Anandabhairava bhairavi beeja- A Thought

The main central mantra chanted by a srividyopasaka is the guru paduka. Guru is the all

causing force – ‘shriiguruh sarva kaarana bhootaa sakthih’. His paduka or sandals are

impressed on the head of the shishya during shambhavi deeksha. The word paduka means

that which sustains (paalana), removes ill effects (durita kshalana). Thus this mantra is

the first one to be chanted on waking up and last one to be chanted before going to bed.

The Mantra has a unique beeja called the aanandabhairava bhairavi beeja. The uddara

runs: shiva sakti samvarta pupancama purandhara varayooM for the ananda bhirava.

Decoding this shiva is ‘ha’; sakti is ‘sa’; samvarta – the end fire, denotes the last of the

alphabets ‘ksha’; pu pancama – fifth syllable of the ‘pa’ series – ‘ma’; Purandhara is

indra – his beeja ‘la’; va ra yoom as such. Thus we find the beeja as hskmrvryooM, it is

also called the navaatmeeshvara beeja.

Ananda bhairavi uddara: sakti shivaadi varayeeM, decoding the same bijas as said above,

but ending with yeeM, thus the bija is now shkmrvryeeM, also called navaatmeeshvaree

bijam.

Since utterance of all consonants without vowels will be difficult the sages have

approved adding ‘a’ in the consonant. Thus we say the beejas as hasakshamalavarayooM

and sahakshamalavarayeeM.

Traditional meaning:

‘ha’ denotes shiva and ‘sa’ denotes sakthi. ‘ksha’ is the meru ( the akshamala japa will

have ksha as the meru- ‘ka’ is sathi tatava the cit sakthi and ‘sha’ shanda is jada sakthi,

thus we find maya bija as a mixed cit and jada sakti), denoting the vastness, huge centre

point, which is maya – the differentiative knowledge. ‘ma’ is the jiva. ‘la’, ‘va’, ‘ra’,

‘ya’ are denoting the elements prthvi, jala, agni and vayu. The first element –space is

inferred. ‘oom’ is the left ear signifying the sakti pradhanya knowledge as heard from the

preceptor.

On a whole reading the above interpretations in a single line; jiva denoted by ‘ma’ in the

universe denoted by the elements ‘la va ra and ya’, aspires to realize the unity of siva

sakti ‘ha sa’ in the same universe seen by him, by crossing over the maya denoted by

‘ksha’ with the help of scriptures denoted by ‘oom’.

Another aspect: the nava nadas from bindu to unmani are also represented by the single

syllables of this beeja. They are:

Ham umnanyaakaasaananadanaatha

Sam samaakaashaanandanaatha

Ksham vyapakaakaashaanandanaatha

Mam sakthyaakaashaanandanaatha

Lam dhvanyaakaashaanandanaatha

Vam dhvani maatraakaashaanandanaatha

Ram anahaataakaashaanandanaatha

Yam induvaakaashaanandanaatha

Oom bindvaakaashaanandanaatha

These are meditated above the agyna cakra to the brahmarandhra and the aspirant will

feel different sounds at each stage, these sounds are the guru in that they re enforce the

sraddha of the aspirant to move further, that’s why they are found in the

anuttaraamnaaya, which is the experience of the sadhana path.

In the anadabhairavi beeja: ‘sa’ ,‘ha’, ‘ksha’ and ‘ma’ are taken to mean as above. ‘la’

‘va’ ‘ra’ and ‘ya’ are the panca tattvaa or panca makaraas by which the elements are used

by the aspirant with the meditation on the kamakala beeja ‘Im’. It is also the left eye, left

denoting the sakthi pradhanya and eye denoting the practical usage.

Now putting it in a single line we find the aspirant denoted by ‘ma’ using the panca tattva

‘la va ra and ya’ in the manner said by the kamakala ritual manual (Im) to cross over the

maya (meru) to realize the unity of siva sakti in this universe ‘sa ha’. Here the sakti is

said first since this upasana though is siva sakti samarasya develops the individual

through rituals and meditations which are the sakti aspect.

Reading through the katapayadi code, we find both of them decipher to one, since it is a

consonant syllable at the end is ‘ya’. Thus the advaita, oneness of the aspirant, guru and

the deity being established by the chant of both of these beeja mantras are denoted.

Thus we find an identity of the anandabhairava beeja with the guru; hence we find the

same as the rishi of this mantra. Anandabhairavi with the self full of bliss (sadaananda

svatmaiva paradevata Lalita), hence we find the same as the upasya devata Lalitha