Angopanga Lalita

शश्रीरराजश्यरामलरा खड्गमरालरा

ॐ ऐऐं क्ललऐं सससौः नमसौः ममातङ्गगि श्यमामलले सरर्वजनमननोहरर-हृदयदले वर सरर्वममखरञ्जनन-शशिरनोदले वर सरर्वरमाजरशिङ्कररशशिखमादले वर

सरर्वस्तत्रीपमरुषरशिङ्करर-करचदले वर

सरर्वदष्म टमगि म रशिङ्करर-नलेतदले वर

सरर्वसत्र-लनोक-रशिङ्करर-अस्तदले वर

परप्रकमाशिमानन्दनमाथमनय परमलेशिमानन्दनमाथमनय परशशिरमानन्दनमाथमनय कमामलेश्रयर्वम्बमामनय मनोकमानन्दनमाथमनय कमाममानन्दनमाथमनय

अमत म मानन्दनमाथमनय

रमामदले रमानन्दनमाथमनय सरर्वजमानन्दनमाथमनय

ईशिमानमानन्दनमाथमनय

सद्यनोजमातमानन्दनमाथमनय सरमार्वनन्दनमाथमनय

तत्पमरुषमानन्दनमाथमनय

पञ्चनोत्तरमानन्दनमाथमनय

शसदमानन्दनमाथमनय

गिनोवरन्दमानन्दनमाथमनय

अघनोरमानन्दनमाथमनय परममानन्दनमाथमनय शिङ्करमानन्दनमाथमनय

ततकनोणले रनत प्रत्रीनत मननोभर पञ्चकनोण-ममलले दमारणबमाण शिनोषणबमाण बन्धनबमाण मनोहनबमाण उन्ममादनबमाण पञ्चकनोण-अगले कमामरमाज मन्मथ कन्दपर्व मकरकलेतन मननोभर अष्टदल-मल म ले बमाहहम ममाहले श्ररर कसममारर रवैष्णवर रमारमाहह ममाहले हन्द चमाममऐंडमा चऐंडडकमा अष्टदल-अगले लहकम सरस्रनत रनत प्रत्रीनत ककीनतर्व शिमाहन्त पमहष्ट तमहष्ट षनोडशिदलले रमाममा ज्यनोष्ठमा रसहद शिमाहन्त श्रदमा सरस्रनत कक्रियमाशिहक्त लहकम स हम ष्ट मनोहहनन प्रमगथनन आश्रमाशसनन रत्रीगच वरद्यमन्ममाशलनन सरम मानन्दमा नमागिबमवदकमा अष्टदलले

चण्डभवैरर सऐंहमारभवैरर

क्रिनोधनभवैरर

उन्मत्तभवैरर

अशसतमाङ्गिभवैरर रुरुभवैरर

कपमाशलभवैरर

भत्रीषणभवैरर

चतमदर्वलले ममातङ्गित्रीश्ररर शसदलहकम महमाममातङ्गगि महमाशसदलहकम भप म रम मान्तवरर्वहदकम गिणपनत

दगि म मार्व रटमक कलेतपमाल भप म मर-चतद् म र्वरमारले सरस्रनत लहकम शिङ्खननगध पद्मननगध भप म मरले-पमरमार्वहद-दशि-हदकम इन्द अहगन यम ननऋनत ररुण रमायम सनोम ईशिमान बहम वरष्णम ननऋतले रमास्तमपनत बहम भमपमर -पमररर्व ले खले हऐं सममनतर्व परप्रकमाशि पमणर्व ननत्य करुण सऐंप्रदमाय गिमरु तबन्दस सङ्गित्रीतयनोगगिनन श्यमाममा श्यमामलमा मन्तनमानयकमा महन्तणण सगचरलेशशि प्रधमानलेशशि शिक म वप्रयमा रत्रीणमारनत रवैणकक महम दणण वप्रयकवप्रयमा नत्रीपवप्रयमा कदम्बलेशित्री कदम्बरनरमाशसनन सदमामदमा इनत दले र ऋवषगिण स्तमतले शिमक शिमाररकमा रत्रीणमा रलेणश्म यमामलमा परररत म ले लघमश्यमामलमा रमागरमाहदनन नकमललपररपमहजतले हसहन्त समारथ्य गिलेयचक्रि रथमारूढले नमस्तले ततसौः स्रमाहमा सससौः क्ललऐं ऐऐं

शश्रीककोलममखख खड्गमरालरा

ॐ ऐऐं गललौं नमसौः कनोलमणम ख दण्डनमाथले रमातमार्वशळ-हृदयदले वर रमारमाहह-शशिरनोदले वर ररमाहमणम ख-शशिखमादले वर अहन्धननकरचदले वर

रुहन्धनन-नलेतदले वर

वरमलमानन्दनमाथमनय

जहम्भनन-अस्तदले वर

समयमानन्दनमाथमनय

प्रभमारमानन्दनमाथमनय

शशिरमानन्दनमाथमनय

आहदनमाथमानन्दनमाथमनय

ननरमार्वणमानन्दनमाथमनय

गिणपमानन्दनमाथमनय

हरमानन्दनमाथमनय परशिम्भ्रमानन्दनमाथमनय गचदम्शिमानन्दनमाथमनय कमरुनमाथमानन्दनमाथमनय वरशिद म मानन्दनमाथमनय कमलमानन्दनमाथमनय कमन्तशिलेखरमानन्दनमाथमनय समडडम्बमानन्दनमाथमनय समन्दरमानन्दनमाथमनय कलेशिमानन्दनमाथमनय ततकनोणले जहम्भनन मनोहहनन स्तहम्भनन पञ्चकनोणले अहन्धनन रुहन्धनन जहम्भनन मनोहहनन स्तहम्भनन षट्कनोण ममलले बमाहहम ममाहले श्ररर कसममारर रवैष्णवर इन्दमाणण चमाममऐंडमा षट्कनोणमागले यमाककनन रमाककनन लमाककनन डमाककनन कमाककनन समाककनन मध्यले हमाककनन पमाश्रर्वद्रयले क्रिनोगधनन चमामरगमाहहणण स्तहम्भनन चमामरगमाहहणण ततवैर स्तम्भनममसलमायमध आकषर्वण-हलमायमध पमरत: चण्डनोच्चण्ड अष्टदलले रमातमार्वशल रमारमाहह ररमाहममणख अहन्धनन रुहन्धनन जहम्भनन मनोहहनन स्तहम्भनन पमरतसौः महमामहहष-दले रत्रीरमाहन शितपतले जहम्भनन इन्द अप्सरससौः शसद द्रमादशिमाहदत्य अहगन समाध्य वरश्रलेदलेर वरश्रकमर्व यम ममात म रुदपररचमारक रुद मनोहहनन ननऋनत रमाकस शमत गिन्धरर्व भत म गिण ररुण रसम वरद्यमाधर ककन्नर रमायम स्तहम्भनन गचतरथ तमम्बमरु नमारद यक सनोम कमबलेर दले र वरष्णम ईशिमान बहम अहश्रनत्रीदलेर धन्रन्तरर वरनमायक बहहसौः कलेतपमाल शसऐंहररदले रत्रीरहन बहहसौः महमाकम ष्णमगि म रमाज दले रत्रीरमाहन सहसमारपतले ऐररत पमण्डरलक रमामन कमममद अञ्जन पमष्पदन्त समारर्वभसम समप्रतत्रीक भमपमरले

हले तमक ततपमरमान्तक

अहगन यमहजहर एकपमाद कमाल करमाल भत्रीमरूप हमाटकलेशि अचल भवैरर

कलेतपमाल तबन्दस पञ्चशम दण्डनमाथमा सङ्कलेतमा समयलेश्ररर समयसङ्कलेतमा रमारमाहह

पनोततणण शशिरमा रमातमार्वशळ महमासलेनमा आजमाचक्रिलेश्ररर अररहघन धमम्र अस्त मत्म यमच्चटनरमारमाहह पररसलेवरतले लघमरमारहह स्रप्नरमारमाहह नतरस्कररणण पररपमहजतले स्तहम्भनन समारथ्य ककररचक्रितरथमारूढले नमस्तले ततसौः स्रमाहमा गललौं ऐऐं

Brahmachaivashviniputro vaidhya vidya visharadaa Danvantarishcha bhagahvandhanye GANAYAKAHA KATAKRODA GALADDHANA SAMTARIPTA MADHUVRTHAHA ANANTHOVASUKISTAKSHAHA KARKOTAHA PADMA EVACHA MAHAPADMAHA SHANKAPHALO GULIKAHA SUBALASTHADHA YETE NAGESHVARAASCHAIVA NAGAKOTIBHIRAVRUTAHA YEVAMPRAKARA BAHAVO DEVATASTATRA JAGRATI ….. This is the Sanskrit slokas in Telugu Lalithopakyana old book, the slokas in CAPITALS missed in Sanskrit Devnagri lipi text. Now please refer to the Varahi maala mantra quotes “बहम अहश्रनत्रीदलेर धन्रन्तरर वरनमायक बहहसौः कलेतपमाल शसऐंहररदले रत्रीरहन बहहसौः महमाकमष्णमगि म रमाज दले रत्रीरमाहन सहसमारपतले ऐररत पमण्डरलक रमामन कमममद अञ्जन पमष्पदन्त समारर्वभसम समप्रतत्रीक”. The VINAYAKA mentioned must be these eight diggajas “ऐररत पमण्डरलक रमामन कमममद अञ्जन पमष्पदन्त समारर्वभसम समप्रतत्रीक” KATAKRODA GALADDHANA SAMTARIPTA MADHUVRTHAHA means the ichor flowing from the temples of Diggajas(Gananayakas, elephants) is satisfying the thirst of bees (madhuvratas). Next the the Astha nageshwaras requires placement in maala stotra. ….. Please examine and modify the maala mantra.

Respected Guruji, Please go through this article after becoming free. I will call by 7.00 PM.  



Bala has came from the Vital airs (Hrudaya ) of Tripura Sundari (as said in evolution process of dieties) and also the Duhutri (Kumari) of Lalitha. On examination of avarana dieties of Mantrini, Dandini and Bala, it reveals that Bala avarana shared the dieties of both Mantrini and Dandini. From Trikona avarana upto Bhupura the dieties are shared from Mantrini avarana dieties and the 10 Bhairavas starting from Hethuka obtained from Dandini avarana. While this is so, the Hetuka Bhairavas which are ten in number of Dandini are (a) Hetuka, Tripurantaka, Agni, Yamajihva, Ekapada, Kala, Karala, Bhimarupa, Hatakesha and Achala and the 10 Bhairavas stationed in Bala Bhupura chakra are (b) Hetuka, Tripurantaka, Vetala, Agni Jihva, Kalataka, Kapali, Ekapada, Bhimarupa, Malaya, Hatakeshvara.

My doubt here is; (1) Whether the Yamajihva corresponds to Vetala (2) Whether the Karala (of Dandini) is erroneously shown as Kapali as one Kapali (belongs to Mantrini has already came as in Astha bhairavas). (3) Whether the Achala (of Dandini) corresponds to Malaya Bhairva in Bala Bhupura. Please clarify.

Bala is the basic step in SriVidya Upasana. Here we see Devi as a girl child (Bala). Sidhars call it as Vaalai Vazhipaadu. Many of us do Bala mainly as a Mantra Sidhi exercise to move up the next levels of Sri Vidya towards Maha Sodashi.. But the bigger picture behind Bala is taking control on one's Prana Sakthi. When we sleep, the Pranan rests at Visudhi chakra.( near our throat). When it stirs thoughts, it becomes dream. After these thoughts are settled, we get into sleep.By Yogic powers we can reach a stage beyond this day - night differentiation. When they attain 'Madyama Jagradam' or 'Yoga Nidra', they go beyond the control of time ( day , night transition). When we take control of our Mind, Body, Pranan, Thoughts, Words, Actions, then Pranan has no other go other than to move inwards towards Visudhi Chakra. In this process Visudhi Chakra takes control of Ajna Chakra. So now Prana Sakthi doesnt go below the stomach area and is forced to move upwards only. We win over hunger and Thirst and can mediate for days continuosly. Prana flows in and out of the body. In ward flow of Prana is controlled by Bala & outward by Ganapathy.

Inb the seas we see that the wave hitting the shore has lesser force than the force of the wave that is receeding back. So, the objective of Bala worship is to shift the Prana from an Exgress stage to Ingress stage. Once we reach this level, we can feel that we got Sidhi of Bala. The Bija Mantra of Bala has - ' Aiym Kleem Sow ' invokes Sarawathi, Durga & Lakshmi respectively Ganapathy Mantra " “Aum shrim hrim klim glaum gam ganapataye vara varada sarva janamme vashamanaya svaha” helps to control the 5 senses. Combination of Bala and Ganapathy worship makes us get control of our Prana and senses. We take control of our body and mind and win over the materialistic world. At this stage, we get the Darshan of Bala Tripurasundari. After that we move to the next levels like Panchadasi, Shodasi and Maha paduka. Still, its really a great experience to be an Upasaka of Bala, as you relate her as a 9 year old child and worship. She will be with you, the moment you tell her name - Bala.

Their practical verbatim in Tamil language runs ‘there is no more nourishing food other that milk; there is no more deity above Bala’. The meaning of Bala mantra: The meaning of Bala mantra has been explained in many ways by our revered teachers. The first Vagbhava Bija is a vowel ‘Aim’- which can be split up as ‘a’ + ‘i’ + ‘a’ + ‘m’. The first ‘a’ represents the RigVeda starting with ‘agni miide..’ and its essence in the mahavvakya ‘pragynanam Brahma’ ; ‘i’ the yajur veda starting with ‘ishetvorje..’ and its essence in the mahavakya ‘aham brahmaasmi’; ‘a’ the sama veda starting with ‘ agna aayaahi..’ and its essence the mahavakya ‘ tatvamasi’ and ‘m’ the atharva veda starting with ‘sanno devi..’(Sam + Na :) and its essence the mahavakya ‘ayamaatmaa Brahma’. Thus this indicates first stage of the aspirant, in search of the unlimited bliss, which is the surrender to a guru, imparting the mahavakyas and showing a path for sadhana. The second Kamaraja Bija is ‘kliim’ can be split as ‘k’+ ‘l’ + ‘iim’. ‘k’ indicates sakthi tatva, ‘la’ the prthvi (earth) tatva . Since siva tava is inherent in sakthi tatva we find that this represents the complete 36 tatvas. ‘iim’ is the kamakala tatva the cause of the whole creation by heavy penance. This is the further development of sadhana as indicated by a Pooja paddhati instructed by the Sri Guru. 36 tatvas indicate the tatva sodhana , the kamakala indicate the kamakala dhayna in the Pooja paddhati. The final Bija is ‘sauh’ which can be split as‘s’+ ‘au’ + ‘h’. ‘s’ represents the thirty one tatvas from prthvi to maya; ‘au’ the suddha Vidya, isvara and sadasiva ; ‘h’ the visarga the sakthi and siva tatvas. Thus this is a miniature universe of all the 36 tatvas. ‘s’ is the letter for sakthi, the universal creatrix, ‘h’ the visarga the created universe and ‘au’ the equalising factor which shows their singular identity ( between the Creatrix and the universe). This final bija can be inferred as the zenith of sadhana wherein on constant practice as instructed by the Sri Guru the aspirant enjoys unlimited bliss on understanding the this universe is the play of siva sakthi.

Tripura Bhairavi the goddess of transcendence

Namaste everyone I would love to get inputs from all the shaktas here about the great goddess tripura bhairavi. It is said that we can never experience the bliss of Tripura Sundari unless we go through the fire of Tripura Bhairavi. Unlike Sundari who dwells in the upper chakras Tripura Bhairavi dwells in the lower chakras. She is just the transformative aspect of Sundari. It is said bhairavi word comes from bha bharana(sustenance) ra ramana(transformation) and va vamana(Creation) Her mantra seers are Brahma Vishnu and Maheshwara and the presiding deities are Mahasaraswati Mahalakshmi and Mahakali. She presides over the three aspects of iccha kriya and jnana shaktis. Her mantra is said to destroy the nine impediments of the mind and raise the kundalini energy faster so we could go ahead with our worship of Sundari. She represents Paravaak or the supreme vaak Her mantra is a transformation of the common Sundari mantra Aim Kleem Sauh which becomes Hasraim Hasklreem Hasrauh When prana sound Ha shakti sound Sa and agni sound Ra are added the same aim kleem souh becomes curse free and will deliver its function It is said that Sundari mantra like any other mantra including gayatri mantra is cursed with ineffectiveness and the curse removal is by chanting Bhairavi mantra a 100 times. I personally started the Tripura Bhairavi mantra everyday in the morning and i never felt drowsy or sleepy the whole day and also i stopped my coffee intake totally. I was looking for the Tripura Bhairavi stava raja in sanskrit but all i got was the english translation of it. Does anyone have the sanskrit version of it? V.Krishnaraj Bhairavistotra = Hymns to Bhairavi. 1. I worship You, O Tripura, to receive the fruit of my desires. By chanting hymns men gain that Lakshmi, who is the object of worship of the Devas. 2. You are the origin of the world and yet you yourself have no origin, though there are hundred hymns honoring you. Even Brahma, Vishnu and Mahesvara do not know you, who is the Mother of all Sastras. We worship your shining breasts smeared with saffron. 3. O Tripura, we adore you. Your body is radiant with the effulgence of a thousand risen suns. You hold in your two hands a book (knowledge) and a rosary of Rudraksa beads. Your other two hands grant boons and dispel fear. Your Lotus face shines with three Lotus eyes. Your neck is beautiful with a Rudraksha necklace. She holds two hands in Abhaya Mudra and Vara Mudra. Abhaya = no fear. Vara = boon or blessing. 4. O Mother, how could the doubting and disputing ignoramuses know your form which is reachable only by Punyam (merit) accumulated in previous birth, which is ravishing with the overlay of vermilion and which bends from the heavy weight of your breasts? 5. O Bhavani (Consort of Bhava) Munis know and describe thy physical form; the Sruti speaks of your subtle form; others call you the presiding deity of speech; still others call you the origin of the universe; We know You are the Ocean of Mercy. 6. Votaries meditate you in their heart as three-eyed Devi with the bright autumnal crescent moon. Her substance

is made of fifty letters (without which there is no Vrtti, evolution of Tattvas) and hence she is called MAtrakAmayi. She holds in her hands a book, a rosary and a pot of Amrta (nectar); She poses with her Vyakhya Mudra. 7. O Tripura, You are Sambhu conjoined with Parvati (Adhanarisvara or Androgynous god, ARDHANARISVARA). You are Vishnu embraced by Kamala (Lakshmi). You are Brahma born of the Lotus. You are presiding and purveying deity of speech. You are the essence or the energy of all deities. 8. I have taken refuge with your four BhAvas, ParA and others, originating from VAgbhava. I will never forget in my heart You the supreme Devata whose (SacchinmAyI) substance is Sat and Chit (existence and intelligence). Your BhAva in the forms of letters expresses in the throat and other organs. 9. The Blessed, conquering their six enemies (KAma--lust, krodha--anger, lobha-greed, moha--delusion, mada--pride, and mAtsaryA--envy, and performing retention of breath in the practice of Pranayama, fix their gaze on the tip of the nose with steady mind and meditate in their head your moon-crested form (Sakti of Siva), effulgent as the sun at dawn. 10. The Vedas assert that you created the world, having taken the other half of the body of the enemy of KAma (Androgynous form--one half is male (Siva) and the other half is female (Parvati). Is it true, O Daughter of the mountain and the only Mother Goddess of the world, the variegated universe would not have been so, if it were not (for you)? 11. The Siddha women (inhabiting the Bhuva, atmospheric region) with eyes red from imbibing wine in the company of Kinnaras (Devayonis, celestial spirits) worship you sitting in your shrine in the caves of Mount Sumeru with flowers from celestial trees and sing your praises. 12. I worship you in my heart Devi whose body became wet with the nectar, who looks beautiful as the splendor of lightning and who makes all lotuses blossom on the beautiful path going from her abode to that of Siva.