Bhairavi

Bhairavi, Ananda bhairavi or Tripura Bhairavi is the fifth one, what ever that means!  As a Musical raga, its ascendent and descendant notes are not the same, she is vakra raga, again whatever that means!  She is experienced as para, again whatever that means.  Bhairavi is sparsa devata. She loves contact.

As Sundari resides in the three paras, or planes of awareness, existence  and bliss, so does Bhairavi„ The difference lies only in the different spectral region of the sound one concentrates on.  Bhairavi is the low frequency vibrations and currents felt rather than heard, and the revelations flowing from awareness there in. These low frequency currents which are like the ebb and tide of the ocean, can be felt in the loins. Muladhar, the ejaculatory nerve bundle in the male and the cervix in the female are the centres where awareness has to be, for Bhairavi upasana.

In Kali upasana, the focus is on anger. In Sundari upasana, the focus is switching between knowledge, affection and action. In Bhairavi upasana, there is only one centre and one mood. The centre is muladhar and the mood is enjoyment, ananda, rasa of coitus.
In Sundari, manolaya takes place at Brahmarandhra. Bhairavi, elimination of the mind takes place at Muladhar. Her mantra is  - Hsraim Hsklrim Hsrsauh

Just as in Sundari, the three parts of the mantra are called respectively -the vagbhava, kamaraja and sakti kutams. This is the mantra used in invoking Sundari in prana pratishta. There is no difference between Sundari and Bhairavi except in their centering.

When ‘H’, ‘s’,  ‘r’ are added to aim, klim, sauh, the mantra of Bhairavi is formed, ‘H’ stands for Siva, ‘S’ for Sakti and’ r’ for the fire of desire for union between the two. This explains the fiery, lusty, mating that takes place in the citkala of Bhairavi upasana. She represents pure kama, not necessarily constrained by the niceties and control of Sringara characteristic of Lalita.
Bhairavi represents the surging, raging, hissing: power of kundalini. She is maddeningly deep joy, not bothered about calmness  -  because she knows that deep calmness always exists no matter how involved you are in external activity. The kundalini wants to go up, release herself as emotional, epic outbursts, but since in Bhairavi, the attention is focussed in muladhar, it (the kundalini) is roaring like a caged lion; she manifests as unremitting sexual bliss.

Just as Sundari is revealed from Gayatri, Bhairavi is revealed from the Vedic mantra ‘jata vedase Sunavame Soman arati yato nidahati vedah,  sa nah parsadati durgani viswa naveva sindhum duri atyagnih’ . She is Saraswati, drunk with knowledge and desiring to procreate immensely, in her tamasic form. But, because of her knowledge, she is beyond Tamas, in the nirguna state as well. The combination of saguna and nirguna indeed is called Liberation. Purascarane of the ‘Jata
vedase ......’  form tides one over any difficulties.

Bhairavi sees no distinctions, so, every man is her husband and lover. She consumes all the sins in the fire of her knowledge of nonduality,  she became svaha for that reason. She soaks in all pleasures of the heaven where manes (pitrudevatas) exist, hence she is called svadha. The meaning of svaha is ‘s’ = sakti, ‘va’ = amritam, ‘ha’ = siva. So svaha means that the homam which is really implied is the generation of amritam, the seed and [?] by the union of purusha and stri, given to the common fund of creativity through the fire. Fire is a symbol for lust and anger, the eros and thanatos, the life and death instincts. Svadha thus means the offering to Sakti amritam in the yoni (dha = yoni). This thus defines the nature of pleasures in heaven with divine professionals gandharvas and deva vesyas, whose sex is considered pious and the rules and morals of humans do not apply. The tarpanam for pitrudevata’s is done for increasing one ’s own enjoyments in heaven; the homam increases the enjoyment of Gods, and is therefore considered to be on a higher level (because it involves sacrifice of the ego) than pitrutarpanam. Jayadi homam involves giving life to divine apsaras for one's enjoyment. But since the nature of one’s self in the ultimate analysis is that all Gods and all men, whatever increases the bliss of any of the emanations of God contributes to the total by a catalytic growth process, and thus is in reality no distinction between one or another action, egoful or egoless. Bhairavi upasana takes Gandharva vivaha as a valid means for unrestricted enjoyment and liberation. Vedic mantras of marriage contain hidden meanings which permit freedom with stability.
There is a complete liturgy of orgastic worship of Tripura Bhairavi described in Sarada Tilakam, Mantra mahodadhi, Kularnava Tantra, Kulachudamani Tantra, Vamakeswara Tantra, anuttaramnaya , niruttara tantra , uttaraamaya  and also in Tripuropanishad, one of the major sakti upanishads. The moaning of mantras in Jeyadi-homa will be a revelation to many regarding the  high value placed on heavenly pleasures by Vedic society.

In the satakshari vidya of Tripuratapini Upanishad, catushpade gayatri is the first part which defocus Sundari upasana;  jata vedase Sunavame Soman etc in Trishtubh chandas is the second mart which defines Bhaivari upasana; ‘Tryambakam yajamahe..’ is the third port which defines the Pracandacandika upasana, which gives inmortality. It is not proposed here to deal with the liturgy of orgiastic tantric worship, but some of the basic ideas in their meanings should be made clear from Tripuropanishad. This will be done now.

The Shanti is through  ‘Om vak me…’ It weans, “The names and forms of God which I see are set up in mind, my mind, My mind is established in sound forms. Appear, appear o lord, do not Hurt, do not delay. May I know you through you, what is known may not leave me. I will study attentively (the following) upanidad day and night. I will speak what is spoken by you to me. I will speak the truth. May it protect me. May it protect the speaker, who is you. May it protect me and you! Peace, peace!, peace!”
Om. In the three corners (of the central triangle) three cities and three paths interconnect them. The cities are described by ‘a’, ‘ka’, ‘tha’; the paths by the fifteen fifteen, fifteen letters (of Sanskrit alphabet) following them.
This is the unaging permanent greatly enjoyable, divine yoni; she is the power of the Gods. So learn, that sex is the power of Gods. She is Tripura.
(Next the Sri cakкa is described):
Nine wombs ( the nine central triangles 5 down + 4 up) constitute the nine circles (trailokya
mohana to bindu). There are 9 unions of 9 yogis and 9 yoginis simultaneously- they constitute the 9 cakreswaris and cakreswaras who are coupled- oozing bliss through the 9 mudras. (Mudra means a 16 year old girl).  They are all pleasing in appearance, and are controlling the 9 worlds, showering bliss.

The supreme power is one only is reality; she appears as nine (chakresvaris), appears as 19 , appears as 29. 19 = 3 + 16, 3 of triangles, 16 nitya kalas. Then with the dasara, she appears as 29; appears as 44 = 14+10+10+8 + 1 + 1, the number of triangles symbolizing the divine yonis in Sri cakra. All these appear united to three lines (sarnidhar’s ) on the outer edge (trailokyamohana). (The word samidha is very significant Sa = sakti, mi= contact with desire to see/ show, dha = yoni). Also, midha refers to coitus, and sa means sakti. This is the reason why the word samidha is used for the wooden sticks used for homam – to indicate the nature of the act). These are coupled to matrikas ( 16 akarsinis - 16 letters between ‘a’ ana ‘ka’) and the 8 divisions (ananga kusuma etc). May all these forms with desire enter me, as if I have desire. (usatiriva)
May the fire (of lust) burn upwards fiercely, generating light besides heat at the top, dispelling darkness – thus becoming rajas from tamas. Happiness, pleasure, of 9 crores of orgies flow as the light from the moon which is ratas - is subtle  in form ( This is nectar or the cool flow).  They fill all the mandalas and make them flow in happiness. Here in the Sricakra manmatha the rishi finds fulfillment in the Godly union of a mandala - he is filled in love himself. All are multiples of 3, each is a triangle of seer seen seeing. All are one.

The sixteen girls to be worshipped on the 16 bright days of the moon shall be named madana ,  madantika, manini, mangala, subhaga, sundari, siddhi mati, lajja, mati, tusti, ishta, pushta,
lakshmi, uma, lalita, lalapanti (These are the names to be given to suvasinis as they are worshipped- one each on each day). The names mean the following and may they be characteristic of the girls chosen for worship.
1.    Madana =  maddening by lovely (kamesvari)
2.    Madantika =  she likes petting immensely (Bhagamalini)
3.    Manini =  Difficult to unrobe;
4.    Mangala = Bringing auspiciousness and relaxation.
5.    Subhaga  = pleasing yoni, or Su = power, the source of power.
6.    Sundari = Beautiful.
7.    Siddhinati = one is interested in giving siddhi through enjoyment; not insisting on quick completion of coitus.
8.     Lajja =  bashful, modest.
9.    Mati =Intelligent.
10.    Tushti = Contented.
11.     Ishta = She is desired by the sadhaka or she desires him (own wife)
12.    Pushta = Well formed.
13.    Lakshmi = Prosperous.
14.    Uma =  Liking unhurried, uninterrupted, boundless joy of sex.
15.     Lalita = Playful, also the name of the gargling sound one makes in enjoyment of rati.
16.    Lalapanti = Relaxing.

Knowing this tripura (Sundari) vidya, people, forgetting their inhibitions , enter the ocean of nectar, which floods their genitals (svapeetham) . They live in heaven in greatness, the intimate abode of Tripura.

Next the mantra of Tripura Sundari is revealed in the Upanishads.

Kama = ka.
Yonih = e
Kamala = i
Vajrapanih = la.
Guha - hrim (guha = cave - the yoni is implied)
Hasa = ha sa.
Matarisva = ka.
Abhram = ha.
Indrah = la.
Punarguha = hrim (again)
Sakala = sa ka la.
Mayaya =  hrim.
Puruchyesh visvanato = together, this is the source and measurer of the world.
Adividya = The first and foremost of the mantra.

The central triangle has three pairs constituting sex gods, in it’s centre the bindu, there is one,[?], the seven vyahritis of Gayatri. The route is through fire (vahnisarathi- the fire that is implied here is kamagni). The triangle, the yoni is the route to Godhood; that lays bare all that can be told, all poetfy, all dosires fulfillment as kalpataru satisfying Isa, the Siva lingo in the svayambhu (born
out of oneself) form; truly upasana of Tripurasundari leads to immortality and bliss.

I worship the Goddess having three sides, three angles, meaning the world; nine lines (the triangle is considered as 3 triangles, looked at from 3 points of view: sristi, sthiti, laya)

In each of the three sides are the letters of the Pancadashi„ -these letters represent the fifteen (ten plus five) ( Pancabhutas, pancatantras,karma jnananedriyas) digits of the Moon. The sixteenth Kala, from which the, nane of Srividya. Occurs is in the centre, the shodasiasis in the centre, the shodasias kamakala. What is the forn of Shodashi? She is Kamakala„ Two sphers are her breasts. The disc is her face. Below then there are three circles representing the cave, the divine yoni.

The three circles in the divine yoni represent the Tripura – the physical, vital and mental; The Uma, Lakshi and Vani. They hold the sivalinga in the three places; at the base, in the middle and at the tip of the linga knowing this vital Sex drive as the shodasi, man becomes himself Kama-rupa ( asumming any form he llkes), and desirable.

How is the worship to be done to the digits of the Moon, the 16 nudras? To the Sri devi?

1) By wine = the knowledge that you are the Supreme power, you can get drunk with power.
2) By fish = you are the jeeva floating in the paramatma.
3) By meat = you are both flesh and spirit. You offer your flesh, naromamsa khanda, the living phellus as offering to Sakti, the yoni. This is tho real meaning of meat.
4) By mudra = the one who gives pleasure. Implies presence of a woman. The mudras one makes with hands are only Symbols.
5) By purified yonis = The plural  is significant. By this union with several is indicated both on physical and spiritual levels.

These are the panca makaras - madya, matsya, mamsa, mudra, maithuna,that are prescribod for the Worship of Tripura Sundari (Tripura) or Maha Tripura Sundari (Shodasi). No himsa, no violence is implied by this; Only ahimsa and ananda.
To the great Goddess of love, one offers those acts as worship, and thus attains siddhi. One who understands the essential oneness of all things breaks loose the mental bonds, gets liberated, and even while enjoying in full the life and loves of many, one attains the jeevan mukti simultaniously. those who are fearless and those who are worshippers of Sridevi, she cuts
their bonds - and liberates then truly in spirit to get to the culmination of being tho supreme lord and thus enjoy Mahacarkeshvari. Others, she binds with her five arrows of sabda,sparsha, roopa, rasa and gandha -  they will never get out of the duality of names and forms, and they will not be liberated without her Grace, without her love. She is the one who deludes them with the illusions of separateness, She is the one who can take you beyond these illusions also. This is the primal power, Adishakti, Varuna. Vulva, the pleasure giver to a man is her power. If she is. Worshipped there, at the source of nan the mother of all, he will never see a womb again, the aspirant is released from the cycle of births and deaths. Kama is none other than Iswara; know this.
Kameshvara and Kameshvari give great bliss, which can be used for transcending. They are both equally important, equally potent among them the sakti produces this world – which is her plus one point. When mind is focused on the contact between the linga and yoni, through contractions of the yoni, sakti flows, and the mind gets one pointed there in the bliss.
In this one pointedness, all names and forms melt away, and nonduality is perceived. The one who drops his mind to become ananda pure, which is subject and objectless, achieves her/his truly cosmic form. This great upanishad of Tripura is undying, and constant practice of this results in the merger with Tripura Sundari, and in Om.

Om Hrirn Om Hrim - this symbolises the penetration and reaction between purusha and prakriti. Thus ends the Tripuropanishad.

The santi is through.

Whether one does the upasana at the muladhar centre or all centres- that is not so important. What is important to realise is the essential oneness of all as the living, experiential truth.

Adishankara was refused permission to ascend to Saradapeetham until he left his attachment to detachment. To be totally, detached, you must leave that attachment; namely, attachment to detainment. Just as total freedom includes in it the freedom to bind oneself and denial of it, so also total detachment includes in it the negation of attachment to detachment. So vairagya of necessity includes Kama, otherwise it is not true vairagya. So shankara had to take recourse to parakaye pravesa, enter a kings body, break all norms of societal laws, enjoy many fold enjoyments, because, to become God, one must know, experience everything. If  you deny, omit certain aspects, where there is completeness - purnatva? Shankara had to write Saundarya Lahari, a tantric text par excellence, whcih contains many recipes for attracting, deluding women, procedures for acquisition of wealth, kingdoms, curing all diseases etc. Being an enlightened soul, he spared the world of uccatana and marana prayogas.

But he did indeed cover all the four purusharthas: dharma, artha, kama, moksha; indicating the sequence that dharma leads to artha, artha leads to kama and finally, through kama (of it’s control) lies
the path to moksha. There is no Better text than Soundarya Lahari to do upasana of Soundarya, the glorious characterstic of Soundari.
In Shankara, the complete saint; is Vasishta, in Janaka, in Suka,
we find the completeness which is so lacking in dry, pleasure negating or degenerating vamamarga of the kapalikas. Shankara supports
the worship of sakti as the highest and the best means of liberation. He should knew better! Soundarya Lahari was his culminating epic
writing which has more than 27 commentaries in Sanskrit.

In Lalita upasana, both internal and external forms of worship are valid means. But Lalita is quicker in her siddhi through internal mode of worship. In Lalita Sahasnam we find “Antarmukha samaradhya Bahirmukha Sudurlabha”.

In Tripura Sundari upasana the external form of worship is the only valid means of worship. Tripura Sundarі, or Tripura is the cakreswari of svadhisthana centre; she as Ananda bhairavi insists on physical enjoyments and all the names of her associate deities ananga kusuma, ananga mekhala, etc carry the name of maninatha to demand this insistence on external form of worship.

What better symbol than Shiva linga in yoni as an object of worship can be presented to get over the inhibitions and treat sex as a pious emotion worthy of worship? People are so blinded by conventions that they do not perceive this simple truth and are bedevilled by all sorts of doubts in their minds. The inhibitions are a result of foreign invasions, and not original. It should be borne in mind that vedas or
upanishads do not support the idea that sex is impious. On the contrary they recognise its importance for sadhana, and included it as one of the four important aims of life - dharna, artha, kama,moksha - in that sequence. As a person matures, each of these take more importance. May it be once and for all said that moksha sadhana cannot be true until and unless one has fulfilled all of one's desires.





The final part of Guruji's words about Bhairavi from the book is there: http://amritananda-natha-saraswati.blogspot.com/2016/04/vedic-marriage.html