Sri Maha Pratyangira Devi

http://www.pratyangira.org/Shri-Maha-Pratyangira-Devi-Ksham-Bliss.aspx
The Pratyangira aspect of the Divine has been a bit of a secret

for most of these past ages. Many believed that direct experience

with this energy was reserved for Saints and Rishis. Seeing

Pratyangira in any form was considered an enormous blessing,

and an indication that you were in similar company.

Pratyangira comes from a deep, deep place within the Divine

Mother; an area simply known as the Void. In the Void there are

no thoughts of fear, or pain, or loss, or want, or time, or even

space… just the warmth of the Mother’s love.

As Pratyangira energy manifests, it’s often a very swift and

sometimes ferocious current. Many of the Saints who’ve seen

it’s energetic expression have described it as half lion and half

human. The lion head is that of a male and the body is that of

a female, representing the union of Shiva and Shakti. In her

full form, she is humongous, with 1008 heads (symbolically

representing the 1008-petalled Sahasrara Chakra, the universal

chakra of the cosmic energy) and 2016 hands, riding

majestically on a chariot pulled by 4 lions (representing the

4 Vedas), carrying many swords for removing obstacles.

The jaws of so many lions makes it very powerful for destroying

negative karmas, and a great blessing for anyone on a spiritual

path. However, such a current can be understandably rough,

so it’s wise to approach with respect and some consideration

of what our heart is asking for.

Two Rishis in the ancient times, Pratyangira and Angiras, in

their deep meditation, discovered this goddess through her

Moola Mantra in the ethereal waves of the sound current. And

though this Mother is nameless, she honored these Rishis by

giving the blessings to be named after them. She has hence

been known as Sri Maha Pratyangira Devi. The beejaksharam

(seed letter) of her Mantra is ksham (bliss).

Sri Maha Pratyangira Devi is all powerful and secretly protects

devotees and others. She is always by the side of Her

devotees. She is within each and every being in all planes of

existence, and there to be awakened within.

An awareness of Sri Maha Pratyangira Devi has been only

quietly known, until recently. Although the Siddha Masters and

great Maha Rishis like Sri Dhurvasha Munivar and Puli Paani

Siddhar have been devotees of this mother.

It is in that line of great devotion that Amma and Swami are

servants to this Mother.

Brahmanas

Generic name for a number of clerical compositions associated with the Vedas, mainly explaining and expounding Vedic sacrificial rituals and their underlying symbolism. The oldest of the Brahmanas, the Shatapatha Brahmana of the Yajur Veda, has been dated to approximately 900 BCE, yet most of the works were apparently written during the eighth to fifth centuries BCE.

The texts are closely interwoven with other Vedic literature such as the Upanishads, the latter of which often show strong influences from the mysticism prevalent in many of the Brahmanas.

It is mainly through these scriptures, that the Sanskrit term brahman acquired its meaning of "the Absolute" in the sense of a universal divine principle. Earlier, the term meant simply "to grow", "vast" and "expanse".

This term for the highly abstract, philosophical concept of a "highest principle" should not be confused with Brahma, the god of creation in the classical all-male trinity of Brahmanism and/or Hinduism.

Literature

Devasthali, G. V. The Religion and Mythology of the Brahmanas. Poona, 1960.

Doniger O'Flaherty, Wendy. Tales of Sex and Violence: Folklore, Sacrifice, and Danger in the Jaiminiya Brahmana.

Keith, Arthur B. (trans.). Rigveda Brahmanas: Aitareya and Kausitaka Brahmanas of the Rigveda. Harvard Oriental Series XXV. Cambridge, Mass.: 1920. Reprint. 1971.

Puranas

India, 4th century onwards

A collective name for a category of Indian sacred scriptures that were available not only to the priestly caste of the Brahmin, as were the Vedas, but to other people as well.

There are eighteen principal Puranas, written down only from the fourth century onwards, that contain ancient legends and traditions that reveal the beliefs and practices of early, popular Hinduism.

The texts were generally subdivided into three classes, depending upon which particular deity of the Trimurti they exalt most:

The Bhavishya Purana, for example, emphasizes Brahma, while the Vishnu Purana and the Bhagavata Purana exalt Vishnu; and the Shiva Purana of course is about Shiva.

Apart from these texts that exalt three male gods, there are also Puranas associated with Shakta and Tantra, and dedicated to some of the major goddesses of India; for example the sixth-century Devi Purana and the tenth-century Kalika Purana.

Also of special interest are the Markandeya Purana, a fifth or sixth century text that includes the Devi Mahatmya, and the eleventh century Brahmanda Purana which includes the Lalita Sahasranama.

The Vedas

Sanskrit veda: sacred knowledge

Written in an archaic form of Sanskrit, the Vedas are India's most ancient collection of sacred scriptures. These texts consist of hymns, legends, and treatises on ritual, magic, cosmology, and medicine. Although dating the texts has proven difficult, they are generally believed to have been transmitted orally since approximately 1500-1200 BCE, yet only since about 600 BCE in written form. The general and collective name applies to four (sometimes only three) major divisions of these ancient documents, individually known as Rig-, Sama-, Yayur-, and Atharva Veda.

More generally speaking, Vedic literature consits of the original Vedas plus a great number of secondary texts such as the Aranyakas, Brahmanas, Samhitas and Upanishads.

Rig Veda

A collection of 1,017 hymns orally transmitted since about 1500 BCE (a written form in Sanskrit appeared only after 600 BCE). This most ancient part of the Vedas contains rules and regulations concerning sacrifices, public and domestic ceremonies, and the religious, cosmological speculations by the Indo-Aryan peoples of this early age. The Rig Veda is also very much concerned with the preparation and use of the drug called soma.

The texts feature a number of racist opinions and doctrines that are at the root of India's rigid caste system. Although the Rig Veda is mainly patriarchal in its outlook and mainly speaks about male deities, it does mention Shakti, who later became a major goddess in the traditions of Tantra and Shakta. (See also Aryan Invasion Theory)

Sama Veda

A collection of songs to be recited during the preparation and commencement of the soma sacrifice. The text differs only slightly from the Rig Veda.

Yajur Veda

Subdivided into Black Yajus and White Yajus, this Veda constitutes a manual mainly intended as a guide for the priests performing sacrifices. An Upanishad belonging to the White Yajus is known as Brihadaranyaka Upanishad, famous for its profound teachings concerning the Self - but also for describing to us the ancient fire ritual that is (secretly) dedicated to the goddess and her yoni.

Atharva Veda

This Fourth Veda is the youngest of the texts (c. 200 BCE), and for a long time it was not recognized as a true part of Vedic literature. Its contents were not clearly fixed and delineated, and some of its parts were seen as belonging to the Yajur Veda; a division that resulted in the Trayi or "Threefold Veda". The Atharva contains 731 hymns copied from the Rig Veda, as well as some other texts that once had been judged as too controversial (calling them "uninspired") and were therefore excluded from the official Vedic canon; a story that sounds similar to that of the Apocrypha that were excluded from the Bible.

The Atharva deals mainly with medicinal concerns: the power of healing and associated rites and magical spells.

Literature

Bose, Abinsah Chandra (trans.). Hymns from the Vedas. New York, 1966.

Müller, Max (trans.). Vedic Hymns. Sacred Books of the East. Vols. 32, 46. Oxford: Clarendon Press, 1884. Reprint. Delhi: Motilal Banarsidass, 1964.

Smith, H. Daniel (trans.). Selections from Vedic Hymns. Berkeley, 1968.

Upanishads

Sanskrit upanisad: sitting close to one's teacher

A term most often translated as "Secret Doctrine", although the actual Sanskrit words speak of "sitting close to one's teacher"; listening to inspired teachings and wisdom.

The Upanishads are regarded as more or less authoritative summaries of the philosophy and moral codes of the Vedas and of traditional Hinduism in general.

Most of the works were written by anonymous Indian sages and scholars at some time between 800 and 400 BCE. At a later time, the texts came to be regarded as major scriptures in their own right, and were considered to be inspired revelations, for which the Sanskrit word is shruti. For this reason, these texts are also known as Vedanta, a term that actually means End of the Vedas.

There is no general consensus as to the number of Upanishads. Traditionally, they count 108; but the actual number is simply unknown. Also, there is no consensus as to which, and how many, texts are considered the Principal Upanishads, numbers range from ten to eighteen, and scholars and translators often seem to make personal choices in this regard.

Most of the Upanishads are considered to belong to one of the four Vedas. Shankara's (8th century philosopher) ten principal texts, for example, are classified in the following way:

Rig Veda: Aitareya Upanishad

Sama Veda: Kena- and Chandogya Upanishad

Yajur Veda: Isha-, Katha-, Taittiriya- and Brihad Aranyaka Upanishad

Atharva Veda: Mundaka-, Prashna-, and Mandukya Upanishad

In general, the Upanishads reflect the Vedas in the importance they attribute to the powers released through sacrifices, although the Upanishads also differ from the older Vedas in that they focus much more on what goes on inside humans, on psychological processes and states of consciousness. The texts further developed the idea of brahman, the highest concept of a divine principle in Brahmanism, and speculate extensively on how the individual soul (Skt., atman) can be united with brahman by methods of contemplation and meditation.

They also dwell on the concept of karma, the effects of a person's actions in life and on how to overcome this causality by means of renunciation and spiritual exercises such as meditation.

Originally, these works were intended to be transmitted to members of the upper three castes only, but in today's world most of the texts are accessible to everyone who seeks to read them.

Literature

Alyar, K.Narayanasvami. Thirty Minor Upanishads. El Reno, Okla.: Santarasa Publications, 1980

Deussen, Paul. Sixty Upanishads of the Veda. 2 vols. Delhi: Motilal Banarsidass, 1990

Easwaran, Eknath (trans.). The Upanishads. London: Routledge, 1988

Müller, Max (trans.). The Upanishads. Sacred Books of the East. Vols. 5, 15. Oxford: Clarendon Press, 1884. Reprint. Delhi: Motilal Banarsidass, 1964

Radhakrishnan, Sarvepalli (trans.). The Principal Upanishads (4 vols.). London: Harper & Row, 1953

The Hundred Names of Kali

Adyakali Svarupa Stotra


part of the Mahanirvana Tantra, ca. 1600, India


The following text, also known as The Hundred Names of Kali, is part of the Mahanirvana Tantra. It introduces the reader to numerous aspects and manifestations of Kali, one of the foremost goddesses venerated within many schools and sects of Indian religion.


The Sanskrit names are given in the exact succession as they appear in the text, and in which they are recited. Next to those, you're provided with a compilation from the three translations mentioned at the end of this page.


Kalakarshini Conqueror and/or Destroyer of Time


Karali Tremendously Terrific one


Kalyani Bestower of Peace and Happiness


Kalavati Possessor of all the (64) Arts


Kamala Who enjoys and is herself enjoyed


Kalidarpaghni Destructress of Pride


Kapardisha-kripanvita Kind and Devoted to Him with the Matted Hair (Shiva)


Kalika Devourer of him who Devours (Shiva), the goddess of the Kalika Purana


Kalamata Mother and Destructress of Time


Kalanala-samadyuti Brilliant as the Fires of the final Dissolution


Kapardini Lover of Him with the Matted Hair (Shiva)


Karalasya Thou of Formidable Countenance with Teeth like Fangs


Karunamrita-sagara Ocean of the Nectar of Compassion


Kripamayi Truly Merciful


Kripadhara Vessel of Compassion


Kripapara Whose Mercy is without Limit


Kripagama Attainable Only by Her Compassion


Krishanu Thou Art Fire


Kapila Tawny-colored One


Krishna Black of hue as is Krishna


Krishnananda-vivardhini Who Increases Joy and Bliss of Krishna


Kalaratri Night of Darkness


Kamarupa Thou Who Art the Form of Desire


Kamapasa-vimocini Liberator from the Bonds of Desire


Kadambini Dark as a bank of rain-clouds


Kaladhara Bearer of the Crescent Moon and all Female Energy


Kalikalmasa-nasini Destructress of Evil


Kumari-pujanaprita Pleased by the Worship of Virgin-Girls


Kumari-pujakalaya Refuge of all Virgin-Worshippers


Kumari-bhojanananda Pleased by the Feasts and Gifts to the Virgins


Kumari-rupadharini Who is in the Form of a Virgin


Kadamba-vanasamcara Wanderer in the Kadamba-Forest


Kadamba-pushpasantosa Taking Delight in the Kadamba-Flowers


Kadamba-vanavasini Who lives in the Kadamba-Forest


Kadamba-pushpamalini Wearing a Garland of Kadamba-Flowers


Kishori Thou Who Art Ever Youthful


Kalakanthi With a soft and Deep-throated Voice


Kalanada-ninadini Sweet as the Chakravaka-Bird


Kadambari-panarata Who drinks the Kadamba-Flower Wine


Kadambari-priya Excited and Pleased with the Kadamba-Wine


Kapalapatra-nirata Drinking from a Skull-Cup


Kamkalamalya-dharini Wearing a Garland of Bones


Kamalasana-santushta Lover of the Lotus Flower


Kamalasana-vasini Delighted to be Seated within the Lotus


Kamalalaya-madhyastha Abiding in the Center of the Lotus


Kamalamoda-modini Pleased and Intoxicated by the Scent of Lotus


Kalahamsa-gati Moving and Swaying as a Swan


Klaibyanasini Destroying all Fears


Kamarupini Assuming any Form She Desires


Kamarupa-kritavasa Who Lives in the place of Sexual Desire


Kamapitha-vilasini Playing at the Kamakhya Pitha


Kamaniya Beautiful One


Kalpalata Creeper who Provides every Desire


Kamaniya-vibhushana Beauty is Thy Ornament


Kamaniya-gunaradhya Adorable Image of all Tenderness


Komalamgi Delicate and Tender-Bodied


Krishodari Slender of Waist


Karanamrita-santosha Pleased with the Nectar of Purified Wine


Karanananda-siddhida Giver of Success to those Who Enjoy that Wine


Karanananda-japeshta Deity of those who Worship with Wine


Karanarcana-harshita Glad to be Worshipped with Purified Wine


Karanarnava-sammagma Immersed in an Ocean of Wine


Karanavrata-palini Protecting those Who Perform Ritual with Wine


Kasturi-saurabhamoda Gladdened by the Scent of Musk


Kasturi-tilakojjvala Luminous One with a Mark of Musk on Her Forehead


Kasturi-pujanarata Excited by Worship with Musk


Kasturi-pujakapriya Loving those Who Worship Her with Musk


Kasturi-dahajanani Mother of those who Burn Musk as Incense


Kasturim-rigatoshini Who is fond of the Musk-Deer


Kasturi-bhojanaprita Who is pleased to Eat Musk of the Musk-Deer


Karpuramoda-modita Whom the Scent of Camphor Gladdens


Karpura-malabharana Adorned with Garlands of Camphor


Karpura-candanakshita Body Painted with Camphor and Sandal-Paste


Karpura-karanahlada Pleased with Purified Wine flavored with Camphor


Karpuramrita-payini Drinker of Nectar Flavored with Camphor


Karpura-sagarasnata Bathing in the Ocean of Camphor


Karpura-sagaralaya At Home in the Ocean of Camphor


Kurchabija-japaprita Pleased by Worship with the mantra 'hum'


Kurchajapa-parayayana Threatening and Conquering Demons with 'hum'


Kulina Embodiment of the Kula teachings


Kaulika-radhya Adored by Kula Tantrics


Kaulika-priyakarini Benefactress of the Kula


Kulacara Observant of the Kulacara


Kantukini Joyous One


Kulamarga-pradarshini Revealing the Kula-Path to Seekers


Kasishvari Queen of the Sacred City (Benares, i.e. Varanasi)


Kashtahartri Allayer of all Suffering


Kasishvara-dayini Giver of Blessings to the Lord of Varanasi (Shiva)


Kasishvara-kritamoda Giver of Pleasures to the Lord of Varanasi


Kasishvara-manorama Beloved of Shiva Who Overwhelms His Mind


Kalamanjira-carana Whose Toe-bells Sound Sweet Melodies


Kvanatkanci-vibhusana Whose Girdle-bells Tinkle Ever so Sweet


Kancanadri-kritagara Residing in the Golden Mountain (Meru)


Kancanacala-kaumudi Shining Moon-Beam on the Mountain of Gold


Kamabija-japananda Excited to Hear 'klim' (mantra of sexual union)


Kamabija-svarupini Embodiment of the mantra 'klim'


Kumatighni Destructress of all Evil Inclinations


Kulinarti-nasini Destructress of the Kula's Afflictions


Kulakamini Lady of the Kula


Kalakantaka-ghatini Destructress of the Fear of Death


Literature




Those readers who'd like to read the original translations from which the above list was prepared, should turn to the following three publications.


The least of these is John Woodroffe's version in Hymns to the Goddess (1913), followed by his own revised translation (1927) in The Mahanirvana Tantra.


Although these editions have the benefit of including the 100 names in Sanskrit transcription, they cannot compare - in readability and honesty of the translation - with the hymn as published by Philip Rawson in The Art of Tantra (p.131).