The hAdi mata votaries from the North also preserved a range of kramas, now largely reduced to auxilliary rites associated as AvarNa invocations of their primary rite of tripurasundarI. This follows the basic pattern seen in the shrIvidyArNava’s procedures. Many of these are strikingly interesting such as the invocation of the terrific graveyard-ranging bahurUpa bhairava and his wife, a special mantra of the supreme Anandabhairava, the 8-handed amR^itasUrya invocation and the formulae derived from the kaTha yajurveda. Here, however I briefly allude to a remarkable “left-handed” form of viShNu and his mythology.
On the dark 14th day, the terrifying kAla bhairava wanted a sacrifice. The 8 yoginis, who had emanated from the 8 mAtR^ikA-s realizing that they would reign supreme if the sacrifice is made, decided to do so. They extracted ambikA from the cave within sadAshiva, where she resides and made umA herself the sacrificial pashu for the bhairava. shiva realized that his heart had become empty without pArvatI, and they say shiva without shaktI is but a shava! viShNu was observing what had come to pass and acted rapidly. From viShNu emanated the terrible saMkarShaNa. From him emerged the emanation of nArAyaNa known as mAyAvAmana. He had eight arms and was of yellow complexion. He wore a red robe and a golden headgear. He held the halAyudha, daNDa, sunanda and other terrible weapons. From garuDa emanated a ram, which became the vAhana of mAyAvAmana. He was of the form of a youth. His mAyA shakti manifested as 4 beautiful space-clad goddesses, karpUrI, kastUrI, ku~nkumI and chandanI, who were mahAmohinI-s, from whose delusion no one was spared. From the right of viShNu the manifestation pertaining to the great anuShTubh mantra (of the avyakta), nR^isiMha emerged with a loud roar. mAyAvAmana and his retinue and nR^isiMha rushed at the yogini-s and challenged them to a fight. They destroyed the mighty weapons of the yogini-s with their astras, but their bodies were impregnable to strikes with any weapon. At this point they generated a terrifying goddess shivadUtI, who devoured the yogini-s and asked shiva to remember his true nature. As soon as shiva thought of his true self ever-conjoint with the hidden shaktI, from mAyAvAmana emerged another terrifying goddess known as kAlasaMkarShaNI, who then retrieved pArvatI from the yogini-s and restored her to sadashiva. Thus, kAlasaMkarShaNI and shivadUtI became the guardians of pArvatI. parvatI in honour of nArAyaNa’s serviced wore the images of mAyAvAmana and nR^isiMha as her earrings.
mAyAvAmana sporting with his 4 space-clad goddess are worshipped along with nR^isiMha in the mAyAvAmana rite which can achieve vashikaraNa and total delusion of foes. The goddesses can draw yakShiNI-s and rAkShasI-s of diverse kinds to the sAdhaka. The pA~NcharAtric tantra mAyAvAmanikA is devoted to this emanation of nArAyaNa.