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A rendering of the manifestation of supreme shakti navAtmikA of the pashchimAMnAya. The Agama explains the emergence of the navAtmikA form thus in the teaching of umA to shiva:
shashA~NkArdha-kalA j~neyA ambikA madhyachandrikA |
ekA eva parAshaktis tridhA sA cha prajAyate ||
shashA~NkArdha-kalA j~neyA ambikA madhyachandrikA |
ekA eva parAshaktis tridhA sA cha prajAyate ||
The goddess ambikA manifest in the midst of the half-moon triplicated herself (technically the central triangle of the yantra). This triad of goddess are the shakti-s vAmA, jyeShThA and raudrI, corresponding to the first 3 deities of the vAmadeva-brahma-mantra
ebhyo yukta-viyuktebhyaH saMjAtA nava-varga-jA |
navadhA cha tridhA sA tu nava-vargAkShamAlikA ||
These 3 combine and disjoin i.e., 3 x 3 to birthing her 9 fold form. She of 9 & 3 fold forms is the 9 fold rosary of Sanskrit letters. This latter reckconing while differing among
navadhA cha tridhA sA tu nava-vargAkShamAlikA ||
These 3 combine and disjoin i.e., 3 x 3 to birthing her 9 fold form. She of 9 & 3 fold forms is the 9 fold rosary of Sanskrit letters. This latter reckconing while differing among
teachers, can be interpreted thus: 1 vowels; 2-6: velar, palatal, retroflex, dental, labial consonants; 7 half-vowels; 8 sibilants; 9 aspirate. When they are all expanded, she becomes the 50-fold mAlinI of the pUrvAMnAya. These letters are said to form the basis of 5-brahma-s
pa~ncha-mantra-gatA deva sadyAdInAM yathAkramam |
tena sA pa~nchadhA proktA j~nAtvayA suranAyaka ||
She manifests in order as the 5 mantra-s starting with sadyojAta; that is 5-fold form. The tantra also describes her as assuming other forms: the 4 fold form is said to be that of
tena sA pa~nchadhA proktA j~nAtvayA suranAyaka ||
She manifests in order as the 5 mantra-s starting with sadyojAta; that is 5-fold form. The tantra also describes her as assuming other forms: the 4 fold form is said to be that of
chaturbhaginI-s the goddesses of the vAmasrotas. Then she also assumes the form of the 11 rudrANI-s who go back to the yajurveda, famously invoked in the aruNaketuka-chayana. However, in the bhairava-srotas they have special significance related to the explosive kuNDalinI arousal
tena tena kraMeNaiva raudrI-bhAvam upAgatA |
kandAdhAra-purasthA tu dhunanAveshanI smR^itA ||
The 11 rudrANI-s: 1. kandAdhAra-purasthA: the one residing in the mUlAdhara; 2. dhunanA: the shaking; 3. AveshanI: causing various signs of possession.
kandAdhAra-purasthA tu dhunanAveshanI smR^itA ||
The 11 rudrANI-s: 1. kandAdhAra-purasthA: the one residing in the mUlAdhara; 2. dhunanA: the shaking; 3. AveshanI: causing various signs of possession.
kampanI raudrI vikhyAtA ghUrmaNI udbhavAtmikA |
ekA~nga-nartanIty AkhyA ashrupAtI kura~NgiNI ||
4. kampanI: trembling; 5. ghUrmaNI: causing whirling around; 6. udbhavAtmikA: causing upward levitation/ rising to higher levels of perception; 7. ekA~nga-nartanI: dancing on one limb
ekA~nga-nartanIty AkhyA ashrupAtI kura~NgiNI ||
4. kampanI: trembling; 5. ghUrmaNI: causing whirling around; 6. udbhavAtmikA: causing upward levitation/ rising to higher levels of perception; 7. ekA~nga-nartanI: dancing on one limb
8. ashrupAtI: causing tears to flow; 9. kura~NgiNI: causing leaping like an antelope;
siMha-shabdI pulindI cha ekAdasha prakIrtitAH |
rudrabhAge sthitA hy ete dvAdashAnte layaM gatAH ||
10. siMha-shabdI: causing roaring like a lion; 11 pulindI:-> vision of subterranean realms
siMha-shabdI pulindI cha ekAdasha prakIrtitAH |
rudrabhAge sthitA hy ete dvAdashAnte layaM gatAH ||
10. siMha-shabdI: causing roaring like a lion; 11 pulindI:-> vision of subterranean realms
Interestingly, 2 of the 12 kaumAra-mAtrR^i-s in the bodhAyanokta-skanda-yAga are named AveshinI & ashrumukhI, paralleling the rudrANI-s of this list.
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