Anga, upanga and pratyanga devatas for Rajarajeshwari and Bala

STharma · 2021-10-21T00:30:32+00:00

Can someone shed some light on who the Anga, Upanga and Pratyanga devatas are for Rajarajeswari and Bala? Also why are Sampathkari and Ashwarooda not give...

Anga, upanga and pratyanga devatas for Rajarajeshwari and Bala

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Śrī Matre Namaḥ!

Per Paraśurāma Kalpa Sūtra, Lalitā's aṅga, upāṅga and pratyaṅga devatās are:

Bālā
Annapūrṇā
Aśvārūḍha

Per Lalitopakhyana and Paraśurāma kalpa Sūtra Bālā does not have aṅga, upāṅga and pratyaṅga devatās. She herself is aṅga devatā of Lalitā.

Rāja Śyāmā and Mahā Vārāhi

Rāja Śyāmā and Mahā Vārāhī are given special prominence in Śrī Vidyā. Both of them have they own aṅga, upāṅga and pratyaṅga devatās. If we look at Lalitā as Ardhanārīśvara, these two devis can be considered to be Her two parts - Mahā Vārāhī is the right part and Rāja Śyāmā - Her left part. Mahā Vārāhi is the General of Devi's Armed Forces and Rāja Śyāmā is Lalitā's Prime Minister.

Tantrarāja Tantra describes:

Vārāhī as the father (forming the 4 upward facing triangles of Śrī Cakra) and
Kurukulla (Śyāmā) as the mother (forming the 5 downward facing triangles of Śrī Cakra)

Sampatkarī and Aśvārūḍha

Aśvārūḍha is a warrior goddess who heads Lalita's calvary (part of army fighting on horseback)

Sampatkarī is a warrior goddess who heads Lalita's elephant corps (part of the army fighting on elephants)

Both of these goddesses are under the control of Mahā Vārāhī who heads all Lalitā's armed forces.

Chapter 16th (v. 6-9) of Lalitopakhyana describes the appearance of Goddess Sampatkarī as follows (source: wisdomlib):

A deity named Sampatkarī rose out of the goad, a missile of Lalitā Parameśānī. She moved on along with the other Śaktis.

Sampadīśvarī (i.e. deity Sampatkarī) was reddish in colour like the midday sun. She was served by many crores of rows of elephants, horses and chariots.

She mounted an elephant named Kaṇakolāhala. It was in a state of excitement, huge in size like a mountain. It appeared to relish a ﬁerce battle.

The appearance of Aśvārūḍha is not described in Lalitopakhyana.

Did Guruji have tarpanas for Sampathkari and Ashwarooda?

No he did not give those.

What about the two hidden arms behind her?

I'm not sure who you are referring to here.

Any tidbit of info anyone has heard from Guruji or Aiya or scriptural references will be most welcome.

I would recommend you read Lalitopakhyanam, which talks about heroic deeds of the deities you mentioned.

STharma

admin

Thank you very much for the informative response and links.

In reference to two hidden arms, Aiya had said something to the effect of Lalitha having a arm hidden behind Her with a knife and if you get too close to Her, She chops off your head (ego?). I was just wondering who the devatas associated with those hidden arms/weapons where.

/I\

JyothiViswanadham

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"""Sampatkarī is a warrior goddess who heads Lalita's calvary (part of army fighting on horseback)

Aśvārūḍha is a warrior goddess who heads Lalita's elephant corps (part of the army fighting on elephants)"""

Isnt Sampatkari, the godess heading elephants? and Asvarudha the horses?

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STharma

Unfortunately I'm not aware of that part.

NithyaVaid

Śri Mātre Namah. Śri Gurubhyo Namah. Would you be able to recommend any books/sources that describe Śri Bālā’s form? In some places she is described as being a younger form of Lalithā Devī (6/9 year old girl).

STharma

NithyaVaid

The Bala dyana sloka (aruna kirana jwala…) describes her form a bit. I am not sure where it is from. Hopefully someone more knowledgeable will chime in.

If you understand Tamil, the Bala Kavacham written by Elilmani Aiya of the Nemili Bala Peetham also describes her attributes. You can find a translation of it here.

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NithyaVaid

Below Bālā Dhyana comes from Devirahasya, curtesy of Mike Magee:

Extending from the base of the spine to the top of the head, like a lotus stem, a brilliant, white, slender thread, one should meditate on Devī, Giver of Subjugation, Great Good Fortune and Eloquence; as surrounded by a swarm of black bees; with braided hair garlanded with flowers; with a face marked with a jewel as her forehead mark; her mouth sweetly smiling, wearing a beautiful diadem; her head adorned with pearls and diamonds; with a slender crescent Moon as crest gem; her three bright eyes effulgent as a swarm of sapphire bees; with jewelled coiled earrings, the chief of which is as bright as the Sun: ornamented with shining pearls and gems of dazzling appearance; around her throat a necklace like a line of bees, beautiful and bedazzling, surpassing nectar in its beauty; adorned with beautiful and resplendent garments like the white water of the Ganga in flood; beautiful, sinuous graceful limbs, scented and sweet like creeping vines; covered in gold and by other precious metals, and by glistening jewels, glittering and bright; her beautiful feet and toes like red lotuses with their petals; as bright as the circle of the starry realm (Nakṣatras); adorned with pearl-like blossoms; with her lower left hand holding a book and her upper right hand dispelling the fears of sādhakas; in her two right hands holding a rosary and bestowing boons; She herself being of the dazzling whiteness of snow, milk or the Moon; gracious and charming.

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NithyaVaid

For more detail on Bālā, I would recommend you read Chapter 26 of Lalitopakhyana "Bhaṇḍāsura’s sons slain"

Here's a small excerpt:

73-77a. She was the daughter of Lalitā Devi. She always stayed near the goddess. She was worthy of being worshipped by all Śaktis. She was an adept in martial feats and exploits. Her form and features were like those of Lalitā. She was always like a nine year old girl yet she was a great mine of all lores. Her body was like the rising sun. Her creeper-like slender body was in complexion. She was perpetually present near the foot-rest of the great queen. She was at it were the vital breath of the goddess moving externally. She was her fourth eye. She became furious and thought thus: “I shall immediately kill those sons of Bhaṇḍa who have come here”. After making up her mind thus, Bālāmbā submitted to the great queen.

PDF can be downloaded here.

Sansaar

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Sri Matreh Namah 🙏🏼Today I was wondering why Lalitā Devī has a bindu made of kastouri and not a proper third eye.

Here is the answer, Bālā is Her third eye. I’m amaze how I get responses to almost all the questions.

This path is so magical in so many ways I’m very very grateful ! Harih Om

NithyaVaid

Thank you very much for sharing these. This forum is a great help to all upasakas 🙏🏽

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JyothiViswanadham

Yes you are correct

Nagender

Namaskaar Guruma🙏🙏🙏I seek clarification on the Devi bala as anga devata of Lalitha. Should be chant bala navakshari or bala shadakshari as anga devata of panchadasi??

Regards

Nagender

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Nagender

Sri Matre Namaḥ

Paraśurama Kalpa Sūtra gives a 9-syllable mantra for Bālā. But you should chant the mantra that was given to you by your Guru. Usually, it's a 6-syllable one.

Nagender

Do we chant anga , upanga, pratyanga devata mantras before moola mantra for Raja Shyama and maha varahi. I see in PKS and Gurujis Rashmimala audio that he chanted in the beginging

Please advice. I greatly appreciate

Nagender Reddy

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Nagender

Śrī Matre Namaḥ

PKS doesn't specifically mention that requirement, it does however mention that the devotee who's initiated into the mantras of Rāja Śyāmalā, Mahā Vārāhī, and Lalitā should recite the respective vighnahara mantras before proceeding to do japa.

Nagender

Śri Matre namah

Thanks for clearing my doubt. My sincere appreciation and gratitude for the knowledge shared with us. I”ll do vignaharta mantras as prescribed before the moola mantras

Nagender Reddy

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Nagender

This post includes the meaning behind the Lalitā vighnahara mantras, which might be helpful for you.

https://forum.amritananda.org/d/356-six-obstacle-removing-mantras-in-parasurama-kalpasutra