Mantras and Vidyas -- Godhead as soundThere will be born at London English folk whose mantra for worship is in the Phiringa (foreign) language, who will be undefeated in battle and Lords of the World - Meru Tantra, XXIII, 17th century The 51 matrikas (letters of the Sanskrit alphabet) constitute the Goddess in the form of sound. This is why Kali wears a garland of 51 skulls and it is also why these letters are shown on the petals of the six chakras. The yantra above is called the Tortoise Chakra (source Gandharva Tantra) and is used to determine whether the area a practitioner is working in is inimical or not to his worship. Below is the Matrika Chakra. This, says Ram Kumar Rai in his excellent Encyclopaedia of Yoga, is to be drawn with saffron (kesara) for Shakti worship and with ashes (bhasma) for Shiva worship. It contains all the 51 matrikas and is used in the first of the ten rites to purify a mantra (samskara) after it has been received from a guru. On the petals of the yantra are the consonants while the vowels are in the eight spokes. In the centre is the syllable Hsauh while in the cardinal directions is the Bam bija and in the intermediate directions the Tham bija mantra. Perhaps one of the clearest expositions of the tantrik view of mantra is given in Sir John Woodroffe's collection of essays, Shakti and Shakta, chapter 24. The supreme absolute (Parabrahman) exists in the human being (jivatma) as Shabda Brahman, the absolute as sound. Mantras are not prayers and the relationship of the letters of the Sanskrit alphabet, whether consonants or vowels, he says, point to the appearance of devata (divinity) in different forms. An uttered mantra is the manifestation of a more subtle sound while mantras themselves are forms of Kundalini. Mantras may be male, female or neutral. Female mantras are called Vidyas. "By Mantra the sought for (Sadhya) Devata appears, and by Siddhi therein is had vision of the three worlds. As the Mantra is in fact Devata, by practice thereof this is known. Not merely do the rhythmical vibrations of its sound regulate the unsteady vibrations of the sheaths of the worshipper, but therefrom the image of the Devata appears." (op cit) Mantras are masculine (solar), feminine (lunar) or neuter. A female mantra is called a vidya, which means knowledge, while solar and neuter forms are called mantras. Mantras are only such if they were first revealed by a rishi or seer. Only then do they have life, according to the tradition. A mantra can only work if it is received from a guru who has, herself or himself, received it in an unbroken line from its first rishi. There are, however, exceptions to this, according to some tantras which prescribe methods of purification for mantras received in dream. And, according to Mahachinachara, the Kali mantra does not rely on the very elaborate rules usually found in the Tantras. In describing mantras, the different tantrik texts always give their origin or rishi as well as the metre to pronounce them. While a mantra is divinity in sound form, a yantra is the same in geometrical form and an image the devata in gross form. Refer also to the page on Tattvas on the relationship between the consonants and the 36 tattvas. Bija Mantras The word Bija means a seed and describes a mantra which is usually of one syllable. There are many tantrik 'dictionaries' of the matrikas which indicate their significance as well as the meaning of the bija or seed mantras. This section below draws information from the Bhutadamara (BD); the Varnanighantu (VN), alleged to be part of Aim is called Vagbhava bija and is the syllable of Sarasvati. says the BD. The bija mantra Krim is described as the pitribhuvasini. ascribed to Dakshinamurti. and is the light mantra. Revealed by Mahakala. and the Uddharakosha (UK). It is the bija of Chandabhairavi. Longer mantras are often formed from a concatenation of these bijas. the Hindu god of love. . is Vahnijaya. The bija mantra Shrim is described as Vishnupriya . The Bhutadamara also describes it as the mantra of Mahakala. says the Bhutadamara. Hum with the long letter 'u' is called the Kurcha bija and is the mantra of the Mother worshipped by heroes (viras).the beloved of Vishnu . maintenance and withdrawal. according to the Bhutadamara. Hraim is the bija which destroys great sins (mahapataka). Hum (with the short letter 'u') is called the Kavacha or armour bija.that is Lakshmi. The syllable Hrim is called the Maya bija. It is the sexual desire bija. The Bhutadamara describes it as the face of Kala. Svaha. otherwise known as Thah Thah. It is also the dravana and kledana bija.the Rudrayamala. also known as Kama or Manmatha. Kali. The table below is not exhaustive. Phat is the bija of the great fire at the end of time (Pralayagnirmahajvala). it is the form of creation. representing the fire sacrifice. Klim is the deluder of the three worlds bija. The UK describes it as the Para or supreme bija. often identified with Krishna. It is also Raudri. according to the BD. Krom is called the Krodhisha bija. Om Shrim Hrim Krim Hum Aim Phat Krom Svaha Klim Hum Hraum Drim Sphem Plrem Klrim Svaha Thah Prim Tham Tham Thah Thah Sphim Hrum Hrum Hskphrem Gam Blum Om is the most renowned bija mantra. there are many more bijas. Drim is called the great Kinkini (small bell) bija. that is the goddess who dwells in the ancestral or cremation ground. according to the UK. is the mantra of Vaivasvata. without who the Lord is a corpse. That is why Sri Suktam praises the mother as “eem”. There are two beejas that represent Stri sakti – “ee” and “aa”. says the BD. As Saktas take pride in saying. Sri Sukta is a part of RigVeda Khila. The bija Hrum (with long letter 'u') is the single syllable mantra of Kalaratri. says the BD. Sphrim is the bija of the uncanny Dhumrabhairavi (smoky Bhairavi). search By Shankara Bharadwaj Khandavalli The objective of this section is not to exhaustively explain about the different beejas. the great night of time. according to the Bhutadamara.Sphem is the Bhairava (Shiva) bija which comes at the end of a yuga. This is also why Vaishnavas take pride . “i” in “Siva” is said to be Devi. Contents [hide] 1 Maya and Sakti Beejas 2 Kamaraja Beeja 3 Saraswati Beeja 4 Sri Beeja 5 Tara Maya and Sakti Beejas Devi represents the feminine force. Some of the names of Devi like Vamakshi refer directly to “ee” beeja. The UK describes this bija as the Vagura. but with a short letter 'u'. Plrem is the Vetala (vampire) bija. “ee”. Klrim Svaha is called the bija which causes things to tremble. The mantra Prim is the crow bija. It is the Manohari and ends in Thah Thah (Svaha. is the bija mantra of Ananda Bhairava in the form of one's own guru. Hskphrem. Tham Tham Thah Thah are the bijas in the worship of the greatly alluring Chandika. used in works of Indrajala (magic). The same bija. This follows directly from the beeja for Sakti being “ee”. see above). also known as Phetkarini. apart from “sreem”. and not the core samhita. Some Primary Mantra Beejas From Hindupedia. but to indicate how a beeja forms the base of an entire Vidya and its philosophy. But more so. And unlike Samhita we can see the mantra sastra and beejas being directly mentioned. the Hindu Encyclopedia Jump to: navigation. samhara beeja. like Maha Maya. This is the combination of the Mother and the Lord. Same with every devata – Rama or Krishna. (The same reason holds why Lalita is also a blissful being – Pancadasi has three occurrences of “hreem”. There is a variety of practices. “ra”. but hrillekha is the central beeja and occupies huge importance in mantra sastra. But it is not limited to it – three hrillekhas of pancadasi are said to be three granthis themselves. Taraka. there are differences like this. The vidya with single beeja is called Tarakamba or Paramba. Hreem is the Bhuvaneswari beeja and has many names. For instance. She is Maha Maya thus. That is why Her picture is drawn as if She is folding both Her legs in padmasana. Same with Lalita. She is bound to be a personification of bliss. The qualities of a devata can be seen from the beejas of the devata. “Hreem” beeja can be found in the earliest of Vedic literature. This is because Bhuvaneswari beeja has Maya beeja. Hreem is also called lajja beeja. Then She is a shining vast. indicating Agni and Aditya both. We can see that subsequently. She is the Aditi of Veda. This is how Kalika Devi’s black color. “m” is the anuswara. Whereas Raja Rajeswari is said to be in Veerasana – with one leg folded and one leg down on a pedestal. and hence trinetra – third eye stands for vision of the Causal. Hrillekha.) The three . that follow from Mantra Sastra. The “ha” is akasa beeja. This has four matrikas or seeds – “ha”. The Mother is called the Moon of daharakasa. She has Moon-adorned crown. (The Lord alone. Though Lalita and Raja Rajeswari are basically Tripura Sundari. “ee” and “m”. and then repititions of “ha” and “ee”. both bahya and daharakasa. which stands for bindu in the beeja. and Maya corresponds to Ananda maya kosa. the “Sakala”. Bhuvaneswari is the primal model of Sakta. Para Nishkala. However. skulls etc also derive – from the beejas of the mantra. Akasa – She is daharakasa rupini for this reason. She is Agni Sikha and Agni kunda samudbhava. Hari seem to be derived from the Bhuvaneswari beeja “Hreem”. Akasa.) Then. with Vedic origin. the four matrikas of the beeja are said to be the head. Purusha Sukta of Rig Veda says “Hreesca te Lakshmeesca patnyau” – “hreem” and Lakshmi (sreem) are the wives of Purusha. Alternately in Pancadasi the remaining letters are to be meditated on the six cakras while hrillekha at sahasrara. “hreem” is also called hrillekha – since it is the letter of hridaya or Vishnu granthi. Each matrika/beeja’s qualities can be seen in the attributes of dhyana sloka. Then. Bhuvaneswari is one of the most pleasant forms. There is not a lot of praise about other limbs – feet etc. is Aum.in saying that worshiping Vishnu is equal to worshiping Devi and Siva together: Hara + “i” = Hari. “ee” is Maya beeja. two breasts and yoni of the Mother. and She is thus of the form of Akasa. Specifically. the one that let us cross the ocean of causation and karma-janma cycle. But by Bhuvaneswari beeja one means the one that corresponds to Aditya loka. “Ra” is Agni beeja. Varada and abhaya mudras derive from the fact that She is bhava tarini. This is also how She is a sibling of Vishnu/Aditya. the Mother of Aditya loka. Bhuvaneswari is the Mother and ruler of all the worlds. “Hreem” is called taraka beeja. lolling tongue. both Hara. It is for the same reason. Kumaraswamy and Ganapati. And if we look at the corresponding theology. in Madhva School of Vaishnava. Any one who enters it. “Hreem Hari markata”. and thus it is Ganapati. Now “m”or anusvara. And the four. and Brahman. can be understood through one single beeja. The Devata of the Vidya. “hreem” and “sreem” that correspond to Vak. The four matrikas – “ha”. is common to all vidyas. like many other primary beejas. No one can enter it except with Her grace. But the reason we do not see a lot of Mantra Sastra aspects explained in Vaishnava while they are still in Sakta. This is how. Vaishnava… . Aditya and Sri are called taara traya. “ha” is Siva beeja and “ee” is Sakti beeja. is that Vaishnavas have come a long way from Mantra Sastra to different Bhava-pradhana worship forms. is the tatva beyond all lokas. Amba. one single mantra one eventually can progress. This pervades many vidyas and maha vidyas in all the major religions in Sanatana Dharma – Sakta. She is the Bhuvaneswari Loka vasini and Mani dweepa vasini as described in Devi Bhagavata. represent pravritti and nivritti margas respectively. the mula of Anjaneya. The essence of entire universe. Sakti and Siva form the four matrikas in Bhuvaneswari beeja. Pancaratras . becomes a female and enters. The “nama”s that correspond to Bhuvaneswari are like Durga. agni. Bhuvaneswari maha vidya does not have many nama mantras. Skanda. “ra”. maya and samhara beejas respectively. is Kama raja or Manmatha beeja – “Kleem”. So their links with Mantra Sastra are kind of obscure and only people who study and practice Vaishnava to a good depth will trace their links/origins. that Hanuman is called “Sundara” in Manta Sastra.the Vaishnava Agamas are a mine of Mantra Sastra and we can acquire a lot of knowledge from there. Ganapati. Realizing any one mantra is as good as realizing the entire universe. This is the reason why we are approaching the subject from Sakta perspective. derives from primary beejas and for this reason. There is no place for men in that world. But as we will see subsequently. Bhavani. from one single beeja. so it is clear that it is Kumara swamy. experience and realize the entire tatva. the two siblings. Anjaneya is the most important deity immediately after Vishnu. in Mantra Sastra we find the secret that all religions in Hinduism speak of the same eternal. “ra” is Agni. It is central in Rama Taraka mantra. is samhara beeja. the cosmic play. as it corresponds to lokas more than devatas. Bhuvaneswari are pleasant and beautiful forms for the reason that their Vidyas have maya/ananda beejas. Lalita. It is not a Sakta-specific connotation though – hrillekha. “ee” and “m” are akasa. is a part of Panca Mukha Anjaneya mula and so on. Kamaraja Beeja Another important beeja in mantra sastra. indicating that one cannot enter Her abode unless one transcends gender consciousness or gender-caused duality.Bhuvaneswari beejas “aim”. (That Vedic Agni is Puranic Skanda is a well known fact). Samhara in a way is nivritti. is of four forms – Para. And it makes all the difference between a beautiful form and a terrible form. “ka” is kama. The upasana of Suddha Tatva of Vishnu. This is the reason why. Usually “ka” is appended with some Suddha beeja. anahata. Bala is the “daughter” of Lalita. One attains fulfillment of all desires with the siddhi of this beeja. pasyanti is when seers “see” it. Subsequently he is made the king of Kama. The cycle of universe is said to start from the desire of the Lord and the Mother’s cosmic play to please Him. the way Manmatha is the “son” of Vishnu. It has nothing to do with the beauty or mercy or the capability to give moksha or approachability of the devata. those like “ka” are called asuddha or impure ones. Even in para vidya sadhana. love for God. “ee” is Maya and “m” is anusvara. everything one does preparing for a pleasant devata. In kamya. “Ka” when appended with “la” or prithvi beeja. His creation and cosmic play. such as Syama Sundara and Madana Mohana. It is the middle beeja in Bala Tripura Sundari Vidya. Manmatha is another concept. Kama or desire – iccha has primary role to play in entire creation. The suddhaasuddha nature of the beeja determines whether the Devata is worshiped in a pleasant or terrible form – whether adorned with gold and beautiful jewels. thereby uniting with Devi (this is how Kumara swamy is born). As seen. The various names of Krishna. Then Bhandasura emerges from the ash. the qualities he thinks he is invoking and what he invokes differ altogether. Para is eternal form. And this is why extreme care is needed in mantra yoga. He occupies important position in Saiva-Sakta stories. Madhyama and Vaikhari. Manmatha is Vishnu’s son. or whether adorned with skulls. naked and roaming in burials. end up inviting a different force altogether – leading him in a different direction in mantra yoga and even harming him. or Nishkala Siva involve more Vairagya than bhakti. it becomes “Kreem” – the Kali beeja. madhyama is when it translates as sound-form. Pasyanti. indicate the importance of the kama raja beeja in Krishna Vidya. and vaikhari is in . which is very similar between Sakta and Vaishnava. And without proper redirection from guru. have more important role to play in Sakta and Vaishnava traditions.It has four matrikas. Bala is Maha Tripura Sundari Herself too. seated on a throne in a beautiful city. nyasa. And the preparations. “ka” “la” “ee” and “m”. after taraka. The essence of all this is that Kamaraja beeja has significant place in both Vidyas. even one matrika should not be messed with in the mantra. it also thus stands for creation. This is the reason why. dhyana. Among the yogini ganas or matrikas. “la” is prithvi beeja. the seeker will end up in a different place. If in the same sequence Agni beeja “ra” is used instead of prithvi. becomes Kama raja beeja. than Vairagya. Vaishnava Vidyas have Kamaraja beeja too. In fact it is the primary and central beeja of Sri Krishna mula mantra – “Kleem Sri Krishnaya Gopi Jana Vallabhaya swaha”. Saraswati Beeja Vak. and Isvara allows Himself to be defeated by Kama. He is turned into ashes by Siva. who is killed by Lalita. dressed well and pleasant. one’s expectation can be reversed with errors in chanting. In Madhya kuta. then Guru. the power of divine will. She presides over Vak 2. develop inward vision. for the same reason. Vishnu and Parvati from the third (black in color). So this is the foremost and the best beeja to do. Saraswati is the presiding deity of Vak. Ruler makes the decision. are anuloma . Madhya and Sakti kuta – with Vagbhava at throat center. However. Triputi and trikuta. It is formed from three out of the Sapta matrikas – “a”. revelation and discrimination represented by Saraswati. That is. This is the place from where vaikhari or external sound emanates.Rudra or Lakshmi – Kali – Saraswati. In Tantra. it is Vagbhava. None of these involve movement of tongue. or Tara Maha Vidya.spoken form. Sarama. Devi in Madhya kuta is Jnana sakti. Saraswati Sukta of RigVeda explains this – “Catvari vak parimita padani…”. In Lalita upakhyana. Sakti at this center is also called. ] Vag-bija or Saraswati beeja is “aim”. It is meditated on and chanted at Vagbhava kuta. then pasyanti and so on. the power of knowledge. for internalizing japa. Through the power of will. In Sakti kuta. the Mother has put the responsibility of ruling also. “m”. She is praised as “trikuta”. knowledge and action – corresponding to their roles. called Arnava 3. “e”. There are many mudras and bandhas in yoga sastra. [The Mother is called jaalandhara sthita. Brahma – Vishnu . called jalandhara bandha. When we talk of trikuta. One is Neela Saraswati. We see that the order changes when we talk of consorts. There are four faculties of divine consciousness – inspiration. there are multiple aspects of Her: 1. Matangi) and general Varahi. Vagbhava beeja that represents Vagbhava kuta. It is said that trimurties came from three golden eggs (brahmandas) – Brahma and Lakshmi from one (rajo guna pradhana. for the same reason. the entire cosmic sport is performed by Her. She is the vast. These three. Ila and Dakshina respectively. Saraswati is worshiped in different forms. As a Vedic deity. Saraswati is one of the major deities. Every Sadhana begins.Lakshmi in downward direction. intuition. divine will is Agni and She is thus Agni khanda there). it gives the best results. after bowing to Ganapati and then Saraswati. Madhya at heart and Sakti kuta below. vak is of madhyama form or anahata. minister and general are the three powers of will. but trikuta also. red in hue). (Again. [ Devi is not only triputi. This is extremely useful in doing prolonged kumbhaka (phase of pranayama in which we hold the breath). When japa of Vagbija is done along with this. It is easiest to do this internally. Either by nama or by beeja. This is because of the rule of similarity. Besides. Thus when we talk of kutas instead of granthis. or Saraswati – Kali . vak is in para and pasyanti forms. Siva and Saraswati from the second (crystal white in hue). the order changes . in all the forms. originates at the throat center.viloma. There is one bandha applied at the throat center. She stands for inspiration – the originator of divine consciousness in man and hence called the Goddess of knowledge. Vedic as well as non-Vedic. Nakuli. on Her minister Syamala – so She is called Raja Syamala or Raja Matangi too. Many of these qualities are combined in Saraswati subsequently. Saraswati beeja is extensively used in all vidya-pradhana mantras like . knowledge and action. mantra as well as laya]. the ruler. without movement of lips or tongue – at the throat center. Eventually this will become anahata. kriya sakti – the power of action. minister devises the strategy and general implements it. Devi in sakti kuta is Iccha sakti. In that She is Bhava Tarini Herself.Brahma-VishnuRudra in upward direction. the Mother is said to have slain Bhanda – She goes with Her minister Raja Syamala (also called Mantrini. Control over the throat center is a very good step in yoga. Consort is every thing . While Bhuvaneswari beeja is central to Sri Vidya and Bala beejas are the sides or aspects. sibling and consort. . but has black forms also. Maha Gauri and Siddhi Dhatri. While Para Nishkala is one. is the consort of Ganapati. after the deity. and even other vidyas like Laghu Matangi. Kailasa and Vaikuntha. the knowledge-form of Devi. the devata is Sri Devi. She emerged from and is the consort of Brahma. In Nava Candi. “Sa”.offspring. It should be understood that human scales and relations are insufficient to represent cosmic and spiritual phenomena. parent. He is said to be black in general. Every aspect of the Vidya is known by name Sri – the vidya/tantra is Sri Vidya. the world of Truth consciousness. While the six cakras represent six worlds. Sri beeja is the Sri Vidya itself. Siva is crystal white. Saraswati is Rudra bhagini. which stands for both aspects in the same. In the form of Ila Devi. Again. Sri stands for auspiciousness. Sri Vidya does not. She rules over Satya loka. Candi Vidya. In fact His left half. Sri Beeja Lakshmi beeja. Sarasawti is also a close associate of the Vedic Isvara. they are called Kala Ratri. Vak is Sakti Herself. She is also called as Neela Saraswati and Kala Ratri. and everything noble. From the same beeja. Lakshmi beeja too. Buddhi. In Nava Durga/Candi. the seventh at sahasrara represents three worlds – Satya loka. applying human relation and scale fails us here. the knowledge-form. the word “Siva” derives auspiciousness. belongs to the same class. At the same time. So also does Lalita Sahasra nama start – Sri Mata. While every Maha Vidya has a name.Sangeeta Matangi. Vishnu is black. And thus all the aspects of Devi. is associated with all devatas – because jnana is the ultimate purpose and possession. plentitude. Indra. They are ruled by Saraswati. Her aspect. This is because existence and consciousness are inseparable. bliss. And consciousness emerges from existence. While Saraswati. Saraswati and Parvati are not exclusive tatvas and run into each other. Sri Vidya (esp. the yantra is Sri Cakra. And every major deity has both these forms like Saraswati. And She is the face of Brahma. Ganapati and so on. She is also worshiped in the form of Jnana Prasuna as Parvati. Lakshmi beeja represents the Kamalatmika Maha vidya. that He is white and She is black. There are very few beejas that are Vidyas themselves. It is because He represents the absolute and She represents the pervasive form. Bala). Gauri and Lakshmi respectively. are related to Siva. is worshiped as Sarada and Rudra bhagini/sahodari. Sreem is another important beeja. “Sreem” has four matrikas. And since Vishnu is the pervasive form. the abode is Sri Nagara. “ee” and “m”. “ra”. Bhuvaneswari beeja is another. but he has a crystal white form – Hayagriva. She is Kala Ratri – the ruler of infinite world of truth. consort relation can sufficiently explain all the relations. It might appear paradoxical that while She is worshiped as pure and as white in hue. Saraswati. the consort of Siva. “Sa” is Lakshmi or aupsiciousness. Saraswati is the consort of Krishna/Vishnu too. This is why Sri Suktam praises Her as “Srirma” – the Sri Mother. They are two aspects of Truth – purity and infinity are represented by white and black respectively. Sahitya Matangi. Devi is black. one who gives completeness and all siddhis. like Saraswati. in extreme bliss. Ksheera Sagara tanayaa. Tara mantras have many beejas.In general Sri represents fulfillment and bliss.) Tarini is one who takes us through the ocean of happening. Hence She is praised as “subha karma phala prasuti” in Kanaka dhara. bliss of the universe and the Lord personified. but “taar” is a derivative or “tr”. Sri is the daughter of the Ocean of Milk. While Siva lives in Kailasa. by all the powers of the universe – positive and negative. She is born as the result of great churning of the ocean of bliss. Like Bhuvaneswari. is the symbol of all the bliss of His heart. The worship of Lakshmi begets happiness. She acts when one is near the fulfillment of his purpose. worships Her as golden in hue – Hiranya Varnaam. and shares with Him the aspect of auspiciousness. Tara is not a “Satvic” form. to protect. (Tar does not become tra. In fact Sri Sukta too. Lakshmi is specifically subha karma phala prada. And She is the personification of infinite bliss. She is said to be red in hue in general. There are multiple vidyas in Tara maha vidya. In Kamalatmika vidya. to float. The resident of the Lord sleeping in the ocean of bliss. meaning multiple forms in which Tara is worshiped. Because of Her nature of quick blessing. ever blissful. the upasana of Sri opens all the six cakras much quicker). Sri beeja indicates the complete opening of all cakras (also. She is golden and shining. of the result of all noble efforts. The way Pritha’s son is Partha. on the coils of Ananta in yoga nidra. and not the terrible. His consort is the daughter of Ksheera Sagara. There is another thing worth observing – the lords have their abode in the cities of their fathersin-law. She is the personification of fulfillment of sadhana. While Vishnu resides in the Ksheera Sagara. She is said to be of rajo guna. As Sri She is the consort of Vishnu. but these are the primary beejas in Taresi Maha Vidya. She is also associated with Siva. His consort is Parvati the daughter of Parvata raja. She represents only the auspicious aspect of divine. Ugra Tara are some of them. And She is the consort. who is Mahalakshmi. and resides in the heart of Sri Maha Vishnu who sleeps in the ocean of bliss. Therefore the worship of Sri is also called Madhu vidya or the worship of nectar/bliss. Both are used in Sakta schools. the ninth form of Durga is called Siddhi Datri. She is all the beauty. Lakshmi too. Neela Saraswati. This is precisely the reason She is called Siddhi datri. The epithets Bhava Tarini. or “treem”. She is worshiped as having golden color. of tapas. Tara is from “tar”. This is indicated in Nava Candi. She is Yoga Siddhi Herself. Smasana Tara. of sampatti. While Durga is Karma phala prada (who ascertains and gives the fruits of all the actions of all the creatures). As Siddhi She is a consort of Ganapati. Tara Tara beeja is “streem”. However there are different forms in which Lakshmi is worshiped. is associated with many deities. While different beejas indicate different devatas and their corresponding nadis/cakras. Taresi are all from the root Tara. standing on a corpse and terrible. Taraka. Alternately. it is from “tra”. . She is portrayed as naked. Rama is called Taraka. friends nothing.1 Atma . Many other forms of Sakti can be worshiped in either method. Siddhi of Tara is said to be easier in China. sthiti.In Vaishnava parlance. Tara is Rama. There is a story that says Vasistha did not have easy siddhi of Tara and he had siddhi when he went to China and practiced. The resemblance with Tara is on the basis that both are Taraka. Also. “m”. Feeling of “I”. some to Lalita and some to Tara. Some scholars equate Rama to Gayatri. All knowledge is borrowed knowledge. “ee” and “m” are compared to “a”. You should strive for awareness from slumber. Family. “u”. Jnanam Bhandah 1. There are different versions in those mappings. is compared to pranava. laya. The Tara beeja too. Rama is a Satvic Devata and Ugra too.Your own. In fact in Tantra Bauddha borrows heavily from Hinduism and vice versa. All these are valid in different premises – from Vedic perspective Rama is basically derivative of Gayatri.Chaitanyam . According to some scholars who map Dasa Maha Vidyas of Sakta to Dasavataras of Vishnu. There are some devatas like Bhuvaneswari that are to be worshiped in Vedic method alone. the basic premise of beejas defining the nature of devatas.Awareness alone is yours. Nothing else belongs to you.2 Knowledge of self “I” is bondage. The five matrikas “s”. While such one-one mapping is not very appropriate and looks improper in some places. Shiva Sutras Chaitanyam Atma 1. Tara sadhana is done in Vamacara marga. No knowledge is . mudra. which are the five activities of the Mother (Panca kritya parayana – sristi. from Sakta perspective Tara resembles Rama. “t”. devatas having resemblances based on that nature is perfectly valid. “r”. tirodhana and anugraha). Vamacara involves 5 makaras – matsya. madya and maithuna. bindu and nada of pranava. mamsa. Tara is said to be mainly a Bauddha vidya imported by Hindus. from the perspective that He rules the universe He resembles Lalita. Shakti Chakra Sandhane .Shiva. Ra . Jagrata Swapna Sushuptabhede Turya Bhoga Samvita Waking. You want to fly like bird you will. She is the womb which will give birth to your dreams. Matrika shakti is the power inherent in the alphabets. Jnanadhistanam Matrika 1.alphabets. Expansion . Turiya superconsciousness pervades all these states.Vamana Sustenance.4 Power inherent in the sound . Understanding the cause . Practice of self awareness during waking stage leads to awareness in dream state and in turn leads to awareness in deep sleep. I takes you away from Brahma .true awareness by the efforts of Sadhaka or Gurus grace awakens the Shakti and leads to supreme realization of Self . destruction. Yonivargaha Kala Shariram 1.your own. ones contemplation leads to its identity with Siva. combination of the alphabets .Bharana.Brahma . Then the universe is withdrawn. Va . Female is representative of Prakriti because she give body.5 Bh. dreaming and deep sleep are normal states of consciousness.Existance. all scenes of play are important . D-O-N-K-EY immediately creates picture of donkey in mind.3 Prakrati is the creatress.Vishwa Samharaha 1. Existance has no ego.Bhairava.Existance.CreationGod .not just during samadhi. Shambhavopaya .they are his creation. . Whatever you desire comes true. effect Shakti to be identical. Bhairava is the supreme self.6 Universe consisting of knowledge power and action.Ravana. To a jnani the bliss of Self pervades all the three states . For an actor. Leads to bondage.words forms the basis of knowledge Udyamo Bhairavaha 1. Thoughts and images are nothing but throbbing Citi Shakti. Shiva is the experience. She is never seperate from Shiva. Worshipping parashiva as our own being leads freedom. Shiva is the seer. The Supreme Self. Sarvendriya Gunabhasam He is the perciever of all sense objects. Vitarkaha Atmajnanam . I am experiencing the three states of consciousness. various ESP phenomena are the wonders of Yoga. One who is aware of this becomes free.Shiva principle. World is nothing but thoughts. This awareness leads to freedom. Shudda tattva sandhanat va apashushaktih Parashiva is Guru of all enlightened beings is pure being himself.Jnanam JagrataKnowledge is wakefulness.Jnanam jagrathaha Tritiya Bhokta Vireshaha We think I am seeing. Whole universe is Shiva himself. She is the Will power of Shiva.stands for Maya shakti. True knowledge is waking up to the inner Self. Awakening of Kundalini leads to amazing experiences. We are not aware of our inner self . Ku . Wonderful experiences in waking state. Vismayo Yogabhumikaha Yogic realizations are amazing. iccha shaktir uma kumari Uma is the divine consort. He is our own being. awareness of various lokas. This happens when Kundalini to Sahasrara. On awakening of Kundalini.she leads Sadhak to Shiva in Sahasrar through Sushumna. in samadhi state.Divinity. Shiva is the seen. True enjoyer of three states of consciousness is Shiva himself.All of us are fast asleep. She creates the varieties of universe. One should view the whole world is nothing but Shiva Tattva . The world is his own body. seer is seen. This is a key understanding of technique of Saktopaya.himself has become the universe and dwells in its heart. She is gross and subtle objects. Here effort is sponataneous awareness of the identity of the deity of the mantra and the seeker. He is indweller of the world. Mantra here doesnot mean group of words. Shuddaviddyodayat chakreshatva siddhihi With pure knowledge lordship over all powers is obtained. When this knowledge sprouts in the heart of yogi. True understanding is I myself am Paramashiva. The key to saktopaya is Jnana. Pure knowledge is awareness that I am parashiva. Mahahradanusandhanad mantraveeryanubhavaha Parashakti is universal consciousness. The mind itself which recognizes the identity with the deity is mantra. Impure knowledge is that I am a limited being. Kundalini . One who carries this awareness experiences the potency of Mantra. Lokanandaha Samadhi Sukam Bliss of loka is the bliss of Samadhi. . She holds the whole universe in herself as herself as mirror reflects the image.Right understanding is knowledge of the Self. experiences form loka.1 Mind itself is Mantra. It doesnot mean repeatation of mantra. It is a wonderful state of bliss of samadhi in wakeful state. Yogi realizes that. Cittam mantraha 2. Prayatnaha Sadhakaha 2.due to Grace of Guru. The intutive knowledge should be uninterrupted by doubts of any kind.he attains true knowledge of the self. Pure knowledge leads to mastery of powers. This is samadhi sukha in fully wakeful state.2 Seeker is one who makes effort. Universe is my body.Parashiva .All objects of senses. 5 On emergence of true wisdom.alphabets a to ksha leads one to liberation. Mantras consists of letters. Understanding of this principle frees one self. pancha tanmatras. Alphabets a to ksh represent various levels of realities manifesting from siva to pancha bhutas.Shiva state and obtains bliss. In vykhari .Vidyasarirasatta Mantrarahasyam 2. madhyami and vykhari. She expresses as pashyanti. vykhari. word and meaning have started seperating out. Parashakti manifests as pashyanti.7 Understanding of matrika chakra . In pashyanti word is identical with meaning.3 The supreme I consciousness inherent in multitude of words whose essence is highest non dualism is the secret of Mantra.4 The mayic powers ( limited in nature) with common inferior knowledge act as disturbance for yogi whose sense of identification with the body has not disappeared. In madhyami. These are more distractions. light between eyebrows appears to yogi. Vidyasamuththane swabhavike khechari shivavasta 2. Sakthi is nothing but Siva. Gururupayaha 2. Parashakti or Paravak is the creative power. Garbhe Chittavikaso vishishsthavidyaswapnaha 2.6 Guru is the means.Guru stands for the grace which unfolds the secret of Mantra through shaktipat. . Letters are form of Sakthi. Various lower order powers like nada.word and meaning are seperate. Matrukachakra Sambodhaha 2. Sadhaka loses interest in lower powers and gets established in supreme khechari mudra . Everything has vachaka and vachya component or nama and rupa component. Vachaka is subjective side and vachya is objective side. madhyami. natural state of Shiva consciousness in the internal space appears. subtle and causal body into cosmic consciousness Siva. Jnanam also means knowledge of self which becomes enjoyable food for yogi.Shariram havih 2.10 When lower level knowledge dissolves then previous knowledge of the objective world is remembered like a dream only. .9 Limited knowledge should be devoured by yogi and reduced to sameness of Self. Vidyasamhare taduttha svapna darshanam 2. Jnanam Annam 2.8 Real sacrifice is the offering of gross.