The books can be had from: Sri K.V.Satya Sai Sarath Chandra, Dr. K. V.

Krishna Kumari, "Satya" 3-9-92/1,

Saradha Nagar, Ramanthapur, Hyderabadf - 500 013 [AP] India. Phone Nos: 040 - 2703 7482; Cell: 9704 06 8673.

MAHAVIDYA TRIPURA SUNDARI SADHANA . Over the next few days there could be a posting on Lakshmi
Tantra and Sadhana. This posting serves as preliminary to the Shakti Tantra series from the draft chapter of the same
name. Sadhana is a committed prayer; a means to ever keep rising in life. This personal process is what brings out
the best in you; it not something done for advertisement; it is self-enrichment.

By and large, sadhana is individual spiritual effort used as a tool to achieve the purpose of life. There has to be some
form of consistency and commitment. It is rather a want to do sadhana as opposed to wishing. Before one turns to
the illusory world, it is sadhana that gives an opportunity to clear up your own consciousness to relate to the Divinity
within. It gives you the wonderful experience to attune yourself with the highest inner self.

A regular sadhana leads to a good control of life. That would lead to deeper sadhanas and pave the way for a
meaningful intimacy with the Infinite. Sadhana can be a mantra meditation, a specific yoga asana practice such as
surya namshkaram, particular kriya which includes asana, pranayama, mudra etc, a focused visualization, even a
regular daily walk in silence and contemplation of the Divine. A guru would be the best person discuss this personal
to holder issue.

Those not having a guru should trust your known, repeat, you own intuition. Consider all the alternatives available
to you to decide what suits your station in life. Allocate some time to think before you embark on a particular route.
By thinking, one means thinking in a constructive way and not until your eyes pops out of the socket. Have fun!

Various Shakti sadhanas have their roots, if not direct links to Tripura Sundari or the Divine Mother. The Goddess
Tripur Sundari, one of the Ten Mahavidyas, brings good luck, beauty, magnetism, wealth, health and all comforts in
life along with spiritual upliftment. While individual Shakti Tantra may name their preceptors, Tripura Sundari
Sadhana holds a distinct position highly acclaimed by rishis and sages. This is attributable to the power of the
Divine Mother Tripura Sundari herself. Even in the early stages of accomplishment, a sadhak is replete with divine
blessing and energy.

Great Maharishis and sages have had much to say about Tripura Sundari Sadhana. Rishi Vashishta, preceptor of
Lakshmi Tantra said ‘Very lucky are those who get to try Tripur Sundari Sadhana’. Maharishi Vishwamitra said it in
the reverse. He goes a step forward and states – Unfortunate are those who overlook this Sadhana and try small
rituals. ‘My life’ said Guru Gorakhnath, ‘would have remained unfulfilled if I had missed trying the Tantra form of
Tripur Sundari Sadhana. This was all summed up well by the great acharya Adi Shakara: The essence of spiritual
Sadhanas is Tripur Sundari Sadhana. Through it one could succeed in all other Sadhanas in the world.

Hara Hara Mahadeva.

(draft Tantra)
by Yogi Ananda Saraswathi
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------------------
BALA TRIPURASUNDARI. Bala is the child status of Mother Tripurasundari who is the Beautiful Goddess of the
Three Cities. ‘Maha’ Tripurasundari implies her greatness. As Rajarajeswari, Mother is the Supreme Ruler, the
Queen of Queens. As Sodashi, she is sweet sixteen, going about playfully as Lalita. Bala is the nine-year old
younger version of Lalita.

In Shaktam, Mother Goddess worship tradition, Tripurasundari is the primary goddess known as Sri Vidya. She is
the sum total of Mahavidyas, the Wisdom Goddesses and the ultimate primordial Shakti. Mother is described as the
garland of the alphabet and is said to have given birth to the three worlds. Hence she is the beauty of three worlds.
She is the light of manifestation.

Vidya means knowledge, specifically feminine knowledge or energy of the Goddess. In this context, Her aspects are
variously called. Her first aspect is Bala Tripura. Bala means girl and this is the most highly erotic of the Goddess’s
aspects. Bala has a thousand names; these names explain the hidden essence of Bala especially in Tantra. Bala
means ‘girl’ and Bala Tripura is depicted as the Red Goddess.

Bala is the adolescent version of the Goddess. Tripurasundari is the mother version. Tripurabhairavi is the version in
whom menstruation has ceased. Each of these aspects has their own attributes and characteristics.’ Bala is said to
reside in the heart. It is said that Sri Bala Tripura is prone to give quick siddhi. Invoking Devi and worshipping her,
calls for strict adherence to ritual accessories according to tantric rules. The tantric aspect of this vidya comes from a
guru. Bala’s root mantra is ‘aim klim sauh'. Rishi Nyasa in prayer states: Wearing red clothes, with a Kala of the
Moon as Her ornament, effulgent as the rising Sun, holding Book and Rosary, bestowing boons and banishing fears,
I meditate on Bala on the Red Lotus. Bala Tripura is the Giver of Happiness.

Sodashi, Lalita and Bala have their manifestations overlapping. Sodashi is a sixteen year old embodying sixteen
types of desire. In Tantra, the fifteen syllables in the Panchadasakshari mantra and the final seed syllable are
represented by Sodahi. Here Bala is also referred to as Beauty of the Three Cities.

SYMBOLISM: Why do we need child deities? Children have innocence and purity of heart painted all over them.
Unfortunately mental rubbish is collected during the growing years. Otherwise there is abundant affection in
children vice-versa. Heart abounds with joy. We all know how much we stoop down to children and do our pep-talk
and childlike lingo. One cultivates proximity with ease and tenderness, Bala allows us to engage in sweet talk and
indulge in her innocence. This conversation should be cultivated with all saguna forms including the ferocious
Mother Kali.

Puranas pick up this plot and teach us a thing or two. The child Sri Krishna has various spiritual symbolism behind
his lilas. He finished off Kakasuran and Boodhana. The demon, Surapadman who challenged the child Balamurugan
met is fatal end. Bala Tripurasundari annihilated the demon Panda. At the other end of this ferociousness is the
sweetness of Bala. Her name is a reflection of the Mother Goddess Tripurasundari herself. So, Bala is the stepping
stone to Vidhya Upasana. Indeed, the Shaktam treatise, the Tripura rahasyam, portrays Tripurasundari’s indulgence
like a child-play.

BRAHMANDA PURANA: Bala is not all too young to be non-participative and joins the warring Mothers. She
joins to battle against the demon Bhanda. Chapter 26 of this Purana expresses: Caturbahu is the chief son
representing his father, Daitya Bhanda. The Lalita Devi in Bala provoked an interest to fight him. Despite being
nine-year old, the Lalita in Bala speaks. Afterall, she was always perpetually present at Lalita’s feet. Even-tough
slender bodies, she shared the Mother’s features adept in martial arts and exploits. By being the vital breath of Lalita
and as her fourth eye. She became furious with Caturbahu and proved herself worthy of being worshiped as Shakti.

So, she addressed the Great Mother, "Mother, the sons of Bhaņḑa, the great Daitya, have come to fight. I wish to
fight with them. I am interested in this because I am a young girl. My arms throb with an itching sensation for war.
This is my playful activity. It should not be curbed by your orders for prohibition. Indeed I am a girl loving toys and
playful pastimes. By this play of fighting for a moment, I shall become delighted mentally."

The merciful Mother replied, "Dear child, your limbs are very tender and soft. You are only nine years old. This is
your first step and performance. Your training in warfare is fresh and recent. You are my only daughter. Without
you, my breathing activity does not go on even for a moment. You are my very vital breath. Do not go ito war when
Daņḑini, Mantrini with crores of Shaktis engaged in battle. Dear child, why do you commit this blunder?"

But Bala does not give up and persist her adolescent curiosity to join the fight. On seeing her steadfast, Lalita gave
in to Bala’s plea. In the likes of Karna, Lalita took off one of her amour and gave it to Bala. Then She gave her
requisite weapons. Lalita then caused a palanquin from the staff of her bow. As Kumarika, the Virgin Goddess,
drove to the warfront with a hundred swans pulling the palanquin.

LALITHA SAHASRANAMAM: Even a child with resolve, can accomplish a desired task. Bala is mentioned in
mantra 965 and in line 996 Bala is ‘Leela Vonodhini’ confirming her child status of Para Brahma Swarupini,
performing the triple functions of creation, preservation and destruction. Her war feat of killing 30 sons of Panda
Asura, is given in line 74, “pandaputhra vadod yukta, Bala Vikrama Nandita.” Balavikramandhitha is a general
reference to Bala fighting and killing Banda’s sons.

LALITHOPAKYANAM: The dialogue between Hayagriva and Agasthya Muni from the Brahmanda Purana,
enunciates the story of Bhandasura’s annihilation, Bala, the nine year old princess and alita Parameswari. It
describes Lalita’s residence in Shrinagaram, her esoteric worship in Sri Chakra and Her Mantra Japa. Srividya
Upasakas hold the Lalithopakhyanam close to their hearts for a deeper understanding of Lalitha Sahasranamam.

DEVIRAHASYA: Tantrik devata worship are structures along Panchanga meaning ritual ‘five limbs’. These are
described in Devirahasya which contains several Panchangas for for different aspects of Shiva-Shakti. It contains
mantra, yantra, puja and sadhana of the different Devas and Devis. Rahasya means secret implying that Tantric Puja
is one for professional practitioners. It gives useful insight to tantrika sadhakas and sadhvinis. The ‘pushpacarana’ is
the preparatory stage proceeding to ardous puja proper of few hours chanting and rituals.

PANCHANGA. The Panchangas are 1. Patala, 2. Paddhati, 3. Kavacha or Armour, 4. Sahasranama and 5. Stotra.
The mantra is given in coded form descriving the meditation image and the yantra of the Devas and Devis. Ritual
worship of the avaranas, the devas attendants is the second limb. The third limb, kavacha or armour for warding off
evil is usually worn on the body. Sahasranama chanting is the fourth limb. The fifth limb is the Stotra which is the
hymn of praise for the tutelary devata of the sadhaka.

TANTRIC BALA: The Devata is visualised in the heart, then drawn out through the breath to be placed on the
yantra. On ‘installation’ and ‘invocation’ rituals are offered and sahasranama is chanted. The devata is then drawn
back into one’s heart with a further inner and outer purification process and veneration.

Tripurabhairavi is the Mother and Bala is an adolescent woman. Bala is the Red Goddes and is the most erotic of the
three phases of growth. Bala Panchanga relates to Bala worship. Her root mantra is ‘aim klim sauh’ which is
sometimes varied during the rituals.

BALA TRIPURASUNDARI PANCHARATHNAM: Describes Bala Tripurasundari’s attributes more as a growing

daughter of Lalita with exquisite beauty and grace.

1.Neelalakaam , sasi mukhim , nava pallavoshtim,

Chambeya pushpa sushumojjwala divya naasaam,
Padmekshanaam mukura sundara kanda bhagaam,
Thwaam saampradham Tripurasundari devi Vandhe

I salute you Tripura Sundari , who is correct ,who has blue hair,
Moon like face , who has lips like the new tender leaves,
Who has the divine nose like the splendid light of the Champa flowers,
Who has the neck resembling in beauty the bud of a lotus flower.

2.Sri Kunda kudmala sikojjwala dandabrundaam,

Mandasmitha dhyuthi thirohitha charu vaanim,
Nanaa mani sthakitha hara sucharu kandim,
Thwaam saampradhaam Tripurasundari devi vandhe.

I salute you Tripura Sundari , who is correct

Who has a row of teeth which are as pretty as buds of jasmine,
Whose pretty smile completely hides her pretty speech,
And whose very pretty neck wears a necklace studded with different type of gems.

3.Peenasthanim ganabujaam vipulabhja hasthaam,

Brungavali jitha shobitha romarajim,
Mathebha kumbha kucha bara sunamra madhyaam,
Thwaam saampradhaam Tripurasundari devi vandhe.

I salute you Tripura Sundari , who is correct

Who has full breasts , solid hands and very broad arms,
Who has a row of hair growth ,which wins over a row of bees in beauty,
And whose middle is slightly bent due her heavy breasts resembling an elephant's head.

4.Rambojwaloru yugalaam , mrugaraja bhadraam,

Indradhi deva makutojjwala pada padmaam,
Hemambaraam kara druthanchitha Gadga valleem,
Thwaam saampradhaam Tripurasundari devi vandhe.

I salute you Tripura Sundari , who is correct

Who has shining eyes like Ramba, who is gentle lady resembling a deer,
Whose lotus like feet is lighted by the shine of crowns of Indra and other devas,
Who wears a golden cloth and in her hands holds a sword.

5.Mathebha vakthra jananim , mruda deha yukthaam,

Sailagra madhya nilayaam , vara sundaraangim ,
Kotiswarakhya hrudhi samsthitha Pada padmam,
Thwaam saampradhaam Tripurasundari devi vandhe.

I salute you Tripura Sundari , who is correct

Who is mother of elephant faced Ganesa, .
Who has share of the body of Lord Shiva,
Who lives in the middle of the peak of the mountain,
Who is blessed with pretty limbs,
Whose lotus feet is kept in the heart of billionaires.

Bale thwath pada yugalam dhyathwaa sampradhi nirmitham,

Naveenam pancha rathnam cha daryarthaam charana dwaye.

Oh Bala, meditating on your feet, this new prayer of five gems,

which has been rightly written, has decorated your feet. (Translated by Sri P.R.Ramachander)

Hara Hara Mahadeva.

(draft Gods and Goddesses, Minor Deities and Sages)
Yogi Ananda Saraswathi
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BALA TRIPURASUNDARI is the consort of Lord Kumara Bhimeshwara Swami, a manifestation of Lord Shiva.
Their deities are found in the Sri Chalukya Kumararama Sri Bhimeshwaraswamy Temple in Samalakota in East
Godavari, Andhra Pradesh in South India. Lord Shiva is known as Kumara Bhimeshwara. The temple traces its
origins to a Linga broken to five pieces and one of it was installed in Samalakota. The Sivalinga in this temple is
said to be installed by Lord Kumaswamy. The main festivals observed here are Mahasivarathri, Karthika Masan and
Saravanarathri festivals. These are Shaivite festivals.

PANCHARAMA KSHETRAS: According to sthala purana, five ancient kshetras situated in Andhra Pradesh are
‘yogashetra’ or those that have been blessed with Shiva’s boon. Yogam means fated to have. All the five kshetras
derive their sacredness from a single Sivalinga fractured into five pieces. Archaeological excavation takes the
history back to more than one thousand years.

STHALA PURANA: Maharshi Marichi married Daksha’s thirteen daughters, the eldest of them was Diti Devi. Of
her, Hiranyaksha and Hiranyakasipa were born and grew to be demonic in character. Later Mahavishnu’s
Varahavatara and Narasimhavatara got rid of them. Diti was saddned by this and served Kasyapa to conceive a
child. A forewarned Indra becomes proactive to stop another demon being born.

The foetus was destroyed with his Vajrayudha and fragmented into seven pieces. The fragments survived because
Diti was an ardent Shiva bhakta and did Shiva Vrata phala. They were born as Saptha Maruthulu without much
powers and ended up as Indra’s parivara in Swarkalokha.

Ditti was not giving up, she went back to Kasyapa and prompted him to plant his seeds again. He advises Diti to do
penance for Lord Shiva for ten thousand years. She finally got the Lord’s blessings. After that, she served Kasyapa
and Vajranga was born out of this union. Vajranga grows up to be gargantuan and Diti seeks vengeance and
convinces the son to attack Indra. Soon enough Vajranga occupies swargalokha and imprisons Indra and his allies.

This comes to Lord Brahma’s knowledge and he convinces Kasyapa, the natural father to follow. The unfairness of
occupying Indra’s seat was put forward with a bargain that Vajranga would be taught ‘Satwika Swabhva’ being the
essence of Tatwajnana. Something else was also thrown in as bargain as Vajranga was still angered by Indra
entering his mother’s womb to kill his ‘brothers’. Brahma created Varangi and gifted her to Vajranga. He started
practicing Satwika Swabhava and left his demon behavior without raja and tamo gunas. Regretfully Varangi served
the satva husband but with kamabhava and was of persistence.

She asked of Vajranga to bless him with a child that would defeat Mahavishnu and conquer the trilokhas. This put
Vajranga in a dilemma as he had no more enemity with deities as such. This is all predicated by satwaguna. But
Varangi has her ways to convince the husband to do penance to Brahma. Lord Brahma was satisfied and appeared
before him. Vajranga asked him for a child with great strength and taponidhi. Brahma invoked Lord Shiva in his
mind for a moment and blessed Vajranga that his wish would come true. After this Varangi became quick with child
and gave birth to a child. Grandfather Kasyapa named him Taraka.

Taraka is another giant carrying all the negative signs of the world at his birth. His growth could not be impeded.
One day Taraka got Varingi’s blessings to go to forest. He reached Madhuvana ehere he did penance to get the
blessings of Lord Brahma. Here again Brahma ends up giving two boons. First that there would not be another equal
in strength and the second he could be killed only by a child born of Siva-vrya or the semen of Shiva. Now, getting
Brahma’s blessings, Tarasukara conquered the Trilokas by force. His kama was still not satiated and he does severe
penance to Lord Shiva for protection.

Lord Shiva was happy with Taraka severe austerities and asked him what was his wish. Taraka asked for a
Shivalinga that can protect him from all harm. Lord Shiva blessed him with a Shiva Linga that was fifty feet long.
He also blessed him that as long as the Shiva linga was on his person, no physical harm can come to him. With the
Linga hanging around the neck (cf Lingayat practice) Taraka started a cruel rule of the world.

Taraka had to be brought down. Devas and Devis joined forces. Brahmanda Purana has a good description of
Shaktis’ participation where Bala Tripurasundari throws in her weight with Lalita’s blessings. Kumara Swamy and
the Shaktis come face to face with Taraka. One is not clear if the Kumara Swamy referred to in the sthala purana
refers to Kumara Bhimeshwara or to Lord Skanda. So, we will leave it as Kumara Swamy. He used his Shakti as
aayudha or weapon. Taraka is torn into pieces but they reunite to give rise to another Taraka. This splintering and
reunification goes on for many many years.

Enter Mahavishnu. He tells Kumara Swamy that it is only by breaking the Shivalinga that Taraka could be killed.
Now the catch is this. The fragmented Shivalinga would also unite. So Mahavishnu advises that once the broken
pieces touch the earth they should be swiftly planted permanently and worshipped with Lord Shiva’s blessings.

Now, Lord Kumara Swamy targeted the Shiva Linga on Taraka’s neck and shot his Aagneasthra, Weapon of Fire.
The Linga broke as advised but tried to reunite by chanting Omkara nada. Five Gods were assigned to plant the
Shiva Linga and invoke Shiva. Surya deva planted the first Shivalinga piece and constructed a temple and frustrated
their the reunion by the Linga pieces. These five Lingas have scaly marks formed by Lord Kumara Swamy’s
Agneyasthra weapon of fire.

SIVALINGA INSTALLATION: Five Shivakshetras are formed from Taraka’s single Shivalinga. They form five
different Shivalinga temples and collectively get called Pancharama Kshetra. They are:

AMARARAMA: On the banks of Krishna river in Guntur district. The other four are in Godavari district. Lord
Indra installed the Linga and worshipped the Lord Amara Lingeswara Swami here. His consort is Bala
Chamundeswari Ammavaru Mata.

DRAKSHARAMA: This is located in Draksharamam near Ramachandrapuram. Lord Surya installed the Linga as
Bhimesvara Swamy. His consort is Manikyamba Ammavaru. It is said that Lord Rama and Indra prayed to Shiva
here. Manikyamaba Devi, one of eighteen Shaktipeethas is present here in Draksharama.

SOMARAMA: Is located in Bhimavaram. The Linga was planted and installed by Lord Chandra. The Deity here is
Someshwara Swamy and his consort is Sri Rajarajeswari Ammavaru. Lord Chandra is said to have prayed here to
get rid of his sins, hence the name Someshwara. It is said that the Linga here changes its color according to the lunar
month; black at the time of Amavasya, white at the time Pournami.

KSHEERARAMA: Is located in Palakol. Mahavishnu himself came down to plant and install the Linga and named
it Ksheera Ramalingeswara Swamy. His consort is Parvati Ammavaru. It is said that Mahavishnu got his Sudarshana
Chakra from Siva in this temple. Also Upamanya Maharshi also got boons and ksheera or milk from Lord Shiva
here. Hence the name Ksheera Ramalingeswara swami.

KUMARARAMA: As mentioned earlier, this temple is in Samalkota near Kakinanda. The Linga was installed by
Lord Kumaraswamy and thus named Kumara Bhimeshwara Swamy. Lord Shiva is a huge structure but concealed
except to be seen from the second floor of the temple. His consort is Bala Tripura Sundari Devi.

Neither in the Brahmanda Purana nor elsewhere, Bala Tripurasundari is a virgin goddess. This could be a reference
to Lalita or Mother Tripurasundari herself. But in Shaktam, they stand independent and hardly portrayed as married
despite their origins from the Great Mother Parvati, consort of Siva. Utmost respect is to be given to all sthala
puranas at all times. So the Pancharama stories are presented as per the purana without modification. Each bhakta
shall endeavour to find his or her own truth. The general idea in such stories is the Tamil cliche ‘dharmathin
vaazhvuthanai soothu kavvum; pinnar dharmam vellum’ – dharma will not stay clouded forever; it will ultimately
win.

Hara Hara Mahadeva

(draft Gods, Goddesses, Minor Deities and Sages)
Yogi Ananda Saraswathi
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-----------------------
BALA TRIPURA SUNDARI ASHTOTHRAM

1.Om Kalyanyai Namah

2.Om Tripurayai Namah
3.Om Balayai Namah
4.Om Mayayai Namah
5.Om Tripura Sundaryai Namah
6.Om Sundaryai Namah
7.Om Soubhagya Vatyai Namah
8.Om Kleemkaryai Namah
9.Om Sarva Mangalayai Namah
10.Om Hreemkayai Namah
11.Om Skanda Jananyai Namah
12.Om Parayai Namah
13.Om Pamcha Dasha Ksharyai Namah
14.Om Trilokyai Namah
15.Om Mohana Deeshayai Namah
16.Om Sarveshvaryai Namah
17.Om Sarva Rupinyai Namah
18.Om Sarva Samkshobhinyai Namah
19.Om Purnayai Namah
20.Om Nava Mudreshvaryai Namah
21.Om Shivayai Namah
22.Om Ananga Kusumayai Namah
23.Om Khyatayai Namah
24.Om Anamgayai Namah
25.Om Bhuva Neshvaryai Namah
26.Om Japyayai Namah
27.Om Stavyayai Namah
28.Om Shrutyai Namah
29.Om Nityayai Namah
30.Om Nitya Klinnayai Namah
31.Om Amru Todbha Bhavayai Namah
32.Om Mohinyai Namah
33.Om Paramayai Namah
34.Om Aananda Dayai Namah
35.Om Om Kameshyai Namah
36.Om Tarunayai Namah
37.Om Kalayai Namah
38.Om Kala Vatyai Namah
39.Om Bhaga Vatyai Namah
40.Om Padma Raga Kireetinyai Namah
41.Om Sougamdinyai Namah
42.Om Saridvenyai Namah
43.Om Mantrinyai Namah
44.Om Mantra Rupinyai Namah
45.Om Tatvatrayai Namah
46.Om Tatva Mayai Namah
47.Om Siddhayai Namah
48.Om Tripura Vasinyai Namah
49.Om Shriyai Namah
50.Om Matyai Namah
51.Om Maha Devyai Namah
52.Om Koulinyai Namah
53.Om Para Devatayai Namah
54.Om Kaivalya Rekhayai Namah
55.Om Vashinyai Namah
56.Om Sarve Sharyai Namah
57.Om Sarva Matrukayai Namah
58.Om Vishnu Svashre Yase Namah
59.Om Deva Matre Namah
60.Om Sarva Sampatpra Daeinyai Namah
61.Om Kimkaryai Namah
62.Om Matre Namah
63.Om Geervanyai Namah
64.Om Sura Pana Modinyai Namah
65.Om Aadha Rayai Namah
66.Om Hita Patni Kaya Namah
67.Om Svadhi Shtana Samashrayayai Namah
68.Om Ana Hatabja Nilayayai Namah
69.Om Mani Pura Samashrayayai Namah
70.Om Agynayai Namah
71.Om Padma Sana Seenayai Namah
72.Om Vishuddha Sdhala Samsdhitayai Namah
73.Om Ashta Trimshatkala Muryai Namah
74.Om Sugha Mnayai Namah
75.Om Charu Madya Mayai Namah
76.Om Yoge Shvaryai Namah
77.Om Muni Dyeyayai Namah
78.Om Para Bramha Svarupinyai Namah
79.Om Chaturbha Jayai Namah
80.Om Chandra Chudayai Namah
81.Om Purana Gama Rupinyai Namah
82.Om Aiem Kara Radayai Namah
83.Om Maha Vidyayai Namah
84.Om Pancha Pranava Rupinyai Namah
85.Om Bhute Shvaryai Namah
86.Om Bhuta Mayai Namah
87.Om Pancha Shadvarna Rupinyai Namah
88.Om Shoda Shanya Samaha Bhushayai Namah
89.Om Kamakshmai Namah
90.Om Dasha Matru Kayai Namah
91.Om Aadhara Shakyai Namah
92.Om Tarunyai Namah
93.Om Lakshmai Namah
94.Om Tripura Bhairavyai Namah
95.Om Shambhavyai Namah
96.Om Sachidanandayai Namah
97.Om Sachidananda Rupinyai Namah
98.Om Mamgalya Daeinyai Namah
99.Om Manyayyai Namah
100.Om Sarva Mangala Karinyai Namah
101.Om Yoga Lakshmai Namah
102.Om Bhoga Lakshmai Namah
103.Om Rajya Lakshmai Namah
104.Om Trikona Gayai Namah
105.Om Sarva Soubhagya Sampannayai Namah
106.Om Sarva Sampatti Dayeinyai Namah
107.Om Nava Kona Pura Vasayai Namah
108.Om Bindutraya Samanvitayai Namah

Hara Hara Mahadeva

What i meant by atmaraksha is protection of oneself from negative

forces that obstruct the path of upasaka. It is used for paralysing
the negative forces.

It also presides over the virya and denotes the kriya sakti of
tripurasundari.

One question from my side: Had it been exclusive used for moksha
aspect why it is the anga vidya in srividya. Our elders would have
stopped the initiation of mantra at this level only. Why it is
necessary for them to go for higher mantras.

This reminds me of a prayoga by Shri Abhinava Vidyatirtha

Mahaswamigal. He used this Mantra for driving away of evil spirits
from a haunted house.

But, a uttama adhikari neither thinks of these prayogas nor uses them
for selfish ends. When the sole objective is moksha then all other
anga mantras work for the single goal ie., salvation. So, for him
whether it is
chandi/bala/ganapathi/varahi/syamala/panchadasi/shodasi/mahapaduka/mah
asodashi/nirvana sundari, it does not matter.

In the words of Brahmasri Tadepalli Raghavanarayana Sastrigal who is

considered to be walking god like Mahaperiyavaal, Bala Shadakshari is
more than enough for the uttama adhikari. And he even stood
testimony to that.

He did the japa of gayatri, siva panchakshari, bala, chintamani. He

did 17 purascharanas of Bala and attained mantra siddhi. In the
sastra sabha he was humiliated for not having sodashi. The same
night Balatripurasundari appeared in dream and consoled him not to
worry for not having shodasi. She herself became gururupini and
initiated shri sastrigal into Shodasi. Later he attained the lalitha
sayujya by performing shatchakra bhedana using Bala Mantra. After his
passing away, drops of blood were seen on the Brahmarandra which
implied that his prana sakti pierced the Brahmarandra. This is the
power of BALA TRIPURASUNDARI. People underestimate this short mantra
of 6 bijas but it is not so.

So, when Krama Diksha is formulated by elders, it has some sense in

it. Why not directly Mahasodasi / Mahapaduka / Gurutraya are given to
the disciple?

Since, i am not initiated in the Varahi and other vidyas i am not fit
enough to explain the subtle aspects of these vidyas. You can contact
an advanced upasaka in this matter.

Dear Harekrishnaji, I will answer all your questions but first reduce all anxiety in your mind and be cool. Leave everything in the
hands of Amba. I will now answer your questions one by one patiently. Iam also aware you have posted the same questions in other
forums too and the owners of those forums also reported the matter to me.I was paitently waiting to serve you best for this query
and today after all these days I have

received your email. Firstly let me tell you that Srividya is a gurubadhha marga. There might be shastras for many paths and even
for Srividya there are texts like Shaktha Pramoda, Parasurama Kalpataru,etc but in all these there has been mention about the
greatness of a guru and following His specific instruction to you. It is just you and your Guru and not you,guru and your
gurubrathas(your co-disciples). For you he might even give the panchadasakshari starting "e" and not "ka" this is specifically
mentioned in Shaktha Pramoda. "Gurubaddha samparadavith Srividya sadmargam" -------------------- Your first question: My concern
is how can a person like me who've never got acquainted with a Guru like Rajagopala Swamigal can directly approach him that too
for an initiation ? For your kind information, My family stays at the very Nanganallur, Chennai only, but I'm not staying at Chennai.
Even though I meet him directly for the first time in the future, how can I directly ask him for an initiation ? ? ? If God wills, and I meet
Rajagopala Guruji, can I quote your name as reference for seeking initiation ? ? ? You dont need aquaintanceship for

Guru-shishya relationship. This is not a business transaction but an Athmic relationship. You dont need an intermediary or an
"introducer" These are western terminologies and one should not maintain a stiff upper lip in spirituality. One need not feel shy. You
can ask Him "directly" and see.You may quote my name or this group that is not an issue at all but Iam not a "recommender" in the
strict sense. There is no neopotism in Srividya Tantra. Just because He likes me will not mean He will give everyone upadesha. It is
your Karmic account He sees. He is the final deciding authority sans recommendations. Pray Amba Rajarajeshwari with true faith
without even a trace of suspicion or doubt and

a meeting will definitely occur with Swami Rajagopala. Your second question (rather a lengthy and convoluted question) (b) Whether
Swayamvara kala parvathi mantra can be chanted without initiation ? Actually this Swayamvara kala parvathi mantra was sent to me
by my mother who got it written from Swami Rajagopala (Nanganallur) himself. Rajagopala Guruji has only written the mantra on the
piece of paper and gave it to my mother and asked me to chant it daily (There was no Kara / Anga Nyasa mentioned in it), and I was
doing it for few days. This is again contrary to your statement on mantra chanting ! ! ! "Every Mantra is having saptangas (7
essential addins ) and they are must while doing upasana.With out these 7 parts Mantra is useless(according to MahaNirvana
tantra), except Utchitta Chandali or Mathangi (Only for mathangi not for other raja manthangi , and all )for all other God mantras its
must.(what ever the Cult(sampradaya))" Do you say that the above-method is a form of initiation, if you say "Yes", then in that case
it is easy for every person to get initiation in this Kaliyuga through the above-method. What do you say for this different school of
thought / action practiced in this Kaliyuga ? ? ? If you say "No" your statement is again contrary to your guruji's

action, and why is this different school of thought / action ? ? ? Literally you should be following what your Guruji had been doing all
these days ! ! ! I would still say that Swami Rajagopala has not given Kara/Anga nyasa due to some reason which I may not even
know, but if you see / view this blindly it is drastically contrary to the your statement mentioned above? What do you say for this
different school of thought / action ? ? ? ----------------------------- Normally any mantra cannot be chanted without initiation. But some
mantras are

not so rigid. The shastras lay down general rules and the exceptions are decided by the Guru. And in a few cases the shastras
themselves say no initiation is necessary. For example, Vishnu sahsranama(Bheeshma virachita) need not be initiated by a
vaishnavaacharya.But the prayoga kramam for each mantra with beeja samputeekarana must be got from an experienced
Acharya.More on that later. If Rajagopal Swami has given the mantra written on a piece of paper and given it to your mother(very
rarely He does that) and asked you to chant it then you must do it as you asked for it.But to again imbroglio yourself in shastras and
what I have quoted from them in my previous postings on Angas is to

"throw the baby out with bathwater". This is precisely why I do not quote shasstras much. Everything is decided on a one-to-one
basis. There is no Black and white thinking in Guru-shishya relationship. There are many grey areas too. Grey here does not mean
shady areas but areas were a disciples poorva karma and punya is seen and taken into account which only a good Guru can
do.(Good Guru is a misnomer...Guru is meant to do Good but I differentiate it because of the curse of Kaliyuga with charlatans). I
make it a point that I mention Gurunatha more than shastras. Gurubala then comes>>>>upasanabala>>>then
comes>>>>>shastrabala but many people go the reverse route as they think logically but God has a different set of parameters and
operates by Divine logic. Else everyone can become gnaanis by merely reading Shastras. Shastras say this say that..etc. They
themselves are experiential renditions of what seers have undergone form their Gurus be it the upanishads or the Vedas. Guru
sathyam shaastra mithyam(Guru is the truth shaastras are a falsity when

compared to Guruvaakya). The problem is these days with a surfiet of 'fake gurus'(excuse my use of the misnomer again) we have
become very susupicious of the 'Guru's' motives. Mantra initiation is in one sense transmission of spiritual energy, Shaktipata or
imparting of knowledge on part of the Guru and awakening of the dormant powers or revelations of knowledge on part of the
disciple. Therefore, some devotees who may have deep devotional feelings, intense aspiration, and good faith do not reap the fruits
of the divine grace or experience "Spirituality" first hand as much as a disciple having Mantra Initiation

from an enlightened Guru does. The scripture says,"Guru, God, Mantra, place of pilgramage, fortune teller, and herbal medicine
give the fruits according to one's faith in them; stronger the faith, more and long lasting the effects of the mantra." The scripture also
says, "one who beholds Guru as a human being, Mantra as mere letters, and Idol as just stone, goes to hell." Those are fortunate
indeed who have been initiated into mantra by an enlightened Guru. Such great saints bring about a radical change in the life of
their devotees. The secret of mantra is very obstruse and complicated; he alone can

understand it who unshakable faith and who treads the path of spirituality. The types of Initiation also vary from Guru to Guru from
disciple to disciple, from path to path from situation to situation.It can be a powerful shakthipatha with his hands or a mere sparsha
deeksha, smarana deeksha, manasika deeksha, swapna deeksha, likhitha deeksha(in your case for this mantra),Jhiva
deeksha(where the Tantreeka guru writes syllables on the toungue), Yantreeka deeksha(some Gurus even keep yantras in the thigh
of their disciples after energising them, however such forms are very rare and require lot of niyamas), or vadana deeksha(which is
very common...just asking the disciple to repeat once or three times the mantra) or Tantreeka deeksha(which cannot be discussed
oin this small reply)...there are infact 56 forms of such deeksha

patterns in the least.(In one rare case the mantra was written on the clouds! and given to a sadhaka secretly whence the letters
could be seen only by the sadhaka). So do not think the mantra is powerless justb because Swami Rajagopala has written on a
piece of paper and given it to your mother to hand over to you. It all depends on your faith.Let there also be shraddha.Shraddha is a
greater component than faith. It also involves apart from faith a sort of resonance with the Guru and also concentration and not the
meaning which we Indians know. See my posting on Shraddha sooktham Shraddhaaagni samdhiyathe' Shraddhayaa hooyathe
havihi! The Kularnava tantra says " At the beginning of Japa a Sadhaka is affected by birth uncleanness, and at the end of Japa by
death uncleanness." A mantra affected by these two forms of uncleanness is never perfect and fruitful.And Swami sees the "birth
uncleanness'' before imparting a mantra and sees to that you do not get a "death uncleanness" after chanting the mantra. Now you
mention I will contradict myself if i answer the question either

postive or negative. This is wrong as I further strengthen my stand because the same Mahanirvana tantra says that "For shakthi
mantra a sahaaktha Guru is the best,for siva mantra shiva guru is best for vaishnava mantra a vaishnava guru is the best,for
ganapathy mantra a gaanapathya guru is the best, for surya mantra a saurava guru is the best but for Kaula guru is the best for all
the mantras. A wise man should , therefore, heartily desire to take initiation from a Kaula. Whoever has been initiated in a mantra by
a Pasu Guru is undoubtedly a Pasu. Whoever has taken a mantra from a veeraguru becomes a veera but whoever has taken
mantra from a Kaula Guru(like Rajagopal Swami) knows Brahman soon" You say further that it is easy for everyone in Kaliyuga to
get initiation like this(obviously referring to my Guru's act

for you alone). The act has been done out of compassion for you because you could not come and that it is a not a Srividya mantra
which requires your presence in the strictest sense.You have sadly miscontrued the intention behind the act. As I said befor he
never does like that for anyone and maybe saw your past births and behaved for you alone. Remember" Initiation is always one-to-
one". Mahaniravana Tantra further says a Kaula Guru Himself decides His deeksha pattern. You have said "if you see blindly...this
is in contradiction to your

statement and what do you say for this school of thought" Firstly, I do not see spirituality blindly rather with the aid of my Guru and
my own discernment. If my Guru wavers I tell Him that. I have been to other Gurus too and have held them responsible and
questioned them forcefully whenever I found a contradiction with shaastras. But with Swami Rajagopala the equation changed. He
is a true upasaka with the backing of Amba and no question shaashtras before Him. He will laugh at my face and do exactly
opposite of what Tantras and shastras say and to me He proved many times that He reigns supreme when it comes to his disciple's
wlefare and not shastras. Shaastras are mere
papers,bhoorjapatras,palmleaves my dear friend but a true srividya adept is the Living Goddess Herself. Secondly, I have not
contradicted my statement in anyway and have elucidated the above with "shaastraic" proof as you have requested, Also,whatever
my Guru says to me I follow. Thirdly, "School of thought"...this is a perelu western world. Dont you see the word "thought" in the
words? Thought is a tool an adjunct and a gubernatorial appendage to our soul Sri

Harekrishnaji we dont need that in matters of Guru or Goddess. Maybe you refer to a practice and it is sampradaya baddha and
there is no thought here. This is not intellectualisation of things but internalisation of Guru and Goddess divinity in you. In the
Kulaagama, Gurus have been described as of six classes 1. Instigator 2. Inaugurator 3.Explainer 4. Director 5.Teacher 6.Illuminator
Swami Rajagopal dons all these roles step by step and the instigation is not verbal but at a manasika level and hence I knew some
day you will agin come back to me for further explanation. He has acts as inagurator ie., one who inagurates a Sadhaana and its
aims in a manner he feels best for a disciple. The trouble with people is that they take Shaastras too seriously without looking at 1.
The intent 2. Time 3. Context I pray to Amba Bhavani for all to come out from this self-imposiing rut. The fact that Swami did not
give Kara and Angnyaasa is from this second category of a Guru(Inaugural job). To put it simply, Inauguration need not be merely
ribbion cutting it can be opening of a curtain or anything which the inagurator decides. If this be so for a material mundane thing then
imagine your soul matter. He takes your soul ubbirame fidei to use a latin term used by lawyers and you surrender to his Wisdom. --
------------------ c) You've said that Lalitha Sahasranamam & Lalitha Trishathi parayana krama should be done after getting initiation
from a guru ? Could you let me know the exact verse and it's meaning where is this mentioned either in LS / LT / both ? Suppose if
Swami

Rajagopala / Any Srividya Upasaka has advised me to chant LS / LT (hypothetical) without giving any initiation, then it is very well
contrary to your statement that it is not be chanted without initiation into any Srividya mantra ? What do you say for this different
school of thought / action ? There are no mentions in the LS and LT but a reference in Chandi tantra and other samhitas. However,
even in Bharmanda Upanishad it is stated elsewhere that it should be done with an initiation. It is also obvious because LT is an
explantion of Panchadasi mantra in verse form and if panchadasi needs initiation will not an explantion to it require an intiation? You
also say "Suppose Rajagopala gave..." Hypotheses dont make for spoirituality my dear friend. He never gave and will never give. I
cannot comment on other upasakas. Even in the rare case it is given He sees the disciple's past birth and seexs whether he got an
initiation into Srividya. Do not forget past births. We are a continuum of our past births right from our first emnation from brahmanda.
In Bhuvaneshwari Tantra it is given that a " A brahmana(one who knows Brahman not by birth) can give mantras to all castes" If you
look at contradictions in my statements which I made from shaastras I can quote many more which will confuse you all the
more.Because one shaastra might say "Vishnu is greater thsn Shiva" Yet another can say "Shiva is greater than Vishnu" When
these basic issues itself have so much confusion then what more to tell about advanced things like Deeeksha and saptangas?
Maybe you can ask the person who wrote the shaastra the very same doubts if you are fortunate to have his/her darshan! (d) If a
person has got initiated into Srividya Bala Mantra / Chandi Navakshari Mantra through a guru, and has been doing japa of the same
for quite some time, over the time

the person felt an interest in Srividya Panchadashi (this could be the other way round that the person got initiated into Srividya
Panchadashi and found interest in Bala, Chandi Navakshari mantra), should he wait for the guru to come an give initiation to that
mantra / can he chant self as he has already been into that marga through a guru ? He should approach his Shakta or Kaula Guru
who gave him initiation. Why wait for another Guru when you have been given Balamantra(because technically a Balamantropasaka
must be having Panchadasi and higher mantras too). Navakshari Chandi mantra must be got from a Guru. There are no
compromises for certain things as the mantras are powerful. (e) You've mentioned on my last month's mail reply that the original
gayatri mantra has been lost and what is available today is only the surya mantra with gayatri chandas (chandoktha gayatri mantra)
? Could you let me know is there any proof for the above statement. Also you've mentioned that Sage viswamithra who first
discovered the original gayatri mantra has imparted to few disciples / followers, in that case it should be available even today in
some form / other. Could you let us know on which sacred scripture is that available today ? ? ? This

is a question best left unanswered because many are doing the Gayathri mantra as they believe it to be and also quote scriptures
like Gayathri tapini upanishad in favour of this. Unfortunately there is no scripture that we kaliyuga manavas know of which has it.
Also just because Vishwamitra discovered the mantra and passed it to a few of disciples does not mean they have been inscribed
into shaashtras and they have been given to brahmins or the like which is being still practiced. Ofcourse some very advacned yogis
do have it in this kaliyuga but keep it very very secretive to say the least. I have come to possess this information directly from my
Father's Avadhutha Guru and also corroboration in Aghora book of Vimalananda fame. Again you cant toward scriptures. Scriptural
understanding is necessary but noit scriptural validity for everything. Even quoting Gayathri taapini upanishad for curren Gayathri
mantra is not correct entirely because it noweher mentions there is no other gayathri mantra!(Exclusion is not reckoned in while
explaining. This is the logical fallacy which

interpreters fall into when explaining shaastras) I have been the Gayathri mantra as given to kaliyuga manavas and Iam doing it
because of the initiation.I have not been so fortunate to receive the original Gayathri mantra. If you ask a puritanical shastra oriented
guy he will laugh at such things. But he who laughs has the best laugh...if there are lasts to spirituality i.e., ------------- (f) Out of the
Shanmadha upasanas, is it only shakthi/devi who has multiple forms/moola mantras or is it even applicable for other mathas like
Saivism/Vaishnavism/Kaumaram/Ganapathiyam/Sauram ? ? ? Ofcourse it is applicable to all Mathas!! Who said only Shaktham has
multiple forms and multiple moola mantras. Please do some research here and you will find a wealth of information. Since this forum
is mainly dedicated to shaktham I will indluge in shakta related queries alone. -------- (g) Could you suggest me a book (with tamil
transliteration/meaning) for the entire

Srividya upasana from scratch so that we get to know what/why/how upasakas should worship / pray goddess / ambal with entire
parayana krama list ? ? ? I would suggest you start with Dr. Najan's books then slowly graduate to books like Srividya Saparya
Kramam. All books available with Giri Trading agencies.Here too I would say that Dr. Najan has written with respect to his mandali
and Guru practices and that should not set in confusion regarding the actual rituals or technicalities. Read Srividya tatuwam by Him
it is good. - All of the above replies I laydown at the charanaaravindam of my Gurunathar Sri Rajagopala Swami.The defects are
mine alone and the credits go to Him. If you have any further clarifications to be required feel free to email me. Hope this helps...
Eshwaree rakshathu! Yours yogically Shreeram Balijepalli Shreeramji, First of all I would like to thank you for the patience you had
taken to answer all my questions even without ignoring even one. It is my internal anxiety and drive for Ambal Upasana which has
propounded me to ask such questions to you. Thanks Shreeramji for bearing the aggression and anxiety in my questions and
answering all of them patiently, but speaking from the heart, i still cannot accept some views of yours which I feel strongly that they
are rather

misunderstood, mispreached in the society without understanding the real essence and meaning, but it again depends on
perception from individual to inidividual and cannot be commented generically & generalize the same. Sorry that I did not frame my
question properly regarding seeking Srividya Upasana from a guru in my last mail. (a) My concern is how can a person like me
who've never got acquainted with a Guru like Rajagopala Swamigal can directly approach him that too for an initiation ? For your
kind information, My family stays at the very Nanganallur, Chennai only, but I'm not staying at Chennai. Even though I meet him
directly for the first time in the future, how can I directly ask him for an initiation ? ? ? If God wills, and I meet Rajagopala Guruji, can
I quote your name as reference for seeking initiation ? ? ?

(b) Whether Swayamvara kala parvathi mantra can be chanted without initiation ? Actually this Swayamvara kala parvathi mantra
was sent to me by my mother who got it written from Swami Rajagopala (Nanganallur) himself. Rajagopala Guruji has only written
the mantra on the piece of paper and gave it to my mother and asked me to chant it daily (There was no Kara / Anga Nyasa
mentioned in it), and I was doing it for few days. This is again contrary to your statement on mantra chanting ! ! ! "Every Mantra is
having saptangas (7 essential addins ) and they are must while doing upasana.With out these 7 parts Mantra is useless(according
to MahaNirvana tantra), except Utchitta Chandali or Mathangi (Only for mathangi not for other raja manthangi , and all )for all other
God mantras its must.(what ever the Cult(sampradaya))" Do you say that the

above-method is a form of initiation, if you say "Yes", then in that case it is easy for every person to get initiation in this Kaliyuga
through the above-method. What do you say for this different school of thought / action practiced in this Kaliyuga ? ? ? If you say
"No" your statement is again contrary to your guruji's action, and why is this different school of thought / action ? ? ? Literally you
should be following what your Guruji had been doing all these days ! ! ! I would still say that Swami Rajagopala has not given
Kara/Anga nyasa due to some reason which I may not even know, but if you see / view this blindly it is drastically contrary to the
your statement mentioned above? What do you say for this different school of thought / action ? ? ?

© You've said that Lalitha Sahasranamam & Lalitha Trishathi parayana krama should be done after getting initiation from a guru ?
Could you let me know the exact verse and it's meaning where is this mentioned either in LS / LT / both ? Suppose if Swami
Rajagopala / Any Srividya Upasaka has advised me to chant LS / LT (hypothetical) without giving any initiation, then it is very well
contrary to your statement that it is not be chanted without initiation into any Srividya mantra ? What do you say for this different
school of thought / action ? (d) If a person has got initiated into Srividya Bala Mantra / Chandi Navakshari Mantra through a guru,
and has been doing japa of the same for quite some time, over the time the person felt an interest in Srividya Panchadashi (this
could be the other way round that the person got initiated into Srividya Panchadashi and found interest in Bala, Chandi

Navakshari mantra), should he wait for the guru to come an give initiation to that mantra / can he chant self as he has already been
into that marga through a guru ? (e) You've mentioned on my last month's mail reply that the original gayatri mantra has been lost
and what is available today is only the surya mantra with gayatri chandas (chandoktha gayatri mantra) ? Could you let me know is
there any proof for the above statement. Also you've mentioned that Sage viswamithra who first discovered the original gayatri
mantra has imparted to few disciples / followers, in that case it should be available even today in some form / other. Could you let us
know on which sacred scripture is that available today ? ? ? (f) Out of the Shanmadha upasanas, is it only shakthi/devi who has
multiple forms/moola mantras or is it even applicable for other mathas like Saivism/Vaishnavism/Kaumaram/Ganapathiyam/Sauram

? ? ? (g) Could you suggest me a book (with tamil transliteration/meaning) for the entire Srividya upasana from scratch so that we
get to know what/why/how upasakas should worship / pray goddess / ambal with entire parayana krama list ? ? ? Ohm Tath Sath
HarekrishnaSV