h-s-kSh-m-l-v-r-yUM AnandabhairavAya vaShaT ||
s-h-kSh-m-l-v-r-yIM sudhAdevyai vauShaT ||
aIM klIM sauH ||
brahmANDa-rasa-saMbhUtam-asheSha-rasa-sambhavaM |
ApUritaM mahA-pAtraM pIyUSha-rasam-Avaha ||
akhaNDaika-rasAnanda-kare para-sudhAtmani |
svachChanda-sphuraNaM mantraM nidehy-akula-rUpiNI ||
akulasthaamR^itAkAre siddhi-j~nAna-kalebare |
amR^itatvaM nidhehy asmin vastuni klinna-rUpiNI ||
tad-rUpeNaika-rasyaM cha kR^itvA taistat-svarUpiNI |
bhUtvA parAmR^itAkArA mayi chit-sphuraNaM kuru ||
It is thus that Ananda-bhairava along with his shakti Ananda-bhairavI is meditated upon and invoked in the shrI-kula system at the time of the offering of the scents and flowers (smArta practice) or kula-dravya (old kaula practice). The point of note here is that Ananda-bhairavI is explicitly identified with sudhA-devI, the ambrosial goddess and offers a clear parallel to parA of trika and its evolutes and amR^ita-shrI of the netra-tantra system. This is an indicator of one of the primary facets of the devI and also that of rudra in the ancestral tantrika system. Those who are conversant with both the vaidika and tantrika mantra-shAstra would of course recognize the even earlier precursor of this tantrika imagery as springing from an even earlier vaidika substratum.
mAnasa-taraMgiNI 