Gems from ParamAnanda tantrA: (A) General The Tantra is a comprehensive Tantra in Sri Vidya yore.

It highlights three forms of chit sakti as the energy which is eternal all-pervading in universe- thuis can be comprehended by the most highest spiritually attuned aspirant; Ne t it is seen as the personification of energies of the si astral centers in the body by advancing spiritual aspirants; and finally with a form as sitting of the lap of Shiva !ameshvara in the cintamani grha situated in the middle of manidveepa by some starting aspirants. The above last said form is again seen as three fold" #$la" %ancadasi and Shodasi. #$la is a young maiden" %ancadasi is mature and Shodasi is old aged. There are eight names of the &hit sakti pertaining to eight fold aspects are'(. Shree Vidy$- The best and highest source of e periential knowledge ). tripur$- in and above the three states of seer" seen * act of seeing +. sundarI- ,-V. personified. /. lalit$- . perience of the highest bliss 0. simh$saneshvarI- &ontrol and guides the created 1niverse. 2. r$3ar$3eshvari- &onsort of the ,ord %arameshvar$" who is the ,ord of r$3a 4 Indra 5. k$meshvarI- #estower of the wants of her devotees 6. par$- 7ighest- .ternal- &ause of e istence (B) TritAri The tantra advocates the usage of trit$ri- $im hrIm srIm before all 3apa or pu3a mantras. It is of the opinion that these bi3as serve to cleanse any vacaka or k$yia or m$nasika 8nullify the distortion of mantra due to utterance" pitch or mindset9 of the s$dhak$. :henever there is a repetition during consecration" say astav$ram abhimantraya 4 repeat eight times" the trit$ri is to be chanted at the first instance and only the mantra to be repeated thereafter eight times in the above situation. 8&9 mAtrkA nyAsA

7ow ever the opinion on trit$ri is negated in then m$trk$ ny$sa wherein the said nyasa is to be done without any prefi es. The reason said is that since matrk$ mantra is whole ;other of $ll mantras they have no dosha 8distortion effect9 on them. 8<9 Lalitha mantra and guru Mandala The Tantra states that there is a ,alitha ;antra per yuga and a corresponding guru mandal$. The gurumandala has the number of guru=s in the divya" siddha and manava as fi ed by the code muni" veda naga sankhyaa- seven" four and eight respectively. The aanandanaatha is the suffi to be added in each of the masculine names below" feminine gurus are with amba suffi . In the first yuga 8Satya9 the ,alitha mantra is para bi3a >sauh= and the guru mandal$ was known as paraugah. The divya gurus' %araabhataarikaamba" paraabhattaraka The siddha gurus' prathibha" veera" samvid" samvidamba The manava gurus' sadaashiva" maheshvara" samvidamba" shreevidya" samvidamba" shreemadanuttara" yoga" samvidamba. In the ne t 8treta9 yuga the pr$s$da par$ and par$ pr$s$da mithuna was the ,alitha mantra 4 >hsaum shauh= and the gurumandal$ was known as par$pr$s$daughah. The divya gurus' paramashiva" kameshvaryamba" divyagha" mahaugha" sarva" pragynaadevyamba" prakaasha. The siddha gurus' divya" citra" kaivalya" mahodaya The manava gurus' cid" vishvashaktiy" ramaa" kamala" para" manohara" svaatma" pratibha aghora" srikanta" shaktidhara" krodheesa" tryambaka"

The third 8dvaapara9 yuga the h$di vidy$ was the ,alitha mantra 4 ha sa ka la hrIm ha sa ka ha la hrIm sa ka la hrIm= and the guru mandala was the ,op$amudraugah. The divya gurus' paraprakaasha" The siddha gurus' kula" dharmaacarya" muktakesheeshvaryamba" deepakala. The manava gurus' vishnudeva" matrugupta" te3odeva" o3odeva" mano3adeva" parama" svatma" gynana. In !ali yuga the k$di vidy$ is the ,alitha mantra- >ka . I ,a hrI; ha sa ka ha la hrIm sa ka la hrIm= and the kamar$3aughah is the guru mandal$. The divya gurus' paraprakasa" parashiva parasakti" kaulesvra" sukla devi" kulesvara and kamesvari The siddha gurus' #hoga" klinna " samaya and saha3a The manava gurus' ?agana" vishva" vimala" madana" bhuvana" leela" svatma and priya In the anuttar$mn$ya" which is the e perience of all ways" all of the above guru mandal$s are worshipped. 8<9 Astanaga- dina nityA vidyA The tantra clearly defines the astanga which are @uga" praivrtti" varsha" masa" v$sara" dina" ghaTik-daya and dina nity$. It clearly states the n$tha p$r$yana" ghaTik$ p$r$yana" tattva p$r$yan$ and nity$ p$r$yana. The dina nitya vidya to be chanted along with each parayana is uniAue. It is a four syllable akshara. The construction will be v$saran$th$ksharaBghaTikody$ksharaBbindu is the first" din$lksharaB nity$kshara B bindu will be the second" varSh$ksharaBm$s$ksraBbindu will be the third and yug$ksharaBparvritti akshar$ will be the fourth. Cor e ample' now it is kham sad$shiva paraashaktyamba" kameshvaryamba" va3reshvaryamba" bhagamalinyamba" lopamudramba" agastya.

tattava yuga" dam cakshustattva parivritti" kam sakti tattva varsha" em m$sa" am prak$sh$nandan$tha v$sara" dam cakshustattva dina yak$ra ghaTih-daya" 1m !rishna maha$va3resvari dina nity$. The astanga- dina nity$ vidy$ will be as follows' >a yam da Um ka em kha dam . It is interesting to note that 3ust by knowing this astanga we can chant all the p$r$yan$s in that said order from n$tha to nity$. There is repentance 8prayaschitta9 for non-observance of p$r$yana" due to unforeseen circumstances" as nine time mula mantra 3apa for n$tha" si ty for ghaTik$" thirty si for tattva and thirty for nity$p$r$yana. $ corollary from the nity$ p$r$yana parayascitta is that we should chant both the paksha nitya devatas- shukla and krshna in a round to reach the day before nitya as in other cases of n$tha" ghaTik$ and tattva.