Sundari Shyamala and Varahi

Parasuram kalpa sutra is one of the major guides in the practical saparya the worship of Sri Vidya, others being various tantras like Tantraraja, Nitya shodasikarnava, Paramananada, ynanaranava etc! "hargava #ama having got initiation from Sri $attatreya on the tenets of Sri Vidya, proposed them in the form of small aphorisms, called sutras! This must have been his condensation of the voluminous $atta samhita! %nitially "hargava rama spells out the deeksha khanada! The first &uality he recogni'es in an aspirant is (mati)* (sarvatra matimaan deeksheta)! The person whose intellect is awake, or rather one who has an intuitive intellect has to obtain this deeksha! This is possible by the recitation of the vedic gayatri, which prays (dhiyah pracodayaat) let the intellect wake up and shine! Thus he places the same gayatri mantra as the first to be chanted in the rasmimala, the early morning bed side ritual! Then he points to the mantra to be initiated as (bala) Tatra balaam upadishet* paschaat ishta mantram dadyaat)! +e identifies the root mantra as "ala and says the pancadasi or sodasi in a coded way only! The ne,t chapter is on anesa, the obstacle remover in the path of sadhana! The sankalpa will be (sri vidya upastau nirvighnatayaa siddhyartham)! -or this a strong background on finance and health is re&uired! .ainly the mind tends to reach out of uncomfortable positions, be it want of money or ill health! %t will not go searching on the philosophy and its aspects! Thus we find the phala sruti of the caturavartti tarpanam as aayuh balam, pushti etc! Thus the wants for life and a healthy life is got by the worship of /ord ganesa! Ne,t is the upsana of Varahi and shyamala! "hargava rama says* (raja darsanaat hi nyaahah)* the justification is same to seeing the royalty! Varahi mantra has 001 syllable, the devi has emerged from the five flowery arrows of Sri /alithambika! The five arrows represent the panca tanmaatraa* the sound, feel, form, taste and smell, which are the aspects of the five basic elements* space, air, fire, water and earth! These are intermingled the process is called pancikarana* and the visible universe is created!

"havanopanishat says (vaaraahi pitru roopaa)* Varahi is verily the -ather, masculine form! 2s per astrology the body is from the father! The body is also made up of the five elements! The universe is also made up of these elements! Thus came the saying whatever is there in the body is there in the universe and whatever is there in the universe is there in this body! The Visible universe is a product of the primordial creative urge called sakti! Thus this upsana is to understand that the whole seen world is the deity who is the consciousness! The ritual manual defines a two syllable bija for this $evi upasana! They are the vag bija and the bhoo bija* aim and glaum! (2im) as seen earlier will point to the origin of the so und form* sabda srti and in turn the Vedas! (glaum) (g) is %sivara tattva indicative of /ordship , (l) is prthvi tatava indicative of all five elements and the universe! Thus the creation visible universe and its /ordship are established in these bijas, this as seen in the above en&uiries too! Varaha is the tusked boar, which lifts the world in the deluge or saving from the demon, who hid it under waters! Thus the clear image of the reali'ation of the highest by the aspirant in this body itself 3kaulopanoshat says* where there is creation the body* there itself is liberation4 Pindaat jananam tatraiva mokshah5! 2lso we find reference as yagna varaha in puranas, which is an indicative of the Vedas and the rituals connected with it, the sacrifices! The tusk is a direct reference to the teeth which are re&uired for e,act pronunciation! The elevation of the earth by the tusk will now point to the level of higher e,perience by the deity with the help of Vedic rituals and sacrifices! The Srividya saparya is termed and a yagna, makha, the entrance is called yaga mandira pravesha! Thus this sadhana karma is Vedic and helps us to attain the highest level of consciousness! The injunction of "haragava rama is (na diva smaret vartaalim)* don)t remember her in the daytime! 6onsidering another injunction of "haragva rama* (prakatyam na kuryaat)* don)t reveal to the non initiates, the first direction becomes clear! Since this devi is out of the five flowery arrows, the pance bhutas, they are the five (m), which manifest the ananda in this body, being a secretive upsana method is referred as (not in daylight)!

7ni&ue is the avarana of this devi, wherein we find the seven dhatu devatas in the si, cornered he,agon! 8e are ama'ed to note that the seventh dhatu nathaa, yaakini is in the central point, where Sri Varahi is there! 2lso we find the two major weapons ascribed to this devi, the plough and pestle! 8e find their functions as attraction 3 aakasrshana5 and paraly'ing 3 stambhana5 respectively! This will point to the sowing of the past deeds 3karma5 and removal of husk reaping 3the husk being the doer sense is removed and all actions are envisaged as performed by the deity5, thus leading the final reali'ation of the self! 2lso we find four modes of transport the kiri cakra, the buffalo, the lion and the antelope! The kiri cakra is the skeleton in the body, the basic for the body to stand up9 else all muscle will be just a loose pack! The buffalo, traditionally, represents kama or desire, which is accomplished through the body by actions! :nly a person whose worldly wants are fulfilled will be a fit receptacle for this sadhana! The /ion being the king of all animals will point to the path, the royal path of raja yoga! -inally, the antelope will point to the control of mind which is a result of continuous sadhna! The mantra of the devi also has five salutations to her different actions4* 0! andhe andhini namah4 one who blinds the blinding nature 1! runde rundhini namah* :ne who obstructs the obstructing nature ;! jambhe jambhini namah* :ne who crushes the crushing nature <! mohe mohini namah* one who deludes the delusive nature =! stambhe stambhini namah* one who paralyses the paraly'ing nature! :n a whole we find a massive power house with the grace in the $evi, this will now point to another sutra of "haragava rama as nigrahanugraha kshamah* very skill full in destruction and grace! $estruction of the inner enemies and grace is development of the inner virtues helping in this path! So, we find two ashtakas to this devi the nigraha ashtaka and anugraha ashtaka! +ence, going through the above thoughts, we find that the solid consciousness 3the body5 which is e,perienced as the universe is Varahi! Shyamala mantra has >? syllables!