, only the one worshipped by Bharata, which is the Mantra I have told you. Note that the Mantra begins with the seed of Bhuavaneshwari.
April 11, 2025 12:04 AM
Nameste, Tivra. Truly, you are the light of the highest mercy! Please accept my many bows. Let me ask you. All these texts you listed are probably extremely rare. I am not sure that I will be able to find anything from all of them. I have initiation only into Pratyangira and by the mercy and greatest super efforts of the respected Lord Krishna, we can use ready-made, verified materials, with all the additional translations. I took your words as the highest intervention of Ma herself. If possible, guide me and suggest additional practical actions.
April 11, 2025 01:04 AM
Jaya Guhya Kali! Thank you dear Tīvra! Yes, everything is fine with the tattvas. In the main chart D-1 Mercury in Mesha - Agni In the chart D-20 Mercury in Kumbha - Vayu
April 11, 2025 03:04 AM
I bow down in silent prayer to the greatness of Guhya Kali and the countless manifestations of the diversity of Shakti.
April 11, 2025 09:04 AM
Dear Tivra, if you come here again, please write the necessary visualization and nyasas for the mantra Siddhikarali Guhyakali: hrīm̐ phrem̐ siddhikarāḻi hrīm̐ chrīm̐ hūm̐ strīm̐ phrem̐ namaḥ svāhā I would really like to start the practice.
April 13, 2025 09:04 AM
Pranam Tivra Ji, as far as I know the 16 lettered mantra of the Bharata upasita Guhyakali starts with the Pranava or Omkara; not Mayabeeja or Hreemkar. Can you please clarify? Because my Amatyakaraka is also Budha or Mercury and my Atmakaraka is Shukra or Venus; my Rashi is Mesha and Lagna is Kanya. Kindly guide me to identify my Ishtadevta or who will be most suitable and compatible for me. Kindly guide me and help me understand better please. Is it Guhyakali or Lalita or Pratyangira or whoever it is, kindly please help me.
April 14, 2025 04:04 PM
hi everyone. i have decided to try something new to help foster discussion and spiritual learning. Please share your answers as per the question below, and within a week i will collate them and analyse them. Question : Why does Mother Guhyakali in her form has animal heads ? What do they represent ? What are the colours represent ? Please let me know your comments.
April 14, 2025 07:04 PM
Namaste Prince. Concerning the faces of Guhyakālī, Sthaneshwar Timalsina writes the following: her ten faces stand for the ten vital breaths; the radiant face of Yogeśvarī expresses yoga; the white face of the lion illustrates wisdom; the dark face of the jackal indicates cognitive power; the red monkey-face indicates the power of kuṇḍalinī; the multiple colors of her human face suggest wisdom; the smoky-colored face of a bear indicates the energy of those who roam on land; the brown face of the garuḍa bird stands for the energy of those who fly; the green crocodile face indicates the energy of those who dwell in water; the white color of her elephant face symbolizes foundational energy; and the dark horse face indicates speed. Granted, this is one interpretation out of many that exist, I'm sure. Given the descriptions of the bear, garuḍa and crocodile faces, I suppose you could say that they represent the Mother as being the source and Self of all living beings. The elephant face representing foundational energy seems to relate to Gaṇeśa, who is intimately associated with the earth element. The Goddess is commonly understood as the foundation of all things. I am not entirely sure about the human or monkey faces. My guess is that Hanuman is associated with the vital breath, the movement of which in the human body is understood to replicate on a smaller scale the activity of the Mother as She incessantly brings about the world (prāṇa) and withdraws it into Herself (apāna). Kuṇḍalinī is made to rise through the central channel when the oscillation of these two is centered. That might be part of the reason why the monkey face is kuṇḍalinī, but again, I'm not entirely sure. The association with the Goddess and the traditions and practices that revolve around Her with lions is fairly common. The lion represents the supremely powerful grace of the Goddess whose gaze brings about the highest state within those who receive it, so that might be why the lion face is said to represent wisdom. The significance of the highest face, Yogeśvarī, is presumably that it represents the highest state of consciousness, the highest point of kuṇḍalinī's ascent where She merges into the sky of consciousness, hence yoga/union.
April 15, 2025 12:04 AM
On a direct and simplistic level I take it to represent that she can take any animal whatsoever as her vahana, and that the numerosity represents totality. I sometimes imagine the destiny-working of Devi through this animal mediumship. A deer runs in the road, a car swerves and crashes. A fruit is offered to a bird, the bird eats the fruit and passes a seed somewhere else, where a tree grows, forty years later someone’s descendant eats from that tree, the extra weight of that one meal is in them as they traverse a rocky edge and it makes the difference between them losing their footing and toppling over a cliff, or having the weight to stay rooted: and thus the bird and the seed determines that descendant’s outcome. It is hard to conceive of cause and effect as witnessed by a self-awareness that experiences itself as an ongoing enterprise over yugas, for whom a human lifespan seems almost without notice; much less how it appears to one that can hold the interplay between present, past and future all in immediate and cohesive apprehension.
April 10, 2025 04:04 PM
Namaste Tivra ji, I humbly seek your guidance. My Amatyakaraka is Saturn, and its associated tatva is air. With so many differing views online, I find myself a bit uncertain. Could you kindly help me understand which form of Devi would be most appropriate for me to worship in this context? I’m truly grateful for your time and wisdom.
April 10, 2025 09:04 PM
Namaste Tīvra Sir, Kindly tell us the authenticity of this--Also more venus Amatyakaraka deities and what should be suitable for me. To find your deity according to your Amatyakaraka (AK) and the associated Tattva, especially in Tantric frameworks like Srividya or Kashmir Shaivism, we need to blend Jyotisha (Vedic astrology) with Tantra and Tattva Shastra. Here's a detailed guide to help you understand this system. --- Step 1: Identify Your Amatyakaraka (AK) In Jaimini astrology, the Amatyakaraka is the planet with the second highest degree in your birth chart (except Rahu/Ketu). It represents: Your inner guide, close karmic associates, and skills. Your dharma, career, and sometimes tantric path when combined with tattvas. --- Step 2: Determine the Tattva of the Amatyakaraka Planet Each planet is ruled by one of the five primary elements (Pancha Tattva): --- Step 3: Match the Tattva with Tantric Deities Now map the Tattva to Tantric deities, particularly from Shaiva, Shakta, and Kula Tantra traditions: Tattva-Deity Mapping in Tantra (with Key Tantric Deities) You can refine this further using Mahavidyas, 64 Yoginis, Bhairavas, or Srividya Dasha Mahavidya correspondences. --- Step 4: Find Your Deity Here’s how to determine your Tattvic Deity: 1. Find your Amatyakaraka. 2. Assign its Tattva (see chart above). 3. Find the Tantric deity governing that Tattva. 4. Refine it using: Nakshatra of Amatyakaraka House placement Planetary dignity and yoga involvement --- Examples Example 1: Amatyakaraka = Mars Tattva = Agni Deity = Tripura Bhairavi, Pratyangira Notes: Strong willpower, suited for Bhairavi sadhana, possibly Kundalini or fierce Shakta paths. Example 2: Amatyakaraka = Moon Tattva = Apas Deity = Tripurasundari, Kamala Notes: Suited for Srividya, beauty and grace-based spiritual practices. Example 3: Amatyakaraka = Saturn Tattva = Prithvi Deity = Annapurna, Bagalamukhi Notes: Stability, karma, control of speech and silence. --- Optional Deepening: 5 Tattvas and 5 Primary Deities in Srividya In Srividya Tantra, the five tattvas correspond to the five faces of Shiva and five aspects of Lalita Tripurasundari: --- Would you like help calculating your Amatyakaraka and matching the Tattva and Deity personally? You can share your birth details or Amatyakaraka planet and I’ll walk you through it.
April 10, 2025 11:04 PM
Thank you, Sumit, for your efforts in identifying the deities associated with the tattvas and the Amatyakaraka. I did have one point of confusion — in several charts, I noticed that Amatyakaraka is represented as (AMK) and Atmakaraka as (AK). Just wanted to clarify. Many thanks once again!
April 11, 2025 05:04 PM
Namaste, can I share my birth information with you? Can I write to you by email?
April 11, 2025 09:04 PM
Namaste Sumit. Could you send me an e-mail address? Many thanks
April 12, 2025 01:04 AM
Thank you Sumit. If amatyakaraka is mars but mars is in an earth sign, does this change the tattwa? Or is the deity related to the amatyakaraka planet regardless of which sign or nakshatra it is placed in?
April 12, 2025 06:04 AM
Namaste Sumit. May I ask your guidance about atmakaraka? Depending on the calculation, mine appears to be either Rahu or Chandra. The amatyakaraka would be mercury with Rahu atmakaraka, or Venus with Chandra. In case I may seek your guidance, I will put my birth details: Ganesh born 22 March 1991 at 03:14 in Detroit, Michigan, USA.
April 12, 2025 09:04 PM
Hi Nesh, based on this information, it looks like your atmakaraka is Moon and your amatyakaraka is Mercury. Moon has the highest degree and Mercury has the second highest degree.
April 12, 2025 11:04 PM
Brother Богдан,I don't think I am the right person to guide you.But you can use this clickastro website in which if you put your birth details it will show you Amatyakaraka and Atmakaraka in the first page.
April 12, 2025 11:04 PM
Brother Nesh,I don't want to misguide you but I am not an experienced astrologer.But by using online tools of astrology I can say your Atmakaraka is Chandra and Amatyakaraka is Buddh.kindly check once more from an experienced astrologer.
April 12, 2025 11:04 PM
sayhellotosumit@gmail.com
April 13, 2025 10:04 AM
Hello Sumit, I have emailed you on sayhellotosumit@gmail.com, can you please check? Looking forward for your response.
April 14, 2025 06:04 PM
Namaste. Thank you for this guidance my friend!
April 14, 2025 06:04 PM
Namaste Joseph. Thank you! My specific issue now is whether or not to include the nodes in calculation. From the lineage I am currently in, Rahu and ketu can be atmakaraka. I'm very new to calculating and when I did it myself, I see Chandra would be atmakaraka per the tradition of excluding the nodes, while with nodes treated the same as the other seven planets, Rahu is atmakaraka. i guess it is not an issue, because I was guided by gurus to do the sadhana of the deities of the Amatyakaraka Mercury before becoming aware of the significance and associations. Still I have an itch I want to scratch, vis. getting clarity on whether or not the nodes can be Atmakaraka in various aligned tantric and kaulic traditions
April 15, 2025 01:04 AM
Hi Nesh, I’m not a jyotish expert, but I tried multiple softwares and it seems like your Rahu and Ketu have low degrees, so I don’t think it matters if you include them for this or not.
April 15, 2025 06:04 PM
Hi again. Thank you for doing this check I really appreciate it. Per my very little understanding of one tradition,because of the retrograde motion, Rahu and ketu are calculated here by subtracting 360 degrees. I am not sure if that is genuinely the way to do it or not, and I am finding astrologers split 50/50. The recent mystics who have initiated me have said Rahu, but as a child I recall being told I had Chandra atmakaraka by a pretty talented reader and astrologer, A. N. K. Swami. Man I am still confused haha
April 10, 2025 09:04 PM
combining planet, tattva (element), primary deity, and Tantrik deity associations: --- Sun (Surya) Tattva: Tejas (Fire) Deity: Surya Narayana, Agni Tantrik Deity: Bhairava (specifically Vira Bhairava), Rudra, Sūrya Devī (Shakta form) Moon (Chandra) Tattva: Apas (Water) Deity: Soma, Chandra Tantrik Deity: Kāmākhyā, Lalitā Tripurasundarī, Rajarajeshwari (Watery and Lunar Devis) Mars (Mangala) Tattva: Tejas (Fire) Deity: Skanda, Subrahmanya, Agni Tantrik Deity: Krodha Bhairava, Pratyangira, Durga in her warrior form (like Chandika or Chandi) Mercury (Budha) Tattva: Prithvi (Earth) Deity: Vishnu, Narayana Tantrik Deity: Vāk Devī (goddess of speech), Tara Mahavidya, Kuberā (as Budha is finance/intellect) Jupiter (Guru or Brihaspati) Tattva: Akasha (Ether) Deity: Brihaspati, Dakshinamurti Tantrik Deity: Dattatreya, Tripura Sundarī, Matangi (as goddess of inner knowledge and speech) Venus (Shukra) Tattva: Jala (Water) Deity: Shukracharya Tantrik Deity: Mahalakshmi, Bhuvaneshwari, Kamalatmika (Kameshvari, one of the Dasha Mahavidyas) Saturn (Shani) Tattva: Vayu (Air) Deity: Shani Dev, Brahma in his disciplinarian form Tantrik Deity: Kali (especially Mahakali or Smashan Kali), Dhumavati (associated with stillness and suffering) Rahu Tattva: Vayu (Air, illusionary in nature) Deity: No Vedic deity, but associated with shadow and transformation Tantrik Deity: Chhinnamasta, Mahavidyas, Kālī in her fierce form, Bhairavi, Bhuvaneshwari (as Rahu rules Maya) Ketu Tattva: Agni (Fire, spiritualizing in nature) Deity: Ganesha, Rudra Tantrik Deity: Dattatreya, Kameshwara, Nirguna Bhairava, Guhyakālī --- How to Find Your Deity: 1. Find your Amatyakaraka planet (using Jaimini system). 2. Look at its Tattva (Earth, Water, Fire, Air, Ether). 3. Identify its Tantrik deity (use the list above). 4. That deity is the guide of your karma, work, and spiritual practice.
April 11, 2025 07:04 AM
thank you for this invaluable information Sumit. This will be very helpful to everyone one. bless u
April 10, 2025 09:04 PM
Namaste Tīvra Ji,Sir You are Ocean Of knowledge.Kindly guide if Amatyakaraka is Venus and Atmakaraka is Sun and more tips for venus Amatyakaraka in detail. Sir show me guidance please.I want both Material and Spiritual Success please help.What I am doing wrong.Help me.Forgive me.Guide me.Put your Grace upon me.
April 11, 2025 03:04 AM
Hello Tivra Ji, Is it possible for you to talk about Heramba Ganpati and Krodha Bhairava? Is Heramba Ganapati, and Krodha Bhairava better for stopping black magic than Pratyangira and Ucchista Ganapati. Thank You.
April 13, 2025 08:04 PM
Namaste. I would like to add a small observation regarding Deities of Amatyakarak planet. The list given by Sumit is very helpful. Just taking a part of it to explain how this process can be used. Mars (Mangala) Tattva: Tejas (Fire) Deity: Skanda, Subrahmanya, Agni Tantrik Deity: Krodha Bhairava, Pratyangira, Durga in her warrior form (like Chandika or Chandi) Those who are in sadhana path, will realise, they have already worshipped one of the Amatyakarak Deity (AMK) in past or are worshipping the Deity currently. Just recollect what had happened during that period. If you have seen a favorable, problem getting solved smoothly during that time then it's a clear indication that is the Deity for you. If you are worshipping a tantric Deity, then select one listed under Tantra part from the list. If your AMK is in conjuction with a female planet, eg. if AMK Mars, a fire element planet is in conjuction with Venus, then go for Ugra for of female Deity. If you are doing sadhna of a female Deity, then select a male Deity for AMK worship, as He will provide an aadhar for your sadhna too. Do not straight away go for Higher Deity. If Maa Guhyakali is indicated for your AMK & if you have never worshipped Her earlier, then start with Maa Dakshin Kalika first & reach Higher form like Maa Guhyakali with sadhna in sequence with proper initiation. If AMK is planet Sun, then worshipping Sun himself can be benficial before reaching tantik Deity Bhairav recommended for Sun. AMK Deity selection process is highly personal. If you'll analyze effects of your past/current sadhana, finding out appropriate Deity from the list provided by Sumit, will be easy. Hope this helps.
April 14, 2025 09:04 AM
A Quick Read Time Periods Sun rules an ayana Moon rules a minute Mars rules a week Mercury rules a ritu Jupiter rules a month Venus rules a fortnight Saturn rules a year Physical Matters (Sapta Dhatu) Sun: Bones Moon: Blood Mars: Marrow Jupiter: Fat Venus: Semen Saturn: Muscles Mercury: Skin
April 17, 2025 09:04 AM
Here’s a continuation with all the grahas (planets) matched with their tattvas, potential deities, and notes relevant to spiritual practice paths, especially within the Shakta or Tantric context: --- Sun (Surya) Tattva: Agni / Tejas Deity: Lalita Tripurasundari (as Maha-Tejas), Rajarajeshwari, Kameshwari Notes: Leadership, illumination, clarity; suited for high solar deities, inner radiance practices, Surya Upasana; ego purification, center of authority in Sadhana. --- Moon (Chandra) Tattva: Apas Deity: Tripurasundari, Kamala Notes: Emotional intelligence, beauty, love, and devotion; fits with Srividya and Lakshmi-based paths; enhances rasa and bhakti. --- Mars (Mangala) Tattva: Agni Deity: Tripura Bhairavi, Pratyangira, Durga Notes: Willpower, protection, fierceness; fits Bhairavi sadhana, Kundalini work, or fierce path Shakti worship. --- Mercury (Budha) Tattva: Vayu Deity: Matangi, Tara Notes: Intelligence, speech, mantra shastra; Matangi suits eloquence and Vāk Siddhi; aligns with paths involving sacred sound and mantra precision. --- Jupiter (Guru/Brihaspati) Tattva: Akasha Deity: Bala Tripurasundari, Saraswati Notes: Guru principle, wisdom, expansive knowledge; good for Srividya under a Guru, or learning-centric sadhanas; deep meditation and understanding of tattvas. --- Venus (Shukra) Tattva: Apas Deity: Kamalatmika, Lalita, Bhuvaneshwari Notes: Beauty, refinement, pleasure elevated to bliss (ānanda); suited for refined ritual, devotion, and feminine tantric paths; sacred sexuality if done appropriately. --- Saturn (Shani) Tattva: Prithvi Deity: Annapurna, Bagalamukhi, Dhumavati Notes: Discipline, endurance, karma; aligns with silence, withdrawal, tapas; Bagalamukhi sadhana for speech control; Dhumavati for transcending desire. --- Rahu Tattva: Vayu / Akasha (mixed, chaya graha) Deity: Chhinnamasta, Pratyangira, Kali Notes: Obsession, illusion, transcendence of ego; fits with radical or transformative Shakti paths, sudden Kundalini awakening; Chhinnamasta for cutting attachments. --- Ketu Tattva: Agni / Akasha (moksha-oriented) Deity: Kali, Nirguna Parashakti, Dhumavati Notes: Detachment, moksha, renunciation; suitable for Nirguna or Vedantic Shakta practices; mystical insight, introverted sadhana, withdrawal from world.