Jai Maa Mahapratyangira. Shri tivra gurudev ji, I would like to humbly seek your thoughts and guidance regarding an article I have written on the manifestation and true nature of Shri Mahavidya Mahapratyangira. In this article, I have attempted to present the subject based on scriptural references from the Atharvaṇa Rahasya, Rudrayāmala Tantra, Tripurā Rahasya, and other traditional sources. My intention has been to understand and present the scriptural perspective as faithfully as possible. I sincerely request you to kindly review this article and share your valuable guidance. If you find any scriptural inaccuracies, errors in interpretation, missing references, or points that require correction or further clarification, I would be deeply grateful for your advice. I will gladly revise the article according to your instructions. I would also be honored to receive your guidance on how I should continue my study and research on this subject, and which authentic scriptures I should prioritize for deeper understanding. Your blessings and guidance are invaluable to me, and I remain grateful for the opportunity to learn under your direction. With deepest respect and pranams. The Manifestation of Shri Mahavidya Mahapratyangira When the fierce Sharabha form of Lord Shiva and the tremendous wrath of Lord Narasimha shook the entire universe, which Divine Power did the gods invoke? Who was that Primordial Goddess who pacified the overwhelming radiance of both supreme deities and restored cosmic balance? On the sacred night of Vaishakha Krishna Chaturdashi, the Divine Mother Mahapratyangira, the Lion-faced, Terrible, and Destroyer of all evil forces, manifested herself. In this article, we shall study the extraordinary account preserved in the Atharvaṇa Rahasya, where the Supreme Primordial Goddess manifests for the protection of the universe. According to the Shakta tradition, the Dasha Mahavidyas are generally classified into two principal traditions—Kalikula and Shrikula. However, scriptures such as the Niruttara Tantra describe not merely ten but Eighteen Mahavidyas, consisting of nine Mahavidyas belonging to Kalikula and nine belonging to Shrikula. Among the nine Mahavidyas of Kalikula, the final Mahavidya is Goddess Pratyangira, who is none other than the Supreme Divine Mother Mahakalavallabha Mahadakshina Kalika herself. Unfortunately, some people mistakenly portray Goddess Pratyangira either as the consort of Sharabheshvara, or as the wife of Lord Narasimha or Gandabherunda Maha Narasimha. Such interpretations are not supported by the scriptures. We shall now present the scriptural evidence regarding this subject. When the terrible battle between Lord Sharabha and Lord Narasimha intensified, Lord Narasimha assumed the even more formidable form of Gandabherunda Maha Narasimha to subdue Sharabha. At that time, upon Sharabha's heartfelt prayer, the Primordial Divine Mother, Mahamaya Simhavaktra Mahapratyangira, manifested herself. She subdued both divine manifestations, absorbed them into herself, and restored universal peace. This is the scriptural account of the manifestation of Mahapratyangira, as narrated in the Atharvaṇa Rahasya. शरभ उवाच: नमस्ते देवदेवेशि मातः भुवनपालिनि। त्राहि मां जगतां धात्रि पाहि मां कालरूपिणि ॥१८॥ त्राहि देवि महामाये मातः शंकरकामदे। पाहि देवि जगन्मातः पाहि चण्डविनाशिनि ॥१९॥ त्वं ब्राह्मी ब्रह्मलोके च लक्ष्मीः केशवभामिनी। हिमाद्रिजा तु कैलाशे भूतगणाधिपालिनी ॥२०॥ त्रयी त्रिमूर्तिसंसेव्या मातः श्रीचक्रवासिनि। प्रसीद कालिके देवि नमस्ते घोरदक्षिणे ॥२१॥ पाहि पाहि महादेवि मामुद्धर कृपामये। भक्तानां त्राणकर्त्री त्वं नमस्ते शत्रुघातिनि ॥२२॥ श्रुत्वा विनयमतस्य देवी भुवनपालिनी। तुष्टा भूत्वा समुत्तस्थौ केशसंवित्स्वरूपिणी ॥२३॥ वैशाखे च चतुर्दश्यां रात्र्यह्नोः संधिकालके। प्रत्यङ्गिरास्वरूपेण प्रादुरासीन्महाबला ॥२४॥ सिंहवक्त्रशतायुक्ता कोटिहस्तसमन्विता। भयानका च दंष्ट्राली नखवज्रायुधैर्युता ॥२५॥ सा पुच्छेन बलात्तौ द्वौ बबन्ध नरकेक्षणौ। सर्वग्रहेषु सञ्चार्य पीडयित्वा च भक्षितम् ॥२६॥ पुनर्योगेन तौ देवौ योनितो नूतनौ ददौ। शान्तिं ददौ महेशानी जगतां शान्तिदायिनी ॥२७॥ तयोस्तदा च देवत्वं प्राप्तं सम्यक् पुनः परम्। साष्टाङ्गं प्रणिपत्याथ मातरं जगतां शुभाम् ॥२८॥ शिवनृसिंहयोः शान्तिर्जाता देवीप्रसादतः। स्वं स्वं स्थानं गतौ भूत्वा लोकार्थं शान्तमूर्तयः ॥२९॥ — अथर्वणरहस्ये, उत्तरभागे, चतुर्थसर्गे, ईश्वरपार्वतीसंवादे The Meaning of the Atharvaṇa Rahasya Narrative Upon witnessing the devastating conflict, Sharabha began to offer heartfelt prayers to the Supreme Divine Mother: “O Sovereign of all gods and goddesses! O Protector of the Universe! Save me. O Mother, You are the very embodiment of Time (Kāla). O Great Mahāmāyā, Beloved of Lord Śaṅkara, O Destroyer of fierce demonic forces, protect me. In Brahmaloka, You are Brāhmī; beside Lord Keśava, You are Lakṣmī; upon Mount Kailāsa, You are Pārvatī, the Daughter of Himālaya and Mistress of the hosts of Śiva. You are the embodiment of the three Vedas, eternally worshipped by the Trimūrti, and You dwell within the Śrīcakra. O Terrible Dakṣiṇa Kālī, be gracious unto me. O Great Goddess, Ocean of Compassion, uplift me. You are the Protectress of devotees and the Destroyer of enemies. I bow before You again and again.” Hearing Sharabha's humble prayer, the Supreme Protectress of the Universe became pleased. She manifested in a radiant form of divine effulgence. At the sacred Sandhyā (junction of day and night) on Vaishākha Kṛṣṇa Chaturdaśī, the Supreme Goddess appeared in the majestic form of Mahāpratyangirā. She manifested with hundreds of lion faces, millions of arms, terrifying fangs, and thunderbolt-like claws. Her appearance was awe-inspiring and beyond comprehension. With the power of Her divine tail, She bound both Sharabha and Narasimha, carried them throughout the cosmic spheres, subdued their immense energies, and finally absorbed them into Herself. Thereafter, through Her supreme Yogic power, She brought both deities forth again in renewed and purified forms. She bestowed peace upon them and restored perfect harmony to the universe. By the grace of the Divine Mother, both Lord Shiva (Sharabha) and Lord Narasimha regained their divine equilibrium. Bowing before the Supreme Mother with full prostration, they returned peacefully to their respective abodes for the welfare of all beings. This passage provides a clear scriptural declaration that Mahāpratyangirā is the Divine Mother of both Sharabha and Narasimha, not their consort. The Atharvaṇa Rahasya thus establishes Mahāpratyangirā as the Supreme Primordial Power who transcends all deities and manifests solely for the protection and restoration of cosmic order. The identity of this Mahāpratyangirā is further explained in the Pratyangirā Pañcāṅga of the Rudrayāmala Tantra, which identifies Her as none other than Mahādakṣiṇa Kālī, the Sovereign of all Mahāvidyās. Mahāpratyangirā in the Rudrayāmala Tantra The Pratyangirā Pañcāṅga of the Rudrayāmala Tantra further reveals the true identity of Mahāpratyangirā. It declares that Mahāpratyangirā is none other than Mahādakṣiṇa Kālī, the Supreme Primordial Goddess, the Sovereign of all Mahāvidyās, and the Beloved of Mahākāla. She is not a separate deity but the very Supreme Śakti from whom all Mahāvidyās emanate. विपरीतमहाकाली सर्वभूतभयंकरी यस्याः प्रसंगमात्रेण कम्पमानो जगत्त्रयम्। सिद्धविद्या महाकाली यत्रेवेह च मोदते। सप्तलक्ष्य महाविद्या गोपिता परमेश्वरी।। महाकाली महादेवी! शंकरश्रेष्ठ देवताः। यस्याः प्रसादमात्रेण परब्रह्म महेश्वरः।। कृत्तिमादि-विषघ्नीशा प्रलयादि निवार्त्तिका। त्वदंगघ्रिदर्शनादेव कम्पमानो महेश्वर। यस्य निग्रहमात्रेण पृथिवी प्रलयं गता।। दशविद्या यदा जाता दशद्वारसमाश्रिता। प्राचीद्वारे भुवनेशी दक्षिणे कालिका तथा। नाक्षत्री पश्चिमे चैव उत्तरे भैरवी तथा। ऐशान्या सततं देवि! प्रचण्डचण्डिका तथा।। आग्नेय्यां बगलादेवीं नैऋत्ये मातंगी तथा। धूमावती च वायव्ये अधे देवी च सुन्दरी।। सम्मुखे षोडशीदेवी जाग्रत्स्वप्नस्वरूपिणी। वामभागे च देवेशि महात्रिपुरसुन्दरी।। अंशरूपेण देवेशि सर्वा देव्याः प्रतिष्ठिता।। सर्वमन्त्रमयी काली निगमागमकारिणी। निगमागमकारी सा महाप्रलयकारिणी।। यस्याङ्गधर्मलवा च सा गङ्गा परमोदिता। महाकाली नगेनुस्था विपरीत महोदयाः।। विपरीत प्रत्यंगिरा तत्र काली प्रतिष्ठिता।। महाकाली शिवाङ्कस्था विपरीत रतातुराम्। विपरीत प्रत्यांगिरा तत्र काली प्रतिष्ठिता।। स्मरणेन महाकाल्या नाशं जग्मुः सुरेश्वरी। विपरीत प्रत्यांगिरा तत्र काली प्रतिष्ठिता।। — श्रीरुद्रयामलतंत्रे, प्रत्यांगिरापञ्चाङ्गे, विपरीतप्रत्यांगिरा स्तोत्र The Supreme Goddess Mahādakṣiṇa Kālī, the Beloved of Mahākāla, is the terrifying Mahāpratyangirā and Mahāviparīta Pratyangirā, before whose immeasurable power all beings tremble. By merely the manifestation of Her glory, the three worlds shake with awe. She is Siddhavidyā Mahākālī, the Queen of all sacred knowledge. Wherever She delights, countless Mahāvidyās remain concealed around Her as attendants of the Supreme Goddess. Mahākālī alone is the Supreme Goddess (Mahādevī), while Śaṅkara is the foremost among the gods. It is solely through Her grace that Mahādeva is realized as Parabrahman. She is the destroyer of poison, the restrainer of cosmic dissolution, and the Supreme Power before whom even Mahādeva trembles upon beholding Her lotus feet. The very Lord whose power can dissolve the universe stands in reverence before Her. The scripture further explains that all Ten Mahāvidyās have emanated from the body of Mahādakṣiṇa Kālī and occupy the ten sacred directions surrounding Her Divine Presence. Bhuvaneśvarī abides at the eastern gate. Kālikā guards the southern gate. Tārā (Nakṣatrī Vidyā) resides at the western gate. Bhairavī protects the northern gate. Pracaṇḍacaṇḍikā occupies the north-eastern direction. Bagalāmukhī resides in the south-east. Mātangī abides in the south-west. Dhūmāvatī occupies the north-west. Sundarī is established below. Ṣoḍaśī, the embodiment of the waking and dream states, stands before Her. Mahātripurasundarī resides on Her left side. Thus, all Mahāvidyās are declared to be manifestations of the Supreme Mahādakṣiṇa Kālī. The scripture further proclaims that She alone is the essence of all mantras, the source of both Nigama and Āgama, and the Supreme Power responsible for cosmic creation, preservation, and dissolution. Even the sacred river Gaṅgā is said to have arisen from a mere drop of perspiration from Her Divine Body. Wherever Viparīta Pratyangirā is worshipped, there the presence of Kālī is established. Likewise, wherever Mahākālī, united with Mahākāla in the transcendental state known as Viparīta Rati, is present, there Viparīta Pratyangirā is also eternally established. The hymn concludes by affirming that the mere remembrance of Mahākālī destroys every destructive force, for Viparīta Pratyangirā and Kālī are one and the same Supreme Reality. The Scriptural Distinction Between Mahāpratyangirā and Other Lion-Faced Goddesses From the above scriptural references, it becomes evident that Mahāpratyangirā is none other than the Supreme Primordial Goddess Mahādakṣiṇa Kālī, the Sovereign of all Mahāvidyās and the Eternal Beloved of Paramaśiva Mahākāla. The scriptures further clarify that although several lion-faced goddesses exist within different Tantric and Purāṇic traditions, they should not be regarded as identical. While they may share certain external characteristics, each possesses distinct mantras, nyāsas, rituals, and theological identities. For this reason, the Sanātana Dharma recognizes that a single divine name may refer to different manifestations according to context and tradition. Just as the name Rādhā may refer to Karṇikā Rādhā or Kṛṣṇa-Śakti Rādhā in different theological traditions, similarly the name Pratyangirā is also applied to different manifestations of Divine Power. The scriptures describe Atharvaṇa Bhadrakālī Pratyangirā as an emanation of the Supreme Mahāpratyangirā. This form is identified as the consort of Mahāśarabha. The Tripurā Rahasya states: "क्रौर्यात् प्रत्यांगिरोद्भुता महाशरभसंयुता" This means that from the terrible wrath of Śrī Mahātripurasundarī, Goddess Pratyangirā manifested together with Mahāśarabha. According to this interpretation, this Atharvaṇa Bhadrakālī Pratyangirā is none other than Umā-Maheśvarī Pārvatī, the Divine Consort of Lord Śiva. Likewise, the lion-faced Goddess associated with Gandabheruṇḍa Mahānarasiṁha is Nṛsiṁhikā, who is regarded as the consort of that manifestation of Lord Narasiṁha. Another form mentioned in the tradition is Śuṣkarevatī Kālikā, who is also associated with Gandabheruṇḍa Mahānarasiṁha. According to the Matsya Purāṇa, when Lord Śiva offered prayers to Lord Narasiṁha, the Lord manifested together with His four divine consorts. Among them appeared Śuṣkarevatī Kālikā, who is said to have emerged from the bones of Mahānarasiṁha. This Goddess is identified with Lakṣmī in that specific theological context. Similarly, the Vikaṭasiṁha incarnation associated with Lord Brahmā is accompanied by the lion-power (Siṁha Śakti) identified with Sāvitrī Vedavatī. Although these lion-faced goddesses possess certain similarities in appearance and function, they are not identical. Their mantras, nyāsas, ritual systems, and scriptural identities are entirely distinct. Therefore, according to these scriptural authorities, Mahāpratyangirā, Atharvaṇa Bhadrakālī Pratyangirā, Nṛsiṁhikā, Śuṣkarevatī Kālikā, and the other lion-faced manifestations should not be confused with one another. The scriptural conclusion presented in these sources is that Mahāpratyangirā is the Supreme Primordial Śakti, Mahādakṣiṇa Kālī Herself, whereas the other lion-faced goddesses are distinct manifestations or emanations with their own independent identities and modes of worship.

Hi can u become my guru please guide me i in a very big problem guide me please

The traditional forms of Shri Varahi worshipped during Shri Varahi Navratri are: Laghu Varahi (Laghutamba) Dhumra Varahi (Lighashitamba) Vartali Varahi (Vighaya Varahi) Astra Varahi (Asungha Varahi) Swapna Varahi (Ghritanga Varahi) Kirata Varahi (Kumbhaha Varahi) Nigraha Varahi (Ghoshita Varahi) Ashvarudha Varahi (Ghrina Varahi) Tiraskarini Varahi (Sangohita Varahi) Maha Varahi (Nadanadhya Varahi) These ten forms are revered in certain Shri Vidya and Tantric traditions, particularly during Ashadha Gupta Navratri (Shri Varahi Navratri)

Namste krishna ji and tivra ji, there is a gopal kavach from brahma samhita which i wish to experiment it by Samputik with kadi panchakshari I want to as the 3 kuta refer to ka e ī la - ha sa ka la- sa ka la or together with hrim ? My should i samputik it with 3 kuta according to relation with Sandhya for example kaeila in morning, hasakala in noon and sakala in evening and together with 3 kuta in midnight. Should it be kaeil hrim or only kaeil. And what happens when you do samputik. Lastly should it be kaeil hrim...kavch.. kaeil hrim or kaeil hrim... Kavch.. hrim kaeil which one is correct? . Thank you for your answer.

Can you write about the forms of Devi Varahi being worshipped during Asadha Gupt Navratri.?

Whether this should be done before the nitya sadana or as seperate sadana in itself.

thank u so much bamji fr a lovely nd motivational explanations ; yes ll do each nd everything with full faith nd utmost possible sincerity nd devotion ; samba sadashiv , shree matre namah

Dear Pandya, Now you have a realized Guru in your life. I dont think you need to worry much about these things. Your Guru will guide you always whether directly or indirectly. Having full faith in your Guru, do sadhna with devotion. That's it. This I can say, if your practice is sincere and with devotion , in one year you wont even recognize yourself. Thats how huge the transformation is.

The author of this article is very well versed in these practices and is a close disciple of Shri Ravi ji. He is also an advanced sādhaka. Certainly, a blessed and extraordinary individual. This is certainly a possibility when also combined with other spiritual practices like mantra japa etc.

definitely bamji , i ll stick to my kuldevi nd the same mantra with which i took initiation , will chant as much as i can do from now onwards till end of life with full faith towards my kuldevi amba's love....lets strt the journey of spirituality....also cn u also tell me like around how much time it takes for avg sadhakas to free from all bad karmas nd paapa of past life nd to meet jagadamba or i can say in each words darshan bhasan sidhi with maa amba , can u or anyone tell frm their spirituality progress.. also is there any role of brahmacharya during this lifelong sadhna of this one mantra or i can say i need to follow it till kundalini awakens? anything u know u cn let me know frm ur spiritual knowledge .. thanks