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mahkl-klabhairava
u crvagi subhage klikyca bhairavam |
mahkla dakiy dakabhge prapjayet |
mahklena vai srdha daki ramate sad || 1 ||
tr-akobhyabhairava
try dakie bhge akobhya paripjayet |
samudramathane devi klaka samutthitam ||
sarve dev sadrca mahkobhamavpnuyu |
kobhdirahita yasmtpta hlhala viam ||
ata eva maheni akobhya parikrtita |
tena srdha mahmy tri ramate sad ||

mahtripurasundar-pacavaktrabhairava
mahtripurasundary dakie pjayecchivam |
pacavaktra trinetra ca prativaktre surevari ||
tena srdha mahdev sad kmakuthal |
ata eva mahen pacamti prakrtit ||
bhuvanevar-tryambakabhairava
rmad bhuvanasundary dakie tryambaka yajet |
svarge martye ca ptle y cdy bhuvanevar ||
etstu ramate yena tryambakastena kathyate |
saaktica samkhyta sarvatantraprapjita ||
tripurabhairav-dakimrtibhairava
bhairavy dakie bhge dakimrtisajakam |
pjayet parayatnena pacavaktra tameva hi ||
chinnamast-kabandhabhairava
chinnamast dakie kabandha pjayecchivam |
kabandhapjanddevi sarvasiddhvaro bhavet ||
dhmvat
dhmvat mahvidy vidhavrpadhri ||
bagalmukh-ekavaktrabhairava
bagaly dakabhge ekavaktra prapjayet |
mahrudreti vikhyta jagatsahrakrakam ||
mtag-matagabhairava
mtag dakie ca mataga pjayecchivam |
tameva dakimrti jagadnandarpakam ||
kamaltmik-sadivabhairava
kamaly dakie viurpa sadivam |
pjayet parameni sa siddho ntra saaya ||
annapr-daavaktrabhairava
pjayedannapry dakie brahmarpakam |
mahmokaprada deva daavaktra mahevaram ||
durg-nradabhairava
durgy dakie dee nrada paripjayet |

nkra sikart ca dakra plaka sad |

repha sahrarpatvnnrada parikrtita ||
Today, in a weekly discussion group that discusses Tantrloka, one of my dear friends
had several questions about the great Mahvidy with severed head, Chinnamast.
Originally from Dharamshala, her family deity was Chinnamast but she was lately
entertaining doubts in her mind whether to continue worshiping a deity of supposed
Buddhist origin. I did mention to her that trying to label a primordial power as 'Hindu'
or 'Buddhist' or something else was meaningless, and I do not know if she was
convinced.
My Guru, r Cinmudrnandantha attained his mahsiddhi through the upsan of
Chinnamast. Right after he had attained the siddhi and the direct revelation of the
Great Goddess in Nepal, he was approached by a then minister of the King of Nepal,
who had landed himself in a strange problem. He had acquired the wrath of a Kplika
ascetic who performed the Rudradaa prayoga on the minister's son. This prayoga
involves the invocation of the extremely fierce form of Bhadrakl named Gdharkar
whose Dhyna is as below:
atiraudr mahdar drghake kodar |
pramattanayan ghor drghagho madnvit ||
snigdhagambhranirgho nlajmtasannibh |
bhrukuygnvasandpt mahvadanabha ||
dar kopatmro raktadrghatanruh |
trilairugradorda narakapalin ||
atiraktmbar devaraktammssavapriy |
iromlvicitrg pibant oitsavanm ||
ntyant ca hasant ca picagaasevit |
picaskandhamruhya bhramant vasudhtalam ||
akarasya mukhotpann yogin yogavallabh |
itthabht bhadrakl mtbhi parivrit ||
It is said that during the destruction of Dakayaja, Mahrudra created the ferocious
akti named Gdhakar who feasted on the flesh of the devas or the celestials who sided
with Daka Prajpati. Later, she was propitiated by Hirayka and Rvaa to gain
victory over the devas. It is said that Devaguru Bhaspati, who tried to arrest the march
of Rvaa through the prayoga of Pupatstra mantra, was defeated and paralyzed for
seventy-two minutes by ukrcrya through the Rudradastra prayoga that invokes
the fearful presence of Gdhakar, the vulture-eared Goddess. Her Mraa prayogas

revealed by Pippalda are said to be much more fatal than even those involving
Dhmvat.
The ascetic had resorted to Rudradstra prayoga against the minister's son by
performing homa with dhattra, uttering the twenty-seven lettered mantra of
Gdharakar. To save the minister's son, our Guru resorted to the prayoga of his
iadevat Chinnamast, where he used the sixteen-lettered Mahvidy of the Great
Goddess with a sampua of the rdhvmnaya vidy of the same Goddess, combined with
Tury Gyatr in anuloma-viloma fashion. With the grace of the Great Goddess, the
child was saved and the prayoga was successful. This also earned him the good-will of
the Nepal Royal Family, which, at that time, housed yet another great practitioner and
scholar of Tantra. The good-will he thus established continued till a few years ago, and
enabled us to get some rare books and manuscripts collected by that member of the
Royal family who himself had mastered the Tantra stra.

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OM namo bhagavate nrasihya

sarge brahm sthitau viu sahre ca tath hara |
varuo vyurko jyotica pthiv tath ||
diaca vidiac.api tath ye ca digvar |
dity vasavo rudr bhgavogirasastath ||
sdhyca maruto dev vivedevstathaiva ca |
avinau puruhtaca gandharvpsaras ga ||
parvatodadhiptl lok dvpca bhrgava |
tiryagrdhvamadhacaiva tvigita yaca sattama ||
sacc.asacca mahbhga praktirviktica ya |
krimikapatagn vayas yonayastath ||
vidydharstath yak ng sarp sakinnar |
rkasca picca pitara klasandhaya ||
dharmrthakmamokca dharmadvri yni ca |
yajgni ca sarvi bhtagrma caturvidham ||
jaryujajcaiva sasvedajamathodbhijam |
ekajyoti sa marut vasn sa ca pvaka ||
ahirbudhnyaca rudr nsatyvinayostath |
nryaaca sdhyn bhg ca tath kratu ||
dityn tath viuryuragiras tath |
viecaiva devn rocamna sa krtita ||
vsava sarvadevn jyoti ca hutana |
yama sayamaln virpka kambhtm ||
ydas varuacaiva pavana plavat tath |
dhandhyakaca yak rudro raudrastath.antara ||
ananta sarvangn sryastejasvin tath |
grah ca tath candro nakatr ca kttik ||
kla kalayat reho yugn ca kta yugam |
kalpa manvantareca manavaca caturdaa ||
sa eva deva sarvtm ye ca devevarstath |
savatsarastu var cyann tathottara ||

mrgarastu msn tn kusumkara |

uklapakastu pak tithn prim tithi ||
karan bava prokto muhrtn tath.abhijit |
ptln stalaca samudr payodadhi ||
jambdvpaca dvpn lokn satya ucyate |
meru iloccayn ca vare.avapi ca bhratam ||
himlaya sthvar jhnav sarit tath |
pukara sarvatrthn garua paki tath ||
gandharv citraratha siddhn kapilo muni |
ca bhgurdevo devar ca nrada ||
tath brahma ca agr parikrtita |
vidydhar sarve devacitrgadastath ||
tumbara kinnar ca sarpmatha vsuki |
prahlda sarvadaityn rambh cpsaras tath ||
uccairavasamavn dhenn caiva kamadhuk |
airvato gajendr mg ca mgdhipa ||
yudhn tath vajro nar ca nardhipa |
kam kamvat devo buddhirbuddhimatmapi ||
dharmviruddha kmaca tath dharmabht nm |
dharmo dharmabht devastapacaiva tapasvinm ||
yajn japayajaca satya satyavat tath |
vedn smavedaca an jyoti pati ||
gyatr sarvamantr vca pravadat tath |
akarmakraca yantr ca tath dhanu ||
adhytmavidy vidyn kavinmuan kavi |
cetan sarvabhtnmindriy manastath ||
brahm brahmavid devo jna jnavat tath |
krti rrvk ca nr smtirmedh tath kam ||
ram caturthaca varn brhmaastath |
skanda senprat sadayaca dayvatm ||
jayaca vyavasyaca tathotshavat prabhu |
avattha sarvavkmoadhn tath yava ||
mtyu sa eva mriyatmudbhavaca bhaviyatm |
jha makaracaiva dyta chalayat tath ||
mnaca sarvaguhyn ratnn kanaka tath |
dhtirbhmau rasastejastejacaiva hutane ||
vyu sparagun ca kha ca abdaguastath |
eva vibhtibhi sarva vypya tihati bhrgava ||
ekena bhgureha tasyatritaya divi |

devca ayacaiva brahm c.aha ca bhrgava ||

caku yanna payanti vin jnagati dvij |
jt jeyastath dhyt dhyeyacokto janrdana ||
yajo ya ca govinda ketra ketraja eva ca |
annamannda evokta sa eva ca guatrayam ||
gmviya ca bhtni dhrayatyojas vibhu |
puti cauadhi sarv somo bhtv rastmaka ||
prin jaharasthognirbhuktapc sa bhrgava |
cektprin brahman sa ca vyu arraga ||
yath.adityagata tejo jagadbhsayate.akhilam |
yaccandramasi yaccgnau tattejastatra krtitam ||
sarvasya c.asau hdi sannivia
tasmtsmtirjnamapohana ca |
sarvaica devaica sa eva vandyo
vedntakdvedakdeva c.asau ||

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In rkula Tantra, one performs the varaa pj of five forms of Kliks during five
specific pauram titihis. Of these, the pauram of Jyeha msa is of great significance.
On this day, during the brahma muhrta, the upsaka performs the krama for
Guhyasundar where Mahtripurasundar is worshiped through the Guhyaoa mantra
as the combination of fourteen Mahvidys, where each letter of her mantra represents
a Mahvidy. Instead of kdi or hdi mantras, the interesting part of this mantra is the
application of sdi vidy to represent Sundar within the pantheon of various
Mahvidys represented by the Mahmantra.
Having performed rkrama for Guhyasundar in the day with the attitude of
Dvaitdvaita - mainly meditating on the Supreme Mother in the Anhata padma, one
performs the sapary of Guhyaklik during mahni with the attitude of Prdvaita,
and within the Mldhra and Sahasrra chakras. The prakriy begins with performing
72 or 108 aktyutthpana prymas while concentrating on fiery red bjapancaka of
Sahasrnan Guhyakl during the five phases of respiration. If one is unable to come
face to face with the Mahakti through this, one does not continue with the krama, as

the state of Advaita with the Great Mother has to be experiential and not conceptual or
imaginary like in the case of jaa vednta.
Then one begins to perform the sapary within the rcakra with soha bhva. After the
sixteen ptras are established with a mix of both tritr of Lalit and bjapacaka of
Guhyakl, one begins by worshiping the below deities in the thirty-six petalled lotus:
Karl, vikarl, ktyyan, pherurv, ulkmukh, bha, kaplin, manavsin,
klartrik, rudr, caik, kaulin, ugr, klakar, patagin, jlandhar, ngahri,
avsan, mahkhecar, mahmy, tpin, lambodar, pigaja, bhm, vajranakh,
jvlmlin, kobhi, aparjit, parpar, virp, vidyujjihv, ghoradar,
meghand, pradpt, kaka and vivarp.
In the thirty-two petalled lotus, the following deities are worshiped:
Klevar, bhogavat, gaur, bhairav, durg, klik, cmu, ivadt, mhevar,
kauik, jayant, mahmagal, medh, kambhar, nt, ambik, bhrmar, apar,
mahodar, ghorarp, vedavat, kemakar, mahnidr, bhavn, vijay, um,
aahsin, muamlin, mahpicin, ptan, kumbhodar and jagadgrsin.
In the twenty-four petalled lotus, the following deities are invoked:
Mahlakm, annapr, mtag, sarasvat, avrh, nityaklinn, padmvat,
mahiamardin, bhuvanevar, bagalmukh, ulin, aghor, tvarit, vgvdin, dhanad,
kiratevar, kukku, caik, bar, ucchiaclin, nkul, lavaevar, jtavedas
and takar.
In the sixteen-petalled lotus:
Caevar, caagha, siddhilakm, mahklasakari, chinnamast, ekaja, bl
tripur, mahtripurasundar, nlapatk, harasiddhik, kubjik, rjarjevar,
svarakevar, anagaml, madhumat and hayagrvevar.
In the twelve-petalled lotus:
Nirmal, kumud, kmuk, sthlodar, kulasundar, ligadhri, amaruk, mahmr,
raktadantik, lalit, madotka and manapramathin.
In the eight-petalled lotus:
Guhyevar, bbhrav, carcik, abhay, myr, ekavr, tmas and bhmdev.

In the vtta cakra:

Asitgabhairav, rurubhairav, krodhabhairav, ugrabhairav, unmattabhairav,
caabhairav, kaplabhairav and sahrabhairav.
In the aakoa cakra:
Ugraca, praca, caogr, caanyik, ca, caavat, caarp and caik.
In the vtta cakra:
Brahm, mhevar, kaumr, vaiav, vrh, nrasih, indr and ivadt.
In the navakoa cakra:
Bhadrakl, manakl, dakikl, caakl, siddhikl, klakl, kmakalkl,
dhanakl and guhyakl.
In the pacakoa cakra:
Sikl, sthitikl, sahrakl, ankhykl and bhskl.
In the trikoa cakra:
Mahkmevar, mahvajrevar and mahbhagamlin.
In the bindu cakra, a daakoa cakra is visualized and the following emanations of
Bharatopsit Guhyakl are invoked:
Mahcaayogvar, vajrakaplin, mahmar, siddhikarl, siddhivikarl, guhyakl,
caakaplin, aahsin, muaml, and klacakrevar.
In the mahbindu, one finally worships Sahasrnan Guhyakl (not Bharatopsit )
who is seated on Mahnsiha, beyond the pacaklgni and beyond prabrahma and
mahnya.
These fourteen varaas are visualized within the sixteen varaas of the rcakra
omitting the last two bhs cakras of the rkrama.
Having attained complete, non-conceptual oneness with Parakti at the level of core
energy, one performs the japa of the mahmantra of Sahasramukh Guhyakl till
brahmamuhrta. Then having finished morning bath and sandhy, one assumes the

attitude of davitdvaita and performs the krama for Kdi Mahoa to end the entire
vidhi.
This thus completes the invocation of sdi, hdi and kdi vidys, with Guhyakl here
representing the hdi vidy. One then offers pj and daki to crya, brhmaa,
suvsin, kumr etc.

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Note: While this follows the highly syncretistic Badabanala Tantra and associated
Pujakalpas, a similar procedure with some changes is used also by the puristic school
centered around Guhyakali (derived from Mahakala Samhita and Yamalas) - here only
ten avaranas are visualized with vrittas combined with other chakras. There is also
significant difference in patrasthapana and balidana. But the vidhi is naimittika in both
schools and not nitya.