Divyaugha(the Divine transmission/flow [of the tāntrika teaching]). In this case,they seem to be deifics of certain technical terms of advaya śaivāgama(Nondual Śaiva tantra would be a close enough translation). The terms which would be specific to the traipura tradition building on the older Śaiva tradition would be kāma and kāmeśvara. Amṛta hearkens back to the older Mṛtyuñjaya/Mṛtyujit based based traditions,a technical excursus of which is provided here and an introduction on the Netra tantra,centred on the nectarine Rudra Tryambaka/evolute Amṛteśvara(Lord of Nectar). As noted by the author of that blog:
…the bhairava srotas underwent a syncretic development with a much earlier independent stream of the mantra-mArga, i.e. the worship of mR^ityu~njaya. This resulted in the system of amR^iteshvara bhairava and amR^iteshvarI which is expounded by the netra tantra.
- Prakāśānanda
- Parameśānanda
- Paraśivānanda
- Kāmeśvarānanda
- Mokṣānanda
- Kāmānanda
- Amṛtānanda
After the transmission/flow of teachings amongst the divyaugha,comes the siddhaugha(the transmission/flow of tantrik teachings in the line of the perfected ones). In this case,they are the five faces of Śiva,deifics of a famous pentad of 5 mantras in Śaivism known as the Pañca-Brahma-s.
- Īśāna
- Tatpuruṣa
- Aghora
- Vāmadeva
- Sadyojāta
After the divyaugha and siddhaugha,comes the mānavaugha(the first humans who brought down the tantrik tradition as expounded in the hymn). In this case they are
- Gaganānanda
- Viśvānanda
- Vimalānanda
- Madanānanda
- Ātmānanada
- Priyānanda
And then one goes on to worship the immediate quartret of gurus(one’s own guru,his guru,his guru’s guru and that figure’s guru) before going on to worship other figures in the Goddess’ retinue. The hymn in question is the Bala Khadgamala stotra.
The 1000 names of Bālā as ascribed to the Rudrayāmala tantra have a slightly variant list
The divyaugha there consists of
- Prakāśānandanātha
- Śivānandanātha
- Śaktyānandanātha
- Samayānandanātha.
- Kauleśa and Devī are mentioned though I am not sure if they are epithets for Śiva and Śakti in this case.
In this case the gurus are the dialogic union of Śiva-Śakti/deifics of this contexts
Klinnāṅgānandanātha, Vedānandanātha, and Sahajānandanātha are the siddhaugha gurus listed in this tradition of the hymn. Their names are significant and reflect on the nature of the Goddess on Her practical manifestation.
The human gurus in the 1000 names are listed as Vimalānandanātha, Madanānandanātha, Bhuvanānandanātha, and Svātmānandanātha.
padmavajra 