: || : : || : || : || : : : || - :/ : - : - : :- : - : - : - : - | : : - -- -- -

:

- 2-

1. 2- 2. 2- 3. 2- 4. 2- 5. 2- 6. 2- 7. 2- 8. 2- 9. 2- ()

2- ( ) - - - - - - - ( ) 2- | /// 2- 2- 2- 2- 2- 2- 2- 2- 2- -- 2- 2- - 2- - - 2- 2- 2- 2- 2- 2-

2- 2- 2- 2- 2- 2- 2- 2-

2- (10 times) -

2- - : 2- - : 2- - 2- - 2- 2- -

2- - - - 9 : 3 3 3

9 : 3

3 3

17 : 5 5 7 ,

I - 2- 2- 2- 2- : : 2- | || 2- 2- II - - -

2- - : 2- - : 2- - 2- - 2- 2- - 2- -

2- : : 2- | || 2- 2- III - -

1. 2- 2. 2- 3. 2- 4. 2- 5. 2- 6. 2- 7. 2- 8. 2-

2- : :

2- | || 2- 2- IV -

1. 2- 2. 2- 3. 2- 4. 2- 5. 2- 6. 2- 7. 2- 8. 2- 9. 2- 10. 2-

2- : : 2- | || 2- 2- V -

1. 2- 2. 2- 3. 2- 4. 2- 5. 2- 6. 2- 7. 2- 8. 2- 9. 2- 10. 2-

2- : : 2- | || 2-

2-

a. Laghu Vrhi Meditation

O Lord Dattratreya , kula guru, shower your blessings in this venture

Mahrave nipaditmuddharantm vasundharm

Mahdamtrm Mahkym nammyunmatta bhairavm

The above is the meditation verse (dhyna sloka) of r Laghu Vrhi Devi, who is the aga devata,

primary attendant, of r Mah Vrhi. Laghu means easy, so this Devi is easy to approach and confers

boons with a little effort form us. She takes part in the war of r Devi Lalit with Bhandasura and slays

mlda.

Her mantra in Nityotsava (as per my guru parampara) is Vrhi unmatta bhairavi pdukbhy

nama.

(Note: Parasurama Kaplasutra says hara sabindur vprVrhi sthu sa bindurunmattapadam

Ramesvara suri decodes both hara and sthau as the tenth vowel, since decoding is by taking the

equivalent in the rkhadi nysa we find as divine couple hara and kudodari and as sthau

and drghajihv. Hence the above mantra decoded thus in the parampara)

This is an attempt to find the mantra in the dhyna sloka.

Mahrave nipaditmuddharantm vasundharm: She is meditated as one who the uplifted earth

when it fell into deluge of water. This is the anecdote of the third avatar of Vishnu; the boar

(Varahamurti) lifted the earth on his curved tusks. The female aspect of this form is Vrhi, found in

the mantra.

Mahdamtrm: She is meditated of having big tusks (teeth). Ekkara koa a tantric dictionary

identifies with source of devas (-kara devayoni syt). Reversing deva we get Vedas, replacing this,

the above gets modified as source of Vedas. Vedas are big- both in size and philosophical content, and

teeth are essential for their recital with exact pronunciation. Equating these it follows that the big tusks

(teeth) are the source of the Vedas which is found in the mantra

Mahkym: She is meditated of having a huge form. Referring to the first line, we can conclude a huge

form is necessary to lift the earth. Again Ekkara koa refers as mt (-Kro mt sadbirucyate).

One of the meanings of mt is immeasurable and hence a huge form is indicated which is found in the

dhyna.

nammyunmatta bhairavm: I salute the unmatta bhairavi. Pairing the eight mtk devis with the eight

bahiravas, we find that partner of Vrhi, fifth mtk Devi, is unmatta bhairava. She being his sakthi is

called unmatta bhairavi as found in the mantra. Nammi means I Salute. Traditionally salutation it by

falling at the feet, Hence Pdukby Nama is found in the mantra.

The philosophy of the above: Uplifting the earth from the deluge of water implies development of the

individual consciousness to the universal bliss from midst of worldly life- deluge of water. Both big tusks

and huge form are indicative of the path for developing the consciousness which are the Vedic path (r

Vidya) and meditation of her universal form respectively. Pduk refers to sandals of the Guru which

are both the means (guide) and end (experience of the bliss). Ml represent the three impurities

anv, Myk and krmik; Da means to give. The asura Mlda represents the individual ego caused

by the three impurities- ananva, mayika and karmika. Devi Laghu Vrhi represents the Divine mother in

the form of Guru, who develops the individual to experience the universal bliss by leading him on the

path laid in the Vedas (r Vidya).

Mediatation guide: While repeating imagine the big curved tusk, Vrhi imagine the lifting of the

earth from waters, imagine the big lustrous form of the devi, unmatta bhairavi imagine her being

seated on the left lap of her bhairava unmatta with gestures of dispelling fears and bestowing boons

(abhaya and varada), Padukbhy nama, imagine the couple being transformed into guru dampati

and that the aspirant falls at their feet, resting his head on them.

O Guru please accept these thoughts- flowers as an offering at your feet

: || : || : || : || : : || : || - :/ : 2- - : - : 2- :- 2- : - 2- : - 2- : - 2- : - | : 2- : 2- : 2- : 2- : 2- : 2- : 2- : (cheeks) 2- : (cheeks) 2- : 2- : 2- : 2- : 2- : 2- : 2- : 2- : - : --

: 2- : - 2-

1. 2- 2. 2- 3. 2- 4. 2- 5. 2- 6. 2- 7. 2- 8. 2- 9. 2- ()

2-

- - - - - - - ( ) 2- | /// 2- 2- 2- 2- 2- 2- 2- 2- 2- -- 2- 2- - 2- - - 2- 2- 2- 2- 2- 2- 2- 2- 2- 2- 2- 2- 2- 2- 2- :-

:

2- : -- (3 times) 2- (3 times) 2- -- (3 times) 2- : - - ---

(3 times)

2- : -- (10 times) -

2- - : 2- - : 2- - 2- - 2- : 2- -

- - 9 : 3 3 3

9 : 3

3 3

17 : 5 5 7 ,

I - - 2- - : 2- - : 2- - 2- - 2- : 2- -

2- : : 2- | || 2- 2- - -

1. 2- 2. 2- 3. 2- 4. 2- 5. 2- 6. 2- 7. 2- 8. 2- 9. 2- 10. 2- 11. 2- 12. 2- 13. 2- 14. 2- 15. 2- 16. 2-

2- : : 2- | || 2- 2-

- 1. 2- 2. 2- 3. 2- 4. 2- 5. 2- 6. 2- 7. 2- 8. 2-

2- : : 2- | || 2- 2-

1. 2- 2. 2- 3. 2- 4. 2- 5. 2- 6. 2- 7. 2- 8. 2-

2- : : 2- | || 2- 2-

1. 2- 2. 2- 3. 2- 4. 2- 5. 2-

6. 2- 7. 2- 8. 2- 9. 2- 10. 2-

2- : : 2- | || 2- 2-

1. 2- 2. 2- 3. 2- 4. 2- 5. 2- 6. 2- 7. 2- 8. 2- 9. 2- 10. 2-

2- : : 2- | || 2- 2- b. Svapna Vrhi Meditation

O Lord Datta, shower your blessings on us!!

Svapne ubhubha bhavi sant bhakta kryayo

Dussvapna nin vande Vrhi svapna nyik

The above is the meditation verse (dhyna sloka) of r Svapna Vrhi Devi, who is the pratyaga devata,

secondary attendant, of r Mah Vrhi. Svapna means dreams. Jgratwaking is a state which is true

for self and others (people); while svapna dream state is true for self alone. Thus we find this Devi is

the one who shows individual attention to sadhaka for his spiritual growth i.e. his Guru. She takes part in

the war of r Devi Lalit with Bhandasura, riding on a horse and slays magala, on the third day.

Magala means auspicious. Therefore we can infer that this Devi, riding the horse (personification of

mind) removes the notion of auspicious and inauspicious from sadhaka, while keeping him fixed on the

idea that every thing is magala - siva- auspicious.

Her mantra in Nityotsava is Om hr namo Vrhi ghore svapna Tha Tha svh

This is an attempt to find the mantra in the dhyna sloka.

Svapne ubhubha bhavi sant bhakta kryayo: She is meditated as one who foretells the

auspicious or inauspicious future of devotes in their dreams. This is expressed as Hr, the my

bijkara which is all-knowing and all-revealing.

Vande: This means- I bow, which is expressed in the mantra as namo

Vrhi svapna nyik- The ruler of dreams Vrhi is meditated here. This is the Guru who shows

individual attention to the aspirant, which is found in the mantra as Vrhi.

Dussvapna nin - Remover of the ill-omen dreams is meditated here. This is expressed as ghore

svapna Tha Tha. Ghora svapnam is the idea of duality, again points to division of auspicious and

inauspicious. Tha is prakti tatva and a is visarga- coming forth of world from prakti. Repetition is to

enforce the idea that all this in the world are an expression of divine and everything is auspicious.

svh is the prayer for remaining in this state forever.

: || : || : || : || : : : || - :/ : : - : :- : - : - : - : - | : :

:

- 2-

10. 2- 11. 2- 12. 2- 13. 2- 14. 2- 15. 2- 16. 2- 17. 2- 18. 2- ()

2- ( ) - - - - - - - ( ) 2- 2- 2- 2- 2- 2- 2- 2- 2- -- 2- 2- 2- - - 2- 2- 2-

2- 2- 2- 2- 2- 2- 2- 2- 2-

2- (10 times) 2- (3 times) 2- - - (3 times) ( from 19th Chapter akti sagama-tantra sundari khada) 2- - - (3 times) 2- -- (3 times) 2- --- - (3 times) 2- -- (3 times) 2- 2- - - - (3 times) 2- - - (3 times)

2- (10 times)

2- - : 2-- : 2- - 2--- - 2- 2-- - - 9 : 3 3 3

9 : 3 3 3

17

: 5 5 7 ,

I - (-- ) 2- 2- 2- 2- 2- : : 2- | || 2- 2- II -- -

2- - : 2-- : 2- - 2--- - 2- 2-- 2- : : 2- | || 2- 2- III - -

1. 2- 2. 2- 3. 2- 4. 2- 5. 2- 6. 2- 7. 2- 8. 2-

2- : : 2- | || 2- 2- IV -

1. 2- 2. 2- 3. 2- 4. 2- 5. 2- 6. 2- 7. 2- 8. 2-

9. 2- 10. 2-

2- : : 2- | || 2- 2- V -

11. 2- 12. 2- 13. 2- 14. 2- 15. 2- 16. 2- 17. 2- 18. 2- 19. 2- 20. 2-

2- : : 2- | || 2- 2- c. Tiraskarii- Mediation

Our most humble salutations to the lineage from Lalit-Kmesvara to our guru

With a prayer to dispel the darkness called ignorance by lighting the lamp of knowledge in our minds

Muktake vivasan sarvbharaa bhit Sva-yoni daranonmuhyat pau varg nammyaha

The above is the meditation verse of Tiraskarii, the pratyaga Devi of r Vrhi, the commander-in-

chief of Devi Lalit. (Aga devata is the primary attendant, upaga devata is the attendant to the

primary and pratyaga devata is the attendant to the secondary attendant). During the war with

Bhadasura, seven of this commanders, sons of kkas, named balhaka,, scmukha, phlamukha,

vikara, vikatnana, karlka, and karataka ventures into the battle. They had obtained a boon from

the sun that he would shine in their eyes during a fight, immobilise and burn the enemy. In consequence

to the boon sun glowed in their eyes and the army of Devi Lalita is immobilised. Immediately Devi Lalita

ordered the pratyaga devata of r Vrhi, Tiraskarii to remove this obstacle. Devi Tiraskarii wore a

dark colour armour, alighted her chariot called Tamolipt (painted with darkness) drawn by dark

horses and fiercely engaged in battle with them. She discharged an arrow, like a black serpent called

andhstr (causing blindness), covering their vision and slays them. On the third day battle, she slays

kuntishea.

Her mantra in NityotsavaAi namo bhagavati Tiraskarii Mahmye pau jana maas cakus

tiraskaraa kuru kuru hu phat svh

This is an attempt to find the mantra in the dhyna sloka.

Muktake vivasan: She is meditated as naked and with loose hair. These are indicative of the

delusion-less (mytta) nature of this Devi, which is found in her mantra as Mahmye.

sarvbharaa bhit: This means that she wears lustrous golden ornaments. The splendour and

greatness of the Lord (vara) are called Richness (Aivarya). Bhaga also means richness. One who has

this richness (Bhaga) as indicated by golden ornaments is called bhagavati.

svayoni darana: Looking at her genital organ is the verbal translation. Replacing the meaning of

genital organ (yoni) as the source of creation, the above gets modified to seeking the source of

creation or rather as an inquiry into the source of the feeling I. This is verily the vagbhava bija Ai[

This is a condensation of the four Vedas from their first letters: Rg veda: agni mle ; Yajur veda:

ishetvorje ; Sama veda: agna yhi & atharva veda: samnodevi. i.e. a+i+a+= Ai. This also represents

the four Mahvkyas].We can identify this as the path guided by Bhagavan Ramana which is the inquiry

to the source of the feeling of I.

unmuhyat pau varg: This means that she deludes the uninitiated person, who is called pasu. This is

found as such in the mantra pau jana maas cakus tiraskaraa kuru kuru.

nammyaha: Nammi means salutation and aham refers to the individual. Put together, this means I

salute. Namo is found in the mantra. Na refers to the opposite sense and ma to the individual

consciousness. Hence put together, means negation of the individual consciousness. Aha is hu phat

svh. Hu refers to withdrawal of the senses, phat to the extinguishing of the individual ego and

svh to the emerging of the unlimited bliss. Aha has the condensed sense import of the withdrawal

of senses, eradication of ego and by their constant practice the emergence of bliss.

The philosophical import of sun being present in the eyes of the commanders:

The Sun represents the activity of common people. While treading the r Vidya path the aspirants use

the five Ms as directed by the Guru. The army of Devi Lalita is the force that guides us in this search

for self-realisation and the battle is sadhana personified.The seven commanders represent common,

uninitiated people who degrade the usage of five Ms with their traditional views.

The mother of these commanders is kkas which means hardened mind, without piety.

1. Balhaka: Balhaka is the cloud; hence this refers to people who cast a shadow of doubt on the

practices of r Vidya without proper understanding.

2. scmukha: sc is needle and mukha is face, esp. the mouth and hence words issuing from it. This

represents people who prick the aspirant with their sharp words against the sadhana quoting Vedic view

without understanding them.

3. Phlamukha: Phala is forehead indicating mind as well as scientific intelligence and mukha as said

earlier refers to word, hence implies thinking. So this represents both people who are pseudo-thinkers

or logical scientific thinkers referring to Vedas to degrade this path.

4. Vikara: Kara is the ear and the adjective vi implies crookedness. Hence this represents people who

are the gossip mongers attributing various misinterpretations to the usage of the Five M.

5. Vikatnana: vikata is humour and nana means the face esp. the mouth. We find the ill-humoured

person poking fun at these practices from Vedic view point.

6. Karlka: karla means frightful and aka means eyes. This represents people who are afraid of the

practices and hence are mortified

7. Karataka: Karata is the atheist, who tries to humiliate the practice of five M while posing as a

believer.

The immobilisation of the army is the forlorn state of the aspirant with a halt in the sadhana. Devi

Tiraskarii is personification of that form of the Divine Mother, who protects us from the prying eyes of

the uninitiated common man., instils in the aspirant a sense of righteousness in the practices of r Vidya

and guides him to the goal of self realisation.

Let us humbly prostrate and offer these thoughts

at the feet of the Guru , who has inspired them