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English15 Nityā Devīs according to Tantrarājatantra (source Mike Magee)
2 years later
Hi ,
It is mentioned that Nitya Devi's are product of Elements and Guna
So, What is mapping of it?
Kameshwari == space * sattva ?
Like that..
Can some one share some light on it
Many thanks in advance
23 days later
- Edited
JyothiViswanadham Yes, they are related to the expanding qualities of the 'five great elements.' It is a bit complicated and requires a solid understanding of how the tattvas unfold in reality according to the nondual Śaiva traditions. Unfortunately, the exact correlations between the tattvas (and their preceding tanmātra qualities) and the Nityākalā devīs are not given in the texts as far as I've seen, but the general idea is that the tattvas flow from one another and the previous tattvas are the cause of the following ones--gathering qualities as they 'cascade' throughout reality. As an example, concerning the five principal elements, the so-called lowest tattva, earth "pṛthvī" would contain all five qualities of the tanmātras. If I manage to find the exact correlations between the devīs and the qualities of the pañcamahābhūtas, I will let you know. Śrī gurubhyo namaḥ
8 months later
- Edited
The tithis 15 are classified into 5 pancha boothas. That way the boothas or elements are mapped Tithi Devis inside the Shir Chakra.
SteveHora-Vedic-Astrologer @JyothiViswanadham yes, the organizing principle is based on vyāpaka (pervasion). For details on how these goddesses relate to the Pañcamahābhūtas, see Cidvilāsastava Verse 22
The following chart provides the exact correlations and has been provided in the notes to verse 22 of the Cidvilāsastava- a foundational Śrīvidyā text on the esoteric contemplation of ritual which is available open-access.
- Edited
Nanda, Bhadra, Jaya, Rikta and Poorna are mapped to Pratipat and so on.
And in turn Nanda etc are mapped to Pancha Boothas.
a month later
Why is it that there is a difference in the sequence of the Nitya Devis in Krishna Paksha in different schools?
Sometimes Krishna Pratipada is associated with Kameshwari, just like in Shukla Pratipada, and all the Nitya Devis are associated with the same tithis as in Shukla Paksha (Kameshwari to Jwalamalini in both Shukla and Krishna Paksha).
Others teach the reverse sequence in Krishna Paksha, starting with Jwalamalini on Krishna Pratipada and going backwards to kameshwari on Krishna Chatrudashi.
I have been researching this for a while and trying to figuer out which scriptures this comes from and which one makes more sense practically.
Does anyone have some insights into this issue?
- Edited
As per Shri Chakra's tithi Devis, each Devi return back to Surya, and all become one on Pournima. And they go away as waxing of Chandra starts.
So the naming is same from Amavasya and Pournima starting, as from Kameshwari.
In the temple of Lalitha Ambhika in ThiruMeeyachur, the above sequence is followed, and in the drawings of tithi Devi's also there.
5 months later
I found on a blog which lunar phases correspond to each Nitya Devis, are these correct?
Because I found two.
The first is:Lunar Phases and Nitya Goddesses (Including Tripura Sundari)
From New Moon (Amavasya) to Full Moon (Poornima) - Shukla Paksha
1. Amavasya (New Moon) - Chitra (Chidroopa)
2. Pratipada (First Day) - Jwalamalini
3. Dwitiya (Second Day) - Sarvamangala
4. Tritiya (Third Day) - Vijaya
5. Chaturthi (Fourth Day) - Neelapataka
6. Panchami (Fifth Day) - Nitya
7. Shashti (Sixth Day) - Kulasundari
8. Saptami (Seventh Day) - Tvarita
9. Ashtami (Eighth Day) - Tvarita
10. Navami (Ninth Day) - Shivaduti (Roudri)
11. Dashami (Tenth Day) - Vahnivasini
12. Ekadashi (Eleventh Day) - Bherunda
13. Dwadashi (Twelfth Day) - Nityaklinna
14. Trayodashi (Thirteenth Day) - Bhagamalini
15. Chaturdashi (Fourteenth Day) - Kameshwari
16. Poornima (Full Moon) - Maha Tripura Sundari
---
From Full Moon (Poornima) to New Moon (Amavasya) - Krishna Paksha
1. Poornima (Full Moon) - Maha Tripura Sundari
2. Pratipada (First Day) - Kameshwari
3. Dwitiya (Second Day) - Bhagamalini
4. Tritiya (Third Day) - Nityaklinna
5. Chaturthi (Fourth Day) - Bherunda
6. Panchami (Fifth Day) - Vahnivasini
7. Shashti (Sixth Day) - Shivaduti (Roudri)
8. Saptami (Seventh Day) - Tvarita
9. Ashtami (Eighth Day) - Tvarita
10. Navami (Ninth Day) - Kulasundari
11. Dashami (Tenth Day) - Nitya
12. Ekadashi (Eleventh Day) - Neelapataka
13. Dwadashi (Twelfth Day) - Vijaya
14. Trayodashi (Thirteenth Day) - Sarvamangala
15. Chaturdashi (Fourteenth Day) - Jwalamalini
16. Amavasya (New Moon) - Chitra (Chidroopa)
---
Note:
This version includes Maha Tripura Sundari as the goddess associated with the Full Moon (Poornima), as stated in the source. The remaining 15 Nityas are correctly matched to their respective lunar phases.
And the second one it's:
Lunar Phases and Nitya Goddesses (Excluding Tripura Sundari)
From New Moon (Amavasya) to Full Moon (Poornima) - Shukla Paksha
1. Amavasya (New Moon) - Chitra (Chidroopa)
2. Pratipada (First Day) - Jwalamalini
3. Dwitiya (Second Day) - Sarvamangala
4. Tritiya (Third Day) - Vijaya
5. Chaturthi (Fourth Day) - Neelapataka
6. Panchami (Fifth Day) - Nitya
7. Shashti (Sixth Day) - Kulasundari
8. Saptami (Seventh Day) - Tvarita
9. Ashtami (Eighth Day) - Tvarita
10. Navami (Ninth Day) - Shivaduti (Roudri)
11. Dashami (Tenth Day) - Vahnivasini
12. Ekadashi (Eleventh Day) - Bherunda
13. Dwadashi (Twelfth Day) - Nityaklinna
14. Trayodashi (Thirteenth Day) - Bhagamalini
15. Chaturdashi (Fourteenth Day) - Kameshwari
---
From Full Moon (Poornima) to New Moon (Amavasya) - Krishna Paksha
1. Poornima (Full Moon) - Kameshwari
2. Pratipada (First Day) - Bhagamalini
3. Dwitiya (Second Day) - Nityaklinna
4. Tritiya (Third Day) - Bherunda
5. Chaturthi (Fourth Day) - Vahnivasini
6. Panchami (Fifth Day) - Shivaduti (Roudri)
7. Shashti (Sixth Day) - Tvarita
8. Saptami (Seventh Day) - Tvarita
9. Ashtami (Eighth Day) - Kulasundari
10. Navami (Ninth Day) - Nitya
11. Dashami (Tenth Day) - Neelapataka
12. Ekadashi (Eleventh Day) - Vijaya
13. Dwadashi (Twelfth Day) - Sarvamangala
14. Trayodashi (Thirteenth Day) - Jwalamalini
15. Chaturdashi (Fourteenth Day) - Chitra (Chidroopa)
---
Note:
This version excludes Maha Tripura Sundari, as her lunar phase is described as invisible to humans, according to the source text. The remaining 15 Nityas are correctly assigned to their respective lunar phases.
So which of the two is correct?
And I found two more correspondences in which Mahavajreshvari appears and says why he appears...which of these 4 are correct?
Lunar Phases and Nitya Goddesses (Including Maha Vajreswari and Tripura Sundari)
From New Moon (Amavasya) to Full Moon (Poornima) - Shukla Paksha
1. Amavasya (New Moon) - Chitra (Chidroopa)
2. Pratipada (First Day) - Jwalamalini
3. Dwitiya (Second Day) - Sarvamangala
4. Tritiya (Third Day) - Vijaya
5. Chaturthi (Fourth Day) - Neelapataka
6. Panchami (Fifth Day) - Nitya
7. Shashti (Sixth Day) - Kulasundari
8. Saptami (Seventh Day) - Tvarita
9. Ashtami (Eighth Day) - Tvarita
10. Navami (Ninth Day) - Shivaduti (Roudri)
11. Dashami (Tenth Day) - Maha Vajreswari
12. Ekadashi (Eleventh Day) - Vahnivasini
13. Dwadashi (Twelfth Day) - Bherunda
14. Trayodashi (Thirteenth Day) - Nityaklinna
15. Chaturdashi (Fourteenth Day) - Bhagamalini
16. Poornima (Full Moon) - Maha Tripura Sundari
---
From Full Moon (Poornima) to New Moon (Amavasya) - Krishna Paksha
1. Poornima (Full Moon) - Maha Tripura Sundari
2. Pratipada (First Day) - Bhagamalini
3. Dwitiya (Second Day) - Nityaklinna
4. Tritiya (Third Day) - Bherunda
5. Chaturthi (Fourth Day) - Maha Vajreswari
6. Panchami (Fifth Day) - Shivaduti (Roudri)
7. Shashti (Sixth Day) - Vahnivasini
8. Saptami (Seventh Day) - Tvarita
9. Ashtami (Eighth Day) - Tvarita
10. Navami (Ninth Day) - Kulasundari
11. Dashami (Tenth Day) - Nitya
12. Ekadashi (Eleventh Day) - Neelapataka
13. Dwadashi (Twelfth Day) - Vijaya
14. Trayodashi (Thirteenth Day) - Sarvamangala
15. Chaturdashi (Fourteenth Day) - Jwalamalini
16. Amavasya (New Moon) - Chitra (Chidroopa)
---
Explanation of Changes:
Maha Vajreswari is included in this version and associated with Dashami (Tenth Day) in Shukla Paksha and Chaturthi (Fourth Day) in Krishna Paksha.
Tripura Sundari remains associated with the Full Moon (Poornima) phase.
This list now reflects all 16 Nityas with a focus on balancing their roles across the lunar phases.
And this:
Lunar Phases and Nitya Goddesses (Excluding Tripura Sundari)
From New Moon (Amavasya) to Full Moon (Poornima) - Shukla Paksha
1. Amavasya (New Moon) - Chitra (Chidroopa)
2. Pratipada (First Day) - Jwalamalini
3. Dwitiya (Second Day) - Sarvamangala
4. Tritiya (Third Day) - Vijaya
5. Chaturthi (Fourth Day) - Neelapataka
6. Panchami (Fifth Day) - Nitya
7. Shashti (Sixth Day) - Kulasundari
8. Saptami (Seventh Day) - Tvarita
9. Ashtami (Eighth Day) - Tvarita
10. Navami (Ninth Day) - Shivaduti (Roudri)
11. Dashami (Tenth Day) - Maha Vajreswari
12. Ekadashi (Eleventh Day) - Vahnivasini
13. Dwadashi (Twelfth Day) - Bherunda
14. Trayodashi (Thirteenth Day) - Nityaklinna
15. Chaturdashi (Fourteenth Day) - Bhagamalini
---
From Full Moon (Poornima) to New Moon (Amavasya) - Krishna Paksha
1. Poornima (Full Moon) - Kameshwari
2. Pratipada (First Day) - Bhagamalini
3. Dwitiya (Second Day) - Nityaklinna
4. Tritiya (Third Day) - Bherunda
5. Chaturthi (Fourth Day) - Maha Vajreswari
6. Panchami (Fifth Day) - Shivaduti (Roudri)
7. Shashti (Sixth Day) - Vahnivasini
8. Saptami (Seventh Day) - Tvarita
9. Ashtami (Eighth Day) - Tvarita
10. Navami (Ninth Day) - Kulasundari
11. Dashami (Tenth Day) - Nitya
12. Ekadashi (Eleventh Day) - Neelapataka
13. Dwadashi (Twelfth Day) - Vijaya
14. Trayodashi (Thirteenth Day) - Sarvamangala
15. Chaturdashi (Fourteenth Day) - Jwalamalini
16. Amavasya (New Moon) - Chitra (Chidroopa)
---
Why Does Maha Vajreswari Not Appear in Some Texts?
1. Variability in Tantric Traditions:
Different tantric traditions emphasize varying numbers of Nitya goddesses. Some systems prioritize only the 15 lunar phases (excluding Tripura Sundari, as her phase is considered invisible and transcendental).
In these cases, Maha Vajreswari might not be explicitly assigned to a lunar phase, as her role is more symbolic or complementary.
2. Association with Specific Energy Fields:
Maha Vajreswari is often linked with Sri Chakra geometry or specific tantric rituals, rather than directly with the phases of the moon. She might represent a higher state of energy that transcends the lunar framework.
3. Fusions or Overlaps with Other Nityas:
In some interpretations, Maha Vajreswari's attributes might be integrated into the roles of other Nityas, such as Kameshwari, Vahnivasini, or Bherunda. As a result, she may not appear as a distinct entity in certain lunar phase assignments.
4. Focus on Practical Application:
Texts that focus primarily on the lunar cycle for rituals or meditation might exclude Maha Vajreswari to maintain a simpler and more focused framework of 15 Nityas.
5. Her Role in Transcendence:
Maha Vajreswari is sometimes seen as a goddess who helps transcend physical or material boundaries. Since the lunar phases are part of the physical cosmos, her role might not always be integrated directly into this structure.
---
Conclusion:
In traditions or texts that include all 16 Nityas, Maha Vajreswari is explicitly present and assigned to a lunar phase. However, in systems focusing on 15 lunar phases, she is often excluded due to her symbolic role or her fusion with other Nityas. This variability reflects the richness and flexibility of tantric practices.