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

Nityotsava

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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

Nityotsava




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

Nityotsava




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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