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Although she has the same name, she is separate, as an avarana or attendant, of Kalika.
Meditation(DYANAM): Dark hued, very terrifying, horribly screaming, formidable, with a garland of skulls, full swelling breasts, holding a cleaver in her right hand and making the threatening gesture in her left, in a cremation ground.
Mantra: Om Hrim Kali Kali Mahakali Kaumari Mahyam Dehi Svaha.
Kapalini: The second Nitya
Her name means Skull-girl. Meditation(DYANAM): Black, naked, beautiful face, dishevelled hair, seated on four severed heads, showing a cleaver, trident, bestowing boons and dispelling fear.
Mantra: Om Hrim Krim Kapalini Maha-kapala-priye-manase kapala-siddhim me dehi Hum Phat Svaha.
Attendants: In inner triangle desire, action and knowledge. In middle triangle Rati, Priti, Kanti. In outer triangle Mahakali, Mahalakshmi, Mahasarasvati. In the eight petals the eight bhairavas, with the eight Matrika DevÌs. In the bhupura the guardians of the directions.
Kulla: The third Nitya
Meditation(DYANAM): Four-armed, with three eyes, seated on ten severed heads on a corpse, showing the gesture giving boons and dispelling fear in her two left hands, in her right hands she holds a book and a rosary.
Mantra: Om Krim Kullaya Namah.
Attendants: In the first triangle Dhriti, Pushti, Medha. In second Tushti, Prajna, Jaya. In the eight petals the eight Matrikas and Bhairavas, in the four doors the Lokapalas (Guardians of the directions cardinal and intermediate).
Kurukulla: The fourth Nitya
Meditation: Large rising breasts, beautiful buttocks, black in colour, seated on a corpse, with dishevelled hair, wearing a garland of skulls, carrying a skull, scissors, a cleaver and a shield.
Mantra: Krim Om Kurukulle Krim Hrim Mama Sarva-Jana-Vasamanya Krim Kurukulle Hrim Svaha.
Attendants: In inner triangle Kali, Tara, Chinnamasta. In middle Balamba, Ragala, Rama. In outer Ugra-Garbha, Ugra-Bija, Ugra-Virya. The eight Bhairavas and the eight Matrikas are in the eight petals, and the Lokapalas are in the directions.
Virodhini: The fifth Nitya
Meditation: Full rising breasts, wearing a garland of snakes and bones, terrific, with three eyes and four arms, holding a trident, a serpent noose, a bell and a damaru. Seated on a corpse, yellow body, purple clothes.
Mantra: Om Krim Hrim Klim Hum Virodhini satrun-ucchataya virodhaya virodhaya satru- ksayakari Hum Phat.
Attendants: In inner triangle Dhumrarchirushma, Javalini, Visphulingini, in middle Sushri, Surupa, Kapila. In outer the three Shaktis called Havyavaha, Virodhini-mastake, Dashami. In the eight petals the eight Bhairavas and Matrikas, in the bhupura the Lokapalas.
Vipracitta: The sixth Nitya
Meditation: Full rising breasts, four arms, three eyes, naked, the colour of a blue lotus, dishevelled hair, rolling tongue, inspiring fear, holding a cleaver, a severed head, a skull cap and a trident. She shows her teeth, from the corner of her mouth flows blood.
Mantra: Om Shrim Klim Camunde Vipracitte Dushta-Ghatini Shatrun-Nashaya Etad-Dina-Vadhi Priye Siddhim Me Dehi Hum Phat Svaha.
Attendants: Bindu with bija, three gunas in the triangle, six limbs in the hexagram, the Matrikas and the Bhairavas in the eight petals, the guardians of the directions in the bhupura.
Ugra: the seventh Nitya
Meditation: Naked, formidable, with terrific fangs, legs in pratyalidha posture, wearing a garland of skulls, with dishevelled hair, black, four arms, holding a sword, a night lotus, a skull and a knife, dwelling in the cremation ground.
Mantra: Om Strim Hum Hrim Phat.
Attendants: In centre Hum bija, in triangle Tara, Nila and Ekajata. In the eight petals Ugra- Ghopra and the rest of the Bhairavas, on the outside Vairochana and the rest of the eight matrikas, in the bhupura the lokapalas.
Ugraprabha: The eighth Nitya
Meditation: Four arms, three eyes, colour of a blue lotus, seated on a corpse, naked, with dishevelled hair, rising swelling breasts, pleasant face, eating carrion, wearing a girdle of severed hands of corpses, holding a cleaver and a head, a skull bowl and a knife.
Mantra: Om Hum Ugra-Prabhe DevÌ Kali Mahadevi Svarupam Darshaya Hum Phat Svaha.
Attendants: in first triangle Kali, Tara and Rochani. In outer triangle Tarini-Gana, Taramekajata and Nila. In the eight petals the Matrikas, on the tips of the petals the eight Bhairavas. In the bhupura the Lokapalas.
Dipa Nitya: The ninth Nitya
Meditation: Four arms, three eyes, like a large sapphire, with a garland of skulls, naked, dishevelled hair, fearful fangs, armlets of human bone, bracelets of skulls, carries a cleaver and a head in her left hands and shows the gestures of dispelling fear and gesture of giving in her right hands.
Mantra: Om Krim Hum Diptayai Sarva-Mantra-Phaladayai Hum Phat Svaha.
Nila: The tenth Nitya
Meditation: Four arms, three eyes, like blue orpiment, wearing a necklace of skulls, seated on a corpse, eyes red and rolling, protruding tongue, ornaments of human flesh and bones, beautiful face, eyes like a gazelle.
Mantra: Hum Hum Krim Krim Hrim Hrim Hasabalamari Nilapatake Hum Phat.
Attendants: In triangle Kalaratri, Maharatri, Moharatri. In hexagon, the six limbs. In the eight petals, the eight Bhairavas. In the eight filaments of the lotus, the eight Matrikas. In the bhupura Vatuka Natha etc.
Ghana, the eleventh Nitya
Meditation: Four arms, three eyes, delighting in nakedness, formidable, terrifying teeth, swelling rising breasts, black, blood streams from the corners of her mouth, she wears a girdle of dead men’s hands, and holds a sword, a shield, a trident and a club.
Mantra: Om Klim Om Ghanalaye Ghanalaye Hrim Hum Phat.
Attendants: The six limbs are in the six angles, the Bhairavas and the Matrikas are in the eight petals, and the guardians of the directions are in the bhupura.
Balaka, the twelfth Nitya
Meditation: Four arms, three eyes, intoxicated with wine, wearing a garland of skulls, naked, formidable, with rising swelling breasts, holding a sword and a head in her left hands and a skull bowl and the threatening finger in her right hands. Seated in a fortress of skulls, she is like ten million fires of dissolution or suns.
Mantra: Om Krim Hum Hrim Balaka Kali ati adbhute parakrame abhista siddhim me dehi Hum Phat Svaha.
Matra, the thirteenth Nitya
Meditation: Blue-black, smeared with blue paste, with four arms and three eyes, wearing a garland of skulls, seated on a corpse, fierce, holding a skull bowl, scissors, a sword and a severed head. This great Raudri roars terrifyingly.
Mantra: Om Krim Him Hum Aim 10 Mahamatre siddhim me dehi satvaram Hum Phat Svaha.
Mudra, the fourteenth Nitya
Meditation: Naked, the colour of a blue lotus, fierce, with three tawny eyes, four arms, roaring loudly, with a garland of heads, a girdle of hands, blood on her lips, holding a skull bowl and a knife, a sword and a shield.
Mantra: Om Krim Him Hum Prim Phrem Mudramba Mudrasiddhim me dehini bho jaganmudrasvarupini Hum Phat Svaha.
Attendants: In the triangle are Iccha, Jnana and Kriya Shaktis. Rajyada, Bhogada, Moksada, Jayada, Abhayada, Siddhida are in the hexagon. The eight Matrikas are in the eight petals, with the eight Bhairavas at their filaments. In the bhupura are Ganapa, the Yoginis, Ksetrapala and Vatuka Natha.
Mita, the fifteenth Nitya
Meditation: Red clothes, dishevelled hair, rising swelling breasts, beautiful buttocks, delighting in nakedness, terrifying, dark blue in colour, sitting on a corpse, wearing a garland of skulls, with four arms, three eyes, holding a sword and a severed head in her left hands and dispelling fear and granting boons with her right hands. She is like ten million fires of dissolution at the end of time, dwelling in the cremation ground.
Mantra: Om Krim Hum Hrim Aim Mite Paramite parakramaya Om Krim Hum Him Em So-aham Hum Phat Svaha.
Attendants: In the first triangle Kali, Karalini, Ghora. In the second, Vama, Jyestha, Raudrika. In the third, Iccha, Jnana, Kriya. In the first part Vartali, then Laghuvarahi, Svapnavarahi, in the fourth Tiraskarini. The six limbs in the hexagon, and the Matrikas in the eight petals, with the Lokapalas being in the bhupura.
In the series of the ten Mahavidyas or wisdom aspects of the Divine Mother, Kali comes first, for she represents the power of consciousness in its highest form. She is at once supreme power and ultimate reality, underscoring the fundamental Tantric teaching that the power of consciousness and consciousness itself are one and the same.
Kali appears to us in countless ways, but some aspects are more commonly encountered than other #Kramasystem of #Kashmir, she is said to have a succession of twelve forms, beginning with Guhyakali, the supreme mystery, the Absolute. The other eleven forms represent every subsequent level of awareness, all the way down to our ordinary, unenlightened state. From pure formlessness and throughout the countless forms she assumes, Kali is the sole reality. Mother is all, and all is Mother.
The earliest descriptions of Kali belong to the Puranas, and they place her on the battlefield. The Devimahatmya vividly depicts a scene with Kali and her associated goddesses ready to take on an army of demons. Here, Kali has emerged as the personified wrath of the Divine Mother Durga. She appears emaciated, with her dark flesh hanging loosely from her bones. Her sunken eyes glow red in their sockets. She is clad in a tiger’s skin and carries a skull-topped staff. A garland of human heads adorns her neck. Her gaping mouth shows her to be a fearsome, blood-thirsty deity. The battle culminates with the slaying of two demon generals, Canda and Munda, and this act earns her the name Chamundi.
In the next episode Chamundi takes on the demon Raktabija. His name means, “he whose seed is blood.” Whenever a drop of his blood falls upon the ground, another demon of equal size and strength springs up. In the battle, he sheds blood profusely until the world is teeming with Raktabijas. Just when the battle looks hopeless and the onlooking gods despair, Camunda roams the battlefield, avidly lapping up the blood and crushing the nascent demons between her gnashing teeth. Finally, drained of his last drop of blood, Raktabija topples lifeless to the ground.
On the surface this appears to be a grisly tale, but it symbolizes profound insight. Raktabija’s amazing replicative ability symbolizes the human mind’s ordinary state of awareness. The mind is constantly in motion, and one thought begets another in an endless succession. The mind rarely rests and is never fully concentrated. In the light of Patanjali’s Yogasutra, we can understand Chamundi as the power to restrain the mind’s endless modulations, to stop them altogether. When all mental activity (cittavritti) ceases, that state is called yoga: consciousness resting in its own infinite peace and bliss. In that state of ultimate absorption, represented by Chamundi’s imbibing of every drop of blood, the soul regains knowledge of its own original divinity. Chamundi, Kali’s battle scene represents the resorption of fragmented human awareness into transcendental wholeness.
Away from the battlefield Kali assumes more benign forms. As Dakshinakali, she is portrayed as young and beautiful, standing on the supine, ash-besmeared body of Siva, who looks up at her adoringly. Siva is absolute consciousness, ever blissful in its own glory. Kali is consciousness in motion—the overflowing joy that projects, sustains, and withdraws the universe. Consciousness and its power are one and the same reality.
With her lower right hand the four-armed Dakshinakali displays the varadamudra, the gesture of boon-giving. Her upper right hand makes the abhayamudra, reassuring us to have no fear. The upper left hand wields the bloodied sword of knowledge. This is the capacity we can call upon to cut through all appearances and perceive the underlying reality. It is the power of mental discrimination (viveka) essential to spiritual practice and growth. From Kali’s lower left hand dangles the freshly severed head of a demon. This represents the human ego—the small, false sense of individual selfhood that binds us to this world. It is our crippling limitation. Once it is out of the way, awareness expands to infinity. We become one with the Divine and are liberated.
Kali’s nakedness signifies her boundlessness. Nothing can contain her who is infinite. Her loose, flowing hair also represents freedom, in this case the freedom from social convention, from all the conditioning that has been imposed on us and that we impose on our own minds. Our true nature is unconditioned consciousness—nirguna caitanya.Another symbol of freedom can be found in the girdle of severed human arms that circles her waist. This represents the divine power to cut through the bonds of karma. It is the power inherent in our own consciousness—a freedom of choice in the moment that can also be taken as a sign of divine grace.
Around her neck Kali wears a necklace of skulls. All appearances to the contrary, this is a symbol of creative power. It is the varnamala, the garland of letters. Each skull represents a sound of the Sanskrit alphabet, a particular manifestation of energy. Physics tells us the same thing—that the universe is nothing but energy, vibrating at different frequencies and levels of intensity, and the result is this palpable world of name and form. The imagery of the skulls also reminds us that all created things pass away. Vibration is movement, and everything in the universe is constantly changing. Change is not possible except for time, and Kali is also time, the relentless devourer that in the end swallows up all things.
Kali’s iconography in its various forms invites deep contemplation, and that leads to ever-deepening insight. In general, we can say that all the dualities of life, the light and the dark, the beautiful and the fearsome, are united and reconciled in Kali. She represents supreme nonduality, for she is none other than Brahman. At the same time, the duality of this world is nothing other than her own self-expression.
Two incidents in the life of Sri Ramakrishna bear this out. As a young priest at Dakshinesvar, Ramakrishna developed an unbearable longing for the vision of Kali. One day, feeling he could stand it no longer, he seized the Mother’s sword from the wall in the shrine room, intending to end his life. Just then Kali revealed herself. In that moment the temple and all surroundings vanished, and Ramakrishna beheld only an endless, radiant ocean of consciousness. Feeling he was to be engulfed by the onrushing waves, he lost awareness of the outer world but continued to experience a steady flow of undiluted bliss. Kali had revealed herself as the Absolute. But she is also the relative. On another occasion in the same shrine room, Ramakrishna beheld the image, the altar, the worship vessels, the doorsill, the marble floor, and everything else as nothing but vibrating consciousness—even a cat, to whom he fed the Mother’s food offering! In that experience Kali revealed to him that it is she who has become everything.
From the Absolute to the relative and from the relative to the Absolute, Kali represents the power of transformation. For us, who wrongly think ourselves to be mere mortals, she holds out the promise of transformation from the human to the Divine.(references and notes-David Nelson- Praise of the Goddess,principles of thantra-sir john woodroof)
siva and sakthi:- The supreme diety of the thantras is known as sakthi,inseparable from #siva ,sakthi and siva are not two or double stars,but are ultimately one and the same .these are the two modes of the manifestation of the eternal and infinite Brahman,as purusa and prakrti(but not that of sankya)i.e.mother and spirit,whom the thantras describe as siva and sakthi(sir.john woodroof,saktha and sakthi) Tantras hold that siva and sakti are inseparable like heat from fire,whiteness from milk,sweatness from sugar, luminosity from light,and weight from natural bodies.it is the sakthi in the Thantras which is said to have brought the universe into existence(#mahanirvana thantra.1.16)she governs the universe and overwhelms us with wonder and awe.in other word it can be said that sakti denotes Brahman and his divine energy,glorifying the mother aspect of the god. 1,Sakthi is the reverse of the concept of siva who is sthanu,and immovable.in one respect,it is the concept of divine energy in its static aspect,motionless,inhert,and without agitation; whereas,sakthi is the concept of divine energy in its dynamic aspect.sakthi is the personification of the Divine Energy that has brought the universe into existence;and that preserves it from disruptive forces.In other words sakthi is creative and preservative energy of Brahman.(sakthisangamathantra-kali kandam,). 2.Siva is the emblem of the destructive forces that lie dormant in the universe(mahanirvana thantra,4.10-11) godess sakthi is the fullest conception of Brahman in all its aspects,i.e.as creator,preserver,and destroyer of the universe (mahanirvana thantra.4.35-34) creation is a mode of divine existence,and Divine energy sustains the universe that binds the atoms.again destruction is also an aspect of Divine energy that goes hand in hand with the creative energy.Thus the creative,preservative and destructive forces are but the three aspects of Divine energy that exists in Brahman.with the three gunas-sattva,rajas and tamas, and it is the personification of creative,preservative,and destructive forces of the universe. Sakthi is also the power of every god like indira,visnu,etc.,in other words,she manifests herself as sakthi,power,force,or energy in everything and in every being.This universe is the manifestation of sakthi.Now this is the concept of the sakthi conceived in the thantras.A sakthi worships Brahman as sakthiman or as He appears through the manifestation of sakthi.(#mahanirvana thantra.4.35-34) Now this is the concept of sakthi concived in the thantras.a sakthi worships Brahman as sakthiman.as He appears through the manifestation of His divine energy,conceived in the #tantras as #mahasakthi.God alongwith his Divine energy or attributes (which alone reveal us his existence),conceived as #mahasakthi or the fountain head of all energy,is perhaps the most profound philosophical concept of Brahman,preached in the #Tantras,
Shaktas believe, “the one Truth is sensed in ten different facets; the Divine Mother is adored and approached as ten cosmic personalities,” the Dasa-Mahavidya (“ten-Mahavidyas”). The Mahavidyas are considered Tantric in nature, and are usually identified as:
The Bauls of Bengal believe in a religion largely based on ideas from vanga thantra or Bengali thantra. The word ‘Baul’ originates from Sanskrit word “Vatula” (madcap) or “Vyakula” (restless) and is used for someone who is crazy. In the Baul religion, individual inquiry and empshasize on the importance of a persons physical body are important because it is within the body and the Supreme resides and thus it is the only place people need to search for God.The basis of Baul ideology is to achieve the spiritual objective of liberation.Baul songs were invaluable to the maintenance and preservation of their religion.Songs were used for instruction by the guru to teach his disciple and to prepare him for the ultimate truth.The goals, of the Baul practitioner, are to achieve the realization of the Supreme using both yogic and tantric techniques. Like other tantrics, they hold that the body is a microcosm of the universe in which the Supreme resides, and that it is the only instrument for gaining liberation and conquering death.If one desires to achieve the knowledge and realization of the Supreme then one should focus on the inner being.Within the Baul discipline, the physical body must be kept exceedingly pure for it is here the Bauls believe that the temple of the Supreme exists .Sexuality plays an important part in the Bauls search for the ultimate truth.
Ritual practice is largely disputed among the Bauls.Those for rituals believe they are mandatory to achieve the desired state of perfection.In contrast, other feel ritual practice is only necessary when a person does not have a close relationship with the Divine.The Bauls use a process called Urdha-srota, (the elevation of the current), in order to convert the currents of jiva (animal life) into the current of Shiva (God life) and bring about a realization of the Supreme within a person(Rabindra nathTagore) baul instruments .
The traditions in different parts of the large sub-continent may very widely. Sir john Woodroffe seems to have learnt from a number of Bengali tantriks and pandits, and his books are coloured by these views. This geographical division is know as land of saktas.the saktha is so called .because he /she is a worshipper of sakti,his rules of life is saktha darma.lots of sakthi traditions and classifications come out from vanga thantra . Mainly bauls,“dasa mahavidyas”
Depending upon the geographical area,Tantra can be divided into four namely,1,Kashmir Tantra, 2,Tibetan Tanthra, 3,Vanga Tanthra(Bengali thantra) and finally4, Kerala Tanthra
Sri Chakra worship is one of the most guarded secrets of tantra and the Sri Yantra is the most guarder Yantra.
Nairutaicha Ganeshanaam Sooryam Vayuvya eevacha
Eeshane Vishnu Agneye Shivamchaiva prapoojayet
When you sit facing the east and with the tip of the top triangle pointing at you, at the bottom right hand side corner of the Shreechakra is guarded by Lord Ganesha. The bottom left hand side corner is guarded by Lord Surya. The top left side corner is guarded by Lord Vishnu and the top right corner of the Shreechakra is guarded by Lord Shiva. They must be worshipped before starting the Pooja of the Nava-Avaranas.
After that the eight primordial directions are guarded by the eight Lokapalas. Indra guards the East, Agni guards the South East, Yama guards the South, Nirriti guards the South West, Varuna guards the West, Vayu guards the North East, Soma guards the North and Ishana guards the North East.
As if this is not enough, each of the first eight Avaranas are guarded by eight Bhairavas and eight Bhairavis! What is more these 64 pairs of Bhairavas & Bhairavis are assisted by 10 million yoginis each – total 640 million (64 crores). This is what the verse in Lalita Sahasranama says –“Maha chatu-shshashti-koti yogini ganasevita ..”
Yes. Reaching Her is a bit difficult!
The 3 lines of the 1st Avarana & the position of the various deities
The outermost 3 lines known as Bhupura form the first Avarana of the Sri Yantra. This is known as the Trilokya Mohana Chakra and the worshiper knowing its inner secrets can mesmerise the 3 worlds. It is ruled by a Yogini Devi called Prakata Yogini. The Deity of this is Tripura. The beeja of this Avarana is Am Aam Sauh. The gem is topaz. The time is 24 minutes (360 breaths).The mudra to be shown is Kshobha Mudra.
The 1st line: The Outer line (of the 3 lines) has 10 Devis known as Siddhi Devis. Their luster is like that of molten gold, they hold the goad in their right hands and the noose in their left hands. They are very auspicious and bestow heaps of gems and jewels to the worshiper. They are placed as shown in the above picture. They are:
O1-Anima Sidhyamba O2-Laghima Sidhyamba O3-Mahima Sidhyamba
O4-Ishvita Sidhyamba O5-Vasitva Sidhyamba O6-Prakamya Sidhyamba O7-Bhukti Sidhyamba O8-Ichha Sidhyamba O9Prapti Sidhyamba 10-Sarvakama Sidhyamba
The 2nd line: The 2nd or Middle line has eight Matruka Devis. They are bedecked in all ornaments. They hold in their hands Vidya (book), Trident, Shakti, Chakra (Discus), Club, Thunderbolt, Baton & Lotus. They bestow to the worshiper everything desired.
M1-Shree Brahmi Matruka M2-Shree Maheswari Matruka M3-Shree Koumari Matruka M4-Shree Vishnavi Matruka M5-Shree Varahi Matruka M6-Shree Mahendri Matruka M7-Shree Chamunda Matruka M8-Shree Mahalakshmi Matruka
The 3rd line: The innermost third line has 10 Mudra Shaktis. They are of red hue and rule the various mudras and bestow spiritual boons to the worshiper.
1-Sarvasankshobhini Devi 2-Sarvavidravini Devi 3-Sarvakarshini Devi 4-Sarvavashankari Devi 5-Sarvonmadini Devi 6-Sarvamahankusha Devi 7-Sarvakhechari Devi 8-Sarvabeeja Devi 9-Sarvayoni Devi 10-Sarvatrikhanda Devi
The 2nd Avarana: is the 16 petals circle known as Sarvaash Paripooraka Chakra meaning the fulfiller of all desires.
The presiding form of Lalita in this Avarana is Tripureshi. She is ornamented with all gems, carries a book and a rosary. The Yogini residing here is called Gupta Yogini. The 16 Devis of this Avarana are called the Nitya Kalas, also Nitya Devis, also Akarshana Devis and also Gupta Yoginis. They are of red hue and each holds a noose, a goad, pot of nectar and make the sign of giving boons. They rule the 16 Sanskrit vowels from a to ah. By worshiping them one gets power over mind, ego, sound, touch, sight, taste, smell, intellect, steadiness, memory, name, growth, etheric body, rejuvenation, and physical body.
The 16 Yoginis represent the 16 vowels of Sanskrit language, and are worshipped with the 16 vowels as their beeja mantras.
The gem of this Avarana is sapphire. The dhatu is chyle (the first product of the disintegration of food by the biological fires). The time is three hours (2700 breaths). The beeja mantra is Aim Klim Sauh.
The Mudra of this Avarana is the Dravini Mudra.
The 16 Devis in sequence are:
# Devi’s name
The 3rd Avarana: is the 8 petal circle known as Sarva Sankshobhana Chakra. The preciding form of Lalita in this Avarana is Tripura Sundari. The Yogini is Guptatara Yogini. She is swaying in a love intoxicated state, with her eyes full of bliss. She smiles with passion and shows the mudras dispelling fears and granting boons.
The eight Devis in each of the eight petals have the colour of Bandhuka flowers. They are holding noose, goad, blue lotus and are dispelling fear. They represent Speech, Holding, Walking, Excreting, Pleasure, Abandoning, Concentration and Detachment. They have the eight Ka class letters as their beejas.
The beeja mantra of this Avarana is Hrim Klim Sauh. The gem is cat’s eye. The dhatu is Flesh. The time is day and night (21600 breaths).
The mudra of this Avarana is Aakarshana Mudra.
The 8 Devis in sequence are:
# Devi’s name
The 4th Avarana: This Avarana of 14 triangles (Outer blue triangles in picture) represents the 14 worlds and the 14 main Nadis in the human body. It is called Sarva Soubhagya Dayak Chakra. The presiding form of the devi is Tripura Vasini. She is red and very beautiful. Fourteen Devis of the triangles are described as being proud, wanton, young, colour of cochineal, ornamented with gems, holding noose, goad, mirror, wine cup full of nectar. They are called Sampradaya Yoginis.
The beeja mantra of this Avarana is Haim Hklim Hsauh. The gem is coral. The dhatu is blood. The time is weekday.
The mudra of this Avarana is Vasya Mudra.
The 14 Devis are
# Devi’s Name
The 5th Avarana: This Avarana of 10 triangles ( red triangles in the picture) is called Sarvarth Sadhaka Chakra. It is own as Bahirdasaram. The presiding aspect of Lalita is Tripurasri. She holds noose goad, a skull and dispels fear. She is of vermilion brightness. The Yoginis are called Kulotteerna Yoginis and also Kula Yoginis. They have the lusture of Japakusuma flowers and are adorned with shining gems and jwels. They are holding noose and goads and showing the gestures of knowledge, and giving boons. They represent the dasavataras and the 10 Vital Fires.
The beeja of this Avarana is Hsshoum, Hleesskhloum, Hssouh. The gem is pearl. The dhatu is Ova/Semen. The time is Lunar Day (tithi). The Mudra of this Avarana is Unmada Mudra.
The 10 Devis are:
# Devi’s Name
1.Sarva Siddhiprada devi 2.Sarvasampatprada devi 3.Sarvapriyankari devi 4.Sarvamangalakarini devi 5.Sarvakamaprada devi 6.Sarvadukhavimochini devi 7.Sarvamrityuprasamani devi 8.Sarvavighnanivarini devi 9.Sarvangasundari devi 10.Sarvasoubhagyadayini devi
The 6th Avarana: This inner 10 triangle chakra (shown in red in the picture) is called Sarva Rakshakara Chakra and also as Antardasardam. The presiding aspect of Lalita is Tripura Malini. She holds noose and goad, dispels fear, and holds a skull. She is of vermilion brightness. The Yoginis are called Nigarbha Yoginis. They are the colour of 1000 rising suns, adorned with pearls and gems, holding noose, chisel, and showing the gestures of knowledge, and giving boons. They are the saktis of the 10 Vital Fires.
The beeja of this Avarana is Hrim Klim Blem. The gem is emerald. The dhatu is Marrow. The time is Lunar Fortnight.
The Mudra of the Avarana is Mahankusha Mudra.
The 10 Devis are:
# Devi’s Name
The 7th Avarana: This inner 8 triangle chakra (shown in Green in the picture) is called Sarva Rogahara Chakra. The preciding Devi is Tripura Siddhamba. She is described as the Destroyer of Poison. The Yogini is called Ati Rahasya Yogini. The Yoginis are the colour of pomegranate flowers, wearing red clothes, smeared with red scent, each carrying five arrows and a bow. These Devis are the rulers of Cold, Heat, Happiness, Sorrow, Desire, and the three gunas Sattvas, Rajas, Tamas. They are also called the eight Vasinis and rule the eight Sanskrit letter groups. They also represent the Astha Vasus.
The beeja is Hreem, Shreem, Souh. The gem is diamond. The time is month.
The Mudra is Khecari Mudra.
The 8 Devis are:
# Devi’s Name
1.Vasini Vagdevi 2.Kameswari Vagdevi 3.Modini Vagdevi 4.Kamala Vagdevi 5.Aruna Vagdevi 6.Jayini Vagdevi 7.Sarveswari Vagdevi 8.Koushini Vagdevi
The 8th Avarana: This inner 8 triangle chakra (shown in green in the picture) is called Sarva Siddhiprada Chakra. The presiding Devi is Tripuramba. The Yogini here is AtiRahasya Yogini. Her Beejamantra is Hsraim Hsrklim Hsrsauh.
She is also known as Sampatprada Bhairavi. She has coppery effulgent, like a 1000 suns, with three eyes, a face like the moon, adorned with white gems, with a beautiful figure, rising swelling breasts, intoxicated, wanton, young, proud, holding book, dispelling fear, holding a rosary and granting boons.
The 3 Devis here are:
Kameshvari is the Rudra Shakti – Parvati. She is white in colour, besmeared with camphor, adorned with pearls and crystal, and various other gems, holding book, rosary, bestowing boons and dispelling fear.
Vajreshi is the Vishnu Shakti – Lakshmi. She is bright as red kumkuma, adorned with flowers and gems, like the dawn sun. Her eyelids are smeared with sapphire dust, she holds sugarcane how, flowery arrows, bestows boons, dispels fear.
Bhagamalini is the Brahma Shakti – Saraswati. She is effulgent as molten gold, adorned with priceless gems, holds noose, goad, and shows the gestures of knowledge and bestowing boons.
The beeja is Hsraim Hsrklim Hsrsauh. The gem of the mandala is Gomaya. The dhatu is Fat. The time is season (two months). The Mudra is the Bija Mudra.
The 9th Avarana: This Avarana is the Bindu – the Cosmic Union of Shiva & Shakti as Kameswari & Kameswara. It is called Sarvanandamaya Chakra. The Yogini is the Queen of Queens, Rajarajeshvari, Her Transcendent Majesty Lalita Maheshvari Mahatripurasundari.The beeja is ka e i la hrim. The gem is ruby. The dhatu is hair. The time is year. The mudra of this Avarana is Yoni Mudra(My personal opinion, every yanthra worship &all sadhana should be done under the personal direction of a guru or a spiritual mentor,lots of sadakas doing sreechakra pooja diffrent way of system under diffrent masters ..so you can chance to confuse.without mistake you follow your traditional way or your gurus opinion)Jinesh.narayanan
According to Vedic Astrology there are many combinations in a Horoscope that delay the birth of a child, certain yogas can cause Childlessness to the native, certain yogas can make a native to adopt a Child.Jupitar (guru) is the authority planet (karaka graham) of a child,The power of jupitar is below than average .may be it will be delay the birth of a child. so guru astothara nama is very powerful remedy for Child Birth. 108 names of Guru(guru astothara namavali)
bagya suktham 1.Pratar agnim, Pratar Indram havamahe pratar mitra varuna , prathar aswina,
Prathar bhagam pooshanam Brahmanaspathim pratha soma muthaa rudram huvema.
At dawn we invoke Fire God (Agni), Indra , Sun god(Mithra) ,
God of rain(Varuna) and the two Aswini kumaras(Doctors)
At dawn we invoke Bhaga(God of fortune), poosha(God of way),
Brahmanaspathi (Teacher of devas) , Soma( moon God) and Rudra(God of anger).
2.Pratha arjitham bhaga mugram, huvema vayam puthra madhitheyo vidartha,
Adhraschid manya maana suraschid yam Bagam Bhakshithaya.
In the morning we make as our own Bhaga, who is the son of Adhithi and a great supporter,
And therefor even the gods who appear to be great are making Bhaga their own.
3.Bhaga parenthar bhaga sathyaradho bhage maam dhiyamudavaa dhadhanaa,
Bhaga parano janaya gobhir aswai bhaga para nrbhirnravantha sayaama
Oh Bhaga , cross our way, Oh Bhaga who gives true gifts, continue giving your gifts,
Oh Bhaga add cows and horses to our store, Oh Bhaga bestow on us men and kings.
4.Uthedanim bhaga vantha sayomotha paripithwa utha madhye ahnam,
Uthoditha magavana sooryasya vayam devaanaam sumathou sayama.
Make us one with wealth/luck and when light breaks and at noon,
And even at sunset , let us be under the good grace of the gods.
5.Bhaga eva bhagavanasthu Devaasthena vayam bhagavantha sayama,
Tham thavaa bhaga sarva ijjohaveethi sa no bhaga purethaa bhaveha.
Let Bhaga be the one who gives me wealth/luck , and Oh Gods, make us lucky,
Oh Bhaga we pray you with all our mind, that you bhaga be our leader here.
6.Samadhwaraoushaso namatha dadikraveva suchaye padhaaya,
Arvaacheenam vasuvidham bhagam no radhamivaswa vaajina aavahanthu.
Let due to our worship at dawn , make them come to a pure place like Dadikravan,
Similar to strong horses leading the chariot , let Bhaga turn towards us the essence of riches.
7.Aswaavathi rgamatheerna ushaso veeravathi sadamucchanthu bhadraa,
Ghartham duhaana viswatha para peethaa yuyam patha.