Sri Kamakoti Mandali  
shrImAtre namaH  
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trikUTA

 

sarveshvaramanAdyantamanantaM duritAntakam |
sadAshivamanIshAnam namAmi parabhairavam ||

namastripurasundaryai

vAgIshvarI j~nAnashaktirvAgbhave mokSharUpiNI |
kAmarAje kAmakalA kAmarUpA kriyAtmikA ||
shaktibIje parAshaktiH icChaiva shivarUpiNI |
evaM devI tryakSharI tu mahAtripurasundarI ||

mahAtripurasundarI parA bhaTTArikA presides over the three kUTas of
vidyArAj~nI as below:

1. As vagIshvarI representing j~nAna shakti, granting mokSha to the upAsaka
2. As kAmeshvarI representing kriyA shakti, granting kAma puruShArtha to the upAsaka
3. As parAshakti representing icChA shakti, granting dharma puruShArtha to the upAsaka

There are other vidyAs which are said to grant one or more of the puruShArthas and various worldly benefits. shrIvidyA is distinguished from other such vidyAs in the following way:

pAramparyeNa vij~nAtA bhavabandhavimochinI ||

The vidyA grants result only when obtained through the paramparA starting with paramashiva up to svaguru by means of any of the seven chief types of dIkShA, based on adhikAra. By merely reading about the vidyA or accumulating theoretical knowledge, no practical benefit is obtained. yAmaLa says:

pAramparyavihInA ye j~nAnamAtreNa garvitAH |
teShAM samayalopena vikurvanti marIchayaH ||

Though bhoga and mokSha are conceived as the fruits of shrIvidyA, based on the above pramANa from vAmakeshvara, j~nAnArNava and tantrarAja, bhAskararAya concludes that the chief objective of shrIvidyA indeed is mokSha, here indicated by the word, bhavabandhavimochinI. Fruits like bhoga etc. are additional perks on the path.

vAmakeshvara tantra further details the fruits of shrIvidyA upAsanA:

1. japtA mR^ityuvinAshinI [japtA mr^ityu~njayeshAnI iti tantrarAje]: Here japa refers to purashcharaNa. Through purashcharaNa of the mahAvidyA, immortality is attained or the limited consciousness is transcended.

2. saMsmR^itA pApahariNI [smR^itA pApApahAriNI]: Here the reference is to japa outside purashcharaNa, like nitya japa etc. This destroys even the greatest of sins.

3. dhyAtA sarvArthasAdhinI: When meditated on the devatA of the mantra as prescribed by the shAstras, all desires are attained. This also indicates meditating on the mantrArtha. Contemplation on various interpretations of shrIvidyA mantra, as applied to kAmya vidhi, is a big topic in itself.

4. duHkhadaurbhAgyadAridryabhayaghnA pUjitA bhavet [pUjitA duHkhadaurbhAgyavyAdhidAridryaghAtinI]: When worshipped, through shrI-lalitA krama, destroys misery, misfortune, poverty and disease.

5. mahAvighnaugha shamanI havanAt [hutA vighnaugha shamanI]: When propitiated through mUla mantra homa, destroys the greatest of obstacles.

dhyAnaikadR^ishyA j~nAnA~NgI vidyAtmA hR^idayAspadA |
AtmaikyAdvyaktimAyAti chirAnuShThAnagauravAt ||