Shri Jvalamukhi Devi                                        JVALA.TAN
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       I meditate in my heart on that beautiful jewel throne of bindu and
       nada, the circle of consciousness, in  that cavity where a bright
       lightning-like colour competes with the effulgence of a pale red gem
       - Matrikabheda Tantra

       Her name means 'Fiery Mouth', and while this is a synonym for a
       volcano, her name refers to her main cult site where a natural flame
       has burnt for time immemorial. As Lalita represents the Waxing moon and
       Kali represents the Waning moon, this thirdgoddess unites the two.

       Here, Kali represents moon, Lalita represents sun, but Jvalamukhi
       represents fire, and the primordial property of fire, which is to
       reduce all to ashes. Ashes are sacred to Shiva and to all sadhus. There
       is even an Upanishad which deals with the miraculous properties of ash
       -- the Brihad Jabala Upanishad.

       It is this ash which is left after the body is consumed on the funeral
       pyre. The cremation ground is sacred in Natha symbolism. Further the
       ash produced by Jvalamukhi's fire is the ash of all material things at
       the end of time. It is also the ash left after sexual intercourse, and
       has sacred and healing properties. The dhooni is the sacred fire of the
       Naths and the sadhus. These fires were kept lit for so many years that
       there exist hills of ashes (bhasmagiri) all over India.

       Just as Lalita and Kali have their own internal symbolism, their own
       mantras and their own yantras, so too with Jvalamukhi. The following
       extract is from the "Five Limbs of Jvalamukhi", a compilation including
       the worship details, yantra, mantras and 1,000 names of this goddess:

       <Shri Bhairava said -- Listen Devi as I speak to you of Jvalamukhi, the
       essence of all, and her encompassing Devis, the knowledge which is hard
       to get, even for gods. Shri Devi said -- O Thou With Matted Locks! You
       are the Lord of All, Knower of all Shastras. From you lotus-like mouth
       I have heard many books and puja injunctions. O Natha, I pray You,
       speak to me of Jvalamukhi's great mantra, yantra, puja, and sadhana,
       her limbs and her practice.

       <Shri Bhairava said -- Listen, O goddess Bhairaveshvari, to the mantra,
       yantra and limbs. I will speak of her rituals and sadhana. One should
       conceal and keep this very secret. There is one method to transcend
       this great universe, cruel and devoid of love O Maheshvari. This is by
       employing the mantra Hamsa.

       <O Deveshi, this mantra was revealed by the eternal grace of
       Jvalamukhi. This mantra caused the creation of the Universe and the
       Maintenance of all that moves. (She said) Day and night I create, I
       withdraw and I maintain. Whoever has obtained this mantra bestowing
       prosperity has attained the ultimate power of dominion. Jvalamukhi is
       the world mother, the very essence of the three gunas.

       <By sattvas She creates the universe, by rajas She maintains, and by
       tamas She withdraws --therefore She is the self of the three gunas. She
       is the mother of the three worlds, the mother of the Devis. Listen
       attentively, Parameshvari, as I relate to you her mantra, yantra,
       meditation image, limbs and puja.

       <In the Agamas the fixed rule is to commence with the mantra. This I
       now declare, Mahadevi. One should not reveal it, except to sincere
       seekers. At first pronounce:

       Om, Hrim Shrim Jvalamukhi mama sarvashatrun
       bhakshaya bhakshaya Hum Phat Svaha.

       This is the mantra of Jvalamukhi, and gives power over time, whatsoever
       is desired, wiping out (sins such as) killing brahmins or a guru or a
       woman, or eating what should not be eaten, or having sexual intercourse
       with those with whom it is evil, such as one's mother or one's
       children. This mantra is the washer-away of all this, O Devi, this is
       true, without doubt.

       <Now listen, Deveshi, to the unfolding of the highest of the high of
       yantras. One should carefully conceal this bestower of enjoyment and
       liberation. At first one should make a hexangle consisting of
       interlacing triangles. In the centre one should draw a triangle, and in
       its centre should place the bindu, the abode of Shiva. In the central
       triangle and bindu is the great temple of Jvalamukhi. In the upper
       triangle is the Sundari Temple, it is said. In the lower triangle is
       the Dakshina Kalika Temple. Then one should draw a circle, and draw
       eight petals, outside of this drawing 16 petals. Outside this one
       should draw 10 petals. Outside of this one should draw three circles,
       and then an earth-square.

       <This yantra of Jvalamukhi is like the creation of the qualities of the
       three worlds. One should not give it to the pupil of another, or to a
       bad person, or else one incurs the sin of killing a brahmin. Now listen
       to the layanga, Deveshi, worshipped by Brahma and Vishnu. O Deveshi,
       whosoever has this King of Yantras has whatever he desires.

       <In the four doors one should worship the four protectors of the doors
       -- Ganesha, Dharmaraja, Vasuki and Nrisimhi. In the east is Gananatha,
       in the south Dharmaraja, in the west Vasuki, and in the north one
       should worship Narasimha.

       <Then one should worship in the 16 petals the 16 Jvalas (Flames). By
       doing this in an anticlockwise direction, O Devi, one may gain various
       magical results. (They are) 1) Varuni 2) Vatyali 3) Varahi 4)
       Kulasundari 5) Kuvari 6) Kulika 7) Kunthi 8) Kutsita 9) Kutila 10) Kuhu
       11) Kunti 12) Kumbeshvari 13) Kunti 14) Kuchari 15) Karuni 16) Kriti.
       These are the 16 Jvalas.

       <Then in the eight petal lotus one should worship the eight maidens 1)
       Maya 2) Mohini 3) Bala 4) Bhagarupini 5) Bhagavasa 6) Bhirunda 7)
       Mridani 8) Baindaveshvari. These renowned maidens one should worship in
       the Chakra of the eight petals.

       <Then one should worship the 10 givers of happiness of Jvalamukhi, O
       Parvati. If one does so in an anti-clockwise manner one gains success
       in the sadhana most certainly. 1) Brahmi 2) Shambhavi 3) Durga 4)
       Varahi 5) Kulakamini 6) Narasimhi 7) Kaumari 8) Matangi 9)
       Bhadra-Kalika 10) Ugratara. These renowned Devis are the 10 Kalas of
       Jvala.

       <True sadhakas should worship in these 10 petals and then in the
       triangle above should worship Tripurasundari. In the triangle below one
       should worship Dakshina Kalika. In the centre one should worship Devi
       Jvalamukhi (with her attendants) Jvalini, Jatini, Jata and Jalandhari.
       Thus the layanga has been spoken to you.

       [The numbers in the yantra, above, correspond to the following
       attendants or avarana deities:

       Central Figure

       1. Jvalamukhi
       2. Tripurasundari
       3. Kalika
       4. Jati
       5. Jatini
       6. Jvalini.
       7. Jalandhari

       Eight Petals

       8. Brahmi
       9. Ugratara
       10. Bhadrakali
       11. Matangi
       12. Kaumari
       13. Narasimhi
       14. Kulakamini
       15. Varahi
       16. Durga
       17. Shambhavi

       Ten Petals
       18. Maya
       19. Baindaveshvari
       20. Mridani
       21. Bhirunda
       22. Bhagavasa
       23. Bhagarupini
       24. Bala
       25. Mohini

       Sixteen Petals

       26. Varuni
       27. Kriti
       28. Karuni
       29. Kucari
       30. Kunta
       31. Kumbheshvari
       32. Kunti
       33. Kuhu
       34. Kutila
       35. Kutsita
       36. Kunthi
       37. Kulika
       38. Kuvari
       39. Kulasundari
       40. Varahi
       41. Vatyali

       Earth square

       42. Vasuki
       43. Narasimha
       44. Ganesha
       45. Dharmaraja
       46. Dhadisha Mudra
       47. Lavanasa Mudra
       48. Sudhasa Mudra
       49. Kshirasa Mudra
       50. Three Pitha Asana
       51. Rudra's Lotus Asana
       52. Corpse Asana
       53. Lotus Asana
       54. Dispelling Fear
       55. Giving Boons
       56. Arrow
       57. Lotus

       <Now, Mahesvari, listen to the meditation images. Having meditated on
       Mahadevi in this manner, O Devi, a mantrin becomes the equal of
       Bhairava. Seated on a volcanic mountain, three eyed, seated on a triple
       pedestal, wearing flaming clothes and gems, beautiful of face, in the
       centre of a six-fold chakra, giving boons, holding an arrow and a lotus
       and dispelling fear, the form of awake-awareness, the cause of light in
       everything, (in this way) I bow to Jvalamukhi!

       <With large swelling breasts, her face resembling the rising of a
       crescent moon, holding in her left hand a blossoming lotus-seed rosary,
       with her right hand dispelling fear, her beautiful body marked with
       three lines, seated in the centre of a triangle in an 11 petalled
       lotus, thus I remember Jvalamukhi.

       <Like a particle of the rising moon, with a moon kala as her crest gem,
       with three beautiful eyes, seated in the centre of a 12 petal lotus
       seat, swaying with wine-intoxication, her body marked with three lines,
       surrounded by Jvala and the other Kula Maidens, (thus) I bow to
       Jvalamukhi, her transcendent majesty, mother of the three worlds. The
       three meditation images with their tantra and mantra have thus been
       declared.<

       Her mantra. This is one of those vidyas (a vidya is a female mantra)
       which has some direct meaning. The translation is:

       Om Hrim Shrim O Jvalamukhi,

       Consume! Consume my Enemies!

       Hum Phat Svaha.

       The gayatri. The gayatri is a mantra pronounced at the four twilights
       of dawn, midday, sunset and midnight. Each tantriki god or goddess has
       her or his own version. Jvalamukhi's is:

       Om Jvalarupinyai Vidmahe Jagadbhakshinyai
       Dhimahi Tanno Jvale Prachodayat.

       This means: Om Let us be aware of the fiery form, let us meditate on
       the consumer of the world, may that fire direct our thoughts.

       To contrast the gayatris of Lalita and Kali:

       Om Let us be aware of Kalika, let us meditate on the dweller in the
       cremation ground, may that terrifying form direct our thoughts.

       Om Let us be aware of Tripura, let us meditate on the lady of
       sexuality, may that wet one direct our thoughts.

       Her yantra.
       (This is illustrated above.)

       Firstly we have to consider that her attendants are Sundari and Kalika,
       in the top and bottom triangles of the hexagram. The four attendants
       are in the other angles. The Devi herself is in the bindu of the
       yantra, as usual. The petals are to be understood as follows:
       There are 27 Jvalas or flames. These are the maidens in the inner circle
       of 10 petals and the outer circle of 16 petals. Jvalamukhi herself is 
       the 27th. The circle of eight petals contains the eight Kula maidens.
       (See Kulachudamani Ch 3).

       Dharmaraja is the god of death (Yama).
       Vasuki is the king of the nagas or serpents.
       Nrisimha is an avatar of Vishnu.

       In the intermediate points are four mudras, and the Devi's four weapons
       which are arrow, lotus, dispelling fear and giving boons.

       The four attendants of Jvalamukhi in four angles of the hexagram are
       Jati and Jatini -- terms denoting the hairstyle of the sadhu or
       sadhvini (female sadhu). These are similar to dreadlocks. Jvalini means
       the flaming one. Jalandhari is the goddess at the sacred centre called
       Jalandhara.

       The attendants of the goddess are worshipped from the outside of the
       circle to the centre. The order is as follows: Ganesh, Dharmaraja,
       Vasuki, Narasimha. The 16 Jvalas. The eight Kula maidens. The 10
       Jvalas. Tripurasundari. Dakshina Kalika. Shri Jvalamukhi Devi in sexual
       union with Mahadeva-Bhairava in the centre. The four mudras. The four
       weapons. The four pithas or bases of this Devi.

       Various rites. The most important rite in her worship is a puja in
       which the 21,600 breaths are situated on the body of the worshipper.
       Each section isidentified with the seven chakras. In the four petals is
       Ganapati and 600 breaths. In the six petals is Brahma and 6,000
       breaths. In the 10 petals is Vishnu and 6,000 breaths. In the 12 petals
       is Rudra and 6,000 breaths. In the 16 petals is the embodied being and
       1,000 breaths. In the two petals is the Paramatma and 1,000 breaths. In
       the 1,000 petal lotus are the two lotus feet ofthe Guru and 1000
       breaths.

       After this rite one is to resolve to pronounce the mantra Hamsa, which
       is called Ajapajapa, a word which means the non-recited mantra which is
       recited --referring to the Ha Sa or sun moon breaths that every man and
       every woman makes 21,600 times a day.

       We quote again from the <Five Limbs>: Om, of this Shri Ajapajapa
       Gayatri mantra Hamsa is the Seer, Avyakta Gayatri is the Metre, Shri
       Paramatma Paramahamsa is the Devata, Ham is the Seed, Sah is the
       Shakti, So-aham is the Linchpin.

       The application is liberation from the sadhana of the unrecited mantra.

       Om Aim Hrim Shrim.

       Hail to the Rishi Hamsa on the head.
       (4) Hail to Avyakta Gayatri the Metre on the mouth.
       (4) Hail to the Devata Shri Paramahamsa in the heart.
       (4) Hail to the Seed Ham in the genitals.
       (4) Hail to the Shakti Sah on the feet.
       (4) Hail to the Heavenly Fragrance So-aham on the navel.

       21,600. This number, divided by 27, is equivalent to the 27 lunar
       mansions (nakshatras) of Hindu astrology. Hamsa has the literal meaning
       of swan, and is said to be the vehicle of Brahma. But Brahma's true
       vehicle is Hamsa as 21600. Aparamahamsa is an individual above (parama)
       Hamsa, that is to say one in whom sun and moon have ceased to revolve,
       a liberated being, free from time.

       The 36 Tattvas. These tattvas are the cause of much confusion and are
       often viewed as if they were an emanationary system. This seems quite
       incorrect. The first two tattvas are Shiva and Shakti. These two are
       inseparable. Surrounding them are the three Shaktis of the supreme
       called Iccha, Jnana and Kriya. It is these three who give rise to all
       triangles, that is to say to all creation. It is this multitude of
       Shaktis which collectively is Maya. Maya is limitation through
       delusion. This delusion is caused by the number of possibilities. Maya
       Tattva is said to wear five kanchukas or bodices. Two of these are
       parallels of Shiva and Shakti -- limitation in respect of space and
       time. These two primordial restrictions give rise to three others,
       which themselves are reflections of Iccha, Jnana and Kriya. The first
       is limited desire, the second limited knowledge and the third limited
       activity.

       An individual deluded by Maya consists of Shiva and Shakti under the
       terms purusha and prakriti. Purusha is the embodied Shiva, prakriti the
       embodied Shakti. Being deluded by Maya, the three primordial Shaktis of
       Iccha, Jnana and Kriya take the form of ego (ahankar), intelligence
       (buddhi) and memory or Association (manas). Incarnated in the five
       elements of space, fire, air, earth and water, the embodied being has
       five powers to sense, five powers to act, and five Impressions. These
       together make the 36 tattvas. It is the delusion of Maya which prevents
       an individual from realising her or his oneness with Shiva-Shakti and
       the three primordial Shaktis of Iccha, Jnana and Kriya.