Dhairavi, Anonde bhair one, what ever that meansi” Ac a uusical and descendent notes are not the sano, 4 whatever that meansl? is experienced as p ever that means.* i is sparsa devata. contact. As Sundari reside awareness, existence 0 does Bh ence lies only in the ¢ spectral region of the sot one concentrates on, Phoiravi is the low frequency vibrations end currents felt rather than heard, and the revelations flow ing from avareness there in. Theso low freqnency currents which are like the ebb and tide of tue occan, can be felt the loins, iiiledhar, the ejaculotory nerve bundle in the male and the cervix in the female are the centres where seareness has to be, for Bhairavi uprasana. bree puras, or _ In KGli upRoana, the focus is on anger. In Sundari upicona, the foous i switching betvecn knowledge, affection and action, in Tliniravi uphoona, there is only one centre and one mood. ‘The centre ie miladhar on’ the mood ie enjoyment, ananda, rasa of coitus. In Sundari, nonolay kes place at Brahmara Bhairavi, elimination of the minc ta mentra is dhra, In e at Wiladhar. Her “Heraim Hektetm Hsruonh"t Just as in Sundari, the thr. alle respectively the vagbhava, kanaraja and This is the mantra used in invoking Sundari in pr There is no difference between Sundari and Bhairavi their centering, When H, 5, r cre added to aim, kim, seub, the mentra of Bhairavi is'formed. H stands for Siva, 8 for and r for the fire of desire for union betweun the two. This explains the fiery, lusty, mating that takes place in the citkala of Bhairavi upasana. she represents pure kana, not necessarily constrained by the niceties and control of gringara character istic of Lalita. Bhairavi represents the surging, raging, hisving power of Kundalini. She is maddeningly deen joy, not bothered about calmness ~ because she knows that deep celimess always exists no matter how involved you are in external activity. The loundalini wants to go up, release herself as cuctional, epic outbursts; but since in Bhairavi, attention is fecussed in wiladhar, it(the kundalini) ic roaring like a caged lion; she manifests As unremitting sexual bliss.[est poe Sundari is revealed tron Cayatei, theivevi ig reais ea fron the vedic mantra "Jota vediee Renee Sonam erati yato nidahdti vecah, an nay Pargadati durgani viswa niveva sindhum curiatyagnin. tue te Sarrovati, drunk with Rugwledge ane Yooiring to prosreste Emuccociy: tee cans Sere AT See Monde, ce ta ec, the aa, Well. ‘The contination of sarin indeed is called Liberation. furced sae form tides one over a Heul, Sees no distinctions; so, he consumes all the sina da the ledge of xondualitys sie decane svih, 1 pléacures of the Réaven where henee she is calle Ey svahs de ritan, Whos 5 s that the ay implied is the generation of amitam the common ng ye bY the union of purusha amc cease oye to the ¢ Gomtion fund of creativity throu, tie © synbol for lust ané anger, the eros life and Goat gntinetes Svoca ‘thas meane the offesiny te gutte itan in ino omt(eha = yoni). Mie thue defines tue meee of pleasures jn teaven with Giving profescionals con and deva yesy: pot ample, neidered pious anc the mules and morte oe hunane So,net ayply, The tarpanan for pitmedeecsene is done for ine “or aogndovments in heavon; the honam ducresse ee to be on a }evel(because it involves sacrifice of the ego) than reg”panen. Jayadi bona involves giving lite 2 divine Self da thy OReLe enjoyment. But singe the natase og Sue's ee ee all men, whatever increases the bliss of any ov the emanations of Coa thus aeutes te the total by a catalytic peoute process, and thus is in reality no dictinetion betwecs one or seer e ep eeetese+ Bhairavi upfoana takes tenes pantrag Bots for uareatiicted enjoyment ant nee ration. Vedic Wath eee uaeFiage contain hidden meanings weree permit frecdon with stability. ® her husband ft her know- on. She trudevatas) here is a complete tit. Bhairavi described in se Kularnava Jentra, aida anutt, tantr upanioladc 3 roveleti Luany waly pleasur hip of Tripura hodaghi 3 Eee 5 In th. tapini Upe: which <3 foor ‘risa ids tho i Se sunevia soni ‘ econd part which se?inos Woes ds the hd epaoana, shich f the bieie Sri pure© lord, do aot turt, do aot delay. May I know you through you at is known way not loave me, T vill study abtontiv. the following) the upaniad day and night. I will epoak whot is spoken by you to gee I will spenk the truth. tay it protect May it protect the speaker, who is you. Hay it protect me and you! Poned, peace, peace! One In the three corners ( of the central triangle) three cities and three paths interconnect ther. Tho cities are Gescribed by a, kn, tha; ti ths by the firt fifteen, fifteen letters ( Sanskrit alphabet) followin, ic ts the unaging permanent gr. she is the power of the Gods. Se r of Gods. Sho is Tripmra. tly enjoyable, div Learn, that sc ri cak a is deseribed) vonbs ( the nins e‘ntral triangles 5 down + up) constitute tho nine ciroles (¢: sohana to binéu) cf 9 yoRis anc 2 simultaneous: the 9 cakresward. ho ars coupled 0 through the 9 mudr 16 yoar old girl). thoy aro all ploseing in apyoarance, controlling ¢ ng bliss. There are 9 unions constitute id cakresware fe Yao Guprene power is one only ie renlity; she (chekrasvaria), a tria 6 cars penne r Bhe C ahatost048e107, nunber of in Sri cakri.), Al the ted to thre liner 3.(Pne word appear un: (Grad oleyanohay ontact vit refers to coitus word sanidha is uscd for the wooden 5 indicat. the nature of the act). these 4e rshinis ~ 16 letters betua: (anangs kusna ete) . say all th EL ge (usabiriva) eakti, youi). Also, midha the - tb satril e 3 divisions cuter ie, Hay the fire (0: Light besides hunt becoming rojca trem dispelling Jarznos. = npiness, pleasure, of 9 he moon wie! andales and nina the, rishi fin sla = he is filled in love himself. 411 are conch ig a triangle of seer seen socing. All =re one. The sixteen girle tu be yorsidped on the 16 bright days of the Aven shall be nauod adan? , madantika, aanini, nangal subhaga, sundar: hi wati, lajje, anti, tusti, ishta, pushta, Iokohni, wm, laBita, llapanti. (These are the neces to be given inis ae they are worshipped- one cach on cach day). the mee mean the following and may they be charslovely ( kay ting iuaensely (3 robe rdngin, Pleasing yoni, or su = underd: deautiful. bivati: She throug tion 8. Lajja: + fiatd 43. tanh Prosporous. Liking uahurricd, v dey of sey ite: Playfal, A of the gurgling cound one mike of roti, Lblananti: — Relexing. Knowing this tripara (Sundari) their inhibition: thoir gonitals (sva the ultinate i ia the upanistd ala a i pankh = le, @uhe Hatarisy: = i, Indrah Punarguhs uror © t is inplicd hers i yoni te tole, in the siayubie ( born ipurs 1. to dimortal: ‘ing three sides C the trisn: 3 points ofis in the contr then there are three divine yoni, + the The threc cirelos in the divine yoni re ae, "aReRGE Vag whaeteahay "AGES ee BSVATDE, in the tires plac t the base, in tho midcle © tip of the linga thie vitel sux drive os Kesia rap ( 28 cosirsbles sorenip t the Bri devi? that you are the suprone 1 the know), you can get drunk with poor 2) ty fish, you are the joova floatingin the parsnatun. 5) oy next, you are both Mesh and sprit. You your flesh, marsnann> khara, tho phollus ns offering to &: This is the rool maxning of the one whe giver pleasures sunee of a wons The with hands mia, physical By ithuns, (tripara) oz Kah. voilunce is implisd in Yo the grat wor assential onew gots libergte: ip, and ke Loose the vieatal bends, ajoying in fwil thy life and loves of many, one Ww jouvon vukti simltaneously. “hose who are forthona, vie are worshippors of Sridevi, she cuts their bonds Ane Liber ther truly in spirit to got to the culiination ox nprome lord and tine o i of got out. Others, rasa, and ¢ of names and Liberate! hout her groey without he one whe @eludes tion with the illusions of ¢ 28; ste ig the ene who axa tik ueyond hy is is the p saktl, orune other a of man the 2 is worshipped of births oth Iu Yylva, the ple. there, at th none othand KSncsvariy give great blis ch can be used for transcending. They arc both equally important, aqually potent; among then the ekti produces this yorid= which” is hor plus one point. when wind id focuésed on tho contact between the lings and yoni, through Contractions of the yoni, sakti flows, and the mind ete one pointed there in the bliss. In this one pointednes«, all nanes and forms uolt auay, and non duality is perceived. The one ho drope his mind to becoue ananda pure, which is subject aad cbjoctlecs, achioves hor/tis t truly cosmic fora. This great upanishad of Tripurs is undying, and constant practice of this results in the morgcr with Tripure gundari, and in om On ‘trim Om Hrda~ this symbolises the peactration and reaction between purushe and prakriti. Thus ends the Tripacopanishad. The santi is through Ga Voaga® nanasi pratishtita. handwavachi pratiotititoms Aviravirma edhi. Vedasya ma anisth Sruthan ue ua pral ih, Anonadhitenahoratran sandadhaui. Rtam vadishyaxi! Satyam vaddhyomi Tannamavatu, Yadvaltaranavatu, Avatunan, Avatuvaltarn Avatuvektiran, On Santhi Santhi Santhi. This concludes tripuropaniaad, the canonical toxt for Tpdpure Sundari upasana. Whetler one does the episane at the muladhar centre or all Gentres~ that is uot so inporteate that io inportant to reslise is the sssential oneness af all ae fhe Living, experiential troche Adighankara ves refused permission to ascend to 8 rSdapeethan until he left bis attachaent to detachment. To be totally, detached, you aust Brave that attachment; namely, attachnent to dotainnente Just as total froedon includes in it the frecdoa to bind onccelf and denial of it, sc also total detnchaent incluice in it the negation of attachnont to detachnont. So vairagya of necesiity includes Kauaj otherwise it is not trxe vair ABY: o shankara had te take recourse to parakaye vravesc, enter a Kinga body, brock Ji norms of societal laws, enjoy many fold eajoymunte, defore he was cinsade: to be @ complete man= a chodasa kal prapurna ~ because sone uvst kaow, experience everything. If you deny, onit cortain aspects, where there is conplotencsas purnatva? shan! to write Soundary> Lahari, a tantrie kext par excellence, whcih contains imany recipes for attrseting, luding wouon, procedures for cequisition of wealth, kdingéone, curing all disease enlightened soul, he spared the vorld of we yoeawe But he aid indesd cover @12 tho four pyrushartias dharua, arta, hay indicating tho cequence that dharaz leads to 2 leads te kena, and finally, through kana (2 the path to mokeha. Ty is no tter te: 1 Soundarya Laharii to do upasana of Soundarya(i), the Glorious clarccterstic of Soundari ankara, the couplets saint; ie Vasishia, i Janskey du sue, find the coupletenuss vhich 4s 50 gin ary, oliasure nogting or degenerating vauanerga of tne tas. Shankara supports vorship of sakti ce the highest and the boct mena a “know better! Soundarya Lahari was his eulk rinat: writing which hes ore the 27 commentaries in Sanskrit.im lalita upesana, both intormnl and externcl forae of worship are vy: vennse But Lelits is quicker in her siddhi through interns! wode of worbhip, In i-lits sch snam we find ° Antarmulha Sehy: Mirmukhn Sudurlabha # qa tripura sindari upasann thr oxternal form of uorship is the galy valid means of worship. Tripur: Sundari, or ripure is the gakwesward of svadhiothana centros she as annanda bieifeve dheties On Biysical enjoynonts and all the asmes of hor nesoeiate Gieties anang: kusuna, anongs wekhala, ete carey the wens of Bannaths to Gomand this insistence on external form of worship. in yoni as an object esented tb the layin to get over the < sex as a piéus emotion wortay of warship? tagble are so blinded by conventions that they do toe perceive this simple truth and are bedevilled by all sorts of doubts in their windsi The inhibitions are a rosult of torsion invasions, Gnd not original. Tt should be borne in wind that setae ce gbapishads do not support the idea that sex ia dupious) Gn the senzery they recognise its importance for sadhany aad inclijdea if as one of the four important aaing ife~ dharma, artha , kana ymoksha, in that sequence. As a person matures, cach of {hese take nore importance. tay it be cnee and ton ale said fiat wokeha sadhana cannot be. true until sad uaiees one fulfilled all sf one's desires Sne fined reacrk oud we are through with Anvads Bhedra eee ee melitag ine Bf vedic marriage is contained ia the Sostepeah sombre walking the seven steps xround the fire. ‘The wantre fe "SEKNS gata, midi Dhaye// Setchyat to gamaysa// Sakhyam yoohah// Snkkhyan t3 wayoshtyah ‘, Be By friend for 1ifo walking the seven steps witimes the hritis of Gayati, vhich syubols 2) waladhar, 2) svedhisehanz, 3) manipure 4) anahats visuddhi, 6) ajna, 7) eahasrara//. /Miay we be ee ee Bee ee eo a rene aa kelica sy oraniere a eae ae Rete Gea oad ilay /MOge pcunitrigtavent psn thee Gat walking these seven. steps not come in my way of our friend hip.// and feyrisge, according t. tho Vedic ritec is a contract of aniusteictible , invoilable friend ship whiéh te set's ndin; one epg ie omen cnatieepa tga ane’ Gene yucca poraitted in friondly onjoymonts for the purpose of wit g thé seven Bones A aslo trdond to a foncle autaide wrriage dn cotton Ganapathi. A fooale friond te the sale outetde os riage is galled Ganapati. This is vay in the deva and rical tlbpanan,”, mpvtinet pay gonapetidust rygsid, rishi istitpayud, rd) tninctarpayii" aro used. sigh of wife hood and husvond hood is cocsrded fot only f2 the right fully worried martners, but athers in participate it yajaae dnvolving houa of senen into the ete yoni. Stability is nosed tor tho good of offspring. a individual to experience in full tha richa, Hite. Both are occorded their rightful a he walling of seven steps > which is to be interpreted ia reat syabolic act, in coitus with 5rr ae a view to transcend, First arousing the kamgni, the homan is Gone. In wasting the mind avay of all the impurities of dualitys of datpanan occurs as clear thinking, and secing God withine Such are the secrets contained in the Vedic rituals. quggrtuaately, the longuage ans become « varrier to understanding instead of prouoting it. In the interim period, the ac ealled Feformess stepped in who knew nothing af the Lofty. ideas ana ideals of vedas. They surreptiously interposed non vodie promises such as “ naticharani" meaning, " I will not have physical. union with any one other than you". These are not in vedic, archaic language, and can be clearly recongnised as Conterpositions of recent origin. These promises completely contravene the earlier promise. The mercencrary @iite left the loophole for those who know and understand annakrit to question and get clarificntions, but tho mjority, who wer3 nor exposed fo Brahmaj.ane were bound hopeles-ly. So'uarringe here becone, in due course, not the means for epiritual unfoldment, bat the dull physical'act of vorse than prostitution, These interpooitions came to existance owing to the device to protect fhe Indian women frow the ravages of foreign invzd as, and wees meant to dovimit the area of marital conduct to the husband ana vifer Making tho marriage very inflexible, rigid institution, Mhere divorce becancs impossible and uisery magnified, Liberty curtailed, Not understanding sansk#it, being subject to the tyranny of vested interests of soue mercenary brahaina hae resulted in a departure from the original values. To brock }oose frim the chains of such morbid fale’ orthodoxy, and to breathe the air of devine joy, one must either go to the roote and spend o life tiue of ctudy, or one aust be guided by = SadGuru, whose purpose it is to annihilate the 70 stucsure and to make the chela realise advaita in action. “A guru whe docs not do thie is no guru; he is only after the weslth of the disciple, not after the mind and shamkara. The sum of all ele eslisstion is to know, feel and experience tho oneness with all in thought, word and deed, Nothing short of this will do. The purpose of these conuents is ast to incite “innor lity’, but to point out the regrettablo los: Indian oulture has suffered due to the ravages of tine. We have lost Brahm ty we have host our understanding, of tho deeper meanings >! lity, death Gad povonde ie bocone ninimies living superficially, dying the gegen of rts, steeped in bondage and loving thit bondager Srividya ds one shining light eumid tho darimecs, and attenpts fre Sfoct to put that light out. So beware? Do uot succumb bo Zonas. Rise, avakes to the light within you, get the knowledge Garect from God, be Gods That is you duty.Raving bocomé God, gake others so, becausc utter happiness is not happiness wate, it ie shared. No ronlised soul ever ron-ine content until he tee tried to wipe away the tears from every eye, to point out the way to bliss as lying in the merger -f cn s0lf with Goa. Hore and now is the command to liberate yourselves. Do not Debbond by anything! Your truc nature is limitless. Bove hess starting point. But all these are waves, which are net happy unless frey extend over entiro cosmos. Donot limit your love, do not lines Jour frowtedge, do not limit your affection, do not limit your music, do not Limit your silenco, do not limit your vicion, do nok limes your God, because, you are God. Tat tvam asis