Сб 24 Авг 2024 - 14:35 автор 
Kundalini Devi: The Great Naga.
There are two manifestations of the supreme Red Goddess who is the central Naga of Energy and Power, who unites all the Naga Lords, who they honor and obey, who is the outward power of the perfected soul called MahaNaga. This Naga Goddess is also known as Tripurasundhari or Lalita in the specific form of a Serpent Power. This Greatest Naga Power has many names. One is the Goddess Manasa, the Goddess or Queen of Serpents, who began as a very ancient snake goddess and whose worship spread from a regional aspect to one honored in many parts of India (although mostly worshipped as a full Goddess in Eastern India). She is worshipped at shrines—often in front of trees in villages—during the monsoon when serpents flee the flooding of their holes and become a nuisance, at times a deadly one. Manasa is a folk goddess, not really referenced in scriptures, and her cult idols are often just a pot and clay serpent-image. When fully depicted, she is often shown with a seven-headed serpent (Naga) rising behind her and hooding her, a serpent at her feet and dressed, of course, in flowing red robes. In several places she is mentioned as ‘queen of the Naga.’ Here is a quote giving a simple history of her worship. In a variant myth, Shiva (!) is her father.
In most ancient Hindu religious texts Manasa is said to be the daughter of Kashyapa, a famous sage, and Kadru, the sister of the serpent-king Sesha. Unlike her uncle, Manasa is still actively worshipped as a goddess who protects and saves humans from snakebites. Her cult is most prevalent in Bengal where she is ceremoniously worshipped in temples. She is also attributed with the powers of curing infectious diseases like smallpox, and of bringing wealth and prosperity. At the onset of the rainy season, when the snakes are most active, she is ritually invoked with sacrifices and offerings. She is probably a pre-Aryan goddess… — Encyclopedia Mythica
Manasa is also seen as one image of the Goddess Tripurasundari or Lalita. Another name for this primordial Shakti Goddess is Kundalini Devi or Kundalini Naga. Have these Red Serpent Goddess aspects been conflated? Most likely, but within the magickal realm of Tantra, within the sacred visionary realm of Bhogavati, this seems both right and proper. In Tantra, as in Hinduism, There is One Great Goddess with many names and faces, and there is One Great God with many names and faces. We call them Shakti and Shiva. They are both aspects of each other, and all are mere reflections of OM. So, as we delve deeper into the mystery of the Naga, Tantrikas, Hindu scholars and devotees bring the threads together rather than parsing aspects. This tendency to syncretize and unite aspects is at the core of Tantra. OM is all; there are two aspects: Energy and Matter, Light and Dark, Yin and Yang, Shiva and Shakti. But the Naga cult is clearly focused on the Great Mother in many ways as a unifying centerpoint, even revealing this Gnosis in the image of the Great Red Mother adorned with the eight Naga Lords. Hidden in the wisdom of the Tantrarajatantra and other Tantras, (many translated and clarified by Gurudev Lokanath), the Eight Great Naga are encoded into one Nitya (manifestation) of the Great Red Goddess Lalita (or Tripurasundhari.) Amongst all the Lalita Nityas/Goddesses, each of who encode wisdom of the Shri Yantra (Shri Vidya) there is one who is of special Naga-interest: Tvarita Devi, the Nitya overseeing the eight petals of the Yantra. Unlike all the other Nityas, the Eight Naga Lords appear as ornaments on her superb, shining, naked body. Not only do they appear, they are named directly within the text with the names I have listed as the Eight Naga Lords. No other Nitya has any specific Naga-related information attached to them like this. I believe this is a bit of gnosis absorbed into this ancient text, a part of oral ritual tradition absorbed into larger traditions, as is often the case in Tantra. This sort of syncretism reveals a truth about the Naga that other sources of research confirmed: that is, the Great Mother (The Red Goddess referred to by many names) is the most ancient lynchpin of the Naga, that the deep and prehistoric roots of the Naga entwine with that of the Great Goddess; she is their real Mother and Origin, and so She is enthroned within the center of their Circle. It is She, in fact, who empowers and energizes the Naga on a pervasive and cosmic level. Here is a quote from this textural melding provided by Lokanath. I have emphasized the most pertinent parts:
Tvarita is the ninth Nitya (Eternity) in the cycle. Also called Totala Devi. She is called Tvarita (‘Swift’) as She grants fruit to the Sadhaka quickly. She is of auspicious form, in the first flush of youth, and dark in color. She has 3 eyes and 4 hands and Her beautiful lotus-like face smiles gently. She is clad in new leaves. She is adorned with 8 fierce and great serpents of 4 kinds, and with waist chains and anklets. On Her head is a crystal crown with a crest of peacock feathers. Her arms are adorned with bangles made of beautiful peacock feathers. She has an umbrella and a banner made of peacock feathers. She wears strings of (red) gunja berries around Her throat, and Her breasts are smeared with red sandal and kumkum. She holds noose, goad, dispels fear, and grants boons. In front of this Goddess is a black servant carrying a mace, who is worshipped for the attainment of the desired fruit. On either side of Her are Her two Shaktis Jaya (Conquering) and Vijaya (Victorious) who are like Her and who carry and swing gold canes. The 8 Serpents are: Ananta & Kulika, fiery in colour, each with 1000 hoods, Her ear ornaments. Vasuki & Shankhapala, yellow in colour, each with 700 hoods, Her upper arm bangles. Takshaka & Mahapadma, blue in colour, each with 500 hoods, Her girdle. Padma & Kartataka, white, each with 300 hoods, Her toe ornaments.
Her Shaktis are Humkari, Khechari, Chandi, Chedini, Kahepani, Strikari, Dumkari, Kahemakari—these are similar to the Lokapalas, and the Shaktis in the 8 petals of the yantra. Her mantra is Om Hrim Hum Khe Ca Che Ksah Strim Hum Kse Hrim Phat. — Translated/Compiled by Shri Lokanath, based on several Tantras including the Tantrarajatantra
There are two manifestations of the supreme Red Goddess who is the central Naga of Energy and Power, who unites all the Naga Lords, who they honor and obey, who is the outward power of the perfected soul called MahaNaga. This Naga Goddess is also known as Tripurasundhari or Lalita in the specific form of a Serpent Power. This Greatest Naga Power has many names. One is the Goddess Manasa, the Goddess or Queen of Serpents, who began as a very ancient snake goddess and whose worship spread from a regional aspect to one honored in many parts of India (although mostly worshipped as a full Goddess in Eastern India). She is worshipped at shrines—often in front of trees in villages—during the monsoon when serpents flee the flooding of their holes and become a nuisance, at times a deadly one. Manasa is a folk goddess, not really referenced in scriptures, and her cult idols are often just a pot and clay serpent-image. When fully depicted, she is often shown with a seven-headed serpent (Naga) rising behind her and hooding her, a serpent at her feet and dressed, of course, in flowing red robes. In several places she is mentioned as ‘queen of the Naga.’ Here is a quote giving a simple history of her worship. In a variant myth, Shiva (!) is her father.
In most ancient Hindu religious texts Manasa is said to be the daughter of Kashyapa, a famous sage, and Kadru, the sister of the serpent-king Sesha. Unlike her uncle, Manasa is still actively worshipped as a goddess who protects and saves humans from snakebites. Her cult is most prevalent in Bengal where she is ceremoniously worshipped in temples. She is also attributed with the powers of curing infectious diseases like smallpox, and of bringing wealth and prosperity. At the onset of the rainy season, when the snakes are most active, she is ritually invoked with sacrifices and offerings. She is probably a pre-Aryan goddess… — Encyclopedia Mythica
Manasa is also seen as one image of the Goddess Tripurasundari or Lalita. Another name for this primordial Shakti Goddess is Kundalini Devi or Kundalini Naga. Have these Red Serpent Goddess aspects been conflated? Most likely, but within the magickal realm of Tantra, within the sacred visionary realm of Bhogavati, this seems both right and proper. In Tantra, as in Hinduism, There is One Great Goddess with many names and faces, and there is One Great God with many names and faces. We call them Shakti and Shiva. They are both aspects of each other, and all are mere reflections of OM. So, as we delve deeper into the mystery of the Naga, Tantrikas, Hindu scholars and devotees bring the threads together rather than parsing aspects. This tendency to syncretize and unite aspects is at the core of Tantra. OM is all; there are two aspects: Energy and Matter, Light and Dark, Yin and Yang, Shiva and Shakti. But the Naga cult is clearly focused on the Great Mother in many ways as a unifying centerpoint, even revealing this Gnosis in the image of the Great Red Mother adorned with the eight Naga Lords. Hidden in the wisdom of the Tantrarajatantra and other Tantras, (many translated and clarified by Gurudev Lokanath), the Eight Great Naga are encoded into one Nitya (manifestation) of the Great Red Goddess Lalita (or Tripurasundhari.) Amongst all the Lalita Nityas/Goddesses, each of who encode wisdom of the Shri Yantra (Shri Vidya) there is one who is of special Naga-interest: Tvarita Devi, the Nitya overseeing the eight petals of the Yantra. Unlike all the other Nityas, the Eight Naga Lords appear as ornaments on her superb, shining, naked body. Not only do they appear, they are named directly within the text with the names I have listed as the Eight Naga Lords. No other Nitya has any specific Naga-related information attached to them like this. I believe this is a bit of gnosis absorbed into this ancient text, a part of oral ritual tradition absorbed into larger traditions, as is often the case in Tantra. This sort of syncretism reveals a truth about the Naga that other sources of research confirmed: that is, the Great Mother (The Red Goddess referred to by many names) is the most ancient lynchpin of the Naga, that the deep and prehistoric roots of the Naga entwine with that of the Great Goddess; she is their real Mother and Origin, and so She is enthroned within the center of their Circle. It is She, in fact, who empowers and energizes the Naga on a pervasive and cosmic level. Here is a quote from this textural melding provided by Lokanath. I have emphasized the most pertinent parts:
Tvarita is the ninth Nitya (Eternity) in the cycle. Also called Totala Devi. She is called Tvarita (‘Swift’) as She grants fruit to the Sadhaka quickly. She is of auspicious form, in the first flush of youth, and dark in color. She has 3 eyes and 4 hands and Her beautiful lotus-like face smiles gently. She is clad in new leaves. She is adorned with 8 fierce and great serpents of 4 kinds, and with waist chains and anklets. On Her head is a crystal crown with a crest of peacock feathers. Her arms are adorned with bangles made of beautiful peacock feathers. She has an umbrella and a banner made of peacock feathers. She wears strings of (red) gunja berries around Her throat, and Her breasts are smeared with red sandal and kumkum. She holds noose, goad, dispels fear, and grants boons. In front of this Goddess is a black servant carrying a mace, who is worshipped for the attainment of the desired fruit. On either side of Her are Her two Shaktis Jaya (Conquering) and Vijaya (Victorious) who are like Her and who carry and swing gold canes. The 8 Serpents are: Ananta & Kulika, fiery in colour, each with 1000 hoods, Her ear ornaments. Vasuki & Shankhapala, yellow in colour, each with 700 hoods, Her upper arm bangles. Takshaka & Mahapadma, blue in colour, each with 500 hoods, Her girdle. Padma & Kartataka, white, each with 300 hoods, Her toe ornaments.
Her Shaktis are Humkari, Khechari, Chandi, Chedini, Kahepani, Strikari, Dumkari, Kahemakari—these are similar to the Lokapalas, and the Shaktis in the 8 petals of the yantra. Her mantra is Om Hrim Hum Khe Ca Che Ksah Strim Hum Kse Hrim Phat. — Translated/Compiled by Shri Lokanath, based on several Tantras including the Tantrarajatantra