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Nityotsava
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Nityotsava
By the annihilation of evil desires (durvasana), t
unchanging (sthira) Atma manifests itself. This
eternal (nitya), true and therefore without a seco
(mahan, i.e. not limited by time and space). It m
attained by means laid down in Nityahridaya Tan
Yoginihridaya) - Introduction to Tantrarajatant
Woodroffe
Compiled by Umanandanatha, a disciple of the fa
Vidya upasaka Bhasuranandanatha (Bhaskararay
Nityotsava is ostensibly based on the Parashura
Kalpasutras, a collection of brief aphorisms outlin
the features of Shri Vidya, for which see other pa
Web site.
Some of the material contained in this text has be
and is also available on this site. See the sectionheading Shri Kula on the index page.
The Nityotsava contains very little philosophical
cults which centre around the famous Shri Yantra
wealth of detail on the ritual, the mantras and oth
this complex tantrik form. These include not only t
of Mahatripurasundari, but also of Ganapati (Gan
(Varahi) and Shyama (Kurukulla). There are also
dealing with practices common to all tantrik devat
Mantras and other ritual details below use the iTr
which you can view in their Devanagari character
and pasting into the freeware program Itranslator
Chapter One
This section is devoted to initiation (diksha), and
salutation to the nine Nathas, to Shiva, to Ganesh
Empress (Maharajni = Tripura) and to the gurus o
tradition.
After this, Umanandanatha goes on to describe in
starting first with descriptions of the act containe
Kalanirnaya (Kaulanirnaya?) and the Manthana B
tantras. This section outlines the times for diksha,
closely linked to Indian sidereal astrology. Initiatioof the 27 asterisms brings different results, while
the week also have their own merits, while the 15
moon (tithis) also are said to have specific result
then quotes from other texts along similar lines.
The text quotes authorities for times which are no
initiation, which mentions a number of yogas (pla
combinations in this context), where malefics, tha
(Ravi), Mars (Bhauma), Saturn (Shani), the node
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(Rahu and Ketu) and the Waning Moon are conjoi
places in a horoscope for the time of initiation.
The next section in this chapter deals with the ch
of guru and pupil, quoting from the Tantrarajatant
should be handsome, full of virtues, situated in hi
know the essence of many tantras. He should be
doubt, having cut through such doubts by the graguru. The pupil should be free from greed, contro
senses, steady, faithful, and devoted to guru, ma
devata.
The text mentions the nature of Tripura Siddhanta
is on the 35 (36) tattvas of earth, water, fire, air,
(aether), smell, taste, sight, hearing, sound, etc.
details of mantra upasana, the duty of an upasak
Tripurasundari, and different types of initiation su
Shambhavi diksha, Shakti diksha and Mantri diks
talks of Samayachara, of the Kuladharma, and th
competence of people for given mantras.
Chapter Two
This chapter deals with Ganapati (Ganesh) and h
worship, including the mantras, tarpana (oblation
necessary.
It then goes on to deal with the puja proper, the n
substances with which to accomplish this, the dh
Vighneshvara (Lord of Obstacles), worship of the
Shaktis, named in this text as Tivra, Jalini, Nanda,
Kamarupini, Ugra, Tejovati, Satya and Vighnashin
should commence shrI.m hrI.m klI.m and end wit
six limb puja (shadangapuja) is as follows:--
shrI.m hrI.m klI.m OM gA.m hR^idayAya namaH
hR^idayashaktishrIpAdukA.m pUjayAmi ..
3 shrI.m gI.m shirase svAhA shirashshaktishrIpAd
pUjayAmi ..
3 hrI.m gU.m shikhAyai vaShaT.h shikhAshaktishrI
pUjayAmi ..
3 klI.m gai.m kavachAya hum.h kavachashaktishrI
pUjayAmi ..
3 glau.m gau.m netratrayAya vauShaT.h
netratrayashaktishrIpAdukA.m pUjayAmi ..
3 ga.m gaH astrAya phaT.h astrashaktishrIpAduk
pUjayAmi ..
The text then goes on to detail the three aughas
guru related to Mahaganapati, which are divided i
(celestial), the siddha and the manava (mortal) lin
The text then describes puja of the Mahaganapati
which is divided into five parts. The first set of att
relate to the three lines, the six lines, and the spa
the lines. The second avarana relates to the six k
third avarana is connected with the junction point
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the six konas, and are the six limb devatas. The f
avarana is related to the eight petals, starting fro
with the Devis there being Brahmi, Maheshvari, K
Vaishnavi, Varahi, Mahendri, Chamunda and Mah
The fifth avarana relates to the earth-square or b
worships the guardians of the directions, the ksh
given in the text as Indra, Agni, Yama, Nairriti, Va
Soma, and Ishana. Each of these forms holds hisweapon, rides his appropriate vahana, and holds
appropriate direction and sub direction in the ord
Thus, although the Nityotsava contains no illustrat
yantra, it can be constructed as triangle, hexagon
and earthsquare.
After worship of the avarana deities, Gananatha (
Ganesh) should be worshipped with sixteen ritual
Then follows a description of the fire sacrifice, th
bali, a stotra about tarpana (oblation), a dhyana
on Ganapati, the ashtakam or eight limbed hymn,
puja, and the purashcharana, or preparatory rites
performed in his worship.
Chapter Three
This large chapter, called Shri Krama, deals with
of Lalita Tripurasundari, and opens with Umanand
bowing to his guru, Shri Bhasurananda Natha.
After outlining the contents of this important chap
Umanandanatha starts by describing the guru me
describes a process known as pranasamyaman,
vital energy is directed to the top of the head, wh
is said to reside.
The sadhaka is then recommended to meditate o
gayatri, the "non-recited" gayatri of 21,600 breat
takes every day. Then follow details relating to b
sandhya or the twilight worship. Here, there is to
the sun as Martandabhairava, seated in union wit
Prakashashakti. The tantrik Gayatri of Tripurasun
described as:-
ai.m hrI.m shrI.m ka e I la hrI.m tripurasundari vid
hrI.m shrI.m ha sa ka ha la hrI.m pIThakAmini dhI
hrI.m shrI.m sakalahrI.m tannaH klinne prachoda
This combines the Gayatri with the 15-lettered viTripurasundari.
After these preliminaries, the Shri Krama chapter
describe the puja proper, together with the rites n
when entering a temple. These include worship o
kalas (parts) of the Sun, Moon and Fire, followed
section which describes the material of which a S
may be fashioned. Gold, silver, copper and other
plates are mentioned, while substances such as
kumkum, and milk are required. The form of the y
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described, but only as bindu, triangle, eight triang
of 10 triangles, fourteen triangles, eight petals wi
16 petals with filaments, three circles and four lin
comes the procedure of breathing life into a yantr
by temple worship, a section which we have tran
elsewhere on this site.
The process of bhutashuddhi, or purification of thfollows, followed by a technique using mantras w
supposed to fence off the area from obstructions,
other obstacles.
Nine nyasas are recommended for the worship of
these are listed in the text as matrikanyasa, kara
(hand purification), atmarakshanyasa (protection
chaturasananyasa, Bala six-limbed nyasa, Vashin
other (Vakdevatas) nyasa, root vidya nyasa, sho
chakranyasa. The next section deals with placing
for the ordinary offering, which are to be upon a
bindu, a triangle, a hexagon and a square enclos
followed by a long section describing the preparaspecial offering.
Umanandanatha quotes from the Jnanarnava Ta
describe the inner yaga or meditation on the Shri
is to be performed, while the next section deals
worship of the 64 ritual accessories (upacharas)
puja. Then follow the mantras of the Fifteen Nitya
unlike in the Tantraraja, are given in full and witho
code.
A large section on the different gurus in the Shri
follows this section, and, as in the Ganapati secti
Nityotsava, these are divided into celestial, siddhgurus, both for the vidya (mantra) that begins wit
and for that which begins with Ha (Hadi).
The celestial gurus in the Kadi group are listed as
Paraprakashandanatha, Parashivanandanatha,
Parashaktyamba, Kauleshvaranandanatha, Shukl
Kuleshvaranandanatha and Kameshvaryamba. Th
aughas are Bhoganandanatha, Chinnanandanath
Samayanandanatha and Sahajanandanatha. The
augha consists of Gaganandanatha, Vishvananan
Vimalanandanatha, Madanandanatha, Bhuvanana
Lilanandanatha, Svatmanandanatha and Priyanan
the close of this lengthy section, mantras are giveunknown gurus.
The next section opens with the puja of the atten
mandalas of the Shri Yantra, nine in number. As t
been listed in full elsewhere on this site, we refer
appropriate sections. This is followed by the sad
enjoined to meditate on Kamakala, which consist
bindus and the ardha-matra. Brief instructions for
bali, pradakshina and circumambulation follow, b
or hymn to Tripurasundari is to be recited.
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Following this is Suvasini Puja, with a mantra give
purification of the Shakti which reads ai.m hrI.m s
klI.m sauH tripurAyai namaH imA.m shakti.m pavi
mama shakti.m kuru svAhA. The Shakti should th
various good things such as garments, flower, inc
unguents and powders, as well as food and pan.
section dealing with purification of wine and other
used in the rite should follow.
Although mentioned briefly above, a lengthy secti
dealing with the right way to create a Shri Yantra
number of marmas and sandhis that result from d
correctly. This is so interesting that in future we
the site in iTrans format and translate it. Then foll
secton of the different prastaras of the Shri Yantr
pranapratishta of the Shri Chakra, which imbues t
with life and which is translated elsewhere on this
in full. A yantra made of gold lasts for life, one of
years, copper 12, and on bhurja bark six years.
A lengthy section follows on the homas that mayperformed, while the next section describes the
hand-gestures used in the Kadi Shri Vidya cult.
The next section deals with the types of nyasas u
worshipping Tripurasundari. These were mention
(see above) and a number of them, including the l
Shodhanyasa and the Shri Chakra Nyasa are els
this site.
Instructions on how to perform japa (recitation of
are then given. Instructions are given for reciting
vidyas such as the Kameshvari mantra, the Kama
the Utkilana mantra, and a large number of other relating to Tripurasundari, to her aspects or to va
elements of her worship, such as the rosary, are
described in full.
The Fifteen Nitya mantras are given again, as we
mantras for "miraculous" aspects of Tripura such
Asvarudha, Bala, Annapurna, Svapnavarahi and
Some of these aspects, together with the prayog
(applications) relating to them are described in th
Tantrarajatantra and other places, and relate to
powers that a sadhaka can achieve through their
A section then follows on optional rites that may
in various solar months, and which the Tantrarajat
details.
Chapter Four
Details the rites of Shyama, the dusky form of Tri
described elsewhere in Shri Vidya tantras as Tar
Kurukulla, and who is the "mother" form, just as
"father" form of the goddess.
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The nyasas and the other elements in tantrik puja
described, together with the yantra to be drawn,
avaranas to be worshipped.
In the central triangle Rati, Priti and Manobhava r
followed by the five arrows in the triangles of the
On the tips of this star the five forms of Krishna,
receive worship, while the eight devatas Brahmi,
worship in the eight petalled lotus. On the tips or
the lotus Laksmi, Sarasvati, Rati, Priti, Kirti, Shan
and Tushti are worshipped.
The sixteen petalled lotus has sixteen Shaktis or
named in the text as Vama, Jyeshtha, Raudri, Sh
Shraddha, Sarasvati, Kriyashakti, Lakshmi, Srisht
Pramathini, Ashvasini, Vichi, Vidyunmalini, Surana
Nagabuddhika. This is the fourth avarana.
In the outer lotus of eight petals are the Bhairava
Ruru, Chanda, Krodha, Unmatta, Kapali, Bhishan
Samhara. Inside the four petals are Matangishva
Siddhalakshmi, Mahamatangi, and Mahasiddhala
the sixth avarana. Ganapati, Durga, Vatuka and
are to be worshipped in the square, followed by
the directions.
Then follows a description of recitation of the ma
Matangi, followed by praise of that aspect of the
Rules for an upasaka (worshipper) of Shyama fol
details of the purashcharana and so forth require
the types of homa, a description of the Kurma Ch
purification of the mala or rosary, and a lengthy s
how to purify Rudraksha malas specifically. Optio
and the dimensions of the fire pits to be used are
Chapter Five
This chapter of Nityotsava deals with the puja rite
in this context similar to the "father form" Varahi.
previous chapters, the various nyasas, upacharas
ritual details relating to Dandini are described, to
the gurus of the parampara and the different avar
yantra. The mantras of Varahi and a lengthy Vara
described.
Chapter Six
This very brief chapter is called the Parapaddhati
describes the general form of worship or puja for
devatas.
Chapter Seven
Describes a number of practices, pujas and mant
to all, and makes quotations from Pancharatra te
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Tantraraja and other sources.
Various chakras used to determine the time of ini
as the Kulakula and the Rini-dani are described,
number of mantras which are used to ensure that
mantra, that is the mantra of the ishtadevata or d
of divinity, is successful. These purifications relat
the life and other stages that a mantra is assume
Nityotsava
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