: , , , , . . , . . . , . . . . . , . . . . . . . . . . ; . . . , . . , . . . , . , . . . . . , , . , . . . . . , . . . . . . . . (, ) . , , , , . . . . , , , . . , , , , . . ... , , . . , . . . . . . . . . . . , . , , . . . . , . , , , , , . . . . . . . . . . . . . . . . (Aum Shreem Paraa Siddhim Shreem Namah) . . . . . . . . Para Vigyan and Para Shakti Sadhna:One great power which encompasses itself with in itself, which is complete in itself and which comprises of both known and unknown, has got a specific address, a definition which is called word. Word is the group of alphabets made up from consonants and vowels which has beej inherent in it.Every beej has got its own meaning, own power. Whole mantra science is based on this fact only which can clarify any consistency or inconsistency. Words are in visible form and give us the sensation of vision. It realizes one definite picture in front of us because it is visible in itself. Word is in visible form in itself. One which is in activated state can activate but what will happen if word is shape-less, is invisible. Then it is even beyond our senses. Because power of imagination is a background for reality and that reality is provider of knowledge and that knowledge introduce also to our ignorance. Where the hunger and craving for the knowledge ends, from that point the journey towards novel knowledge begins. Hunger to attain novel knowledge, this only is the Bodh Element. But if this is Bodh element then there would be something above it also. End of that will also lead to another beginning. What is that something, that knowledge which is beyond the realms of knowledge.And this something which is beyond our sense, has been addressed by our old saints and sages as Para. Great persons like Panini have elaborated this word. It has been called the most subtle unit of motion of time. At several places, it has been called highest Bodh (sensation), somewhere it has been called the expanded meaning of universe and at some place it has been described as the ultimate beauty. Para has been described in tantra scriptures as highest process whose relation has been elucidated in many ways by Tantra maharishi.Trik branch of Kashmir shaiva sect has explained about this power that Para is the one which makes the human beings understand the distinction in words and in the end it becomes power named Beikhari which is one of the forms of Apara. Since mental sensation is higher than the verbal one, this para power after getting expressed in words reaches the level of apara or level below the Para. Entire scriptures are due to the para Vaak Shakti of supreme god. There can be many differences in its meaning but here it can be understood like this that Para power is the one on whose Vaak basis (based on the speech), scriptures exist. In other words, it is that power which is implicit in supreme god and by means of which verbal and meaningful explanation of process, which is capable of building image in mind, takes place. In this way, the knowledge given by supreme god is through this power. Looking from Tantra point of view, it can be seen like this that when tantra scriptures were written based on conversation, for example the presentation of knowledge in form of conversation of Bhairav and Bhairavi which took place through expression of words and novel knowledge was made possible, that process which was completed while being presented in form of speech or word, Para is the basic goddess for such a secret process.MaliniVijyotar Tantra also supports this form of this power. In Lalita Sahastranaam, we also get hints about this power that the one which is nearer is Apara but the one which is distant is Para. In other words the one which is attainable or which can be sensed is Apara and the one which is beyond or far from imagination, is not easily attainable is Para. This power is relating to the expression of knowledge. Actually, therefore Apara Gyan and Para Gyan are independent branches in ShivGyan and RudraGyan Aagam(Aagam is called tantra in Indian spiritual tradition) under Aagam in elaboration of tantra scripture groups in Aadi Tantra Vaagmay.In Kashmir Shaiva sect three types of principles have been shown-Shiv, Shakti and Pati.Shiv has been called consciousness or activated state, Shakti the element and pati has been called materialism or ignorance. These have also been respectively called Parapara, Para and Apara i.e. Para is higher order intelligence than activated state. In Shrinitya Tantra god tells Shree Gouri about this form of Devi that knowledge has three levels which actually is sadhna of Para Shakti, an advait sadhna. This is the highest form of Devi encompassing all forms. Such type of inference we also get in Yogini Hridaya that advait form of sadhna beyond the Shree Yantra upasana is sadhna of Para Shakti. Para Shakti has been called Gyan Shakti in Yog Shastra which can be attained through self-control and through the knowledge about self. Several tantra scriptures have described this as level of consciousness that the experience which lies ahead of dreams is Para. This powerful aspect of Devi has been considered as the form of Goddess Tripur Sundari. In this context Gandharv Tantra says that worship of Goddess Tripur Sundari is done at three levels- para, Apara and Parapara. In inner worship of goddess, it is in kundalini form and in outer worship; it is the power of Shree Chakra. Sadhna of Para form of Devi is combined worship i.e. of both outer and inner form. In Sharda Tilak this form of Devi has been considered as the goddess of Beej alphabets and form of Tripur Sundari. Here one more point need to be considered that forms of some great powers have a relation with more than one MahaVidya because in case of bhaav and the forms of Devi, based on the parameters of three qualities (sat, raj and tam),its various forms are analysed.Therefore in this way, there can be difference on inclusion of any god or goddess which is based on their basic power, hidden power, important power, their bhaav and on the parameter of three qualities.Thus,instances are found of connection of this form of goddess with Maha Kaali. Aghora which has been called Shakti of Aghoreshewar aghor or Swachhand Bhairav, this form is the combine form of Para Shakti of Maha Kaali. In Tantra lok, regarding Devi worship, Tantra Acharya Abhinav Gupt has focused on doing the process with apparatus in outer form and accomplishing it by considering it as kundalini power in inner form. In Chidgaganchandrika, analysis of this form of Devi in both dakshina and Vaam aspects has been done. In Boudh Tantra also, worship of this form of Devi is done. In this path Apara, para and Parapara forms of Devi have been called Adhyaatmik Sadhan, Manomayi Sadhan and Guha Sadhan respectively. In Mundko Upnashid, Maharishi Angiras has said that knowledge is of two type: Apara and Para. Apara Gyan is grammar, astrology, chhand, four vedas etc. but Apara is knowledge beyond these vidyas which gives knowledge about invisible alphabet. In other words, the Vidya providing hidden intelligence is Apara.Ath Para Yaya Tad Aksharam AdhigamyateIn spite of having many opinions relating to the Para Shakti, certain facts are very clear that worship of this form of Devi is combined sadhna, both of its inner and outer form and it provides that knowledge which is hidden, extinct or beyond imagination. There is definite limit to persons knowledge beyond which all knowledge is a mystery for him. Old saints have accepted in one voice regarding the Para Vidya that this Vidya provides knowledge, knowledge that is hidden but here it has to be understood what is that hidden knowledge which has been defined as to be beyond words. Actually every persons knowledge level and conforming to it, level of imagination for the next knowledge is altogether different. It may happen that for the person who have lived in forest from the birth and had no contact with the outer world, knowledge about vehicles is only an imagination but for the other person who has remained in middle of vehicles from childhood, it is just a normal thing. In the same manner, when we talk about normal knowledge then after a definite limit of that knowledge, which knowledge we would have possessed, this is a mystery .This mysterious knowledge is only Para and its principles is Para Vigyan. Tantric aspect of this power is Para Tantra. The activity beyond the inner knowledge of human beings is Para. Knowing about our inner and outer universe, understanding them and for this tantric procedure which are made use of is Para Vigyan Tantra. Therefore which is secret is para, which lies beyond is Para.In the definition of modern science, Para Vigyan id that branch in which all the subjects which cannot be understood by the prime, assistant or hidden scientific principles are practiced. In the same manner, whatever the knowledge we have, the knowledge beyond it which cannot be understood by modern science is the subject matter of Para VigyanPara is one form of the goddess of this Vigyan or tantra Goddess Tripur Sundari. Upon doing sadhna of Devi in this form, sadhak starts having divine experiences relating to the Para Vigyan. For getting success in various fields of Para Vigyan, sadhak has to do a basic sadhna related to Para goddess so that sadhak can get success in Para field after taking blessings of Devi. After this sadhak can attain success in Aatma Aavahan, journey of various loks, being face to face with the inner world, Para kirne, Sammohan and Aatmakarshan fields. By means of this sadhna, sadhaks dormant kundalini is activated and vibration starts taking place in kundalini and chakras. For sadhak this sadhna is one such sadhna which can elevate the spiritual level of sadhak in a very fast manner. If sadhak gets the blessing of the ruler of Para world, then just imagine what is that which sadhak cannot do. Divine experiences are ready to embrace sadhak.For doing this sadhna, sadhak needs Shree Yantra. For this sadhna, pure Parad Shree Yantra is required which is energized. Para world is full of attraction element and being connected with attraction element, shree yantra made up of material having strong attraction element is the best. Parad has got the attraction element in abundance. Therefore parad yantra is best for this type of prayog. In absence of it, sadhak can do sadhna on sfatik shree yantra (made up of crystal) or copper shree yantra.Sadhak should start this sadhna on night of Sunday after 11:00 P.M. This is 11 day sadhna.Colour of dress and aasan of sadhak would be white.Sadhak should spread white cloth on wooden slab in front of him and place shree yantra on it.Worship this yantra considering it as one form of Goddess Tripur Sundari.After this sadhak while facing towards north or east, should chant 21 rounds of rosary of the below mantra.Aum Shreem Paraa Siddhim Shreem NamahAfter completing 21 rounds, sadhak should close his eyes and chant this mantra for some time mediating on Kundalini. Sadhak will definitely feel the depth inside him in very first time. Do this prayog for 11 days. After this keep yantra in worship place. Rosary can be kept for future for doing this mantra. Offer the cloth in any Devi temple with dakshina. In 11 days, sadhak will fell the change inside him. If sadhak wants to experience the change then on 12th day sadhak should chant 1 round of rosary of this mantra in Brahm Muhurat while closing his eyes and doing inner tratak on third eye. One kind of screen is formed on third eye and various divine scenes are seen on that screen.