She Abides in Śrī Cakra:D

7/18/2019 She Abides in Śrī Cakra:D

http://slidepdf.com/reader/full/she-abides-in-sri-cakrad 1/417

She abides in Śrī Cakra. This is also known as Śrī Yantra and Cakra-rājā. This is the supreme amongst all the yantra-s. Uttara bhāg the

!hapter !ontaining the bene"ts o# re!itation$ also known as

phala%ruti& o# 'alitā Tri%atī elu!idates Śrī Cakra in a !omprehensi(e

manner. Śrī Cakra is the body o# Śi(a and Śaktī. Śrī Cakra is

!ompared to a human body and Śi(a and Śaktī are !ompared to the

soul within. Śrī Cakra is #ull o# li#e and energy and should be

worshipped with great re(eren!e. )ny god or goddess !an be

worshipped in Śrī Cakra$ as all o# them ha(e a pla!e in it.

Saundarya 'aharī (erse **& des!ribes Śrī Cakra. +Your abode Śrī

Cakra& is made up o# nine m,laprakti-s$ the primary !ausati(e #or!e

o# the uni(erse$ represented by the triangles in Śrī Cakra. There are

#our Śi(a triangles$ the ape o# whi!h #a!ing upwards and "(e Śaktī

triangles$ the ape o# whi!h #a!ing downwards$ the bindu$ eight petal

lotus$ the siteen petal lotus and three !ir!les with #our entries thus

!ounting #orty #our./

0n all Śrī Cakra has #orty three triangles and the bindu. )part #rom

the triangles$ there is an eight petal lotus and a siteen petal lotus. )ll

the #orty three triangles and the bindu are within the two lotuses.

1utside these two lotuses$ there are three !ir!ular lines. 1utside these

!ir!ular lines there are three s2uares with #our entries #rom ea!h side.

This is the #ormation o# Śrī Cakra.

1ne has to enter the Śrī Cakra #rom the outermost s2uare. )ll the

three s2uares put together is known as trailokaya-mohana !hakra that

deludes the three stages o# !ons!iousness. This is the "rst en!losure

o# Śrī Cakra. This en!losure is ruled by Tripurā 3e(i. 4a!h ā(ara5a$

known as en!losure is ruled by a presiding deity and has se(eral

yoginī-s. Yoginī-s o# the "rst ā(ara5a are known as 6raka7a Yoginī-

s. 0n the outermost walls there are ten goddesses representing tensiddhi-s super human powers&$ in the middle wall$ there are a87a



māta-s eight de(i-s like 9rāhmī$ :ārāhi$ et!&. Their spouses are the

a87a 9haira(a-s )sitā;ga$ <uru$ et!&. 0n the inner wall there are ten

=

goddesses representing the ten mudra-s hand gestures& like$ yoni

mudra$ trikha5>ā$ et!. There#ore$ in the "rst en!losure there are *? @

A @ *? B A goddesses. 4ntry into Śrī Cakra is to be made #rom the

opening just below the ape o# the innermost triangle$ #a!ing the

worshipper. )#ter worshipping all the twenty eight goddesses and

a#ter obtaining permission #rom them$ one has to mo(e to the net

en!losure.

The se!ond en!losure is known as sar(ā%a-pari-p,raka !hakra that

enli(ens the spiritual hopes o# the pra!titioner. This en!losure is ruled

by Tripure%ī and the yoginī #or this en!losure is Dupta yoginī. The

se!ond en!losure is the siteen petal lotus inside the three !ir!les$

where no worship takes pla!e. 4a!h o# the siteen petals is ruled by a

goddess and ea!h petal has one (owel o# Sanskrit Sanskrit has

siteen (owels&. )#ter worshipping these siteen goddesses and a#ter

obtaining permission #rom them$ one has to pro!eed to the net

en!losure.

The third en!losure is known as sar(a-saEk8obha5a !hakra that

!rusades #or spiritual aspirations. This is the eight petal lotus. The

presiding deity o# this en!losure is Tripurasundarī and the yoginī is

Duptatara yoginī. There are eight goddesses in ea!h o# the petals.

)#ter worshipping them and a#ter obtaining permission #rom them$

one has to enter the "rst set o# triangles o# Śrī Cakra.

The #ourth en!losure is known as sar(a-saubhāgya-dāyaka !hakra$

whi!h pro(ides all spiritual and material !om#orts. 0t has #ourteen

triangles and presided o(er by Tripura(āsinī. The !on!erned yoginīis SaEpradāya yoginī. 4a!h petal is ruled by a goddess. )#ter



worshipping them and a#ter obtaining permission #rom them$ one has

to pro!eed to the net en!losure.

The "#th en!losure is known as sar(ārtha-sādhaka !hakara$ whi!h

makes the worshipper spiritually prosper and has ten triangles. The

presiding deity is Tripurā%rī and the !on!erned yoginī is kulottīr5a-yoginī. 4a!h triangle is presided o(er by a goddess. )#ter

F

worshipping them and a#ter obtaining permission #rom them$ one has

to pro!eed to the net !o(ering.

The sith ā(ara5a has again ten triangles and is known as sar(a-rak8ākara !hakra$ whi!h prote!ts the worshipper #rom the inGi!tions

o# saHsāra. This en!losure is known as inner ten triangles and the

pre(ious triangle is known as eterior ten triangles. This ā(ara5a is

presided o(er by Tripuramālinī and the yoginī is Iigarbha yoginī.

4a!h o# the triangles is presided o(er by a goddess. )#ter

worshipping them and a#ter their permission$ one has to pro!eed to

the net en!losure.

The se(enth ā(ara5a is sar(a-roga-hara !hakra the remo(er o# all

mental aJi!tions. 0t has eight triangles also known as (asu ko5a

representing the eight (asu-s a!!ording to 9hadāra5ayaka Upani8ad

000.i.& a87a (asu-s or eight :asu-s are Kpa$ the waterL 3hru(a$ the

pole-starL Soma$ the MoonL 3ha(a or 3haraL )nila$ the NindL

)nala or 6ā(aka$ the "reL 6ratyusha$ the dawnL and 6rabhāsa$ the

light&. The presiding deity is Tripurāsiddhā and the yoginī is <ahasya

yoginī. 4a!h o# the triangles is presided o(er by a :ā! 3e(i$ the

authors o# 'alitā Sahasranāma. :āmake%(arīmatam (erses =?-=O&

says that all the Sanskrit alphabets are ruled by these eight :ā! 3e(i-s. )part #rom what is said in the abo(e S!ripture$ all the triangles and

lotus petals are ins!ribed with Sanskrit alphabets. This triangle is just

outside the inner most triangle. )#ter worshipping these eight



goddesses$ one pro!eeds to worship the armouries o# 'alitāmbikā.

The eighth en!losure is just outside the !entral bindu whi!h is the

innermost triangle. This is where the spiritual attainments begin and

!ulminate at the bindu within. 1utside this triangle$ the weaponries

o# Mahākāme%(arī and Per Consort Mahākāme%(arā are pla!ed. 0t is

interesting to note that both o# them ha(e the same weaponries. These

weapons are des!ribed in 'alitā Sahasranāma A$ Q$ *? and **. )#ter

worshipping Per weaponries$ one enters the eighth en!losure$ known

as sar(a siddhi pradhā and is ruled by Tripurāmbā and the !on!erned

yogini is )tirahasya yoginī. There are three goddesses who areA

worshipped at the three !orners o# the triangle and 'alitāmbikā is

worshipped at the !entral point$ the bindu.

1utside this inner most triangle the "#teen tithi nitya de(i-s are

worshipped. 4a!h tithi nitya de(i represents one lunar day. 1neRs

Duru lineage is also worshipped in three parallel lines drawn outside

the upper portion o# the inner most triangle. 0n this pla!e$ oneRs Duru$

DuruRs Duru and DuruRs DuruRs Duru are worshipped. )long with

them se(eral !elebrated Durus are also worshipped. Norshipping

Duru is an important aspe!t o# Śrī (idyā !ult.

The ninth en!losure is the bindu. This is known as sar(ānanda-maya

!akra$ the ultimate bliss$ where sel# unites with e(er eisting and

omnipresent Sel# the 9rahman& here. This !hakra is presided by Śrī

Mahā Tripurasundarī$ also known through (arious other names su!h

as 'alitāmbikā$ <ājarāje%(arī$ Mahā āme%(arī$ et! who is the

ultimate Doddess o# this uni(erse$ the Supreme Mother. The

!on!erned yoginī is 6arāparāti rahasya yoginī 6arāparāti rahasya

means the supreme se!ret&. 9eyond this point$ those who are not

initiated into 8oda%ī !annot pro!eed. Those who are initiated into



8oda%ī are blessed to worship Per again at the bindu with Per ultimate

mantra and trikhanda mudra. This !hakra or the en!losure or ā(ara5a

is the highly se!reti(e in nature$ where the !onjugation o# 6rakā%a and

:imar%a Śi(a and Śaktī& #orm o# !reation takes pla!e. Pere Śaktī

sits on the le#t lap o# Śi(a and They together shower Their gra!e on

those who seek Them.

Nhen a pra!titioner is aJi!ted with worldly aliations$ known as

saHsāra$ enters Śrī Cakra$ he is gradually endowed with knowledge

and by the time he rea!hes the supreme bindu$ he is totally

trans#ormed. The bindu stands #or both !reation and absorption. )pra!titioner stands totally absorbed when he enters the bindu #rom the

"rst ā(ara5a. 0# an absorbed pra!titioner again indulges in saHsāra$

he is re-!reated making his eit #rom the bindu to the outermost

!hakra.

Q

Totally$ one hundred and thirteen goddesses are worshipped in Śrī

Cakra. Śrī Cakra is en!losed by Śrī Iagara$ where eists twenty "(e

#orts. 0n between the #orts there are huge pla!es where all the other

gods and goddesses reside. The nine !o(erings o# Śrī Cakra are

!ompared to si psy!hi!al !akra-s beginning #rom m,lādhāra to āj;ā$

sahasrāra$ kula sahasrāra and akula sahasrāra. Śrī Cakra is not a mere

geometri!al representation o# !reation$ sustenan!e$ dissolution$

!on!ealing and re-!reationL it is the known epression o# e(olutionary

!osmology whi!h is superimposed on a minis!ule eisten!e o# a

human being. S!riptures point out that human body is just a repli!a

o# Śrī Cakra.

0t is important #or all Śrī :idyā upāsaka-s to abide by his or her Duru.

0n any matter related to Śrī :idyā worship$ the di!tums o# Duru alone

holds good$ be it mantra or p,jā$ et!. That is why lineage or



!ommunity kula& is !onsidered as (ery important in Śrī :idyā !ult$

as the method o# worship diers #rom lineage to lineage and

pres!ribed by sages and saints se(eral thousand years ago.

The entire book is di(ided into three se!tions. Virst se!tion helps in

understanding Śri Cakra. This se!tion o# the book is titled as Wourney

to Śri Cakra wherein one begins his or her journey #rom the material

world towards the inner triangle o# Śri Cakra and then gets absorbed

into Śi(a. The se!ond part deals with na(ā(ara5a p,jā along with

interpretations$ eplanations and re#eren!es. This se!tion o# the book

is #ull o# mantras and pro!edures. Iumber o# re#eren!es ha(e beentaken #rom 'alitā Sahasranāma. 6ro!edures des!ribed here are not

based on any parti!ular krama pro!edural steps& or sampradāya

established do!trine&. 9ut major portion o# this tet is as per saEhāra

krama. The idea o# this tet is only to eplain in brie#$ general

pro!edural aspe!ts o# Śri Cakra Ia(ā(ara5a 6,jā. Third and the last

se!tion eplains intri!a!ies o# 9hā(anopani8ad. 9hā(ana means

imagination or #ormation o# a !on!ept in the mind. 'ike any other

Upani8ad$ this Upani8ad also does not deal with pra!ti!es. 0t helps us

to !ontemplate our body with Śri Cakra.

*?

Thus$ the book dwells at length in understanding and worshiping Śri

Cakra. 4(ery eort has been taken to present this book as

Gawless as possible$ thanks to selGess ser(i!e by Shri. )UM

<a(iji in editing this book.

I1:4M94< ?O$ ?*O :. <):0

CP4II)0$ 0I30)

**

C1IT4ITS

6re#a!e X



Iotes on transliteration *=

S4CT01I 0

Wourney to Śri Cakra O

*. 4ntry into Śri Iagara

. 4ntry into Śri Cakra A

O. Virst ā(ara5a XO

. Se!ond ā(ara5a XQ

X. Third ā(ara5a =

=. Vourth ā(ara5a =

F. Vi#th ā(ara5a ==A. Sith ā(ara5a =Q

Q. Se(enth ā(ara5a F

Duru Ma5>ala F

Vurther reading on Kmnāya-s A*

Tithi nityā de(ī-s AO

Neaponries AF

*?. 4ighth ā(ara5a Q?

**. Iinth ā(ara5aZ Q

*

S4CT01I 00

Śri Cakra na(ā(ara5a p,jā

*. 4ntry into the pla!e o# p,jā QX

. 4ntry into p,jā ma5>apa QF

O. Tat(ā!amanam QA

. Da5apati dhyānam QQ

X. 6rā5āyāma[ QQ

=. SaEkalpa[ *??

F. Ksanap,jā *?*

A. Dha57āp,jā *?



Q. 3eha rak8ā *?X

*?. )nuj;ā *?A

**. Śri Cakra prā5aprati87hā ***

Types o# Śri Cakra ***

'aghu prā5aprati87hā ***

3etailed (ersion o# prā5aprati87hā **

*. Śrīnagara p,jā *

*O. 3īpa p,jā *A

*. 9h,ta%uddhi[ *Q

*X. Ktma prā5aprati87hā *O*=. :ignotsāra5am *OO

*O

*F. 0ntroud!tion to nyāsa *OO

*A. Iyāsa mantras and pro!edures *

*Q. 6ātra sādanam \ <e2uirements *X=

)rrangements *XQ

Meaning and purpose *=*

4stablishing (ardhanī kala%a *=O

4stablishing sāmānya arghya *==

Conse!rating (i%e8a arghya *F

*. )ntaryāga[ ?X

ula and )kula ?X

Chakra meditation ?F

. 0n(oking Per in Śri Cakra *O

3hyāna (erse *

Catu[-8a87yupa!āra *Q

Ma]galarātrikam O?

O. Caturāyatana 6,jā O

6,jayāmi and Tarpayāmi eplained OO



. 'ayā]ga p,jā ?

X. ̂ a>a]gār!anam *

=. Iityāde(ī yajanam O

*

F. Duruma5>alār!anam X?

Seeking Per permission to !ommen!e p,jā =?

Chakra$ mantra and p,jā rahasya =*

A. Virst ā(ara5a =

Q. Se!ond ā(ara5a F?

O?. Third ā(ara5a FO*. Vourth ā(ara5a FF

O. Vi#th ā(ara5a A*

OO. Sith ā(ara5a AX

O. Se(enth ā(ara5a AA

OX. 4ighth ā(ara5a Q

O=. Iinth ā(ara5a QF

OF. 6a;!apa;!ikāp,jā O?*

OA. ̂ a>dar%na(idyā O?F

OQ. ^a>ādhārap,jā O?A

?. Kmnāyasama87ip,jā O*?

*. )r!ana-s O*X

. 3h,pa[ O*A

O. 3īpa[ O*Q

. Mahānai(edyam O*

*X

X. uladīpa[ OQ

=. arp,ranīrajanam OO?

F. Mantrapu8pam OOO

A. Upa!ārā[ OOA



Q. āmakalādyānam OOQ

X?. 9alidānam O*

X*. Wapa[ O

X. Duru (andanam O

XO. Su(āsinī p,jā OX

X. umārī p,janam OX*

XX. Sāmayikā p,jā OXF

X=. Tatt(a%odhanam OXA

XF. 3e(atod(āsanam O=

XA. Śāntista(a[ O==XQ. :i%e8a arghya ud(āsanam O=F

S4CT01I 000

9hā(anopani8ad interpretation O=Q

Use#ul images O

*=

I1T4S 1I T<)IS'0T4<)T01I

6ronoun!ing the "rst X Sanskrit !onsonants

Consonants

Virst Droup

Duttural

1riginal

!hara!ters Transliteration 0n#ormation

क ka

ख kha

ग ga

घ gha

ङ ]a

6alatal

च !a



0t is a unaspirate hard letter. 0n short$

this letter does not re(erberate hard&$

and it does not need any ehalation

unaspirate& to be pronoun!ed. 0t is

just as _k_ in _ki!k_.

0t is an aspirate hard letter. 0n short$


but it does need an ehalation

aspirate& to be pronoun!ed. Wust as

_k_ but with an ehalation o# air.0t is a unaspirate so#t letter. 0n short$

this letter does re(erberate so#t&$ but

it does not need any ehalation


just as _g_ in _game_.

0t is an aspirate so#t letter. 0n short$

this letter re(erberates so#t&$ and it

needs an ehalation aspirate& to be

pronoun!ed. Wust as _g_ but with an

ehalation o# air.

0t is a nasal so#t letter. 0t sounds just

as _n_ in _bang_. )ll nasal letters are

so#t.



*F


Consonants

छ !ha



ज ja

झ jha

ञ ;a 0t is a nasal so#t letter. 0t sounds like

Cerebral Ca!uminal&

ट 7a

ठ 7ha



just as _!h_ in _!hampion_$ but it is

written _!_ not _!h_. Care#ul`0t is an aspirate hard letter. 0n short$




_!_ but with an ehalation o# air. 0t

does not sound like 4nglish _!h_.

Care#ul`

0t is a unaspirate so#t letter. 0n short$




just as _j_ in _Wane_.




pronoun!ed. Wust as _j_ but with an

ehalation o# air.

_nya_. )ll nasal letters are so#t.







just as _t_ but with the tongue rolled

slightly ba!kward pressing against

the roo#&.




aspirate& to be pronoun!ed. Wust as _7_but with an ehalation o# air.

*A


Consonants

ड >a

ढ >ha

ण 5a

3ental

त ta

थ tha

द da

ध dha





just as _d_ but with a slight rolling

ba!k o# the tongue.






pronoun!ed. Wust as _>_ but with an

ehalation o# air.

0t is a nasal so#t letter. 0t sounds like a

_n_ but with a slight rolling ba!k o#

the tongue as in _turn_&. )ll nasal

letters are so#t.


this letter does not re(erberate hard&$and it does not need any ehalation


just as _t_ in _time_$ with the tongue

pressing the ba!k o# the teeth.




aspirate& to be pronoun!ed. Wust as _t_

but with an ehalation o# air.





just as _d_ in _doubt_.




pronoun!ed. Wust as _d_ but with an

ehalation o# air.



*Q


Consonants

न na

'abial

प pa

फ pha

ब ba

भ bha

म ma0t is a nasal so#t letter. 0t sounds like

_n_ in _name_. )ll nasal letters are

so#t.





just as _p_ in _pink_.





_p_ but with an ehalation o# air.





just as _b_ in _boat_.






pronoun!ed. Wust as _b_ but with an

ehalation o# air.

0t is a nasal so#t letter. 0t sounds like

_m_ in _make_. )ll nasal letters are

so#t.

More !onsonants

Se!ond Droup

The Semi(owels1riginal

!hara!ters Transliteration 0n#ormation

य ya

0t is a palatal so#t letter. The sound is

just as _y_ in _yet_. )ll Semi(owels

?

More !onsonants

Se!ond Droup

र ra

ल la

व (a

are so#t$ that is to say$ they

re(erberate.

0t is a !erebral so#t letter. _r_ is not just

as 4nglish _r_ at all. The tongue rolls

slightly ba!kward till it presses against

the roo#$ but not the so#t palate. )nd

the sound is slightly stronger than the

4nglish _r_ sound.



0t is a dental so#t letter. The sound is

just as _l_ in _land_$ but with the

tongue #ully pressing the ba!k o# the

teeth.

0t is a labial so#t letter. The sound is

just as _(_ in _(ain_$ but sometimes$

when it !omes a#ter a !onsonant it is

usually pronoun!ed as _u_ Sanskrit

_u_$ not 4nglish _u_... in 4nglish it

would be _w_&. Vor eampleZ _s(āmī_master& is generally arti!ulated as

_swāmī_. Powe(er$ you !an also

pronoun!e _s(āmī_$ and it is !orre!t

too.

Third Droup

The O Sibilants

श %a

ष 8a

sa

Vourth Droup

Sonant )spirate

0t is a palatal hard letter. The sound is

just as _sh_ in _show_. )ll Sibilants

are hard$ that is to say$ they do not

re(erberate.

0t is a !erebral hard letter. The sound

is just as _%_$ but with a slight rolling

ba!k o# the tongue.

0t is a dental hard letter. The sound is



just as _s_ in _sur#_.

*

More !onsonants

Se!ond Droup

! ha 0t is a guttural so#t letter. The sound is

0n#ormation !ourtesy httpZwww.sanskrit-sans!rito.!om.ar&

just as _h_ in _hello_.

Vurther guide to pronun!iationZ

Sanskrit plural is di!ult to understand. 'et us take the eample o#

nāma$ the origin o# whi!h is nāman. Iāma means name. The !orre!tplural o# nāma is nāmāni. 0n order to a(oid !on#usion plural o# nāma

is used in this book as nāma-s. )ll the words in hyphenated #orm

mean plural.

'et us take another word sahasrāra. 0t is generally pronoun!ed as

sahasrārā. The a!tual Sanskrit word is sahasrāra !" र#र &. 1nly a!tual

Sanskrit words in transliterated #orms are used in this book.

0n 0)ST #ormat !hakra is written as !akra. 9ut in many pla!es in this

book$ !hakra is used to a(oid any !on#usion.

46<4SS01I 1V D<)T0TU34

The entire tet was edited by Shri. )UM <):0 o# :ishakpatnam$

)ndhra 6radesh$ 0ndia ra(iaumrcgmail.!om&. Io words are good

enough to epress my sin!ere gratitude and thanks to Shri )UM

<a(iji #or his selGess ser(i!e in bringing out this book as Gawless as

possible. Pe is worshiping 'alitāmbikā #rom his *Ath year and has

been per#orming na(ā(ara5a p,jā #or the past se(en years regularly.

Pe is blessed with p,r5a dīk8ā in Śrī :idyā.

O

S4CT01I 0



W1U<I4Y T1 Ś<0 C)<K

More images are a(ailable in the na(ā(ara5a p,jā&

This is our journey to Śri Cakrā. Ne stand miles away #rom Śri Cakrā.

Ne are able to see three huge

mountains and another mountain the

#ourth one& whi!h is mu!h bigger

than the other three. The highest

mountain$ known as Mahā Meru

Supreme Mountain& is in the middle$

whi!h is the )bode o# 6arā%akti. Towards its eastern side$ there is

9rahma loka$ world o# 9rahmā&

marked as C in the diagram. Towards

southwest$ there is :i85u loka world

0M)D4 *

o# :i85u& marked as 3 in the diagram. Towards northwest$ there is

<udra loka world o# <udra&$ marked as 4 in the diagram. 9 and ) in

the diagram re#er to Śri Iagara and Śri Cakrā respe!ti(ely. 3otted

lines represent the route we take$ #or our journey to Śri Cakrā. 1ut o#

the #our mountains$ we are able to see Mahā Meru glittering$ as it is

made up o# gold. )ll the !onstru!tions in Mahā Meru were planned

and ee!uted by :i%(akarman$ di(ine !reati(e ar!hite!t. Pe is also

re#erred in :edas. g :eda .A*.& says$ +.....the uni(ersal

ar!hite!t$ seeing all$ !reates the earth and !reates the hea(en with Pis

might./Iow we are standing near 9rahma loka marked as C in the

image *&$ whi!h is situated in the east o# Meru Mountain. Ne begin

our journey #rom here. Virst we worship the world o# 9rahmā$ but we

do not enter this world$ as we will be worshipping Pim in Śri Iagara.



Standing be#ore the world o# 9rahmā$ we worship Mahā Meru #rom

its eastern side. Iow$ we mo(e towards southern side o# Mahā Meru

and worship Mahā Meru #rom its southern side. Then we mo(e

towards southwestern side$ known as niti niti means destru!tion$

dissolution$ !alamity$ et!&. Pere we see the world o# :i85u. Nithout

entering into the world o# :i85u$ we !ontinue our journey towards

west. Ne worship Mahā Meru #rom its western side and pro!eed

towards northwestern side$ known as :āyu !ardinal$ where we are

able to see <udra loka$ the world o# <udra. Ne do not enter into

<udral loka. )#ter worshipping <udra loka$ we pro!eed to the pointwhere we ha(e !ommen!ed our journey$ the eastern side o# Mahā

Meru$ where 9rahma loka is situated.

Ne now enter Śri Iagara$ whi!h has twenty "(e #orts marked as 9

in the !hart&. Ne !an rea!h Śri Cakrā only a#ter passing through these

twenty "(e huge #orts$ running into se(eral thousand miles ea!h.

There are #orests between any two #orts$ where many gods and

goddesses perpetually worship 6arā%akti. Virst we enter through the

huge entran!e gate o# the #ort made o# iron. 3es!ription o# length$

breadth and all other measurements are omitted.& Nhen we eit

through the huge gates o# the iron #ort$ we are able to see large brone

#ort$ se(eral miles away. 1n!e we eit through the eit gates o# iron

#ort$ we see a huge #orest !onsisting o# #ruit bearing trees$ Gower

trees$ et!. Ne are able to see huge #ruits hanging #rom the trees and

the #ragran!e o# Gowers grown in trees and shrubs gi(e us di(ine

#eeling. Ne are also able to see a lot o# birds like pea!o!ks$ parrots$

et!. Ne listen to the hissing sound o# se(eral types o# bees. 0n the

midst o# this dense #orest$ there are se(eral ri(ers and lakes$ where

se(eral (arieties o# lotus Gowers ha(e #ully blossomed. 1n the side

o# these huge ri(ers$ we are able to see huge pala!es. 1ut o# many



pala!es$ we are able to see a huge pala!e and we walk towards that

pala!e with great re(eren!e. Ne walk through the main gates o# the

pala!e to rea!h the middle o# the pala!e where$ we are able to ha(e

dar%an o# Mahākālā embra!ing 9hadrakālī$ who is dark blue in

X

!ompleion. Ne worship both o# them$ take their blessings and

pro!eed towards the entry gate o# the brone #ort.

Ne now enter the brone #ort$ whose length is beyond des!ription.

)#ter walking through this #ort$ we rea!h the eit gates and !ome out.

1n!e we stand in the open$ we see a huge #ort made o# !opper$ se(eralmiles away. 9e#ore we pro!eed to the entry gates o# !opper #ort$ we

go around the #orest garden situated between brone and !opper #orts.

This #orestgarden is known as #orest o# kalpa(k8a-sL kalpa(k8a is a

di(ine tree. There are a number o# long and broad ri(ers and lakes. 0n

the midst o# this #orest$ we see :asantatunāthan$ the one who

presides o(er (asantatu tu means bi-solar months based on seasons

and one year has si tu-s$ ea!h !omprising o# two solar months&. Pe

is seen with his two wi(es Madhu%rī and Mādha(a%rī.

:asantatunāthan he presides o(er spring season& holds an astra

weapon& made o# Gowers. )#ter worshipping him$ we go around this

#orest and !ome to the entran!e gates o# the net #ort$ the !opper #ort.

Ne enter the !opper #ort$ whi!h is the third #ort #rom the beginning.

This #ort is also e2ually lengthy and a#ter walking through this #ort$

we rea!h the eit gates and pass through them to !ome to another

open spa!e. Vrom here$ we are able to see a huge lead #ort se(eral

miles away. 9etween the !opper #ort and the lead #ort$ there is a

medium sied #orest. This #orest has in"nite numbers o# sandalwood

trees and this #orest is known as +!andana(ā7ikā/$ the #orest o#

sandalwood trees !andana means sandal and (ā7i means an



en!losure&. This #orest has a number o# bees$ do(es$ et!. This #orest

is etremely hot be!ause o# intense heat o# the sun. 0n this en!losure$

we are able to see Drī8matunāthan god presiding o(er summer

season$ known as grī8matu& and his two wi(es Śukra%rī and Su!i%rī.

)#ter worshipping them$ we pro!eed to the entran!e gates o# the net

#ort$ the lead #ort.

'ead #ort is the #ourth #ort and is e2ually lengthy like any other #orts.

Ne walk through this #ort to rea!h the eit gate. )#ter passing through

the eit gates o# this #ort$ we see the brass #ort$ situated miles away

#rom the point$ where we are standing. Ne are now entering the #orest=

area between the lead #ort and the brass #ort. This #orest too has

sandalwood trees and this #orest is known as +hari!andana(ā7ikā/.

Pari!andana trees are one o# the "(e trees o# paradise. The other #our

trees are 6ārijāta$ Mandāra$ SaHtāna$ and alpa. Pari!andana trees

are yellow in !olour and are dierent #rom !andanatrees and produ!e

yellow !oloured sandal. 0n this #orest$ there are a number o# !u!koo

birds$ whi!h sing in !horus. 0nside the #orest$ we are able to see

:ar8atunāthan god presiding o(er rainy season& along with his

wi(es Iabha%rī and Iabhasya%rī. )#ter worshipping them$ we now

pro!eed to the main gates o# the brass #ort.

9rass #ort is the "#th #ort and as we walk through this #ort$ we rea!h

the eit gates and enter into an open spa!e. Vrom the eit gates o# this

#ort$ we are able to see the #ort o# pa;!aloha !ombination o# "(e

metals !opper$ brass$ tin$ lead and ironL there are other (ersions as

well by in!luding gold$ sil(er$ et!&. Ne now enter into the #orest area

between brass and pa;!aloha #orts$ whi!h is known as

+mandāra(ā7ikā/. This is #ull o# !oral tress that !an be seen only in

hea(ens. This is one o# the "(e trees o# hea(en and !annot be seen in



other worlds. The Gowers o# these trees are highly #ragrant. Nhen we

go around this #orest$ we see Śaradtunāthan god presiding o(er

autumn season& along with his wi(es 0%a%rī and frja%rī !onstantly

worshipping 6arā%akti with #ragrant Gowers. )#ter worshipping

them$ we now mo(e towards the entry gates o# pa;!aloha #ort.

Ne walk through pa;!aloha #ort and rea!h its eit gates. )#ter

!rossing the huge eit gates$ we are able to see another huge #ort made

o# sil(er se(enth #ort&$ situated miles away. Ne now enter the #orest

area between pa;!aloha and sil(er #orts. This #orest is #ull o# pārijāta

trees and this #orest is named a#ter these trees as +pārijāta(ā7ikā/. ThisGower is also one o# the "(e tress o# hea(en and its Gowers are large

!rimson Gowers. This #orest has (ery !old weather. Pere too$ a lot o#

!u!koo birds sing in !horus. )s we walk through pārijāta(ā7ikā$ we

are able to see Pemantatunāthan along with his two wi(es Saha%rī

and Sahasya%rī. )#ter worshipping them$ we now rea!h the huge entry

gates o# sil(er #ort.

F

Ne walk through this sil(er #ort and a#ter eiting #rom the #ort$ we

are able to see another huge #ort made o# gold eighth #ort&$ whi!h is

glittering and shining. Ne now enter another #orest area by name

+kadamba(ipina(ā7ī/ (ipina means thi!k and this #orest is (ery

dense& situated between sil(er and gold #orts. 6arā%akti is etremely

#ond o# this #orest. 'alitā Sahasranāma =?& says$ adaHba(ana-(āsinī$ whi!h means that She li(es sojourns& in this adaHba(ana.

This #orest is dierent #rom the pre(ious ones. The Gowers in this

#orest are highly #ragrant in nature and ha(e a large 2uantity o# pollen.

)s a result$ a lot o# honey is produ!ed and there is a huge #alls in

whi!h only red !oloured honey Gows. Nhile we are awestru!k with

the beauty o# this #orest$ we also see Śi%iratunāthan along with hiswi(es Tapa%rī and Tapasya%rī. Ne worship them and rea!h the main



entry gates o# the gold #ort.

Nhen we are standing be#ore the huge gates o# gold #ort$ we "nd there

is a huge pala!e$ surrounded by di(ine #ragran!e o# kadamba Gowers.

Ne go towards this pala!e$ whi!h has gold steps and a huge hall built

with pre!ious rubies one o# the pre!ious gems&. There we "nd a huge

throne #ully studded with pre!ious gems. 1n the throne we "nd

Mantri5i 3e(ī seated majesti!ally. 0mmediately$ we re!olle!t 'alitā

Sahasranāma FX$ Mantrinyambā-(ira!ita-(i%a]ga(adha-to8itā. Ne

re2uest our Duru who is guiding us in our journey to Śrī Cakrā$ to

eplain about Mantrini 3e(ī.

Iow Duru eplainsL +'alitāmbikā was delighted with the destru!tion

o# demon :i%a]ga(adha by Mantrinī 3e(i$ who is also known as

Śyāmalā 3e(i&. She helps us in attaining super natural powers and

also eradi!ates e(il inGuen!es on us. Mantrinī 3e(i represents the

poten!y o# mantra-s. Mantrinī 3e(i destroys e(il desires o# the

de(otees o# 'alitāmbikā. Mantrinī 3e(i has her own !hakra$ whi!h

!onsists o# bindu$ innermost triangle$ "(e-#a!ed angle$ inner eight

petal lotus$ outer eight petal lotus$ siteen petal lotus and outer s2uare.

This !hakra is known as +Deya!akra/ and this is eplained in 'alitā

Sahasranāma =Q$ whi!h says Deya!akra-rathār,>ha-mantri5ī-

parise(itā. The !hariot in whi!h she tra(els is also known as

A

Deya!akra ratha. She is one o# the important ministers o#

'alitāmbikā. There is one more nāma in 'alitā Sahasranāma FA=&

whi!h says$ Mantrinī-nyasta-rājyadh,[. Mantri5i is the #eminine

gender #or minister mantri&. Śyāmalā 3e(i presides o(er all the

alphabets o# Sanskrit. 0# we worship Per$ mantras will #ru!ti#y easily.

She is also known as <āja-Māta]gī and <āja-Śyāmalā. 'et us nowworship her and take her blessings$ as without her permission$ we



!annot go anywhere near 'alitāmbikā./ )#ter !are#ully listening to

DuruRs eplanation$ we go near her to worship.

She appears in multi !oloured !ompleion like the wings o# pea!o!k.

She is wearing ear studs made out o# palm lea(es. Per mouth !hews

betel lea(es whi!h emit pleasant #ragran!e. Per lips are deep red in

!olour. She has embellished saron paste all o(er her body. She is

wearing a !rown with radiating moon. Per #eet are red in !ompleion.

She has a melodious (oi!e. She is wearing red and white !oloured

garments. She is wearing a beauti#ul garland made out o# kadamba

Gowers that are grown in kadamba #orest. She is also wearing another

garland o# basil lea(es. Per hair is #alling on her le#t shoulders. She

has #our arms. She holds a parrot in one hand and a lotus Gower in

another hand. Nith other two hands$ she is playing a (eena$ a stringed

musi!al instrument and she appears o(erwhelmed with the melody o#

her tune. Sin!e$ she is so #ond o# musi!$ she is also known as SaEgīta

Mātkā mother o# musi!&. Ne now stand be#ore her seeking her

blessings to ha(e personal dar%an o# 'alitāmbikā. Nhen she sees su!h

a good gathering o# great de(otees$ headed by the right Duru$ She

blessed all o# us without any hesitation and told us that all our

aJi!tions$ su!h as sorrow$ anguish and distress now stand eradi!ated.

Nith tears o# joy$ we now mo(e to the net #ort.

Ne now mo(e to the entran!e gates o# gold #ort #ort number A& and

walk through the #ort and rea!h the other end o# the #ort. 9y walking

through eit gates$ we on!e again see huge open spa!e. This pla!e is

(ery well lit by the net #ort #ort number Q& made o# pu8parāga

topa. Nearing this stone is said to gi(e wealth. 0t is worn$ when

Wupiter is aJi!ted&. Nhen we walk through this open spa!e$ we are

Qable to see Siddha-s Sel#-realised persons$ who !onstantly arm



Śi(oham \ 0 am Śi(a - meditating on 'alitāmbikā.& Nhen we go

around this spa!e$ we !ould see a number o# well known Siddha-s.

)ll o# them keep their eyes !losed. Nhen we go past them$ we ha(e

goose bumps goose bumps are possible when di(ine energy enters

into our body&. 4(ery one o# them appear radiating and this pla!e is

not only lit by the eulgent pu8parāga #ort$ but also by the presen!e

o# great Siddha-s$ #rom whom radiating light emerge. They also re!ite

^o>a%ī and 6a;!ada%ī mantra-s apart #rom re!iting Śi(oham. )#ter

paying our obeisan!e to the great Siddha-s$ we now mo(e to the net

#ort$ pu8parāga #ort.

Ne stand be#ore the entry gates o# pu8parāga #ort #ort number Q& and

walk through this #ort to rea!h the other end o# the #ort. 1n eiting

this #ort$ we "nd another open area where !āra5a-s sing in praise o#

'alitāmbikā. Cāra5a-s are those who ha(e surrendered to Per totally.

They ha(e got this name be!ause they ha(e made %ara5āgati to Per.

Śara5āgati means taking re#uge in Per. They are !omplely puri"ed

#rom all their sins and they take !are o# maintaining Śrī Iagara. They

are (ery #ond o# true worshippers o# 'alitāmbikā. )#ter paying our

respe!ts to them we now mo(e to the net #ort padmarāga #ort.

Ne now stand be#ore the gates o# padmarāga #ort #ort number *?$

made o# ruby& and enter the #ort$ only to eit through the other end.

Ne now enter into another open area$ where we see many young

ba!helors known as :a7uka-s. )ll o# them are meditating on

'alitāmbikā. )long with them li(e !ertain types o# yoginī-s yoginī-

s are #emale demons attending on Doddess 3urgā&. They also worship

a goddess by name SaEkar8inī. )#ter paying our obeisan!e to

SaEkar8inī$ :a7uka-s and yoginī-s$ we mo(e towards the net #ort.

Ne now pro!eed towards the entran!e gates o# the ele(enth #ort madeo# gomedaka known as ir!on&. 0t is said to alle(iate the e(il ee!ts



o# <ahu. 0t is also belie(ed that by wearing this gem$ one will get rid

o# all his sins \ sour!eZ Manimālā$ an an!ient treatise on gems&. Nhen

we lea(e this #ort$ we now enter into another huge open spa!e. Vrom

the point where we are standing now$ we are also able to see the net

O?

#ort made o# (ajrarama5i known as thunderbolt gem$ a type o#

diamond&$ whi!h is etremely glittering. 0n the open spa!e that eists

between the #orts o# gomedaka and (ajrarama5i$ there are a number

o# huge Gower gardens$ ri(ers$ lakes and se(eral beauti#ul pala!es. 0n

this beauti#ul pla!e li(e di(ine damsels like <ambā$ fr(asī and

others. They sing and dan!e in praise o# 'alitāmbikā. There is a

ri(ulet by name :ajrā (ajra means thunderbolt&. 0t is also said that

the ri(er is in(isible. Nater is gushing through this ri(ulet making a

thundering sound. 0n 2uiet area o# this ri(ulet$ there are swans. 1n the

banks o# this ri(er$ there is a goddess by name :ajre%ī. She is adorned

with diamond ornaments. She is worshipped by 0ndra$ the !hie# o#

gods. :ajre%ī re#erred here does not mean :ajre%(arī$ nāma =A or

:ajri5ī$ nāma Q o# 'alitā Sahasranāma. 9oth o# them are the names

o# 'alitāmbikā&. )#ter worshipping :ajre%ī$ who !onstantly worships

'alitāmbikā$ we pro!eed towards (ajrarama5i #ort.

:ajrarama5i #ort glitters like blinding lights. Ne walk through this

#ort to rea!h the other end o# the #ort. Nhen we eit this #ort$ we enter

into a huge garden. There are a number o# well !ra#ted pala!es in

whi!h li(e eight huge serpents like )nanta$ :āsuki$ Tak8aka$

arko7aka$ et!. )part #rom these giganti! nāga-s$ some de(oted

demons like 9ali he was humiliated by :i85u&. )#ter paying our

respe!ts to them we mo(e on to the net #ort.

This #ort #ort number *O& is made up o# (ai>,rya !atRs eye&. Newalk through this #ort to enter into another open spa!e. Nhen we



stand at the eit gate o# (ai>,rya #ort$ we !ould see another huge #ort

resembling the sky and it is di!ult to distinguish between the !olour

o# the sky and this #ort. Ne are now in the open spa!e between this

#ort and (ai>,rya #ort. 0n this pla!e$ there are a number o# huge

pala!es. This pla!e is meant #or those who ne(er de(iated #rom

dharma. 0n this pla!e li(e Manu$ 9harata$ et!. )ll o# them worship

only 'alitāmbikā. )#ter paying our obeisan!e to them$ we mo(e to

the net #ort$ #ort number *$ whi!h is made o# indranīla sapphire&

gems. Ne are now at the entran!e gates o# indranīla #ort.

O*

Ne are now standing be#ore indranīla sapphire& #ort. )t that time$

Duru$ who is leading us in our journey to Śrī Cakrā told us that we

did not ha(e dar%an o# an important goddess$ who resides in this area

between (ai>,rya and indranīla #orts& by name Śātodarī 'alitā

Sahasranāma *O?&. She is known by this name be!ause o# her thin

waist %ātodara means thin waisted&. Ne are also able to see a number

o# great kings paying respe!ts to her. )#ter worshipping her$ Duru

ga(e us small le!ture about this sapphire #ort. +Sapphire is a highly

auspi!ious stone. 0t is o#ten !ompared to the !olour or 9hramara

literal meaning \ bla!k bee&$ an analogue to Manmatha Cupid& o#

an!ient mythology. Pis !ompleion is said to be beauti#ul grey. This

gem is a(ailable in other !olours like the throat o# Śi(a blue in

!olour& or the !ompleion o# 85a dark blue$ more towards bla!k&.

3epending upon the nature o# the stone$ it has the ability to augment

oneRs wealth$ #ame and prosperity in the #amily. 0t is the #a(orite stone

o# planet Saturn. Those who worship

'alitāmbikā only #or material wealth$

get their wealth #rom this #ort./ )#terlistening to DuruRs des!ription about



sapphire stone$ we walk through this

#ort and rea!h a huge open spa!e.

This spa!e is really huge and beyond

0M)D4

our !omprehension. To whi!he(er side we turn$ we see only beauti#ul

trees with #ragrant Gowers and #ruits. Ne are able to see (ery huge

glittering pala!es. The whole pla!e is re(erberating with 3i(ine

energy. Ne ha(e not eperien!ed this kind o# #eeling so #ar. The

length and breadth o# this pla!e is too (ast to des!ribe. Duruji told us

that eight gods who are presiding o(er eight !ardinals li(e in this

pla!e and they are known as a87adikbālaka-s. Ne now pro!eed to ha(e

dar%an o# a87adikbālaka-s and we begin #rom eastern side$ where

9rahmaloka marked as C in the image *& is situated outside Śri

Iagara.

4astern side is presided o(er by 0ndra$ who is the !hie# o# all gods and

goddesses. 0ndra also presides o(er a87adikpāla-s. Ne see 0ndra

O

mounted on his elephant (ehi!le known as )irā(ata it is also known

as )irā(a5a$ whi!h is white in !olour&$ produ!ed while !hurning the

o!ean. Pe is seated on )irā(ata with his wi#e Śa%ī. Pe is holding a

pe!uliar !lub weaponry !alled thunderbolt& in his hand$ known as

(ajrāyudha$ whi!h is his uni2ue weapon. :ajrāyudha was gi(en to

0ndra by 'alitāmbikā. :ajrāyudha is made o# the spinal !ord o# a great

sage 3adhī!i$ who was !onstantly meditating on Per. 'alitāmbikā$ in

appre!iation o# his penan!e$ took him with Per by oering him

liberation through :ajre%ī$ a goddess on the banks o# ri(er :ajrā$

whose dar%an we had when we were in the open spa!e between **th

and *th #orts. The spinal !ord o# 3adhī!i a#ter his liberation wasgi(en to 0ndra as his weapon to destroy demons. :ajrāyudha is



!onsidered as one o# the most potent weapons. 85a talks about

0ndra on three o!!asions in 9haga(ad Dītā Chapter &. Pe says$ +0

am 0ndra$ among gods/L +)mong elephants$ 0 am )irā(ata 0ndraRs

elephant (ehi!le&/ and +)mong thunderbolts$ 0 am (ajrāyudha./

)#ter worshipping 0ndra$ we now mo(e on to South 4astern !ardinal.

South 4ast is presided o(er by )gni$ the god o# "re. Ne mo(e

#orward to ha(e dar%an o# )gni$ who is the !arrier o# oblations to the

respe!ti(e gods. Pe is seated on a sheep with his two wi(es S(āhā

her body is said to !onsist o# the #our :edas$ and her limbs are the

si )]ga-sL she is the !arrier o# oerings made as oblations in "re

rituals to gods and goddesses& and S(adhā she is the !arrier o#

oerings made as oblations in "re rituals to departed an!estors&.

Vorm o# )gni is dread#ul. Pe has two #a!es$ si eyes and se(en

tongues. These se(en tongues are worshiped in all "re rituals sapta

te agne samidhas-saptajih(ā&. 4a!h o# these tongues has a name.

)gni is seen with a hand #an used to kindle "re in the "re pits or "re

altar$ known as homaku5>a-s&$ sruk " $क"&$ also written as sru! " रच % &$&" a

large wooden ladle$ made out o# palā%a or khadira wood$ used to oer

ghee into the "re as oblations during "re rituals$ sru(a same like sru!

but small in sie&$ ājyapātra a (essel to hold !lari"ed butter known

as ghee$ #or oering into the tongues o# "re$ during oblations&$

tomara a long sti!k& and annapātra a (essel !ontaining !ooked ri!e

OO

#or oering as oblations&. Duru in#ormed us that )gni is the best

puri"er. 85a says in 9haga(ad Dītā .O&$ +)mong eight :asu-s$

0 am 6ā(aka )gni&./ )#ter praying to )gni that he should keep our

mind !lean$ we mo(e towards Southern !ardinal.

Vurther reading on :aus-sZ :asu-s are a !lass o# gods who are highlybene(olent. Their names dier in (arious s!riptures. :asu-s are



eight in number and generally known as a87a(asu-s. )!!ording to

:ishnu 6urana the names o# these gods are Kpa Nater&$ 3hru(a the

pole star&$ Soma moon&$ 3ha(a or 3hara$ )nila wind&$ )nala or

6ā(aka "re&$ 6ratyu%a the dawn&$ and 6rabhāsa the light&. )mongst

them )nala or 6ā(aka is said to be the !hie#.&

)s we mo(e towards South$ we "nd darkness. This is known as

Yamaloka$ the world o# Yama$ the god presiding o(er death. Sin!e

Yama is known #or dharma$ he is also known as 3harmarāja. That is

why 85a says$ +)mong the rulers$ 0 am Yama/. Pe is upright in

#ollowing dharma guidelines 'aw o# arma& pres!ribed by

'alitāmbikā. Though e(ery one o# us is s!ared to go anywhere near

this pla!e$ at the insisten!e o# our Duru$ we mo(e #orward to ha(e

dar%an o# Yama$ the upright ruler. Nhen we go near him$ we are more

s!ared on seeing his #orm$ !ompleion and his (ehi!le. Pe is (ery

dark in !olour and two o# his teeth are protruding outside his mouth

making him look dread#ul. Pe is seated on a wild o$ whi!h is darker

than Yama. Pe is holding a !lub and a noose in his hand. 9e!ause he

is holding a noose$ he is also known as pā%ahasta holder o# noose&.

Pe uses this rope to take the li(es o# those who are about to die. There

are a number o# his assistants around him$ who look terribly dread#ul

than Yama. Pe is seated on the o along with his wi#e Śyāmala. )#ter

praying to Yama that he should bestow his gra!e on us to lead a

meritorious li#e$ we mo(e on to South Nest.

South Nestern !ardinal is presided o(er by a demon !alled Iirti.

Iirti means dissolution$ destru!tion$ !alamity$ e(il and ad(ersity.

Pis (ehi!le is said to be human and he has dread#ul weapons made o#

iron su!h as kni#e$ et!. Pe is dark to look at and he is with his wi#e

Oknown as 3hīrgā. Iirti sometimes is also re#erred as a #emale #orm



o# demon. )#ter worshipping him$ we mo(e on to Nestern !ardinal.

Nestern !ardinal is ruled by :aru5a$ who presides o(er water bodies.

Pe is bright in !ompleion and is seated on a "sh (ehi!le sometimes

re#erred as !ro!odile or sea monster&. Pe has a noose and is seated

with his wi#e ālī not Doddess ālī&. 0n :edi! parlan!e$ he is

eplained as the one with etraordinary powers and o#ten worshipped

along with 0ndra. Pe has etraordinary wisdom and those who (iolate

dharma are punished by him. Pe is supposed to be presiding o(er

immortality. )#ter worshipping him$ we mo(e on Iorth Nest.

Iorth Nest !ardinal is ruled by :āyu$ god presiding o(er air. Pe is

known #or the highest le(el o# spiritual knowledge and is etremely

wise. Pe is seated on his deer (ehi!le with his wi(es$ su8umna$ i>ā

and pi]galā$ the three nā>ī-s relating to the mo(ement o# u5>alinī$

the subtlest #orm o# 'alitāmbikā. :āyu always li(es amidst great

yogis$ the important one being Dorak8a. )#ter worshipping them and

seeking his gra!e #or spiritual knowledge$ we mo(e on to the net

!ardinal$ Iorth.

Iorth !ardinal is presided o(er by ubera$ god o# wealth. Pis pla!e

is well lit$ with huge gold pala!es all-round. The world o# ubera

reGe!ts e(ery symptom o# prosperity. ubera is the !hie# o# yak8a-s

yak8a-s are said to be demigods$ unlike :aru5a or :āyu&. ubera is

also known as :ai%ra(a5a. Pe is seated on a horse along with his wi#e

Citrarekhā she is also known as Surā]ganā$ one o# the beauti#ul

!elestial women&. Pe has only a kni#e as his weapon. ubera is o#ten

seen with another yak8a by name Mā5ibhadra$ who is also known as

prin!e o# yak8a-s. )ll o# them worship 'alitāmbikā with great

re(eren!e. ubera worship Per with his own 6a;!ada%ī mantra. )#ter

paying our respe!ts to ubera$ we mo(e on to the net !ardinal$ Iorth4ast.



Iorth 4ast is the eighth and last !ardinal point #rom 4ast and is

presided o(er by %āna$ who is one o# the ele(en <udra-s

ekāda%arudra-s&. %āna means wealthy and splendorous. This pla!e

OX

has many pala!es !onstru!ted with gold. There are many temples in

this pla!e. %āna with his wi#e ātyāyanī is seated on a pure white

bull 8abha (āhana&. %āna has moon in his !rown. %āna and

ātyāyanī are belie(ed to be lower #orms o# Śi(a and 6ār(atī. The

world o# %āna has siteen ā(ara5a-s like roundabouts in temples&.

Nith this$ our journey in the spa!e between indranīla #ort and pearl

#ort #ort number *X& has !ome to an end. Ne ha(e rea!hed the

starting point$ 0ndra lokā$ ready to mo(e into the #ort o# pearls.

Vort o# pearl is the "#teenth #ort in Śrī Iagara. 1n!e we !ross this

#ort$ we ha(e to !ross ten more #orts to rea!h the outer walls o# Śrī

Cakra. Ne now !ross the pearl #ort and enter into a huge open spa!e.

Vrom this open spa!e$ we are able to see the #ort o# emerald

marakata&. 0n this pla!e there are a lot o# palm trees. 4a!h palm tree

is shining like gold. Dold pots are "ed on the top o# these trees to

etra!t an intoi!ating drink known as madhu #rom the #ruits o# palm

trees madhu is also re#erred as spirituous li2uor$ generated #rom the

skull that drips into the throat during ku5>alinī meditation. This is

re#erred in 'alitā Sahasranāma *?=$ sudhāsārabhi-(ar8i5ī. )!!ording

to this nāma there is one soma !hakra in the middle o# sahasrāra.

Nhen u5>alinī rea!hes this !hakra$ out o# the heat generated by

6arā%aktiRs presen!e$ the ambrosia whi!h is stored there gets melted

and drips through the throat and enters the entire ner(ous system&. )s

we go around the open spa!e$ we "nd a huge pala!e made o#

emeralds. )s we enter into this pala!e$ we see a massi(e hall with onehundred pillars$ also made o# emeralds. 0n that hall$ there is a throne$



#ully made o# gold and in the middle o# this gold throne there is a gold

lotus Gower$ known as mantrarājam$ where we are able to ha(e a

glimpse o# :ārāhi 3e(i$ who is majesti!ally seated. The pala!e o#

:ārāhi 3e(i is in no way dierent #rom the pala!e o# Mantrinī 3e(i

situated in the spa!e between #orts F and A&. 9oth o# them #orm the

two #ront arms o# 6arā%akti Mantrinī is in le#t lower hand and :ārāhi

is the right lower hand. :ārāhi 3e(i is subtly !on(eyed in 'alitā

Sahasranāma **$ pa;!atanmātra-sāyakā pa;!atanmātra-s are sound$

tou!h$ sight$ taste and smell&. There are another two nāma-s F? and

O=

F=& whi!h speak about :ārāhi in 'alitā Sahasranāma. )part #rom

these nāma-s$ there are se(eral subtle re#eren!es. :ārāhi 3e(i is

seated on iri!akra$ her yantra. Per !hariot is known as iri!akra-ratha. Ne now mo(e !loser to :ārāhi 3e(i.

:ārāha means boar pig or hog&. Sin!e :ārāhi has boar like #a!e$ she

is known as :ārāhi. She has beauti#ul eyes like that o# lotus Gowers.

Per body has lustrous gold !ompleion. She has the moon on her

!rown. She is wearing red !oloured garments. ) red garland adores

her body. She has eight hands and si hands are holding si dierent

weapons and two hands show abhaya remo(ing the #ears o# de(otees

o# 6arā%akti& and (arada !on#erring boons& mudras. The rest o# the

hands hold a plough$ a da5>a sta appearing like a pestle&$ a !on!h$

a wheel$ an a]ku%a hook& and a pā%a noose&. She is also known as

3a5>anāthā be!ause she always !arries a da5>a sta& with her. She

is dread#ul to sinners. She is etremely #ond o# de(otees o# 6arā%akti

and always blesses them. She is surrounded by S(apne%ī$

a87abhaira(a-s with their !onsorts and others like Wambhini$ et!.

Per m,la mantra is also known as mantrarājam whi!h has **? ak8ara-

s and is !onsidered as one o# the most potent mantras$ whi!h isreprodu!ed here.



' () *ल+ () नम, भगवतत व#त##लल व#र#!! व#र#!म % खख () *ल+ () -)ध.-)धधतन

नम, र) ध. र) धधतन नम, ज)भ. ज)लभतन नम, म,!. म,!!तन नम/ 0त)भ. 0त)लभतन

नम/ () *ल+ () वद# 1ट % प" रत % 1ट#न#) व.ष#) वव# &#2पदधच3च4 % मख % # गतत!जव##0तभ) &)

क % र क % र श5घ" र) वश) क % र क % र () *ल+ () ठ/ ठ/ ठ/ ठ/ ! % ) फट " 0व#!#6

om aiE glauE aiE namo bhaga(ati (ārtāli (ārāhi (ārāhamukhi aiE

glauE aiE aEdhe aEdhini namo ruEdhe ruEdhini namo jaEbhe

jaEbhini namo mohe mohini nama[ staEbhe staEbhini nama[ aiE

glauE aiE sar(adu87apratu87ānāE sar(e8āE

sar(a(ākpada!itta!ak8urmukhagatijih(āstaEbhaE kuru kuru

%īghraE (a%aE kuru kuru aiE glauE aiE 7ha[ 7ha[ 7ha[ 7ha[ huE

pha7 s(āhā

OF

6lease noteZ This mantra is taken #rom Mantramahār5a(a[ and

appears as the !orre!t one. There are se(eral (ersions o# this mantra

and authenti!ity o# these mantras !ould not be (eri"ed.&

:ārāhī is the !hie# o# 'alitāmbikāRs army. :ārāhī has the !apa!ity to

dri(e away the e(il #or!es. 0# :ārāhī is worshiped on the *Ath day o#

the month o# ā8ā>ha Wuly-)ugust&$ it is belie(ed that those who ha(e

di!ulties in getting married will get married. The 9hā(anopani8ad

!onsiders goddess :ārāhi as #ather and urukullā as mother we will

ha(e her dar%an later in Śrī Iagara&. 0t says$ +:ārāhi pitur,pā

kurukullā balide(atā mātā व#र#!! पपत7 8 प# क % रक % 9ल# बललद.वत# म#त# &./

0t is also said :ārāhi 3e(iRs **? ak8ara-s and Śyāmalā 3e(iRs QA

ak8ara-s$ together #orm ?A ak8ara-s used in Śrī Cakrā na(ā(ara5a

p,jā. Śyāmalā 3e(i is between #orts F and A. )#ter praying to :ārāhī

that She should bless us in ha(ing a !lose dar%an o# 'alitāmbikā$ we

mo(e #rom Per pala!e and rea!h the huge entran!e doors o# the

emerald #ort.4merald #ort is the *=th #ort. Nhen we pass through this #ort$ the green



!olour o# emerald is (ery pleasing to our eyes. )#ter eiting this #ort$

we are able see another #ort$ #ar away$ whi!h is #ully made o# !orals.

Coral #ort is the *Fth #ort. Ne are now in the open area between the

emerald #ort and !oral #ort. Nhen we go around this open spa!e$ we

"nd 'ord 9rahmā in a meditati(e posture. Pe is in !harge o# !reation

o# beings and this work is allo!ated to Pim by 'alitāmbikā. Pe is also

known as 6rajāpati$ meaning lord o# !reatures. Pe is o#ten !alled

great-grand#ather o# the beings$ while :i85u is !alled as grand#ather

and Śi(a as #ather. Ne$ with great re(eren!e mo(e towards 9rahmā$

who has the !ompleion o# saron mied with milk !ombination o#

red and white&$ gi(ing golden sheen to Pis body. )#ter worshipping

Pim #rom a distan!e$ we pro!eed towards the !oral #ort.

Ne walk through the !oral #ort to rea!h another open spa!e. Vrom this

open spa!e$ we are able to see another #ort made o# na(aratna -s built

with nine types o# pre!ious gems - pearl$ ruby$ topa$ diamond$

OA

emerald$ lapis lauli$ !oral$ sapphire$ and gomedhaka$ known as

ir!on&$ whi!h is #ort number *A. Ne now begin to walk around

outside the !oral #ort. Ne "nd a huge pala!e built with highly

pre!ious rubies. Ne enter into this #ort and in the middle o# the #ort$

we "nd :i85u along with Pis Consort 'ak8mī$ seated on Pis Daru>a

(āhana Daru>a re#erred here is not a regular bird$ but a mythologi!al

bird$ born to sage a%yapa and :inatā. :inatā is the mother o#

Supar5a$ )ru5a and Daru>a&. Ne mo(e !loser to Pim$ as we know

that Pe sustains the uni(erse and is always !ompassionate. Pe has the

!ompleion o# young lea(es o# Tamāla tree this tree is said to be dark

in !olour$ but blossoms in white !olour&. 4(en #rom a distan!e$ we

are able to see Pis radian!e. Pe is wearing ku5>ala-s in Pis earsku5>ala means ear stud or ear ring&. The radian!e o# the ku5>ala-s



are reGe!ted in Pis shining !heeks. Pis lips are red in !olour and Pe

is e(er smiling. Pis #a!e appears like the moon. Pe has kast,rī tilak

in Pis #orehead kast,rī means musk$ naturally #ragrant glandular

se!retion #rom the male musk deer&. Pis eyes appear like #ully

blossomed lotus Gowers. Pe is wearing garlands made o# !ampaka

Gowers #ragrant yellow Gowers&. Pe is wearing pure white silk

garments. Śrī(atsa adores Pis !hest. :i85u Sahasranāma =?* is

Śrī(atsa(ak8ā[ and is eplained thusZ Śrī(atsa is a mark in the !hest

o# :i85u$ whi!h is !onsidered as (ery auspi!ious. :ak8as means

!hest. 0t is also said that it is the pla!e where Pis !onsort 'ak8mī

resides. Though the 'ord Pimsel# is an embodiment o#

auspi!iousness$ the presen!e o# 'ak8mī makes Pis #orm more

auspi!ious.& Pe appears ea!tly as des!ribed in this dhyāna (erse o#

:i85u SahasranāmaZ sa%a]akha-!akraE sakirī7a-ku5>alaE

sapīta(astraE sarasīruhek8a5aE sahāra-(ak8asthala-%obhi-kaustubhaE namāmi (i%5uE %irasā !aturbhujam MeaningZ +0 pay

obeisan!e to 'ord :i85u with #our hands$ who holds !on!h

6ā;!ajanya& and dis! Sudar%ana!akra&$ who is adorned with !rown

and ear studs$ golden raiments$ beauti#ul eyes like lotus Gower$ Pis

!hest bede!ked with garlands and kaustubha$ a !elebrated jewel

obtained with thirteen other pre!ious things at the !hurning o# the

o!ean and suspended on the !hest o# :i85u./ Pe is also adorned with

a garland o# basil lea(es tulasī or tulsī&. Pis Consort 'ak8mī is sitting

OQ

(ery !lose to Pim. The (ery sight o# this gi(es us immense happiness.

Ne prostrate be#ore them and seek their blessings.

)#ter lea(ing Pis pla!e$ we mo(ed towards the entry gates o#

na(aratna #ort #ort number *A& and walked through this #ort to rea!h

the other end o# the #ort. Nhen we entered into the open spa!e a#ter



na(aratna #ort$ at a distan!e$ we are able to see another huge and

beauti#ul #ort made o# nānāratna-s dierent types o# pre!ious gems&$

whi!h is known as nānāratna #ort #ort number *Q&. Ne now begin to

go around outside na(aratna #ort. Ne are able to see a number o#

massi(e pala!es$ (ast Gower gardens. There are big mountains with

high peaks. Nhile we are walking through this pla!e$ we "nd a large

hall #ully !onstru!ted with gold. This hall has one thousand gold

pillars. Nhen we are about to enter this pala!e$ we are able to listen

to the !hants o# :edas. :edi! !hants re(erberate e(erywhere. 0n the

middle o# this gold hall$ we "nd a throne$ #ully de!orated with tigerskin. 0n that throne is seated <udra$ along with Pis !onsort$ 9ha(ānī.

0n #ront o# <udra and 9ha(ānī$ is seated with great re(eren!e$ a bull

known as 8abha. This bull is said to be Iandi$ the (ehi!le o# <udra.

)long with Iandi is seated 9h]gi$ one o# <udraRs attendants. 9oth

8abha and 9h]gi always re!ite the names o# <udra and 9ha(ānī.

)part #rom 8abha and 9h]gi there are other attendants and they are

known as <udraga5a-s. Ne prostrate be#ore <udra and 9ha(ānī and

a#ter seeking their blessings$ we mo(e to the net #ort.

Vurther readingZ Śi(a attains se(eral #orms depending upon the

ne!essity. Pis Supreme #orm is 6arama%i(a. This #orm o# Śi(a

en!ompasses 6arā%akti. 9oth o# them are in a single #orm. Powe(er$

this #orm is dierent #rom )rdhanārī%(ara$ in whi!h Śakti o!!upies

le#t side o# Śi(aRs body. 9ut 6arama%i(a is dierent #rom this #orm$

as Śakti has not yet been !reated as a separate entity$ but remains in

6arama%i(aL still She is inherent in this #orm. )t the time o# !reation$

6arama%i(a be!omes Śi(a and Śakti$ as two separate entities. Śi(a$

epands Pimsel# in order to !reate the uni(erse through Pis (arious

#orms su!h as Sadā%i(a$ %(ara$ <udra$ et!. This is like water in a well$

in a lake and in an o!ean. Nater is the same and only the !ontainer in



?

whi!h the water is held is dierent. 0n the same way$ inner essen!e is

always Śi(a$ who mani#ests in dierent names and #orms su!h as

Sadā%i(a$ %(ara$ <udra$ et!. Modi"!ation o# Śi(a into (arious #orms

depends upon the inGuen!e o# Śakti$ known as Māyā$ on Pim.

Ne are now standing in #ront o# huge gates o# manomaya #ort #ort o#

mind$ mental #ort or mental sheath&$ whi!h is #ort number ?. Vorts

?$ * and #orm the #orts o# anta[kara5a. )nta[kara5a !onsists o#

three !omponents as per Trika philosophy and #our !omponents as

per )d(aita philosophy. The #our !omponents are mind$ intelle!t$!ons!iousness and ego. 0n Trika$ !ons!iousness is not in!luded$ as

Śi(a Pimsel# is Cons!iousness. Ne walk through manomaya #ort to

rea!h another open (ast spa!e$ whi!h is lustrous red in !olour.

0n this open spa!e$ we see )mta(āpikā lake o# ne!tar&. 9ank o# the

lake is named as saE!ala )चल re#erring to wa(ering nature o# the

mind&. 0n this lake$ we are able to see swans in the !olour o# pearls

pure white&$ mo(ing around. Ne also "nd many gold lotus Gowers

in the lake. )part #rom gold lotuses$ there are other #ragrant watery

Gowers$ and bees Gy around these Gowers making buing sound$

whi!h is soothing to our ears. 0n the middle o# this lake$ there is a

boat$ built with pure white pearls. 0n that boat$ we see a beauti#ul

young woman playing with her #riends. She is pinkish red in

!ompleion sind,rapā7alā]gī&. She has moon in her !rown$ her #a!e

appears like the #ull moon and her lower lip is deep red in !olor$ like

pomegranate Gowers. She has dark !urly hair and her eyes are like

young doeRs #emale deer& eyes. She has bright ear studs$ the

reGe!tions o# whi!h are seen in her shining !heeks. She is being gi(en

abhi8eka sa!red bath$ a!!ompanied with re!itation o# mantras& by

her assistants$ who also tra(el with her in small boats. They gi(e her



bath by using gold horns like horns o# !ow&. She is Tārā 3e(i one

o# the Śakti-s o# da%amahā(idyā&. )#ter worshipping her$ we mo(e on

to the net #ort #our number *&$ #ort o# ego.

The #ort o# mind is a subtle #ort though not epli!itly said so&.

Thought pro!esses o# the mind are eplained as the banks o# the pond

*

and that is why they are named as saE!ala saE!ala means wa(ering&.

Dold lotuses represent material desires. Vragran!e$ !olour$

!ompleion$ et! re#er to le!herousness. Sounds o# bees are the

material sounds that aJi!t our minds. Sight and sound are theprimary reasons$ #or !ausing lasting mental impressions in our minds.

0n order to remo(e mental aJi!tions$ Tārā 3e(i is worshipped$ as she

is known #or wisdom and knowledge. Nhen her gra!e is obtained$ we

begin to taste the di(ine ne!tar spiritual ad(an!ement&.

Vurther reading on Tārā 3e(iZ Tārā 3e(i des!ribed here and in other

mantra tets do not agree. Some o# the !ommon des!riptions are boat$

pearl$ et!. There are three types o# dhyāna #or her and they are 887i$

sthiti and saEhāra dhyāna-s !ontemplation #or !reation$ sustenan!e

and destru!tion&. 9ased upon dierent a!ts$ her dhyāna (erses also

(ary. Vor eample$ white !olour is asso!iated during !reation$ red

during sustenan!e and bla!k during destru!tion. 0t is also said that

9rahmā and :i85u worshipped her with dierent mantras. 9rahmā

worshipped her with +om trīE hrīE huE pha7 ' त"&5) ! " र) ! % ) फट "/ and

:i85u worshipped her with +om hrīE %rīE klīE sau[ huE ugratāre

huE pha7 ' ! " र) श"&5) 2लर) &/ ! % ) :ग" रत#र. ! % ) फट "/. 9ut her !ommon mantra

is +om hrīE trīE huE pha7 ' ! " र) त"&5) ! % ) फट "/. Per bīja is trīE त"&5)/&

Ne are now standing be#ore the gates o# #ort o# intelle!t buddhi&$

whi!h is the *st #ort. )s we walk through this #ort$ we rea!h another

open spa!e. Nhile going around this pla!e$ we "nd another lake by



name ānanda(āpikā lake o# bliss&$ whi!h is #ull o# ne!tar. This lake

has steps made o# rubies$ whi!h are deep red in !olour. There is a

small boat$ built with rubies$ in the middle o# the lake o# bliss. 0n that

boat$ is seated )mte%ī. She has !ompassionate eyes and she is well

de!orated with shining ornaments. She is also known as :āru5i 3e(i.

This 3e(i is eplained in 'alitā Sahasranāma OOO&$ :āru5i-mada-(ih(alā$ whi!h is eplained thusZ :āru5i is the etra!t o# dates that is

allowed to brew and when !onsumed !auses inebriation. There is a

nā>i ner(e& !alled (āru5i whi!h !an be !ontrolled by breath. This

nā>i plays a signi"!ant role in e!retion o# bodily waste. 0# this nā>i

is brought under !ontrol by proper breathing eer!ises$ one will ne(er

#eel tiredness in the body. Sages keep this nā>i under their !ontrol to

!ope up with longer duration o# meditation./ 1pposite to her$ some

beauti#ul di(ine damsels are seated with gold oars in their hands to

row the boats&. Ne pray to her that she should gi(e us enough

knowledge higher le(el o# spiritual knowledge known as buddhi& to

know about 'alitāmbikā and mo(e to the net #ort.

Iet #ort #ort number & is #ort o# ego ahaEkāra&. Ne walk through

this #ort to rea!h yet another open spa!e. This spa!e is known as

+malayapa(amāna/ malaya \ mountain rangeL pa(amāna \ being

puri"edL this possibly indi!ates presen!e o# puri"ed air in this

mountain range&. Ne are able to #eel the breee$ "lled with #ragran!e

o# newly blossomed Gowers. There are many birds in this region.

There are many bees tasting the ne!tar #rom the newly blossomed

Gowers. The buing sound o# the bees is sweet to our ears. 0n this

mountain range$ there is a pond !alled +(imar%a(āpikā/. This pond is

the store house o# ne!tar that Gows into the throat during ku5>alinī

meditation. This is purely a 3i(ine Dra!e and not e(erybody isblessed with this Gow o# ne!tar.



Vurther reading on the Gow o# ne!tarZ This is dis!ussed in two nāma-s o# 'alitā Sahasranāma *?X and *?=$ the essen!e o# whi!h is gi(en

hereZ +She has now rea!hed Per destination$ the sahasrāra$ where

Śi(a is waiting #or Per. Sahasrāra is just below the brahmarandhra$

an ori"!e in the skull that !onne!ts to !osmos The eisten!e o# this

ori"!e has not been medi!ally pro(ed. 6erhaps this is like the pores

that eist in our skin through whi!h sweat !omes out.& 9ut one !an

distin!tly #eel the !osmi! !onne!tion through this ori"!e. 9ut

a!!ording to )yur(eda$ there is marma point also known as (arma

point here$ by name adhipati&. The union o# Śi(a and Śaktī takespla!e at sahasrāra. The sādhaka$ who all along was worshipping only

the Śaktī$ begins to worship Per along with Per Creator$ Śi(a. There

is one soma !hakra in the middle o# sahasrāra. Nhen u5>alinī

rea!hes this !akra$ out o# the heat generated by Per presen!e$ the

O

ambrosia whi!h is stored there gets melted and drips through the

throat and enters the entire ner(ous system./&

Ne are able to see in the middle o# (imar%a(āpikā$ a boat made o#

rubies. 0n the boat we are able to see a beauti#ul dark green

!ompleioned damsel. She has a well de(eloped body. She has

beauti#ul eyebrows that shames ManmathaRs bow. She is smiling

pleasantly. She is wearing ear studs made o# rubies. She is urukullā

3e(i. ) re#eren!e to her is a(ailable in 'alitā Sahasranāma OA

urukullā$ and this nāma is eplained like thisZ +urukullā is a

goddess who dwells in Śrī Cakra between the boundaries o# ego and

!ons!iousness. The 9hā(anopani8ad !onsiders goddess :ārāhi as

#ather and urukullā as mother. 0t says$ :ārāhi pitur,pā kurukullā

balide(atā mātā व#र#!! पपत7 8 प# क % रक % 9ल# बललद.वत# म#त# &.R This is based

on the prin!iple that our body !onsists o# sensory organs along with



Gesh and blood that !ause the #eeling o# bodily lust. The physi!al

des!ription o# urukullā is terri#ying$ probably indi!ating that lust is

one o# the #a!tors that #orm a stumbling blo!k to the spiritual

progression./

)#ter paying our respe!ts to her$ we mo(e to the net #ort #ort

number O&$ the sun #ort.

Ne now walk through the sun #ort to rea!h bhānu prākāra bhānu

means sun and prākāra means roundabout&$ the roundabout a#ter sun

#ort. Sun shines #rom this pla!e and illuminates all the #ourteen

mythi!al worlds se(en upper worlds are mentioned in Dāyātrimantra&. )s we walk through this prākāra$ we "nd a huge hall whi!h

is !onstru!ted with lustrous rubies. There is a lotus like gold throne

pla!ed at the #ar end o# the hall. 1n the throne is seated Mārtā5>a-9hiara(a mārtā5>a re#ers to the sun&. Pe is wearing a red Gower

garland. Vlowers in the garland are deep red in !olor and are (ery

#resh #resh Gowers are spe!i"!ally mentioned to say that the Gowers

are not ae!ted by sunRs heat&. 'ight o# the sun is known as

!ak8u8mati$ whi!h means #a!ulty o# sight. Mārtā5>a-9haira(a has

two wi(es and they are Cak8u8matī and Chāyā 3e(i !hāya means

shadow&. Two o# his wi(es represent light and shadow. Sun god$ who

is also known as Mārtā5>a-9hiara(a$ is a great de(otee o#

'alitāmbikā. ) re#eren!e to this is a(ailable in 'alitā Sahasranāma

FAX$ Mārtā5>a-bhaira(ārādhyā$ whi!h is eplained thusZ +She is

worshipped by Mārtā5>a-bhaira(a. Pe is posited in the twenty #ourth

prākāra o# Śrī Iagara. Śrī Cakra is in the !entre o# this Śrī Iagara.

)nything asso!iated with Per is pre"ed with Śrī$ a sign o#

auspi!iousness. Sage 3ur(āsa says that he worships him with his wi#e

Chāya 3e(i./ )#ter worshipping Mārtha5da-9haira(a and his twowi(es$ we pro!eed to the net #ort.



Iet #ort is moon #ort #ort number & and we mo(e towards this

#ort. This pla!e is (ery !ool and pure white in !olour. There are many

stars shining in this pla!e. Ne "nd moon shining like a pure white

Gower and is surrounded by many stars. 0t is said in S!riptures that

all the twenty se(en stars$ that are re#erred in astrology are his wi(es.&

Ne pay our respe!ts to Candran moon& and eit through the moon

#ort.

1n eiting the moon #ort$ we "nd a huge #ort !alled %]gāra #ort #ort

number X$ the last #ort&. Ś]gāra means eroti! sentiments. 'alitā

Sahasranāma OF= addresses Per as Ś]gāra-rasa-saEp,r5ā$ whi!h

means that She is in the #orm o# essen!e o# lo(e. 'ike all other

abstra!tions$ lo(e also originates #rom Per. Ś]gāra #ort is built with

gold and pre!ious gems. There is a deep tren!h outside this #ort. This

tren!h is #ull o# water. There are many gold boats rowing in the

tren!h. These boats are well de!orated with pre!ious gems. 4(ery

boat !arries pretty di(ine damsels. Ne "nd Manmatha amongst them`

)#ter praying to Manmatha$ we enter into the great Ś]gāra #ort.

Nhen we enter into Ś]gāra #ort$ we pla!e our #eet with great

re(eren!e on the !intāma5i prākāra$ the roundabout #ully !onstru!ted

with the most pre!ious o# all gems$ !intāma5i. 0t is !alled !intāma5i$

be!ause it is !apable o# #ul"lling all types o# desires. )#ter !rossing

this !intāma5i prākāra$ we "nd a huge tropi!al garden with #ull o#

dierent types o# herbs$ Gowering plants$ huge lotus ponds with

inepli!able and beauti#ul lotus Gowers$ (ery tall trees$ et! and this

X

pla!e is known as Mahāpadmā7a(i 'alitā Sahasranāma XQ -

Mahāpadmā7a(ī-saHsthā&. 'alitāmbikā (isits this #orest garden

#re2uently. 0n the midst o# this Mahāpadmā7a(i$ there is a (ery hugepala!e known as Cintāma5i Dha$ the )bode o# 'alitāmbikā. 'alitā



Sahasranāma XF says$ Cintāma5i-guhāntasthā. 0n the middle o#

Cintāma5i Dha is Śrī Cakra and in the !entre o# Śrī Cakra$ is seated

'alitāmbikā.

Vrom the point where we are standing now$ we are able to see

Cintāma5i Dha. To rea!h Cintāma5i Dha$ we are now walking

through Mahāpadmā7a(i. )s we are !ontinuously re!iting 'alitā

Sahasranāma$ we did not ha(e any di!ulty in standing be#ore the

4astern entran!e o# Cintāma5i Dha. )t the outer side$ we "nd huge

(essels made o# gold and these are known as arghyapātra-s. These

(essels !ontain pure water. There will be one big (essel in whi!h

!lean water is poured. There are medium sied (essels #or the purpose

o# drinking$ washing hands$ washing #eet and #or gargling. 4(ery

time$ water is taken #rom the main (essel and used #or the purposes

mentioned abo(e and a#ter usage they are a!!umulated in smaller

(essels. Thus we ha(e "(e (essels and hen!e it is !alled pa;!apātra

one main (essel and #our medium or small sied (essels&. This gold

pa;!apātra is held by god )gni in his hands$ who stands outside the

entran!e o# the main gates o# Cintāma5i Dha. Thus$ )gni #orms the

base o# these (essels. The main (essel is also known as (ardhanī

kala%a. (ardhana means !ausing to in!rease or in!rease in

prosperity&. There is another (essel !alled sāmānyārghyapātra$

usually a !on!h. Nater to this !on!h is taken #rom the bigger (essel

o# pa;!apātra. Nater #rom this is used to puri#y the oerings made to

'alitāmbikā in!luding garlands$ #ood$ et!&. Then there is another

(essel known as (i%e8ārghyapātra spe!ial arghya (essel&.

:i%e8ārghyapātra is the body o# sun and the !ontents o#

(i%e8ārghyapātra is ne!tar and this (essel is spe!ially worshipped.

There are se(eral ma5>ala-s in this (i%e8ārghyapātra and they are agni"re&$ s,rya sun&$ soma moon& 9rahmā$ in !harge o# !reation$ not



the Creator&$ :i85u sustainer&$ <udra the destroyer&$ %(ara the

annihilator or the one who !on!eals&$ Sadā%i(a the re-!reatorL the one

=

who !reates the uni(erse annihilated by %(ara& and 3e(i ma5>ala.

9rahmā$ :i85u$ <udra$ %(ara and Sadā%i(a are known as the !hie#s

o# pa;!aktya-s. This is eplained in 'alitā Sahasranāma F She is

the abode o# all the "(e #un!tions dis!ussed abo(e. Iāma X? 6a;!a-brahma-s(ar,pinī says that She is the !ause o# all these "(e a!ts. )ll

these "(e a!ts are !arried out by Per as prāka%a !it& (imar%a %aktī&

mahā māyā s(ar,pinī. She is also known as Cit Śaktī. Cit means the!ons!iousness that is absolute and un!hanging&. These "(e gods

reside inside the (i%e8ārghyapātra and their pala!es are situated

beneath (i%e8ārghyapātra. 0t is said that all the #ourteen worlds se(en

below the earth$ the earth and si abo(e the earth& are illuminated by

these pala!es. 6reparation o# (i%e8ārghya and worshipping

(i%e8ārghyapātra are important aspe!ts in Śrī Cakra Ia(ā(ara5a

worship.

Ne are now at the main gates o# Cintāma5i Dha. Ne go around

Cintāma5i Dha to #ully understand its grandeur. Iow we are on the

eastern side. Main entran!e gates to Cintāma5i Dha are situated on

the eastern side. Ne are now #a!ing Cintāma5i Dha and to our right$

is the pala!e o# Śāmala 3e(i. Ne ha(e already seen her in the spa!e

between #orts F and A sil(er and gold #orts&. This is another pala!e

o# Śāmala 3e(i this !an be eplained as a pala!e #or reju(enation&.

To our le#t is the pala!e o# :ārāhi 3e(i. Ne ha(e already seen her in

the spa!e between #orts *X and *= #orts o# pearls and emerald&. 'ike

Mantrinī 3e(i Śāmala 3e(i&$ :ārāhi too uses this re#reshment.

Cintāma5i Dha has #our main entran!e gates$ one ea!h at the #our

!ardinals. 4a!h o# these main gates is guarded by āmnāya de(ata-s.



4astern gate is guarded by 9hu(ane%a(arī representing mantra

yoga&. South side is guarded by 3ak8i5a ālī path o# de(otion&.

Nestern side is guarded by ubjikā path o# tantra$ the main authority

being ubjikatantra&. Iorthern side is guarded by Duhya ālī path

o# knowledge&.

)s we go around$ at Southeast !orner$ we "nd a "re altar$ known as

Cidagniku5>a. 'alitāmbikā originated #rom this ku5>a. This is

eplained in 'alitā Sahasranāma $ Cidagniku5>a-saHbh,tā$ whi!h

F

is interpreted thusZ Cit @ agni @ ku5>a @ saHbh,ta. Cit meansnirgu5a 9rahman or 9rahman without attributes the #oundational

!ons!iousness&. )gni ku5>a means a "re altar$ in whi!h "re

sa!ri"!es are done by oering oblations. SaHbh,tā means born.

)gni ku5>a or the "re altar means the dispeller o# darkness. 3arkness

means la!k o# knowledge or ignoran!e whi!h is !alled a-(idyā (idyā

means knowledge&. This should not be interpreted as the one who

was born out o# the "re. She is the Supreme Cons!iousness who

dispels ignoran!e. She dispels ignoran!e through Per #orm o# pure

Cons!iousness$ who illuminates within$ dispelling the darkness o#

māyā. )#ter prostrating be#ore this "re altar and a#ter ha(ing seen

the birth pla!e o# 'alitāmbikā$ we mo(e #orward to Southwest$ where

we "nd Cakrarāja ratha$ the !hariot o# 'alitāmbikā. This is des!ribed

in 'alitā Sahasranāma =A$ Cakrarāja-rathār,>ha-sar(āyudha-pari8ktā$ whi!h is reprodu!ed here$ as re#eren!e is made to Śri Cakra

in this nāma.

Cakrarāja is the !hariot o# 'alitāmbikā in whi!h She tra(els along

with all types o# weapons. Neapons mean the ways o# attaining

suddha(idyā or pure knowledge whi!h is !alled the knowledge o# the

9rahman. This !hariot !onsists o# nine tiers. Two other !hariots$Deya!akra ratha o# Śyāmalā de(i and Diri!akra ratha o# :ārāhī de(i



always a!!ompany Cakrarāja. Cakrarāja is said to mean the Śrī Cakra$

the pla!e o# 'alitāmbikā. 6ari8ktā means adorned.

) brie# knowledge o# Śrī Cakrā be!omes a ne!essity to understand

this nāma. Śrī Cakrā !onsists o# nine partitions or angles broadly

di(ided into "(e Śaktī !akra-s and #our Śi(a !akra-s. The triangles

#a!ing upwards are !alled Śi(a !akra-s$ and the triangles #a!ing down

are Śaktī !akra-s. Śrī Cakrā !ontains #orty #our triangles in whi!h

#orty three goddesses th is 'alitai& and se(enty nine yoginī-s demi-goddesses& li(e. )ll the gods and goddesses are said to reside in Śrī

Cakra and that is why it is said that one !an per#orm p,ja to anygodgoddess in Śrī Cakra. The nāma QQ= Śrī Cakrārāja nilayā

!on"rms Per )bode in Śrī Cakra.

A

Cakrarāja also means the si !akra-s m,lādhārā to āj;a&. <atha

means base or #oundation. )r,>ha means !ontrol and sar(āyudha

means pure knowledge whi!h is !alled suddha(idyā. The si !akra-s #orm the #oundation to attain pure knowledge through whi!h mind

!an be !ontrolled in the sith !akra. The "(e psy!hi! !akra-s

represent the "(e basi! elements and the āj;a !akra represents mind.

There#ore to !ontrol the basi! elements and the mind$ pure knowledge

be!omes essential. Nhen !akra-s are !ontrolled$ siddhi-s are

attained.

)#ter worshipping Cakrarāja$ 'alitāmbikāRs !hariot$ we mo(e on to

Iorth western side$ where we "nd Deya!akra ratha$ This is the

!hariot o# Mantrinī 3e(i who is also !alled Śyamalā 3e(i. )#ter

worshipping the same$ we mo(e #orward to Iorth eastern side$ where

iri!akra-ratha is situated. This !hariot belongs to 3a5>anāthā 3e(i

who is also known as :ārāhī 3e(i. )#ter worshipping this !hariot$ we

pro!eed to the main entran!e gates o# Cintāma5i Dha.Vrom a distan!e$ through the 4astern gates o# Cintāma5i Dha$ we are



able to see the outer wall o# Śrī Cakra. Ne are greatly e!ited to get

into Śrī Cakra$ #or whi!h we are awaiting #or ne!essary permissions

#rom Śyamalā 3e(i$ :ārāhī 3e(i and 9hu(ane%a(arī 3e(i. Ne are

now waiting outside the gate$ taking rest under the huge tress o#

Mahāpadmā7a(i.

Nhile we are waiting #or ne!essary permissions$ our Duru gi(es a

small le!ture about Śrī Cakra should be read as चक"र !hakra&.

+Ne ha(e rea!hed this pla!e a#ter !rossing twenty "(e #orts and we

are about to enter into Śrī Cakra. 0 am not going into the details o#

(arious en!losures now. There are two types o# worshipping Śrī

Cakra. 1ne is ritualisti! worshipping all the nine en!losures with

Gowers$ et!. There are se(eral goddesses in these en!losures and all

o# them are worshipped be#ore rea!hing the innermost triangle and

the bindu the dot in the !enter&. The inner most triangle and the bindu

are the sour!e o# !reation o# the uni(erse. There is another way o#

worshipping Śrī Cakra through mind$ as eplained in

Q

9hā(anopani8ad भ#वन,पतनषद "&$ whi!h is based on !ertain subtle

!on(eyan!es o# )thar(a(eda. 9hā(anopani8ad is in the #orm o# s,tra-s aphorisms& and enlighten the similarity between human body and

Śrī Cakra. 9hā(ana means !ontemplation$ where only the mind is

used. Nhen you in(ol(e your mind in worship$ you are bound to ha(e

signi"!ant and instantaneous ee!ts. You must always remember

that you !an rea!h Per #eet only through your mind and not through

your sensory organs. )t the same time$ you must also remember$ that

you !annot straight away begin mental worship$ without going

through the pro!ess o# ritual worship. 0# you do that$ your sādhana

will be imper#e!t and you !annot a!hie(e the desired results.

9hāsakararāya$ one o# the greatest de(otees o# 6arā%akti in re!ent



times spoke about three stages o# worship. Virst one is worshipping

Per with gross #orms$ su!h as ha(ing Per idol$ et!. This in!ludes

na(ā(ara5a p,jā$ 'alitā Sahasranāma or Tri%atī ar!ane$ et!. 0n this

kind o# worship$ we always !onsider Per as someone dierent #rom

us and we adore Per by pla!ing Per on a higher pedestal. Nhen one

attains per#e!tion in these rituals$ he mo(es on to worship Per with

mantras$ gradually mo(ing away #rom ritualisti! worship. 0nitiation

o# mantras happens during this period. 1ne mo(es #rom 9ālā mantra

to 6a;!ada%ī and ultimately to ^o>a%ī. 4(en in mantra sādhana$ one

begins with all types o# nyāsa-s tou!hing a parti!ular part o# the bodywith spe!i"! "ngers o# the hand$ symboli!ally pla!ing 6arā%akti all

o(er the body&. 1(er a period o# time$ he dispenses all nyāsa-s and

!on!entrate only on the mantra. Nhen he is !om#ortable with this

stage$ he begins to mo(e on to the "nal stage o# his sādhana$ merely

!ontemplating Per within. Pe does not need the help o# p,jā-s and

mantra re!itations and he$ on his own establishes a !osmi! !onne!tion

with Per in deep meditation. 0n the deep state o# meditation

nir(ikalpa samādhi or deep tran!e&$ there should be nothing$ e!ept

your mind and Per subtle #orm. This stage is eplained in 'alitā

Sahasranāma X$ 3hyāna-dhyāt-dhyeya-r,pā She is the #orm o# a

triad \ the meditation$ the meditator and the obje!t o# meditation.

This triad leads to another triad \ the knower$ the known and the

knowledge. Pigher le(el o# spiritual knowledge !an be attained only

through dhyāna or meditation. Meditation is only a pro!ess o#

X?

power#ul !on!entration. <eading books and listening to sermons are

not knowledge. nowledge is attained through internal 2uest and

eploration. The store house o# knowledge is not etraneous$ but

within. The store house is nothing but the Supreme Sel#. 6ata;jali



Yoga S,tra 000.& eplains this #urther. +Unbroken Gow o# that

!on!entration in that obje!t is !alled dhyāna./&

)t the initial stages$ he tries to be!ome one with Per$ but he is not

able to sustain this union #or long. Powe(er$ he !ontinues his pra!ti!e

ignoring his own #orm and a#ter a long and he!ti! sādhana$ he realies

Per within. Iow he knows that there is no dieren!e between Per

and his own sel#$ whi!h thought destroys all his dualities$ whi!h in

turn remo(es the (eil o# māyā in his mind. This !an be #urther

eplained$ but this is not the pla!e to dis!uss more on this.

+Con!ept o# Duru is (ery important in knowing Per truly. Duru willknow his dis!iple and will take him through the stages o(er a period

o# time. The transition #rom stage one to the third stage depends upon

oneRs de(otion$ le(el o# sādhana and willingness to mo(e #orward$

without 2uestioning the intentions o# his Duru. ) true Duru knows

how to upli#t his dis!iple. ) true Duru will not take mu!h time to

shape his dis!iple. That is why 9hā(anopani8ad begins by saying

+%rīguru[ sar(akāra5abh,tā %akti[ श"&5ग$/ वक# &#रणभ ; त# श2त/6/ The

net s,tra says that only be!ause o# Duru$ the dis!iple has nine

openings in his body. 0n other words$ the Upani8ad says that the body

o# the dis!iple is in no way dierent #rom the body o# his Duru. You

will be surprised to know that the nine openings o# the body pair o#

eyes$ pair o# ears$ two nostrils$ mouth$ organs o# e!retion and

pro!reation- total nine& are the nine en!losures o# Śrī Cakra. This not

only establishes that there is no dieren!e between Duru and his

dis!iple but also establishes that there is no dieren!e between our

body and Śrī Cakra. Thus$ there is no dieren!e between Duru$ Śrī

Cakra and the dis!iple.

4a!h o# the nine en!losures ā(ara5a& o# Śrī Cakra is presided o(er

by a !akre%(arī presiding goddess o# that parti!ular ā(ara5a&. )part



X*

#rom !akre%(arī$ there is a yoginī in ea!h o# these nine ā(ara5a-s

na(ā(ara5a- nine en!losures&. Cakre%(arī is not dierent #rom

6arā%akti. 4(ery !akre%(arī represents 6arā%akti$ but in a mu!h

!on!ealed manner. 'et us assume that a lamp is !o(ered by eight

dierent (eils. Nhen we !omplete one ā(ara5a$ one o# the (eils will

be remo(ed. These (eils are known as tiraskara5i$ who is worshipped

in the beginning itsel# during na(ā(ara5a p,jā. Nhen we mo(e

towards inner triangle and bindu$ at the end o# ea!h ā(ara5a$ one (eil

is remo(ed and 6arā%akti re(eals Persel# more !learly.9ut yoginī-s are dierent. Yoginī-s !an be eplained as spiritual

powers$ symboli!ally represented as di(ine damsels. Yoginī is

deri(ed #rom the world yoke 4nglish word&$ whi!h means union.

Yoke is a word deri(ed #rom yoga$ whi!h also means union. 6ra!ti!e

o# yoga leads to the union o# jī(ātman with 6aramātman. Yoginī-s

play signi"!ant role in making this union !omplete$ by su!iently

pro(iding enough spiritual powers to jī(ātman$ so that jī(ātman is

!ompletely puri"ed to be!ome eligible to unite with 6aramātman.

'alitā Sahasranāma OF is mahā-!atu[-8a8ti-ko7i-yoginī-gana-se(ithā

Mahā-!atu[-8a8ti-ko7i means sity #our !rores or =? million.

Yoginī-gana are demigoddesses. She is worshipped by these =?

million demigoddesses also known as yogini-s. 0n Śrī Cakra$ there

are eight mātkā de(i-s also known as a8[ta māta-s& like$ 9rāhmī$

Māhe%(arī$ aumārī$ :ai%5a(ī$ :ārāhī$ 0ndrā5ī$ Cāmu5dā$

Mahālak%mī. The a8[ta māta-s ha(e eight deputies !alled as yogini-s whi!h make sity #our yogini-s. 4a!h o# these sity #our yogini-s

has one !rore or ten million attendant yogini-s. Thus the !al!ulation

o# =? million yogini-s is arri(ed. These yogini-s attend to dierent

aspe!ts o# administration o# the uni(erse.&)part #rom aiding the union o# jī(ātman with 6aramātman$ yoginī-s



also !ause the intertwining o# Śi(a and Śakti !akra-s o# Śrī Cakra in

a per#e!t and smooth manner. )t the end o# ea!h ā(ara5a$ one mudra

"nger gesture& %akti and one o# the eight a87amasiddhi-s are also

worshipped. There#ore$ at the end o# ea!h ā(ara5a$ "rst the !on!erned

!akre%(arī #ollowed by one o# the a87amasiddhi-s$ mudra %akti and

X

"nally 'alitā Mahātripurasundarī 6arā 9h77ārikā bh77ārika means

noble and majesti! Doddess& are worshipped. Nhile per#orming Śrī

Cakra p,jā$ it is always assumed that She is seated #a!ing the eastern

dire!tion and we ha(e to enter through the western dire!tion.

Nhen Duru "nished$ 9hu(ane%a(arī 3e(i Kmnāya 3e(i& in#ormed

us that permission is granted #or us to enter Per )bode$ Śrī Cakra.

Ne now !ommen!e our journey to the Supreme )bode o# 'alitā

Mahātripurasundarī 6arā 9h77ārikā.

V0<ST K:)<)) Virst en!losure&

Ne now enter the "rst ā(ara5a en!losure&. Ne "nd three tiers o#

huge s2uare walls$ white$ red and yellow in !olour. )ll the three walls

put together is known as +trilokyamohana!akra/$ whi!h is also known

as bh,pura. Trilokya mohana means attra!ting three worlds. Three

worlds !an be eplained both grossly and subtly. Drossly it means the

three worlds re#erred in three (yāhti-s o# Dāyatrī mantra$ bh,r$

bhu(ar and s(ar loka-s. Subtly the three worlds are three states o#

!ons!iousness$ a!ti(e$ dream and deep sleep states. There are A

goddesses in trilokyamohana!akra.

6residing deity o# this ā(ara5a is Tripurā!akre%(arīL )5imāsiddhi is

the siddhi de(i$ Sar(asaEk8obhi5i mudra is the mudra %akti and

6raka7ayoginī is the yoginī. )t the end o# this ā(ara5a$ all these %akti-s are worshipped. 'alitā Mahātripurasundarī 6arā 9h77ārikā is also

worshipped in ea!h o# the ā(ara5a-s. 4a!h ā(ara5a has one spe!i"!



mudra with whi!h 6arā%akti is worshipped and apart #rom the spe!i"!

mudra$ She is also worshipped with yoni mudra at the end o# ea!h

ā(ara5a. )s #ar as worshipping this prathamā(ara5a "rst en!losure&

is !on!erned$ "rst s2uare whi!h is prote!ted by ten %akti-s is white in

!olour and is to be worshipped with white Gowers. Se!ond wall or

se!ond s2uare$ whi!h has eight %akti-s is to be worshipped with red

Gowers. Third and the last wall or s2uare$ whi!h has ten %akti-s is to

be worshipped with yellow Gowers. Iow we are going to ha(e dar%an

XO

o# these twenty eight %akti-s. 3uring Śrī Cakra worship$ theinnermost triangle should be #a!ing the pra!titioner.& Iumbers

indi!ated in the image$ whi!h is a(ailable in the se!ond se!tion o# this

book and numbers indi!ated in the narration here !orrespond to the

pla!e o# that parti!ular %akti in the wall.

Virst wallZ

This wall has ten %akti-s$ whi!h in!ludes a87ama siddhi-s eight %akti-s representing supper human powers& and two other %akti-s F and A&.

0t is important to note that eight * to A& o# them are guarding the eight

!ardinalsL out o# whi!h #our o# them are guarding the #our entran!e

gates and the other #our are guarding other #our !ardinals.

*. a5imāsiddhi -खणम#ल<प . laghimāsiddhi लतघम#ल<प

O. mahimāsiddhi म!!म#ल<प . ī%ita(asiddhi =लशतवल<प

X. (a%itasiddhi वलशतल<प =. prākāmyasiddhi प" र#क#>यल<प

F. bhuktisiddhi भ % 2तल<प A. i!!hāsiddhi ?@छ#ल<प

Q. prāptisiddhi प" र#<तल<प *?. sar(akāmasiddhi व#क#मल<प

Se!ond wallZ

This wall is prote!ted by eight %akti-s$ who are !ommonly known as

a87amāt-s eight mothers or a87amātā-s. 0t is important to note that

the "rst #our o# them **$ *$ *O and *& are guarding the #ourentran!es o# Śrī Cakra and the rest guarding the #our !orners *X$ *=$



*F and *A& o# Śrī Cakra.

**. brāhmīmāt ब" र#A5म#त 8 *. māhe%(arimāt म#!.Bवररम#त 8

*O. kaumārīmāt क म#ररम#त &8 *. (ai85a(īmāt वष"&Cणव5म#त 8

*X. (ārāhīmāt व#र#!रम#त 8 *=. māhendrīmāt म#!.Dद " ररम#त 8

*F. !āmu5>āmāt च#म % Eड#म#त 8*A. mahālak8mīmāt म!#लFम5म#त 8

Third wallZ

X

This wall is prote!ted by ten mudra%akti-s. 3uring na(ā(ara5a p,jā$

at the end o# ea!h ā(ara5a$ 6arā%akti is worshipped through these ten

"nger gestures$ known as ten mudrā -s. This is also re#erred in 'alitā

Sahasranāma QFF$ da%amudrā-samārādhyā. mudrā -s are the

!on"guration o# "ngers that represent the energy o# the deity

!on!erned. They are the se!ret signs o# e!hange o# re(eren!e and

Dra!e between the pra!titioner and the deity respe!ti(ely and should

ne(er be used in publi!. Mudra-s are highly power#ul.& The last o#

these mudrā -s !an be used only by those$ who are initiated into

^o>a%ī mantra.

*Q. sar(asa]k8obhi5ī mudra%akti व#ङ " 24,लभण5 म%रश2त

?. sar(a(idrā(i5ī mudra%akti व#पवर#पवण5 म % रश2त

*. sar(ākar8i5ī mudra%akti व##कपष#ण5 म % रश2त

. sar(a(a%a]karī mudra%akti व#वशङ " 2करर म % रश2त

O. sar(onmādinī mudra%akti व,Dद " म#!दन5 म % रश2त

. sar(amāhā]ku%ā mudra%akti वम# &#!#ङ " 2क % श# म % रश2त

X. sar(akhe!arī mudra%akti व#ख.चरर म % रश2त

=. sar(abīja mudra%akti व#ब5ज म % रश2त

F. sar(ayoni mudra%akti व#य,तन म % रश2त

'alitā Sahasranāma QA is Yoni-mudrā Śi(a says to 6ār(atī Todala

tantra 00.X& +My dear$ this yoni mudra remo(es all illness. 1h`Doddess$ without elaborating 0 !an just say that it destroys great



diseases and 1h` Doddess$ without eaggerating 0 !an say that this

mudra !auses the realisation o# the mantra$ brings about dire!t

per!eption o# one Rs sel# and bestows on the pra!titioner the great

liberation./&.

A. sar(atrikha5>ā mudra%akti व#त" रGखEड# म % रश2त L

'alitā Sahasranāma QAO is trikha5>e%ī. This mudra is used to in(oke

Per during rituals. Trikhan5>a mudra also means the union o#

XX

(arious triads into single entity. Vor eample$ pra!titioner$ his Duru

and 3e(i or the knower$ the known and the path o# knowing are triads.

Merger o# triads into a single entity is the supreme knowledge that

the pra!titioner has asked #or in the pre(ious nāma using yoni mudra.

0t is also said that this mudra re#ers to the three k,7a-s o# 6a;!ada%ī

mantra. Vrom the broader perspe!ti(e$ this mudra !an be termed as

the 9rahma mudra. The etended pair o# "ngers point out to !reation$

sustenan!e and dissolution. 3uring na(ā(ara5a p,jā$ only those who

are initiated into ^o>a%ī alone !an use this mudra&.

Ne ha(e dis!ussed about A goddesses in the "rst ā(ara5a$ known as

trilokyamohana!akra and these goddesses guard three outer walls o#

Śri Cakra. 0t is also interesting to note that beginning #rom

trilokyamohana!akra$ there are no male gods in any o# the ā(ara5a-s. 4(en all the #our gates o# Śri Cakra are guarded only by goddesses.

9hā(anopani8ad says that our body is a repli!a o# Śri Cakra and our

body parts are related to these nine en!losures. 0n the "rst wall o#

trilokyamohana!akra$ also known as bh,pura$ there are ten siddhi

de(i-s. The outer most wall is guarded by siddhi de(i-s be!ause$

siddhi-s are to be ignored$ when one attains them. Sage 6ata;jali says

in his Yoga S,tra that these siddhi-s are possible only i# we de(elop

the highest le(el o# !on!entration and our ability to !onne!t to an



element like air$ water$ et!& with our !ons!iousness. 0n the present

day world$ attaining su!h siddhi-s is impossible and i# one tries to

pra!ti!e this$ with !ertainty it !an be said that he is only wasting his

time. Iow$ let us understand about these ten goddesses in the "rst

wall.

*. )5imā means ability to be!ome smaller than an atom.

. 'aghimā means ability to Goat in the air by making the body light.

O. Mahimā is the power to be!ome huge.

. %ita(a is the power o# !reati(ity and the ability to rule.

X=X. :a%it(a is the power to subjugate both li(ing as well as insentient

obje!ts.

=. 6rākāmya is the ability to get any task done in no time.

F. 9hukti siddhi is not mentioned by Sage 6ata;jali and this is out o#

the pur(iew o# eight siddhi-s known as a87amasiddhi-s. 0t is the power

to enjoy with what is attained. This siddhi is dis!ussed only in tantri!

s!riptures.

A. 0!!hā siddhi is also outside the pur(iew o# a87amasiddhi-s re#erred

by 6ata;jali. Some are o# the opinion that sar(akāmasiddhi is

i!!hāsiddhi. Ne go only by the ten goddesses mentioned in authenti!

tets and hen!e we !onsider i!!hāsiddhi and sar(akāmasiddhi as two

dierent siddhi-s. Sometimes$ sar(akāmasiddhi and prākāmyasiddhi

are !onsidered as the same. 9ut tantri! tets ha(e dierent (ersions.

0!!hā siddhi means power to attain any #orm a!!ording to his will. Pe

!an be!ome an ant and again he !an be!ome an elephant.

Q. 6rāpti is the power to go anywhere$ e(en to other worlds.

*?. Sar(akāma is #ul"llment o# all his desires.

There !ould be !ertain (ariations while interpreting siddhi-s&.

)s dis!ussed earlier$ no male god !an enter Śri Cakra. Doddesses who



guard dierent !ardinal points are known as siddhyaEbā. The ten

siddhyaEba-s dis!ussed abo(e guard ten !ardinal points. Vor

eample$ )5imā siddhyaEbā$ guard eastern !ardinal$ 'aghimā

siddhyaEbā is guarding the western !ardinal.

0t is also said that out o# these siddhyaEbā-s$ nine siddhyaEbā-s

represent na(arasa or nine emotional states. 'alitā Sahasranāma OF=

is %]gāra-rasa- saEp,r5ā$ whi!h is eplained thusZ +'alitāmbikā is

said to be the embodiment o# etra!ts rasa& o# "ner things in li#e.

There are said to be eight to ten types o# rasa-s$ though only nine types

o# rasa-s are generally mentioned. These ten rasa-s are lo(e %]gāra&$heroism$ disgust$ anger$ mirth$ #ear$ pity$ amaement$ tran2uillity and

warmth./

XF

0n the abo(e interpretation$ only nine types o# emotional states are

mentioned. The tenth one is niyati$ whi!h !an be interpreted to mean

prārabdha karma that part o# karma whi!h is !ar(ed out o# the total

sum o# karma a!!umulated o(er past se(eral births and known as

saE!ita karmaL prārabdha karma is the karma meant #or the present

li#e and to be eperien!ed in this li#e itsel#&. Iiyati also #orms one o#

the si ka;!uka-s !o(erings& o# māyā$ as per Trika philosophy.

Iiyati is not in!luded while interpreting 'alitā Sahasranāma OF=$

be!ause$ 9rahman is beyond the !on!ept o# karma and hen!e not

appli!able to Per.

The se!ond wall is prote!ted by eight di(ine mothers known as

a87amātā-s. )!!ording to tantri! tets$ these a87amātā-s originated

#rom eight dierent gods and ha(ing thus originated #rom dierent

gods$ a87amātā-s assist 6arā%akti in Per war against demons mythi!al

war against sinners&. 3emons are persistent e(il doers who are

unwilling to mend their ways. Sin!e 6arā%akti is upholder o# the



uni(erse$ She has to ensure that there is a proper balan!e between

good and bad in the world. 0# bad begins to predominate$ She

mani#ests and annihilate them. 3uring wars against perpetual

e(ildoers$ these a87amātā-s assist Per. Iow let us ha(e a look about

their origin. Serial number is their numbers in Śri Cakra and numeri!

in parenthesis re#ers to the serial order o# a87amātā-s

**. *& 9rāhmī originated #rom 9rahmā

*. & Māhe%(ari #rom Māhe%(ara

*O. O& aumārī #rom ārttikeya$ also known as Skanda. Pe is also

known as aumāra. Pe is the son o# Śi(a and 6ār(atī *. & :ai85a(ī #rom :i85u

*X. X& :ārāhī #rom :ārāha$ one o# the in!arnations o# :i85u

*=. =& Māhendrī #rom 0ndra

XA

*F. F& Cāmu5>ā is said to ha(e born #rom the body o# 6arā%akti

Persel#.

*A. A& Mahālak8mī #rom Iārāya5a

0t is also said that their !onsorts are a87abhaira(a-s. There are dierent

(ersions on this. 1b(iously$ Mahālak8mī is the Consort o#

Mahā(i85u. This is eplained subse2uently.

Nhile the ten siddhide(i-s in the outer wall represent emotional status

o# mind$ these a87amātā-s represent skin$ blood$ mus!le$ #at$ bone$

bone marrow$ pro!reati(e Guids and (itality. Their pla!es o#

residen!e in a human body are āj;ā!akra$ breasts$ na(el$ heart$ throat$

#a!e$ nose and #orehead. 9ut$ a!!ording to Śi(āgama$ instead o#

Mahālak8mīmāt$ Ca5>ī is named. 0n that !ase$ the 9haira(a !onsort

o# Ca5>ī is SaEhāra 9haira(a.

)87amātā-s and their !onsorts a87abhaira(a-s are gi(en belowZ

*& 9rāhmī - )sitā]gabhaira(a



& Māhe%(ari \ <urubhaira(a

O& aumārī - Ca5>abhaira(a

& :ai85a(ī \ rodhanabhaira(a

X& :ārāhī \ Unmattabhaira(a

=& Māhendrī - kapālbhaira(a

F& Cāmu5>ā - 9hī8a5abhaira(a

A& Ca5>i - SaEhārabhaira(a

Denerally only saptamātā-s se(en in number& are re#erred. 0n

!ertain S!riptures a87amātā-s are also re#erred. 0n that !ase$ either

Mahālak8mī or Ca5>i is named as the eighth mother. 0# Mahālak8mīis re#erred$ then there is no !orresponding 9haira(a. 0n !ertain tets$

XQ

Yamī is mentioned and !orrespondingly her !onsort is Yama lord o#

death&. There is no !orresponding 9haira(a #or Yamī too.

The third wall is guarded by ten mudra%akti-s. Ne ha(e to lea(e the

tenth mudra$ sar(atrikha5>ā mudra$ as this belongs to 6arā%akti. The

nine mudras represent nine types o# powers and they are *Q to F in

the same order& power o# agitation$ power o# "ghting$ power o#

#as!ination$ power o# subjugation$ power o# insanity$ power o#

moti(ation$ power to !onne!t to ariel beings or the power to mo(e in

(oid$ re#erring to higher spiritual le(els and the power to !reate.

Trikha5>a means di(iding something into three parts and here it

means the union o# the knower$ known and the path o# knowing

sādhana&. 9eyond this$ no #urther in#ormation is a(ailable about

these mudra%akti-s.

Thus$ i# we look at the three walls o# the "rst en!losure$ we will "nd

three planes !orresponding to the three loka-s and they are

attainments ten siddhyaEba-s relating to the mind&$ obstru!tions

a87amātā-s !ausing atta!hment to physi!al body& and powers power



o# "ghting$ et! as dis!ussed in the pre(ious paragraph& o# normal

human a!ti(ates are represented or these three stages o# normal

human a!ti(ity originated #orm Śri Cakra. The latter seems to be more

appropriate$ as the entire uni(erse has originated only #rom the !entral

triangle o# Śri Cakra and the bindu within representing Śakti and

Śi(a respe!ti(ely&. Pen!e the "rst en!losure is !alled

trilokyamohana!akra and the three loka-s are attainments$

obstru!tions and powers as dis!ussed abo(e.

S4C1I3 K:)<)) Se!ond en!losure&

Ne are now going to enter the se!ond ā(ara5a d(itīyā(ara5a <!त5य#वरण &. This en!losure is known as sar(ā%ā-parip,raka !akra

व##श# - पररप ; रक चक"र &. 6residing deity o# this ā(ara5a is

Tripure%ī!akre%(arī presiding deity o# the "rst ā(ara5a is

Tripurā!akre%(arī. The dieren!e is Tripurā in the "rst ā(ara5a and

Tripure%ī in this ā(ara5a&. 'aghimāsiddhi is the Siddhi 3e(i.

=?

Sar(a(idhrā(i5ī is the Mudrā%akti and Duptayoginī is the Yoginī. )t

the end o# this ā(ara5a$ these %aktī-s are worshipped. . 'alitā

Mahātripurasundarī 6arā 9h77ārikā is also worshipped in ea!h o# the

ā(ara5a-s. 4a!h ā(ara5a has one spe!i"! mudra with whi!h 6arā%akti

is worshipped and apart #rom the spe!i"! mudra$ She is also

worshipped with yoni mudra at the end o# ea!h ā(ara5a.

The se!ond ā(ara5a is in the #orm o# lotus petals 8o>a%adala padma

ष,डशदल पद " म & and there are siteen su!h lotus petals that #orm sar(ā%ā-

parip,raka !akra. 9etween the "rst en!losure and this en!losure$

there are three !ir!les known as tri(tta or tri(alaya$ where tri re#ers

to numeri! three and (tta or (alaya means !ir!les. There are no %aktī-

s in any o# these three !ir!les guarding Śri Cakra. There !ir!les are

not worshipped. These !ir!les mean three o# the #our puru8ārtha-s



human pursuits& (i. dharma pres!ribed !ondu!t&$ artha a!2uiring

wealth& and kāma satiating desires&. The #ourth puru8ārtha$ (i.

mok8a liberation& !an be attained only i# we rea!h the !entral triangle

o# Śri Cakra.

This ā(ara5a is worshipped in anti!lo!kwise dire!tion. The siteen

lotus petals are atta!hed to tri(tta three rings& in the outer side and

in the inner side they are atta!hed to the eight lotus petals o# the third

ā(ara5a. Iow let us begin our journey in the se!ond ā(ara5a #or

worshipping these siteen %aktī-s. 0t is to be remembered that we are

now mo(ing anti!lo!kwise dire!tion.*. āmākar8i5ī nityakalāde(ī क#म#कपष#ण5 तनGयकल#द.व5

nityakalāde(ī is to be sued to all the de(i-s mentioned

herea#ter&.

. 9uddhyakar8i5ī बद "&% "यकपषण# &5

O. )haEkārākar8i5ī -!)क#र#कपष#ण5

. Śabdākar8i5ī शHद#कपष#ण5 X. Spar%ākar8i5ī 0पश##कपष#ण5

=. <,pākar8i5ī 7प#कपष#ण5 F. <asākar8i5ī र#कपष#ण5

A. Dandhākar8i5ī गDI#कपष#ण5 Q. Cittākar8i5ī धच3#कपष#ण5

=*

*?. 3hairyākar8i5ī धCय##कपष#ण5 **. Smtyāākar8i5ī 0मत"&8 य#कपषण# &5

*. Iāmākar8i5ī न#म#कपष#ण5 *O. 9ījākar8i5ī ब5ज#कपष#ण5

*. Ktmākar8i5ī JGम#कपष#ण5 *X. )mtākar8i5ī -मत 8 &#कपषण# &5

*=. Śarīrākar8i5ī nityakalāde(ī शररर#कपष#ण5 तनGयकल#द.व5 .

3uring our journey in the pre(ious ā(ara5a$ we wound up at A. This

ā(ara5a is pla!ed opposite around =??

*indi!ated in red ink in the !hart& o# se!ond ā(ara5a #rom A o# "rst

ā(ara5a$ mo(ing in anti!lo!kwise dire!tion. 1n!e we rea!h * o# this

ā(ara5a$ we mo(e #orward only in anti!lo!kwise dire!tion.

These siteen petals re#er to multiple things and they are -



*. 4a!h petal has one (owel embedded in it. There are siteen (owels

in Sanskrit$ a to a[ - to -/&. Sin!e this 8o>a%adala padma holds all

the siteen (owels$ this !akra produ!es words$ their sound

pronun!iation& and meaning.

. These siteen petals also represent the #ollowingL "(e prā5a-s

prā5a$ apāna$ (yāna$ udāna samāna&L "(e j;ānendriya-s organs o#

per!eption \ ear$ skin$ eye$ tongue$ nose&L "(e karmendriya-s organs

o# a!tion \ mouth$ #eet$ hands$ organ o# pro!reation and organ o#

e!retion&L and mind$ thus making *= petals o# this en!losure.

O. 0t is also said that these siteen %akti-s represent siteen tithi-s onetithi is e2ui(alent to one lunar day&. Totally there are siteen tithinityā

de(i-s and they are worshipped in the innermost triangle o# Śri Cakra.

Siteen tithinityā de(i-s in!lude Mahānittyā$ who is 'alitāmbikā and

She is worshipped in the bindu$ whi!h is the !entral point o# Śri

Cakra. Ne will be worshipping tithinityā de(i-s while worshipping

eighth ā(ara5a. 9ut$ in na(ā(ara5a p,jā$ they are worshipped in the

beginning itsel#.

0t is also said that sisteen de(i-s o# se!ond ā(ara5a are des!endents

o# siteen tithinityā de(i-s$ who will be worshiped at the beginning

& to A. Ne ha(e to rea!h

=

o# na(ā(ara5a p,jā. Powe(er$ tithinityā de(i-s are not yoginī-s$

whereas all ā(ara5a de(i-s are yoginī-s.

. )part #rom the abo(e interpretation$ these siteen %akti-s also

represent siteen kalā-s o# moon and these siteen kalā-s are

represented by siteen tithinityā de(i-s$ as dis!ussed abo(e. 9ased on

this$ nityakalāde(ī is sued a#ter their names nitya also means

daily&. Powe(er$ names o# the siteen kalā-s are dierent. These

siteen kalā-s o# the moon are worshipped during (i%e8ārghya p,jā.



X. 0n their indi(idual !apa!ities$ these nityakalāde(ī-s represent the

#ollowing siteen attributes \ desire$ intelle!t$ ego$ sound$ tou!h$

#orm$ taste$ smell$ thought pro!esses$ #ortitude mental !ourage&$

re!olle!tions memory&$ names and #orms$ sour!e$ the sel# within

jī(ātman&$ eternity and the gross body.

0n the "rst ā(ara5a$ we worshipped A %akti-s and in this ā(ara5a$ we

ha(e worshipped *= %akti-s. Thus$ we ha(e so #ar worshipped O

%akti-s in Śri Cakra$ who take !are dierent aspe!ts o# sustenan!e o#

the uni(erse.

TP0<3 K:)<)) Third en!losure&Ne are now about to enter the third ā(ara5a$ known as ttīyā(ara5am

तत 8 &5य#वरणम &$ whi!h is also known as sar(a sa &" Ek8obha5a !akra व#

)4,भण चक"र &. SaHk8obha5a means !ommotion and sar(a

saEk8obha5a means all types o# !ommotions. )ll types o# mental

!ommotions originate #rom this ā(ara5a. This ā(ara5a has eight petal

lotus$ known as a87adala padma -1टदल पद " म &. This ā(ara5a is presided

o(er by Tripurasundarī Cakre%(arī presiding deity o# the "rst

ā(ara5a is Tripurā Cakre%(arī$ presiding deity o# se!ond ā(ara5a is

Tripure%ī Cakre%(arī and the presiding deity o# this ā(ara5a is

Tripurasundarī Cakre%(arī. Ne ha(e to note the minute dieren!e in

their names.& Mahimā Siddhi is the siddhi 3e(iL Sar(ākar8i5ī is the

mudra %akti and Duptatarayoginī is the Yoginī. )t the end o#

worshipping these eight de(i-s$ abo(e %akti-s are worshipped and

=O

a#ter worshipping them$ 'alitā Mahātripurasundarī 6arā 9h77ārikā is

also worshipped in ea!h o# the ā(ara5a-s. 4a!h ā(ara5a has one

spe!i"! mudra with whi!h 6arā%akti is worshipped and apart #rom the

spe!i"! mudra in this ā(ara5a Sar(ākar8i5ī is the mudra&$ She is also

worshipped with yoni mudra at the end o# ea!h ā(ara5a. 9e#ore$



going into the details$ let us worship these eight de(i-s.

The pe!uliarity o# these de(i-s is that their names begin with ana]ga.

)na]ga means bodiless. Norshipping ā(ara5a de(i-s begin #rom

western side as against the eastern side o# the se!ond ā(ara5a. They

are worshipped !lo!k wise$ west$ north$ east$ south$ north west$ north

east$ south east and south west.

*. ana]ga kusumā de(ī -नङ " 2गक% %म#द.व5

. ana]ga mekhalā de(ī -नङ " 2गम.खल#द.व5

O. ana]ga madanā de(ī -नङ " 2गमदन#द.व5 L

. ana]ga madanāturā de(ī -नङ " 2गमदन#त$#द.व5 X. ana]ga rekhā de(ī -नङ " 2गर.ख#द.व5

=. ana]ga (eginī de(ī -नङ " 2गव.धगन5द.व5

F. ana]ga a]gu%ā de(ī -नङ " 2ग-ङ " 2गश % &#द.व5

A. ana]ga mālinī de(ī -नङ " 2गम#ललन5द.व5

)ll these de(i-s represent Manmatha Cupid& in some way or other.

Manmatha is also bodiless. These de(i-s #orm Gowers$ girdle$

intoi!ation$ addi!tion$ silhouette$ urge$ goad and garland o#

Manmatha. )part #rom representing and a!ting on behal# o#

Manmatha$ they also !ause !ertain subtle modi"!ation in the mind o#

a human being and these modi"!ations are eplained as

psy!hophysi!al in nature. 6sy!hophysi!al is eplained as

2uantitati(e relations between physi!al stimuli and their

psy!hologi!al ee!ts. 0t is a sort o# body-mind !ombination.

There are dierent interpretations as to how they represent

psy!hophysi!al properties. )!!ording to one (ersion they represent

=

prakti primordial nature&$ mahat mahat means greatL a!!ording to

SāEkhya philosophy$ mahat arises #rom the union o# puru8a and

praktiL the Sel# within !an be realied only due to mahat prin!iple



and this depends upon mind&$ ego non-essential ego&$

pa;!atanmātra-s sound$ tou!h$ sight$ taste and smell&$ "(e prin!iple

elements o# the uni(erse ākā%a$ air$ "re$ water and earth&$ ten organs

o# a!tion and per!eption karmendriya-s and j;ānendriya-s&$

anta[kara5a mind$ intelle!t$ !ons!iousness and ego& and puru8a

indi(idual soul&. )nother interpretation is that these eight de(i-s

represent epression$ apprehension$ mo(ement$ elimination$ lust$

reje!tions$ attention and deta!hment.

Nhen we mo(e towards Śri Cakra$ we shed those 2ualities

represented by dierent de(i-s in dierent ā(ara5a-s and when we gonear the innermost triangle$ we are !ompletely puri"ed$ as we are

about to be!ome one with Śi(a and Śakti. Nhen we mo(e away #rom

Śri Cakra$ we attain these 2ualities and attributes one by one$ so that

when we are born$ our inner Sel# is !ompletely !o(ered by māyā. The

#ormer journey is towards liberation and the latter journey is towards

!reation.

V1U<TP K:)<)) Vourth en!losure&

Ne are now entering the #ourth ā(ara5a$ whi!h is known as

turiyā(ara5a #ourth en!losure&. This ā(ara5a is !alled as sar(a-saubhāgya-dāyaka !akra व# - भ#*य - द#यक चक"र &. )ll types o# prosperity

originate #rom this ā(ara5a. Sar(a-saubhāgya-dāyaka means gi(er o#

all kinds o# prosperity$ in!luding both material and spiritual.

6residing deity o# this ā(ara5a is Tripura(āsinī !akre%(arī$

Sar(a(a%a]karī is the Mudrā%akti and SaEpradāyayoginī is the

Yoginī. )t the end o# this ā(ara5a$ the abo(e %aktī-s are worshipped.

. 'alitā Mahātripurasundarī 6arā 9h77ārikā is also worshipped in ea!h

o# the ā(ara5a-s. 4a!h ā(ara5a has one spe!i"! mudrā with whi!h

6arā%akti is worshipped and apart #rom the spe!i"! mudra$ She is also

worshipped with yoni mudra at the end o# ea!h ā(ara5a. This ā(ara5ais in the #orm o# a triangle and there are * %akti-s in this triangle.



=X

This is the "rst triangle that we !ome a!ross when we enter into Śri

Cakra. Śri Cakra has nine triangles like this and out o# this nine$ #our

triangles are #a!ing upwards and "(e triangles are #a!ing downwards.

These nine triangles interse!ting ea!h other gi(e rise si ā(ara5a-s

and O triangles. )ll these triangles represent 3i(ine 6ro!reati(e

energy. Vour upward #a!ing triangles are known as Śi(a !akra-s

triangles& and the "(e downward #a!ing triangles are known as Śakti

!akra-s.

This ā(ara5a !onsists o# * triangles. Nhen we worship these de(i-s$

we ha(e to mo(e in anti!lo!kwise manner.

*. Sar(asaEk8obhi5ī %akti व#)4,लभण5 श2त

at the end o# the name$ %akti is to be added&

. Sar(a(idra(i5ī व#पवरपवण5

O. Sar(ākar8i5i व##कपष#खण

. Sar(āhlādinī व##K#!दन5

X. Sar(asaEmohinī व#)म,!!न5

=. Sar(astaEbhinī व#0त)लभन5

F. Sar(ajEbhi5ī वज# &) ल 8 भण5

A. Sar(a(a%a]karī व#वशङ " 2करर

Q. Sar(ara;janī व#रLजन5

*?. Sar(onmādinī व,Dद " म#!दन5

**. Sar(ārthasādhinī व##थ##धधन5

*. Sar(asaEpattip,ra5ī व# &) पप3प7ण5

*O. Sar(amantramayī व#मDद " Gमय5

*. Sar(ad(and(ak8aya]karī %akti <व#Dद " <&4यङ " 2करर श2त

Their worship begins #rom the 4ast and pro!eeds in anti!lo!kwise

manner. These #ourteen %akti-s are re#erred as the #ourteen upperworlds as mentioned in 9rahmagāyātrī mantra and these worlds are



9h,$ 9hu(a$ S(a$ Maha$ Wana$ Tapa and SatyaE. 0t is also said that

==

these #ourteen %akti-s represent #ourteen important nā>ī-s tubular

(essels& in our body and they are alaEbhu%ā$ kuh,$ (i%(odarā$

(āra5ā$ hastijih(ā$ ya%o(ati$ payas(inī$ gāndhārī$ p,%ā$ %aEkhinī$

saras(atī$ i>ā$ pi]galā and su8umna. These nā>ī-s help in e!retion$

pro!reation$ digestion$ lo!omotion$ hearing$ (ision$ taste and o#

!ourse three di(ine nā>ī-s. i>ā$ pi]galā and su8umna. Powe(er$

Yoga!,>āma5i Upani8ad (erses *A$*Q and ?& talks about only ten

nā>ī-s represent those nā>ī-s not mentioned in the Upani8ad&.

There are other (ariations also.

The abo(e * %akti-s are in !harge o# #ourteen 2ualities or attributes

su!h as mental agitation$ !hasing away e(il thoughts&$ attra!tion

physi!al&$ !ausing happiness$ delusion māyā&$ obstru!tion in the

path Sel#-realiation&$ release releasing obstru!tions in the path o#

Sel#-realiation&$ subjugation surrendering to Per&$ rejoi!ing

eperien!ing 9liss&$ maddening$ a!!omplishment o# desires both

material and spiritual&$ pro(iding wealth material wealth&$ all

mantras to !on2uer mind& and dispelling all types o# dualities

dispelling &. Nhen this ā(ara5a is worshiped$ She sends the right

Duru to the worshiper who will take him to higher spiritual le(els. 0t

is also said that Śi(a Pimsel# appears as Duru in human #orm. This

also establishes the dieren!e between Duru imparts spiritual

knowledge$ leading to Sel#-realiation& and guru who initiates into

mantras and tea!hes the aspirant about per#orming p,jā-s and other

rituals&.

)t the end o# the #ourth ā(ara5a$ we ha(e worshipped == %aktī-s.

Virst ā(ara5a AL se!ond ā(ara5a *=L third ā(ara5a A and this #ourth&ā(ara5a * totalling to ==&.



V0VTP K:)<)) Vi#th en!losure&

Ne are now entering "#th ā(ara5a$ whi!h is known as pa;!amā(ara5a

"#th en!losure&. This ā(ara5a is !alled Sar(ārthasādhaka!akra

व##थ##धकचक"र &. Ten primary prā5a-s originate #rom this ā(ara5a and

ea!h (ital breath is represented by a %akti. There are ten triangles in

this ā(ara5a and ea!h triangle is presided o(er by a %akti. Thus there

=F

are ten %akti-s in this en!losure. 9y worshipping the %akti-s in this

ā(ara5a$ Duru-dis!iple relationship is strengthened. Sar(ārtha means

a!!omplishments o# all our aims and obje!ts o# this li#e and in

parti!ular$ Sel#-realiation and !onse2uent liberation #rom the

pro!ess o# transmigration. This ā(ara5a is presided o(er by Tripurā%rī

Cakre%(arī and Sar(onmādinī is the Mudrā%akti and ulotīr5ayoginī

is the Yoginī. She in!reases spiritual knowledge through strongly

bonding Duru-dis!iple relationship. )#ter worshipping them at the

end o# this ā(ara5a$ 'alitā Mahātripurasundarī 6arā 9h77ārikā is

worshipped with yonimudra.

This ā(ara5a !onsists o# *? triangles. Nhen we worship these de(i-s$

like in the pre(ious ā(ara5a$ we ha(e to mo(e in anti!lo!kwise

manner. These de(i-s also represent ten (ital breaths - prā5a$ apāna$

(yāna$ udhāna$ samāna$ nāga$ k,rma$ kkara$ de(atatta and

dhana;jaya. 4a!h o# these prā5a-s o!!upy !ertain spe!i"! parts in a

human body. 6rā5a in the !hestL apāna in the na(el and is the !ause

#or pro!reation and e!retionL (yāna in nostrils$ stoma!h and is the

!ause #or !ir!ulation o# blood and lymphL udhāna ha(ing its abode at

throat and !ir!ulates in arms and legsL samāna !auses digesti(e "re

ja7harāgni&. These "(e are primary prā5a-s and the net "(e are

se!ondary prā5a-s and their #un!tions are nāga in (omitingL k,rma inwinking o# eyesL hkara in digestionL de(atatta in yawning and



sleepingL and dhana;jaya is the !ause #or subtle sounds within the

body and this does not lea(e the body e(en a#ter deathL by !ontinuing

to remain in the !orpse$ it makes the !orpse to de!ay and at the time

o# !remation$ it es!apes through the skull by breaking open the skull.

0t !ontinues to remain in the !orpse that is buried and makes the

!orpse to de!ay and "nally es!apes through the skull a#ter a #ew days

in the same manner dis!ussed abo(e.

*. Sar(asiddhipradā de(ī व#ल<पप" रद# द.व5

. Sar(asaEpatpradā de(ī व#)पGप" रद# द.व5

O. Sar(apriya]karī de(ī व#पप" रयङ " 2करर द.व5

. Sar(ama]galakāri5ī de(ī व#मङ " 2गलक#ररण5 द.व5

=A

X. Sar(akāmapradā de(ī व#क#मप" रद# द.व5

=. Sar(adu[kha(imo!inī de(ī वद# &/&% खपवम,धचन5 द.व5

F. Sar(amtyupra%amanī de(ī वम# त"&8 यप" $शमन5 द.व5

A. Sar(ighnani(āri5ī de(ī पव#Mनतनव#ररण5 द.व5

Q. Sar(ā]gasundarī de(ī व##ङ " 2गDद "&% दरर द.व5

*?. Sar(asaubhāgyadāyinī de(ī व# भ#*यद#तयन5 द.व5

Their worship begins #rom the eastern side and pro!eeds in

anti!lo!kwise manner. The dieren!e between the pre(ious ā(ara5a

is that the #ormer was gross in nature like material wealth$ et! and this

ā(ara5a ias purely in subtle in nature and deals with in(isibilities like

prā5a. )part #rom !ontrolling prā5a-s$ these ten %akti-s !ontrol the

#ollowing. They are bestowing e(erything$ gi(ing material wealth$

worthiness both material and spiritual&$ #ul"lment o# all types o#

desires$ remo(al o# sorrow and pain$ remo(ing all pains at the time o#

death and #oretelling death 9irth and death are always pain#ul$ hen!e

there is an urgent need to get liberated in this birth itsel#. 0t is said thate(eryone knows (ery !learly$ when the pro!ess o# death is initiated



in his or her body. 0t is also said that pro!ess o# death does not e(en

last #or a #ew se!onds.&$ remo(al o# all obstru!tions both in spiritual

and material li#e$ gi(ing a good eternal appearan!e and good looks

and bestowing both material and spiritual prosperity. Vrom this

ā(ara5a onwards$ knowledge about Śi(a is imparted gradually.

0n order to merge with Śi(a$ to whom alone an indi(idual soul !an

merge to get total liberation$ one has to ha(e !omplete knowledge o#

Śi(a. Śi(a here means 9rahman. Su!h a soul merges with Śi(a

9rahman&$ to be!ome one with Pim. This !an be done only by

'alitāmbikā$ as eplained in 'alitā Sahasranāma FF$ Śi(a-j;āna-pradāyinī.

Vurther reading on Śi(a-j;āna-pradāyinīZ She imparts the

knowledge o# Śi(a$ the Ultimate. Śi(a j;āna knowledge& means the

knowledge o# the 9rahman$ whi!h is also known as the Supreme

=Q

knowledge. To know Śi(a$ one should "rst know Pis Śaktī$ who

alone is !apable o# leading a person to the 9rahman or Śi(a.

<āmāya5a says wind !an be realied through mo(ements$ "re !an

be realised through heat and Śi(a !an be realied only through Śaktī.R

0t !an also be said that Śi(a is the sour!e o# knowledge #or Per. 0t is

said %aEkaraE !aitanyam whi!h means that Śi(a is both j;āna and

kriyā. Pe is the so(ereign$ pure #ree will in knowledge and a!tion.

9ased upon this prin!iple$ Śi(a S,tra-s opens by saying

!aitanyamātmā. Caitanyam means !ons!iousness o# the highest

purity and knowledge. There is no dieren!e between 9rahman and

the highest #orm o# !ons!iousness. 9ut how Śaktī alone is !apable o#

unra(elling Śi(a This is answered by Śi(a S,tra 0.=& again whi!h

says that by meditating on Śaktī$ the uni(erse disappears as a separate

entity thereby un(eiling Sel# illuminating Śi(a. The pro!ess o# su!h



happening is des!ribed in Spanda ārikā 0.A& another treatise o#

ashmiri Sai(ism& whi!h says the empiri!al indi(idual !annot ward

o the urge o# desires. 9ut entering the energeti! !ir!le o# the Sel#

Śi(a&$ he be!omes e2ual to that Sel#.R The seeker o# Śi(a be!omes

Śi(a himsel#. This is known as Śi(a j;āna and She imparts this kind

o# Supreme knowledge. 0t is also said that Śi(a !annot be attained

without "rst realising Śaktī. She alone !an lead one to Śi(a. Śi(a is

ina!!essible dire!tly. Unless She !hooses to impart the re2uired

Supreme knowledge$ none !an realise Śi(a. Pen!e$ She is !alled

Śi(a-j;āna-pradāyinī.S0TP K:)<)) Sith en!losure&

Ne are now entering the sith ā(ara5a 8a87hā(ara5a&$ whi!h is

known as Sar(arak8ākara!akra व#र4#करचक"र &. This ā(ara5a has ten

triangles and ea!h triangle is presided o(er by a %akti. 1n the subtle

side$ sar(arak8ākara means prote!tion #rom the spiritual stage

attained. Duru-dis!iple relationship that was strengthened in the

pre(ious ā(ara5a leads to destru!tion o# duality in this ā(ara5a$ whi!h

ultimately leads to liberation. 1n the grosser side$ these ten %akti-s

represent ten digesti(e "res. Ten prā5a-s o# the "#th ā(ara5a$ now

trans#orms into ten digesti(e "res ten aspe!ts o# digestion$

F?

absorption and e!retion&. This ā(ara5a is presided o(er by

Tripuramālinī Cakre%(arī. Sar(amahā]ku%ā is the Mudrā%akti and

Iigarbhayoginī is the Yoginī. 0n this ā(ara5a also$ worship is to be

done in anti!lo!kwise manner. Iow$ let us worship these ten %akti-s.

*. Sar(aj;āde(ī व#N#द.व5

. Sar(a%aktide(ī व#श2तद.व5

O. Sar(ai%(aryapradāde(ī वCBवय#प" रद#द.व5

. Sar(aj;ānamayīde(ī व#N#नमय5द.व5 L



X. Sar(a(yādhi(inā%inīde(ī व#Oय#धधपवन#लशन5द.व5

=. Sar(āthāras(ar,pāde(ī व##थ#र0व7प#द.व5

F. Sar(apāpaharāde(ī व#प#प!र#द.व5

A. Sar(ānandamayīde(i व##नDPमय5द.पव

Q. Sar(arak8ās(ar,pi5īde(ī व#र4#0व7पपण5द.व5

*?. Sar(epsitaphalapradāde(ī व.!तफलप" रद#द.व5

'ike other ā(ara5a-s$ we pro!eed #rom the 4astern side in

anti!lo!kwise manner. 0# we look at de(i-s in (arious ā(ara5a-s$ we

!an understand that their a!ti(ities be!ome more subtle as we pro!eed

towards the !entral triangle. )n aspirant who has rea!hed this stageis #urther "ne tuned to make him eligible to attain Per. Powe(er$ he

has to be still more per#e!ted to merge into the 6rakā%a #orm Śi(a.

Śi(a is worshipped in the bindu$ the !entral point o# Śri Cakra.

Creation begins #rom Pim and leads to the immediate net triangle$

the innermost triangle o# Śri Cakra. The three angles o# the innermost

triangle represent i!!hā$ j;āna and kriya %akti-s.

'et us "nd out how these %akti-s !leanse the aspirant. Virst de(i gi(es

him all the re2uisite knowledge so that he is !ompletely #reed #rom

māyā. 0n this stage$ the aspirant begins to realie +0 am That/. This

de(i imparts this knowledge by saying$ +You are That/. Se!ond de(i

gi(es him ne!essary spiritual energy to trans#orm into a yogī$ in

whom the union between the indi(idual soul and 9rahman takes

F*

pla!e. ) yogī is the one$ whose indi(idual !ons!iousness is yoked

with Supreme Cons!iousness. Third de(i assists him in attaining

mastery o(er all types o# knowledge that leads him to realiation.

Vourth de(i ensures that su!h knowledge stays with him. 3uring

spiritual pra!ti!es$ one will not pay attention to his or her physi!al

body. 3ue to la!k o# physi!al a!ti(ities$ he is bound to ha(e some



disease or other in modern times it is about diabetes and heart

ailments&. Pe has no time or in!lination to take !are o# his body.

0nstead$ "#th de(i takes !are o# his body and #rees him #rom all types

o# diseases it !an be obser(ed that those who are at highest spiritual

le(el ha(e paun!h. This is the reason why many an!ient sages ha(e

been depi!ted with big bellies&. Sith de(i supports all his or her

spiritual pra!ti!es please re!all 'alitā Sahasranāma =XQ sar(ādhāra.

4(ery de(i in Śri Cakra is !onne!ted to any one o# the nāma-s o#

Sahasranāma&. Nhen one attains liberation$ e(en the tra!es o# karmi!

imprints ha(e to be remo(ed. Se(enth de(i does this. 6arā%akti is anembodiment o# purity. 0n order to go anywhere near Per$ one has to

be puri"ed. This puri"!ation pro!ess is related to mind. Nhen one is

able to rea!h this ā(ara5a$ it means that he has almost disowned his

body. This !on!ept is not appli!able to na(ā(ara5a p,jā$ whi!h is

done eternally. Nhat is being dis!ussed here is related to

9hā(anopani8at mental worshipL bhā(ana means !ontemplation&.

There is a re#eren!e about physi!al and mental worship. ) king built

a temple and "ed a date #or its !onse!ration. Pe prayed to Śi(a that

Pe should be present personally during !onse!ration rituals. 9ut Śi(a

re#used and said that Pe has already a!!epted in(itation #rom

someone else$ who is also building a temple (ery !lose to kingRs

temple and the !onse!ration is "ed and both these dates !oin!ided.

ing was surprised and asked his men to "nd out this temple. Pis

men !ould not "nd any temple nearby. ing was surprised and

re2uested Śi(a to show him the temple so that he !an be present to

attend the !onse!ration #un!tion. Śi(a told him the pla!e and asked

the king to go to that pla!e only the net day$ the day "ed #or

!onse!ration. ing went to that pla!e and he did not "nd any temple.

9ut there was a hut in that pla!e and in #ront o# the hut$ there was a



F

man in rags who was bursting with emotions with tears rolling down

his eyes. ing !alled him and without opening his eyes he told the

king not to disturb him as he was per#orming !onse!ration o# his

temple. Iow king understood why Śi(a did not a!!ept kingRs

in(itation and gladly a!!epted the poor manRs in(itation. This story

highlights the power o# mental worship.&

4ighth de(i !auses 9liss. Nhen the mind sheds all types o# thought

pro!esses$ mind be!omes pure. 0n a !ompletely puri"ed mind$ all

types o# dualities are annihilated. Nhen the mind is pure$ oneeperien!es 9liss. This stage !annot be eplained that easily. This

9liss is to be eperien!ed. Vor no reason$ one be!omes emotional and

enters into the state o# 9liss. The only eternal symptom o# 9liss is

tears rolling down. Iinth de(i prote!ts this yogī !ompletely this is

the stage where one !annot #all #rom his spiritual le(el attainedL there

are many instan!es where one #alls #rom his hard earned spiritual

le(el. 0# one #alls #rom his spiritual le(el$ it is (irtually impossible to

get ba!k to his original spiritual le(el. There#ore one has to be

etremely !autious while pursuing spiritual path&. Tenth de(i grants

his two wishes o# #alling at Per lotus #eet "rst and later getting

liberated. This de(i appro(es him to go to the net ā(ara5a.

S4:4ITP K:)<)) Se(enth en!losure&

Ne are now about to enter the se(enth ā(ara5a or saptamā(ara5a

sapta means se(enL please re!all saptamatā-s&$ whi!h is known as

sar(arogahara!akra व#र,ग!रचक"र &. This ā(ara5a has eight triangles

and ea!h triangle is presided o(er by a (āgde(ī. This ā(ara5a is

presided o(er by Tripurāsiddhā Cakre%(arī. Sar(ake%arī is the

Mudrā%akti and <ahasyayoginī is the Yoginī. These eight (āgde(ī-s

!omposed 'alitā Sahasranāma. Nhile re!iting 'alitā Sahasranāma$



they are worshipped as 8i-s in 8yādi nyāsa[ they are worshipped

as (a%inyādi (āgde(atā 8aya[ वलशDQ#!द व#*द.वत# Rषय/&. They

!omposed 'alitā Sahasranāma and made its maiden rendition. 1n

the subtler side$ they preside o(er all the X* Sanskrit alphabets and

hen!e they are known as (āgde(ī-s this !an also be written as

FO

(ā!de(ī-s&. :ā! means to epress$ to speak$ et!. Nithout sound$ we

!annot understand anything. 6arā%akti has gi(en them powers to

administer e(erything related to alphabets. These eight (ā!de(ī-s

ha(e attained !omplete mastery o(er language. 9ut #or their mastery$'alitā Sahasranāma$ an amaing masterpie!e$ would not ha(e !ome

into eisten!e. 'ike prime(al stage o# (ā!$ they work on the

subtleties o# human mind su!h as spiritual ignoran!e$ mind$ intelle!t

and ego. Subtleties o# mind need thorough trans#ormation in order to

understand the tea!hings o# Duru$ +tat t(aE asi/ You are That&.

Nhen Duru tea!hes the !on!ept o# +tat t(aE asi/$ the student should

arm +ahaE brahmaE asi/ 0 am That&. Merely making a statement

saying that 0 am 9rahman is not realiation. 9rahman is to be

eperien!ed through 9liss. These eight de(i-s do this subtle work #or

those who are eligible to ha(e this Supreme nowledge. Mental

aJi!tions are !alled roga si!kness& and as these eight (ā!de(ī-s

remo(e mental si!kness. This ā(ara5a is known as

sar(arogahara!akra$ where sar(a mens allL roga means si!kness and

hara means destroying. Iow$ let us get to know these eight (ā!de(ī-

s. )s in other ā(ara5a-s$ they are also worshipped in anti!lo!kwise

manner.

*. :a%inī (āgde(ī वलशन5 व#*द.व5

. āme%(arī (āgde(ī क#म.Bवरर व#*द.व5

O. Modinī (āgde(ī म,!दन5 व#*द.व5



. :imalā (āgde(ī पवमल# व#*द.व5

X. )ru5ā (āgde(ī -रण# व#*द.व5

=. Waini (āgde(ī जCतन व#*द.व5

F. Sar(e%(arī (āgde(ī व.Bवरर व#*द.व5

A. aulinī (āgde(ī क ललन5 व#*द.व5

)part #rom what is eplained abo(e$ these eight (ā!de(ī-s also

represent purya87aka whi!h !onsists o# the #ollowing eight - *&

"(e organs o# a!tion karmendriya-s&$ & "(e organs o# senses

j;ānaendriya-s&$ O& anta[kara5a #our in numbers - manas$ buddhi$

F!ittam and ahaHkāra or ego&$ & "(e prā5a-s prā5a$ apā5a$ et!&$ X&

"(e elements ākā%a$ air$ et!& =& desire$ F& ignoran!e and A& karma.

Nith this ā(ara5a$ worshipping o# se!ondary deities in Śri Cakra gets

!ompleted. 0n!luding this ā(ara5a$ we ha(e so #ar worshipped Q

%akti-s. Powe(er$ "#teen tithi nityā de(i-s are worshipped outside the

innermost triangle$ whi!h is being dis!ussed subse2uently.

Duru Ma5>ala

0M)D4 O

9elow )ru5ā (āgde(ī image O abo(e&$ three lines !an be noti!ed

indi!ated by an arrow mark&. This is !alled Duru Ma5>ala$ where

Duru-s reside. There are #our types o# Duru-s. Virst is 6araguru$ who

is the "rst Duru or Kdi Duru. Kdi Duru is Mahākāme%(ara. 0t is Pe$

who has initiated Mahākāme%(arī into Śrī :idyā. Thus Śi(a be!omes

the "rst Duru and the "rst dis!iple o# Śrī :idyā lineage is 6arā%akti.

There#ore Kdi Duru Mahākāme%(ara and Pis dis!iple

Mahākāme%(arī are worshipped in the inner most triangle and the

bindu within. 0# we look at the image O$ abo(e the Gat end o# the

innermost triangle and below the triangle where )ru5ā (āgde(i

resides$ there are three horiontal parallel lines. This is the pla!e our



Duru-s li(e. There are three types o# Duru-s in Śrī :idyā !ult. 1neRs

own Duru is known as s(aguru. Pe is the one who initiates the

FX

aspirant into Śrī :idyā !ult. Pe is o#ten !alled Duruji`` Pe should be

a Sel#-realied person iand should be !apable o# taking the aspirant

beyond māyā. ) true Duru is the one who !are#ully #ollows up with

those who are initiated and takes them to su!!essi(e higher stages$ till

6arā%akti is realied. Pis job does not end here. )#ter making the

aspirant to realie 6arā%akti$ he has to make the aspirant realie Śi(a.

) Duru has to tirelessly work hard with his students$ till they are ableto e(ol(e themsel(es. 1nly this type o# Duru is !onsidered on par

with 6arā%akti and not those who merely initiate his dis!iples. 0# the

se!ond type o# guru is !onsidered on par with 6arā%akti$ both the guru

and his students a!!rue huge amount o# insurmountable karma. This

is to be always kept in mind be#ore getting initiated into Śrī :idyā

!ult. 'alitā Sahasranāma F*O says that 'alitāmbikā Persel# is in

the #orm o# Duru Ma5>ala.

Vurther readingZ This s!ene takes us ba!k to the situation at the time

o# "rst appearan!e o# this Sahasranāma. )ll gods and goddesses are

seated in 'alitāmbikā-s royal !ourt. Sapta se(en& ri8i-s$ other ri8i-s$

eighteen siddha-s and other saints are also seated. The seating

arrangement was as per the proto!ol. There is a huge throne made

out o# gold and the best o# pre!ious stones. Suddenly$ there was a

di(ine #ragran!e that spread throughout the royal !ourt and the whole

area was "lled with radiating red light. 'alitāmbikā entered the !ourt

along with Per assistants. )ll those seated got up and paid their

obeisan!e to Per. Per #orm is des!ribed in dhyāna (erses. She had

earlier summoned Per eight :ā! 3e(i-s and spoke to them thusZ +The

eight o# you got the power o# your (ā! mastery o# spee!h& through



my blessings. You are appointed to pro(ide the power o# (ā! to my

de(otees. You are aware o# the se!rets o# my Śrī Cakra. You

perpetually !hant my name with great de(otion. There#ore$ 0

!ommand you to s!ript a (erse about me !onsisting o# *??? nāma-s.

Nhen my de(otees re!ite this (erse$ 0 should deri(e immense

satis#a!tion. The (erse should ha(e my name as its !a!het/. She

emphasied three points #or !omposing the (erse. Virst$ it should

ha(e *??? nāma-sL se!ond$ the (erse should ha(e Per name

embossedL third$ She should be grati"ed when Per de(otees re!ite the

F=(erse. 9earing Per !ommand in mind$ :ā! 3e(i-s !omposed su!h a

(erse and were ready #or the re!itation. Nhen 'alitāmbikā nodded

Per head$ :ā! 3e(i-s !ommen!ed their re!itation and 'alitā

Sahasranāma was de!lared to the uni(erse. She epressed Per

immense happiness by nodding Per head o#ten and smiling

#re2uently while attenti(ely listening to their rendition. She also

en!ouraged the :ā! 3e(i-s by saying goodR and e!ellentR.

6lease re#er 'alitā Sahasranāma O== to OF*.

Vurther reading on purya87akaZ as told by sage :āsi87ha to 'ord

<ama in Yoga-(āsi87ha - :0.X&. 9rahman who is without beginning

or end and whi!h is the seed o# the uni(erse$ be!oming dierentiated

is jī(a soul&L subje!ting itsel# to the idea o# separateness$ it be!omes

ahaHkāra ego& with manana !ontemplation&$ it be!omes manas

mind&L with the !ertainty o# intelligen!e$ it be!omes buddhi

intelle!t&L then the "(e elements sound$ et!& through indriyā-s

sensory organs&. Nith the thought o# the body$ it be!omes the body

itsel#L with the thought o# a (essel$ it be!omes the (essel. ) #orm

subtle body&$ ha(ing su!h a nature is !alled purya87aka body or eight

!onstituents o# the body. The eight !onstituents are mind$ ego$



intelle!t$ sound$ tou!h$ sight$ taste and smell$ the last "(e together

known as tanmātra-s.

Vurther readingZ 'alitā Sahasranāma F*O is Duru-ma5>ala-r,pi5ī and is eplained thusZ

This nāma subtly !on(eys that the meaning and interpretation o#

kāmakalā should be learnt only #rom a Duru as this has intrinsi! and

subtle meaning. Most o# these interpretations ha(e already been dealt

with elaborately. Duru ma5>ala means lineages o# Duru-s. Śrī :idyā

atta!hes great importan!e to Duru and his lineage. Nhate(er Duru

says should be "nal. 'ineage o# Duru is stressed be!ause$ rituals and

!ertain pro!edures dier #rom ma5>ala to ma5>ala ma5>ala here

means group& and ea!h ma5>ala #ollows dierent !ustoms and

pra!ti!es. 4a!h Śrī :idyā student will ha(e three !ategories o# Durus

- Duru$ 6aramaguru DuruRs Duru& and 6arame87higuru

FF

6aramaguruRs Duru&. 3uring na(ā(ara5a p,ja$ all these Duru-s are

worshipped along with many other Duru-s. This nāma says that She

is in the #orm o# Duru ma5>ala. There is no dieren!e between Duru

and 'alitāmbikā$ hen!e this nāma. The "rst Duru or Kdi Duru is Śi(a.

Duru is also worshipped in sahasrāra$ where She !onjoins Śi(a.

6rimarily there are three types o# Duru 'ineages. They are #or

kādi(idhyā upāsaka-s and hādi(idhyā upāsaka-s who are initiated

into 6a;!ada%ī mantras. Separate Duru 'ineage eists #or ^o>a%ī

upāsaka-s. Upāsaka-s mean worshippers. Nhat is des!ribed here is

the one that belongs to ^o>a%ī upāsaka-s. There are three types o#

Duru-s in ea!h o# these lineages. They are 3i(yaguru-s$ Siddhaguru-s and Māna(aguru-s. 'et us now understand them. 4a!h āmnāya

sa!red tradition !omprising o# paprit!ular assemblage o# gods& has

one prin!iple Duru. Pe is the one who had laid down the methods o#

worship in that parti!ular āmnāya. Kmnāya means sa!red tradition.



Iumber o# Duru-s under ea!h group diers #rom tradition to tradition

and similarly$ the names o# Duru-s also dier. 1neRs Duru is

worshiped in the lower most line$ marked as =. DuruRs Duru$ known

as 6aramaguru is worshiped in the middle line marked as X and

6aramaguruRs Duru is known as 6arame87hi Duru and he is

worshipped in the top line$ marked as . 6arame87hi means

supreme. 0n other words$ Duru would ha(e been initiated by his Duru

who is 6aramaguru #or us& and 6aramaguru would ha(e been

initiated by 6aramaguruRs Duru who is 6arame87hi Duru #or us&.

Tradition #ollowed in this arti!le is as per 6ara%urāma kalpa s,tra$ thebest authenti! (ersion o# Śrī :idyā upāsa5a.

There are (ariations about where to worship these three types o#

Duru-s. The right method would be to worship di(yaguru-s in =$ as

they are (ery !lose to 6arā%akti. Siddhaguru-s should be worshipped

in X and Māna(aguru-s should be worshiped in $ away #rom

6arā%akti$ whi!h means they ha(e to intensi#y Per !ontemplation still

#urther.

0# we look at the image detailed image a(ailable in the se!ond

se!tion&$ we !an "nd three lines marked $ X and =. 0n our

FA

6arame87hi Duru is worshiped along with "(e other di(yaguru-s.

Iine 3i(yaguru-s are #rom * to X&Z The #ollowing Duru Ma5>ala is

#or ̂ o>a%ī upāsaka-s.

*. :yomātītāmbā Oय,म#त5त#>ब#

. :yome%yambā Oय,म.Bय>ब#

O. :yomagāmbā Oय,मग#>ब#

. :yoma!āri5yambā Oय,मच#ररEय>ब#

X. :yomasthāmbā Oय,म0थ#>ब#

0n X our 6aramaguru is worshiped along with nine Siddhaguru-s and



they are #rom * to Q&

*. Unmanākā%a ānandanātha :Dद " मन#क#श JनDPन#थ

0n subse2uent eight names$ ānandanātha JनDPन#थ & is to be added

net to their names.&

. Samanākā%a मन#क#श

O. :yāpakā%a Oय#पक#श

. Śaktyākā%a श2Gय#क#

X. 3h(anyākā%a &" वDQ#क#श

=. 3h(animātrā &" वतनम#त"&#

F. )nāhatākā%a -न#!त#क#श A. 9ind(ākā%a त" रबDद " <&#क#श

Q. 0ndrākā%a ?Dद " र#क#श

0n = our Duru the one who has initiated into Śrī :idyā !ult$ is

worshiped along with nine māna(aguru-s and they are #rom * to Q&

*. 6aramātma ānandānātha परम#Gम JनDP#न#थ

0n subse2uent eight names$ ānandanātha JनDPन#थ & is to be added

net to their names&

FQ

. Śāmbha(a श#>भव O. Cinmudra धचDद " म%र

. :āgbha(a व#*भव X. 'īlā लरल#

=. Sambhrāma म" र#म F. Cida धचद

A. 6rasanna प" रDद " न Q. :i%(ānandanātha पवBव#नDPन#थ

) Duru$ either at the time o# initiation or during p,r5ābhi8eka !on#ers

a dīk8ā name to the aspirant. Method o# initiation is purely DuruRs

!hoi!e. Pe !an initiate either through one o# the normal pro!edures

(erbally$ et!& or by per#orming p,r5ābhi8eka. Mostly$ normal

initiation is done "rst and depending upon the progress o# the dis!iple

p,r5ābhi8eka is done subse2uently and at that time dīk8ā name is

gi(en to him. Su!h dīk8ā names should be used only during DuruRs



presen!e or among the dis!iples o# the same Duru. This name should

not be used in publi! e!ept in the !ase o# saHnyāsin-s. The dīk8ā

name gi(en by a Duru will also end with ānandanātha. Sometimes$

de%ika and bha77araka are used instead o# ānandanātha te!hni!ally it

is only nātha&. Vor saEnyāsin-s$ it woul only be ānanda. SaEnyāsin-s are those who be!ome eligible under the pa;!opani8ads or "(e

Upani8ad-s nir(ā5oupa5i8ad$ ku5>ikopani8ad$ bhik8uikopani8ad$

a(adhutopani8ad and paramahaEsapari(rājakoupani8ad& whi!h

speaks about saEnyāsin-s.

9e#ore worshipping Duru Ma5>ala$ the three sides o# innermost

triangle and the bindu within the triangle are worshipped. Triangle

represents 6arā%akti and the bindu represents Śi(a. 0nnermost triangle

has three sides$ le#t$ right and top. 0nside the triangle$ there is a bindu.

0t is Mahākāme%(ara 6arama%i(a&$ who initiated Mahākāme%(arī

during ita yuga !onsisting or *$FA$??? years&. This is the "rst o#

#our yuga-s. 0n Śrī :idyā !ult$ Mahākāme%(ara who initiated

Mahākāme%(arī is known as Caryānandanātha !arya means to be

pra!ti!ed or to be per#ormed$ signi#ying the importan!e o# sādhana&.

Caryānandanātha is also known by other names su!h as

:idyānandanātha and 6arama%i(ānandanātha. )#ter ha(ing initiated

Mahākāme%(arī in ita yuga$ Mahākāme%(ara initiated

A?

U>>ī%ānandanātha in Tretā yuga *$Q=$??? human years&$

Śa87hī%ānandanāta in 3(āpara yuga A=$??? human years& and

Mitre%ānandanātha in the present Yuga ali yuga !omprising o#

O$??? human yearsL ?*O-* is X**Xth year o# ali yuga&. Thus$

Mahākāme%(ara is worshiped in the bindu and the three Durus who

were initiated dire!tly by 6arama%i(a along with three other Durus

are worshipped in the three sides o# the innermost triangle.Mahākāme%(ara 6arama%i(a& is worshipped in the bindu with this



mantraZ

' () ! " र) श"&5) () ! " र) श"&5) () 2लर) &/ () *ल+ ! " 0S"&" रT !4मलवरय ; ) ! " 0S &/ !4मलवरय5)

0! &/ श"&5पवQ#नDPन#थ#Gमक चय#न# DPन#थ श"&5 म!#प#दक"&% क#) प ; जय#लम6

om aiE hrīE %rīE aiE hrīE %rīE aiE klīE sau[ aiE glauE hskhphreE

hasak8amala(aray,E hsau[ sahak8amala(arayīE shau[

%rī(idyānandanāthātmaka !aryānandanātha %rī

mahāpādukkāE p,jayāmi

The Durus who are initiated by 6arama%i(a

are worshiped on the three sides o# the

innermost triangle.

1n the top o# the triangle$ #ollowing Durus are

worshiped.

0M)D4

*. U>>ī8anandanātha :ड " ड5षनDPन#थ

. 6rakā%ānandanātha प" रक#श#नDPन#थ

O. :imar%ānandanātha पवमश##नDPन#थ

. Knandanandanātha JनDPनDPन#थ

1n the right side o# the triangle on the right o# the pra!titioner&$

#ollowing Durus are worshipped.

*. ^a87ī%ānandanātha ष1ट5श#नDPन#थ

A*

. W;ānānandanātha N#न#नDPन#थ

O. Satyānandanātha Gय#नDPन#थ

. 6,r5ānandanātha पण ; &##नDPन#थ

1n the le#t side o# the triangle on the le#t side o# the pra!titioner&

#ollowing Durus are worshiped.

*. Mitre%ānandanātha लमत"&. श#नDPन#थ

. S(abhā(ānandanātha 0वभ#व#नDPन#थ O. 6ratībhānandanātha प" रत5भ#नDPन#थ



. Subhagānandanātha % भग#नDPन#थ

0n general$ in Śrī :idyā !ult$ great importan!e is atta!hed to Duru and

Duru Ma5>ala. 0t is also said that 6arama%i(a not only initiated Durus

into Śrī :idyā$ but also imparted Ktma(idyā tat t(aEasi or you are

That$ where That stands #or 9rahman&.

)t the time o# initiation$ Duru apart #rom initiating a mantra$ also

gi(es Durupādukā mantra. Durupādukā mantra is gi(en #or the Duru

who initiates$ DuruRs Duru 6aramaguru #or the one who is being

initiated and 6aramaguruRs Duru 6arame87hi Duru #or the one who

is being initiated&. 3uring this pro!ess$ dīk8ā names o# all the three

Durus are re(ealed to the dis!iple. There are three types o# mantras

#or Duru$ 6aramaguru and 6arame87hi Duru. ) dis!iple has to pay his

respe!t to his Duru by using mgīmudra mgī means #emale deer$ a

doe&.

Vurther reading on Kmnāya-sZ

Sa!red traditions or do!trines are known as āmnāya-s and they are the

paths to liberation. The signi"!ant aspe!t o# āmnāya-s is that they are

!ommuni!ated only through words. This means that āmnāya-s should

be known only through a Duru. Commonly known āmnāya-s are "(e$

!orresponding to the "(e #a!es o# Śi(a. nowing and

A

#ollowing āmnāya-s are the right path to liberation. Kmnāya means

sa!red tradition or Tantra.

'ord Śi(a has "(e #a!es$ #our #a!es #a!ing the #our !ardinals 4ast$

South$ Nest and Iorth& and one #a!e #a!ing upwards and ea!h o# Pis

#a!e represents one āmnāya. Thus Pis #a!e #a!ing east represents

6,r(āmnāyaL south represents 3ak8i5āmnāyaL west represents

6a%!imāmnāya and north represents Uttarāmnāya. These are Pis #our#a!es #a!ing #our !ardinal dire!tions. Pis "#th #a!e is #a!ing upwards



ākā%a& and this is known as frdh(āmnāya. There is one more

āmnāya by name %āmnāya$ whi!h is not !ommonly known. This #a!e

o# Śi(a looks down. Some tets !all sith āmnāya as )nuttarāmnāya.

)nuttara means the Pighest$ re#erring to 6arama%i(a$ who is beyond

normal human !omprehension. Nith re#eren!e to Śrī :idyā$ those

who are initiated into 6a;!da%ī mantra #ollow only #our āmnāya-s and

those who are initiated into ^o>a%ī #ollow si āmnāya-s$ the

additional two being Uttarāmnāya and )nuttarāmnāya.

6,r(āmnāya represents !reation. 0t also re(eals the path o# mantra by

whi!h Pe !an be attained. 3ak8i5āmnāya represents sustenan!e and

represents the path o# de(otion$ by whi!h Pe !an be attained.

6a%!imāmnāya represents destru!tion destru!tion should be taken to

mean destru!tion o# dualities$ whi!h alone !an lead to realiation& and

represents 'aw o# arma$ by whi!h Pe !an be attained. Uttarāmnāya

represents Pis Dra!e anugraha& and represents the path o# pure

knowledge$ by whi!h Pe !an be attained. frdh(āmnāya represents

Pis #a!e #a!ing upwards$ whi!h representsŚi(a Pimsel# in Pis

)bsolute #orm. This is the dire!t #orm o# Śi(a Pimsel#. This āmnāya

is !onsidered to be highly se!reti(e in nature$ as it re(eals the true

#orm o# Śi(a. 0n ea!h o# these #our #a!es$ Pe re(eals a group o#

goddesses. Śi(a !an be realied by worshipping them and re!iting

their mantras. These goddesses$ when worshipped properly re(eal

Śi(a and Śakti. Powe(er$ #or liberation$ Śi(aRs Dra!e is important.

Vor the purpose o# liberation$ it is enough that any one o# these

#our āmnāya-s are #ollowed with dis!ipline and sin!erity. 0# one

happens to know all the #our āmnāya-s$ he be!omes Śi(a. 9ut$ with

AO

regard to frdh(āmnāya$ there are restri!tions$ as this is a dire!t pathto be!ome Śi(a Pimsel#. 4(en thinking about frdh(āmnāya happens$



only i# it is his last birth. This means$ pra!ti!ing frdh(āmnāya is

possible only i# oneRs karmi! a!!ount is on the (erge o#

eterminationL this is a situation where only tra!es o# his or her

karmi! imprints remain. The only !ondition is that frdh(āmnāya

should be learnt #rom a Sel#-realied Duru. Mere initiation into

frdh(āmnāya by a Duru$ leads to liberation. The pra!titioner

be!omes blessed and the pla!e he li(es is showered with prosperity.

Unlike other āmnāya-s frdh(āmnāya does not ha(e any spe!i"!

goddesses or mantras. The presiding Dod #or frdh(āmnāya is Śi(a

and the mantra is oneRs own breathL obser(ing oneRs breathing. The

mantra that needs to be re!ited along with breath is +hamsa/$

where ha stands #or Śi(a and sa stands #or Śakti. The subtle meaning

o# hamsa is +0 am both Śi(a and Śakti/ where the middle m re#ers to

ahamR or 0 amR&. +hamsa/ is not a mantra$ it is the subtle sound o#

breath during ehalation and inhalation. 9oth Śi(a and Śakti join

together to #orm the uni(erse. +hamasa/ mantra does not !on"ne

itsel# only Śi(a but also in!ludes Śakti. Nithout Per$ !reation is not

possible #or Śi(a. Pa is to be syn!hronised with ehalation and sa is

syn!hronised with inhalation. The "rst #our āmnāya-s represent #our

:edasL frdh(āmnāya represents Upani8ad-sL%āmnāya represents

essen!e o# tea!hing Upani8ad-s +0 am That/. Thus #rom the

si āmnāya-s$ all the mantras originate. 4a!h āmnāya is presided o(er

by a 3eity and a 8i sage&.

T0TP0 I0TYK 34:-S

9e#ore we pro!eed to eighth ā(ara5a$ we should know about tithi

nityā de(ī-s as they are worshipped in the outer side o# the innermost

triangle. 9e#ore entering into eighth ā(ara5a we will be worshiping

Per #our weaponries pla!ed outside the innermost triangle. This willbe dis!ussed in the net part.



Tithi nityā de(ī-s represent "#teen digits o# the moon and ea!h digit

is known as tithi or lunar day. There are "#teen tithi-s or lunar days

A

and ea!h tithi is represented by a nityā de(ī and hen!e they are known

as tithi nityā de(ī-s. 6a;!ada%ī has "#teen letters and ea!h o# these

letters represent one kalā digit& o# the moon. 9ut$ kalā also means

siteenth part **=&. 9ut we ha(e only "#teen letters in 6a;!ada%ī

mantra. The siteenth kalā is ô>a%ī bīja %rīE श"&5)&$ whi!h is hidden

and always remains subtle. )s there are only "#teen tithi nityā de(ī-

s$ how to worship the siteenth ô>a%ī kalā )nswer to this 2uestion

is !onsidered as se!ret$ as the answer re(eals Mahākāme%(arī.

Siteenth kalā is worshiped in the bindu$ the pla!e o# Śi(a. 9ut in the

bindu$ Śi(a is not worshiped while worshipping tithi nityā de(ī-s$ but

Mahākāme%(arī is worshiped. This also subtly !on(eys the union o#

Śi(a and Śakti. Though there is no separate pro!edure #or ô>a%ī

upāsaka-s those who are initiated into ô>a%ī&$ when Mahākāme%(arī

is worshipped in the bindu$ the abo(e aspe!t is to be !ontemplated. 0t

would be ideal to worship Mahānityā Mahākāme%(arī& in the bindu

with ô>a%ī mantra #or the siteenth kalā$ though it is not epli!itly

mentionedL but it is implied. Tets say that while worshipping

Mahānityā$ 6a;!ada%ī mantra should be en!ased sampu7īkara5a&

between two a[ -/&. 4a!h nityā de(ī represents "#teen (owels #rom

a to a[ - to -/&. 9ut$ those who are initiated into ô>a%ī should use

ô>a%ī mantra$ instead o# 6a;!ada%ī mantra.

0t is also said that during %uklapak8a waing moon&$ tithi nityā de(ī-

s should be worshiped #rom * to *= anti!lo!kwise& as shown in the

image image a(ailable in the se!ond se!tion&. 9ut during k85apak8a

waning moon&$ they should be worshiped in !lo!k wise manner$ i.e.#rom *= to *. Powe(er$ one has to #ollow what his or her Duru says.



0n Śrī :idyā worship$ one has to meti!ulously #ollow what his or

Duru says and there should be no de(iation #rom his instru!tions$ as

he #ollows the traditions o# his Duru and 6aramaguru. 9ut$ it should

always be remembered that he should be a Duru$ who has attained

mastery o(er the (arious types o# worshiping Śri Cakra and should

remain with 6arā%akti all the time. 4a!h tithi nityā de(ī ha(e their

own yantra-s and mantra-s. They ha(e their own m,lamantra-s$

ā(ara5a p,jā-s$ et!. The innermost triangle is #ormed by the "rst$

se!ond and sith tithi nityā de(ī-s$ (i. āme%(arī$ :ajre%(ari and

AX

9hagamālinī$ ea!h representing one !orner o# the triangle. Though as

tithi nityā de(ī-s$ they do not hold the innermost triangle$ they hold

this triangle as three de(i-s representing three gu5a-s. This will be

dis!ussed in the net ā(ara5a$ (i. eighth ā(ara5a. 0n #a!t$ the

innermost triangle is held by them. Powe(er$ there are other (iews

on this$ whi!h says that 'alitāmbikā$ āme%(arī nityā and

9hagamālinī nityā hold the innermost triangle. 9ut this argument

!annot be a!!epted. Nhen 'alitāmbikā is seated on the lap o# Śi(a$

ob(iously$ She !annot be holding this triangle. Vurther$ She !annot be

!ompared to other nityā de(ī-s$ who #un!tion under Per.

Vollowing are the tithi nityā de(ī-s and their abode is marked as * to

*X in the image and mentioned in anti!lo!kwise manner. Norship o#

tithi nityā de(ī-s begin with the worship o# Mahānityā$ 'alitāmbikā.

She is worshipped like this in the bindu$ three times using the

#ollowing mantra.

1m aiE hrīE %rīE a[ ' () ! " र) श"&5) -/&

#ollowed by the initiated m,lamantra

either 6a;!ada%ī or ^o>a%ī& and at the endo# m,lamantra alphabet a[ -/& is re!ited



#ollowed by 'alitā Mahātripurasundarī

6arā 9h77ārikā p,jayāmi tarpayāmi&

nama[. Tarpayāmi is in!luded only while

0M)D4 X

per#orming na(ā(ara5a p,jā.

*. āme%(arinityā क#म.BवररतनGय# nityā is to be sued to all the

names&

. 9hagamālini भगम#ललतन O. Iityaklinnā तनGय!2लDद " न#

. 9herun>ā भ.रDद " ड#

X. :ahni(āsini वक"<&व#लतन

=. Mahā(ajre%(arī म!#वज" र.Bवरर

F. Śi(ad,tī लशवदत ; &5

A. T(aritā Gवररत#

A=

Q. ulasundarī क % ल % DPरर

*?. Iityā तनGय#

**. Iīlapatākā न5लपत#क#

*. :ijayā पवजय#

*O. Sar(ama]galā व#मङ " 2गल#

*. W(ālāmālinī Uव#ल#म#ललन5

*X. Citrā धचत"&#

Vinally Mahātripurasundarī 6arā 9h77ārikā pre!eded by initiated

m,lamantra in the bindu. She is known as Mahānityā.

Vi#teenth tithi is either #ull moon or new moon and hen!e She is

worshiped on these days. 0t is also said that on #ull moon day$ She is

in the #orm o# 6a;!ada%ī mantra and on the new moon day$ She is in

the #orm o# ^o>a%ī mantra. There is a reason #or this$ whi!h is also

!onsidered as highly se!reti(e. 3uring new moon day$ both sun andmoon !ome together signi#ying the union o# Śi(a and Śakti$ whi!h is



eplained in 'alitā Sahasranāma QQQ Śi(a-%akty-aikya-r,pi5ī. 9ased

on this prin!iple$ it is said that ô>a%ī surely gi(es liberation. Though$

She is the !ause #or liberation$ merger o# the indi(idual soul with the

Sel# happens only with Śi(a. Vor the same reason$ She is addressed

as is Śi(a j;āna pradāyinī in 'alitā Sahasranāma FF. Merger with

Śi(a !an happen only i# She is #ully realied. That is why$ the knower$

the path o# knowing and the known should be!ome one during

!ontemplation. 'iberation is possible only i# She #ully per(ades our

mind. Unless we be!ome one with 6arā%akti$ ob(iously$ when She

unites with Śi(a$ merger o# our indi(idual soul !annot merge with

Śi(a. Siteenth kalā is in(isible and immortal. There is a re#eren!e to

this in 9hadāra5yaka Upani8ad 0.(.*&. The Upani8ad says$ +Iights

and days are his Pira5yagarbha& "#teen digits and the !onstant one

is Pis siteenth digit. .....Through this siteenth digit$ he permeates

all these li(ing beings on the new moon night..../ 0t is also important

to note that Śi(a too has siteen kalā-s and it is said that Śi(aRs lunar

and solar aspe!ts !ulminate.

AF

This is the reason$ why ô>a%ī is !onsidered as the most power#ul

mantra and should not be initiated to those who are not worthy o# it.

) Duru takes etraordinary !are be#ore initiating someone into

ô>a%ī. 'iterally$ Duru is pa(ing way #or the liberation o# his dis!iple

when he initiates him or her into ô>a%ī. 0t is o#ten belie(ed that a

Duru does not initiate a person into ô>a%ī without Per appro(al.

Many o# these tithi nityā de(ī-s are re#erred in 'alitā Sahasranāma.

Pira5yagarbhaZ :edānta 6aribhāsā a *Fth !entury s!ripture eplains

hira5yagarbha. 0t says +Pira5yagarbha is the "rst soul to be born and

is dierent #rom 9rahmā$ :i85u and Śi(a./ The subtle body!onsisting o# the "(e (ital #or!es$ the mind$ the intelle!t and the ten



organs is produ!ed #rom the "(e basi! elements. This pa(es the way

#or the soul to eperien!e the result o# a!tions or in other words it

!auses karma-s. The subtle body is o# two kinds$ superior and in#erior.

The superior one is the subtle body o# hira5yagarbha and the in#erior

is the subtle body o# li(ing beings. The subtle body o# hira5yagarbha

is !alled as mahat or the !osmi! intelle!t and the subtle body o# li(ing

beings is !alled ego.

N4)61I<04S

Ne are about to enter the eighth ā(ara5a$ whi!h is the innermost

triangle. Nithin this triangle is the bindu. Tithi nityā de(ī-s were

worshipped outside this triangle. Duru Ma5>ala was worshiped abo(e

this triangle. This is the triangle #rom whi!h$ the entire uni(erse was

born. 4ighth ā(ara5a or a87amā(ara5a is known as Sar(asiddhipradā$

whi!h bestows all attainments$ leading to a !ompletely trans#ormed

stage #rom mundane !ons!iousness to the highest le(el o# spiritual

attainment. This is the stage where one !an eperien!es the highest

le(el o# 9liss. This ā(ara5a is presided o(er by

TripurāEbā!akre%(arī. Sar(abīja is the Mudrā%akti and

)tirahasyayoginī atirahasya means highly se!reti(e& is the Yoginī.

There are only three 3e(i-s in this ā(ara5a. 9e#ore worshipping them$

we need to worship 'alitāmbikāRs weaponries$ whi!h are pla!ed

outside this triangle. These weaponries are marked as )$ 9$ C and 3

AA

in the imag a(ailable in the se!ond se!tion&. 0t is (ery important to

note that both Mahākāme%(ara and Mahākāme%(arī ha(e the same

weaponries. 9oth o# them ha(e arrows$ bows$ nooses pā%a& and

hooks a]ku%a&. Iow a doubt !ould arise in our minds$ whether they

hold these weaponries jointly or indi(idually. This doubt arisesbe!ause the mantras mention both o# them. Vor eample$ let us take



the mantra #or bows whi!h goes like this.

kāme%(arī kāme%(ara dhanurbhyāE nama[ dhanu[%akti p,jayāmi

क#म.Bवरर क#म.Bवर धनभ % V य##) नम/W धन/&% श2त पज ; य#लम6

This means that we worship the bows o# both āme%(arī and

āme%(ara$ as usage o# dhanurbhyāE signi"es two and not one. 0n

reality$ both o# them are not dierent. They are the same. Nhat

āme%(arī holds is nothing but the mirror image o# the weaponries$

whi!h āme%(ara hold. This subtly !on(eys that our inherent māyā

has not yet been annihilated$ e(en at this point o# time. Nhy our māyā

has not yet been annihilated$ though we are (ery !lose to the

innermost triangle Māyā !an be annihilated only i# we realie and

merge into Per. This has not yet happened as we are still outside the

innermost triangle. Unless we enter into the innermost triangle

innermost triangle is the pla!e where our merger with Per takes

pla!e&$ our inherent māyā will !ontinue to be present. Though major

portion o# māyā has been annihilated$ still tra!es !ontinue to remain

e(en at this stage. Ne must always bear in mind that 6arā%akti is

s(ātantrya %akti o# Śi(a and is in no way dierent #rom Pim. 9oth o#

them are single entity and not two separate entities. 0t is due to māyā

or delusion that they appear as dierent to our mind. These details

ha(e been elaborately dealt with in diernt arti!les. Ne now pro!eed

to worship their weaponries.

) is their bā5a$ whi!h means arrow. 9oth o# them ha(e "(e arrows.

These "(e arrows imply pa;!atanmātra-s sound$ tou!h$ sight$ taste

and smell&. This is eplained in 'alitā Sahasranāma **$

6a;!atanmātra-sāyakā.

AQ

9 is their bow. This bow is made up o# sugar !ane. 'alitāSahasranāma *? !alls this bow as koda5>ā Manor,pek8u-koda5>ā&.



This bow implies the mind. Mind in(ol(es both saHkalpa and

(ikalpa. SaHkalpa means resol(e$ pro!ess o# thought. :ikalpa

means dieren!e o# per!eption. 9oth are opposite to ea!h other.

Mind is also subtle$ like knowledge. Mind is reGe!ted through the

"(e sensory organs. 0t has both saHkalpa and (ikalpa 2ualities$ as it

a!ts through the impressions re!ei(ed #rom sense organs that get "ne

tuned in the #orm o# thought and "nally eplode in the #orm o#

a!tions. Manor,pek8u-koda5>ā !an also be eplained as Per mind$

whi!h is e(er sweet like sugar!ane.

C is pā%a$ the noose. 'alitā Sahasranāma A <āgas(ar,pa-pā%ā>hyā&

speaks about this pā%a. She pulls all the desires o# Per de(otees using

this noose$ whi!h represents i!!ā %akti$ the

desire. Nhen a de(otee rea!hes this stage$ She

annihilates all his desires by using this noose

and trans#orms him into absolute purity. This

trans#ormation happens be!ause in the net

stage he is going to merge with Per$ by

entering into the innermost triangle.

3 is hood or a]ku%a and this is eplained in

'alitā Sahasranāma Q

0M)D4 =

rodhākāra]ku%oj(alā&. ) hook is a weapon to !ontrol elephants.

Mind by nature$ always leans towards sensory organs. 9y using this

a]ku%a$ She ensures that the de(otee gets himsel# deta!hed #rom all

types o# sensory e!esses.

)#ter worshipping these weaponries$ we are #reed not only #rom the

aJi!tions o# the mind$ su!h as desire$ atta!hment$ ego$ sensory

pleasures$ but also relie(ed #rom māyā to a (ery great etent. )lltypes o# delusions get annihilated$ just be#ore we enter into the inner



most triangle$ yet the tra!es remain. 6arā%akti is the embodiment o#

purity and be#ore we merge into Per$ all our impurities are

annihilated. These impurities will not rear their heads again$ be!ause

She showers Per Dra!e on us during this time. This stage !an be

Q?

attained only i# our karmi! a!!ount permits. )ll our karmas should

ha(e been eperien!ed and we should ha(e surrendered to Per mu!h

be#ore entering into the "rst ā(ara5a o# Śri Cakra$ whi!h is not merely

a yantra. Ultimate goal o# rea!hing Per is o#ten not a!hie(ed as we

merely !onsider Śri Cakra as an yantra. 0t is the point o# origin o# the

uni(erse. The innermost triangle and the bindu within is the point o#

origin and the mani#estation o# the uni(erse is !omplete be#ore the

entry into Śri Iagara not Śri Cakra&$ whi!h has been dis!ussed in the

beginning. There#ore$ when na(ā(ara5a p,ja is per#ormed$ one has to

mentally stay !onne!ted with Per. This is also the reason #or

per#orming na(ā(ara5a p,ja in as mu!h pri(a!y as possible. This

!on!ept is eplained in 'alitā Sahasranāma AF* 9ahirmukha-sudurlabhā - She is (ery di!ult to attain #or those who are not able

to look within. Mind is the prime #a!tor to look within. Unless senses

are !ontrolled$ it is di!ult to !ontrol the mind. This nāma says that

She !annot be attained only by eternal means.&

40DPTP K:)<)) 4igth en!losure&

)#ter being puri"ed$ we are ready to enter into the eighth ā(ara5a.

This is the innermost triangle$ #rom where the uni(erse was born and

into whi!h the uni(erse will merge at the time o# annihilation. There

is a (eil in the !entre o# the triangle. This (eil is !alled tiraskara5i$

whi!h means a (eil. This is the (eil o# mahāmāya the 3i(ine 6ower

o# illusion&. This (eil !an be remo(ed only by the three 3e(i-s

prote!ting the three !orners o# this triangle and that too$ only on Per



!ommand.

These 3e(i-s are marked as*$ and O in the innermost triangle. These

3e(i-s alone are !apable o# !on#erring mantra siddhi. These three

3e(i-s are the !ause #or trikha5>a mudra$ whi!h !an be used only by

those who are initiated into ^o>a%ī. These three 3e(i-s are also

worshiped in anti!lo!kwise manner$ beginning #rom east$ pro!eeding

to South and then to Iorth.

* represents Mahā āme%(arī not 6arā%aktiL Mahā and āme%(arī

are two separate words here& and she prote!ts the eastern !orner$ the

Q*point o# triangle #a!ing down. She represents "re$ 3i(ine !reati(e

aspe!t power o# 9rahmā&$ 3i(ine energy that permeates the uni(erse

and indi(idual sel# jī(ātman or indi(idual soul&. She also represents

i!!hā %akti. 'alitā Sahasranāma =XA$ 0!!hā%akti-j;āna%akti-kriyā%akti-s(ar,pi5ī&. She also represents kāmagiripī7ha.

represents Mahā :ajre%(arī and she represents the sun$ antarātman

antarātman means internal #eelings o# the mindL possibly$ this !ould

mean oneRs karmi! a!!ount&$ j;āna%akti and the power o# :i85u$ the

3i(ine aspe!t o# sustenan!e. She also represents p,rnagiripī7ha.

O represents Mahā 9agamālinī and she represents destru!tion$

annihilation$ kriyā%akti$ presen!e o# the Sel# within the indi(idual

sel#$ also known as 6aramātma 6aramātman means the Supreme

Spirit$ yet not the Sel# or 9rahman. 9rahman$ also known as the Sel#

is 6arama%i(a$ with whom we are going to merge in the net ā(ara5a&.

She also represents jālandharapī7ha. There are dierent opinions

about jālandharapī7ha and p,rnagiripī7ha and are o#ten inter!hanged.&

)ll the three 3e(i-s are now satis"ed with our spiritual attainment

and they remo(e the (eil o# tiraskara5i and we now be!ome

spee!hless as we are seeing 'alitā Mahātripurasundarī 6arā 9h77ārikāwith our biologi!al eyes. She is not seated in the bindu as we were



thinking all these days. She is seated 2uite a distan!e away #rom the

9indu towards Nest. 9indu also remains (eiled. 9indu is the seat o#

Śi(a. Ne are awe stru!k. Ne be!ome totally immobile #or se(eral

moments till She !alls us by our names. She is #ully aware o# our past$

present and #uture. Ne are not able to speak. Ne #orget all the

mantras$ hymns and (erses that we ha(e been pra!ti!ing till now. Ne

#all Gat be#ore Per and by tou!hing Per pinkish #eet$ we rea!h the

Supreme stage o# 9liss. 1ur indi(idual !ons!iousness is now totally

lost. Ne #orget oursel(es. Ne are literally un!ons!ious now. Ne need

nothing now. Ne ha(e attained the goal o# our li(es. She !alls us by

names and makes us to sit on Per lap. Ne now understand that Śi(aRs

lap is meant #or Per and Per lap is meant #or us. She looks into our

eyes with !ompassion and lo(e. Ne are blessed to noti!e that

e(erlasting smile in Per #a!e. Ne now understand what in"nity is.

Q

Ne are now hal# dead. Ne are not aware o# what is happening around

us. Ne #eel the 3i(ine Vragran!e throughout this innermost triangle.

Ne ha(e no mind to lea(e Per lap. Ne now #ully understand the

30:0I4 M1TP4<$ about whom we were talking about #or years and

years. She is the Supreme 6ower o# Śi(a$ known as 6arabrahma%akti

and presides o(er Maho>yā5apī7ha. Ne !ontinue to remain in Per lap$

in spite o# Per willingness to take us to Śi(a. Ne donRt want to lea(e

Per lap. Ne do not e(en want liberation. Ne are !ompletely satis"ed

by remaining on Per lap.

I0ITP K:)<)) Iinth en!losure&

6ra!ti!ally speaking there is no ninth ā(ara5a$ whi!h is the 9indu

bindusthāna&$ as this is within the innermost triangle. Iinth ā(ara5a

na(amā(ara5a& has myriad signi"!an!es. 0t is also known assar(ānandamaya!akra. Sar(ānandamaya means )bsolute 9liss$



whi!h !annot be eplained at all. 0t is (ery important to note that Śrī

Mahātripurasundarī is the Cakre%(arī o# this ā(ara5a. This is be!ause

She presides o(er 9indu$ where Śi(a is seated. This subtly !on(eys

how meti!ulously She takes !are o# Per Consort. Sar(ayoni is the

Mudrā%akti and 6arāparāti-rahasya-yoginī is the Yoginī 6arāparāti-rahasya means etremely ser!reti(e&. Iobody has a!!ess to this

9indu e!ept 6arā%akti. )ll the a!ts o# 3i(ine originate #rom this

9indu$ as only here the 3i(ine pro!reati(e union o# Śi(a and Śakti

takes pla!e. The prin!iple a!ts o# 3i(ine are !reation or s87i 'S =&

'S re#ers to 'alitā Sahasranāma&$ sustenan!e or sthiti 'S ==& anddestru!tion known as saEhāra 'S =A&. There are other two a!ts$

whi!h are also e2ually important and they are annihilation 'S F?L

this is also known as tirodhāna whi!h means !on!ealment or

disappearan!e& and re!reation 'S FOL anugraha or re!reation out o#

!ompassion&. This is eplained in 'alitā Sahasranāma 'S Q?X$ as

9ainda(āsanā bainda(a means bindu and āsana means seat.& )ll

these "(e a!ts originate #rom this 9indu$ go towards the outer triangle

and #rom there (arious energies are di(ersi"ed and !reation is

!ompleted at the entry point o# Śrī Iagara. Vrom this entran!e point$

mani#estation o# the uni(erse is !ompleted. This pro!edure is with

QO

regard to !reati(e aspe!t or s87ikrama. The re(erse pro!ess is known

as saEhārakrama. )t this point$ let us understand that s87ikrama

re#ers to our birth and saEhārakrama re#ers to our liberation.

0n the ninth ā(ara5a$ union o# Śi(a and Śakti happens. Their union

(aries a!!ording to the krama. 0# it is s87ikrama !reation&$ their union

is dierent and i# it is saEhārakrama$ their union is on dierent plane.

SaEhāra here re#ers to liberation and now$ we are only dis!ussing

about liberation. 3uring s87ikrama$ during their union$ both o# them



alone remain. 9ut during saEhārakrama$ we are also present along

with Per. 0t is like a mother holding the hands o# her !hild and

handing o(er the !hild to the !hildRs #ather. 3uring s87ikrama$ She

attains the #orm o# āmakalā 'alitā Sahasranāma O āmakalā

r,pā& and their union is symbolied in the #orm o# a 'i]ga$ where the

bottom portion represents Śakti and the upper portion represents Śi(a.

)t the end o# eighth ā(ara5a$ we !ontinued to remain in Per lap and

we re#used e(en liberation$ the ultimate goal o# anyoneRs li#e. 9ut She

takes pains in eplaining to us the importan!e o# liberation. She told

us about the pains o# birth and death$ how we ha(e worked hard inour sādhana spiritual pra!ti!e& to rea!h this le(el$ et!. She also told

us that Per Consort will be more !ompassionate and more lo(able to

us. <elu!tantly we agreed to Per sermons. 0n any moment #rom now$

we are going to be liberated.

She is now raising up #rom Per throne 'S O& and by holding our

hands$ She enters into the 9indu. 9indu is #ull o# Splendorous 'ight

and in the midst o# blinding light we !ould not see anything around.

The pla!e is #ull o# 3i(ine Vragran!e. Ne !ould not mo(e any #urther

as the 'ight was so blinding. Ne ha(e read in Upani8ad-s$ how this

'ight would be. 9ut we ha(e an opportunity to personally eperien!e

this 'ight now. Nhen She mo(es towards the 'ight$ the blinding

white 'ight gradually turning red and Śi(a is re(ealed to us$ who is

#ully radiant$ in !rystal !ompleion$ etraordinary brillian!e

throughout Pis body. Pe !annot be eplained at all. The energy #rom

Pim is so power#ul and we #eel as i# we are being pushed towards

Pim. This is what is known as the energy o# liberation$ whi!h is

Q

eplained as Mahā-grāsā 'S FX&. a7ha Upani8ad 0.ii.X& says +the

best among all people are like #ood to the Sel#. 3eath o(er!omes



e(eryone$ yet e(en death is a mere !ondiment #or the Sel#./

6arā%akti is now seated by Śi(aRs side. The !rystal !ompleion o#

Śi(a now looks like the !olour o# the rising moon on a #ull moon day.

Ne now understand that this is the 9industhāna$ the pla!e #rom

whi!h the uni(erse originates and dissol(es. )s we ha(e almost lost

our !ons!iousness$ nothing goes into our minds. Ne ha(e lost our

mind$ intelle!t$ !ons!iousness and ego. )ll the #our !omponents o#

anta[kara5a are already annihilated when we entered the eighth

ā(ara5a. )t this point where we are now$ our body$ mind and soul are

!ompletely puri"ed. Ne ha(e read that merger into 9rahman !annottake pla!e unless these are puri"ed. Nhat we ha(e read on!e$ we are

eperien!ing now. Vor any eperien!e$ knowledge is (ery important

and without knowledge$ spiritual eperien!es !annot be eplained or

de"ned.

She now asks all o# us to !ome near Per and She makes us to sit on

Per lap again. 9y sitting on Per lap$ we are able to ha(e !lose dar%an

o# Śi(a. Pe smiles at us and then Pe looks at 6arā%akti. Iow She

begins to mo(e slowly towards Śi(a and ultimately She merges with

Pim. Iow we understand what is really meant by Śi(a-%akty-aikya-r,pi5ī 'S QQQ&. Ne are now inside Śi(a and we are liberated$ not to

be born again`

)s #ar as ninth ā(ara5a is !on!erned$ there is an additional pro!edure

#or those who are initiated into ^o>a%ī. The mantra #or ^o>a%ī upāsaka

en!ompasses e(erything that is possible in this uni(erse. She is

worshiped as 6rakā%a :imar%a sāmarasya r,pinī. 6rakā%a re#ers to

Śi(a$ prakā%a means 'ight$ prin!iple o# Sel#-re(elation$ by whi!h

e(erything else in the uni(erse is made known& and :imar%a is Śakti

(imar%a re#ers to that part o# prakā%a$ whi!h makes the worldly

obje!ts (isible$ the state o# mani#estation o# the uni(erse& andsāmarasya is the pro!reati(e union o# Śi(a and Śakti sāmarasya is



eplained as the identity o# Cons!iousness$ in whi!h all

dierentiation has disappeared&.

QX

S4CT01I 00

Ś<0 C)<) I):K:)<)) 6fWK :03P0

I):K:)<)) 6fWK

*. 4ntry into the pla!e o# p,jā.

1ne should take bath be#ore per#orming na(ā(ara5a p,jā.

9e#ore entry into the pla!e o# p,jā$ "rst oneRs Śrī :idyā Duru should

be mentally worshiped. There are two ways o# worshiping Duru.

Simple way is to mentally !ontemplate S(aguru oneRs own Duru&$

6aramaguru and 6arame87higuru by re!iting Duru 6āduka mantra

whi!h is as #ollows. Nhile re!iting Duru mantras$ one should use

mgī mudra$ whi!h is shown here. Mgī means doe #emale deer&.

0M)D4 F

i&. 6arame87higuruZ

' () ! " र) श"&5) () 2लर) &/ !)/ लशव/ ,!) !)/ ! " 0S"&" प" रT !4मलवरय ; ) ! " 0S &/

!4मलवरय5) 0! &/ !)/ लशव/ ,!) !)/ 0व#Gम#र#म पLचर परम#नDP पवलरन त.ज.

श"&5परम.<प ग % रव.नम/ aaaa श"&5प#दक % &#) प ; जय#लम नम/6

Q=

om aiE hrīE %rīE aiE klīE sau[ haEsa[ %i(a[ sohaE haEsa[

hskhpreE hasak8amala(aray,E hsau[ sahak8amala(arayīE %au[

haEsa[ %i(a[ sohaE haEsa[ s(ātmārāma pa;!ara paramānanda

(ilīna tejase %rīparame87hi gura(e nama[ aaaa %rīpādukāE p,jayāmi

nama[

ii&. 6aramaguru

' () ! " र) श"&5) () 2लर) &/ ,!) !)/ लशव/ ! " 0ख"&" रT !4मलवरय ; ) ! " 0S &/ !4मलवरय5)

0! &/ ,!) !)/ लशव/ 0व@छप" रक#श पवमश#!.तव. श"&5 परमग % रव.नम/ bbbb श"&5प#दक % &#) प ; जय#लम नम/6



om aiE hrīE %rīE aiE klīE sau[ sohaE haEsa[ %i(a[ hkhphreE

hasak8amala(aray,E hsau[ sahak8amala(arayīE %au[ sohaE

haEsa[ %i(a[ s(a!!haprakā%a (imar%aheta(e %rī paramagura(e

nama[ bbbb %rīpādukāE p,jayāmi nama[

iii&. Śrīguru

' () ! " र) श"&5) () 2लर) &/ !)/ लशव/ ,!) ! " 0ख"&" रT !4मलवरय ; ) ! " 0S &/ !4मलवरय5)

0! &/ !)/ लशव/ ,!) 0व7प तन7पण !.तव.श"&5ग % रव. नम/ !!!! श"&5प#दक % &#) पज ; य#लम

तप#य#लम नम/6

om aiE hrīE %rīE aiE klīE sau[ haEsa[ %i(a[ sohaE hkhphreE

hasak8amala(aray,E hsau[ sahak8amala(arayīE %au[ haEsa[

%i(a[ sohaE s(ar,pa nir,pa5a heta(e %rīgura(e nama[ !!!!

%rīpādukāE p,jayāmi tarpayāmi& nama[

aaaa should be repla!ed with oneRs 6arame87higuruRs nāma.

bbbb should be repla!ed with oneRs 6aramaguruRs nāma.

!!!! should be repla!ed with oneRs ŚrīguruRs nāma.

There are (ariations in the order. Virst$ Śrīguru$ then 6aramaguru and

"nally 6arame87higuru is worshiped.

QF

. 4ntry into p,jā ma5>apa.

This is also known as mantrapra(e%a[ mantra entry&.

Denerally$ a p,jā ma5>apa will ha(e #our sides$ as per the image A

gi(en here. 9e#ore entry into the ma5>apa$ #ollowing worship is to be

made. Three sides are marked as *$ the le#t side o# the sādhaka the

one who is going to per#orm na(ā(ara5a p,jā&L $ his opposite side

and O$ his right side. Pis le#t side$ opposite side and right side are to

be worshiped with the #ollowing mantras. 1ne has to take Gowers in

both the hands and oer these Gowers at the end o# ea!h mantra at

the respe!ti(e pla!es.0n most o# the mantras in na(ā(ara5a p,jā$ om aiE hrīE %rīE is



pre"ed to the mantra. )s we know ' is pra5a(a and aiE hrīE %rīE

() ! " र) श"&5)& is known as tritārī.

6lease note that "rst right side$ then le#t side and "nally opposite side

are to be worshiped. They are known as d(ārade(atā-s.

0M)D4 A

*. ' () ! " र) श"&5) भ) भरक#9यC नम/ om aiE hrīE %rīE bhaE bhadrakālyai

nama[ to our right side \ mentioned as in the image abo(e&

. ' () ! " र) श"&5) भ) भCरव#य नम/ om aiE hrīE %rīE bhaE bhaira(āya nama[

to our le#t side \ mentioned as * in the image abo(e&

O. ' () ! " र) श"&5) ल) ल>ब,दर#य नम/ om aiE hrīE %rīE laE lambodarāya

nama[ on the opposite side \ mentioned as O in the image abo(e&

QA

1ptionalZ )t the end o# this p,jā$ dipārādhana and nai(edya !an be

per#ormed. )#ter per#orming this p,jā$ we ha(e to enter into the p,jā

ma5>apa.

O. Tat(ā!amanam तGव#चमनम &"

K!amana is a pro!edure where water is taken in the right palm$ whi!h

is sipped a#ter re!iting mantras. This is also known as mahā(yādhi

pra%amanī nāma trayī (idyā म!#Oय#धध प" रशमन5 न#म Gय5 पOय# &. This

means by swallowing this water with mantras$ it !ures all types o#

illness$ both physi!al and mental. Nhile taking water in the palm$

little "nger and thumb should not be #olded and other "ngers should

be slightly #olded inwards. There are other (ariations also on this. 9ut

what is pra!ti!ed in Śrī :idyā is dierent. 0nstead o# three$ there are

#our mantras in Śrī :idyā. These mantras talk about !leaning o#

indi(idual soul$ annihilating ego$ a!tions #or the bene"t o# the sel#

and "nally all other mala-s or impurities. Spanda ārikā 0.Q&

eplains natural impurity or mala thus$ +The aJi!ted mental state o#an empiri!al indi(idual is disabled by his own impurity !ausing



atta!hment to a!tions. Nhen this disappears$ then the highest state o#

the Sel# appears.

The "rst three mantras are #or remo(ing three inherent impurities in

a person and they are ā5a(a mala$ māyīya mala$ and kārma mala. The

last mantra is re!ited #or remo(ing all other types o# impurities not

mentioned here. Pen!e there are #our mantras #or tat(ā!amanam.

These are the #our mantras. 9e#ore re!itation o# these mantras$ a

spoon#ul o# water should be taken #rom pa;!apātra an e!lusi(e

(essel to per#orm only ā!amana. This (essel$ water and spoon should

not be used #or any other purpose. )#ter "nishing ā!amana$ right

palm should be washed with a #ew drops o# water #rom pa;!apātra.

Sādhaka should always ha(e a !lean white towel by his her side to

dry hisher hands.

*. JGमतGGव) श,धय#लम 0व#!# ātmatat(aE %odhayāmi s(āhā

. पवQ#तGGव)श,धय#लम 0व#!# (idyātatt(aE %odhayāmi s(āhā

QQ

O. लशवतGGव) श,धय#लम 0व#!# %i(atatt(aE %odhayāmi s(āhā

. व#तGGव) श,धय#लम 0व#!# sar(atatt(aE %odhayāmi s(āhā

%odhayāmi means puri"!ationL pushing aside impurities &

1n!e this is done$ right palm should be washed and dried$ as

eplained abo(e.

There are (ariations in tat(ā!amanam. 4a!h o# the three k,7ā-s o# Śrī

saubhāgya pa;!ada%ī is used #or * to O and the entire Śrī saubhāgya

pa;!ada%ī is used #or .

. Da5apati dhyānam गणपतत Xय#नम &"Z

श % 2ल#) बरधर) पव1ण % ) शलशवण#) चतभ % &% #जमW&"

प" रDद " नवदन) &य#य.त" पव#Mन,पश#Dद " तय.6

%uklāEbaradharaE (i85uE %a%i(ar5aE !aturbhujam prasanna(adanaE dhyāyet sar(ighnopa%āntaye



MeaningZ 4ternally present$ wearing white garments$ shining like

the moon$ ha(ing #our hands$ whose #a!e is #ull o# 9liss$ 0 worship

you to remo(e all the obsta!les while per#orming this p,jā.&

Nhile re!iting this mantra$ one should !lose all the "ngers in both the

palms knu!kles& and !u the sides o# the #orehead. This in!reases

the blood Gow to the brain. There are !ertain nā>i-s on both sides o#

the #orehead and while slightly !ung these pla!es with "sts$ they

get a!ti(ated.

X. 6rā5āyāma[ प" र#ण#य#म/

Vold inde and middle "ngers o# the right palm. Use the little "nger

and the ring "nger to !lose the le#t nostrils and the thumb to !lose the

right nostril. 0nhale through the le#t nostril$ hold #or a #ew se!onds

and ehale through the right nostril. This is one round o# prā5āyāma.

*??

Thus one should per#orm three rounds o# the #ollowing

9rahmagāyatrī mantra.

' भ ;/W ' भ % व/W ' % व/W ' म!/W ' जन/W ' तप/W ' Gयम6&"

' तGपवतव%र# &. Eय) भग, द.व0य ध5म!! W

धधय, य, न/ प" रच,दय#त"6

Yम#प, - Uय,त5 - र,Zमत 8 &)- ब" रA भ ; भ % #व0 % वर,म6&"

om bh,[ om bhu(a[ om su(a[ om maha[ om jana[ om tapa[ om

satyam

om tat sa(itur(are5yaE bhargo de(asya dhīmahi

dhiyo yo na[ pra!odayāt

omāpo-jyotī-rasomtaE-brahma bh,rbhu(assu(arom

MeaningZ )ll the se(en worlds are '. Ne meditate on 9rahman in

the #orm o# 'ight$ who makes us to per#orm dierent a!tions. ' is

water$ light and essen!e. 4ssen!e o# #ood that is gi(en by the 4arth$prā5a$ whi!h is important #or our eisten!e$ the (astness o# the sky



and three (yāhti-s bh,[$ bhu(a[ and su(a[ whi!h represent mind$

intelle!t and ego are also '.&

=. SaEkalpa[ )क9प/

श % भ. श,भ V न. म % ! ; त. JQब" रAण/ <&5त5य - पर#ध. Bव.त.वर#!क9प. वCव0वतमD[Dद " तर.

-1ट#पवश) तततम. कललयग % &. प" रथम.प#द. ज>ब ; त" <&5प &. लललत#न#म वष.$ लललत#न#म खEड.$

-!0मन &" वत#म#न. Oयव!#ररक. लललत#न#म )वGर.$ लललत#न#म -य.न.$ लललत#न#म

Rत $ लललत#न#म म#.$ लललत#न#म प4.$ लललत#न#म ततथ $ लललत#न#म

व#रयत % &#य# $&) लललत#न#म न4Gयत % &#य#म $&" शभ % य,ग शभ % करण कलपवश.षण पवलश1ट#य#)

-0य#) लललत#न#म शभ % ततथ मम,प#3 म0त दररत4<य#र श"&5 परम.Bवरप"र5Gयथ#) &%

-0म#क) 4.म0थयC &# व5यप#वजय Jय$#र,*य (Bवय# -त" रबवद "&8 &यथ#) म0त मङ " 2गल

-व#\Gयथ#) >0त द$रत,पश#Dद " Gयथ#) श"&5 लललत# म!#त" रGप%र % DPरर पर#भट " ट#ररक# दशन#

भ#शन लद "&यत." र5 चक"र नव#वरण प ; ज#) करर1य.6

*?*

%ubhe %obhne muh,rte ādyabrahma5a[ d(ītīya-parārdhe

%(ete(arāhakalpe (ai(as(ataman(antare a87ā(iE%atitame kaliyuge

prathamepāde lalitād(īpe lalitānāma (ar8e$ lalitānāma kha5>e$ asmin

(artamāne (ya(ahārike lalitānāma saE(atsare$ lalitānāma ayene$

lalitānāma tau$ lalitānāma māse$ lalitānāma pak8e$ lalitānāma tithau$

lalitānāma (āsarayuktāyāE$ lalitānāma nak8atrayuktāyām$

%ubhayoga %ubhakara5a sakala(i%e8a5a (i%i87āyāE asyāE lalitānāma

%ubhatithau mamopātta samasta duritak8ayad(āra %rī

parame%(araprītyarthaE asmākaE k8emasthairya (īrya(ijaya

āyurārogya ai%(arya abi(ddhyarthaE samasta ma]gala

a(āptyarthaE samsta duritopa%āntyarthaE %rī lalitā

mahātripurasundarī parābha77ārikā dar%ana bhā%ana siddhyarte srī

!akra na(ā(ara5a p,jāE kari8ye

IoteZ Uni#ormly lalitānāma is used in the entire saEkalapa to a(oid

any !on#usion.F. Ksanap,jā Jनप ; ज# 6uri"!ation o# seat&



Con(enien!e o# sitting is important in na(ā(ara5a p,jā$ as one has to

remain in the same sitting posture #or a minimum period o# three

hours. Sage 6ata;jali says$ +sthiraE sukhaE āsanam/ whi!h means

that oneRs seating should be "rm$ without #re2uently altering position

o# seating while per#orming p,jā and at the same time$ seating should

be the most !on(enient to the person who per#orms the p,jā.

Virst take some water in right palm and sprinkle on the seat by re!iting

+sau[/ &/& twel(e times. Though we know this bīja as parābīja$ here

it also re#ers to the unison o# Śi(a and Śakti sāmarasya&. The seat is

puri"ed with sau[ with an intention that one should realie the

meaning o# mahā(ākya ahaE 9rahāsmi or 0 am That&. The ultimate

aim o# any p,jā is to realie the Sel#. )t this point$ the worshiper

should not sit on this seat until the #ollowing pro!edure is !ompleted.

Mantra #or !onse!rating the āsana or seat

*?

-0य श"&5 Jनम!#मDद " G0यW पध 8थOय# म.र<प 8 RपषW % तल) छDP/W क ; म, द.वत#W

Jन. पवतनय,ग/6

asya %rī āsanamahāmantrasya pthi(yā merup87ha i8i sutalaE

!handa[ k,rmo de(atā āsane (iniyoga[

nyāsa-s #or i8i$ !handa-s$ and (iniyoga as per japa&

The #ollowing prayer should be addressed to the seat

प]वव Gवय धत 8 &# ल,क# द.पव Gव) पव1ण % न# धत 8 &#W

Gव) च ध#रय म#) द.पव पपवत" ) च#न) क % र6

pth(i t(aya dhtā lokā de(i t(aE (i85unā dhtā

t(aE !a dhāraya māE de(i pa(itraE !āsanaE kuru

Taking some Gowers$ ar!anā is to be per#ormed #or the seat on the

#our !orners and in the middle as eplained in the pi!ture below.

0M)D4 Q*. य,ग#न#य नम/W yogāsanāya nama[



. व5र#न#य नम/W (īrāsanāya nama[

O. श#र#न#य नम/W %ārāsanāya nama[

. >य,ग#न#य नम/W samyogāasanāya nama[

X. ' () ! " र) श"&5) ' ! " र) Jध#रश2त कमल#न#य नम/ om aiE hrīE %rīE

om hrīE ādhāra%akti kamalāsanāya nama[

*?O

Meaning and purposeZ

*. This mantra worships the purest #orm o# the mind that is re2uired

to unite indi(idual !ons!iousness indi(idual soul& with Supreme

Cons!iousness 9rahman&

. This mantra pleads #or destru!tion o# ego.

O. This mantra worships the mind that is purged o# all dyads and

triads.

. This mantra worships the mind that is merged with Per.

X. This mantra worships Per subtlest #orm u5>alinī and the si

psy!hi! !hakras. Iet to '$ there are three bīja-s and they are known

as (imar%a pra5a(a-s. ' is prakā%a pra5a(a whi!h re#ers to Śi(a and

(imar%a pra5a(a-s re#er to Śi(aRs S(ātantrya Śakti$ i!a!hā$ j;āna and

kriya %akti-s. There is another ' #ollowed by hrīE$ whi!h is known

as māyā bīja. This ' again re#ers to Śi(a and hrīE re#ers to

pa;!abh,ta-s$ the sun$ the moon and mind. This mantra is re!ited to

relie(e the mind #rom material aJi!tions and stay tuned with Per

during na(ā(ara5a p,jā.

The purpose o# these mantras are to #ree the sādhakaRs mind #rom

aJi!tions and to #o!us his or her mind only on Per so that the triad$

the worshiper$ the worshiped 6arā%akti& and the method o# worship

na(ā(ara5a p,jā& be!ome one with 6arā%akti. Contemplating this is

important.Iow$ the #ollowing mantra is to be re!ited with Gowers in hand and



at the end o# the mantra$ the Gowers are to be oered to Mother 4arth.

' () ! " र) श"&5) रत <&#दश श2तयत % &#य <&5पन#थ#य नम/6

om aiE hrīE %rīE rakta d(āda%a %aktiyuktāya d(īpanāthāya nama[

*?


9ody o# the worshiper is an island and the ruler o# the island body&

is the Sel#. 3(āda%a %akti re#ers to the twel(e kalā-s o# the sun names

o# these twel(e kalā-s are a(ailable during !onse!rating (i%e8ārghya&.

Typi!ally this !an be eplained through another (erse whi!h also

!on(eys the same meaning. Powe(er$ this mantra is not part o#

na(ā(ara5a p,jā. There is nothing wrong in re!iting this (erse be#ore

!ommen!ing na(ā(ara5a p,jā.

द.!, द.व#लय/ प" र,त, ज5व, द.व/ न#तन/

deho de(ālaya[ prokto jī(o de(a[ sanātana[

This means that the body is the temple and the sel# within is eternal

9rahman 0ndi(idual soul !o(ered by māyā is known as jī(an and

when spiritual knowledge is attained$ the (eil o# māyā is remo(ed and

9rahman is re(ealed&.

A. Dha57āp,jā घEट#पज ; &# to be pla!ed on a plate&Z

Norshiping the bell$ that is used during p,jā. Calling this as bell

seems to be inappropriate$ but this is the only 4nglish word #or

gha57a. Vollowing is the mantra.

' ज^वतन मDद " Gम#त/ 0व#!#6

Jगम#थ#) त % द.व#न#) गमन#थ#) त % र4#मW&"

घEट#रव) कर >य#द द.वत#व##न क#रणम &"6

om jayadh(ani mantramāta[ s(āhā

āgamārthaE tu de(ānāE gamanārthaE tu rak8asām

gha57āra(aE karaumyādau de(atāh(āna kāra5am )#ter re!iting this (erse$ oer some Gowers to the bell and then ring



the bell. <inging the bell is important.

*?X


0n an!ient times$ bells were rung to in(ite gods and annihilate

demons. 3emons re#er to modi"!ations o# the mind distra!tion

towards the material world. 9y annihilating demons mean destru!tion

o# desires$ atta!hments$ ego$ pomp and (anity$ et!. Dods re#er

dierent types o# de(otional and spiritual attainments. The ultimate

attainment is 6arā%akti and when She per(ades our hearts re#erring

to uni(ersal lo(e and !ompassion&$ the sound o# Sel# is heard within

and this is known as anāhata d(ani gha57ā. )!!ording to Upani8ad-s$

there is no dieren!e between ' and 9rahman.

Q. 3eha rak8ā द.! र4#

i& 9y re!iting this mantra$ run both the palms #rom head to toe o# the

body. Virst$ do this #rom head to toe and a#ter this$ !ross #orearms and

run the palms #rom shoulders to "nger tips just like japa nyāsa -

ka(a!āya h,E&. This is to be done three times by re!iting the mantra

three times. Vollowing is the mantra.

' () ! " र)श"&5) श"&5म!#त" रGप$ % DPरर JGम#न) र4 र46

om aiE hrīE %rīE %rīmahātripurasundari ātmānaE rak8a rak8a


6arā%akti presidess o(er three types o# human bodies \ gross

physi!al&$ subtle mind& and !ausal prā5a&. Nithin the !ausal body

is the Sel#. The abo(e mantra is known as prote!ti(e mantra and by

re!iting this mantra our bodies remain prote!ted by Per throughout

na(ā(ara5a p,jā and e(en therea#ter. Nhen our !ons!iousness goes

past these types o# bodies$ we realie Per within. 9y re!iting this

mantra$ all dualities are destroyed and we be!ome one with Per. Thisprayer seeks Per Dra!e to prote!t our bodies. <ak8a means



prote!tion.

ii& Vollowing mantras are to be re!ited by tou!hing the body parts

indi!ated against the mantras.

*?=

ग % ) ग$भ V य, नम/W guE gurubhyo nama[ - right #orearm using le#t

hand&

ग) गणपतय. नम/W gaE ga5apataye nama[ - le#t #orearm using right

hand&

द)&% दग % &##यCनम/W duE durgāyai nama[ - right thigh

व) वट % क#य नम/W (aE (a7ukāya nama[ - le#t thigh

य#) य,धगन5भ V य, नम/W yāE yoginībhyo nama[ - #eet it is ad(isable to

mentally tou!h the #eet. 0# #eet are tou!hed by hands$ then hands

should be washed and dried&.

4) 4.Gप#ल#य नम/W k8aE k8etrapālāya nama[ - na(el

प) परम#Gमन. नम/W paE paramātmane nama[ - heart the pla!e where

biologi!al heart is situated. 0n some other !ontets$ heart also means

heart !hakra$ hen!e this eplanation.&

The abo(e mantras are also #or prote!ti(e !o(ering.

)ll o# them are posited in Śrīnagara. Duru is in Duruma5>ala.

Da5apati is the !hie# o# ga5a-s who are posited in #ort number

nineteen. Da5apati literally means ruler o# ga5a-s and ga5a-s are

attendants on Śi(a. Pe is also the remo(er o# all obsta!les and is

des!ribed as the son o# Śi(a and 6ār(atī. :a7uka-s are young spiritual

seekers who always meditate on Per in the pla!e between #ort ten and

ele(en o# Śrīnagara. 3urgā re#erred in 3e(īmāhātmya as Ca5>i& is

!onsidered as one o# the terrible #orms o# 6arā%akti. Yoginī-s are the

attendants on 3urgā like ga5a-s #or Śi(a&. Yoginī-s also re#er to the

presiding deities o# nine ā(ara5a-s o# Śri Cakra. The presiding deitieso# psy!hi! !entres are also known as yoginī-s. This is eplained in



'alitā Sahasranāma FX to XO. 9ut the yoginī-s who are mentioned

here are ones who rule o(er the nine ā(ara5a-s o# Śri Cakra. 4a!h o#

these yoginī-s play important role in aligning the per#ormer o# the

p,jā with Ci!!hakti pure !ons!iousness and pure knowledge - 'alitā

Sahasranāma *=&. 8etrapāla are prote!ti(e deities$ also known as

tutelary deities. There are dierent k8etrapāla-s$ who prote!t dierent

pla!es. 0t is belie(ed that ea!h !ity$ town or (illage is prote!ted by

*?F

k8etrapāla-s. Nhat is re#erred here is the k8etrapāla who prote!ts the

pla!e where na(ā(ara5a p,jā is held. 4(ery human body is also !alled

k8etra. 6āla means guard. Vinally$ 6aramātma is worshiped and Pis

prote!tion is also sought. 6aramātma means 9rahman and

!ontetually$ it re#ers to Śi(a.

iii& Norshiping Tiraskari5i ततर0कररखण

Tiraskari5 means (eil o# māyā. This prayer is made to Per to remo(e

māyā$ so that 6rakā%a #orm o# Śi(a !an be realied. 0n order to realie

Śi(a$ who alone is !apable o# oering liberation$ we need Per Dra!e

"rst. Nhen She showers Per Dra!e on a true aspirant$ She remo(es

the (eil o# māyā$ known as tiraskari5$ !ast by Per. She alone !asts the

spell o# māyā and She alone !an remo(e this (eil. Pen!e$ She is also

known as Mahāmāyā. This prayer is to be mentally made to Per. This

is the mantra.

' () ! " र) श"&5) ' नम, भगवतत ततर0कररखण म!#म#य. म!#तनर. कलपश % जन

मनBच4 % / श"&,त" ततर0करण) क % र क % र 0व#!#6

om aiE hrīE %rīE om namo bhaga(ati tiraskari5i mahāmāye

mahānidre sakalapa%ujana mana%!ak8u[ %rotra tiraskara5aE kuru

kuru s(āhā

i(& The #ollowing mantra is to be re!ited' () ! " र) श"&5) !!Dद " त !लत#ल#प. म#तङ " 2धग पररच#ररक. मम भयपवMन#पद#) न#श)



क % र क % र ठ/ ठ/ ठ/ ! ; ) फट " 0व#!#6

om aiE hrīE %rīE hasanti hasitālāpe māta]gi pari!ārike mama

bhaya(ighnāpadāE nā%aE kuru kuru 7ha[ 7ha[ 7ha[ h,E pha7 s(āhā.

This mantra is re!ited to eliminate any obsta!les$ mis#ortunes$

!alamities$ et! either during per#orming p,jā or during re!itation o#

mantras$ et!. Mantras should not be pronoun!ed wrongly.

*?A

(& 3igbandha[ !द*बDI/

' () ! " र) श"&5) ' नम, भगवतत Uव#ल#म#ललतन द.वद.पव वभ# त ; )!#रक#ररक.

ज#त.व.दल Uवल!Dद " त Uवल Uवल प" रUवल प" रUवल ! "&#) ! " र) ! " &; ) र र र र र र र

! ; ) फट " 0व#!#6

भ ; भ ; #व0 % वर_ ?तत !द*बDI/6

om aiE hrīE %rīE om namo bhaga(ati j(ālāmālini de(ade(i

sar(abh,ta saEhārakārike jāte(edasi j(alanti j(ala j(ala praj(ala

praj(ala hrāE hrīE hr,E ra ra ra ra ra ra ra h,E pha7 s(āhā

bh,rbh,(assu(aroE iti digbandha[

This mantra is used to arrest possible obsta!les #rom !ardinals. Nhile

re!iting this mantra we ha(e to (isualie that agni "re& is around us$

prote!ting #rom all sides.

*?. )nuj;ā -न % N#

i& )nuj;ā means permission. 9e#ore pro!eeding with na(ā(ara5a

p,jā$ we ha(e to take permissions #rom nine Yoginī-s$ who preside

o(er the nine ā(ara5a-s o# Śri Cakra. Nithout their permissions$

ā(ara5a-s !annot be entered. 9y taking Gowers in both the palms and

a#ter re!iting the #ollowing mantra$ Gowers are to be pla!ed on Śri

Cakra with great re(eren!e. Nhen Gowers are pla!ed on Śri Cakra$

etreme !are should be taken. Ne ha(e to (isualie 'alitāmbikā in

the middle o# Śri Cakra. Nhen we oer Gowers we ha(e to ensurethat oering Gowers should not hurt Per body. Vlowers should ne(er



be thrown #rom a distan!e. Similarly$ both the palms should be used

e!ept otherwise spe!i"ed& to oer Gowers and Gowers should be

oered through the "ngers. Vlowers that ha(e no #ragran!e should

not be used.

' () ! " र) श"&5) म0त प" रकट <ग % <ग % तर )प"रद#य क % ल,35ण# तनगभ#

र!0य#ततर!0य पर#पर#तत र!0य य,धगन5 द.वत#भVय, नम/6

*?Q

om aiE hrīE %rīE samasta praka7a gupta guptatara saEpradāuaya

kulottīr5a nigarbha rahasyātirahasya parāparāti rahasya yoginī

de(atābhyo nama[

)t the end o# this mantra$ pla!e the Gowers on Śri Cakra$ as eplained

abo(e.

Yoginī-s represent Cit%akti with upādhi. Śi(a has "(e types o#

energies and they are Cit %akti the energy o# !ons!iousness&$ ānanda

%akti the energy o# 9liss&$ i!!hā %akti the energy o# will&$ j;āna %akti

energy o# knowledge& and kriyā %akti energy o# a!tion&. Upādhi

means dis!rimination$ substitution. Nhen pure Cit %akti is realied$ it

is Sel#-realiation. 9ut$ when pure Cit %akti is (eiled by upādhi-s$ it

leads to dis!rimination and illusion$ whi!h is also known as māyā. 0n

order to remo(e these dis!riminations$ we pray to these nine Yoginī-

s with a re2uest that they should help us in remo(ing upādhi-s$ as we

progress towards the !entral triangle and the bindu Śakti and Śi(a&.

This mantra is addressed to these nine Yoginī-s #or this purpose.

ii& 6uri"!ation o# body

9y re!iting this mantra$ tou!h thumbs to little "ngers then both the

palms$ #orearms$ elbows$ knees and the entire body.

' () ! " र) श"&5) () ! " / -0त" र#य फट "6

om aiE hrīE %rīE aiE hra[ astrāya pha7 The bīja aiE ()& is known (ā!bīja and represents #our :edas. The bīja



aiE !omprises o# a @ e @ a - ` - & and anus(āra a dot on the top

!ausing nasal sound&. Thus a$ e$ a and the dot represents the #our

:edas. Sin!e :edas speak about 9rahman$ the bīja aiE re#ers to

9rahman. There is another bīja net to aiE$ whi!h is hra[ ! " /&. 0n

order to attain 9rahman$ all dualities need to be destroyed. 4amples

o# dualities are happiness and sorrowL ri!h and poor$ et!. This is also

known as astra bīja astra means missile or weapon&. This astra bīja

**?

destroys impediments to realiation su!h as dyads$ et!. 9y re!iting

this mantra$ all impurities in both mind and body are destroyed and

at this point$ mind is puri"ed and ready to !ommen!e na(ā(ara5a

p,jā.

iii& 6ermission #rom 3ak8i5ām,rtī

To obtain permission #rom 3ak8i5ām,rtī$ #ollowing mantra is to be

re!ited. There are two dierent (erses$ one #or 3ak8i5ām,rtī and

another #or 9haira(a this 9haira(a is dierent #rom 9haira(a$ whi!h

re#ers to Śi(a.&

a& ' () !! " ) श"&5) श"&5ग$, द44ण#म%त.भत#नग" $ !क#रकW

-नN#) द.!! भगवन &" श"&5चक" रयजन#य म.6 &%

b& ' () !! " ) श"&5) -ततक"7र म!#क#य क9प#Dद " तद!न,पमW

भCरव#य नम0त % भ V य) -नN % &#) द#तम % !#ल6

a& om aiE hriE %rīE %rīguro dak8i5āmurte bhaktānugrahakāraka

anuj;āE dehi bhaga(an %rī!akrayajanāya me

b& om aiE hriE %rīE atikr,ra mahākāya kalpāntadahanopama

bhaira(āya namastubhyaE anuj;āE dātumarhasi


a& 1` 3ak8i5ām,rtī paramaguru$ 1` Compassionate to all the

de(otees` 6lease gi(e me permission to per#orm this Śri Cakra yaj;a.0t is important to note that it is not re#erred as Śri Cakra na(ā(ara5a



p,jā$ but re#erred as Śri Cakra yaj;a. This means that Cakra

na(ā(ara5a p,jā is !ompared to great yaj;a-s like a%(amedha$ et!.&

b& )ppearing like "re during annihilation$ ha(ing #earsome

appearan!e$ obeisan!e to You. 6lease gi(e me permission to per#orm

Śri Cakra yaj;a.

***

0n 3ak8i5ām,rtī$ dak8i5a re#ers to !reation$ sustenan!e and

annihilation !arried out by Sagu5a 9rahman 9rahman with

attributes& and am,rti re#ers to Iirgu5a 9rahman 9rahman without

attributes&. This eplains 3ak8i5ām,rtī.

**.Śri Cakra prā5aprati87hā श" र5 चक"र प" र#णप" रतत1ठ# !onse!rating Śri

Cakra&

Śri Cakra is to be !onse!rated be#ore per#orming na(ā(ara5a p,jā.

There are two types o# !onse!ration$ one is laghu easy$ 2ui!k&

prā5aprati87hā and another is regular prā5aprati87hā. 0# regular

prā5aprati87hā has been per#ormed$ this part !an be le#t out while

per#orming na(ā(ara5a p,jā. 9oth these types o# prā5aprati87hā-s are

dis!ussed here. Powe(er$ the detailed (ersion !an still be epanded.

Types o# Śri CakraZ

There are three types o# Śri Cakra. 1ne is bh,prastāra[ भ ; प" र0त#र/& and

another is meruprastāra[ म.रप" र0त#र/&. These two are !ommonly

a(ailable. Thrid one is kailā%aprastāra[ कC ल#शप" र0त#र/& related to mātka

ak8ara-s. 9h,prastāra re#ers to normal Gat Śri Cakra$ whose sur#a!e

is Gat. Nhether it is Śri Cakra or Meru$ it should always be in s2uare

shape. Meruprastāra$ whi!h is (erti!al in nature$ is di(ided into three

types. The "rst three ā(ara5a-s -s87i karma !reation&L The net three

ā(ara5a-s are sthiti krama sustenan!e& and the last three ā(ara5a-s

are saEhāraka absorption& krama-s. The height o# the "rst threeā(ara5a-s bh,purā and eight petal lotus and *= petal lotus& is more



than the other two is one type. The height o# #ourth$ "#th and sith

ā(ara5a-s is more than "rst three and last three ā(ara5a-sis the se!ond

type. )ll ā(ara5a-s ha(ing the e2ual height is the third type.

**.*& 'aghu prā5aprati87hāZ

6la!e Śri Cakra or Meru in the pla!e where the entire p,jā is going to

be per#ormed. )#ter prā5aprati87hā$ the position o# Śri Cakra or Meru

should not be !hanged. There are three (erses and by tou!hing Śri

**

Cakra or Meru with right hand the #ollowing mantras are to be

repeated.

i& ' () ! " र) श"&5) ' J) ! " र) क"र_ य) र) ल) व) श) ष) ) !) ' !)/ ,!) ,!) !)/

लशव/ श"&5चक"र0य प" र#ण# ?! प" र#ण#/6

om aiE hrīE %rīE om āE hrīE kroE yaE raE laE (aE %aE 8aE saE

haE om haEsa[ sohaE sohaE haEsa[ %i(a[ %rī!akrasya prā5ā iha

prā5ā[

ii& ' () ! " र) श"&5) ' J) ! " र) क"र_ श"&5चक"र0य ज5व ?! !0थत/W व.!Dद " रय#खण

व#ङ " मनBच4 % / श"&,त" !जव##घ" र#ण# ?!Cव#गGय -!0मन &" चक"र. % ख) धचर) त<तDद " त %

0व#!#6

om aiE hrīE %rīE om āE hrīE kroE %rī!akrasya jī(a iha sthita[

sar(endriyā5i (ā]mana%!ak8u[ %rotra jih(āghrā5ā ihai(āgatya asmin

!akre sukhaE !iraE ti87hantu s(āhā

iii& ' () ! " र) श"&5) ' - % न5त.पन % र0म# % च4 % / पन % &/ प" र#णलम! न, द.!! भ,गम &"W

Uय,2पBय.म. ; यम# &% च" रDद " त मनम % त. मa 8 य# न/ 0व!0त6

om aiE hrīE %rīE om asunīte punarasmāsu !ak8u[ puna[ prā5amiha

no dehi bhogam jyokpa%yeme s,ryamu!!ranta manumate muqayā

na[ s(asti


6rā5aprati87hā means in#using (ital energy prā5a& into the yantra. )swe know$ 9rahman is #ormless and #or the purpose o# worshiping$ we



(isualie a #orm and in(oke the !on!erned #orm in a yantra. The

in#usion o# energy is done using the prā5a o# the worshipper. Sin!e

She is in(oked with the prā5a o# the worshiper$ the duality between

Per and the worshiper is lost and She alone pre(ails during the entire

worship. This is the in#ant stage o# realiation o# mahā(ākya +ahaE

brahmāsmi/ or +0 am That/. She is in(oked in Śri Cakra using both

**O

bāhyakara5a eternal sense organs \ organs o# per!eption and a!tion

totalling to ten& and anta[kara5a mind$ intelle!t and egoL sometimes

!ons!iousness is also added&. 9hadāra5yaka Upani8ad 0:.i(.*A&

says 9rahman is +prā5sya prā5a[/$ whi!h means that 9rahman is

prā5a o# prā5a or !hie# o# prā5a&$ whi!h !learly pro(es that prā5a is

nothing but 9rahman and hen!e She is being in(oked with our prā5a.

This is with #urther re#eren!e to the "rst (erse. Ne already know

about om and aiE hrīE %rīE. )#ter the se!ond om "rst om is #or

tritātri and the se!ond om is #or the mantra o# this (erse. Tritātri

should always be pre"ed with om. The se!ond om re#ers to

9rahmanL āE J)& re#ers to the deity in(oked$ who represents Cit%akti

energy o# Cons!iousness$ whi!h re#ers to Śi(a&. āE J)& is the power

o# 9rahman. 0n terms o# Trika philosophy$ power o# 9rahman is

known as Śakti. This is the bīja o# this mantra. hrīE is māyā bīja and

#orms the %akti o# this mantra. kroE$ whi!h is also known as krodha

bīja is kīlaka one to whi!h the mantras are tiedL inner syllable os a

mantra& o# this mantra. om haEsa[ sohaE sohaE haEsa[ %i(a[ re#ers

to auspi!ious #orm o# Śi(a in the #orm o# pra5a(a '&. yaE$ raE$ laE$

(aE and haE re#er to "(e prin!iple elements pa;!abh,ta& #rom

whi!h organs o# a!tion and organs o# per!eption de(elop. The three

other bīja-s %aE$ 8aE and saE represent mind$ intelle!t and ego.6a;!abh,ta and anta[kara5a make eight and they are together know



as purya87aka.

)s soon as these mantras are re!ited$ the per#ormer o# worship$ the

obje!t o# worship 'alitāmbikā& and the pro!ess o# worship

na(ā(ara5a p,jā& be!ome one. This !ontemplation is absolutely

essential while going #orward. Virst$ by tou!hing the Śri Cakra or the

Meru as the !ase may be$ the mantra should be re!ited. )#ter re!iting

o# these three (erses$ the pra!titioner should (isualie the union

mentioned abo(e by silently !ontemplating #or a #ew minutes. 0#

!ontemplation is not per#e!t$ it would be ideal to wait #or this to

happen and then go #orward.

**

**.. 3etailed (ersion o# prā5aprati87hā.

1n!e Śri Cakra or Meru is !onse!rated with this (ersion$ lagu (ersion

is not ne!essary and a#ter !ompleting anuj;ā serial number *?&$ one

!an pro!eed to Śrīnagarap,jā.

This pro!edure is done a#ter "ing an auspi!ious time and date. 3ayRs

nak8atra$ !andra and tāra bala are taken into a!!ount while

!onse!rating any yantra. 1neRs Duru who per#orms this !onse!ration

de!ides and "es the most auspi!ious time and date. Some are o# the

opinion that all rituals pres!ribed #or idol !onse!rations should be

#ollowed #or !onse!rating Śri Cakra or Meru like jalādhi(āsa[$

dhānyadhi(āsa[$ %aya5ādhi(āsa[ and a host o# other "re oblations$

nyāsa-s$ p,jā-s$ et!. 1neRs Duru is the de!iding authority on these

matters. 9ut$ in general$ the !onse!ration pro!edure spreads o(er

three days. 9ut this pro!edure is (ery elaborate and may not be

ne!essary i# Śri Cakra or Meru is mo(ed #rom pla!e to pla!e. These

detailed pro!edures are appli!able only when Śri Cakra or Meru is

permanently "ed in a parti!ular pla!e without making any !hange inposition.



Nhat is pres!ribed here is detailed pro!edure where Śri Cakra or

Meru are mo(ed #rom their pla!es #or (arious reasons su!h as

abhi8eka$ et!.

a& SaEkalpaZ

) simple saEkalpa like this will do.

मम,प3 म0तद$रत4<य#र# श"&5 परम.Bवरप" र5Gयथ.श"&5चक"र प" रत<त#पन) करर1य6&.

mamopatta samastaduriatak8ayad(ārā %rī parame%(araprītyarthe

%rī!akra prati87hāpanaE kari8ye

b& 4stablishing ma5>ala #or abhi8eka

**X

3raw a diagram like this and in the middle o# the ma5>ala diagram&$

pla!e the (essel "lled with pa;!aga(ya. 6a;!aga(ya is the

!ombination o# !owRs milk$ !urd$ butter or ghee$ urine and dung.

Nhen the last two are not a(ailable they !an be repla!ed with turmeri!

powder and sa!red ashes (ibh,ti&. The (essel should be "lled up with

pa;!aga(ya and should be pla!ed on the inner dot o# the ma5>ala. 0t

would be ideal to use either !opper or sil(er (essel #or this purpose.

9y tou!hing this (essel with right hand this is known as

abhimantra5a&$ re!ite +hauE/ !+ & *?A times. Iow$ take Śri Cakra or

Meru with right hand i# Meru is hea(y$ both the hands !an be used&

and immerse into the (essel !ontaining !onse!rated pa;!aga(ya by

re!iting ' ' !an be re!ited as long as dipping is done&. 3ipping !an

be done two or three times and one has to ensure that e(ery part o#

the yantra is #ully immersed into pa;!aga(ya. )#ter immersing$ take

the yantra and keep it on another (essel. Iormally$ this (essel will be

abhi8eka pātra bathing (essel`&$ where the yantra is pla!ed.

0M)D4 *?

)#ter pla!ing the yantra on abhi8eka pātra$ abhi8eka religiousbathing& is done with pa;!āmta. There are dierent (ersions with



regard to the !ontents o# pa;!āmta. Vruits with honey and sugar !an

be used. 9ut the laid down !ombination #or making pa;!āmta is the

!ombination o# the #ollowing "(e \ !owRs milk$ !urd$ butter$ honey

and sugar. 1#ten$ !urd and butter are repla!ed with any a(ailable

#ruits su!h as dates$ et!. )s soon as pa;!āmta abhi8eka is o(er$

in!ense should be oered. )#ter this$ abhi8eka with other oerings

should be done. )t the end o# e(ery abhi8eka$ either in!ense or lamp

should be oered. The !ontents o# abhi8eka-s made should be

**=

!olle!ted !olle!ti(ely and with this one more abhi8eka should be

done. Nhile per#orming all these abhi8eka-s only m,la mantra should

be re!ited either ^o>a%ī or 6a;!ada%ī&.

!& 4stablishing kala%a and in(oking :aru5a

Take water in a separate (essel with narrow ne!k&. 3raw a triangle

and around this a s2uareL pla!e the kala%a on the top o# this with

ripped !o!onut on the top. 0# mango lea(es are a(ailable$ they !an be

pla!ed below the !o!onut. )dd !ondiments to the water and make the

water #ragrant. 9undle twel(e ku%a grass together and pla!e the thi!k

end o# the grass inside the water and outer ends should be tied

together. Iow take some Gowers and in(oke :aru5a in the kala%a

with the #ollowing mantra.

?म) म. वरण ष" रध % &5 !व>य# च मड 8 यW Gव#मव0य$# चक. 6

तGव# य#लम ब" रAण# वDPम#न0तद#श#0त. यजम#न, !पवलभ#/W

-!.डम#न, वरण.! ब," य$ शक) &% म# न Jय/&% प" रम,ष5/6

-!0मDक % >भ. वरण) Jव#!य#लम6

imaE me (aru5a %rudhī ha(amadhyā !a mu>aya t(āma(asyurā !ake

tat(ā yāmi brahma5ā (andamānstadā%āste yajamāno ha(irbhi[

ahe>amāno (aru5eha bodhyuru %akuEsa mā na āyu[ pramo8ī[ asmin kumbhe (aru5aE ā(āhayāmi



वरण#य नम/6 Jन) मप#य#लमW प#Q) मप#य#लमW -Mय#म &" मप#य#लमW Jचमन5यम &"

>b 0पय#लमW 0न#नम &" मप#य#लमW 0न#न#नDद " तर) Jचमन5य) मप#य#लमW व0त" र)

मप#य#लमW न#न#पवध पररमल पत" प% 1प#खण मप#य#लम6

(aru5āya nama[ āsanaE samarpayāmi oering seat to :aru5a&

pādyaE samarpayāmi washing his #eet& arghyam samarpayāmi

washing his hands& ā!amanīyam samrspayāmi oering him water to

drink& snānam samarpayāmi oering him mantra bath&

snānānantaraE ā!amanīyaE samarpayāmi (astraE samarpayāmi

**F

oering him new !lothes& nānā(idha parimala patra pu8pā5i

samarpayāmi oering him all types o# #ragrant Gowers and herbs&

MeaningZ 0 in(oke you to make this day happy and implore you #or

your help#ul blessings.

Mentally !ontemplate :aru5a in the kala%a and a#ter re!iting the

abo(e mantra$ oer Gowers to the kala%a as a mark o# respe!t to

:aru5a.

1er jaggery as nai(edhya to :aru5a. 1er dh,pa and dīpa.

d& 0n(oking Śi(a and Śakti in the kala%a

Iow we ha(e to in(oke 'alitāmbikā in the kala%a.

-!0मन &" कलश >य. -खखल#Eडक,!ट ब" रA#Eड न#यकक श"&5 र#जर#ज.Bवरर लललत#

म!#त" रGप%र % DPरर पर#भट " टररक# म!#द.Oय#/ म!#क#म.Bवर म.त Jव#!य#लम6

asmin kala%a madhye akhilā5>ako7i brahmā5>a nāyaki %rī

rājarāje%(arī lalitā mahātripurasundarī parābha77arikā mahāde(yā[

mahākāme%(ara sameta ā(āhayāmi

Jन) मप#य#लमW प#Q) मप#य#लमW -Mय#म &" मप#य#लमW Jचमन5यम &" मप#य#लमW

0न#नम &" मप#य#लमW 0न#न#नDद " तर) Jचमन5य) मप#य#लमW व0त" र) मप#य#लमW न#न#पवध

पररमल पत" पष"&% प#खण मप#य#लम6

āsanaE samarpayāmi oering seat to Mahākāme%(ara andāme%(arī& pādyaE samarpayāmi washing their #eet& arghyam



samarpayāmi washing their hands& ā!amanīyam samarpayāmi

oering them water to drink& snānam samarpayāmi oering them

mantra bath& snānānantaraE ā!amanīyaE samarpayāmi (astraE

samarpayāmi oering them new !lothes& nānā(idha parimala patra

pu8pā5i samarpayāmi oering him all types o# #ragrant Gowers and

herbs&

**A

0t would be ideal to in(oke Śi(a and Śakti togetherL but in general

āme%(arī alone is in(oked. 9ut we ha(e to remember that

Mahākāme%(ara eists in the !entral bindu o# Śri Cakra.&

Iow re!ite m,lamantra *?A times by tou!hing the kala%a with a

bun!h o# ku%a grass. Thi!ker end o# ku%a grass should be held in right

hand and thinner end should be tou!hing the kala%a. Then oer dh,pa

and dīpa to the kala%a$ where Mahākāme%(ara and āme%(arī

mani#est.

Iow in(oke a87adikbālaka-s around the yantra. Take some Gowers

and oer them to the eight !ardinal gods. Start #rom 4ast in !lo!kwise

manner and "nish at Iortheast.

?Dद " र#य नम/W -*नय.नम/W यम#य नम/W तनर 8 तय.नम/W वरण#य नम/W व#यव. नम/W

,म#य नम/W =श#नय नम/6

indrāya nama[ agnaye nama[ yamāya nama[ nirtaye nama[

(aru5āya nama[ (āya(e nama[ somāya nama[ ī%ānaya nama[

0M)D4 **

Iow remo(e !o!onut and mango lea(es #rom the top o# the kala%a

and per#orm abhi8eka to the yantra with kala%a water$ by re!iting only

the m,lamantra. Iow remo(e the yantra and wipe !lean with a !lean

!loth and pla!e on a pī7ha an ele(ated wooden seat or a stone seat&.

0t is important to keep the innermost triangle o# the yantra$ #a!ing thesādhaka.



**Q

Take the same ku%a grass and hold in the same manner as eplained

abo(e and tou!h the yantra with the tip o# the ku%a grass bundle and

re!ite *?A times$ yantra gāyatrī mantra.

' () ! " र) श"&5) ' यDद " त" र#ज#य पवद " म!. म!#यDद " त"&#य ध5म!!W तDद " न, यDद " त"/ प" रच,दय#त &"6

om aiE hrīE %rīE om yantrarājāya (idmahe mahāyantrāya dhīmahi

tanno yantra[ pra!odayāt

e& 6er#orming nyāsa-s

Iow$ do bh,ta%uddhi[ and mātrukānyāsa[.

These two will be a(ailable a#ter Śrīnagarap,jā dīpap,ja&.

#& Main part o# prā5aprati87hā to be done like a japa mantra&

prā5aprati87hā mantraZ 3uring this pro!ess$ tou!h the yantra with

right hand.

i& 8yādi nyāsa[ R1य#दद Dय#/

-0य श"&5 प" र#णप" रत<त# म!#मDद " G0यW ब" रAपव1णम % !.Bवर Rषय/W

R*यज % 0#म#थव##खण छDP#)लW कलजगGप 8 1ट!0थतत)!#रक#ररण5 प" र#णश2त/

पर# द.वत#6

J) ब5जम &"W ! " र) श2त/W क"र_ क5लकम &"6

asya %rī prā5aprati87hā mahāmantrasya brahma(i85umahe%(ara

8aya[ gyajussāmāthar(ā5i !handāEsi

sakalajagats87isthitisaEhārakāri5ī prā5a%akti[ parā de(atā

āE bījam hrīE %akti[ kroE kīlakam

ii& aranyāsa[ करDय#/

āE aEgu87hābhyāE nama[ J) -)<ग % #भ V य#) नम/

*?

use both the inde "ngers and run them on both the thumbs&

hrīE tarjanībhyāE nama[ ! " र) तज#न5भ V य#) नम/W

use both the thumbs and run them on both the inde "ngers&kroE madhyamābhyāE nama[ क"र_ >यम#भ V य#) नम/W



both the thumbs on the middle "ngers&

āE anāmikābhyāE nama[ J) -न#लमक#भ V य#) नम/W

both the thumbs on the ring "ngers&

hrīE kani87hikābhyāE nama[ ! " र) कतन<पक#भ V य#) नम/W

both the thumbs on the little "ngers&

kroE karatalakarap87ābhyāE nama[ क"र_ करतलकरप1ट 8 &#भVय#) नम/6

open both the palmsL run the opened palms o# the right hand on the

#ront and ba!k sides o# the le#t palm and repeat the same #or the other

palm&

iii& Prdayādi nyāsa[ ! " b दय#दद Dय#/

J) ! " b दय#य नम/W āE hrdayāya nama[ open inde$ middle and ring

"ngers o# the right hand and pla!e them on the heart !hakra&

! " र) - लशर. 0व#!#W hrīE - %irase s(āhā open middle and ring "ngers o#

the right hand and tou!h the top o# the #orehead&

क"र_ - लशख#यC वषट "W kroE - %ikhāyai (a8a7 open the right thumb and

tou!h the ba!k o# the head. This is the point where tu#t is kept&

J) - कवच#य ! % )W āE - ka(a!āya huE !ross both the hands and run the

#ully opened palms #rom shoulders to "nger tips&

! " र) - न.GGय#य व षट "W hrīE - netratrayāya (au8a7 open the inde$ middle

and ring "ngers o# the right handL tou!h both the eyes using inde and

**

ring "ngers and tou!h the point between the two eyebrows āj;ā

!akra& with the middle "nger.

क"र_ - -0त" र#य फट "6 kroE - astrāya pha7

भ ; भव % # 0 % वर,लमतत !द*बDI/6 bh,rbhu(assu(aromiti digbandha[

i(& 3hyānam Xय#नम &"

र2त#)भ,धध0थप,त,9लदरण र,ज#धध7ढ# कर#HजC/

प#श#) क,दEडलम4 ; द " भवमaगण % मयक) &% श) पLचब#ण#न &"W त" रबर#ण#क"&8 कप#ल) त" रGनयनललत# प5नव4,र!#ढय#



द.व5 ब#ल#क#वण## भवत % ख % करर प" र#णश!2त/ पर# न/6

raktāEbhodhisthapotollasadaru5a sarojādhir,>hā karābjai[

pā%āE koda5>amik8,dbha(amaqagu5amapyaEku%aE pa;!abā5ān

bibhrā5āskkapālaE trinayanalasitā pīna(ak8oruhā>hayā

de(ī bālārka(ar5ā bha(atu sukhakarī prā5a%akti[ parā na[

MeaningZ She is in a !orner o# a red lake$ sitting on a boat and ha(ing

a red lotus as her seat. She has noose$ hook$ sugar!ane bow$ Gower

arrows$ skull. She has three eyes. She shines like the rising sun. 'et

this 6rā5a%akti known as 6arā%akti gi(e us happiness.&

(& 6a;!ap,jā पLचपज ; &# #ollow as per aranyāsa&

ल) - पध 8थOय#!Gमक#यCगDI) मपय# &#लमW

!) - Jक#श#!Gमक#यCपष"&% प/&C पज ; य#लमW

य) - व#^व#!Gमक#यCध ; पम#घ" र#पय#लमW

र) - -*DQ#!Gमक#यC दरप) दश#य#लमW

व)- -मत 8 &#!Gमक#यC-मत 8 &) म!#नवC &. Q) तनव.दय#लमW

*

) - व##!Gमक#यCव,पच#र पज ; &#म &" मपय# &#लम6

laE - pthi(yātmikāyai gandhaE samarpayāmi

haE - ākā%ātmikāyai pu8pai[ p,jayāmi

yaE - (āy(ātmikāyai dh,pamāghrāpayāmi

raE - agnyātmikāyai dīpaE dar%ayāmi

(aE - amtātmikāyai amtaE mahānai(edyaE ni(edayāmi

saE - sar(ātmikāyai sar(opa!āra p,jām samarpayāmi

(i& Main mantra

' () ! " र) श"&5) ' J) ! " र) क"र_ य) र) ल) व) श) ष) ) !+ !) / श"&5चक"र0य प" र#ण#

?! प" र#ण#/W

' () ! " र) श"&5) ' J) ! " र) क"र_ य) र) ल) व) श) ष) ) !+ !) / श"&5चक"र0य ज5व ?!

!0थत/W' () ! " र) श"&5) ' J) ! " र) क"र_ य) र) ल) व) श) ष) ) !+ !) / श"&5चक"र0य



व.!Dद " रय#ण5W W

' () ! " र) श"&5) ' J) ! " र) क"र_ य) र) ल) व) श) ष) ) !+ !) / श"&5चक"र0य

व#ङ " मन0च4 % / श"&,त" !जव##घ" र#ण व#क" प#खण प#द प#यप%0थ#"य#तन प" र#ण#

प#नOय#त,द#नम#न#Bच#ग0य मख % &) धचरम &" त<तDद " त % 0व#!#6


hauE haE sa[ %rī!akrasya prā5ā iha prā5ā[

MeaningZ 'et the prā5a o# Śri Cakra be prā5a here meaning that

prā5a originates #rom Śri Cakra and per(ades the world&.


hauE haE sa[ %rī!akrasya jī(a iha sthita[

MeaningZ 'et the jī(a eisten!e& o# Śri Cakra be the eisten!e o# the

world&

*O


hauE haE sa[ %rī!akrasya sar(endriyā5ī

MeaningZ 'et indriya-s o# Śri Cakra per(ade the world&

om aiE hrīE %rīE om āE hrīE kroE yaE raE laE (aE %aE 8aE

saE hauE haE sa[ %rī!akrasya (ā]manas!ak8u[ %rotra jih(āghrā5a

(āk pā5i pāda pāyupasthākhyāni prā5ā

pāna(yātodānasamānā%!āgasya mukhaE !iram ti87hantu s(āhā

MeaningZ 'et spee!h$ mind$ "(e organs o# per!eption$ "(e organs o#

a!tion and "(e prā5a-s eist eternally in the world s(āhā hail&&

- % न5त. पन % र0म# % च4 % /पन % &/ प" र#णलम! न, ध.!! भ,गमW&"

Uय,क" पBय.म ; य# मच % रDद " त मनम % त. मa 8 य# न/ 0व!0त6

asunīte punarasmāsu !ak8u[puna[ prā5amiha no dhehi bhogam

jyok pa%yema s,rya mu!aranta manumate mqayā na[ s(asti

पLचदश )0क#र#थ#) पLचदशव#र) प" रणवजप) क 8 Gव#6

pa;!ada%a saEskārārthaE pa;!ada%a(āraE pra5a(ajapaE kt(ā Iow repeat ' "#teen times. This is #or *X saEskāra-s saEskāra



means puri"!ation o# a person at dierent time periods. Vor eample$

garbhādhāna$ puEsa(ana$ sīmantonnayana$ jātakarman$

nāmakarman$ ni8krama5a$ annaprā%ana$ et!. 0nstead o# doing these

elaborate rituals$ "#teen pra5a(a-s are re!ited.

Jव!!त# भवW 0थ#पपत# भवW !Dद " न!!त# भवW !Dद " न<र# भवW -व#क % !Eठत# भवW

%प"र5त# भवW म% Dद " न# भवW म% &% ख# भवW वरद# भवW प" र5द प" र5द W द.पव व#जगDद " नतयक.

प" र5ततभ#व.न श"&5चक"र.Z!0मD!Dद " नधध) क % र6

ā(ahitā bha(a sthāpitā bha(a sannihitā bha(a sanniruddhā bha(a

a(āku57hitā bha(a suprītā bha(a sumannā bha(a sumukhā bha(a

(aradā bha(a prasīda prasīda de(i sar(ajagannayike prītibhā(ena

%rī!akresmin sannidhiE kuru

*

There are ā(āhanādi mudrā-s that !an be used while doing the abo(e

in(o!ation.&

MeaningZ 6lease gi(e us Your dar%an$ take Your seat permanently in

this Śri Cakra. Shower Your Dra!e on us. 9e #eli!itous and

auspi!ious$ gra!iously smile and #ul"l our desires. 9e !ompassionate

to us$ 1 the ruler o# the uni(erse. Nith !ompassion$ please be seated

in this Śri Cakra. \ This mental !ontemplation is (ery important a#ter

"nishing the abo(e mantras. Take some time in !ontemplating Per in

Śri Cakra.

)#ter this$ using ku%a bundle$ tou!h the Śri Cakra$ as des!ribed earlier

and re!ite again *?A times o# m,lamantra. 0# homa is possible oer

*?A oblations with m,lamantra. )t the end o# e(ery oblation$ a drop

o# ghee should be pla!ed on the !onse!rated Śri Cakra. This should

be done a#ter re!iting s(āhā. )lternati(ely$ su!h drops !an be

!olle!ted in a separate (essel and abhi8eka !an be made to Śri Cakra

a#ter !on!luding homa.Nhen all these rituals are !ompleted mo(e the yantra a little towards



north and this is known as yathāsthāna proper or right pla!e where

daily p,jā would be held&.

)t the end o# this pro!edure$ i# oneRs Duru is nearby$ he has to go in

person and pay his respe!ts to his Duru. 6rā5aprati87hā pro!edure !an

be done either indi(idually with DuruRs permission or in the presen!e

o# Duru under his dire!t super(ision. 0t is ad(isable that this

pro!edure should be done by the person who is going to do the

worship.

*. Śrīnagara p,jā श" र5नगर प ; ज#

Śrīnagara is situated outside Śri Cakra. Śrīnagara has twenty "(e high

raised huge #orts. 0n between any two #orts$ there are many gods$

sages and saints prote!ting Śri Cakra and simultaneously worshiping

'alitāmbikā. 1nly a#ter !rossing Śrīnagara$ one !an enter Śri Cakra.

4ntry into Śri Cakra is restri!ted only to those who are in the pro!ess

*X

o# realiing the Sel#$ #or whi!h sādhana alone helps. There are #orty

#our ar!ana-s ar!ana means praisingL this is done by oering Gowers

at the end o# saying nama[&. ' and tritātri aiE hrīE %rīE& are to be

pre"ed and nama[ at the end. Vor eample$ the "rst nāma should be

re!ited like this om ai E hrīE %rīE amtāmbhonidhaye nama[.

*. -मत 8 &#>भ,तनधय.amtāmbhonidhaye Cit%akti \ the energy o#

Cons!iousness&

. र<Gन5प#य ratnad(īpāya mani#estation&

O. न#न#व4 8 म!,Q#न#य nānā(k8a mahodyānāya li]ga%arīra \

indi(idual soul$ where karmi! imprints are embedded&.

. क9पव4 8 व#!टक#यCkalpa(k8a (ā7ikāyai saHkalpa \ notion #ormed

in the mind$ desire$ et!&

X. Dद " त#न व#!टक#यCsantāna (ā7ikāyai thought pro!esses&=. !ररचDPन व#!टक#यChari!andana (ā7ikāyai ego&



F. मDP#र व#!टक#यCmandāra (ā7ikāyai intelle!t&

A. प#ररज#त व#!टक#यCpārijāta (ā7ikāya !itta \ mind o# the empiri!al

indi(idual&

Q. कद>ब व#!टक#यCkadamba (ā7ikāyai mind&

\ Q represent anta[kara5a \ mind$ intelle!t$ !ons!iousness and

egoL and thought pro!esses. )part #rom these$ they also #orm

modi"!ations o# pa;!abh,ta su!h as tanmatra-s su!h as sound$ tou!h

et! and "(e organs o# per!eption or j;ānendriya-s.&

*?. पष"&% पर#ग रGनप"र#क#र#य pu8parāga ratnaprākārāya Gesh&

**. पद " मर#ग रGनप"र#क#र#य padmarāga ratnaprākārāya ojas \ energy$

(itality&

*. ग,म.धक रGनप" र#क#र#य gomedhaka ratnaprākārāya (irility&

*O. वज" र रGनप" र#क#र#य (ajra ratnaprākārāya bone&

*. वडC ; य#रGनप"र#क#र#य (ai>,rya ratnaprākārāya skin&

*X. ?Dद " रन5ल रGनप" र#क#र#य indranīla ratnaprākārāya hair&

*=. म % त# रGनप" र#क#र#य muktā ratnaprākārāya pro!reati(e Guids&

*=

*F. मरकत रGनप"र#क#र#य marakata ratnaprākārāya bone marrow&

*A. पवरम % रGनप" र#क#र#य (idruma ratnaprākārāya blood&

*Q. म#खण2य मEडप#य mā5ikya ma5>apāya heart&

?. !" र0त>भ मEडप#य sahasrastambha ma5>apāya sahasrāra&

*. -मत 8 व#पपक#यCamta (āpikāyai d(āda%ānta - twel(e in!hes abo(e

sahasrāra&

. JनDP व#पपक#यC ānanda (āpikāyai !entral point in lalā7a or

#oreheadL dierent #orm āj;ā!akra&

O. पवमश# व#पपक#यC(imar%a (āpikāyai āj;ā!akra&

. ब#ल#तप,द " ग#र#य bālātapodgārāya opening o# an eye re#erring to the

sun&X. च!Dद " रक,द " ग#र#य !andrikodgārāya opening o# another eye re#erring



to the moon&

and X re#er to joy and happiness arising out o# material world&

=. म!#शङ " क"&8 ग#रपररघ#यCmahā%]gāraparighāyai the ori"!e in the upper

palateL this is the point where organs o# a!tion$ organs o# per!eption

and anta[kara5a meet. Vurther$ this is also the point where the three

major nā>i-s$ i>a$ pi]gala and su8umna !onglomerateL this is related

to khe!arimudra&

F. म!#पद " म#टOयCmahāpadmā7a(yai heart and or sahasrāra&

A. धचDद " त#मखण मय ग] र#ज#य !intāma5i maya gharājāya puri"ed

anta[kara5aL only puri"ed anta[kara5a !an lead to liberationL

puri"!ation o# anta[kara5a is more important than puri"!ation

eternal organs&.

Q. पव ; &##>न#य मय प<व ; # &#र#य p,r(āmnāya maya p,r(ad(ārāya <ig :eda&

O?. द44ण#>न#य मय द44<ण#र#य dak8i5āmnāya maya dak8i5ad(ārāya

Yajur :eda&

O*. प!Bचम#>न#य मय प!Bच<म#र#य pa%!imāmnāya maya

pa%!imad(ārāya Sāma :eda&

*F

O. :3र#>न#य मय :3<र#र#य uttarāmnāya maya uttarad(ārāya

)thar(a :eda&

OO. रGनप" रदरपवलय#य ratnapradīpa(alayāya epansion o# knowledge&

O. मखणमय म!#ल &) !#न#य ma5imaya mahāsiEhāsanāya bene"ts o#

mantras&

OX. ब" रAमयCकमLचप#द#य brahmamayaikama;!apādāya !reation \

m,lādhāra !hakra&

O=. पव1णम % यकC मLचप#द#य (i85umayaikama;!apādāya sustenan!e -

s(ādhi87hāna&

OF. ररमयCकमLचप#द#य rudramayaikama;!apādāya dissolution -ma5ip,raka&



OA. =BवरमयCकमLचप#द#य ī%(aramayaikama;!apādāya tirodhāna or

disappearan!e or !on!ealment - anāhata&

OQ. द#लशवमयCकमLचफलक#य sadā%i(amayaikama;!aphalakāya

anugraha \ re!reation \ (i%uddhi&

?. !>त ; ललक# त9प#य hamsat,likā talpāya mahāpralaya \ total

annihilation at the end o# a yuga \ deep sleep state \ āj;ā!akra&

*. !>त ; ललक# म!,पध#न#य hamsat,likā mahopadhānāya a(idya or

spiritual ignoran!e&

. क % >भ#0तरण#य kausumbhāstara5āya sum total o# ego o# all the

beings&

O. म!#पवत#नक#य mahā(itānakāya a(yakta$ the state o# prakti in its

un-mani#ested #orm&

. म!#म#य#यवतनक#यCmahāmāyāya(anikāyai mahāmāyā&

The abo(e #orty #our re#er to (arious aspe!ts o# both subtle and gross

bodies and with this #orty #our$ an entire body is #ormed. 0t is

important to note that Śri Cakra too has triangles in!luding the

9indu&. 4a!h o# these #orty #our nāma-s together !reate$ sustain$

dissol(e$ annihilate and re!reate the uni(erse. This is appli!able to

both ma!ro!osm and mi!ro!osm. Nhen we go past Śrīnagara$ it

means that our mind is puri"ed$ ego is annihilated$ sensory organs

are not used beyond the basi! needs$ the highest le(el o# spiritual

*A

knowledge is attained and thus$ our body$ mind and soul are uni"ed

and be!ome ready #or liberation.&

4nglish meaning #or !ertain Sanskrit wordsZ nidhi \ storehouseL (ā7i

- en!losed groundL d(īpa \ islandL prākāra \ en!losureL ma5>apa \ a

sort o# de!orated hall or templeL d(āra \ entran!eL (alaya \ round

en!losureL (āpika \ natural pondL*O. 3īpa p,jā द5प पज ; &#



0t is pre#erable to light #our lamps$ two be#ore

Per !onse!rated idol #orm one on ea!h side& and

two be#ore !onse!rated Śri Cakra one on either

side o# the ma5>ala&. These lamps should not be

pla!ed on the ground. There should be bases #or

0M)D4 *

these lamps. 0n the bases$ an in(erted triangle should be drawn and

the tips o# the triangles should be #a!ing the worshiper as shown in

the image *&. To idolRs right$ ghee should be used with white wi!k

and to idolRs le#t$ sesame oil should be used with red wi!k kumkum

!an be applied on white wi!k& #or the lamps. The same prin!iple

should be #ollowed #or Śri Cakra. 'amps are to be pla!ed in su!h a

way$ that they are not disturbed during p,jā. )#ter re!iting the

#ollowing (erse$ Gowers are to be oered at the bottom o# the lamps.

Vlowers should not be kept on the top o# the lamps.

' () ! " र) श"&5) दरपद.पव म!#द.पव श % भ) भवत % म. द#W

य#वGपज ; &# म#<त/ 0य#त#वGप" रUवल % !0थर#6

om aiE hrīE %rīE dīpade(i mahāde(i %ubhaE bha(atu me sadā

yā(atp,jā samāpti[ syātā(at praj(ala susthirā

MeaningZ 1` 3e(i in the #orm o# knowledge and intelle!t` 6lease

bless me with auspi!ious mindset o# non-dualism. Till 0 !omplete this

yaj;ā na(ā(ara5a p,jā&$ please prote!t me that 0 am not engul#ed

with a(idyā spiritual ignoran!e or duality&./

*Q

*. 9h,ta%uddhi[ भ ; तशद "&%ध/

9h,ta re#ers to our body and %uddhi re#ers to puri"!ation. 9y doing

the #ollowing pro!edure$ we "rst remo(e a(idya nes!ien!e& and

!onse2uently māyā. Nhen these two are remo(ed$ ego is annihilatedand +0/ be!omes +That/. 0n order to puri#y our body gross$ subtle



and !ausal& this pro!edure is done. )n eample is 2uoted to eplain

this #urther. 0n a paddy grain$ ri!e is !o(ered by husk. Nhen ri!e is

!o(ered by husk it is !alled paddy and when the husk is remo(ed$ it

is ri!e. Thus there is no !hange in the nature o# the ri!e. 6addy is

!ompared to indi(idual soul and ri!e is !ompared to the Sel#. Pusk is

māyā. Unless the husk !alled māyā is remo(ed$ the Sel# ri!e& !annot

be seen. This is possible only i# all the three bodies \ gross$ subtle

and !ausal - are destroyed. Nhen these bodies are destroyed not in

literal sense&$ what we see is the Sel#. 0t is also said that that the

indi(idual sel# !o(ered by māyā& is situated at m,lādhāra and on

attaining knowledge$ it goes up through su8umna to merge with Śi(a

at brahmarandhra an ori"!e at sahasrāra&. Powe(er$ this theory is

somewhat in !ontra(ention to the !on!ept o# ku5>alinī$ whi!h is

worshiped as 6arā%akti Persel#. 'alitā Sahasranāma **? says that Per

subtlest #orm is u5>alinī.

6lease also note that a!!ording to Tantra %āstra-s the "rst inhalation

is to be done through the right nostril$ instead o# le#t nostril. Vor

eample$ Mahānir(ā5a Tantra 000. and X& says$ +6ressing the le#t

nostril$ re!ite m,la mantra eight times and inhale through right

nostril. Pold the breath #or thirty two !ounts and ehale through the

le#t nostril./ This pro!ess is repeated through the other nostril. There

are Tantra S!riptures like TarkālaEkāra$ "rst inhalation is ad(ised

through the le#t nostril. The des!ription abo(e is based on Yoga

philosophy and not on Tantra S!riptures$ as they talk about m,la

mantra-s and kumbhaka holding o# breath&. Pa7hayoga 6radīpaka

00.F& says that in any prā5āyama$ one should begin inhalation with

the le#t nostril i>a nā>i&. Yoga C,>āma5iUpani8ad QA& also says that

"rst breath should be drawn through the le#t nostril and ehaledthrough right nostril.



*O?

6urpose o# bh,ta%uddhi and mantrasZ

i& Virst$ by inhaling through the le#t nostril$ one should (isualie that

he is drawing jī(a%i(a li#e energy& #rom m,lādhāra and take it to

sahasrāra through su8umna. Iow$ one has to !ontemplate that

jī(a%i(a merges with 6arama%i(a the Sel# or 9rahman& at sahasrāra

and ehale through the right nostril. Iow$ we ha(e to inhale through

the right nostril the nostril through whi!h last ehalation was done

as in i abo(e&. Nhile inhaling य)yaE& is to be mentally re!ited siteen

times. य) yaE& is (āyu bīja. 0t is to be !ontemplated that by air$ the

mortal body with un#ul"lled desires be dried up with air using (āyu

bīja. Pa(ing dried$ this puri"ed body is to be burnt with agni bīja र)

raE&. )#ter ha(ing burnt the body$ using amta ne!tar& bīja व)(aE&$

spirituous li2uor re#er 'alitā Sahasranāma *?=& known as sudhā

ambrosia& is drawn #rom sahasrāra and the burnt body destru!tion

o# aJi!tions o# the mind or destru!tion o# three types o# bodies as

dis!ussed abo(e& be washed away with ambrosia and by using pth(ī

earth& bīja ल) laE&$ di(ine body is !reated. Vinally$ this puri"ed

di(ine body is taken ba!k to m,lādhāra. The body that is being taken

ba!k to the base !hakra is a puri"ed body without any mental

aJi!tions. This is done by re!iting bīja-s haEsa[ sohaE. The

breathing patterns along with the respe!ti(e re!itations are gi(en here.

i& ' () ! " र) श"&5) म ; लशङ " क"&8ग#टक#G % षम"&% न#पथ.न ज5वलशव) परमलशवपद. य,जय#लम

0व#!#6

om aiE hrīE %rīE m,la%]gā7akāt su8umnāpathena jī(a%i(aE

parama%i(apade yojayāmi s(āhā

0nhale through le#t nostril and while doing so (isualie that jī(ātman

in m,lādhāra is being taken to brahmarandhra at sahasrāra to mergewith 6aramātman through su8umna. Then ehale through the right



nostril.

ii& ' () ! " र) श"&5) य) )क,च शररर) श,षय श,षय 0व#!#6

*O*

om aiE hrīE %rīE yaE saEko!a %arīraE %o8aya %o8aya s(āhā

bīja yaE य)& is to be repeated *= times.

%o8aya \ dryingL saEko!a \ withering.

0nhale through the right nostril and ehale through the le#t nostril.

3uring this$ mantra in ii is to be re!ited mentally.

iii& ' () ! " र) श"&5) र) )क,च शररर) द! द! पच पच 0व#!#6

om aiE hrīE %rīE raE saEko!a %arīraE daha daha pa!a pa!a s(āhā

daha \ to burnL pa!a \ baked re#erring to ashes&.

bīja र)& raE is to be re!ited *= times.

0nhale through le#t nostril and ehale through right nostril&

i(& ' () ! " र) श"&5) व) परमलशव#मत 8 &) वषय# वषय# 0व#!#6

om aiE hrīE %rīE (aE parama%i(āmtaE (ar8aya (ar8aya s(āhā

(ar8a \ showering&

bīja व)& (aE is to be re!ited *= times.

0nhale through right nostril and ehale through le#t nostril&

(& ' () ! " र) श"&5) ल) श#)भव शररर) :Gप#दय :Gप#दय 0व#!#6

om aiE hrīE %rīE laE %āEbha(a %arīraE utpādaya utpādaya s(āhā

utpāda \ !oming #orth$ birth&

*O

bīja ल)& laE is to be re!ited *= times.

(i& ' () ! " र) श"&5) !)/ ,!) -वतर -वतर लशवप#द#Gज5व ष % &% >न# पथन. प" रपवश

म ; लशग 8 ) &#टक) :9ल,9ल Uवल Uवल प" रUवल प" रUवल !)/ ,!) 0व#!#6

om aiE hrīE %rīE haEsa[ sohaE a(atara a(atara %i(apādāt jī(a

su8umnā pathena pra(i%a m,la%Egā7akaE ullasollasa j(ala j(alapraj(ala praj(ala haEsa[ sohaE s(āhā



inhale through le#t nostril and ehale through right nostril&

haEsa though re#ers to swan$ it has subtler meaning relating to

energy o# breath. haEsa !onsists o# two parts +ha/ @ +sa/$ where ha

means ehalation and sa means inhalation. haEsa there#ore means

(itality whi!h is the most essential !omponent o# eisten!e. 0t is also

said that haEsa is said to be Śi(a$ whose seat is said to be the sky

in"nity&. The Sel# is also !alled haEsa. +ha/ @ +sa/ !an also be

eplained as emanation and re-absorption a!ti(ities o# Śi(a. haEsa is

the spontaneous sound that penetrates into su8umna nā>i !ausing

9liss and ultimate liberation.&

*X. Ktma prā5aprati87hā JGम प" र#णप"रतत1ठ#

)(idya or spiritual ignoran!e is impurity !ausing duality. Su!h

impurities ha(e already been remo(ed through bh,ta%uddhi. 0n su!h

a puri"ed body and soul$ 9rahman and Pis 6ower are being

established. This is the !on!ept o# ātma prā5aprati87hā.

6ro!edureZ

eep the right palm on the heart and re!ite the #ollowing mantra three

times.

' () ! " र) श"&5) J) ,!) 6

om aiE hrīE %rīE āE sohaE 6

*OO

)#ter this$ one has to do prā5āyama three$ ten or siteen times with

the initiated m,lamantra$ either 6a;!ada%ī or ^o>a%ī. ideal ratio o#

prā5āyama inhalation \ holding \ ehalation is *ZZ&. 6rā5āyama is

done here to !on!entrate on Per during the entire period o#

na(ā(ara5a p,jā. 6rā5āyama always helps in puri"!ation o# the mind.

*=. :ighnotsāra5am [Mन,G#रणम &"

This is a prayer to remo(e all obsta!les. The obsta!les are aJi!tionso# the material world su!h as desires$ atta!hments$ illusions$ et!. )ll



these obsta!les are being remo(ed with Śi(aRs !ommand. The

#ollowing mantra is to be re!ited.

-पपDद "&# त % त. भ ; त# य. भ ; त# भ % पव )!0थत#/W

य. भ ; त# पवMनकत##र0त. ग@छDद " त % लशव#Nय#6

apasarpantu te bh,tā ye bh,tā bhu(i saEsthitā[

ye bh,tā (ighnakartāraste ga!!hantu %i(āj;ayā

*F. Iyāsa[ Dय#/

This is dis!ussed under two parts. The "rst part deals with prin!iple

and purpose o# nyāsa-s and the se!ond part deals with pra!ti!al nyāsa-

s. 4planatory notes and appli!ations are restri!ted to only sele!tnyāsa-s. )ll types o# nyāsa-s are gi(e here only #or the purpose o#

knowing the types o# nyāsa-s.

6rin!iple behind nyāsa-sZ

Iyāsa is eplained as mental appropriation or assignment o# (arious

parts o# the body to prote!ti(e deities tutelary deities& and

e!eptionally #or the prin!ipal deity. There are also meanings su!h as

pla!ing$ "ing$ putting away$ taking o$ et!. 0rrespe!ti(e o# these

meanings$ nyāsa is an a!t o# the mind epressed physi!ally by

tou!hing (arious parts o# the body. This is mainly done to make the

worshiper #eel that his body is not dierent #rom Per. )t the end o#

*O

nyāsa pro!edures$ sādhakaRs duality is !ompletely dissol(ed and he

be!omes one with Per. )t this stage the ego o# the sādhaka is

!ompletely annihilated pa(ing to realie Per within. Nhen ego is

dissol(ed$ the sādhaka realies that he is not the per#ormer o#

na(ā(ara5a p,jā. This is the stage where the na(ā(ara5a p,jā$ the one

who per#orms na(ā(ara5a p,jā and 'alitāmbikā be!ome one.

'alitāmbikā is Cit%akti$ the power o# Cons!iousness o# Śi(a&$ that

brings about the world pro!ess !reation$ sustenan!e$ et!&. Nhat is



the power o# Cit%akti in the mind Nhen the mind arms that we are

Cit%akti$ it is important that the mind is #ully aware o# three #orms o#

6arā%akti (i. gross$ subtle and subtlest. She has many gross #orms

and known by dierent names su!h as ālī$ ^o>a%ī and other #orms$

more #ully eplained in 3a%amahā(idyā and other S!riptures. 0n #a!t$

all that eists in the uni(erse is Per #orm. Subtle #orms re#ers to Per

mantra #orm su!h as ^o>a%ī mantra$ 6a;!ada%ī mantra and all other

mantras. 0n #a!t$ all the mantras originate #rom Per. 'alitā

Sahasranāma ? says$ +Sar(amantra s(ar,pi5ī/. Mantras are made

up o# dierent alphabets o# Sanskrit and all these alphabets originate#rom Per$ says 'alitā Sahasranāma XFF$ mātkā-(ar5a-r,pinī. Most

importantly$ Per subtler #orm is said to be kāmakalā$ whi!h is

eplained in 'alitā Sahasranāma O$ kāmakalā-r,pā. Per subtlest

#orm is u5>alinī.

9y per#orming nyāsa-s in the body$ our body is !onsidered as Per

mantra #orm. This is the purpose o# nyāsa. There#ore$ it is (ery

important that mental !on!entration is important while per#orming

nyāsa-s$ otherwise$ the (ery purpose o# nyāsa-s would be de#eated.

Vollowing twenty nine nyāsa-s are pres!ribed in Śrī :idyā.

?*. bahirmātkānyāsa[ ब!!म##तक 8 &#DQ#/

?. antarmātkānyāsa[ -Dद " तम#त# क 8 &#DQ#/

Mātkā literally means mother. Mātkā also means the power o#

letters. Combination o# (arious letters gi(es rise to a word and

#ormation o# words is known as Mālinī$ the deity o# alphabets

*OX

Śrītantrāloka[&. 0n other words$ Mātkā is the mother o# alphabets

and Mālinī is the mother o# words. Mālinī 'alitā Sahasranāma XX&

is eplained as the power o# letters whi!h holds the entire uni(erse

within itsel#. Śi(a says to 6ār(atī$ +)ll the sins are destroyed by



per#orming mātkānyāsa-s/ Mantrayoga SaEhitā&. 9y per#orming

mātkānyāsa-s one identi"es his body with the subtle #orm o#

6arā%akti. This !ontemplation is more important in per#orming all the

nyāsa-s.

9ahirmātkānyāsa or bāhyamātkānyāsa means tou!hing (arious

eternal parts o# the body with "nger tips by re!iting an alphabet.

Thus all the "#ty alphabets are pla!ed at dierent parts o# the body.

)ntarmātkānyāsa means !ontemplating the same "#ty alphabets in

the si psy!hi! !hakras$ #rom m,lādhāra to āj;ā and at sahasrāra.

4(ery alphabet is pre!eded by pra5a(a$ tritāri and 9ālā and this is#ormed like thisZ

om - aiE hrīE %rīE - aiE klīE sau[ ' - () ! " र) श"&5) - () 2लर) &/

)#ter this an alphabet is re!ited with bindu a dot on the top o# the

alphabet& and sued with nama[ haEsa[ नम/ !)/& at the end. 'et

us take the eample o# alphabet a - & and nyāsa is done like this.

om - aiE hrīE %rīE - aiE klīE sau[ - aE - nama[ haEsa[ ' - () ! " र)

श"&5) - () 2लर) &/ \ -) \ नम/ !)/

6ra!ti!al nyāsa will be dealt with subse2uently.

?O. kara%uddhinyāsa[ करश%<पDQ#/

ara%uddhi literally means !leansing o# hands. 9ut$ !ontetually

kara%uddhinyāsa is one o# these se(eral nyāsa-s.

This nyāsa is done by pre"ing om - aiE hrīE %rīE to aE or āE or

sau[ -) J) &/& and suing with nama[ नम/&. Vor eample om -

aiE hrīE %rīE aE nama[. The three bīja-s aE$ āE$ sau[ -) J) &/&

*O=

are deri(ed #rom the "rst ā(ara5a$ trilokyamohana!akra. 4a!h

!akre%a(arī the one who presides o(er that ā(ara5a& has got dierent

bīja-s and these bīja-s are used as pre"es to (arious nyāsa-s.

The purpose o# kara%uddhinyāsa is to eliminate the inGuen!es o#



anta[kara5a$ organs o# per!eption and organs o# a!tion on the mind$

so that the mind is puri"ed and be!omes one with Śi(a tatt(a. Pands

and "ngers are !leansed symboli!ally to puri#y the mind as eplained

abo(e. )gain the !ontemplation is more important here$ as is always

the !ase with all types o# nyāsa-s.

There are twel(e kara%uddhinyāsa-s.

?. ātmarak8ānyāsa[ JGमर4#DQ#/

This nyāsa is done in the heart !hakra$ known as anāhata !hakra. 0n

this nyāsa$ the three bīja-s o# se!ond ā(ara5a aiE$ klīE$ sau[ () 2लर)

&/& are pre"ed to %rī mahātripurasundari ātmānaE rak8a rak8a. Thisnyāsa is done #or two purposes. 1ne$ to pray to Per to remo(e māyā$

whi!h a!ts as an impediment to the realiation o# the Sel#. Two$ in

order to remo(e māyā$ Per Dra!e is sought. Nhen Per Dra!e

des!ends$ karmi! imprints are remo(ed. There#ore$ this nyāsa seeks

prote!tion #or the indi(idual soul$ whi!h is the (ery !ause o# our

eisten!e. Nithin this indi(idual soul remains the Sel#$ but (eiled by

māyā.

?X. !aturāsananyāsa[ चत$#नDQ#/

Caturāsana means #our types o# subtle seating. They are ātmāsana$

!akrāsana$ sar(amantrāsana and sādhyasiddhāsana JGम#न $ चक"र#न $

व#मDद " त"&#न and #" यल<#न &. 1ut o# the nine ā(ara5a-s$ the bīja-s o#

the "rst two ā(ara5a-s are used in kara%uddhinyāsa O abo(e& and

ātmarak8ānyāsa abo(e&. 0n !aturāsananyāsa the bīja-s o# third$

#ourth$ "#th and sith ā(ara5a-s are used. These #our nyāsa-s re#er to

uni"!ation o# pramātā subje!t&$ prameya obje!t& and pramā5a

means$ anumāna$ in#eren!e&. These three are symboli!ally

*OF

represented by ātmāsana$ !akrāsana and sar(amantrāsana. Nhen the

subje!t$ obje!t and the means are per#e!tly in unison$ it leads to the



ultimate stage o# union o# Śi(a and Śakti. This is known as 6rakā%a-:imar%a sāmarasya$ where 6rakā%a is Śi(a$ :imar%a is Śakti and

sāmarasya means union o# Śi(a and Śakti. 'alitā Sahasranāma FQ

sāmarasya-parāya5ā eplains this. This !on!ept is also eplained in

9hā(anopani8ad A$ whi!h says$ +j;āt j;āna j;eyānāE

abhedabhā(anaE %rī!akrap,janam./ This means that realising$ that

there is no dieren!e between the knower$ the known and the pro!ess

o# knowing knowledge& is true worship o# Śri Cakra.

?=. bālā8a>a]anyāsa[ ब#ल#षडङDQ#/

Pere$ nyāsa is done with 9ālā mantra aiE klīE sau[ () 2लर) &/&.

Denerally$ in Śrī :idyā !ult$ in the beginning one is initiated with

9ālā mantra and a sādhaka with !onsistent and dedi!ated pra!ti!e

mo(es up in stages to 6a;!ada%ī and ^o>a%ī to be!ome one with Per.

This nyāsa is per#ormed to !omprehend that there is no dierentiation

in Per (arious #orms. She alone mani#ests in dierent #orms.

?F. (a%inyādinyāsa[ वलशDQ#!दDQ#/

This is also known as (āgde(atā nyāsa[ व#*द.वत# DQ#/&$ the

!omposers o# 'alitā Sahasranāma. 0denti#ying oursel(es with these

(āgde(ei-s is the purpose o# this nyāsa. )ll the "#ty alphabets are

used in this nyāsa and nyāsa is done on the psy!hi! !entres.

?A. m,la(idyā(ar5anyāsa[ मल ; पवQ#वण#DQ#/

M,la(idyā(ar5anyāsa is dierent #rom m,la(idyānyāsa$ whi!h is

dis!ussed under additional nyāsa-s. The main dieren!e between the

two is this - m,la(idyā(ar5anyāsa uses "#teen alphabets used in

6a;!ada%ī as bījāk8ara-s. :ar5a means sound$ (owel$ syllable. Vor

eample the "rst alphabet o# 6a;!ada%ī mantra is ka क &. 0n

m,la(idyā(ar5anyāsa$ a bindu is added by making ka क & as kaE क) &.

*OA

0n m,la(idyānyāsa$ pa;!ada%ī mantra is used #or nyāsa.M,la(idyānyāsa nyāsa is done like karanyāsa and hrdayādi nyāsa



using ea!h k,7ā o# 6a;!ada%ī mantra.

9oth these nyāsa-s are done to rearm that there is no dieren!e

between Per$ Per mantra and the sādhaka. This is subtly !on(eyed in

:ari(asyā <ahasya (erse **& whi!h says$ +9ody o# 6arā%akti is

!omposed o# :āg$ āma and Śakti k,7a-s o# 6a;!ada%ī mantra whi!h

are pla!ed #rom Per !rown to ne!k$ ne!k to hip and hip to #eet. The

same !on!ept is also eplained in 'alitā Sahasranāma AX$ A= and AF

Śrīmad(āgbha(a-k,7aika-s(ar,pa-mukha-pa]kajā$ ka57hādha[

ka7iparyantha-madhyak,7a-s(ar,pi5ī and Śakti-k,7aikatāpanna-

ka7yadhobhāga-dhārinī&.?Q. %rī8o>a%āk8arīnyāsa[ श"&5ष,डश#4ररDQ#/

This nyāsa is done with ^o>a%ī mantra with !ertain mudras like

saubhāgyada5>inī$ ripujih(āgrahā$ trikha5>ā and yoni. The purpose

o# this nyāsa is to !ontrol worldly li#e endued with desires$

atta!hment$ et! and to attain liberation by be!oming one with Per.

*?. saEmohananyāsa[ )म,!नDQ#/

Contemplating the entire uni(erse as red is the purpose o# this nyāsa.

9hā(anopani8ad *Q says$ +lauhityametasya sar(asya (imar%a[/. This

means that pure Cons!iousness is āme%(ara. 0ndi(idual sel#$ whi!h

is in the state o# eternal 9liss is 'alitāmbikā. The redness is

!ontemplating the union o# Śi(a$ Śakti and jī(an indi(idual soul&.

Nhen the uni(erse is !ontemplated as red$ the sādhaka attains Per

2ualities o# !ompassions. She is des!ribed as red in dhyāna (erses o#

'alitā Sahasranāma.

**. saEhāranyāsa[ )!#रDQ#/

*. s87inyāsa[ प 8 1टDQ#/

*O. sthinyāsa[ !0थDQ#/

*OQ

SaEhāranyāsa$ s87inyāsa and sthinyāsa re#ers to dissolution$ !reation



and sustenan!e. saEhāranyāsa is done to annihilate a(idyā nes!ien!e

or spiritual ignoran!e&. S87inyāsa is done to !ontemplate that sādhaka

is born a#resh with (idyā or spiritual knowledge$ where all dyads and

triads are not in eisten!e. Sthinyāsa is done to establish the union o#

sādhaka with Per. This is the state o# jī(anmukta. This is the essen!e

o# mahā(ākya-s su!h as +0 am 9rahman/$ +0 am That/ or +ahaE

brahmāsmi/.

*. laghu8o>hānyāsa[ लघष % ,ढ#DQ#/

'aghu means easy$ 2ui!k$ et!. 'aghu8o>hānyāsa !onsists o# si types

o# nyāsa-s and they are #ollows.i& ga5e%anyāsa[ गण.शDQ#/

ii& grahanyāsa[ ग" र!DQ#/

iii& nak8atranyāsa[ न4GDQ#/

i(& yoginīnyāsa[ य,धगन5DQ#/

(& rā%inyāsa[ र#लशDQ#/

(i& pī7hanyāsa[ प5ठDQ#/

These si types o# nyāsa-s are done to rearm that there is no

dierentiation between Per and the sādhaka. This means that Da5e%a

also known as Da5apati&$ the god o# knowledge who remo(es all

obsta!les and is the son o# Śi(a and 6ār(atī. Pe is worshiped to

remo(e all obsta!les at the !ommen!ement o# na(ā(ara5a p,jā. 9y

doing this nyāsa$ it is established that 'alitāmbikā is not dierent

#rom Da5e%a. Similarly$ na(agraha-s nine planets& and twenty se(en

stars are one with Per. Iine planets$ twenty se(en stars and nine rā%i-s odia!L also !alled bhā(a or houses& !onstitute a birth !hart. Nhen

She is worshiped with true de(otion and lo(e$ e(en i# the planets are

pla!ed ad(ersely in oneRs birth !hart$ they will not !ause any

impediments in sādhakaRs li#e.

*? Yoginīnyāsa is about sity #our yogini-s$ who preside o(er (arious



parts o# the body. Yoginī here means the deities who preside o(er

(arious aspe!ts o# eisten!e. There are se(eral re#eren!es to sity #our

yogini-s. Powe(er$ #or the purpose o# this nyāsa$ se(en yogini-s

presiding o(er se(en psy!hi! !entres and their deputies amounting to

#orty nine are taken into a!!ount. 4a!h psy!hi! !entre has !ertain

number o# lotus petals and ea!h petal is embedded with a Sanskrit

alphabet. Thus we ha(e "#ty alphabets pla!ed in the "#ty petals o# si

psy!hi! !entres and at sahasrāra ea!h alphabet is pla!ed in twenty

petals gi(ing rise to one thousand petals. This is eplained in detail

in 'alitā Sahasranāma FX to XO. 6lease re#er to the interpretation o#

these nāma-s #or details. Thus$ not only the psy!hi! !entres are

identi"ed with 'alitāmbikā$ but also the entire alphabets o# Sanskrit.

These alphabets #orm words and their meaning$ whi!h establishes Per

presen!e in e(ery aspe!t o# the uni(erse. This is the purpose o#

yoginīnyāsa.

6ī7hanyāsa re#ers to "#ty one Śaktipi7ha-s. Śi(a was not in(ited by

3ak8a to parti!ipate in a yaj;ā organised by him. 3ak8a is #ather o#

Satī$ an in!arnation o# Śaktī. Nhen She was humiliated by Per #ather$

She immolated Persel#. Śi(a !arrying Per !orpse was milling around.

:i85u !ut the !orpse into "#ty one pie!es that #ell in "#ty one dierent

pla!es. These pla!es are known as "#ty one Śaktipi7ha-s. 4a!h o#

these Śaktipi7ha-s is represented by an alphabet and thus we ha(e "#ty

one alphabets. The number o# alphabets is dierent #rom "#ty

alphabets re#erred in yoginīnyāsa as alphabet a qa& is addition here.

*X. %rī!akranyāsa[ श"&5चक"रDQ#/

0n %rī!akranyāsa$ Da5apati$ 8etrapāla$ Yogini-s who preside o(er

eight ā(ara5a-s&$ a87adikbālaka-s !ardinal guards&$ ba7uka young

guards&$ 9rahmā and )nanta are pla!ed in (arious parts o# the body. This nyāsa also !on"rms that e(ery aspe!t o# the uni(erse is per(aded



by Per.

i&. trailokyamohana!akranyāsa[ त"&C ल,2यम,!नचक"रDQ#/

**

ii&. sar(a%āparip,raka!akranyāsa[ वश# &#पररप7कचक"रDQ#/

iii&. sar(asa]k8obha5a!akranyāsa[ व#ङ " 24,भणचक"रDQ#/

i(&. sar(asaubhāgyadāyaka!akranyāsa[ व# भ#*यद#यकचक"रDQ#/

(&. sar(ārthasādhaka!akranyāsa[ व##थ##धकचक"रDQ#/

(i&. sar(arak8ākara!akranyāsa[ व#र4#करचक"रDQ#/

(ii&. sar(arogahara!akranyāsa[ व#र,ग!रचक"रDQ#/

(iii a&. āyudhanyāsa[ Jयध % DQ#/

(iii b&. sar(asiddhiprada!akranyāsa[ व#ल<पप" रदचक"रDQ#/

i&. sar(ānandamaya!akranyāsa[ व##नDPमयचक"रDQ#/

These nine nyāsa-s represent nine ā(ara5a-s o# Śri Cakra. 4a!h %akti

o# e(ery ā(ara5a is pla!ed on dierent parts o# the body. Iyāsa #or

ninth ā(ara5a is done only with m,lamantra.

)dditional nyāsa-s.

*. m,la(idyānyāsaZ this is dis!ussed along with

m,la(idyā(ar5anyāsa ?A&.

. kāme%(aryātinyāsa is done !ontemplating the #our pi7ha-s पपठ & (i.

kāmagiripi7ha$ p,r5agiripī7ha$ jālandharapī7ha and o>yā5apī7ha$

whi!h are !onne!ted to #our āmnāya-s pantheons&. 4a!h pantheon

has one %akti and all the pantheons put together$ we ha(e #our %akti-s. Kmnāya-s are worshiped at the end o# na(ā(ara5a p,jā.

These are the broad interpretations o# nyāsa-s and their signi"!an!e.

Nhi!h o# these nyāsa-s are to be #ollowed is de!ided by oneRs Duru

and his lineage. 0t is important to !ontemplate Per while per#orming

nyāsa-s$ as otherwise the (ery purpose o# nyāsa-s would be lost.

*

*A. Iyāsa mantras and pro!eduresZ



*& Mātkānyāsa[ म#तक 8 &#Dय#/

This is done like a japa. Vollowing is the general pro!edure and this

is to be done "rst.

i& 8yādi nyāsa[ R1य#दद Dय#/

-0य श"&5म#तक 8 &#DQ#म!#मDद " G0य

ब" रA# Rपष/W ग#यत"&5 छDP/W श"&5म#तक 8 &# र0वत5 द.वत#W

!9b भय, ब5ज.भVय, नम/W 0वर.भVय/ श2तभVय, नम/W त" रबDPभ% Vय, क5लक. भVय, नम/W

मम श"&5 पवQ#Zङ " 2गGव.न DQ#. पवतनय,ग/

asya %rīmātkānyāsamahāmantrasya

brahmā 8i[ gāyatrī !handa[ %rīmātkā saras(atī de(atā 8i[ - open the right palm and tou!h the top o# the #oreheadL !handa[

- tip o# right "ngers on the mouthL but lips should not be tou!hedL

de(atā - right palm on the heart !hakra&

Palbhyo bījebhyo nama[

bindubhyo kīlakebhyo nama[

*.bījaE - tou!h right shoulder with right handL . %akti[ - tou!h le#t

shoulder with right handL O. kīlakam \ on the na(el. 1nly tip o# the

"ngers to be used.&

This subtly !on(eys the origin or alphabets$ words and their

meanings.

0t is said that i# any part below the na(el is tou!hed$ hands should be

washed with water #rom pa;!apātra a (essel with water kept #or the

purpose o# puri"!ation&. 9ut #or the purpose o# nyāsa-s$ hands !an be

washed a#ter !ompleting all the nyāsa-s. This is based on pre!epts o#

s(arebhya[ %aktibhyo nama[

*

O

*O



%āstra-s$ whi!h !onsider that all body parts below the na(el are

impure.

mama %rī (idyā]gat(ena nyāse (iniyoga[

open both the palms and run them o(er all parts o# the bodyL #rom

head to #eetL alternati(ely (iniyoga mudra !an be used.

ii& aranyāsa[ करDय#/

IoteZ Throughout nyāsa pro!edures$ i# number F is used$ it means om

aiE hrīE %rīE aiE klīE sau[ ' () ! " र) श"&5) () 2लर) &/&. Iumeri! F

!onsists o# pra5a(a '&$ tritāri aiE$ hrīE$ %rīE& and 9ālā aiE$ klīE$

sau[&. 0# numeri! is used$ it means only pra5a(a and tritāri om aiEhrīE %rīE&.

ii.*& F -) क) ख) ग) घ) ङ) J) -ङ " <2ग % #भ V य#म &" नम/W

F aE kaE khaE gaE ghaE ]aE āE a]gu87hābhyām nama[

use both the inde "ngers and run them on both the thumbs&

ii.& F ?) च) छ) ज) झ) ञ) c तज#न5भ V य#) नम/W

F iE !aE !haE jaE jhaE ;aE īE tarjanībhyāE nama[

use both the thumbs and run them on both the inde "ngers&

ii.O& F :) ट) ठ) ड) ढ) ण) d) >यम#भVय#) नम/W

F uE 7aE 7haE >aE >haE 5aE ,E madhyamābhyāE nama[

both the thumbs on the middle "ngers&

ii.& F () त) थ) द) ध) न) ()-न#लमक#भ V य#) नम/W

F aiE taE thaE daE dhaE naE aiE anāmikābhyāE nama[

both the thumbs on the ring "ngers&

*

ii.X& F e &) प) फ) ब) भ) म) e &) कतन<पक#भ V य#) नम/W

F auE paE phaE baE bhaE maE auE kani87hikābhyāE nama[

both the thumbs on the little "ngers&

ii.=& F -) य) र) ल) ब) श) ष) ) !) a) 4) -/ करतलकर<प 8 &#भ V य#) नम/W

F aE yaE raE laE baE %aE 8aE saE haE qaE k8aE a[



karatalakarap87hābhyāE nama[

open both the palmsL run the opened palms o# the right hand on the

#ront and ba!k sides o# the le#t palm and repeat the same #or the other

palm&

iii& Prdayādi nyāsa[ ! " b दय#दद Dय#/

iii.*& F -) क) ख) ग) घ) ङ) J) ! " b दय#य नम/

F aE kaE khaE gaE ghaE ]aE āE hrdayāya nama[

open inde$ middle and ring "ngers o# the right hand and pla!e them

on the heart !hakra&

iii.& F ?) च) छ) ज) झ) ञ) c लशर. 0व#!#WF iE !aE !haE jaE jhaE ;aE īE %irase s(āhā

iii.O& F :) ट) ठ) ड) ढ) ण) d) लशख#यC वषट "W

F uE 7aE 7haE >aE >haE 5aE %ikhāyai (a8a7

open the right thumb and tou!h the ba!k o# the head. This is the point

where tu#t is kept&

iii.& F () त) थ) द) ध) न) () कवच#य ! % )W

F aiE taE thaE daE dhaE naE aiE ka(a!āya huE

!ross both the hands and run the #ully opened palms #rom shoulders

to "nger tips&

iii.X& F e &) प) फ) ब) भ) म) e &) न.GGय#य व षट "W

*X

F auE paE phaE baE bhaE maE auE netratrayāya (au8a7

open the inde$ middle and ring "ngers o# the right handL tou!h both

the eyes using inde and ring "ngers and tou!h the point between the

two eyebrows āj;ā !akra& with the middle "nger.&

iii.=& F -) य) र) ल) ब) श) ष) ) !) a) 4) -/ -0त" र#य फट "6

F aE yaE raE laE baE %aE 8aE saE haE qaE k8aE a[ astrāya pha7

by using right hand thumb and middle "ngers make rattle !lo!kwise

around the head&



भ ; भ % #व0 % वर,लमतत !द*बDI/6 bh,rbhu(assu(aromiti digbandha[

i(& 3hyānam Xय#नम &"

प<Lच#ण# भ.दC/ पव!!तवदनद,/ प#दयक % &" क % 44व4,

द.श#) भ#0वGकपद##कललत शलशकल#) ?DPक % % DP#वद#त#म &"W

-4" र2क % >भ धचDद " त#ललखखतवरकर#) श"&54ण#) -Hज)0थ#)

-@छ#क9प#) मत%@छ 0तन जघनभर#) भ#रत5) त#) नम#लम6

pa;!ād(ar5a bhedai[ (ihita(adanado[ pādayuk kuk8i(ak8o

de%āE bhās(atkapardākalita %a%ikalāmindukundā(adātām

ak8asrakkumbha !intālikhita(arakarāE %rīk8a5āE abjasaEsthāE

a!hākalpāE atu!!ha stana jaghanabharāE bhāratīE tāE namāmiMeaningZ The (erse des!ribes 9hāratī 3e(i known as Saras(atī$ the

goddess presiding o(er spee!h. 'alitāmbikā is addressed as mātkā-

(ar5a-r,pi5ī in 'alitā Sahasranāma XFF&. Vi#ty alphabets Sanskrit&

are Per #a!e$ arms$ legs$ abdomen and bosoms. She has moon with

kalā-s on Per head. She is white !ompleioned like jasmine Gower.

She holds in her hands$ an ak8amālā rosary o# X* beadsL a qa& is

added to "#ty alphabetsL 'alitā Sahasranāma AQ is ak8amālādi-dharā&$ a pit!her !ontaining ne!tar amta kala%aL amta also re#ers to

immortality&$ a book and (arada mudra !on#erring boons&. She has

*=

three eyes. Per entire #orm is Gawless nirmala&. She is seated on a

lotus. 0 bow to this 3e(i.

0t is said that Śi(a is in the #orm dhyāna meditation& and Śakti is in

the #orm o# japa. 1nly this union union o# meditation and mantra

japa& leads to realiation. There is no other way to attain realiation.

The entire #orm o# 'alitāmbikā is Śrī :idyā mantra-s. Nhen nyāsa is

done$ it means that our body trans#orms as Per temple. )biding in

this thought perpetually leads to Per realiation.&

(&. 6a;!ap,jā पLचप ; ज# #ollow the pro!edure as per karanyāsa&laE - pthi(yātmikāyai gandhaE samarpayāmi





raE - agnyātmikāyai dīpaE dar%ayāmi



ल) - पध 8थOय#!Gमक#यCगDI) मप#य#लमW



र) - -*DQ#!Gमक#यCदरप) दश#य#लमW

व) - -मत 8 &#!Gमक#यC-मत 8 &) म!#नCव.Q) तनव.दय#लमW

) - व##!Gमक#यCव,पच#र पज ; &#म &" मपय# &#लम6

*A.*a. 9ahirmātkānyāsa[ बद!म##तक 8 &#Dय#/ nyāsa on the eternal

body parts&

F is to be pre"ed to ea!h ak8ara and nama[ haEsa[ नम/ !)/&

4ampleZ om aiE hrīE %rīE aiE klīE sau[ aE nama[ haEsa[ W

*F

' () ! " र) श"&5) () 2लर) &/ -) नम/ !)/ W

Nhile tou!hing the body parts$ join right hand thumb and ring "nger

and the body parts should be tou!hed with these "ngers joined as

eplained in this !hart.

* -) aE Pead

J) āE Mouth

O ?) iE <ight eye

c īE 'e#t eye

X :) uE <ight ear

= d) ,E 'e#t ear

F र) ruE <ight nostril

A 7) r,E 'e#t nostrilQ ल % ) luE <ight !heeks



*? ल ; ) l,E 'e#t !heeks

** )̀ eE Upper lips

* () aiE 'ower lips

*O Y) oE Upper teeth

* e &) auE 'ower teeth

*X -) aE Tip o# the tongue

*= -/ a[ ne!k

*F क) kaE <ight shoulder

*A ख) khaE <ight elbow

*Q ग) gaE <ight wrist

? घ) ghaE bottom o# right "ngers

* ङ) ]aE Tip o# right "ngers

च) !aE 'e#t shoulder

O छ) !haE 'e#t elbow

ज) jaE 'e#t wrist

X झ) jhaE bottom o# le#t "ngers

= ञ) ;aE Tip o# right "ngers

F ट) 7aE <ight thigh joint

A ठ) 7haE <ight knee

*A

Q ड) >aE <ight ankle

O? ढ) >haE 9ottom o# right toes

O* ण) 5aE Tip o# toes

O त) taE 'e#t thigh joint

OO थ) thaE 'e#t knee

O द) daE 'e#t ankle

OX ध) dhaE 9ottom o# le#t toes

O= न) naE Tip o# le#t toesOF प) paE <ight thora



OA फ) phaE 'e#t thora

OQ ब) baE 'ower ba!k

? भ) bhaE na(el

* म) maE abdomen

य) yaE heart

O र) raE <ight armpit

ल) laE Iape o# the ne!k

X व) (aE 'e#t armpit

= श) %aE <un le#t hand "ngers #rom

F ष) 8aE <un right hand "ngers

A ) saE <un le#t hand "ngers #rom

Q !) haE <un right hand "ngers

X? a) qaE <un both hand "ngers

X* 4) k8aE <un both hand "ngers

heart to right "nger tips

#rom heart to le#t "nger

tips

heart to right toe

#rom heart to le#t toe

#rom hip to toes

#rom hip to top o# the head

IotesZ

* to *= are (owels and #rom *F to X* are !onsonants. 4a!h alphabet

is with nāda-bindu nāda-bindu !an be eplained as the supreme

energy that is di(ided into three \ nāda$ bindu and bīja&.

*Q

)s already dis!ussed$ any portion below the na(el is tou!hed$ hands

should be washed as detailed abo(eL otherwise these nyāsa-s !an bementally !ontemplated.



*A.*b. )ntarmātkānyāsa[ -Dतम##तक 8 &#Dय#/ nyāsa on the psy!hi!

!entres&

Same pro!edure as per *A. abo(e is to be adopted.

4ampleZ

F is to be pre"ed to ea!h ak8ara and nama[ haEsa[ नम/ !)/&

4ampleZ om aiE hrīE %rīE aiE klīE sau[ aE nama[ haEsa[ W

' () ! " र) श"&5) () 2लर) &/ -) नम/ !)/ W

* -) aE

J) āE

O ?) iE

c īE

X :) uE

= d) ,E

F र) ruE

A 7) r,E

Q ल % ) luE

*? ल ; ) l,E

** )̀ eE

* () aiE

*O Y) oE

* e &) auE

*X -) aE

*= -/ a[

*F क) kaE

*A ख) khaE

Throat area

:i%uddhi !hakra

*= petals*Q ग) ga



? घ) gha

* ङ)

च) !a

O छ) !ha

ज) ja

X झ) jha

= ञ) ;a

F ट)

A ठ)

*X?

E

E

]

E

a

E

E

E

E

E

7

E

a

E

7ha

Peart

)nāhata !hakra

* petalsQ ड)



O? ढ)

O* ण)

O त) ta

OO थ) tha

O द) da

OX ध) dha

O= न) na

OF प) pa

OA फ) pha

OQ ब) ba

? भ) bha

* म) ma

य) ya

O र) ra

ल) la

X व) (a

= श) %a

F ष)

A ) sa

>

E

a

>ha

E

E

a

5

EE



E

E

E

E

E

E

E

E

E

E

E

E 6erineum

E

E

a

8

E

Ia(el

5ip,raka !hakra

Ma

*? petals

Co!!y

S(ādhi87hāna !hakra

= petals

M,lādhāra !hakra

petals

*X*

Q !) haE Centre o# eye brows Kj;āX? 4) k8aE



!hakra

petals

Vor nyāsa in sahasrāra$ all the "#ty ak8ara-s mentioned abo(e are to

be done and with pre" and su. 4a!h ak8ara should ha(e pre"

and su. Similar is the !ase #or e(ery !hakra.

IotesZ

*. Iyāsa-s on these !hakras #ollow the pattern o# 'alitā Sahasranāma$

where (i%uddhi !hakra FX&$ anāhata AX&$ ma5ip,raka QX&$

s(ādhi87hāna X?&$ m,lādhāra X*&$ āj;ā X*& and sahasrāra XA&.

*A.& kara%uddhinyāsa[ करश % IDय#/ nyāsa-s on palm and "ngers&

This nyāsa is o# two types. Virst one is done on the palms and the

se!ond one is done on the "ngers. Some tets say that pre" #or palms

is om aiE hrīE %rīE& and #or the "ngers it is F om aiE hrīE %rīE

aiE klīE sau[&L other tets say pre" is only . Ne are adopting only

. There is no su e!ept nama[ #or this nyāsa. Vor nyāsa on the

"ngers$ pro!edure #or karanyāsa is to be adopted. Vor nyāsa-s on the

right palm$ le#t hand is to be used. There are only three bījāk8ara-s

used aE āE sau[ -) J) &/&.

0. 6alms

i& om aiE hrīE %rīE &aE nama[ - -) नम/ \ right palm

ii& āE nama[ - J) नम/ \ ba!k o# the right palm

iii& sau[ nama[ - &/ नम/ \ both sides o# the right palm

i(& aE nama[ - -) नम/ \ le#t palm

(& āE nama[ - J) नम/ \ ba!k o# the le#t palm

(i& sau[ nama[ - &/ नम/ \ both sides o# the le#t palm

*X

00. Vingers

i& aE nama[ - -) नम/ \ middle "ngers o# both handsii& āE nama[ - J) नम/ \ ring "ngers



iii& sau[ nama[ - &/ नम/ \ little "ngers

i(& aE nama[ - -) नम/ \ thumbs

(& āE nama[ - J) नम/ \ inde "ngers

(i& sau[ nama[ - &/ नम/ \ ba!k sides o# both palms

*A.O&. Ktmarak8ānyāsa[ JGमर4#Dय#/

Woin both palms in #ront o# the heart !hakra and meditate on Per by

re!iting this mantra. Nhile doing so$ inner side o# palms should be in

!onta!t with middle o# the !hest.

F %rī mahātripurasundari ātmānaE rak8a rak8a

F श"&5 म!#त" रGप$ % DPरर JGम#न) र4 र46

*A.& 9ālā8a>a]anyāsa[ ब#ल#षडङDय#/

Iyāsa is done with 9ālā mantra whi!h is as #ollows.

i& ()- ! " b दय#य नम/W aiE - hrdayāya nama[ open inde$ middle and

ring "ngers o# the right hand and pla!e them on the heart !hakra&

ii& 2लर) - लशर. 0व#!#W klīE - %irase s(āhā open middle and ring

"ngers o# the right hand and tou!h the top o# the #orehead&

iii& &/ - लशख#यC वषट "W sau[ - %ikhāyai (a8a7 open the right thumb

and tou!h the ba!k o# the head. This is the point where tu#t is kept&

i(& () - कवच#य ! % )W aiE - ka(a!āya huE !ross both the hands and

run the #ully opened palms #rom shoulders to "nger tips&

*XO

(& 2लर) - न.GGय#य व षट "W klīE - netratrayāya (au8a7 open the inde$

middle and ring "ngers o# the right handL tou!h both the eyes using

inde and ring "ngers and tou!h the point between the two eyebrows

āj;ā !akra& with the middle "nger.

(i& &/ - -0त" र#य फट "6 sau[ - astrāya pha7

*A.X& Caturāsananyāsa[ चत % र#नDय#/

i& ! " र) 2लर) &/ द.Oय#Gम#न#य नम/W hrīE klīE sau[ de(yātmāsanāyanama[



tou!hing #eet with both hands with nyāsa mudra&

ii& ! f ! " 0S2लर) ! " 0S &/ श"&5चक"र#न#य नम/W haiE hklīE hsau[ %rī!akrāsanāya

nama[

knees&

iii& ! " 0S f ! " 0S0क"लर) ! " 0S0 &/ व#मDद " त"&#न#य नम/W hsaiE hsklīE hssau[

sar(amantrāsanāya nama[

upper thighs&

i(& ! " र) 2लर) HलT #" यल<#न#य नम/W hrīE klīE bleE

sādhyasiddhāsanāya nama[

on the perineum m,lādhāra \ this nyāsa !an be mentally

!ontemplated&

*A.=&. :a%inyādinyāsa[ वशशDय#ददDय#/

This nyāsa #ollows the pattern o# se(enth ā(ara5a

6lease re#er nyāsa *A. abo(e$ where there are "#ty one ak8ara-s.

These X* ak8ara-s are used in this nyāsa as detailed below. Vor

*X

eample * \ *= means ak8ara-s -) to -/ aE to a[&. These are eight

:āgde(i-s who !omposed 'alitā Sahasranāma.

i& om aiE hrīE %rīE & * \ *= Hल ; ) वलशतन व#*द.वत#यCनम/W *- *= bl,E

(a%ini (āgde(atāyai nama[

head \ sahasrāra&

ii& *F \ * 29! " र) क#म.Bवरर व#*द.वत#यC नम/W *F \ *

klhrīE kāme%(arī (āgde(atāyai nama[

#orehead \ manas !hakra$ whi!h is just abo(e āj;ā!akra&

iii& \ = Dद " Oलर) म,!दन5 व#*द.वत#यC नम/W \ = n(līE modinī

(āgde(atāyai nama[

!entre o# eye brows \ āj;ā!akra&

i(& F \ O* ^ल ; ) पवमल# व#*द.वत#यC नम/W F \ O*yl,E (imalā(āgde(atāyai nama[



ne!k - (i%uddhi !hakra&

(& O \ O= ज"&"&5) -रण# व#*द.वत#यC नम/W O \ O= jmrīE aru5ā


heart \ anāhata !hakra&

(i& OF \ * ! " 0S0ल" Oय ; ) जतयन5 व#*द.वत#यC नम/W OF \ * hsl(y,E jayinī


na(el - ma5ip,raka&

(ii& -X g>>b य ; ) व.Bवरर व#*द.वत#यCनम/W -X jhmry,E sar(e%(arī


*XX

genital - se !hakras(ādhi87hāna !hakra&

(iii& = \ X* F&"&5) क ललन5 व#*द.वत#यC नम/W = \ X* k8mrīE kaulinī


perineum \ m,lādhāra !hakra&

*A.F& M,la(idyā(ar5anyāsa[ म ; ल[Q#वणन"&# य#/

This nyāsa is based on pa;!ada%ī mantra. M,lamantra o# 'alitāmbikā

is always pa;!ada%ī mantra 'alitā Sahasranāma AA is

m,lamantrātmikā&$ the reason #or whi!h is eplained in 'alitā

Sahasranāma O$ kāmakalār,pā. )lphabets o# pa;!ada%ī mantra do

not ha(e bindu$ whereas in this nyāsa ea!h letter is used with bindu.

Certain (ersions pla!e ea!h ak8ara o# 9ālā mantra a#ter and be#ore

the ak8ara-s. Vor eample om aiE hrīE %rīE aiE kaE nama[.

' () ! " र) श"&5) om aiE hrīE %rīE & is to be pre"ed to all the ak8ara-s

and nama[ at the end. 4ampleZ om aiE hrīE %rīE haE nama[ ' ()

! " र) श"&5) !) नम/

i& Virst k,7aZ

kaE क) \ headL eE )̀\ m,lādhāra !an be mentally !ontemplated& L īE

c \ heart biologi!al heart&L ल) laE - right eyeL ! " र) hrīE - le#t eye.ii& Se!ond k,7aZ



!) haE - !entre o# eyebrowsL )saE - right earL क) kaE - le#t earL !) haE

- mouthL ल)laE - right shoulderL ! " र) hrīE - le#t shoulder.

iii& Third k,7aZ

)saE - derriere !an be !ontemplated mentally&L क) kaE - right kneeL

laE ल) \ le#t kneeL ! " र) hrīE - na(el.

*X=

)#ter !ompleting nyāsa-s$ m,lamantra japa should be done. 0# one is

initiated into ^o>a%ī$ only ^o>a%ī should be re!ited mentally.

This !ompletes nyāsa pro!edures. )#ter !ompleting$ both the hands

should be washed with the water kept in a (essel pa;!apātra& meant

#or this purpose$ as during nyāsa-s parts below the na(el are tou!hed.

)#ter !ompleting nyāsa-s$ it would be ideal not to !hange the sitting

posture or get up #rom the seat. 0# one has to get up #or !ompelling

reasons$ twenty #our !ounts o# m,lamantra japa should be done.

Vurther$ while per#orming na(ā(ara5a p,jā$ it is better to ha(e two

persons #or help. Ia(ā(ara5a p,jā is e2ui(alent to per#orming a yaj;ā

and there#ore$ one has to #ollow the laid down pro!edures to the

maimum possible etent.

*Q. 6ātra sādanam प#त" र #दनम &"

*Q.*& <e2uirementsZ

6ātra means (essels and sādana means arranging. Though there are

se(eral (essels used #or na(ā(ara5a p,jā$ three (essels (i. (ardhanī

kala%a$ sāmanya arghya and (i%e8a arghya are !onsidered as

important. 1ut o# the three$ (i%e8ārghya pātra is etremely important.

Vor per#orming na(ā(ara5a p,jā the #ollowing materials are re2uired.

*. Nooden plank or mat #or seating. This is !alled āsana.

. K!amana pātra with uttara5i spoon like&. This (essel should be

"lled with water #rom a bigger (essel$ whi!h is eplained in = below.K!amana pro!edure is eplained under tat(ā!amanam.



O. ) #ew !ontainersbowls #or keeping Gowers. 0t would be ideal to

pro!ure dierent kinds o# Gowers$ at least nine types. Similarly$

!ontainers #or keeping dierent kinds o# #ruits$ re2uired #or nai(edya

to be oered at the end o# ea!h ā(ara5a. 0# possible$ it would be ideal

to use nine kinds o# #ragrant Gowers and nine types o# #ruits meant

*XF

#or ea!h ā(ara5a. Nhene(er possible$ dierent !ooked items !an also

be prepared #or nai(edya.

. Ia(ā(ara5a p,jā !annot be done indi(idually$ as it re2uires lot o#

preparations be#ore and during the p,jā. 1n!e the per#ormer is seated$

he or she should not get up #rom the āsana. Someone has to help the

per#ormer by arranging nai(edya at the end o# ea!h ā(ara5a. 0#

nai(edya !an be prepared in the #orm o# !ooked items$ more persons

are re2uired to prepare these dishes. These dishes are to be prepared

with pure mind and body. Unne!essary talks must be a(oided and

instead$ 'alitā Sahasranāma$ Saundaryalaharī$ Śrīde(ī Māhātmya and

other hymns and (erses should be re!ited in Per praise. These

re!itations will bring immense positi(e energy in the pla!e. )ll

preparations #or nai(edya should be done with pure and de(oted

mind.

X. )t the end o# ea!h ā(ara5a$ dh,pa$ dīpa$ nai(edya and nīrājana

should be oered. Ie!essary materials #or per#orming dh,pa$ dīpa

and nīrājana are to be kept ready. Iai(edya has been dis!ussed in O

abo(e. 3īpa and nīrājana !an be done with wi!ks dipped in ghee.

There should be two dh,pa-sL one should be !ontinuously burning

and another one should be used #or oering dh,pa at the end o# ea!h

ā(ara5a. Similarly$ lamps on two sides o# the ma5>ala should be

burning !ontinuously and both ghee and sesame oil should be "lledin the lamp #re2uently$ so that the lamps burn !ontinuously.



=. ) bigger (essel !ontaining pure potable water is to be kept. 1nly

#rom this$ water #or (ardhanī kala%a$ sāmanya arghya and (i%e8a

arghya is to be taken. 0ron and plasti! !ontainers are to be totally

a(oided. 0t would be ideal to puri#y this water by re!iting Dāytatrī

mantra twenty #our times.

F. ) medium sied (essel to prepare (i%e8a arghya. This (essel is

known as kāra5a kala%a.

A. :essels #or (ardhanī kala%a$ sāmanya arghya and (i%e8a arghya.

Vor (ardhanī kala%a$ a uttara5i this is like a small spoon$ but with

*XA

more depth to hold water and is always pla!ed inside pa;!apātra&. Vor

sāmanya arghya$ a !on!h with a base ideally in the #orm o# a tortoise&

is re2uired. Vor (i%e8a arghya another pa;!apātra$ pre#erably in sil(er

or !opper is re2uired. ) tweeer is also re2uired and this tweeer

should be either made o# sil(er or !opper. This is meant to per#orm

tarpa5a. 0nstead o# a tweeer$ a thin sil(er rod is used with spikes on

one side and a (ery small uttara5i like stru!ture whi!h !an hold one

or two drops o# (i%e8a arghya !an also be used.

Q. Three or more (ery small sil(er or !opper !ups #or Duru pātra$ ātma

pātra$ and #ew etra !ups to distribute to other upāsaka-s. 0t is also

ad(ised that a separate pātra !an be kept #or the spouse o# the

worshipper and this is generally known as patni pātra$ pro(ided$

spouse is also initiated into either 6a;!ada%ī or ^o>a%ī. Spouse

means either husband or wi#e \ pati or patnī&

*?. Sandal paste and kumkum #or de!orating these (essels$ lamps$

et!. Nhole ri!e grains mied with turmeri! powder and a little water

and this is known as ak8ata or yellow ri!e whi!h symbolies

auspi!iousness. )k8ata is also re2uired during p,jā.**. 6owdered !ondiments like !ardamom$ !lo(es$ saron$ edible



!amphor$ et!. Though they !an be mied with water straight away$ it

is better to get them powdered so that they !an mi well with water.

*. ) #ew pie!es o# peeled ginger.

*O. 0ngredients to prepare (i%e8a arghya. There are dierent opinions

on preparation o# (i%e8a arghya and almost e(ery lineage has their

own methods o# preparing (i%e8a arghya. Ne go with the simplest

method$ #or whi!h #ollowing ingredients are re2uired. Milk not

boiledL it is better to use !owRs milk$ i# a(ailable&$ small 2uantity o#

tender !o!onut water$ honey$ saron$ edible !amphor$ (ery small

2uantity o# powdered sugar$ "nely powdered !ardamom$ !lo(e$ mae

and jātīpattrī arillus o# the nut or ma!a&. )ll the !ondiments are to be

ni!ely powdered and mied with milk$ tender !o!onut water and

honey. Consisten!y o# this miture should be thi!ker than milk.

*XQ

*. ) !opper plate to #or bali. This is also known bali pātra.

*X. )n ārati plate with water by adding kumkum till the water turns

red.

0t is also ad(isable to keep pure water in a separate !ontainer to wash

hands as and when needed. 3ry towels may be re2uired to dry hands.

0# mantras are not memorised$ pro(ision should be made to keep the

printed !opies in a !om#ortable position.

*Q.& )rrangementsZ

4ntry into p,jā ma5>apa is eplained in serial number . 0nside this

p,jā ma5>apa$ the #ollowing arrangements are made.

4(erything is to be arranged as indi!ted in the diagram below.

0M)D4 *O

*. āme%(ara-kāme%(arī idol$ i# a(ailable.

. Śri Cakra MeruO. Two lamps on either side. 'amps to the le#t o# sādhaka should be



lit with ghee !lari"ed butter& and lamps to the right o# sādhaka

should be lit with sesame oil. Totally there will be #our lamps. )ll the

#our lamps should be pla!ed on bases. 1ne small additional lamp !an

be kept separately to light dh,pa$ dīpa and nīrājana. 9ase #or this lamp

is not a must.

*=?

. This is the āsana. Sitting posture is (ery important. 1ne should take

the most !om#ortable sitting posture. )s #ar as possible$ sādhaka

should not !hange his sitting posture too #re2uently. )rdhapadmāsana

is the best sitting posture #or per#orming na(ā(ara5a p,jā.

X. :i%e8a arghya pātra should be !onse!rated here on the pres!ribed

base.

=. Sāmanya arghya !on!h& should be established here on the

pres!ribed base.

F. :ardhanī kala%a should be established here.

A. K!amana pātra !an be kept here this (essel !an be mo(ed #rom

this pla!e&.

Q. Vlower bowl !an be kept here.

*?. 1ther p,jā a!!essories su!h as bell$ dh,pa$ dīpa$ nīrājana et! !an

be kept here.

**. Iai(edya when needed !an be kept here.

0# idols o# Dane%a$ Sun$ :i85u and Śi(a are a(ailable$ they !an be kept

in the pla!es marked )$ 9$ C and 3 respe!ti(ely in the image *O

abo(e. This will be use#ul while per#orming !aturāyatana p,jā later.

)ll other materials !an be kept in pla!es that are most !on(enient to

sādhaka. Someone who is !on(ersant with mantras !an read out the

mantras and sādhaka !an per#orm the p,jā. Śri Cakra should be pla!ed

in #ront o# the idol. Ia(ā(ara5a p,jā !an be done e(en without anidol. 9ut Śri Cakra or Meru is must there are !ontradi!tory opinions



on this&. :i%e8a arghya pātra and Sāmanya arghya should not be

mo(ed a#ter !onse!rating them. This is one o# the (ery important

aspe!ts o# na(ā(ara5a p,jā.

*=*

*Q.O& Meaning and purpose broader perspe!ti(e&Z

Conse!ration o# pātra-s$ (i%e8a arghya pātra$ sāmanya arghya$

(ardhanī kala%a$ Duru pātra and ātma pātra is importnat. 6atnī pātra

need not be !onse!rated and should not be mied with ātma pātra$ i#

wi#ehusband is not initiated into 6a;!ada%ī or ^o>a%ī.

Nater is gi(en so mu!h importan!e not only in na(ā(ara5a p,jā$ but

in e(ery ritual in!luding great yaj;a-s. 0t is said that when bad

thoughts per!olate into mind$ one should !ontinue to tou!h water and

re!ite m,lamantra. 0n general water is !ompared to knowledge in

(arious S!riptures. This !an be obser(ed #rom the rele(ant mantras

dis!ussed later. :ardhanīya means to be made prosperous or happy.

Mantras #or !onse!rating kala%a re#er to 9rahmā$ :i85u and <udra.

Nhen trim,rti-s are re#erred while !onse!rating water in kala%a$ it

underlines the importan!e o# water. Thus$ water not only signi"es

purity$ but also puri"es other obje!ts kept #or na(ā(ara5a yaj;a. This

water is said to !ontain se(en !ontinents$ #our :edas$ sa!red ri(ers$

et!.

The three arghya (essels !on(ey deeper insight into Cons!iousness

beginning #rom ordinary knowledge to supreme knowledge.

:ardhanī kala%a re#ers to in#erior knowledge known as aparaj;āna$

where mind goes with shapes$ #orms and names asso!iated with

empiri!al world. Sāmanya arghya is higher state o# knowledge than

empiri!al knowledge$ where dualities are dissol(ed$ but the thought

o# +0 am Śi(a/ ahaE @ %i(aE B %i(oham or 0 am Śi(a& has not yetemerged. 0n this state$ sādhaka is asso!iated with :imar%a or dynami!



aspe!t o# Śi(a. :i%e8a arghya re#ers to Supreme knowledge$ the stage

o# realising the Sel#$ the state o# sa!!idānanda sat-!it-ānanda&. 0n this

stage the (eil o# māyā that was present in sāmanya arghya is remo(ed

and 6rakā%a #orm o# Śi(a is realied. 'iterally speaking sāmanya

means ordinary and (i%e8a means spe!ial. 9oth ordinary and spe!ial

re#er to the type o# knowledge$ the sādhaka a!2uires while per#orming

na(ā(ara5a p,jā. Ia(ā(ara5a p,jā is not just a ritual$ but it is the

#oundation #or spiritual path. :i%e8a arghyais the material depi!tion

o# union o# Śi(a and Śakti 6arame%(ara$where Śakti is inherent&. 0# *=this dis!ussion !an be taken #orward$ it alsomeans that the !entralbindu o# Śri Cakra means Śi(a and theinnermost triangle o# Śri Cakrare#ers to Śakti. Union o# Śi(a and Śakti takes

pla!e only in theinnermost triangle o# Śri Cakra$ whi!h leadsto !reation$ sustenan!e$dissolution$ !on!ealment and re-!reation$the "(e prin!ipal a!ts o# 9rahman. Pen!e$ na(ā(ara5a p,jā is notonly !onsidered as se!ret$but also sa!red.

4a!h o# these pātra-s are pla!ed on a base$also known as ma5>ala a!ir!ular base& or ādhāra substratum&. 4(ery pātra will ha(e three

!omponents \ the base$ the (essel and the water in the (essel and they

represent agni "re&$ sun and moon on the grosser side and su8umna$

pi]gala and i>a on the subtler side respe!ti(ely. 6a;!ada%ī mantra$

kāmakalā 'alitā Sahasranāma O& and Śri Cakra are also !ompared

to moon$ sun and "re. 9hā(anopani8ad elaborately dis!usses on these



subtleties and these subtleties are dealt with in the series +Śri Cakra

and human body&. 0n Śākta worship$ e(ery aspe!t o# !reation !an be

di(ided into three$ known as triads. Nhen a sādhaka pursues spiritual

path$ he pursues puru8ārtha$ whi!h means human pursuit. She is the

gi(er o# puru8ārtha-s says 'alitā Sahasranāma Q*$ 6uru8ārtha-pradā.

6uru8ārtha is the #our#old (alue o# human li#e. They are dharma

righteousness or (irtues&$ artha wish or purpose&$ kāma desires and

pleasures& and mok8a the liberation&. 0t is !lear that the an!ient

s!riptures do not prohibit these great human (alues. Nhat they say is

not to get atta!hed to them. 1n many o!!asions this !on!ept ismis2uoted. The "rst entry into p,jā ma5>apa is known as path to

liberation and one is liberated at the end o# na(ā(ara5a p,jā$ pro(ided

sādhaka per#orms this p,jā with absolute de(otion. Nhen he enters

into the path o# liberation$ he undergoes (arious modi"!ations and

these !hanges are symboli!ally eplained and epressed through

these sāmanya arghya and (i%e8a arghya.

The same !on!ept !an be eplained subtly through psy!hi! !hakras.

SādhakaRs physi!al body represents the bases o# arghya pātra-s and is

to be !ontemplated at m,lādhāra !hakra$ whi!h also represents "rst

o# the #our puru8ārtha-s (i. dharma. 9e!ause o# his a!!umulated

*=O

dharma a!!ount o(er his past births$ he has attained human #orm. Pe

!ontinues to eist in this #orm be!ause o# the "re o# ku5>alinī burning

at his m,lādhāra !hakra. Nhile m,lādhāra !hakra is the base o# the

human body$ his mind is the (essel and the water or amta within the

pātra-s is his worldly eperien!e. Thus it indi!ates that one needs to

ha(e pure body$ pure mind and pure thought pro!esses while

per#orming na(ā(ara5a p,jā. Nhen a sādhaka puri"es his mind$ the

other !omponents o# anta[kara5a intelle!t$ !ons!iousness and ego&



are also puri"ed by the moon and this puri"!ations pro!ess begins at

(i%uddhi !hakra and is !ompleted at āj;ā !hakra. Nhen anta[kara5a

is puri"ed$ his de(otion #or Per turns into lo(e and during this stage

his !ons!iousness begins to enter into !osmi! !ons!iousness by

pier!ing sahasrāra and during this stage$ ne!tar amta& is se!reted

#rom sahasrāra and drips into the throat !hakra. This is eplained in

'alitā Sahasranāma *?= Sudhāsārabhi-(ar8i5ī. This is !onsidered as

the most se!reti(e part o# (i%e8a arghya in na(ā(ara5a p,jā.

The "(e (essels or pātra-s - sāmanya arghya$ (i%e8a arghya$ guru

pātra$ ātma pātra and bali pātra represent "(e M-s or pa;!amakāra-sthis is not a!!epted in !ertain se!tions& and these "(e are madya

intoi!ating drink&$ māEsa meat&$ matsya "sh&$ mudrā "nger

gestures& and maithuna !opulation&. 4a!h o# these tatt(a-s is

represented by pa;!abh,ta-s or "(e prin!ipal elements (i. "re$

water$ earth$ air and ākā%a.

This is the broader perspe!ti(e o# pātra-s and spe!i"!s will be

dis!ussed at the time o# dis!ussing rele(ant mantras.

*Q.& 6ro!edure #or establishing (ardhanī kala%aZ

)ll pro!edures and mantras are abridged. 0# this pro!edure is

adopted$ it would approimately take about three hours to !omplete

na(ā(ara5a p,jā. There are se(eral epanded (ersions with

pro!edures and mantras in detail and #or per#orming su!h p,jā-s$

whi!h !ould take about eight to twel(e hours. Nhi!h (ersion one has

to adopt is de!ided by oneRs Duru.&

*=

To the le#t o# sādhaka marked as F in image *O& is (ardhanī kala%a.

6osition o# these (essels !an be marginally adjusted to suit the

!on(enien!e o# sādhakaL howe(er their pla!es should not be

inter!hanged.



) yantra is to be drawn as shown in the image below. 0t !onsists o# a

bindu$ three triangles and a s2uare. 0deally this yantra should be

drawn with diluted paste !omprising o# sandal$ kumkum and turmeri!

paste. This is the base or ma5>ala on whi!h (ardhanī kala%a will be

pla!ed. Those who #re2uently per#orm na(ā(ara5a p,jā get them

engra(ed on metalli! plates or wooden plates. Vlowers ak8ata should

be oered to ea!h o# the triangles by re!iting this mantra si times.

0M)D4 *

-) -!*न मEडल#य नम/6 aE agni ma5>alāya nama[

6la!e sandal paste and kumkum on the #our upper sides o# the(ardhanī kala%a and "ll it with water taken #rom *Q.*.X dis!ussed

earlier& mied with !ondiments on the ma5>ala abo(e$ by re!iting the

#ollowing mantra twel(e times. Nhen (ardhanī kala%a is pla!ed on

the ma5>ala$ it should be "lled with water and should ha(e uttara5i

within.

:) य ; म# Eडल#य नम/6 uE s,ryama5>alāya nama[

)#ter pla!ing the (essel on the ma5>ala oer Gowers to the (essel

not to be pla!ed inside the (essel&. Iow by !losing the kala%a with

right palm re!ite the #ollowing mantra siteen times.

म) ,ममEडल#य नम/6 maE somama5>alāya nama[ This is known

as abhimantra5a or !onse!rating&. Nithout taking the right palm$ re!ite the #ollowing mantra.

कलश0य म % ख.पव1ण % / कEठ. रर/ म#धBत/W

म ; ल. तत" !0थत, ब" रA# >य. म#तग 8 ण#/ 0मत 8 &#/6

क % 4 त % #गर#/ व.<<5प# व % DIर#W

R*व.द,Zथ यज % व.द/ #मव.द,Zयथवण# &/6

-ङ " 2गBचC !!त#/ व.कलश#)ब % म#धBत#/W

Jयङ " 2त % द.व5 - पज ; &#थ#) द$रत4य - क#रक#/6

गङ " 2ग. च यम % न. चCव ग,द#वरर र0वततW



नम#द. लDI % क#व.रर जल.!0मD!Dद " नधध) क % र6

kala%asya mukhe (i85u[ ka57he rudra[ samā%rita[

m,le tatra sthito brahmā madhye mātga5ā[ smtā[

kuk8au tu sāgarā[ sar(e saptad(īpā (asundharā

g(edotha yajur(eda[ sāma(edopyathar(a5a[

a]gai%!a sahitā[ sar(e kala%āEbusamā%ritā[

āya]tu de(ī-p,jārthaE duritak8aya-kārakā[

ga]ge !a yamune !ai(a godā(ari saras(ati

narmade sindhu kā(eri jalesmin sannidhiE kuru

MeaningZ Mouth o# this (essel is :i85u$ its ne!k is <udra and itsbase is 9rahmā. 0n the !entre all the ak8ara-s reside. )ll the o!eans

are within$ along with the se(en !ontinents. Vour :edas together

with all their bran!hes dwell within this water. Poly ri(ers Da]ga$

Yamunā$ Dodā(arī$ Saras(atī$ Iarmadā$ Sindhu and ā(eri are

present in these waters.&

Continue to hold the kala%a with right palm and re!ite m,lamantra

initiated mantra either 6a;!ada%ī or ^o>a%ī& eight times. Iow show

dhenu mudra o(er the kala%a. Take some water with uttara5i and

sprinkle prok8a5a& all o(er the p,jā items and o(er the sel#. This is

known as %uddhisaEskāra[ श % <प)0क#र/& or puri"!ation rites.

*==

3henu mudraZ Woin the "ngers o# both palms$ !onne!t little "ngers

with ring "ngers and !onne!t inde "ngers with middle "ngers. Woin

the thumbs and make these intertwined "ngers to #a!e down. This

mudra is #or making the water in kala%a as amta or ne!tar.&

*Q.X& 6ro!edure #or establishing sāmānya arghyaZ

Similar ma5>ala is to be established again #or sāmānya arghya.

4stablishing sāmānya arghya re2uires a !on!h and a base as shown in

the pi!ture below$ apart #rom the ma5>ala. 1n the ma5>ala$ base #or



the !on!h is pla!ed whi!h is usually turtle shaped& and on this base$

the !on!h is to be pla!ed. This is !alled sāmānya arghya.

4stablishing ma5>ala #or sāmānya arghya is dierent #rom

establishing (ardhanī kala%a$ though the drawing remains the same.

'et us assume that the sādhaka is sitting #a!ing east. Then the

ma5>ala is to be worshiped as per image *X below. There are three

types o# mantras. 1ne is per#ormed on the outer s2uare marked * to

=& $ another is per#ormed in the heagon marked as * to =& and the

third one is worshiped in the inner triangle whi!h is marked in roman

numeri!. The entire p,jā is done with 6a;!ada%ī or ^o>a%ī mantras$as des!ribed in 9ālā8a>a]anyāsa[$ with some additional mantras.

) ma5>ala !onsists o# si parts. S2uare represents #utureL Cir!le

represents pastL 8a7ko5a heagon& represents present. 0nnermost

triangle represents i!!hā j;ānā and kriyā %akti-s. 9indu represents

%ānta-kalā. There are other interpretations as well. 1uter s2uare$

!ir!le$ heagon$ innermost triangle and bindu represent anta[kara5a

mind$ intelle!t$ !ons!iousness and ego& and thought pro!ess. There

are other subtle interpretations #or ma5>ala

*Q.X.a& Norshiping outer s2uare marked * to X on the outer sides

and = in the bindu&Z

*. () ]दय#य नम/W ]दयश2त श"&5प#दक % &#) पज ; य#लम नम/6

aiE hdayāya nama[ hdaya%akti %rīpādukāE p,jayāmi nama[

*=F

. 2लर) लशर. 0व#!#W लशर/श2त श"&5प#दक % &#) पज ; य#लम नम/6

klīE %irase s(āhā %ira[%akti %rīpādukāE p,jayāmi nama[

0M)D4 *X

O. &/ लशख#यCवषट "W लशख#श2त श"&5प#दक % &#) पज ; य#लम नम/6

sau[ %ikhāyai (a8a7 %ikhā%akti %rīpādukāE p,jayāmi nama[

. () कवच#य ! ; )W कवचश2त श"&5प#दक % &#) पज ; य#लम नम/6



aiE ka(a!āya h,E ka(a!a%akti %rīpādukāE p,jayāmi nama[

X. 2लर) न.GGय#य व षट "W न.Gश2त श"&5प#दक % &#) पज ; य#लम नम/6

klīE netratrayāya (au8a7 netra%akti %rīpādukāE p,jayāmi

nama[

=. &/ -0त" र#य फट "W -0त" रश2त श"&5प#दक % &#) पज ; य#लम नम/6

sau[ astrāya pha7 astra%akti %rīpādukāE p,jayāmi nama[

There are three marks whi!h represent south$ west and north sides.

0n these three pla!es$ without re!iting any mantra pla!e ak8ata at these

!ardinal points.

*Q.X.b& Norshiping si inner trianglesZ marked as * to =&0n *Q.X.a$ 9ālā mantra was used. 0n this se!tion$ Saubhāgya 6a;!ada%ī

is used.

*A?

i& Q,ज#त) प" रपQ#लम Q,ज#त#य वC नम, नम/W

भव. भव.न#तत भव. भव0य म#) भव,द " भव#य नम/6

sadyojātaE prapadyāmi sadyojātāya (ai namo nama[

bha(e bha(enāti bha(e bha(asya māE bha(odbha(āya nama[

ii& व#मद.व#य नम, <Uय.#य नम/ श" <&. #य नम, रर#य नम/ क#ल#य नम/

कलपवकरण#य नम, बलपवकरण#य नम, बल#य नम, बलप" रमथन#य नम/

व#भतदमन#य नम, मन,Dद " मन#य नम/6 &;

(āmade(āya namo jye87hāya nama[ %re87hāya namo rudrāya nama[

kālāya nama[ kala(ikara5āya namo bala(ikara5āya namo balāya

namo balapramathanāya nama[ sar(abh,tadamanāya namo

manonmanāya nama[

iii& -घ,र.भ V य,Zथ घ,र.भ V य, घ,रघ,रतर.भ V य/W व.भ V य/ वश# व.भ V य, नम0त.-0त %

रर.7प.भ V य/6

aghorebhyotha ghorebhyo ghoraghoratarebhya[ sar(ebhya[

sar(a%ar(ebhyo namaste astu rudrer,pebhya[

i(& तGप$ष#य पवद " म!. म!#द.व#य ध5म!! तDद " न, रर प" रच,दय#त6&"



tatpuru8āya (idmahe mahāde(āya dhīmahi tanno rudra

pra!odayāt

(& =श#न/ व#पवQ#न#म5Bवर/ वभ# &; त#न#) ब" रA#धधपततब" र#Aण,Zधधपततब" र#A#

लशव, म. -0त % द#लशव,म6&"

ī%āna[ sar(a(idyānāmī%(ara[ sar(abh,tānāE

brahmādhipatirbrahma5odhipatirbrahmā %i(o me astu sadā%i(om

?.X& <e!ite the #ollowing mantra be#ore pouring ne!tar into (i%e8a

arghya pātra.

&/ क ल ! " र) म) ,म मEडल#य क#मप" रद ष,डश कल#Gमन. श"&5

म!#त" रGप % &% #DPय##/ पवश.ष -*य# -मत 8 &#य नम/W*A*

sau[ sa ka la hrīE soma ma5>alāya kāmaprada 8o>a%a kalātmane

%rī mahātripursundaryā[ (i%e8a argya amtāya nama[

Iow take a pie!e o# peeled ginger and hold in the le#t hand with tatt(a

mudra joining thumb and ring "nger o# the le#t hand is tatt(a mudra

image a(ailable at the end o# the book&. Iow take kāra5a kala%a in

the right hand and pour amta (i%e8a arghya& slowly through into the

(i%e8a arghya pātra. Nhile doing so$ we ha(e to re!ite mentally all

the alphabets o# Sanskrit "rst in the regular manner and net in

re(erse manner. That is$ "rst we ha(e to begin with -) and "nish at 4)

and then begin at 4) and "nish at -) akārati k8akārāntam&. )k8ara-s

shown here are without bindu. 4a!h o# the #ollowing ak8ara-s should

be re!ited with bindu. Vor eample - a& be!omes -)aE& and 4 k8a&

be!omes 4)k8aE&.

Vi#ty one alphabets o# Sanskrit are as #ollowsZ

- J ? = : d R h i j ` ( Y e -) -/ *=&

a ā i ī u , e ai o au aE a[

क ख ग घ ङ X& च छ ज झ ञ X&

ka kha ga gha ]a !a !ha ja jha ;a



ट ठ ड ढ ण X& त थ द ध न X&

7a 7ha >a >ha 5a ta tha da dha na

प फ ब भ म X&

pa pha ba bha ma

य र ल व श ष ! a 4 *?&

ya ra la (a %a 8a sa ha qa k8a

Iow the (i%e8a arghya is "lled in the (i%e8a arghya pātra.The ginger

pie!e is to be pla!ed inside the (i%e8a arghya. Vi(e dierent types o#

small Gowers !an also be pla!ed inside (i%e8a arghya. Iow the amta

*Ain the (i%e8a arghya pātra is to be !onse!rated. )mta in the (i%e8a

arghya pātra is soma ma5>ala.

Vollowing mantra is to be re!ited and oer ak8ata into the pātra at the

end o# the mantra. <est o# the mantras in this part is #or Sudhā 3e(i

%ध# द.पव &$ who presides o(er amta.

Jय#य0व म.त % त.पवBवत/ ,मव]1णयमW&" भव#व#ज0य ङ " 2गथ. 6 #) 5)

; ) f + / मलवय ; #) ,ममEडल#य नम/6

āpyāyas(a samedu te (i%(ata[ soma(85iyam bha(ā(ājasya

sa]gathe sāE sīE s,E saiE sauE sa[ samala(ary,E

somama5>alāya nama[

Iow take pure honey in a small !up and ha(e a small and pointed

wooden spoon or sil(er spoon. There are spe!ial instrument spe!ially

made #or per#orming na(ā(ara5a p,jā like the one shown here. ) drop

o# honey is to be trans#erred to (i%e8a arghya pātra by re!iting the

#ollowing mantras. This worship is to amta inside the (i%e8a arghya

pātra.

Mantras here are the names o# siteen kalā-s 8o>a%a kalā& !andra

ma5>ala. )mta inside the (i%e8a arghya pātra is to be mentally

di(ided into siteen parts. 0n ea!h o# these mantras a#ter om aiE



hrīE %rīE&$ all the siteen (owels o# Sanskrit are pre"ed. These

ar!ana-s are to be done with honey$ using side )$ whi!h !an hold only

a drop o# honey. The other side 9 is meant #or per#orming tarpa5a. )

ginger pie!e !an be inserted here. The abo(e pie!e !an be used instead

o# tweeers. 0t is important that ar!ana-s to be done in

anti!lo!kwise manner.

i& -) -मत 8 &#यCनम/ aE amtāyai nama[

ii& J) मनद#यC नम/ āE manadāyai nama[

iii& ?) पष ; &#यCनम/ iE p,8āyai nama[

i(& c त % 1टkC नम/ īE tu87yai nama[(& :) प1ट "&% यCनम/ uE pu87yai nama[

*AO

(i& d) रGयC नम/ ,E ratyai nama[

(ii& R) धत"&8 यCनम/ E dhtyai nama[

(iii& h) शलशDQC नम/ E %a%inyai nama[

i& ल % ) च!Dद " रक#यCनम/ luE !andrikāyai nama[

& j) क#Dद " GयC नम/ E kāntyai nama[

i& )̀ Uय,G0न#यC नम/ eE jyotsnāyai nama[

ii& () धBयC नम/ aiE %riyai nama[

iii& Y) प" र5GयC नम/ oE prītyai nama[

i(& e &) -ङ " 2गद#यC नम/ auE a]gadāyai nama[

(& -) पण ; &##यC नम/ aE p,r5āyai nama[

(i& -/ प ; ण##मत 8 &#यCनम/ a[ p,r5āmtāyai nama[

)#ter adding honey thus to the amta inside (i%e8a arghya pātra$ the

#ollowing mtyuHjaya mantra is to be repeated eight times.

' ज % )/ 0व#!# 6 om juEsa[ s(āhā

Iow$ repeat m,lamantra eight times.

Iow !ontemplate an in(erted triangle #ormed o# mātkā-s with a

bindu within$ on the amta inside the (i%e8a arghya pātra as shown



below.

Iow we ha(e to write X* alphabets with bindu like aE āE& on the

three !orners o# the triangle as detailed below. )lphabets !an be

written using dhar(i or they !an be !ontemplated. 0n other words$

mātkā-s are to be !ontemplated in the #orm o# a triangle

*A

0M)D4 *A

. * \ Z - J ? = : d R h i j ` ( Y e -) -/ *=&

a ā i ī u , e ai o au aE a[

\ OZ क ख ग घ ङ च छ ज झ ञ ट ठ ड ढ ण त *=& ka kha ga gha ]a !a !ha ja jha ;a 7a 7ha >a >ha 5a ta

O -*Z थ द ध न प फ ब भ म य र ल व श ष *=&

tha da dha na pa pha ba bha ma ya ra la (a %a 8a sa

\ !) haEL X \ a) qaEL = \ 4) k8aE X* alphabets end here&L F \ c īE

kāmakalā&L A \ !) haEL Q \ / sa[. F$ A$ Q are not !ounted #or arri(ing

X* alphabets&.

Similarly we ha(e to write pa;!ada%ī mantra ^o>a%ī upāsaka-s

should use ^o>a%ī mantra& as des!ribed belowZ

)t bindu marked as F

( क ` = ल ! " र) W ! क ! ल ! " र) W क ल ! " र)नम/WW

ka e ī la hrīE W ha sa ka ha la hrīE W sa ka la hrīE nama[ WW

9etween * and O

( क ` = ल ! " र)नम/W ka e ī la hrīE nama[ W

9etween O and

*AX

! क ! ल ! " र)नम/W ha sa ka ha la hrīE nama[ W

9etween and *

क ल ! " र)नम/W sa ka la hrīE nama[W

Iow draw a !ir!le around this triangle by re!iting +haEsa[/ !)/& and



then draw heagon 8a7ko5a& as shown in image *Q.

0M)D4 *Q

The inner triangle has already been worshiped. Starting #rom the

lower outer triangle$ in !lo!kwise manner$ we ha(e to worship with

6a;!ada%ī or ^o>a%ī mantra-s. 0# one "nds writing di!ult$ heshe

!an !ontemplate writing.

*. क ` = ल ! " र) ]दय#य नम/W ]दयश2त श"&5प#दक% &#) पज ; य#लम नम/6

ka e ī la hrīE hdayāya nama[ hdaya%akti %rīpādukāE

p,jayāmi nama[

. ! क ! ल ! " र)लशर. 0व#!#W लशर/श2त श"&5प#दक % &#) पज ; य#लम नम/6 ha sa ka ha la hrīE %irase s(āhā %ira[%akti %rīpādukāE p,jayāmi

nama[

O. क ल ! " र) लशख#यCवषट "W लशखश2त श"&5प#दक % &#) पज ; य#लम नम/6

sa ka la hrīE %ikhāyai (a8a7 %ikhā%akti %rīpādukāE p,jayāmi

nama[

*A=

. क ` = ल ! " र) कवच#य ! ; )W कवचश2त श"&5प#दक % &#) पज ; य#लम नम/6

ka e ī la hrīE ka(a!āya h,E ka(a!a%akti %rīpādukāE p,jayāmi

nama[

X. ! क ! ल ! " र)न.GGय#य व षट "W न.Gश2त श"&5प#दक % &#) पज ; य#लम नम/6

klīE ha sa ka ha la hrīE netratrayāya (au8a7 netra%akti

%rīpādukāE p,jayāmi nama[

=. क ल ! " र)-0त" र#य फट "W -0त" रश2त श"&5प#दक % &#) पज ; य#लम नम/6

sa ka la hrīE astrāya pha7 astra%akti %rīpādukāE p,jayāmi

nama[

Iow we ha(e to in(oke Sudhā 3e(i in our se(en psy!hi! !entres \

#rom m,lādhāra to just below sahasrāra. m,laE re#ers to the initiated

mantra su!h as pa;!ada%ī$ saubhāgya-pa;!ada%ī or ̂ o>a%ī.

i& मल ; &) पध 8थव5 तGGवम &"Jव#!य#लम नम/ !ontemplation on m,lādhāra



!hakra&

m,laE pthi(ī tatt(am ā(āhayāmi nama[

ii& म ; ल) Jप/ तGGवम &"Jव#!य#लम नम/ !ontemplation on s(ādhi87hāna

!hakra&

m,laE āpa[ tatt(am ā(āhayāmi nama[

iii& म ; ल) त.ज तGGवम &"Jव#!य#लम नम/ !ontemplation on ma5ip,raka

!hakra&

m,laE teja tatt(am ā(āhayāmi nama[

i(& मल ; &) व#य % तGGवम &" Jव#!य#लम नम/ !ontemplation on anāhata

!hakra& m,laE (āyu tatt(am ā(āhayāmi nama[

(& मल ; &) Jक#श तGGवम &" Jव#!य#लम नम/ !ontemplation on (i%uddhi

!hakra&

m,laE ākā%a tatt(am ā(āhayāmi nama[

*AF

(i& म ; ल) मन &" तGGवम &"Jव#!य#लम नम/ !ontemplation on āj;ā !hakra&

m,laE manas tatt(am ā(āhayāmi nama[

(ii& म ; ल) :Dद " मन तGGवम &" Jव#!य#लम नम/ !ontemplation on manas

mind& !hakra. This is just abo(e āj;ā !hakra.&

m,laE unmana tatt(am ā(āhayāmi nama[

Unmana means the 6ower o# 6arama%i(a whi!h is ready to mani#est.

'iterally it means trans!ending mind. āj;ā !hakra re#ers to mind and

unmana re#ers to trans!ending mind.

The #ollowing is to be re!ited in praise o# Sudhā 3e(i

म ; ल) त#) धचDद " मय5) JनDPल4ण#) -मत 8 कलश - पपलशत !<0तय#) प" रDद " न#) द.व5)

पज ; य#लम नम/ 0व#!#6

m,laE tāE !inmayīE ānandalak8a5āE amtakala%a-pi%ita

hastad(ayāE prasannāE de(īE p,jayāmi nama[ s(āhā

)#ter re!iting the abo(e (erse$ take amta #rom (i%e8a arghya pātra in



an uttara5i. Iow raise the uttara5i abo(e the head by saying the

#ollowing mantra.

4a!h o# the #ollowing mantras has a purpose and these mantras are

!lassi"ed under dierent gender.

वषट " (a8a7 maleL used #or in(o!ation$ pea!e and prosperity&

9y re!iting the #ollowing mantra$ pour ba!k the amta into (i%e8a

arghya pātra.

0व#!# s(āhā #emaleL destru!tion o# sins and produ!es auspi!ious

results&

Iow$ show a(aku57hana mudra to (i%e8a arghya pātra by saying the#ollowing mantra.

! % ) huE #emaleL in#atuation&

*AA

Iow$ show dhenu mudra to (i%e8a arghya pātra by saying the

#ollowing mantra.

व षट " (au8a7 gender not knownL in(itation&

Iow$ show astra mudra to (i%e8a arghya pātra by saying the #ollowing

mantra.

फट " pha7 maleL destroying e(il #or!es&

astra mudra is !lapping the le#t palm with inde and middle "ngers

o# the right palm. Nhile doing so$ there should be enough sound.&

Iow oer Gowers to (i%e8a arghya pātra by re!iting the #ollowing.

नम/ nama[ eunu!hL attra!tion&

Iow$ by re!iting m,lamantra look at the (i%e8a arghya pātra$ through

gālinī mudra open up the le#t palm and hold the right palm with palm

#a!ing down. Iow !onne!t the le#t ring "nger with the right middle

"nger and le#t middle "nger with right ring "nger. Conne!t le#t

thumb with right little "nger and (i!e (ersa. This is gālinī mudra.&

9y re!iting () aiE worship Sudhā 3e(i in (i%e8a arghya pātra with



yoni mudra.

Iow re!ite m,lamantra se(en times.

)t this point$ we ha(e two options. 0n the "rst option$ Sudhā 3e(i !an

be !onse!rated in detailed manner and the mantra #or this

!onse!ration is as per !onse!ration o# Śri Cakra earlier. 0n the se!ond

option$ by skipping the !onse!ration pro!edure only in(o!ation

pro!edure !an be done$ whi!h is as #ollows. 0t would be ideal to use

yellow !oloured Gowers here.

%ध#द.व5) Jव#!य#लम नम/ sudhāde(īE ā(āhayāmi nama[

*AQ %ध#द.OयC नम/ Jनम &" क9पय#लम नम/W sudhāde(yai nama[ āsanam

kalpayāmi nama[

%ध#द.OयC नम/ प#Q) क9पय#लम नम/W sudhāde(yai nama[ pādyaE

kalpayāmi nama[

%ध#द.OयC नम/ -Mय#) क9पय#लम नम/W sudhāde(yai nama[ arghyaE

kalpayāmi nama[

ध % &#द.OयC नम/ 0न#न) क9पय#लम नम/W sudhāde(yai nama[ snānaE

kalpayāmi nama[

%ध#द.OयC नम/ Jचमन5य) क9पय#लम नम/W sudhāde(yai nama[

ā!amanīyaE kalpayāmi nama[

ध % &#द.OयC नम/ व0त" र) क9पय#लम नम/W sudhāde(yai nama[ (astraE

kalpayāmi nama[

%ध#द.OयCनम/ धप ;$&) दरप)$ नCव.Q $ न5रजनम &" मप#य#लमW

sudhāde(yai nama[ dh,paE$ dīpaE$ nai(edya and nīrajanam

samarpayāmi

)ll the abo(e are to be done separately&.

Iow worship Sudhā 3e(i with yoni mudra.

Iow take a #ew drops o# amta #rom (i%e8a arghya pātra and sprinkle

on all the p,jā arti!les. Nash and dry the hands. <e!ite *= times



m,lamantra.

9rie# note abaout Sudhā 3e(iZ

The ne!tar in the (i%e8a arghya pātra is known as Sudhā 3e(i. She

presides o(er amta in (i%e8a arghya or she is in the #orm o# amta.

She is re(ealed through pa;!ada%ī mantra. Per physi!al #orm is

des!ribed with two hands. 0n one hand she holds a pot o# ne!tar

*Q?

amtakala%a& and in another hand she holds a "sh. )mta or ne!tar

re#ers to mok8a liberation& and "sh re#ers to the material world. 9oth

lead to happiness$ but physi!al and material pleasures are short li(ed.1nly mok8a gi(es perpetual 9liss. 3ieren!e is in the usage o# 9liss

and pleasure. 9liss is due to 3i(ine Dra!e and pleasure is material

happiness dueto aJi!ted mind illusion&. 4(ery tarpa5a made with

(i%e8a arghya in (arious ā(ara5a-s leads us gradually towards

'alitāmbikā who is majesti!ally seated in the innermost triangle. She

is prakā%a-(imar%a-sāmarasyātmaka parabrhma s(ar,pi5iī this (erse

!omes up in ninth ā(ara5a&. 0n inner triangle and bindu the e2uipoise

stage o# Śi(a and Śakti pre(ails$ where$ the union o# the indi(idual

sel# with the Supreme Sel# takes pla!e. Nhile ad(an!ing #rom the "rst

ā(ara5a towards the ninth$ our mind has to undergo !omplete

trans#ormation #rom egoism to total surrender. 9y doing tarpa5a$ we

sa!ri"!e our indi(iduality by !ontrolling our senses and anta[kara5a

to "nally be!ome one with Per who takes us to Śi(a #or liberation.

Pen!e in na(ā(ara5a p,jā$ there is always a !orrelation between the

material world and the inner sel#. There will be no bene"t i#

na(ā(ara5a p,jā is done without staying #o!ussed on Per. 6omp and

(anity ha(e no pla!e in na(ā(ara5a p,jā. 0n general na(ā(ara5a p,jā

should always be done pri(ately as #ar as possible to gain maimum

bene"ts.



Ne must remember that (i%e8a arghya pātra should not be mo(ed. So$

whate(er we do$ should be done without mo(ing (i%e8a arghya pātra

#rom its pla!e. The same rule applies to sāmānya arghya as well.

Iow$ (i%e8a arghya will be #urther puri"edsan!ti"ed abhimantra5a&

with the #ollowing kalā-s. 'iterally abhimant re#ers to our eisten!e

with ego. 4(en a#ter all these rituals and pro!edures$ ego still pre(ails.

The purpose o# per#orming tarpa5a with (i%e8a arghya is to surrender

our indi(iduality organs o# per!eption$ organs o# a!tion and

anta[kara5a& and be!ome one with Per. )bhimantra5a with these

kalā-s are done to !ompletely puri#y our mind$ intelle!t$!ons!iousness and ego anta[kara5a&. )t the end o# this pro!edure the

(eil o# māyā should ha(e been remo(ed$ leading to realiation o# the

*Q*

Sel#. There#ore$ while per#orming na(ā(ara5a p,jā$ !on!entration o#

mind is the #oremost #a!tor and pro!edures take only a ba!k seat.

Duru pātra and ātma pātra are established at this point a!!ording to

krama-s. )s we are now #urther san!ti#ying (i%e8a arghya$ it would

be appropriate to establish them later a#ter !ompleting worship o#

Sudhā 3e(i. Sin!e she is already in(oked and present in (i%e8a

arghya$ She should not be made to wait.

Vollowing are the Q kalā-s.

)gni ma5>ala \ *?L S,rya ma5>ala \ *L Soma ma5>ala \ *=L

9rahmā ma5>ala \ *?L :i85u ma5>ala \ *?L <udra ma5>ala \ *?L

0%(ara ma5>ala \ L Sadā%i(a ma5>ala \ *=L Śakti kalā-s \ =L

Thus there will be Q kalā-s with whi!h abhimantra5a is done. 6a;!a

brahma mantra-s are gi(en at the end o# the respe!ti(e ma5>ala-s.

Certain (ersions !lub pa;!a brahma mantra-s at the end o# all kalā-s.

9rahmā$ :i85u$ <udra$ %(arā and Sadā%i(a are pa;!a brahma-s.

'alitā Sahasranāma X? says that She is +pa;!a-brahma-s(ar,pi5ī/.



This also goes to pro(e that there is no dieren!e between the essen!e

o# 'alitā Sahasranāma and na(ā(ara5a p,jā.

alā-s ma5>ala-s ha(e subtle !on(eyan!es. )gni$ s,raya and soma

ma5>ala-s re#er to su8umna$ i>a and pi]gala nā>i-s. Similarly 9rahmā

a!tually it is known as brahma alāL there is dieren!e between

9rahma and 9rahmāL 9rahman re#ers to 9rahman and 9rahmā re#ers

to god in!harge o# !reationL in order to dierentiate this$ 9rahmā is

used. Pere it re#ers to god o# !reation&$ :i85u$ <udra$ %(ara and

Sadā%i(a also re#er "(e psy!hi! !hakras m,lādhāra$ s(ādhi87hāna$

ma5ip,raka$ anāhata and (i%uddhi$ 0n āj;ā !hakra$ oneRs Duru ispresent who helps the sādhaka to get liberated at sahasrāra. This part

o# na(ā(ara5a p,jā establishes the union o# the sādhaka with his Duru

and 'alitāmbikā. 4a!h part o# a ma5>ala is known as kalā and se(eral

kalā-s #orm one ma5>ala. 4a!h o# these kalā-s has their own

signi"!an!e and play a (ital part in the a!tions !onne!ted to that

parti!ular ma5>ala. 9rahmā$ :i85u$ <udra$ %(arā and Sadā%i(a

*Q

represent$ pa;!aktya-s 'alitā Sahasranāma F - pa;!aktya

parāya5ā&$ !reation$ sustenan!e$ destru!tion$ !on!ealment and re-!reation <e#er 'alitā Sahasranāma = to F&.

Vor the purpose o# abhimantra5a use right hand inde$ middle and

ring "ngers to tou!h the (i%e8a arghya pātra. Nhile doing so$ it is

important to remember that the (i%e8a arghya pātra should not be

mo(ed. The best option would be to hold the woodensil(er

dar(itweeers using right hand thumb$ middle and ring "ngers$ the

other end o# the dar(i is immersed into the amta. )t any point o# time

during this pro!edure$ there should be a !onta!t between dar(i$ (i%e8a

arghya pātra$ amta within (i%e8a arghya pātra and our hand.

*. )gni ma5>ala \ *?i& य)ध ; " #धच#ष.नम/ yaE dh,mrār!i8e nama[



ii& र) :1म#यCनम/ raE u8māyai nama[

iii& ल)UवललDQCनम/ laE j(alinyai nama[

i(& व)Uव#ललDQCनम/ (aE j(ālinyai nama[

(& श)पव0फ % ललङ " 2धगDQCनम/ %aE (isphuli]ginyai nama[

(i& ष) %धBयCनम/ 8aE su%riyai nama[

(ii& )%7प#यCनम/ saE sur,pāyai nama[

(iii& !)कपपल#यCनम/ haE kapilāyai nama[

i& a) !Oयव#!#यCनम/ qaE ha(ya(āhāyai nama[

& 4)कOयव#!#यCनम/ k8aE ka(ya(āhāyai nama[

<e!ite m,lamantra three times.

. S,rya ma5>ala \ *

i& क) भ) तपपDQC नम/ kaE bhaE tapinyai nama[

ii& ख) ब) त#पपDQC नम/ khaE baE tāpinyai nama[

iii& ग) फ) ध"&; &#यCनम/ gaE phaE dh,mrāyai nama[

*QO

i(& घ) प) मरर@यC नम/ ghaE paE marī!yai nama[

(& ङ) न) Uव#ललDQC नम/ ]aE naE j(ālinyai nama[

(i& च) ध) र@यC नम/ !aE dhaE ru!yai nama[

(ii& छ) द) % षम"&% न2यCनम/ !haE daE su8umnakyai nama[

(iii& ज) थ) भ,गद#यC नम/ jaE thaE bhogadāyai nama[

i& झ) त) पवशव#यC नम/ jhaE taE (i%a(āyai nama[

& ञ) ण) ब,धधDQC नम/ ;aE 5aE bodhinyai nama[

i& ट) ढ) ध#ररEयCनम/ 7aE >haE dhāri5yai nama[

ii& ठ) ड) 4म#यC नम/ 7haE >aE k8amāyai nama[

<e!ite m,lamantra three times

O. Soma ma5>ala \ *=

i& -) -मत 8 &#यCनम/ aE amtāyai nama[

ii& J) मनद#यC नम/ āE manadāyai nama[iii& ?) पष ; &#यCनम/ iE p,8āyai nama[



i(& c त % 1टkC नम/ īE tu87yai nama[

(& :) प1ट "&% यCनम/ uE pu87yai nama[

(i& d) रGयC नम/ ,E ratyai nama[

(ii& R) धत"&8 यCनम/ E dhtyai nama[

(iii& h) शलशDQC नम/ E %a%inyai nama[

i& ल%) च!Dद " रक#यCनम/ luE !andrikāyai nama[

& j) क#Dद " GयC नम/ E kāntyai nama[

i& )̀ Uय,G0न#यC नम/ eE jyotsnāyai nama[

ii& () धBयC नम/ aiE %riyai nama[

iii& Y) प" र5GयC नम/ oE prītyai nama[

i(& e &) -ङ " 2गद#यC नम/ auE a]gadāyai nama[

(& -) पण ; &##यCनम/ aE p,r5āyai nama[

*Q

(i& -/ पण ; &##मत 8 &#यCनम/ a[ p,r5āmtāyai nama[


. 9rahmā ma5>ala \ *?

i& क) 1ट "&8 यCनम/ kaE s87yai nama[

ii& ख) Rद "&यC नम/ khaE ddhyai nama[

iii& ग) 0मत"&8 यCनम/ gaE smtyai nama[

i(& घ) म.ध#यC नम/ ghaE medhāyai nama[

(& ङ) क#Dद " GयC नम/ ]aE kāntyai nama[

(i& च) लF>यC नम/ !aE lak8myai nama[

(ii& छ) Q % GयCनम/ !haE dyutyai nama[

(iii& ज) !0थर#यC नम/ jaE sthirāyai nama[

i& झ) !0थGयC नम/ jhaE sthityai nama[

& ञ) लद "&यC नम/ ;aE siddhyai nama[

!l/ %धच<ष % / -Dद " तरर4 <,त# व.!दषद " -ततधथद#$,णतW&" नष 8 <&र

द 8 [k,म द " -Hज#ग,ज# Rतज# -!रज# Rत) ब]त6&" नम/W hagumsa[ su!i8ad(asu[ antarik8a saddhotā (edi8ad atithirduro5asat



n8ad(ara sadsad(yoma sad abjāgojā tajā adrijā taE bhat

nama[


X. :i85u ma5>ala \ *?

i& ट) जर#यC नम/ 7aE jarāyai nama[

ii& ठ) प#ललDQC नम/ 7haE pālinyai nama[

iii& ड) श#Dद " GयC नम/ >aE %āntyai nama[

i(& ढ) =BवयC नम/ >haE ī%(aryai nama[

(& ण) रGयC नम/ 5aE ratyai nama[

*QX

(i& त) क#लमक#यC नम/ taE kāmikāyai nama[

(ii& थ) वरद#यC नम/ thaE (aradāyai nama[

(iii& द) K#!दDQC नम/ daE hlādinyai nama[

i& ध) प" र5GयC नम/ dhaE prītyai nama[

& न) दरघ##यC नम/ naE dīrghāyai nama[

प" रतद " पव1ण % 0तवत. व5य##य मग 8 &, न भ5म/ क % चर, धगर<र#/W य0य,रष % त" रGष %

पवक"र>ण.ष %-धध44य!Dद " त भ % वन#तन पवBव#6 नम/6

pratad (i85usta(ate (īryāya mgo na bhīma[ ku!aro giri87hā[

yasyoru8u tri8u (ikram5e8u adhik8iyanti bhu(anāni (i%(ā nama[


=. <udra ma5>ala \ *?

i& प) त5Fण#यC नम/ paE tīk85āyai nama[

ii& फ) र र#यC नम/ phaE raudrāyai nama[

iii& ब) भ#ययC नम/ baE bhāyayai nama[

i(& भ) तनर#यC नम/ bhaE nidrāyai nama[

(& म) तDद " र#यC नम/ maE tandrāyai nama[

(i& य) 4 %ध#यC नम/ yaE k8udhāyai nama[

(ii& र) क"र,धधDQC नम/ raE krodhinyai nama[(iii& ल)कक"रय#यC नम/ laE kriyāyai nama[



i& व) :द " ग#यC नम/ (aE udgāryai nama[

& श) मत"&8 यव. नम/ %aE mtya(e nama[

Gय>बक) यज#म!. % ग!DI) पप% 1टवध#नम &"W :व##रकलमव बDIन#न &" मत"&8य,म % #45य

म#मत 8 &#त6&" नम/6

trayambakaE yajāmahe sugandhiE pu87i(ardhanam ur(ārukami(a

bandhanān mtyormuk8īya māmtāt nama[

*Q=


F. 0%(ara ma5>ala \

ष) प5त#यC नम/ 8aE pītāyai nama[

) Bव.त#यC नम/ saE %(etāyai nama[

!) -रण#यC नम/ haE aru5āyai nama[

4) -लत#यC नम/ k8aE asitāyai nama[

त<!1ण,/ परमम &" पद) ध# पBय!Dद " त 7य/W !दव5व च4$#ततमW&" त<!प" र#,

पवपDQव, ज#गव 8 &#lलमDIतW&. पव1ण,य#Gपरम) पदम &"6 नम/6

tad(i85o[ paramam padaE sadhā pa%yanti s,raya[ di(ī(a

!ak8urātatam tad(iprāso (ipanya(o jāg(āsagum samindhate

(i85oryatparamaE padam nama[


A. Sadā%i(a ma5>ala \ *=

i& -) तनवत"&8 यCनम/ aE ni(tyai nama[

ii& J) प" रत<त#यC नम/ āE prati87hāyai nama[

iii& ?) पवQ#यC नम/ iE (idyāyai nama[

i(& c श#Dद " GयC नम/ īE %āntyai nama[

(& :) ?!DIक#यC नम/ uE indhikāyai nama[

(i& d) दरपपक#यC नम/ ,E dīpikāyai nama[

(ii& R) र.धचक#यC नम/ E re!ikāyai nama[

(iii& h) म,धचक#यC नम/ E mo!ikāyai nama[i& i) पर#यC नम/ E parāyai nama[



& j) ;Fम#यCनम/ E s,k8māyai nama[

i& )̀ ;Fम#मत 8 &#यCनम/ eE s,k8māmtāyai nama[

ii& () N#न#यC नम/ aiE j;ānāyai nama[

*QF

iii& Y) Nन#मत 8 &#यCनम/ oE j;anāmtāyai nama[

i(& e &) Jय#तयDQC नम/ auE āpyāyinyai nama[

(& -) Oय#पपDQC नम/ aE (yāpinyai nama[

(i& -/ Oय,मरप#यC नम/ a[ (yomarupāyai nama[

पव1ण % य,तन) क9पयत % Gव1ट# 7प#खण पवशत % W -लLचत % प" रज#पततध##त गभ#)

दध#त % त6&. गभ#)द.!! लन5व#लल गभ#) द.!! र0वततW गभ#) त. -!Bवन द.व#व#ध3#)

पष"&% कर" रज#6 नम/6

(i85uryoniE kalpayatu t(a87ā r,pā5i (i%atu asi;!atu

prajāpatirdhāta garbhaE dadhātu te garbhaE dehi sinī(āli garbhaE

dehi saras(ati garbhaE te a%(inau de(ā(ādhattāE pu8karasrajā

nama[


Q. Śakti ma5>ala \ =

i& m,laE nama[ W म ; ल) नम/W

ii& -खEडCक र#नDPकर. परध % &#Gमतन W 0व@छDP 0प$ण#मत" तनध.!!

क % लन#तयक. 6 नम/6

akha5>aīka rasānandakare parasudhātmani s(a!!handa

spura5āmatra nidhehi kulanāyike nama[

iii& -क % ल0थ#मत 8 &#क#र. <श % N#नकर. पर.W -मत 8 Gव) तनध.m!0मन" व0त % तन

!2लDद " न7पपखण6 नम/6

akulasthāmtākāre %uddhaj;ānakare pare amtat(aE

nidhehyasmin (astuni klinnar,pi5i nama[

i(& तरप ; पEयकC र0यGव) क 8 Gव# m.तG0व7पपखणW भ ; Gव# पर#मत 8 &#क#र# मतय

धचG0फ % रनन) क % र6 नम/6*QA



tadr,pi5yaikarasyat(aE kt(ā hyetats(ar,pi5i bh,t(ā

parāmtākārā mayi !itsphurananaE kuru nama[

(& () Hल ; ) झ" र+ ज % ) / -मत 8 &.-मत 8 &,द " भव. -मत 8 Bव. रर -मव 8 पषख#ण -मत 8 &) " र#वय

" र#वय 0व#!#6 नम/6

aiE bl,E jhrauE juE sa[ amte amtodbha(e amte%(ari

ama(ar8i5i amtaE srā(aya srā(aya s(āhā nama[

(i& () वद वद व#*व#!दतन (W&) 2लर) !2लDद " न.2ल.!दतन 2ल.दय म!#4,भ) क % र

क % र 2लरW&) &/ म,4) क % र क % रW ! " 0S &/W 0! &/ 6

aiE (ada (ada (āg(ādini aiE klīE klinne kledini kledaya

mahāk8obhaE kuru kuru klīE sau[ mok8aE kuru kuru hsau[

shau[

This mantra !onsists o# "(e partsL three o# these are represented by

9ālā mantra$ #ourth one by prasādaparā mantra and the "#th one by

parāprasāda mantra&.

MeaningZ 1` ueen o# kula-s` 9estower unlimited and

un!onstrained 9liss` 0n!ommensurable #orm o# ne!tar amta(ar8ini&`

0n this amta in (i%e8a arghya pātra&$ please endow !it%akti purest

#orm o# !ons!iousness and knowledge&. You are shining #orth in

akulasahasrāra beyond sahasrāraL 'alitā Sahasranāma Q= \ akulā& in

the #orm o# ne!tar. 6lease bestow this amta with supreme (i%e8a&

and pure knowledge.&

Nith this !onse!ration o# (i%e8a arghya is !on!luded. 1n!e this

pro!edure is done$ sādhaka has to bring in two or three small !ups.

Nhen it is two !ups$ they re#er to Duru pātra and ātma pātra. Nhen

three pātra-s are pla!ed$ third one is known as patnī pātra$ meant #or

the wi#e o# the sādhaka$ pro(ided she is also initiated either into

6a;!ada%ī or ^o>a%ī by the same Duru. These pātra-s should be

pre#erably in sil(er. These pātra-s should be kept to the right side o#(i%e8a arghya pātra. Iet to (i%e8a arghya pātra is Duru pātra$ net to



this is ātma pātra. 0# there is going to be patnī pātra$ this should be

kept net to ātma pātra. Duru pātra and ātma pātra are to be pla!ed on

*QQ

a ma5>ala drawn same as dis!ussed in sāmanya arghya& using

sāmānya arghya and these ma5>ala-s are to be worshiped with

initiated m,la mantra either 6a;!ada%ī or ^o>a%ī&.

These three pātra-s should be puri"ed by sprinkling water #rom

(ardhanī kala%a.

Iow using an uttara5i$ trans#er one uttara5i o# (i%e8a arghya to Duru

pātra a#ter re!iting ea!h o# the #ollowing mantas. Thus there will be

three trans#ers #rom (i%e8a arghya pātra to Duru pātra.

i&. 6arame87higuruZ


!4मलवरय5) 0! &/ !)/ लशव/ ,!) !)/ 0व#Gम#र#म पLचर परम#नDP

पवलरन त.ज. श"&5परम.<प ग$व. नम/ aaaa श"&5प#दक % &#) पज ; य#लम नम/6





nama[

Trans#er one uttara5i o# (i%e8a arghya to Duru pātra.

ii&. 6aramaguru

' () ! " र) श"&5) () 2लर) &/ ,!) !)/ लशव/ ! " 0ख"&" रT !4मलवरय ; ) ! " 0S &/

!4मलवरय5) 0! &/ ,!) !)/ लशव/ 0व@छप"रक#श पवमश#!.तव. श"&5 परमग$व.

नम/ bbbb श"&5प#दक % &#) पज ; य#लम नम/6



haEsa[ %i(a[ s(a!!haprakā%a (imar%aheta(e %rī paramagura(enama[ bbbb %rīpādukāE p,jayāmi nama[



??

Trans#er another uttara5i o# (i%e8a arghya to Duru pātra.

iii&. Śrīguru

' () ! " र) श"&5) () 2लर) &/ !)/ लशव/ ,!) ! " 0ख"&" रT !4मलवरय ; ) ! " 0S &/

!4मलवरय5) 0! &/ !)/ लशव/ ,!) 0व7प तन7पण !.तव. श"&5ग$व. नम/

!!!! श"&5प#दक% &#) पज ; य#लम तपय# &#लम नम/6



%i(a[ sohaE s(ar,pa nir,pa5a heta(e %rīgura(e nama[ !!!!

%rīpādukāE p,jayāmi tarpayāmi& nama[

Trans#er another uttara5i o# (i%e8a arghya to Duru pātra.

aaaa should be repla!ed with oneRs 6arame87higuruRs nāma.

bbbb should be repla!ed with oneRs 6aramaguruRs nāma.

!!!! should be repla!ed with oneRs ŚrīguruRs nāma.

There are (ariations in the order. Virst$ Śrīguru$ then 6aramaguru and

"nally 6arame87higuru is worshiped.

)t the end o# Duru Ma5>ala

द#लशवम#र>भ#) श)कर#च#य#>यम#)W

-0मद#च#यप# यDद "&# त) वDP. ग$ पर)पर#6&)

sadā%i(asamārambhāE %aEkarā!āryamadhyamāE

asmadā!āryaparyantaE (ande guru paraEparāE

9eginning #rom 'ord Sadā%i(a$ through ŚaEkarā!ārya and up to my

Duru$ 0 pay my obeisan!e to all the Durus&

0# Śrīguru is present in person$ oer the Duru pātra to him with (i%e8a

arghya. Pe will !onsume the (i%e8a arghya and will lea(e a small

portion in the Duru pātra itsel#. This is known as Duru prasāda Duru

?*

u!!hi87a \ le#t o(er by Duru$ whi!h is !onsidered as Duru prasāda&.)#ter taking ba!k Duru pātra #rom Duru$ sādhaka should trans#er



Duru prasāda to his ātma pātra and patnī pātra i# present&. 0# Śrīguru

is not present personally$ his pādukā should be meditated upon at

sahasrāra$ by keeping the Duru pātra at sahasrāra. )#ter re!iting Duru

pādukā mantra$ trans#er this (i%e8a arghya to ātma pātra and patnī

pātra i# present&. 0# Duru is not present personally during this yaj;a$

only small 2uantity o# (i%e8a arghya should be trans#erred to Duru

pātra$ otherwise$ there will be no pla!e to add (i%e8a arghya to ātma

pātra. Iow wash Duru pātra and keep this in its pla!e net to (i%e8a

arghya& or this !an be washed kept sa#ely by mo(ing this #rom the

p,jā ma5>ala.

Iow add more (i%e8a arghya to ātma pātra. Take this ātma pātra in

right hand and hold the bottom o# the pātra a small !up& using thumb$

middle and ring "ngers. Similarly add more (i%e8a arghya to patnī

pātra where(er appli!able&. 9oth sādhaka and his or her spouse

should re!ite the #ollowing mantras by holding the respe!ti(e pātra-s

as eplained abo(e.

Iow !ontemplate that the (i%e8a arghya held in ātma pātra is the

oblation that is being oered to the "re o# ku5>alinī burning at

m,lādhāra !hakra. This pro!edure is typi!ally to surrender e(ery

aspe!t o# our indi(iduality su!h as mind$ intelle!t$ !ons!iousness$

ego$ good a!ts$ e(il a!ts$ good thoughts$ e(il thoughts$ righteous

dharma& a!ts and a!ts o# demerits adharma&. Ne also oer as

oblations our prā5a$ all the "(e types o# bodies gross$ subtle and

!ausal !omprising "(e types o# ko%a-s&$ three normal stages o#

!ons!iousness$ a!ti(e state$ dream state and deep sleep state$ all the

a!tions done in the past and present$ all bad thought pro!esses

!ontemplated in the past and present are oered in the #orm (i%e8a

arghya in ātma pātra to "re o# ku5>alinī. This also means that ha(ingoered as oblations all the past and present e(il thoughts and a!tions$



one should not a!!rue any #urther thoughts and a!tions #rom now on.

This oblation means !leansing o# physi!al body as well as

anta[kara5a.&

?

Iow we ha(e to re!ite the #ollowing mantras.

i& <e!ite m,lamantra three times.

ii& <e!ite the #ollowing mantra. 3uring re!itation one has to

!ontemplate !idagni ma5>ala in his heart and this !ontemplation is

known (iraja homa. :iraja means puri"!ation. :iraja homa is

generally per#ormed be#ore resorting to saEnyāsa. Though$ the

mantras gi(en here are not the repli!a o# (iraja homa mantras gi(en

in Mahānārāya5a Upani8ad =O to ==& yet$ the !on(eyan!e o# the

#ollowing mantras relate to the !on(eyan!es o# this Upani8ad.

क % EडललDQधध<पत धचद!*न मEडल#य नम/W

ku5>alinyadhi87hita !idagni ma5>alāya nama[

iii& <e!ite the #ollowing mantras.

पण"&% य) ज % !,लम 0व#!#W pu5yaE juhomi s(āhā

प#प)ज%!,लम 0व#!#W pāpaE juhomi s(āhā

क 8 Gय)ज % !,लम 0व#!#W ktyaE juhomi s(āhā

-क 8 Gय)ज % !,लम 0व#!#W aktyaE juhomi s(āhā

)क9प)ज % !,लम 0व#!#W saEkalpaE juhomi s(āhā

पवक9प)ज % !,लम 0व#!#W (ikalpaE juhomi s(āhā

धम#) ज % !,लम 0व#!#W dharmaE juhomi s(āhā

-धम#) ज % !,लम 0व#!#W adharmaE juhomi s(āhā

म ; ल) -धम#) ज % !,लम व षट "W m,laE adharmaE juhomi (au8a7

)nother (ersion says m,laE sar(adharmaE juhomi (au8a7R&

iii& <e!ite the #ollowing mantra. Nhile re!iting this mantra$

!ontemplate on what has been eplained pre(iously (i. surrendere(ery aspe!t o# our indi(iduality.......



?O

?त/ पव ; &#) प" र#ण - ब<प%- द.! -धम##धधक#रत/ ज#ग" रत"- 0वन - % ष\त"&% यव0थ# % मन

व#च# कम#ण !0त#भ V य#) पद " b भय#) :रर.ण लशBन# यG0मत 8 &) यदत % ) यGक 8 त) तGव#)

ब" रA#पण# &) भवत % 0व#!#6

ita[ p,r(aE prā5a-buddhi-deha-dharmādhikārata[ jāgrat-s(apna-su8uptya(asthāsu manasa (ā!ā karma5a hastābhyāE padbhyāE

udrare5a %i%nā yatsmtaE yaduktaE yatktaE tatsar(aE

brahmārpa5aE bha(atu s(āhā

Iow it is assumed that all those re#erred in the abo(e mantras like

pu5yaE$ pāpaE$ et!& ha(e been oered into the perpetual "re o#u5>alinī. This is !onsidered as p,r5āhutī प ; ण##! % त5 & mantra$ whi!h

signi"es end o# all oblations.&

i(& <e!ite m,lamantra three times.

(& Iow$ re!ite the #ollowing mantra.

Jर#) Uवलतत Uय,ततर!म!0म Uय,ततUव#लतत ब" रA#!म!0मW य,Z!म!0म

ब" रA#!म!0मW -!म!0म ब" रA#!म!0मW -!म.व#!) म#) ज % !,लम 0व#!#6

ārdraE j(alati jyotirahamasmi jyotirj(alati brahmāhamasmi

yohamasmi brahmāhamasmi ahamasmi brahmāhamasmi

ahame(āhaE māE juhomi s(āhā

This is (erse is #rom Mahānārāya5a Upani8ad =F&. That Supreme

'ight whi!h proje!ted 0tsel# as the uni(erse like a soaked seed with

sprouts or that Supreme 'ight whi!h shines as the substratum o#

li2uid element& \ 0 am That Supreme 'ight&. 0 am That Supreme

'ight o# 9rahman whi!h shines as the inmost essen!e o# all that

eists. 0n reality 0 am the same in"nite 9rahman e(en when 0 am

eperien!ing mysel# as "nite sel# indi(idual soul& owing to

ignoran!e māyā&. Iow by the onset o# knowledge$ 0 am really that

9rahman$ whi!h is my eternal nature. There#ore$ 0 realie his identity

by making mysel# the +Vinite Sel#/ as an oblation into the "re o# the



in"nite 9rahman whi!h 0 am always. May this oblation be well

made.&

?

:i%e8a arghya in ātma pātra re#ers to indi(idual soul sel#&. The "re

o# ku5>alinī$ whi!h burns perpetually at m,lādhāra$ into whi!h (i%e8a

arghya !onsuming (i%e8a arghya is known as oblations& is oered is

the Supreme Sel# 9rahman&. This mantra re-asso!iates the indi(idual

sel# with the Supreme Sel# 9rahman or the Sel#&. The (eil o# māyā

is remo(ed by a!2uiring knowledge. nowledge is a!2uired while

per#orming na(ā(ara5a p,jā. There#ore$ it is etremely important toper#orm na(ā(ara5a p,jā with a !lean and #o!used mind and with

great re(eren!e #or Per. )nger and ego should not ha(e any pla!e

while per#orming na(ā(ara5a p,jā. 1ne !annot per#orm na(ā(ara5a

p,jayaj;ā without Per Dra!e. Unless the sādhaka literally be!omes

Per$ the !omplete bene"t o# na(ā(ara5a p,jayaj;ā !an ne(er be

attained.

Iow$ !onsume (i%e8a arghya$ wash the !up and keep this in its

original pla!e. 6atnī pātra need not be kept again in the same pla!e.

This !an be washed and taken away. This is re2uired again towards

the end o# na(ā(ara5a p,jā.

Iow add a #ew drops o# (i%e8a arghya into kāra5a kala%a in whi!h

(i%e8a arghya was prepared and the balan!e kept in this kala%a&.

Similarly$ add a #ew drops o# (i%e8a arghya to sāmānya arghya

!on!h&. 0t is to be remembered that (i%e8a arghya and sāmānya

arghya should not be shaken or mo(ed #rom their respe!ti(e pla!es.

0t is to be remembered that one should not get #rom hisher seat on!e

nyāsa-s are done. Under e!eptional !ir!umstan!es$ the sādhaka !an

lea(e hisher seat now$ as later there is no pro(ision at all to lea(e the

seat. 1ne !an lea(e the seat a#ter seeking appro(al #rom hisher Duru.



0# Duru is not personally present and i# one has to lea(e hisher seat$

then m,lamantra with all nyāsa-s should be per#ormed *?A times.

)#ter per#orming m,lamantra japa$ re!ite pādukā and then !ontinue

na(ā(ara5a p,jā. )#ter taking seat again$ one has to again do

tat(ā!amanam des!ribed in part *&.

This !ompletes !onse!ration pro!edure o# (i%e8a arghya.

?X

*. )ntaryāga[ -Dतय##ग/

)ntara means internal and yāga means oblations$ oerings or

sa!ri"!e. 0n other words$ this part deals with internal worship. Vromthe point o# (iew o# )d(aita philosophy$ Iirgu5a 9rahman resides

within as the Sel#. Nhile per#orming eternal p,jā$ the Sel# within is

to be brought out using ā(āhanī mudra-s and !onse!rated in Śri Cakra

and on!e the entire p,jā is o(er$ the installed Sel# in Śri Cakra is to

be brought ba!k within. This is symboli!ally done by taking a Gower

#rom Śri Cakra and pla!ing it on anāhata !hakra pla!ing on āj;ā

!hakra is still better&. The dieren!e between bāhya p,jā and antara

p,jā is that in the !ase o# eternal worship$ it is time bound and in the

!ase o# internal worship$ it is perpetual. Nithout proper internal

worship$ She !annot be !onse!rated in Śri Cakra. This is the basi!

prin!iple in any eternal worship. 9hā(anopani8ad establishes the

!onne!tion between Śri Cakra and human body and this has already

been dis!ussed in the series +Śri Cakra and human body/. This

!on!ept is also eplained in Saundaryalaharī (erse Q +mahīE

m,lādhāre/ whi!h says$ +You remain in solitude with Your !onsort

Śi(a in the thousand petal lotus known as sahasrāra !rown !hakra&$

by pier!ing the earth element at m,lādhāra !hakra$ water element at

ma5ip,ra !hakra$ the element o# "re in s(ādhi87hāna !hakra$ the

element o# air in the anāhata !hakra and the element o# ākā%a in



(i%uddhi !hakra$ whi!h is pla!ed abo(e these #our !hakrasL the tatt(a

o# mind in āj;ā!akra thus trans!ending the entire path o# kula./ 0n

general$ akula re#ers to Śi(a and kula re#ers to Śakti. Śi(a resides in

sahasrāra and Śakti under normal !ir!umstan!es resides in

m,lādhāra. Nhen She as!ends in the #orm o# u5>alinī Per subtlest

#orm& through su8umna$ She illuminates su8umna and this

illumination is in"nite times power#ul than the sun. Though She

illumines like the sun$ She is as !ool as the moon.

ula and )kulaZ

ula is the state o# Śi(a-Śakti union 'alitā Sahasranāma QQQ&$ whereŚakti is inherent in Śi(a. This !an also be eplained as the state o#

?=

6arama%i(a the highest state$ the )bsolute&. )kula is the pure state

o# Śi(a. Nhen akula re#ers to Śi(a$ ob(iously it re#ers to Pis pla!e at

sahasrāra. 9ut there is another interpretation #or akula$ whi!h is the

epression o# Śakti through O= taat(a-s whi!h means mani#estation.

Waide(a Singh in his Śi(a S,tras says$ +There is double entendre

ambiguity with one interpretation that is indeli!ate& in the word

akula. 0t is impossible to bring this out in translation./ )bhina(agupta

in his Tantrāloka 000.=F& says$ +She is 6arā%akti the highest power

o# di(ine& epands the kula o# )kula as aulikī$ with whom

6arame%(ara rests always./ She is aulikī %akti whose !ourse !onsists

o# identity$ distin!tion and identity-distin!tion. 0n spite o# all Per

a!ti(ities$ She is known as am,lā not akula&$ whi!h means that Per

origin eternally remains unknown. Ultimately when She as!ends

#rom akula sahasrāra below m,lādhāra !hakra& in the #orm o#

eulgent u5>alinī and unites with Śi(a at sahasrāra$ mani#estation

o# the uni(erse begins. This !an be realied only i# one attains

absolute per#e!tion in ku5>alinī meditation. )kula also means



beyond sahasrāra$ the !rown !hakra. This way$ it !an be eplained

that Śakti as kula resides in m,lādhāra in the #orm o# u5>alinī and

Śi(a is beyond sahasrāra or akula sahasrāra. This is also !on"rmed

by +akulendugālitāmadhārār,pi5ī/ whi!h means that they are in the

#orm o# ne!tar that Gows like a stream #rom akula sahasrāra.

Powe(er$ in antaryāga$ akula sahasrāra re#ers to the pla!e below

m,lādhāra. This means that She has to be !ontemplated #rom the base

o# the human body till the top o# the head.

Iow we ha(e to meditate on 'alitāmbikā along with bīja-s o# ea!h

ā(ara5a$ name o# ea!h ā(ara5a$ the name o# %akti de(i& in the "rstpetal it is like using et!&$ number o# petals in ea!h ā(ara5a$ name o#

the yogini presiding o(er the respe!ti(e ā(ara5a$ presiding !akre%(arī

o# ea!h ā(ara5a. )#ter mentally worshiping all o# them we ha(e to

mentally oer dh,pa$ dipārādhana$ nai(edya and nīrājana. Iumber

o# petals o# an ā(ara5a and number o# petals o# a !hakra ha(e no

rele(an!e.

?F

*. )kulasahasrāraZ below m,lādhāra and this is !alled akula-sahasrāra be!ause this too has one thousand petals like sahasrāra&

-) J) &/W चत % रBGय#Gमक त"&C ल,2यम,!न &" चक"र#ध<ध#nयC -खणम#Q1टपव &) शतत

श2त !!त प" रकटय,धगन57प#यCत" रGप$#द.OयCनम/6

aE āE sau[ !atura%ratrayātmaka trailokyamohan

!akrādhi87hātryai a5imādya87a(iE%ati %akti sahita

praka7ayoginīr,pāyai tripurāde(yai nama[

IotesZ aE āE sau[ are the bīja-s o# "rst ā(ara5a de(iL

!atura%ratrayātmaka \ three s2uares o# the "rst ā(ara5aL

trailokyamohan !akra is the name o# the "rst ā(ara5aL

a5imādya87a(iE%ati \ twenty eight %akti-s o# "rst ā(ara5a$ the "rst

among them is )5imā. 6raka7ayoginī is the name o# the yoginī$ whopresides o(er the "rst ā(ara5a. Tipurāde(i is the !akre%(arī presiding



de(i& o# the "rst ā(ara5a.

. :i8u(a !hakra this is between akulasahasrāra and m,lādhāra&Z

() 2लर) &/W ष,डशदलपद " म#Gमक व#श# &#पररप7क चक"र#ध<ध#nयC

क#म#कलशण"&# य#!द ष,डशश2त!!त <ग % य,धगन57प#यCत" रGप$. श5द.OयCनम/6

aiE klīE sau[ 8o>a%adalapadmātmaka sar(ā%āparip,raka

!akrādhi87hātryai kāmākar%i5yādi 8o>a%a%aktisahita

guptayoginīr,pāyai tripure%īde(yai nama[

IotesZ aiE klīE sau[ are the bīja-s o# se!ond ā(ara5a de(iL

8o>a%adalapadma \ siteen petal lotusL sar(ā%āparip,raka is the name

o# the se!ond ā(ara5aL kāmākar%i5yādi 8o>a%a%aktisahita \ siteen

%akti-s o# se!ond ā(ara5a beginning #rom āmākar%i5iL Duptayoginī

is the name o# the yoginī$ who presides o(er the se!ond ā(ara5a.

Tripure%īde(i is the !akre%(arī presiding de(i& o# the se!ond ā(ara5a.

O. M,lādhāra !hakraZ

! " र) 2लर) &/W -1टदलपद " म#Gमक व#)4,भण चक"र#ध<ध#nयC

-नङ " 2गक % म % &#Q1टश2त !!त <ग % तरय,धगन5 7प#यCत" रGप$Dद "&% दरर द.OयCनम/6

?A

hrīE klīE sau[ a87adalapadmātmaka sar(asaEk8obha5a

!akrādhi87hātryai ana]gakusumādya87a%akti sahita guptatarayoginī

r,pāyai tripurasundarī de(yai nama[

IotesZ hrīE klīE sau[ are the bīja-s o# third ā(ara5a de(iL

a87adalapadma \ eight petal lotusL Sar(asaEk8obha5a is the name o#

the third ā(ara5a. ana]gakusumādya87a%akti sahita - eight %akti-s o#

third ā(ara5a beginning #rom )na]gakusumāL Duptatarayoginī is the

name o# the yoginī$ who presides o(er the third ā(ara5a.

Tripurasundarī is the !akre%(arī presiding de(i& o# the third ā(ara5a.

. S(ādhi87hāna !hakraZ

! f ! " 0S2लर) ! " 0S &/W चत % द#श#र#Gमक व# भ#*यद#यक चक"र#ध<ध#nयC व# &)4,लभEय#!द चदद#Bश2त!!त )प " रद#यय,धगन57 &% प#यC त" रGप$व#लतनद.OयC



नम/6

haiE hklīE hsau[ !aturda%ārātmaka sar(asaubhāgyadāyaka

!akrādhi87hātryai sar(asaEk8obhi5yādi !adurda%%aktisahita

saEpradāyayoginīr,pāyai tripura(āsinide(yai nama[

IotesZ haiE hklīE hsau[ are the bīja-s o# #ourth ā(ara5a de(iL

!aturda%ārātmaka \ #ourteen petal lotusL Sar(asaubhāgyadāyaka is

the name o# the #ourth ā(ara5aL sar(asaEk8obhi5yādi

!adurda%%aktisahita- #ourteen %akti-s o# #ourth ā(ara5a beginning

#rom Sar(asaEk8obhi5iL SaEpradāyayoginī is the name o# the yoginī$

who presides o(er the #ourth ā(ara5a. Tripura(āsini is the !akre%(arī

presiding de(i& o# the #ourth ā(ara5a.

X. Ma5ip,raka !hakraZ

! " 0S f ! " 0S0क"लर) ! " 0S0 &/W ब!!द#श#र#Gमक व##थ# &#धक चक"र#ध<ध#nयC

वल#<पप"रद#!द दशश2त!!त )प"रद#यय,धगन5 7प#यCत" रGप$#श"&5द.OयCनम/6

hsaiE hsklīE hssau[ bahirda%ārātmaka sar(ārthasādhaka

!akrādhi87hātryai sar(asiddhipradādi da%a%aktisahita

saEpradāyayoginī r,pāyai tripurā%rīde(yai nama[

?Q

IotesZ hsaiE hsklīE hssau[ are the bīja-s o# "#th ā(ara5a de(iZ

bahirda%ārātmaka \ outer ten triagnles there are two ten #a!ed

triangles$ hen!e it is mentioned here as outer ten triagles&L

Sar(ārthasādhaka is the name o# is the name o# the "#th ā(ara5aL

sar(asiddhipradādi da%a%aktisahita \ ten %akti-s o# "#th ā(ara5a

beginning #rom Sar(asiddhipradāL SaEpradāyayoginī is the name o#

the yoginī$ who presides o(er the "#th ā(ara5a. Tripurā%rīde(i is the

!akre%(arī presiding de(i& o# the "#th ā(ara5a.

=. )nāhata !hakraZ

! " र) 2लर) HलT W -Dद " तद#श#र#Gमक व#र4#कर चक"र#ध<ध#nयC व#N#!ददशश2त!!त तनगभ#य,धगन57प#यCत" रGप$म#ललन5द.OयCनम/6



hrīE klīE bleE antarda%ārātmaka sar(arak8ākara

!akrādhi87hātryai sar(aj;ādida%a%aktisahita nigarbhayoginīr,pāyai

tripuramālinīde(yai nama[

IotesZ hrīE klīE bleE are the bīja-s o# sith ā(ara5a de(iL

antarda%ārātmaka \ inner ten trianglesL Sar(arak8ākara is the name o#

is the name o# sith ā(ara5a. sar(aj;ādi da%a %akti sahita - ten %akti-s

o# sith ā(ara5a beginning #rom Sar(aj;āL Iigarbhayoginī is the

name o# the yoginī$ who presides o(er the sith ā(ara5a.

Tripuramālinīde(i is the !akre%(arī presiding de(i& o# sith ā(ara5a.

F. :i%uddhi !hakraZ

! " र) श"&5) &/W -1ट#र#Gमक व#र,ग!र चक"र#ध<ध#nयC वलशDQ#Q1टश2त!!त

र!0यय,धगन57पयCत" रGप$#ल<#द.OयCनम/6

hrīE %rīE sau[ a87ārātmaka sar(arogahara !akrādhi87hātryai

(a%inyādya87a%aktisahita rahasyayoginīr,payai tripurāsiddhāde(yai

nama[

IotesZ hrīE %rīE sau[ are the bīja-s o# se(enth ā(ara5a de(iL

a87ārātmaka \ eight trianglesL Sar(arogahara is the name o# se(enth

ā(ara5aL (a%inyādya87a %akti sahita \ :a%inī (āgde(atā and se(en

other (āgde(i-s o# se(enth ā(ara5a !omposers o# 'alitā

*?

Sahasranāma&L <ahasyayoginī is the name o# the yoginī$ who presides

o(er the se(enth ā(ara5aL Tripurāsiddhāde(i is the !akre%(arī

presiding de(i& o# se(enth ā(ara5a.

A. 'ambikā !hakraZ lambin means the hanging so#t palate in throat&

! " 0S" र f ! " 0S0क"&" र) ! " 0S" र &/W त" रGक,ण#Gमक वल#<पप" रद चक"र#ध<ध#nयCJयध % श2तम.त

क#म.Bवय##!द त" रGश2त!!त -ततर!0यय,धगन5 रप#यCत" रGप$#>ब#द. OयCनम/6

hsraiE hsklrīE hsrau[ triko5ātmaka sar(asiddhiprada

!akrādhi87hātryai āyudha%aktisameta kāme%(aryādi tri%aktisahitaatirahasyayoginī rupāyai tripurāmbāde(yai nama[



IotesZ hsraiE hsklrīE hsrau[ are the bīja-s o# eighth ā(ara5a de(i.

triko5ātmaka \ inner triangleL sar(asiddhiprada is the name o# eighth

ā(ara5aL āyudha%akti sameta kāme%(aryādi tri%aktisahita \ 0n eighth

ā(ara5a$ we worship the weaponries o# āme%(ara and āme%(arī.

)#ter worshiping their weaponries$ āme%(arī$ :ajre%(arī and

9agamālinī are worshiped in the three !orners o# the innermost

triangleL )tirahasyayoginī is the name o# the yoginī$ who presides

o(er the eighth ā(ara5a. Tripurāmbāde(i is the !akre%(arī presiding

de(i& o# eighth ā(ara5a.

Q. Kj;ā!akraZ

क ` ल ! " र)W ! क ! ल ! " र)W क ल ! " र)6 त" रबDद " <&#Gमक व##नDPमय

चक"र#ध<ध#nयC षडङ " 2गयध % दश !!त पर#पर#ततर!0यय,धगन5 म!#त" रGप$Dद "&% दरर

द.OयC नम/6

ka e la hrīE ha sa ka ha la hrīE sa ka la hrīE bind(ātmaka

sar(ānandamaya !akrādhi87hātryai 8a>a]gayudha da%a sahita

parāparātirahasyayoginī mahātripurasundarī de(yai nama[

IotesZ 0t is important to note that 6a;!ada%ī mantra is used as bīja-s

#or the ninth ā(ara5a. Three sides o# the inner most triangle are

#ormed by ea!h k,7ā o# 6a;!ada%īL bind(ātmaka \ re#ers to the bindu

dot& within the triangleL Sar(ānandamaya is the name o# ninth

ā(ara5aL this is stage o# )bsolute 9liss$ where Per Dra!e %aktipāta&

**

is showered on the !ontemplatorL 8a>a]ga %akti sahita- with si %akti-sL 8a>a]ga %akti !an be eplained in two ways. 0# we go with

9ālā8a>a]ga nyāsa$ then these si %akti-s !an be interpreted as hdaya$

%ira$ %ikhā$ ka(a!a$ netra and astra %akti-s. Ne !an also !ontemplate

these %akti-s as Per si powers su!h as omnis!ien!e$ !ompleteness$

supreme le(els o# !ons!iousness$ #reedom$ e(erlasting power and

in"nity. These are the si 2ualities o# Śi(a$ who is 6rakā%a Sel#-illuminating&. This is eplained in 'alitā Sahasranāma OA=.



6arāparātirahasyayoginī is the name o# yoginī o# the ninth ā(ara5a.

Mahātripurasundarī 3e(i is the presiding 3eity o# the ninth ā(ara5a.

This ā(ara5a is presided be!ause Śi(a is also there in the name o#

bindu 'alitā Sahasranāma Q?X is 9ainda(āsanā&.

Vrom āj;ā!akra to brahmarandra an ori"!e at the top o# the head in

sahasrāra& there are ten minor !hakras. These !hakras re#er to

nādabindu whi!h means the sound o# E$ where bindu is the dot

!ausing the joining o# lips to make EEE soundL it is the !ombination

o# maR म & and bindu or makāra bindu samyuktam.

Iow !ontemplation is to be made by (isualiing a straight line #rom

āj;ā!akra to brahmarandra$ di(iding the entire portion into ten

e2uidistant points. The "rst point starts at bindu$ just abo(e āj;ā!akra.

0n #a!t these ten dots ha(e dierent shapes.

i& -) J) &/ नम/ aE āE sau[ nama[ at bindu.

ii& () 2लर) &/ नम/ aiE klīE sau[ nama[ at ardha!andra.

iii& ! " र) 2लर) &/ नम/ hrīE klīE sau[ nama[ at rodhini.

i(& ! f ! " 0S2लर) ! " 0S &/ नम/ haiE hklīE hsau[ nama[ at nāda.

(& ! " 0S f ! " 0S0क"लर) ! " 0S0 &/ नम/ hsaiE hsklīE hssau[ nama[ at nādānta.

(i& ! " र) 2लर) HलT नम/ hrīE klīE bleE nama[ at %akti.

(ii& ! " र) श"&5) &/ नम/ hrīE %rīE sau[ nama[ at (yāpikā.

(iii& ! " 0S" र f ! " 0S0क"&" र) ! " 0S" र &/ नम/ hsraiE hsklrīE hsrau[ nama[

samani.

*

i& क ` ल ! " र)W ! क ! ल ! " र)W क ल ! " र) नम/

ka e la hrīE ha sa ka ha la hrīE sa ka la hrīE nama[ at

unmani.

& ष,डश5 नम/ ^o>a%ī nama[ at brahmarandra.

is to be le#t out$ i# one is not initiated into ^o>a%ī&Vurther reading on !hakrasZ



Denerally si !hakras are known to us$ as sahasrāra is not !onsidered

as a !hakra. 0n addition to the abo(e = @ *$ three more !hakras are

also !ommonly known abo(e āj;ā!akraR they are lalanā tongue&$

manas mind& and soma moon& !hakras. These !hakras are also

!alled ādhāra. Vollowing is the list o# twenty !hakras that are

mentioned in )d(aitamārta5da$ a modern Sanskrit work by late

9rahmānanda S(āmī.

*.KdhāraL . uladīpaL O. Yaj;āL . s(ādhi87hānaL X. <audraL =.

arālaL F. Dah(araL A. :iyāpradaL Q. TrimukhaL *?. TripadaL **.

āla-da5>akaL *. UkārāL *O. ālad(āraL *. aramgakaL *X. 3īpakaL

*=. Knanda-lalitāL *F. Ma5ip,rakaL *A. IākulaL *Q. āla-bhedana and

?. Mahotsāha.

)t the end o# antaryāga$ we ha(e mentally !onse!rated 6arā%akti

within and now$ we ha(e to enthrone Per in Śri Cakra whi!h is

already puri"ed and !onse!rated in the ma5>ala opposite to us.

Nithout #ully (isualising and establishing Per within$ She !annot be

in(oked in Śri Cakra. She has to be in(oked in the inner triangle and

bindu o# Śri Cakra #rom within. The sole purpose o# antaryāga is only

to (isualie Per within.

Iow$ we ha(e to in(oke Per Śri Cakra and oer Per

!atu[8a87yupa!āra p,jā 'alitā Sahasranāma OX&.

*O

. *& 0n(oking Per in Śri CakraZ

Te!hni!ally$ na(ā(ara5a p,jā begins #rom here. 0n the pre(ious part$

antaryāga$ She was !ontemplated in dierent psy!hi! !hakras and

taken to the top o# sahasrāra. Nhen we speak about sahasrāra$ it is

ob(ious that we are re#erring to Śi(a-Śakti union. Pow they are to be

in(oked They are to be !ontemplated as āme%(ara and āme%(arī.0n this #orm$ She is seated majesti!ally and proudly on Pis le#t thigh.



āme%(ara is 6rakā%a and āme%(arī is :imar%a. āme%(ara is in

the bindu and āme%(arī is the innermost triangle. This innermost

triangle and the bindu ha(e mani#ested as Śi(ali]ga$ whi!h is the

!ause o# the uni(erse.

Iow$ we ha(e to take Gowers using trikha5>ā mudra$ mo(e the

ku5>alinī #rom m,lādhāra to sahasrāra using our breath and

!ons!iousness. Virst inhale and by holding breath within$ mo(e

ku5>alinī to sahasrāra. Iow ehale and at the time o# ehalation$ hold

"ngers o# trikha5>ā mudra with Gowers below the nostrils and

(isualie āme%(ara and āme%(arī in the #orm o# subtle prā5a in the

Gowers and pla!e the Gowers in the middle o# Śri Cakra. 0# three

dierent !olour Gowers are a(ailable$ they !an be kept in three joints

o# trikha5>ā mudra. This means that we are trans#erring the (isualied

image o# the 3i(ine Couple through our prā5a ehalation& to be

!onse!rated in the middle o# Śri Cakra. Nithout proper !ontemplation

within$ as dis!ussed in antaryāga pre(ious part&$ !onse!ration in Śri

Cakra will be #utile. The Gowers are to be pla!ed in Śri Cakra (ery

!are#ully and (ery gently using the #ollowing mantra. Under no

!ir!umstan!es$ Gowers should be thrown on Śri Cakra. They are to

pla!ed with great re(eren!e.

! " र) श"&5) &/ श"&5लललत#य#/ -मत 8 चCतDQ म ; तत#) क9पय#लम नम/6

hrīE %rīE sau[ %rīlalitāyā[ amta!aitanya m,rtiE kalpayāmi nama[

vamta!aitanya means imperishable knowledge or supreme

knowledge. This means that They are being in(oked in the #orm o#

Supreme knowledge.

*

.& 3hyāna (erseZ ?4 % क,दEडपष"&% प.ष % प#श#ङ " 2क % श चतभ % &% #ज#मW&"



वद# &. वमय5) -)ब#) व# भ#*य % DPररम6&"

व#त5थ#मय5) !दOय#) वक# &#मप" रप7रण5मW &"

व#मDद " Gमय5) तनGय#) व##गम पवश#रद#म &"6

व#4.Gमय5) द.व5) व#पवQ#मय5) लशव#म &"W

व#य#गमय5) पवQ#) व#द.व 0व7पपण5म &"6

वश# &#0त" रमय5) तनGय#) व##गम नम0क 8 त#मW&"

व#>न#यमय5) द.व5) व##यतन .पवत#म &"6

व##नDPमय5) N#नगव#र#) )पवद) पर#म &"W

`व) &य#य.त" पर#म)ब#) !@चद#नDP 7पपण5म &"6

ik8ukoda5>apu8pe8u pā%ā]ku%a !aturbhujām

sar(ade(amayīE aEbāE sar(a saubhāgya sundarīm

sar(atīrthamayīE di(yāE sar(akāmaprap,ri5īm

sar(amantramayīE nityāE sar(āgama (i%āradām

sar(ak8etramayīE de(īE sar(a(idyāmayīE %i(ām

sar(ayāgamayīE (idyāE sar(ade(a s(ar,pi5īm

sar(a%āstramayīE nityāE sar(āgama namasktām

sa(āmnāyamayīE de(īE sar(āyatana se(itām

sar(ānandamayīE j;ānagah(arāE saE(idaE parām

e(aE dhyāyet parāmaEbāE sa!!idānanda r,pi5īm

MeaningZ

She is to be !ontemplated with a sugar!ane bow$ Gower arrows$ noose

and goad in Per #our hands. She en!ompasses all gods and goddesses.

She is an embodiment o# all auspi!iousness$ sa!red ri(ers$ #ul"lling

all desires$ all types o# mantras$ sa!red and traditional do!trines$ holy

pla!es k8etra te!hni!ally means geometri!al dimensions with

*X

astronomi!al and astrologi!al impli!ations and holy pla!esL k8etra

also means body&$ grammati!al treatises in the #orm o# mantras thatare !ommuni!ated through initiations orally$ all holy pla!es and



temples$ bliss#ulness and knowledge.

Vurther reading on dhyāna (erseZ

The abo(e (erse says that She is the uni(erse itsel# or She mani#ests

as the uni(erse. 6arā%akti is the Supreme 6ower o# Śi(a$ known as

S(ātantrya Śakti or independent and absolute power o# Śi(a$ whi!h

Pe alone possesses. Śi(a is in the #orm o# illumination$ hen!e Pe is

known as 6rakā%a. 'ight without obje!ts around is o# no use. 0# we

light a !andle in a desert$ there is no use #or this !andle$ as there are

no obje!ts around to reGe!t the light o# the !andle. 0# Śi(a alone is

present$ the mani#estation o# the uni(erse will not be (isible. Pen!e

6arā%akti mani#ests as the uni(erse and is in total !ontrol o# the

uni(erse and none o# the a!ti(ities o# the uni(erse !an happen without

Per will$ gra!e and knowledge. Pen!e$ 'alitā Sahasranāma =XA&

adores Per as 0!!hā%akti-j;āna%akti-kriyā%akti-s(ar,pi5ī ?@छ#श2त -

N#नश2त - कक"रय#श2त - 0व7पपण5 &$ whi!h is interpreted as #ollowsZ +She is in

the #orm o# three energies \ the energy o# will$ the energy o# wisdom

and the energy o# a!tion. These energies #orm a part o# trī%ikā.

Trī%ikā tri @ i%ikā& means analysis o# three. Tri means three and i%ikā

means %(arī$ the power$ abiding in di(ine !ons!iousness. She is the

!ontroller o# all triads in the pro!ess o# !reation. Vor eample$ the

three a!ts o# the 9rahman$ !reation$ sustenan!e and dissolution.

Though She is said to be %(arī o# !reation$ et!$ She is not dierent

#rom Śi(a. The supreme di(ine !ons!iousness on the point o#

epansion a!!ording to Per inherent nature is 0!!hā %akthi. The

a!tual pro!ess o# epansion is j;āna %akti and the pro!ess o# di(ersity

leading to !reation o# the uni(erse is kriyā %akti. The 1ne who is the

possessor o# all three %akti-s or energies is known as parā-%akti or the

Supreme energy. Śrī Tantrāloka[ 000.***& says +Nhen the power o#a!tion reGe!ts upon soma the essen!e o# e!stasy&$ s,rya the sun& and



agni the "re& and we attain the indi(isible 'ight that is our absolute

bindu./ Nhen kriyā Śaktī is a!!omplished in the phases represented

*=

by i!!hā %aktī and j;āna %aktī$ in the inner mani#estation$ the Supreme

<eality o# Śi(a is realied./

:imar%a is also non-dualisti! in nature like 6rakā%a. 0n other words$

She is also non-dualisti! like Śi(a. 9ut there are two perspe!ti(es o#

:imar%a$ both being non-dualisti!. 9oth are at the metaphysi!al

le(elsL "rst one metaphysi!al to physi!al& is about Sel#-illuminating

Śi(a uniting with :imar%a to make the world pro!ess un#old. This is

about the dynami!s o# power o# Śi(a uniting with the re!ognition o#

power o# light$ Śakti. There#ore$ without Śi(a-Śakti union$ uni(erse

!annot mani#est and worldly pro!ess !annot be initiated. The se!ond

one is the re(erse pro!ess$ known as spiritual path or path to liberation

#rom physi!al to metaphysi!al&. 'iberation !an only be oered by

Śi(a$ but She has to put Per stamp o# appro(al #or liberation. This is

eplained in 'alitā Sahasranāma FF& Śi(a-j;āna-pradāyinī$ whi!h

is eplained thusZ +She imparts the knowledge o# Śi(a$ the Ultimate.

Śi(a j;āna knowledge& means the knowledge o# the 9rahman$ whi!h

is also known as the Supreme knowledge. To know Śi(a$ one should

"rst know Pis Śaktī$ who alone is !apable o# leading a person to the

9rahman or Śi(a. <āmāya5a says wind !an be realied through

mo(ements$ "re !an be realised through heat and Śi(a !an be realied

only through Śaktī.R 0t !an also be said that Śi(a is the sour!e o#

knowledge #or Per. 0t is said %aEkaraE !aitanyam whi!h means that

Śi(a is both j;āna and kriyā. Pe is the so(ereign$ pure #ree will$ in

knowledge and a!tion. 9ased upon this prin!iple$ Śi(a S,tra-s opens

by saying !aitanyamātmā. Caitanyam means !ons!iousness o# thehighest purity and knowledge. There is no dieren!e between



9rahman and the highest #orm o# !ons!iousness. 9ut how Śaktī alone

is !apable o# unra(elling Śi(a This is answered by Śi(a S,tra 0.=&

again whi!h says that by meditating on Śaktī$ the uni(erse disappears

as a separate entity thereby un(eiling Sel# illuminating Śi(a. The

pro!ess o# su!h happening is des!ribed in Spanda ārikā 0.A&

another treatise o# ashmiri Sai(ism& whi!h says the empiri!al

indi(idual !annot ward o the urge o# desires. 9ut entering the

energeti! !ir!le o# the Sel# Śi(a&$ he be!omes e2ual to that Sel#.R The

seeker o# Śi(a be!omes Śi(a himsel#. This is known as Śi(a j;āna

*F

and She imparts this kind o# Supreme knowledge. 0t is also said that

Śi(a !annot be attained without "rst realising Śaktī. She alone !an

lead one to Śi(a. Śi(a is ina!!essible dire!tly. Unless She !hooses to

impart the re2uired Supreme knowledge$ none !an realise Śi(a.

Pen!e$ She is !alled Śi(a-j;āna-pradāyinī./

Nhat is the trans#ormation that happens within a#ter She imparts

knowledge about Śi(a ZIew eperien!e un#olds when de(otion

trans#orms into lo(e. This is #ull o# lo(e$ #ull o# bliss$ intensity o# lo(e

rises here in ku5>alinī$ whi!h is the embodiment o# lo(e. 1nly in

ku5>alinī true lo(e eists. 0t is Per tou!h within$ whi!h leads to tears

o# joy$ will make us stammer$ whi!h makes our (oi!e break and

ultimately blossoms out with laughter./ This stage is known as inner

absorption$ known as anta[ samā(e%a samā(e%a means absorption&.

Nhen inner absorption is !omplete$ whi!h means as!ension o#

ku5>alinī is !omplete$ uni(erse is trans!ended and the meditator

be!omes one with the highest #orm o# Śi(a$ 6arama%i(a$ where She

is inherent. ulār5a(a Tantra says$ +) billion p,jā-s e2ual a stotra

hymns in praise&L a billion stotra-s e2ual a japaL a billion japa-s e2uala dhyāna and a billion dhyāna e2ual a laya absorption&./



1nly this understanding and !ontemplation leads to realiation.

<ealisation happens only when one surrenders to Per through mind$

intelle!t$ !ons!iousness and ego anta[kara5a&. 3uring na(ā(ara5a

p,jā$ what is important is oneRs ability to !ontemplate Per within and

bring Per out #rom within and make Per majesti!ally seated on Śi(aRs

le#t lap in the middle o# Śri Cakra. )ny etraneous thoughts during

!ontemplation$ are serious distra!tions #or anta[ samā(e%a. Ne

should establish a strong !onne!tion between the 3i(ine Couple and

our !ons!iousness. Pere$ our !ons!iousness means the dissolution o#

mind$ intelle!t and ego into !ons!iousness where pure !ons!iousness

alone pre(ails. 0t is like oering as oblations our mind$ intelle!t and

ego into the "re o# !ons!iousness.

*A

.O& K(āhana mantra-sZ

K(āhana means in(itation or in(o!ation. 9y using !ertain mantras

and mudras$ the 3i(ine Couple are in(ited #rom within to be seated

in the midst o# Śri Cakra along with Per retinue. Vollowing is the

mantra.

! " 0S" र f ! " 0S0क"&" रम &" ! " 0S" र &/W म!#पद " मवन#DP0त. क#रण#नDP पवग" र!.W वभ# त ; !!त.

म#त/ `m.!! परम.Bवरर6 श"&5लललत#म!#त" रGप % &% #DPरर पर#भट " ट#ररक# म!#क#म.शर

म.त Jव#m#लम6

hsraiE hsklrīm hsrau[ mahāpadma(anāndaste kāra5ānanda

(igrahe sar(abh,tahite māta[ ehyehi parame%(ari

%rīlalitāmahātripursundarī parābha77ārikā mahākāme%ara sameta

ā(āhyāmi

Iow pla!e the Gowers now being held in trikha5>ā in the !entre o#

Śri Cakra. Iow the 3i(ine Couple are seated in Śri Cakra. 0# they are

!ontemplated well within and properly in(ited to be seated in themidst o# Śri Cakra$ at the time o# taking Their seat$ subtle resonan!es



!an be #elt in the ma5>ala where Śri Cakra is kept.

0n order to pay our respe!ts "rst$ we are now showing some mudras

to them and these mudras are known as ā(āhana mudras. These

mudras are used to stabilise our in(o!ation. Vor ea!h o# the #ollowing

mantras$ there are mudras. is to be added be#ore ea!h o# these

mantras.

Jव#!!त# भवW )0थ#पपत# भवW !Dद " नध#पपत# भवW !Dद " न<र# भवW

>म % ख5 भवW -वक % !Eठत# भवW % प" र5त# भव6

ā(āhitā bha(a saEsthāpitā bha(a sannidhāpitā bha(a

sanniruddhā bha(a sammukhī bha(a a(aku57hitā bha(a

suprītā bha(a

Pa(ing thus established Them$ now we ha(e to do = types o#

upa!āra-s to Them. Upa!āra !an be eplained as attendan!e with

*Q

re(eren!e. Sity #our types o# upa!āra-s is known as !hatu[-

8a87yupa!āra. This is re#erred in 'alitā Sahasranāma OX& as +!hatu[-

8a87yupa!ārā>hyā/. Sity #our upa!āra-s is a long and time

!onsuming pro!edure. 0# time is a !onstraint$ then these sity #our

upa!āra-s are !urtailed to either "(e or siteen. Vi(e types o# upa!āra-s are known as pa;!a- upa!āra-s and siteen types o# upa!āra-s are

known as 8o>a%a- upa!āra-s.

.& Chatu[-8a87yupa!āra

Vollowing is !hatu[-8a87yupa!āra = upa!āra-s&. om aiE hrīE %rīE

' () ! " र) श"&5)& & are to be pre"ed to ea!h upa!āra. These upa!āra-s

are meant only #or 'alitāmbikā. Śi(a will !ontinue to remain seated

in the bindu o# Śri Cakra. 0t is to be remembered that Śi(a is de(oid

o# any attributes and Pe is known as Iirgu5a 9rahman and

'alitāmbikā is Sagu5a 9rahman$ who is the kineti! #or!e o# the

uni(erse. Śi(a is Supreme and Pe alone shines by Pimsel#L hen!e Pe



is known as 6rakā%a. Pe is beyond all these rituals and hen!e Pe is

known as ni%kriyā$ whi!h means ina!ti(e.

4ampleZ The portion marked as ------ ea!h o# the upa!āra-s

mentioned below is to be "lled.

om aiE hrīE %rīE %rī lalitāyai -------- kalpayāmi nama[

' () ! " र) श"&5) श"&5लललत#यC-------- क9पय#लम नम/W

kalpayāmi - an epressi(e style that uses e(ents to des!ribe some

a!tionL an etended metaphor. alpita means in#erred or assumed.

9asi!ally$ these = upa!āra-s are to be !ontemplated. alpita also

means arranged. alpayāmi is dierent #rom samarpayāmiLsamarpayāmi means oering in person$ whereas kalpayāmi is

!on!eptualisation or (isualiation. 0t is stated that in the absen!e o#

any o# the = oerings not a(ailable$ a drop #rom sāmānya arghya

!an be oered in Per le#t hand with Gowers. 0t would be better to

!ontemplate those oerings that are not easily a(ailable. The (ery

purpose o# using kalpayāmi indi!ates that most o# these oerings !an

be oered to Per mentally.&

?

6lease noteZ Nhile reading this arti!le$ e(ery upa!āra is to be

!ontemplated. 6lease spend some time during ea!h upa!āra.

Vor eample * is be re!ited like this.

*. ' () ! " र) श"&5) श"&5लललत#यC प#Q) क9पयलम नम/W

om aiE hrīE %rīE %rī lalitāyai pādyaE kalpayami nama[

oering water #or washing hands and #eetL in = upa!āra-s ā!amana

is also in!luded here&

. Jभरण#वर,पण) ābhara5ā(aropa5aE remo(ing Per jewels&

O. ग % !DIतलC -भ V यङ " 2ग)sugandhitaila abhya]gaE applying aroma oil on

Per&

. मLजनश#ल#प" रव.शन) ma;jana%ālāpra(e%anaE entering into the pla!e



where She is going to be bathed&

X. मLजनश#ल मखणप5ठ,पव.शन) ma;jana%āla ma5ipī7hopa(e%anaE taking

Per seat on gem studded pedestal and gets ready #or bath&

=. !दOय#न#न5<य,यत#न) di(yāsanānīyod(ayartanaE applying #ragrant

powders&

F. :1ण,दक0न#न) u85odakasnānaE bathing with hot water&

Mantramātkāpu8pamālāsta(a[ (erse &Z )#ter (isualiing Per

pla!e$ Per throne and a#ter ha(ing wash Per #eet and oered Per

water$ the aspirant now gi(es Per a bath.&

A. कनककलश@य % त कल त5त##लभषक) kanakakala%a!yuta sakalatīrtābhi8akaE bathing Per with water brought #rom (arious sa!red

ri(ers in gold pots&.

Q. ध तव0त" रपररम#ज#न) dhauta(astraparimārjanaE predry with towels&

*

*?. -रणदक % ; लपररध#न) aru5aduk,laparidhānaE adoring Per with

!rimson garment&

Mantramātkāpu8pamālāsta(a[ (erse X& 0 ha(e gathered bright

pre!ious stones #rom the golden Mount Meru and "ed them on the

red upper garment whi!h is in the !olour o# saron.&

**. -रणदक % ; लपररध#न) aru5aduk,laparidhānaE adoring Per with

!rimson upper garment&

*. Jल.पमEटपप" रव.शन) ālepama57apapra(e%anaE entering into a room

#or appli!ation o# per#umes&

Mantramātkāpu8pamālāsta(a[ (erse F& +0 ha(e prepared sandal

paste mied with !amphor and saron to apply on Your body. 0 ha(e

musk tilaka to be pla!ed on Your #orehead. 0 ha(e goro!anā #or Your

mirror like !heeks. 0 ha(e eyeliner #or Your eyes and 0 ha(e thi!k

paste o# pure musk #or your lotus like ne!k. 0 oer all this #or Your

delight./&



*O. Jल.पमEटप मखणप5ठ,पव.शन) ālepama57apa ma5ipī7hopa(e%anaE

making Per to sit on a gem studded pedestal&.

*. चDPन#गर क % ङ " 2क % म मग 8 मत कप7# क0त7र ग,र,चन#!द !दOयगDIव#ङ " क"&# धगणपवल.पन)

!andanāgaru ku]kuma mgamata karp,ra kast,rī goro!anādi

di(yagandhasar(ā]gi5a(ilepanaE appli!ation o# paste made o#

sandal$ saron and other "(e #ragrant ingredientsL these ingredients

are #reshly grinded and made in the #orm o# paste&

'alitā Sahasranāma O Candana-dra(a-digdhā]gī - Per body is

smeared with sandal paste.&

*X. क. शभ#र0य क#ल#गरध ; प) ke%abhārasya kālāgarudh,paE oeringaromati! smoke to Per hair&

Mantramātkāpu8pamālāsta(a[ (erse Q& Your hair appearing like a

!hain o# bees$ bewit!h the mind o# Śi(a. Though Your body is the

playground #or #ragran!es$ 0 mentally oer to Your body and hair$ the

#umes o# ten dierent types o# in!enses.&

*=. म!9लक# म#लत5 ज#त5 च>पक -श,क शतपत" पग ; ग % !a5 प% Dद " न#ग कK#र म % " य

वत# क% # &% म% म#ल#/

mallikā mālatī jātī !ampaka a%oka %atapatra p,ga guhaqī punnāga

kahlāra mukhya sar(artukusuma mālā[

Ten dierent Gowers are mentioned here. Darlands are made out o#

these Gowers and adorned on Per. These Gowers also adorn Per hair.

Mantramātkāpu8pamālāsta(a[ (erse A&Z +There are se(eral Gowers

mentioned here and many o# them !annot be properly translated into

4nglish. The Gowers are white water lily$ blossomed blue lotus$

jasmine$ #ragrant herbs$ another Gower o# jasmine #amily$ yellow

!olored !ampaka Gower$ another Gower o# jasmine #amily that

blossoms in the e(ening$ Gowers o# !oral tree$ #ragrant oleander$

lea(es o# another herb$ golden lotus and other #ragrant Gowers./&



'alitā Sahasranāma *O& Campakā%oka-punnāga-saugandhika-lasat-ka!ā. +Campaka$ a%oka$ punnāga$ saugandhika are the #our types o#

#ragrant Gowers that adorn Per hair. 9ut Per hair does not get

#ragran!e be!ause o# these Gowers$ whereas these Gowers get their

#ragran!e #rom Per hair. Per hair is always sweet smelling./&

*F. भ ; षणमEटप प" रव.शन) bh,8a5ama57apa pra(e%anaE She now enters

into a hall where She is going to be adorned with (arious types o#

ornaments.&

*A. भ ; षणमEटप मखणप5ठ,पव.शन) bh,8a5ama57apa ma5ipī7hopa(e%anaE

She is made to sit on a gem studded pedestal where is She is adorned

with all types o# ornaments. These ornaments are adorned on Per one

a#ter another as des!ribed in subse2uent upa!āra-s.&

O

Mantramātkāpu8pamālāsta(a[ (erse =&Z 6lease a!!ept ne!kla!es$

bra!elets$ bra!elets with tiny bells$ anklets$ ear studs$ !rown$ head

ornament$ nose stud$ "nger rings$ bangles and waist band.&

*Q. नवमखणमक % ट) na(ama5imaku7aE !rown made o# nine pre!ious

gems&

'alitā Sahasranāma *& uru(inda-ma5i%re5ī-kanat-ko7īra-ma5>itāZ uru(inda is a rare type o# ruby$ whi!h is red in !olour. This

parti!ular type o# ruby is said to enhan!e lo(e$ wealth and de(otion

#or :i85u :i85u is Per brother&. These rubies adorn Per !rown.

Nhen She is meditated upon with this red !rown$ spirituality and

prosperity will in!rease. Saundarya 'aharī (erse & says$ +Nhy

will not he$ who etols your golden !rown$ !losely stud with the

twel(e Suns twel(e āditya-s - d(ādasa āditya-s$ ea!h āditya

representing one solar month & trans#ormed into gems$ #orm the idea

that the digit o# the !res!ent& Moon$ (ariegated by en(eloping lustre

o# the inlaid gems$ is but the bow o# 0ndra rainbow&/ Śrī Śaktī

Mahimna[ (erse & also des!ribes Per !rown.&



?. चDद " रBकल) !andra%kalaE an ornament appearing like !res!ent

moon&

*. 5मDद " तलDP7) sīmantasind,raE (ermilion kept at the parting o# hair

at #orehead&.

. ततलकरGन) tilakaratnaE mark on the #orehead just abo(e the

meeting points o# eyebrows.

'alitā Sahasranāma *=& Muka!andra-kala5kābha-mganābhi-(i%e8akā - She is wearing a kast,ri kast,rikā a #ragrant paste& tilaka

a mark on the #orehead made with musk$ sandal-wood$ et!& and

'alitā Sahasranāma =O& Sind,ra-tilakā;!itā - She is adorned with

(ermillion mark on Per #orehead.&

O. क#ल#Lजन) kālā;janaE bla!k !ollyrium applied to the eyelashes or

the inner !oat o# the eyelids&

. व#लरयग % ल) (ālīyugalaE adorning ear studs&

'alitā Sahasranāma A=& anat-kanaka-tā7a]kā - She is wearing

glittering ear studs made o# shining gold. Saundarya 'aharī (erse

A& says that it is due to the power o# Per tā7a]kā ear studs&$ Śi(a

be!omes deathless$ e(en a#ter swallowing the terrible poison. 0t is

also said that sun and moon are Per ear studs.&

X. मखणक % Eडलयग % ल) ma5iku5>alayugalaE a pair o# hanging ear studs

made o# pre!ious stones "ed to the pair o# (ālīyugalaE&

=. न##भरण) nāsābhara5aE nose studs&

'alitā Sahasranāma ?& tārākānthi-tiraskāri-nāsabhara5a-bhāsurā -

She is wearing a nose stud that outshines the stars. Per nose stud is

made up o# rubies and pearls. Tārā means stars Tārā also means two

goddesses Ma]galā and Śuklā. Śuklā has later !ome to be known as

Śukrā. 6ossibly these Ma]galā and Śukrā !ould mean the two planets

Mars and :enus. 4a!h planet go(erns !ertain pre!ious stones. 6lanetMars rules ruby that is red in !olour and :enus rules diamond Mani



Mālā 00.FQ&. 0t !an also be said that these two planets adorn Per nose.&

F. -धरय#वक) adharayā(akaE lipsti!k&

A. प" रदमभष ; ण) pradamabh,8a5aE mā]galya-s,tra&

'alitā Sahasranāma O?& āme%a-baddha-mā]galya-s,tra-%obhita-kandharā - Per ne!k is adorned with the mā]galya s,tra married

women wear this& tied by āme%(ara.&

Q. कनकधचDद " त#क) kanaka!intākaE gold ne!kla!e that is worn !lose to

the ne!kL not o# hanging type&

X

O?. पदक) padakaE !omparati(ely small pendant&O*. म!#पदक) mahāpadakaE bigger pendant&

O. मत % &#वलर muktā(alī pearl ne!kla!e&

OO. `क#वलल &)ekā(aliE a ne!kla!e made o# F pearlsL probably re#erring

to F stars&

O. छDद " नव5र) !hanna(īraE !riss!rossing o# gold braids&

OX. क. य % रय % गल चत % 1टय) keyurayugala !atu87ayaE bangle like ornaments

worn on Per #our upper arms&

'alitā Sahasranāma O*& anakā]gada-key,ra-kamanīya-bhujan(itā

- kanaka \ goldenL a]gada \ bangles or bra!eletsL key,ra is a type o#

ornament worn in the upper arms. She is wearing these ornaments.

6ossibly$ this !ould mean the #ollowing. 9oth these ornaments are

made out o# gold and worn in the arms.&

O=. वलय#वलल &)(alayā(aliE !on!atenation o# bangles&

OF. dलम#क#वलल &),rmikā(aliE rings in e(ery "nger&

OA. क#Lच5द#म kā;!īdāma waist band&

'alitā Sahasranāma O=& stanabhāra-dalanmadhya-pa77abandha-(alitrayā - The golden belt that She wears supports Per waist as it

bends under the hea(iness o# Per bosoms$ resulting in three #olds in

Per stoma!h area.&OQ. क!टत"&; ) ka7is,traE gold girdle&



'alitā Sahasranāma OA& <atna-ki]ki5ikā-ramya-ra%anā-dāma-bh,8itā - She is adorned with girdle studded with mini bells and gems.

3e(iRs 6a;!ada%ī mantra !onsists o# three parts or k,7a-s. :āgbha(a

=

k,7a was dis!ussed #rom nāma *O to Q. Madhya k,7a was dis!ussed

#rom O? to OA and Śaktī k,7a will be dis!ussed #rom OQ to F. 3e(iRs

#a!e is (āgbha(a k,7a$ #rom #a!e to hip is madhya k,7a also known

as kāmarāja k,7a& and Śaktī k,7a is hip downwards.&

?. भ#*य#भरण)saubhāgyābhara5aE (arious gold shapes are "ed to

gold girdleL what is re#erred here is a gold lea# resembling peepul tree$whi!h signi"es auspi!iousness.&

*. प#दकटक) pādaka7akaE anklets&

'alitā Sahasranāma =& si;jāna-ma5i-ma;jīra-ma5>ita-srīpadāmbujā - She is wearing anklets made out o# pre!ious gems that

shine.&

. रGननप ; &% र) ratnan,puraE ornaments #or the toes$ ankles and #eet

inter!onne!ting them&

O. प#द#ङ " 2ग % लरयक) pādā]gulīayakaE toe ringsL generally they are worn

on the se!ond toeL but they are also worn on all the toes webbed by a

gold !hains&.

. प#श) pā%aE noose or !hord&

'alitā Sahasranāma A& <āgas(ar,pa-pā%ā>hyā - <āga means desire

or a wish. 6ā%a is a type o# rope used to pull an obje!t. She pulls all

the desires o# Per de(otees using this rope. There are three %akti-s

%akti in this !ontet means power& \ i!!ā$ j;āna and kriya. This nāma

talks about i!!ā %akti or the desire. She ne(er allows Per de(otees to

sink with desires. This arm is Per le#t upper arm and is represented

and is represented by )%(ār,dā 3e(i.&

X. -ङ " 2क % श) a]ku%aE an elephant hook&'alitā Sahasranāma Q& rodhākāra]ku%oj(alā - She holds an



elephant hook in her right upper arm. rodha means hatred and akāra

F

means knowledge. This nāma talks about subtle body. nowledge

is always subtle. She uses this elephant hook to destroy the hatred i#

de(eloped in Per de(otees and gi(es them knowledge.&

=. प%ण" र.4च#प#) &% pu5>rek8u!āpāE pu5>ra \ a type o# red !oloured sugar

!aneL ik8u \ also means sugar !ane& adorning Per le#t arm with sugar

!ane bow.

'alitā Sahasranāma *?& Manor,pek8u-koda5>ā - Mind in(ol(es

both saHkalpa and (ikalpa. SaHkalpa means resol(e$ pro!ess o#

thought. :ikalpa means dieren!e o# per!eption. 9oth are opposite

to ea!h other. Mind is also subtle like knowledge. Mind is reGe!ted

through the "(e sensory organs. 0t has both saHkalpa and (ikalpa

2uality as it a!ts through the impressions re!ei(ed #rom sense organs

that get "ne tuned in the #orm o# thought and "nally eplodes in the

#orm o# a!tions. 0k8u means sugar !ane and koda5>a means a bow.

She is holding in Per le#t upper arm a bow o# sugar !ane.&

F. प% 1पब#ण#न"pu8pabā5ān adorning Per with "(e Gowers as arrows

in Per right lower arm.&

'alitā Sahasranāma **& 6a;!atanmātra-sāyakā - The "(e Gower

arrows represent "(e subtle elements. These "(e Gowers or arrows

are des!ribed dierently in (arious tantra %āstra-s. These "(e Gowers

are lotus Gower$ raktakaira(a Gower$ kalhara Gower$ indi(ara Gower

and Gowers o# mango tree. These "(e Gowers represent e!itement$

madness$ !on#usion$ stimulation and destru!tion.&

A. श"&5मDद " म#खण2यप#दक % . %rīmanmā5ikyapāduke a pair o# sandals made o#

ruby&

She is getting ready to return to Śri Cakra$ where āme%(ara iswaiting #or Per.



Q. 0वम#न व.षलभ Jवरण द.वत#लभ/ ! श"&5 चक"र#धधर,!न)

s(asamāna (e8abhi ā(ara5a de(atābhi[ saha %rī !akrādhirohanaE

A

She is as!ending Śri Cakra with Per attendants ā(ara5a de(i-s&$ who

are e2ually well dressed and ornamented. )t this point all ā(ara5a

de(i-s take their respe!ti(e positionsL but She stands beside

āme%(ara.&

X?. क#म.Bवर#ङ " 2कपय#ङ " 2क :पव.शन) kāme%(arā]kaparya]ka upa(e%anaE She

is sitting on the le#t lap o# āme%(ara&

'alitā Sahasranāma X& Śi(a-kāme%(arā]kasthā - She sits on the le#t

thigh o# Śi(a. This is the #orm o# Sagu5a 9rahman. Śi(a is 6rakā%a

#orm and sel# illuminating and Śaktī is Pis :imar%a #orm. 0t is good

to meditate upon this posture o# Them. Nhy She is sitting on his le#t

thigh Peart is on the le#t side and She is said to be Śi(aRs heart

!ould also mean lo(e&.

X*. -मत 8 &#वचषक) amtāsa(a!a8akaE oering Them !up o# honey&

X and XO are to be oered twi!e$ one #or āme%(ara and āme%(arī.

X. Jचमन5य) ā!amanīyaE oering water to wash Their mouths&.

XO. कप ; र# व5!टक#) karp,ra(ī7ikāE arp,ra(ītikā is a !ombination o#

#ragrant ingredients$ used to !hew along with the betel lea(es. The

ingredients used are \ saron$ !ardamom$ !lo(e$ !amphor$ kast,ri$

nutmeg and ma!e or myristi!a #ragrans or jātipattrī arillus o# the nut

also known as myristi!a o!inalis&. The ingredients are "nely

powdered and mied with powdered sugar !andy. This arp,ra(ītikā

powder when used with betel lea(es #or !hewing gi(es immense

#ragran!e and deli!ious taste&. Nhen She !hews this$ it pro(ides

#ragran!e to the entire uni(erse.&

'alitā Sahasranāma XXQ& Tāmbh,la-p,rita-mukhī - She is #ond o#!hewing betel lea(es with karp,ra (ī7ikā nāma =&. The betel lea(es



turn Per lips into red !olour. This nāma says that Per #a!e shines

with betel lea(es in Per mouth. The #ragran!e o# betel lea(es with

karp,ra (ī7ikā emanates pleasing #ragran!e.&

Q

X. JनDP,9ल#पवल#!#) ānandollāsa(ilāsahāsaE She smiles at us i#

we ha(e done all the abo(e with de(otion and lo(e. Nhen She smiles$

we also smile at Per with tears rolling down. The tears we shed now

signals Per a!!eptan!e o# our upa!āra-s oered to Per.&

XX. मङ " 2गलर#त" रGकम &"ma]galarātrikam Showing nine lamps to Them. This

is a sign o# auspi!iousness. There is a separate pro!edure #or this$

whi!h is dis!ussed in ..XX. 1nly a#ter per#orming this$ #urther

upa!āra-s should be !ontinued.&

X=. छत" ) !hatraE oering them gold umbrella with gems and

diamonds embedded. This is done as a mark o# paying our respe!ts

to <ājarājes(arā and <ājarājes(arī āme%(ara and āme%(arī&.

XF. च#मर) !āmaraE this is a kind o# #an made out o# plumes o# white

horseL They are being #anned with !āmara$ a mark o# respe!t.&

XA. दप#ण) darpa5aE showing mirror to them in order to make them

look at the mirror and enjoy the !ompany o# ea!h other. 0t is also a

sign o# auspi!iousness.&

XQ. त#लवDद "&8 त)tāla(ntaE #anning them with hand #ans made out o# palm

lea(es.&

=?. गDI) gandhaE oering them sandal paste&

=*. प% 1प)pu8paE oering Per Gowers \ Gowers !an be pla!ed at Their

lotus #eet&.

Vollowing three should be done at the end o# na(ā(ara5a p,jā.

=. धप ; &) dh,paE oering in!enseL in!ense should be shown to them

#rom a distan!e$ so that it does not ae!t their inhalation they are tobe !ontemplated with li#e&.



O?

=O. दरप) dīpaE wa(ing o# lamps be#ore Them. This is done out o#

re(eren!e. There are se(eral types o# dīpa-s$ in!luding ekahāratī

dīpaE$ ala]kāra dīpaE$ pa;!ahārati dīpaE$ Dāyatrī dīpaE$ nandi

dīpaE$ p,r5akumbha dīpaE and "nally nīrājana.

=. नCव.Q) nai(edyaE oering o# #ood and other deli!a!ies along with

#ruits. Virst$ !ooked #ood is to be oered$ #ollowed by ā!amanīyaE

to wash their hands$ mouth and #eet& #ollowed by oering o# drinking

water$ #ollowed by #ruits and "nally betel lea(es with karp,ra(ītikā.&

Iow we ha(e wait to #or Their as!ent to pro!eed #urther.

..XX& मङ " गलर#त" रत" रकम &"Ma]galarātrikam

This has already been dis!ussed under XX abo(e. Iow$ rele(ant

mantras and pro!edures are being dis!ussed.&

) !opper or sil(er plate$ image ?& ri!e or wheat Gour$ milk$ nine

wi!ks$ ghee and !amphor are re2uired. Mi Gour with milk and sugar

and make dough. Using the dough prepare nine triangle shaped lamps

and make enough dough to make one more lamp #or kuladīpa whi!h

will be dis!ussed under serial number O. They should be designed in

su!h a way that there is some spa!e a(ailable to pour #ew drops o#

ghee in the middle. These lamps should be arranged like eight petal

lotus and the ninth lamp should be pla!ed in the !entre. Nhen two

opposite lamps are joined together$ it will appear like a damuru. Thus

there will be #our damuru-s #orming eight triangles and the ninth is

the !entre. There are other (ariations in this arrangement. Iow$ the

wi!ks are to be dipped in ghee and smeared with !amphor at the tip

o# the wi!ks. 0n the spa!e a(ailable in ea!h o# these lamps #or ghee$ a

#ew drops o# ghee are to be poured and wi!ks are lit. 0t is to be ensured

that all the nine lamps burn simultaneously and with the same kind o#Game. Nhen the lamps are lit$ + ! " र) hrīE/ is to be re!ited. This should



be re!ited while lighting all the nine lamps.

O*

0M)D4 ?

Iow$ by tou!hing abhimantra5a& the plate$ re!ite the #ollowing

mantra whi!h is known as na(āk8arī ratne%(arī mantra नव#4रर रGन.Bवरर &.

%rīE hrīE gl,E sl,E ml,E pl,E nl,E hrīE %rīE

श"&5) ! " र) *ल ; ) 0ल ; ) >ल ; ) ल ; ) Dद " ल ; ) ! " र) श"&5)

)#ter !ompleting the re!itation$ show !hakra mudra to the lamps.

Iow re!ite m,lamantra by tou!hing the plate abhimantra5a means

abhi-mantra5a-mantraL making anything sa!red by a spe!ial #ormula

or !onse!rating&. Iow take the plate and rotate !lo!kwise nine times

in #ront o# like dipārādhana& āme%(arā and āme%(arī i# idols are

a(ailable& and Śri Cakra by re!iting two mantras. Virst mantra is the

"rst (erse o# 3urgā S,ktaE.

i& ज#तव.द. % नव#म ,ममर#त5यत, तनद!#तत व.द/W न/ पषद# तत पवBव# न#वव. लDI % )

दररत#Gय!*न/6 &%

jāta(edase suna(āma somamarātīyato nidahāti (eda[ sa na[

par8adati (i%(ā nā(e(a sindhuE duritātyagni[

ii& म0त चक"र चक"र.श5य % त. द.पव नव#!Gमक. W

Jर#त" रGकलमद) तभ % V य) ग]#ण मम ल<य.6

samasta !akra !akre%īyute de(i na(ātmike

ārātrikamidaE tubhyaE ghā5a mama siddhaye

)#ter ha(ing done this$ we ha(e to pla!e the lamp to our right.

O

O& चत$#यतन प ; ज# Caturāyatana 6,jā

Kyatana means resting pla!e or abode. 4(ery pla!e and e(ery being

is āyatana o# Śi(a. )s we know that there are "(e types o# %akti-s \

!it%akti$ ānanda%akti$ i!!hā%akti$ j;āna%akti and kriyā%akti. The "rstthree %akti-s along with the last two %akti-s are responsible #or



!reation. These "(e %akti-s are known as Śi(a$ Śakti$ Sadā%i(a$ %(ara

and Śuddha(idyā respe!ti(ely. Te!hni!ally$ worshiping these "(e

%akti-s is known as pa;!āyatana p,jā. There#ore$ pa;!āyatana p,jā

means worshipping the "(e primary prin!iples o# !reation$ as

mentioned abo(e. Śi(a alone is )bsolute and the rest ha(e originated

#rom Pim. Pe alone per(ades the entire uni(erse. Pe is Cit )bsolute

Cons!iousness& and Śakti is #ull o# 9liss Knanda%akti&. 9oth o# them

are known as Sa!!idānanda$ who per(ade the uni(erse. 0n order to let

us know that the whole world is permeated by Sa!!idānanda and no

obje!t or being is dierent #rom Sa!!idānanda$ pa;!āyatana p,jā is

per#ormed. There are three types o# pa;!āyatana p,jā \ Śi(a$ Śakti

and :i85u pa;!āyatana p,jā-s. 0n any pa;!āyatana p,jā$ "(e Dods

are worshiped and they are Śi(a$ Śakti$ :i85u$ Da5e%a and S,rya. The

presiding deity is pla!ed in the middle and other deities are worshiped

!lo!kwise beginning #rom Iorth 4ast ī%āna&$ South 4ast$ South Nest

and Iorth Nest.

0n na(ā(ara5a p,jā$ whi!h is per#ormed to attain Per Dra!e and

Compassion$ instead o# pa;!āyatana p,jā$ !aturāyatana p,jā is

per#ormed$ as āme%(arī is majesti!ally seated in the middle o# Śri

Cakra along with Mahā-āme%(ara. Theoreti!ally$ !aturāyatana p,jā

is Śakti pa;!āyatana p,jā. āme%(arī is worshiped in the middle$

Da5e%a in nirti South Nest&$ S,rya in (āyu Iorth Nest&$ :i85u in

ī%āna Iorth 4ast& and Śi(a in agni South 4ast&. Da5e%a is the !hie#

o# ga5a-s$ who prote!ts the uni(erse * worlds&. Pe is an

embodiment o# knowledge. Pe is not only the obsta!le remo(er$ but

also !auses obsta!les. Pen!e$ he is worshiped "rst in order to remo(e

any possible obsta!les. Powe(er$ #or a true de(otee no obsta!les will

be there in his spiritual pathL howe(er$ he has to undergo the painsand suerings o# li#e due to his or her indi(idual karma and the group



OO

karma - group means so!iety as well as relationships&. S,rya the sun&

has the ability to !reate and he rules the world along with his !onsort

Sa(itā. Sin!e he is the !reator !reator !ontetually does not re#er to

9rahman&$ S,rya is worshiped. :i85u is the sustainer o# the uni(erse

and hen!e :i85u is worshiped. Śi(a is worshiped as <udra$ who alone

is !apable o# annihilating the uni(erse$ hen!e Pe is worshiped. Śi(a

has multiple mani#estations$ #rom a subordinate sta to the !hie#

ee!uti(e. Though Pe is known through dierent names su!h as

Sadā%i(a$ %(ara$ Mahāde(a$ %āna$ āme%(ara$ 9haira(a$ et!$ all

these #orms are dierent mani#estations o# Śi(a only. Pen!e Śi(a is

worshiped. 6arā%akti is worshiped in the !entre$ in the innermost

triangle o# Śri Cakra. She is the embodiment o# e(erything that

pre(ails in the uni(erse. She gets Per energy #rom Śi(a and She a!ts

on behal# o# Śi(a. She gi(es spiritual knowledge and bliss. Nithout

Per Dra!e$ liberation !annot be attained. She is 6rakā%a :imar%a

Mahāmāyā S(ar,pini. The (ery purpose o# na(ā(ara5a p,jā is only

to !ontemplate Per perpetually$ setting aside atta!hments to material

world normal li(ing is not material atta!hmentL i# we do not li(e

normal materialisti! li#e$ 85a will be angry with us as we would be

(iolating Pis tea!hing on karma yoga`&

6,jayāmi and TarpayāmiZ

This is the most signi"!ant aspe!t o# na(ā(ara5a p,jā. Perea#ter$ at

the end o# e(ery mantra p,janaE and tarpa5aE are to be done.

Vlowers are to be taken in the le#t hand. 0n the right hand$ tweeers is

to be taken with a pie!e o# ginger held between the tweeers. )t the

time o# saying p,jayāmi Gowers #rom the le#t hand are to be pla!ed.

)t the time o# saying tarpayāmi$ the ginger pie!e is to be dipped into(i%e8a arghya using the tweeers and a drop o# (i%e8a arghya is to be



oered in the same pla!e where Gowers are pla!ed. This is #urther

eplained in Da5e%a p,jā.

O

O.*& Da5e%a p,jā.

i& Da5e%a ā(ahanaZ

ल<लFम5 म.त श"&5 म!#गणपतत &य#य#लमW Jव#!य#लम 6

Jन) Wप#Q)W -Mय#)W0नपय#लमWJचमन5य)Wव0त" र)WगDI#न &" ध#रय#लमW पष"&% प/&C

पज ; य#लम6

siddhalak8mī sameta %rī mahāga5apati dhyāyāmi ā(āhayāmi 6

āsanaE pādyaE arghyaE snapayāmi ā!amanīyaE gandhān

dhārayāmi pu8pai[ p,jayāmi

ii& Da5e%a m,lamantraZ

to be re!ited three times&

' श"&5) ! " र) 2लर) *ल+ ग) गणपतय. वरवरद व#जन)म. वशम#नय 0व#!# W

ल<लFम5 म.त श"&5 म!#गणपतत श"&5 प#दक % &#) पज ; य#लम तपय# &#लम नम/6

om %rīE hrīE klīE glauE gaE ga5apataye (ara(arada

sar(ajanaEme (a%amānaya s(āhā W siddhalak8mī sameta %rī

mahāga5apati %rī pādukāE p,jayāmi tarpayāmi nama[

Iow take Gowers in the le#t palm and pla!e the Gowers$ where

Da5e%a idol is kept nirti - South Nest& and simultaneously take

amta using a tweeers made o# either sil(er or !opper. This is meant

to per#orm tarpa5a. 0nstead o# a tweeers$ a thin sil(er rod with spikes

on one side and a (ery small uttara5i like stru!ture whi!h !an hold

one or two drops o# (i%e8a arghya !an also be used. )t the end o# the

tweeers peeled ginger should be pla!ed "rmly. The tip o# tweeers

is dipped into (i%e8a arghya$ a drop o# amta is taken and immediately

pla!ed in the pla!e where Gowers are pla!ed. This pro!edure is known

as p,jayāmi and tarpayāmi. 0n #a!t$ both p,janaE and tarpa5aEshould be done simultaneously.



IoteZ %rī pādukāE p,jayāmi tarpayāmi nama[ will hen!e #orth be

re#erred as spptn.

OX

iii& )r!anaZ only Gowers to be oered&

' म % &% ख#य नम/W `कदDद " त#य नम/W कपपल#य नम/W गजकण#क#य नम/W

ल>ब,दर#य नम/W पवकट#य नम/W पवMनर#ज#य नम/W पवन#यक#य नम/W

ध ; मक. तव. नम/W गण#" य4#य नम/W फ#लचDद " र#य नम/ गज#नन#य नम/W

वक" रत % Eड#य नम/W श ; पक# ण##य नम/W !.र>ब#य नम/W 0कDPपव ; ज# &#य नम/6

om sumukhāya nama[ ekadantāya nama[ kapilāya nama[

gajakar5akāya nama[ lambodarāya nama[ (ika7āya nama[

(ighnarājāya nama[ (ināyakāya nama[ dh,maketa(e nama[

ga5ādhyak8āya nama[ phāla!andrāya nama[ gajānanāya nama[

(akratu5>āya nama[ %,rpakar5āya nama[ herambāya nama[

skandap,r(ajāya nama[

)ny (erses and hymns in praise o# Da5apati su!h as Śrī

Da5e8āthar(a8īr8am !an be !hanted at this point. Similarly (erses$

hymns and :eda mantras !an be re!ited while doing p,jā-s to S,rya$

:i85u and <udra&.

i(& Upa!āra-sZ

dh,pa $ dipārādhana$ nai(edya and nīrājana.

(& Da5e%a gāyatrīZ

तGप$ष#य पवद " म!. वक"रत % Eड#य ध5म!!W

तDद " न, द!Dद " त/ प" रच,दय#त"6

tatpuru8āya (idmahe (akratu5>āya dhīmahi

tanno danti[ pra!odayāt

Vrom this point onwards$ nai(edya should be kept ready #or e(ery

upa!āra. There will be a need o# * sets !omprising o# !aturāyatana

p,jā& @ Q #or nine ā(ara5a \s& @ * a#ter !ompleting p,jā #or all thenine ā(ara5a \sL this is the main one& dh,pa $ dipārādhana$ nai(edya



and nīrājanaL ne!essary materials should ha(e been kept ready&.

O=

O.& S,rya p,jā.

i& S,rya ā(ahanaZ

प" रक#श श2त !!त म#त##EडभCरव &य#य#लमW Jव#!य#लम 6



prakā%a %akti sahita mārtā5>abhaira(a dhyāyāmi ā(āhayāmi 6



Mārtā5>a is deri(ed #rom mārtā5>a$ whi!h means bird sprung #rom

a li#eless egg. Mārtā5>a$ whi!h is used here re#ers to sun god.

Mārtā5>a also signi"es numeri! twel(e and there#ore !ould possibly

re#er twel(e Kditya-s&

ii& S,rya m,lamantraZ

#ollowing spptn to be done * timesL there are tets whi!h say only

O timesL ultimately DuruRs words alone !ount&

' ! " र) घख 8 ण/ ; य# J!दGय,म6&" प" रक#श श2त !!त म#त##EडभCरव श"&5 प#दक% &#)

पज ; य#लम तपय# &#लम नम/ spptn& 6

om hrīE gh5i[ s,rya ādityom prakā%a %akti sahita

mārtā5>abhaira(a %rī pādukāE p,jayāmi tarpayāmi nama[ spptn&.

spptn - %rī pādukāE p,jayāmi tarpayāmi nama[L spptn - श"&5 प#दक % &#)

प ; जय#लम तपय# &#लम नम/&


om is to be pre"ed and nama[ to be sued to ea!h nāma&

' लमत"&#य नम/W रवयW&. ; य##यW भ#नवW&. खग#यW पष"&; ण.W !!रEयगभ##यW मररचय.

W J!दGय#यW पवत"&.W -क##यW ' भ#0क"र#य नम/6

OFom mitrāya nama[ ra(aye s,ryāya bhāna(e khagāya p,85e



hira5yagarbhāya marī!aye ādityāya sa(itre arkāya om bhāskrāya

nama[

i(& i(& Upa!āra-sZ


(& S,rya gāyatrīZ

' भ#0कर#य पवद " म!. म!#Q%ततकर#य ध5म!!W तDद " न, J!दGय/ प" रच,दय#त6&"

om bhāskarāya (idmahe mahādyutikarāya dhīmahi tanno āditya[

pra!odayāt

O.O& :i85u p,jā.

i& :i85u ā(ahanaZ

' नम, न#रयण#यW म!#लFम5 म.त श"&5 म!#पव1ण %Jव#!य#लमW



om namo nāraya5āya mahālak8mī sameta %rī mahā(i85u ā(āhayāmi



ii& :i85u m,lamantraZ

' नम, न#रयण#यW om namo nāraya5āya

#ollowing spptn to be done three times&

श"&5 म!#लFम5 म.त श"&5 म!#पव1ण %spptn 6

Śrī mahālak8mī sameta %rī mahā(i85u spptn 6


OA

6uru8as,ktam !an be re!ited here.

श#Dद " त#क#र) भज % गशयन) पद " मन#भ) % र.श)

पवBव#क#र) गगनद 8 श) म.घवण#) शभ % &#ङ " 2गमW&"

लFम5क#Dद " त) कमलनयन) य,धगलoय#न#ग>य) वDP. पव1ण % ) भवभय!र) वल# &,कC कन#थम6&"



%āntākāraE bhujaga%ayanaE padmanābhaE sure%aE

(i%(ākāraE gaganasad%aE megha(ar5aE %ubhā]gam

lak8mīkāntaE kamalanayanaE yogibhidhyārnagamyaE

(ande (i85uE bha(abhayaharaE sar(alokaikanātham

' क. शव#य नम/W न#र#यणयW म#धव#यW ग,पवDP#यW पव1णवW&. मध % ; दन#यW

त" रGपवक"रम#यW व#मन#यW श"&5धर#यW ]ष5क. श#यW पद " मन#भ#यW ' द#म,दर#य नम/6

om ke%a(āya nama[ nārāya5aya mādha(āya go(indāya (i85a(e

madhus,danāya tri(ikramāya (āmanāya %rīdharāya h8īke%āya

padmanābhāya om dāmodarāya nama[

i(& Upa!āra-sZ


(& :i85u gāyatrīZ

' न#र#यण#य पवद " म!. व# % द.व#य ध5म!!W तDद " न, पव1ण % / प" रच,दय#त6&"

om nārāya5āya (idmahe (āsude(āya dhīmahi tanno (i85u[

pra!odayāt

O.& Śi(a p,jāZ

i& Śi(a ā(ahanaZ

नम0त. -0त%भगवDपवBव.Bवर#य म!#द.व#य nयब) क#य त" रGप$#Dद " तक#य त" रGक#!*न

क#ल#य क#ल#!*नरर#य न5लकEठ#य मत"&8 यज % ) य#य वBव. र#य द#लशव#य

श"&5मDद " म!#द.व#य नम/6

OQ

:म# म.त श"&5 म!.Bवर) Jव#!य#लम6



namaste astu bhaga(an (i%(e%(arāya mahāde(āya tryaEbakāya

tripurāntakāya trikāgni kālāya kālāgnirudrāya nīlaka57hāya

mtyuEjayāya sar(e%(arāya sadā%i(āya %rīmanmahāde(āya nama[

umā sameta %rī mahe%(araE ā(āhayāmi āsanaE pādyaE arghyaE snapayāmi ā!amanīyaE gandhān




ii& Śi(a m,lamantraZ

' नमलशव#यW #>बपरम.Bवर spptn

#ङ " 2ग#य #यध % &#य श2तपररव#र#य व#ल# ङ " 2ग#रभ ; पषत#य :म#म!.Bवर6

om nama%i(āya sāmbaparame%(ara spptn

sā]gāya sāyudhāya sa%aktipari(ārāya sar(āla]gārabh,8itāya

umāmahe%(ara spptn


Śrī <udraE !an be re!ited here.

' भव#य द.व#य नम/W शव##यW =श#न#यW पश % पतयW&. रर#यW :ग" र#यW भ5म#यW

' म!त. द.व#य नम/6

om bha(āya de(āya nama[ %ar(āya ī%ānāya pa%upataye rudrāya

ugrāya bhīmāya om mahate de(āya nama[

i(& Upa!āra-sZ


(& Śi(a gāyatrīZ

' तGप$ष#य पवद " म!. म!#द.व#य ध5म!!W तDद " न, रर/ प" रच,दय#त6&"

?

om tatpuru8āya (idmahe mahāde(āya dhīmahi tanno rudra[

pra!odayāt

& लय#ङ " ग पज ; &# layā]ga p,jā

Some do not per#orm this p,jā. layā]ga !omprises o# laya and a]gaL

laya means absorption and a]ga means body$ mind$ et!. There#ore

layā]ga means absorption into 9rahman. The (ery purpose o#

per#orming na(ā(ara5a p,jā is to get absorbed into 9rahman$ setting

aside the body and mind. 1nly to a!!entuate this point$ layā]ga p,jā

is pres!ribed. This prin!iple !an be interpreted #rom the point o# (iew

o# Trika philosophy triads&. )ll the triads originate #rom theinnermost triangle and bindu o# Śri Cakra. 9indu is both 6rakā%a and



:imar%a Śi(a and Śakti&$ the sour!e o# kāmakalā īE c &. The

uni(erse originates #rom 9indu and dissol(es into 9indu. eeping

this philosophy in mind$ layā]ga p,jā is done. 9indu is worshiped

three times at this point. The "rst p,janaE and tarpa5aE is #or the

union o# āme%(arā and āme%(arīL the se!ond one is #or kāmakalā$

the sour!e o# !reationL the third one is identi#ying oursel(es with the

uni(erse. Sel#-realiation does not end with the realiation o# the Sel#

within. Sel#-realiation also means o# identi#ying uni(erse with the

Sel#. The Sel#$ the indi(idual sel# the Sel# within$ (eiled by māyāL

this is known as indi(idual soul& and the uni(erse. Ultimately$

indi(idual soul and the uni(erse get absorbed laya& into the Sel#. This

is the purpose o# layā]ga p,jā.

This is to be done three times on the 9indu.

- m,laE m,lamantra& \ -खखल#Eडक,!ट ब" रA#Eडन#यकक श"&5 र#जर#ज.Bवरर

लललत#म!#त" रGप$ % DPरर पर#भट " टररक# म!#द.Oय#/ प" रक#श पवमश# म!#म#य#

0व7पपखण श"&5 प#दक % &#) पज ; य#लम तपय# &#लम नम/6

\ म ; ल) m,lamantra& - akhilā5>ako7i brahmā5>anāyaki %rī

rājarāje%(arī lalitāmahātripurasundarī parābha77arikā mahāde(yā[

prakā%a (imar%a mahāmāyā s(ar,pi5i %rī pādukāE p,jayāmi

tarpayāmi nama[

*

X& षडङ " ग#च#नम &"8a>a]gār!anamZ

9asi!ally$ this p,jā is also based on pa;!āyatana$ !aturāyatana and

layā]ga p,jā-s. ^a>a]ga means si parts. The #ollowing two nāma-s

o# 'alitā Sahasranāma speaks about 8a>a]ga de(ata-s.

^a>a]ga-de(atāyuktā षडङ " 2ग - द.वत#यत % &# OA=&Z 8a> si& @ a]aga parts&

means si parts. Vor e(ery mantra there are si parts and ea!h su!h

part is under the !ontrol o# a godgoddess !alled a]aga de(atā-s o#the presiding deity. These si parts are heart$ head$ tu#t o# hair$ arms$



eyes and weapons. 9e#ore and a#ter the re!itation o# a mantra$ the

deities o# these parts are worshipped in our bodies by tou!hing the

respe!ti(e body parts with "ngers. This is with regard to the eternal

worship. Śi(a has si types o# known 2ualities and they are

omnis!ien!e$ !ompleteness$ supreme le(el o# !ons!iousness$

#reedom$ e(erlasting power and in"nity. These si are the 2ualities

o# the 9rahman without attributes or prakā%a #orm o# the 9rahman.

This nāma says that She is surrounded by these si a]aga de(atā-s.

0t is important to remember that She is des!ribed both as 9rahman

without attributes or the prakā%a #orm and as 9rahman with attributes

or the (imar%a #orm.

8ā>gu5ya-parip,ritā ष#ड " ग % Eय - पररप ; ररत# OAF& She is endowed with si

2ualities that are !onsidered auspi!ious. They are prosperity$

righteousness$ #ame$ material wealth$ wisdom and dispassion.

3ispassion be!ause$ She will not show any spe!ial #a(ours to a sele!t

#ew$ trans!ending the law o# karma. She does not en!ourage

#a(ouritism.

This is to be done at the bindu.

IoteZ Those who are initiated into ô>a%ī should use ô>a%ī mantra$

whi!h is to be di(ided into si pāda-s. Those who are not initiated

into ô>a%ī should go with saubhāgya-pa;!ada%ī. Nhat is gi(en here

is saubhāgya-pa;!ada%ī.

i& () क ` ल ! " र) ]दय#य नम/W ]दयश2त श"&5 प#दक % &#) तपय# &#लम नम/6

aiE ka e la hrīE hdayāya nama[ hdaya%akti %rī pādukāE

tarpayāmi nama[

ii& 2लर) ! क ! ल ! " र) लशर. 0व#!#W लशर/श2त श"&5प#दक % &#) पज ; य#लम

तप#य#लम नम/6 klīE ha sa ka ha la hrīE %irase s(āhā %ira[%akti %rīpādukāE



p,jayāmi tarpayāmi nama[

iii& &/ क ल ! " र) लशख#यCवषट "W लशख#श2त श"&5प#दक % &#) पज ; य#लम तपय# &#लम

नम/6

sau[ sa ka la hrīE %ikhāyai (a8a7 %ikhā%akti %rīpādukāE p,jayāmi

tarpayāmi nama[

i(& () क ` ल ! " र) कवच#य ! % )W कवचश2त श"&5प#दक% &#) पज ; य#लम तपय# &#लम

नम/6

aiE ka e la hrīE ka(a!āya huE ka(a!a%akti %rīpādukāE p,jayāmi

tarpayāmi nama[

(& 2लर) ! क ! ल ! " र) न.GGय#य व षट "W न.Gश2त श"&5प#दक % &#) पज ; य#लम

तप#य#लम नम/6

klīE ha sa ka ha la hrīE netratrayāya (au8a7 netra%akti %rīpādukāE


(i& &/ क ल ! " र) -0त" र#य फट "W -0त" रश2त श"&5प#दक % &#) पज ; य#लम तपय# &#लम

नम/6

sau[ sa ka la hrīE astrāya pha7 astra%akti %rīpādukāE p,jayāmi

tarpayāmi nama[

=. तनGय#द.व5 यजनम &"nityāde(ī yajanamZ

Yajana means worship and this part deals with worshiping o# "#teen

nityāde(ī-s.

O

=.*& 6reliminary study o# "#teen nityāde(ī-s.

Tithi nityā de(ī-s represent "#teen digits o# the moon and ea!h digit

is known as tithi or lunar day. There are "#teen tithi-s or lunar days

and ea!h tithi is represented by a nityā de(ī and hen!e they are known

as tithi nityā de(ī-s. Te!hni!ally speaking$ there are only #ourteen

tithi-s and the "#teenth tithi is either #ull moon p,r5imā& or new

moon amā(āsyā&. Vi#teenth lunar day$ either #ull moon p,r5imā& ornew moon amā(āsyā& is represented by Mahākāme%(arī Persel#.



6a;!ada%ī has "#teen letters and ea!h o# these letters represent one

kalā digit& o# the moon. 9ut$ kalā also means siteenth part **=&.

9ut we ha(e only "#teen letters in 6a;!ada%ī mantra. The siteenth

kalā is ô>a%ī bīja %rīE श"&5)&$ whi!h is hidden and always remains

subtle. )s there are only "#teen tithi nityā de(ī-s$ how do we worship

the siteenth ô>a%ī kalā )nswer to this 2uestion is !onsidered as

se!ret$ as the answer re(eals Mahākāme%(arī. Siteenth kalā is

worshiped in the bindu$ the pla!e o# Śi(a. 9ut in the bindu$ Śi(a is

not worshiped while worshipping tithi nityā de(ī-s$ but

Mahākāme%(arī is worshiped. This also subtly !on(eys the union o#

Śi(a and Śakti. Though there is no separate pro!edure #or ô>a%ī

upāsaka-s those who are initiated into ô>a%ī&$ when Mahākāme%(arī

is worshipped in the !entral bindu$ the abo(e aspe!t is to be

!ontemplated. 0t would be ideal to worship Mahānityā

Mahākāme%(arī& in the bindu with ô>a%ī mantra #or the siteenth

kalā$ though it is not epli!itly mentionedL but it is implied. Tets say

that while worshipping Mahānityā$ 6a;!ada%ī mantra should be

en!ased sampu7īkara5a& between two a[ -/&. 4a!h nityā de(ī

represents "#teen (owels #rom a to a[ - to -/&. 9ut$ those who are

initiated into ô>a%ī should use ô>a%ī mantra$ instead o# 6a;!ada%ī

mantra. 0t is also said that during %uklapak8a waing moon&$ tithi

nityā de(ī-s should be worshiped #rom * to *= anti!lo!kwise& as

shown in the image. 9ut during k85apak8a waning moon&$ they

should be worshiped in !lo!k wise manner$ i.e. #rom *= to *.

Powe(er$ one has to #ollow what his or her Duru says. 0n Śrī :idyā

worship$ one has to meti!ulously #ollow what his or Duru says and

there should be no de(iation #rom his instru!tions$ as he #ollows the

traditions o# his Duru and 6aramaguru. 9ut$ it should always be



remembered that he should be a Duru$ who has attained mastery o(er

the (arious types o# worshiping Śri Cakra and should remain with

6arā%akti all the time. 4a!h tithi nityā de(ī ha(e their own yantra-s

and mantra-s. They ha(e their own m,lamantra-s$ ā(ara5a p,jā-s$ et!.

The innermost triangle is #ormed by the "rst three tithi nityā de(ī-s$

(i. āme%(arī$ :ajre%(ari and 9hagamālinī$ ea!h representing one

!orner o# the triangle. Though as tithi nityā de(ī-s$ they do not hold

the innermost triangle$ they hold this triangle as three de(i-s

representing three gu5a-s. This will be dis!ussed in the net ā(ara5a$

(i. eighth ā(ara5a. 0n #a!t$ the innermost triangle is held by them.

Powe(er$ there are other (iews on this$ whi!h says that 'alitāmbikā$

āme%(arī nityā and 9hagamālinī nityā hold the innermost triangle.

9ut this argument !annot be a!!epted. Nhen 'alitāmbikā is seated on

the lap o# Śi(a$ ob(iously$ She !annot be holding this triangle.

Vurther$ She !annot be !ompared to other nityā de(ī-s$ who #un!tion

under Per.

=.& Vurther study o# "#teen nityāde(ī-sZ

Śrī :idyā is primarily based on lunar digits. Se(eral S!riptures

!on!atenate about lunar digits and siteen (owels. )s dis!ussed

earlier$ when sun and moon unite$ this union subtly !on(eys Cosmi!

Union o# Śi(a and Śakti and this happens on amā(āsyā or new moon

day. Ne ha(e also dis!ussed that 'alitāmbikā is in the #orm o# ^o>a%ī

mantra ha(ing siteen letters& on amā(āsyā. Nhen one meditates on

Per with ^o>a%ī mantra at the time o# *??x !onjun!tion o# sun and

moon$ whi!h is known as saEkrama generally it re#ers to the

mo(ement o# sun through twel(e odia! signsL but !ontetually it is

used here to mean union or !oming togetherR o# sun and moon&$ one

is blessed with Śaktipāta. Vor a #ew minutes sun and moon remain inthe same degree and these pre!ious minutes should be used to



!ontemplate Per$ whi!h 2ui!kly leads to the des!ent o# Per Dra!e

Śaktipāta& and subse2uent liberation. 3es!ent o# Per Dra!e is known

as Śaktipāta$ without whi!h realiation is not possible. Nhen our

!ontemplation is intent and !omplete during saEkrama$ Śaktipāta is

X

possible. Powe(er$ this purely depends upon oneRs depth o# de(otion

and spiritual e(olution$ whi!h always progresses !on!urrently.

Nhen moon !omes out o# its union with the sun$ moon begins to add

one kalā or digit to itsel# e(ery day and on the #ull moon day

p,r5imā&$ the moon be!omes bright with all its "#teen digits shining.

The siteenth kalā or digit whi!h is nothing but 'alitāmbikā$ is

present in e(ery digitL without this siteenth digit being present subtly

in all the "#teen digits or kalā-s$ these digits !annot indi(idually

#un!tion. 0t is the prin!iple based on the Sel# and the sel#. Nithout the

Sel# 9rahman& being present in the sel# indi(idual soul&$ latter

!annot #un!tion at all. Similar is the !ase with nityāde(ī-s. Nithout

'alitāmbikā being present in these "#teen nityāde(ī-s$ they !annot

#un!tion and without their #un!tion$ day$ week$ month$ year$ de!ade$

!entury and other time #a!tors !annot happen leading to !haos and

!on#usion. Ne ha(e to remember that time is the !ru!ial #a!tor #or

Per "(e a!ts \ !reation$ sustenan!e$ destru!tion$ !on!ealment and

gra!e or !ompassion. This is eplained in detail in 'alitā

Sahasranāma = to F.

1ut o# the "#teen tithi nityāde(ī-s$ three o# them #orm the inner most

triangle o# Śri Cakra and they are worshiped again in eighth ā(ara5a.

Mahā āme%(arī$ Mahā :ajre%(arī She is also known as Mahā(idyā&

and Mahā 9agamālinī are the three tithi nityāde(ī-s who guard the

three sides o# the innermost triangle o# Śri Cakra. These three %akti-sare thus worshiped twi!e$ one as tithi nityāde(ī-s and another as



eighth ā(ara5a de(i-s.

There is dire!t relationship between Per subtlest #orm u5>alinī and

the phases o# the moon. This howe(er (astly diers #rom the

#oregoing dis!ussion. )s we ha(e already seen that during #ull moon$

She !onjoins with Śi(a and hen!e$ She is in sahasrāra$ the

mi!ro!osmi! plane o# Their union. Their ma!ro!osmi! union takes

pla!e in the !osmos. Nhate(er happens in the ma!ro!osm is reGe!ted

in mi!ro!osm and we are unable to understand this reality$ as we ha(e

ne(er seriously looked into these aspe!ts. Sanatkumāra SaEhita gi(es

an entirely dierent interpretation. )s u5>alinī$ She rests at

=

m,lādhāra during new moon and goes up to sahasrāra during #ull

moon. 0n #a!t$ in m,lādhāra$ Śi(a and Śakti remain united at kula-sahasrāra. ula always re#ers to Śakti and akula re#ers to Śi(a. 3uring

new moon day$ their union takes pla!e at kula-sahasrāra$ a dark pla!e

below m,lādhāra. ula-sahasrāra is ŚaktiRs pla!e and akula-sahasrāra

is Śi(aRs pla!e. 0n both the abo(e (ersions$ it is ob(ious that both o#

them enter into saEkrama either on the new moon day or the #ull

moon day. 9ut$ this (ersion is not generally a!!epted and #ollowed$

as the se!reti(e prin!iple is not understood.

This se!reti(e prin!iple !an be eplained like this. 'alitāmbikā as the

siteenth digit is present in all the digits o# the moon$ whi!h are

worshiped as tithi nityāde(ī-s. Ne ha(e already dis!ussed on se(eral

o!!asions that Śakti !annot #un!tion without Śi(a nor Śi(a !an shine

without Śakti. Thus they are interdependent in absolute terms.

Nhether Śakti is in m,lādhāra or sahasrāra or in any other pla!e$ they

!annot remain as two indi(idual entities. 0# the Sel# is not present as

the indi(idual soul within$ (eiled by māyā Śakti&$ we !annot #un!tion

and the same rationale is appli!able to both ma!ro!osmi! and



mi!ro!osmi! prin!iples. Śrī :idyā worship does not ser(e any

purpose without understanding this basi! prin!iple. The

inter!onne!tion between ma!ro!osm and mi!ro!osm is subtly and

authenti!ally !on(eyed through Śrī :idyā. Most o# the #ollowers o#

Śrī :idyā are not able to attain the desired goal be!ause o# their #ailure

to understand the subtle and se!reti(e !on(eyan!es. 0nstead o#

learning and understanding the se!reti(e and authenti! !on(eyan!es$

we tend to get atta!hed more towards pra!ti!al appli!ations rather

than spiritual impli!ations.

4a!h o# these tithi nityāde(ī-s represent one (owel o# Sanskrit$ whi!hhas siteen (owels. 1ut o# the siteen (owels$ "#teen o# them with

bindu-s represent "#teen tithi nityāde(ī-s and the last one -/ does not

ha(e a bindu and instead has (isarga two dots one abo(e the other

by the side o# an alphabet is (isarga$ like a semi!olon Z&. This (isarga

represents mani#esting aspe!t o# Śakti$ whereas the bindu a dot on

the top o# an alphabet& represents the !reati(e aspe!t o# Śi(a. 9ased

F

on this prin!iple$ in the arrangements o# (owels -)aE& !omes be#ore

-/ a[&. This signi"es that #rom Śi(a$ Śakti originates and se!ondly it

also means that Śakti mani#ests as the uni(erse. This !on!ept is well

eplained in the worship o# tithi nityāde(ī-s. Vi#teen tithi nityāde(ī-s

are worshiped outside the innermost triangle o# Śri Cakra and they

represent the "rst "#teen (owels with bindu. 9ut$ 'alitāmbikā is

worshiped on the bindu$ whi!h is the !entral point o# Śri Cakra with

the last (owel -/ a[&. This means that the !reation begins #rom

(isarga. 0t is also important to note that both Śi(a and Śakti ha(e

siteen kalā-s. 0n the "rst "#teen kalā-s Śi(a is present and the last

kalā -/ a[& is entirely le#t to Śakti #or the purpose o# mani#estation.

9ut #or the "rst "#teen (owels$ siteenth (owel -/ a[& is not possible



and similarly$ but #or the siteenth (owel$ the presen!e o# "rst "#teen

(owels are o# no use in the pro!ess o# mani#estation. Mani#estation is

possible only with (isarga and !reation is possible only with bindu

whi!h symboli!ally represents Śakti and Śi(a respe!ti(ely. This also

eplains the prin!iple o# kaula. Śi(a is known as akula and Śakti is

known as kula and their union is known as kaula$ whi!h #orms the

basis o# Tantra Śāstra-s. This !reati(e prin!iple is grossly

undermined$ misunderstood and misrepresented now-a-days. Union

o# Śi(a-Śakti is emblemati!ally represented in ma!ro!osm by the

union o# sun and moon and in the mi!ro!osm it is a!tually representedby u5>alinī$ who unites with Śi(a at sahasrāra. This is eplained in

detail in 'alitā Sahasranāma QA Samayā!āra-tatparā. This

phenomenon !an be better understood only through !ontemplation.

That is why$ worship o# Śri Cakra is di(ided into two !ategories. 1ne

is +(iyat-!akra/ (iyat means atmosphere& or worship in spa!e$ whi!h

in!ludes understanding both ma!ro!osmi! and mi!ro!osmi! union o#

Śi(a-Śakti and the other !ategory is +bahir(tti- !akra/ bahir(tti

means o!!upation with eternal obje!ts& whi!h is nothing but

na(ā(ara5a p,jā. :iyat-!akra !ontemplation is !onsidered mu!h

superior to !ontemplation eplained in 9hā(anopani8ad$ be!ause in

(iyat-!akra !ontemplation$ e(erything happens in !osmos whereas in

9hā(anopani8ad$ !ontemplation is related to human bodies. This is

known as Chakra rahasya se!ret o# Śri Cakra&. There are other

A

rahasya-s like mantra rahasya and p,ja rahasya rahasya means

se!ret&. )nother signi"!ant point that needs to be understood is about

kāmakalā$ whi!h has a lot to do with tithi nityāde(ī-s. The "rst "#teen

(owels representing "#teen lunar digits "#teen lunar days& merge

into a triangle and this triangle is represented by kāmakalā and this is



eplained in 'alitā Sahasranāma O kāmakalā r,pā.

)s #ar as aula-s are !on!erned$ they worship the parti!ular tithi

nityāde(ī ruling on that parti!ular day. 9ut$ as #ar as samaya-s are

!on!erned$ they worship all the "#teen nityāde(ī-s daily as they know

that all these nityāde(ī-s originate #rom Mahānityāde(ī$ also known

as 'alitāmbikā. 0n other words$ samaya-s are aware that the "#teen

kalā-s originate #rom the 8o>a%a kalā or siteenth kalā$ whi!h is in the

#orm o# श"&5) %rīE& bīja. 4(olution o# 6a;!ada%ī mantra to ^o>a%ī

mantra is based on this prin!iple.

=.O& Norship o# tithi nityāde(ī-sZ0M)D4 *

Vi#teen nityāde(ī-s are worshiped outside the innermost triangle.

Mahānityāde(ī and the nityāde(ī presiding o(er the parti!ular day are

worshiped in the bindu. 4a!h o# these nityāde(ī-s ha(e mantras$

yantras$ ā(ara5a de(i-s$ ar!ana$ et!.

To begin with$ Mahānityāde(ī is to be worshiped in the bindu and

p,janaE and tarpa5aE should be made three times.

- मल ; &) W -/ श"&5 लललत#म!#तनGय# श"&5 प#दक% &#) पज ; य#लम तपय# &#लम नम/6

Q

- m,laE a[ %rī lalitāmahānityā %rī pādukāE p,jayāmi tarpayāmi

nama[

This should be #ollowed by p,janaE and tarpa5aE #or three times #or

the nityāde(ī presiding o(er the parti!ular day in whi!h na(ā(ara5a

p,jā is per#ormed. 'et us take an eample o# "#th lunar day o#

%uklapak8a waing moon&$ whi!h is known as pa;!amī tithi and

%uklapak8a pa;!amī tithi is presided o(er by :ahni(āsinī nityāde(ī.

She is posited in the pla!e marked as X in image * abo(e. The same

nityāde(ī (i. :ahni(āsinī nityāde(ī is worshiped in the same pla!e

during k85apak8a waning moon& ekāda%ī tithiL the only dieren!e is



that she is worshiped as the "#th nityāde(ī during %uklapak8a pa;!amī

and as the ele(enth nityāde(ī during k85apak8a ekāda%ī. )ll the

nityāde(ī-s !ontinue to eist in the same pla!e with the same

bījāk8ara-s. This also signi"es the epansion o# kalā-s during

%uklapak8a and !ontra!tion o# kalā-s during k85apak8a.

9ījāk8ara-s and the names o# tithi nityāde(ī-s are gi(en here. Nhile

per#orming p,janaE and tarpa5aE$ is to be pre"ed and nityā and

%rī pādukāE p,jayāmi tarpāmi nama[ is to be sued. Vollowing is

the eample.

' () ! " र) श"&5) वक"<&व#लन5 तनGय# श"&5 प#दक % &#) पज ; य#लम तप##लम नम/6om aiE hrīE %rīE (ahni(āsinī nityā %rī pādukāE p,jayāmi tarpāmi

nama[

*. aE - āme%(arinityā -)- क#म.BवररतनGय#

. āE - 9hagamālini J)- भगम#ललतन

O. iE - Iityaklinnā ?)- तनGय!2लDद " न#

. īE - 9herun>ā c - भ.रDद " ड#

X. uE - :ahni(āsini :) - वक"<&व#लतन

=. ,E - Mahā(ajre%(arī d) - म!#वज" र.Bवरर

F. E - Śi(ad,tī R) - लशवदत ; &5

A. E - T(aritā h) - Gवररत#

X?

Q. luE - ulasundarī ल % ) - क % लDद "&% दरर

*?. E - Iityā j) - तनGय#

**. eE - Iīlapatākā )̀ - न5लपत#क#

*. aiE - :ijayā () - पवजय#

*O. oE - Sar(ama]galā Y) - व#मङ " 2गल#

*. auE - W(ālāmālinī e &) - Uव#ल#म#ललन5

*X. aE - Citrā -)- धचत"&#

There are also other (ersions about how nityāde(ī-s are to be



worshiped.

F. ग % $मEडल#चन# म6&" Duruma5>alār!anam

F.*& Duru-%i8ya relationshipZ

0n Śrī :idyā$ role o# a Duru is etremely important. 6ursuing Śrī

:idyā in its proper perspe!ti(e leads to liberation step by step. Śrī

:idyā literally means ealted s!ien!e. 9ut$ there are (arious

paddhati-s <पतत & paddhati means path or di(isions& whi!h dis!uss

about (arious aspe!ts o# worshipping 'alitāmbikā. 0n Śrī :idyā !ult$

oneRs Duru is !alled Śrī Duru and pre" Śrī not only delineates the

auspi!iousness o# the Duru$ but also used as honori"! pre". Duru-%i8ya relationship is not only etremely important in Śrī :idyā$ but

also sa!red and auspi!ious. The inherent #a!tor in this relationship is

mutual trust. )t the time o# !hoosing the Duru one should make

proper en2uiries about the prospe!ti(e Duru and on!e Duru-%i8ya

relationship is established$ the dis!iple should not mo(e away #rom

the Duru without any (alid reasons. Similarly$ a true Duru #rom Śrī

:idyā lineage will also e(aluate a person be#ore a!!epting him or her

as a dis!iple. 9ut how many Duru-s in Śrī :idyā really know the

subje!t and how many o# them are !apable o# taking the dis!iple to

pursue spiritual path #or attaining Per Dra!e and "nal liberation$ is a

big 2uestion. Though many o# them are thorough with pra!ti!es$ they

are not aware as to how to lead his or dis!iple towards liberation.

X*

Nithout the goal o# realiation$ mere ritualisti! pra!ti!es are o# no

use. 0n a spiritual journey one begins with d(aita dualism&

philosophy$ mo(es to )d(aita and "nally realies 9rahman. 0n Śrī

:idyā also this is the #undamental intent. Śrī :idyā is in no way a

substitute to )d(aita 6hilosophy and on the !ontrary it epli!itly

ad(o!ates non-dualism in stages. The !ulmination o# Śrī :idyā is at



the 9indu in Śri Cakra$ where Śi(a and Śakti unite. Understanding

the union o# Śi(a and Śakti is o# great importan!e in Śrī :idyā. Their

union is known as kāmakalā and only #rom kāmakalā +mahā

parāprāsāda mantra/ mantra originatesmahā parāprāsāda mantra is

hsauE shauEL #rom this originates +haEsa/ mantra&. This is based on

the re(elation made in Saundaryalaharī (erse *&$ +Śi(a[ %aktyā yukto

yadi bha(ati %akta[ prabha(ituE/ whi!h means that Śi(a be!omes

inert i# Pe is not united with Śakti. The greatest ad(antage o# Śrī

:idyā is that a pra!titioner is made to realie 'alitāmbikā "rst$ who

personally takes the aspirant to Śi(a #or liberation. 0t is important tounderstand that only Śi(a is !apable o# granting liberation and Śakti

e(aluates a person #or liberation. Pen!e She is adored as Śi(a-j;āna-pradāyinī 'alitā Sahasranāma FF&. Thus$ #or the purpose o#

liberation$ one has to realie Śakti "rst. Śrī :idyā strongly pa(es the

way to realie Per through mantras and yantras and hen!e attains

great importan!e. Śrī :idyā is a 2ui!ker way to realie Per due to the

intensity o# upāsana. Upāsana !onsists o# #our aspe!ts one leading to

the other and they are upādāna or preparation o# oering$ ijyā or

oblation$ s(ādhyāya or re!itation$ and yoga or de(otion. This means

that there are #our stages in upāsana and these !an be brieGy eplained

like this. The "rst stage is preparatory stage$ where a mantra is

initiated to a dis!iple. The dis!iple$ apart #rom re!iting that initiated

mantra$ begins to understand the mantra and with the help o# the

mantra$ begins to worship the !on!erned deity. Pis worship then

e(ol(es into oering oblations to the !on!erned deity. )#ter ha(ing

satis"ed himsel# with all the pro!edural aspe!ts o# worship$ he mo(es

to mantra re!itation. This stage is the most !ru!ial aspe!t o# any

upāsana$ where inepli!able !onne!tion is established between him

and the !on!erned deity whi!h blossoms into de(otion #or that deity.Nith more intensi"ed pursuit$ his de(otion trans#orms into lo(e and



X

he be!omes one with the deity$ the logi!al !on!lusion o# any upāsana.

Transition #rom one le(el to net higher le(el is aided by oneRs Duru.

Transition happens both in the physi!al plane as well as in the mental

plane. 6hysi!al transition leads to per#e!tion in ritualisti! pro!edures

and transition in mental plane leads to realiation o# the Sel# through

Per. )n aspirant under normal !ir!umstan!es may not be able to

realie mental trans#ormation and only Duru !an guide him in this

aspe!t. )n aspirant will ha(e se(eral !on#usions when hyper(elo!ity

mental trans#ormation happens. )ll these doubts !an be !lari"ed only

by a Duru. Nhen hyper(elo!ity mental trans#ormation begins to

un#old$ one is bound to mo(e away #rom the "rst two aspe!ts o#

upāsana$ upādāna and ijyā$ whi!h will stop automati!ally. Nhen one

enters into tran!e$ e(en the mantra stops on its own$ as in samādhi

e(erything is stilled in!luding the mantra. 3uring this stage$ one

naturally gets a doubt whether it is right to stop this mantra like this.

) Duru will surely ad(ise his dis!iple$ that this is the per#e!t stage in

his spiritual path. This stage alone leads to per#e!tion in yoga yoga

means union$ union o# indi(idual !ons!iousness and Supreme

Cons!iousness&.

There are many S!riptures that des!ribe about Duru-s.

āmakalā(ilāsa (erse OQ& says that both Śi(a-Śakti are in the #orm

o# Duruma5>ala-s. 0t des!ribes them as Duruma5>ala-s(ar,pa.

Though they are apparently dierent #rom Duruma5>ala-s$ yet is not

so. This is eplained by using the phrase a(i%e8a-bheda bhinna

-पवश.ष - भ.द लभDद " न &. Similarly$ ulār5a(a Tantra speaks about Durus

etensi(ely. Two !hapters ha(e been e!lusi(ely de(oted to Duru-dis!iple relationship. 0t speaks about two types o# initiations$ one is

eternal initiation bāhya dīk8ā& and another is internal initiation



(edha dīk8ā&. 9āhya dīk8ā is also known as kriyā dīk8ā$ when a

mantra is imparted to a dis!iple a#ter per#orming spe!i"! rituals. 9ut$

in (edha-dīk8ā$ Duru trans#ers his energy to the dis!iple$ whi!h will

ha(e almost instantaneous impa!t on the dis!iple. Śi(a tells Pis

Consort in ulār5a(a Tantra *.==&$ +1` My belo(ed` 3i!ult to

get is su!h a Duru who !an initiate thus through subtle impa!t o#

(edha not to be !on#used with :edaL (edha !ontetually !an be

XO

eplained as penetration$ pier!ing$ breaking through$ brea!h&L

di!ult also is the dis!iple "t #or it./ This means that this type o#initiation is possible only by Sel#-realied Duru-s and a dis!iple will

attain su!h a Duru only i# he or she has Per Dra!e. She mani#ests in

the #orm o# su!h a Duru and liberates a well deser(ed dis!iple. Nhen

one is #ortunate to get initiation #rom su!h a Duru$ Śi(a says$

T.0:.QX&$ +Vor the one who is initiated thus$ there is nothing to be

a!hie(ed by tapas meditating #or a longer duration&$ regulations

s!riptural di!tums&$ obser(an!es #asting$ et!&$ pilgrimages (isit to

holy pla!es& and regulati(e !ontrols o# the body religious symbols

like wearing o# sa!red ashes$ !eliba!y$ restri!tions on #ood$ bodily

!om#orts$ et!&./

)nother important aspe!t o# a realied Duru is that he will sti!k on

with one mantra and will prepare his dis!iple with that mantra alone

to attain liberation. 0nitiating too many mantras will se(erely hamper

spiritual progression and su!h a dis!iple will not be able to pro!eed

to the "nal aspe!t o# upāsana$ trans#orming into a yogi. 0# there are

too many mantras$ it is di!ult or rather impossible to establish a

!onne!tion between indi(idual !ons!iousness and Supreme

Cons!iousness. There should be one Duru$ one mantra and one

3e(ata #or upāsana$ whi!h alone is known as sādhana. Sādhana is not



possible with multiple mantras and multiple #orms o# de(ata-s. ) true

Duru will impart the knowledge o# 9rahman to his dis!iple who has

attained per#e!tion in sādhana. )t this point o# time$ Duru will say to

his dis!iple +Tat t(aE asi/ you are That& and the dis!iple will eplore

this ultimate tea!hing and a#ter satis#ying himsel# will arm to his

Duru +ahaE 9rahmāsmi/ 0 am 9rahman or 0 am That&. Duru will

know whether su!h an armation !omes #rom the dis!iple a#ter

realiation or it is simply a (erbal statement or de!epti(e realiation.

Ultimately$ 9rahman is de(oid o# any #orms and all #orms lead only

to the #ormless 9rahman. Though Śrī :idyā is about Sagu5a 9rahman9rahman with attributes&$ ultimately while per#orming p,jā at the

9indu$ Sagu5a 9rahman is dissol(ed and Iirgu5a 9rahman is

re(ealed. Nithout understanding this !on!ept$ any number o# japa-s

and p,jā-s will not yield the desired result.

X

) true Duru will not gi(e importan!e to his attire. Pe will be one

amongst us. Pe will be a(erse to !rowd. Pe will sele!t his dis!iples

and tea!h them the ultimate knowledge or 9rahma(idyā Śrī :idyā is

also known as 9rahma(idyā&. 9rahma(idyā should be taught on one

to one basis$ as all the dis!iples will not attain the same le(el. 0t is not

a !lassroom tea!hing. 0t is always one to one tea!hing. Su!h a Duru

will not make his dis!iple to pay him #or initiation. Spirituality should

ne(er be traded like a !ommodity. Spiritual knowledge is to be sown

as a seed within the dis!iple by his Duru and he will be taught how to

germinate the seed and grow it into a huge tree. 1n!e the tree is #ully

grown$ that dis!iple is made to be!ome a Duru. This is how a Duru

ma5>ala grows. Detting initiation #rom a guru who is not !om#ortable

with (arious aspe!ts o# 3i(inity and getting initiation by paying

money will a!!rue mountain o# sins both to the initiator and the



initiated.

F.& Understanding Duru ma5>ala.

6rimarily there are three types o# Duru 'ineages. They are #or

kādi(idhyā upāsaka-s$ 8o>a%ī upāsaka-s and hādi(idhyā upāsaka-s.

Upāsaka-s mean worshippers. Nhat is des!ribed here is the one that

belongs to 8o>a%ī upāsaka-s. There are three types o# Duru-s in ea!h

o# these lineages. They are 3i(yaguru-s$ Siddhaguru-s and

Māna(aguru-s. 'et us now understand them. 4a!h āmnāya has one

prin!iple Duru. Pe is the one who had laid down the methods o#

worship in that parti!ular āmnāya. Kmnāya means sa!red tradition.Iumber o# Duru-s under ea!h group diers #rom tradition to tradition

and similarly$ the names o# Duru-s also dier. 1neRs Duru is

worshiped in the lower most dotted line. DuruRs Duru$ known as

6aramaguru is worshiped in the middle line marked in red& and

6aramaguruRs Duru is known as 6arame87hi Duru and he is

worshipped in the top line marked in bla!k&. 6arame87hi means

supreme. 0n other words$ Duru would ha(e been initiated by his Duru

who is 6aramaguru #or us& and 6aramaguru would ha(e been

initiated by 6aramaguruRs Duru who is 6arame87hi Duru #or us&. )t

the time o# initiation$ Duru apart #rom initiating a mantra$ also gi(es

XX

Durupādukā mantra. Durupādukā mantra is gi(en #or the Duru who

initiates$ DuruRs Duru 6aramaguru #or the one who is being initiated

and 6aramaguruRs Duru 6arame87hi Duru #or the one who is being

initiated&. 3uring this pro!ess$ dīk8ā names o# all the three Durus are

re(ealed to the dis!iple. There are dierent mantras #or Duru$

6aramaguru and 6arame87hi Duru. ) dis!iple has to pay his respe!t

to his Duru by using mgīmudra mgī means #emale deer or doe&.

F.O& Duru ma5>ala mantras.



F.O.*& Mahāpādukkā mantraZ

Mahākāme%(ara 6arama%i(a& is worshipped in the bindu with this

mantraZ

' () ! " र) श"&5) () ! " र) श"&5) () 2लर) &/ *ल+ ! " 0S"&" रT

!4मलवरय ; ) ! " 0S &/ !4मलवरय5) 0! &/

श"&5पवQ#नDPन#थ#Gमक चय##नDPन#थ श"&5 म!#प#दक"&% क#)

पज ; य#लम तप#य#लम नम/6

om aiE hrīE %rīE aiE hrīE %rīE aiE klīE sau[

glauE hskhphreE hasak8amala(aray,E hsau[

sahak8amala(arayīE shau[%rī(idyānandanāthātmaka !aryānandanātha %rī

0M)D4

mahāpādukkāE p,jayāmi tarpayāmi nama[

F.O.& Durus dire!tly initiated by 6arama%i(aZ

The Durus who are initiated dire!tly by 6arama%i(a are worshiped on

the three sides o# the innermost triangle. 0t is Mahākāme%(ara

6arama%i(a&$ who initiated Mahākāme%(arī during ita yuga

!onsisting or *$FA$??? years&. This is the "rst o# #our yuga-s. 0n Śrī

:idyā !ult$ Mahākāme%(ara who initiated Mahākāme%(arī is known

as Caryānandanātha !arya means to be pra!ti!ed or to be per#ormed$

signi#ying the importan!e o# sādhana&. Caryānandanātha is also

known by other names su!h as :idyānandanātha and

6arama%i(ānandanātha. )#ter ha(ing initiated Mahākāme%(arī in

X=

ita yuga$ Mahākāme%(ara initiated U>>ī%ānandanātha in Tretā

yuga *$Q=$??? human years&$ Śa87hī%ānandanāta in 3(āpara yuga

A=.??? human years& and Mitre%ānandanātha in the present Yuga

ali yuga !omprising o# O$??? human yearsL ?*O-* is X**Xth

year o# ali yuga&. Thus$ Mahākāme%(ara is worshiped in the bindu



and the three Durus who were initiated dire!tly by 6arama%i(a along

with three other Durus are worshipped in the three sides o# the

innermost triangle.

1n the top o# the triangle le#t side o# the pra!titioner&$ #ollowing

Durus are worshiped.

*. - U>>ī8anandanātha %rīpādukāE p,jayāmi tarpayāmi nama[

श"&5प#दक% &#) पज ; य#लम तपय# &#लम नम/6

IoteZ p,jayāmi tarpayāmi nama[ श"&5प#दक % &#) पज ; य#लम तपय# &#लम नम/6is

marked as spptn &

. - 6rakā%ānandanātha spptn - प" रक#श#नDPन#थ spptn O. - :imar%ānandanātha spptn - पवमश##नDPन#थ spptn

. - Knandanandanātha spptn - JनDPनDPन#थ spptn

1n the right line o# the triangle$ #ollowing Durus are worshipped.

*. - ^a87ī%ānandanātha spptn - ष1ट5श#नDPन#थ spptn

. - W;ānānandanātha spptn - N#न#नDPन#थ spptn

O. - Satyānandanātha spptn - Gय#नDPन#थ spptn

. - 6,r5ānandanātha spptn - पण ; &##नDPन#थ spptn

1n the le#t side o# the triangle right side o# the pra!titioner& #ollowing

Durus are worshiped.

*. - Mitre%ānandanātha spptn - लमत"&. श#नDPन#थ spptn

. - S(abhā(ānandanātha spptn - 0वभ#व#नDPन#थ spptn

O. - 6ratībhānandanātha spptn - प" रत5भ#नDPन#थ spptn

XF

. - Subhagānandanātha spptn - % भग#नDPन#थ spptn

F.O.O& 1ur Duruma5>alār!anamZ

0# we look at the image abo(e$ we !an "nd three lines marked $ X

and =.

0n ) our 6arame87hi Duru is worshiped along with "(e other

di(yaguru-s.



F.O.O.*& Vi(e 3i(yaguru-s are #rom * to X&Z

*. - :yomātītāmbā spptn Oय,म#त5त#>ब# spptn

. - :yome%yambā spptn Oय,म.Bय>ब# spptn

O. - :yomagāmbā spptn Oय,मग#>ब# spptn

. - :yoma!āri5yambā spptn Oय,मच#ररEय>ब# spptn

X. - :yomasthāmbā spptn Oय,म0थ#>ब# spptn

F.O.O.& 0n X our 6aramaguru is worshiped along with nine

Siddhaguru-s and they are #rom * to Q&

Iames gi(en here are in two separate words #or the purpose o#

!on(enien!e and understanding. They !an be !lubbed together. 0n thatthe last aR in the dīk8ā name will be remo(ed and there will be one

āR #or both dīk8ā name and ānandanātha. 'et us take the eample o#

Unmanākā%a ānandanātha. 0# both the parts are !ombined$ then it

should be pronoun!ed as Unmanākā%ānandanātha or

:Dद " मन#क#श#नDPन#थ &

XA

0M)D4 O

*. - Unmanākā%a ānandanātha - :Dद " मन#क#श JनDPन#थ spptn

. - Samanākā%a ānandanātha spptn - मन#क#श JनDPन#थ spptn

O. - :yāpakā%a ānandanātha spptn - Oय#पक#श JनDPन#थ spptn

. - Śaktyākā%a ānandanātha spptn - श2Gय#क# JनDPन#थ spptn.

X. - 3h(anyākā%a ānandanātha spptn - &" वDQ#क#श JनDPन#थ

spptn

=. - 3h(animātrā ānandanātha spptn - &" वतनम#त"&# JनDPन#थ spptn

F. - )nāhatākā%a ānandanātha spptn - -न#!त#क#श JनDPन#थ

spptn

A. - 9ind(ākā%a ānandanātha spptn - त" रबDद " <&#क#श JनDPन#थ spptn



Q. - 0ndrākā%a ānandanātha spptn - ?Dद " र#क#श JनDPन#थ spptn

F.O.O.O& 0n = our Duru the one who has initiated into Śrī :idyā

!ult$ is worshiped along with nine māna(aguru-s and they are

#rom * to Q&

*. - 6aramātma ānandānātha spptn - परम#Gम JनDP#न#थ spptn

. - Śāmbha(a ānandanātha spptn - श#>भव JनDP#न#थ spptn

O. - Cinmudra ānandanātha spptn - धचDद " म % र JनDP#न#थ spptn

. - :āgbha(a ānandanātha spptn - व#*भव JनDP#न#थ spptn

XQX. - 'īlā ānandanātha spptn - लरल# JनDP#न#थ spptn

=. -Sambhrāma ānandanātha spptn - म" र#म JनDP#न#थ spptn

F. - Cida ānandanātha spptn - धचद JनDP#न#थ spptn

A. - 6rasanna ānandanātha spptn - प" रDद " न JनDP#न#थ spptn

Q. - :i%(ānandanātha ānandanātha spptn - पवBव#नDPन#थ

JनDP#न#थ spptn

F.O.O.& Norshiping 6arame87higuru$ 6aramaguru and

ŚrīguruZ

6arame87higuruZ to be done at the top line&

' () ! " र) श"&5) () 2लर) &/ !)/ लशव/ ,!) !)/ ! " 0S"&" रT !4मलवरय ; ) ! " 0S &/

!4मलवरय5) 0! &/ !)/ लशव/ ,!) !)/ 0व#Gम#र#म पLचर परम#नDP

पवलरन त.ज. श"&5परम.<प ग$व. नम/ aaaa श"&5प#दक % &#) पज ; य#लम नम/6


hskhphreE hasak8amala(aray,E hsau[ sahak8amala(arayīE %au[



nama[

6aramaguruZ to be done on the middle line&

' () ! " र) श"&5) () 2लर) &/ ,!) !)/ लशव/ ! " 0S"&" रT !4मलवरय ; ) ! " 0S &/



!4मलवरय5) 0! &/ ,!) !)/ लशव/ 0व@छप"रक#श पवमश#!.तव. श"&5 परमग$व.

नम/ Gयज5त#नDPन#थ श"&5प#दक % &#) पज ; य#लम तपय# &#लम नम/6

om aiE hrīE %rīE aiE klīE sau[ sohaE haEsa[ %i(a[ hskhphreE


haEsa[ %i(a[ s(a!!haprakā%a (imar%aheta(e %rī paramagura(e

nama[ Satyajītānandanātha %rīpādukāE p,jayāmi tarpayāmi nama[

=?

ŚrīguruZ to be done at the bottom line&

' () ! " र) श"&5) () 2लर) &/ !)/ लशव/ ,!) ! " 0S"&" रT !4मलवरय ; ) ! " 0S &/

!4मलवरय5) 0! &/ !)/ लशव/ ,!) 0व7प तन7पण !.तव. श"&5ग$व. नम/JनDP#नDPन#थ श"&5प#दक % &#) पज ; य#लम तपय# &#लम तपय# &#लम नम/6

om aiE hrīE %rīE aiE klīE sau[ haEsa[ %i(a[ sohaE hskhphreE


%i(a[ sohaE s(ar,pa nir,pa5a heta(e %rīgura(e nama[

Knandānandanātha %rīpādukāE p,jayāmi tarpayāmi nama[

)t the end o# Duru Ma5>ala

द#लशवम#र>भ#) श)कर#च#य#>यम#)W

-0मद#च#यप# यDद "&# त) वDP. ग%र पर)पर#)6

sadā%i(asamārambhāE %aEkarā!āryamadhyamāE

asmadā!āryaparyantaE (ande guru paraEparāE

9eginning #rom 'ord Sadā%i(a$ through ŚaEkarā!ārya and up to my

Duru$ 0 pay my obeisan!e to all the Durus&

Seeking Per permission to per#orm ā(ara5a p,jā-sZ

Nith this preliminaries o# na(ā(ara5a p,jā are !ompleted. Iow we

ha(e to mo(e to ā(ara5a p,jā-s. Ne ha(e to obtain ne!essary

permission #rom 'alitāmbikā to per#orm na(ā(ara5a p,jā.

Vollowing is the mantra #or this permission.

)पवमय. पर. द.पव पर#मत 8 रधचपप" रयW&.

-नN % &#) त" रGप$. द.!! पररव#र#च#न#य म.6



saE(imaye pare de(i parāmtaru!ipriye

anuj;āE tripure dehi pari(ārār!anāya me

=*

Typi!al ā(ara5a p,jā-s !ommen!e now. :arious aspe!ts o# Śri Cakra

ha(e been dealt with in earlier series$ Wourney to Śri Cakra and Śri

Cakra and human body. Understanding Śri Cakra and !ontemplating

Per are the important #a!tors in na(ā(ara5a p,jā. :arious Tantra

S!riptures deal ehausti(ely with Śri Cakra and its worship. Samaya

s!riptures highlight three important aspe!ts while per#orming

na(ā(ara5a p,jā and they are !alled as rahasya-s se!ret$ pri(ate orse!ret do!trine&. Usage o# the word rahasya emphasies that

na(ā(ara5a p,jā should not be done as a publi! ritual. The #ollowing

three rahasya-s are mentioned.

*. Chakra rahasyaZ

This is about our ability to align Śri Cakra with !osmos and our body.

9hā(anopani8ad deals with !ontemplating our body as Śri Cakra and

this has been dealt with in the series$ Śri Cakra and human body.

Cosmi! !ontemplation depends upon our ability to align triangles

with gross$ subtle and !ausal bodies$ whi!h are also known as Tripura.

She pre(ails in all the three planes in the #orm o# Cons!iousness

!idākā%aL !ittāka%a re#ers to mind spa!e$ whi!h remains within

!idākā%aL typi!ally the #ormer re#ers to the Sel# and latter re#ers to an

indi(idual sel#&.

. Mantra rahasyaZ

Per "#teen lettered Supreme mantra 6a;!ada%ī whi!h e(ol(es into

siteen lettered mantra ^o>a%ī$ !orresponding to the siteen digits o#

moon. The siteenth digit o# the moon is subtle and is !onsidered as

rahasya. Those who understand the signi"!an!e o# the siteenth digit

o# moon are known as the knowers o# this se!ret. The other se!ret is



about 6a;!ada%ī mantra whi!h is #ormed as an in(erted triangle with

bindu within. This !an be eplained through kāmakalā. The ninth

ā(ara5a subtly !on(eys this se!ret. Nithout understanding the

se!re!ies o# 6a;!ada%ī and ^o>a%ī mantras$ desired results !an ne(er

be attained. Pere$ oneRs Duru plays a signi"!ant role.

=

O. 6,jā rahasyaZ

6,jā-s should not be per#ormed without !ontemplation. 4ternal

rituals should be aligned with !ontemplation. This is possible only i#

one understands the signi"!an!e o# ritualisti! pra!ti!es. Vor eamplelet us take the !ase o# ! " र) hrīE&. 3uring p,jā$ we re!ite se(eral hrīE-

s. Nhy we repeatedly use hrīE hrīE !onsists o# three letter ha @ ra

@ ī and ma !onjoins the "rst three letters. ha @ ra @ ī represent three

bodies \ gross ha&$ subtle ra& and !ausal ra& bodies and the maR

!onjoins all the three bodies together to #orm the sel# or indi(idual

sel#. hrīE will be !omplete only i# a bindu dot& is pla!ed on the top

o# hrīE and the dot represents the Sel#. Nithout this dot on the top o#

! " र hrī& the bīja hrīE is not !omplete. 9indu represents Śi(a the

!entral 9indu o# Śri Cakra& and the three letters ha @ ra @ ī represent

Tripura three sides o# the innermost triangle o# Śri Cakra&. Similarly$

e(ery letter !on(eys dierent aspe!ts o# 3i(inity. Nrong

pronun!iation o# mantras !ould !ause male"! results.

Types o# unionZ

There are three types o# union !orresponding to the abo(e three

rahasya-s. These unions are gross$ subtle and the subtlest. Dross

union is normal human !onjugation. Subtle union is kāmakalā īE&

and the subtest union happens at sahasrāra. These three dierent

types union are also !alled rahasya-s. There are two more unions

trans!ending these three se!reti(e unions. Virst one is the union o#



indi(idual soul with 'alitāmbikā$ who showers Per Dra!e on the

indi(idual soul to unite with Śi(a and liberates that indi(idual soul

#rom transmigration. The se!ond union is the a!tual merger with Śi(a$

whi!h is the ultimate union. 6ra!ti!ing the three rahasya-s in a proper

way leads to liberation$ whi!h is the (ery purpose o# all our religious

and spiritual a!ti(ates. )ll spiritual pra!ti!es !ulminate at +%i(oham/

or 0 am Śi(a 0 am That or ahaE brahmāsmi&. 6er#e!tion o# religious

pra!ti!es leads to per#e!tion o# !ontemplation and at the height o#

!ontemplation 9liss dawns and at the peak o# 9liss$ She re(eals

Persel#. Ia(ā(ara5a p,jā helps in per#e!ting both religious pra!ti!es=O

and in !ontemplation. Mantra japa a!ts as a !atalyst to hasten oneRs

spiritual progress. Nhen one enters into the state o# stillness$ it means

9liss where all his religious and spiritual pra!ti!es !ease and there

eists only 'alitāmbikā in his own world.

Śri CakraZ

The !on!ept o# Śri Cakra is only su!!essi(e and "rm upward

mo(ements towards Śi(a. Norshipping o# Śri Cakra is done by

e(ol(ed de(otees. Unholy pra!ti!es are #ollowed by some$ under the

guise o# Tāntri! worship$ without properly understanding the !on!ept

o# Tantra %āstra-s. Medio!re de(otes resort to idol worship. 1ut o# the

three types o# worship$ understanding and worshipping Śri Cakra is

!onsidered supreme. Nhen !ontemplations as pres!ribed in

9hā(anopani8ad and na(ā(ara5a p,jā are !on!urrently done$ it is

!onsidered as the highest #orm o# worship. The nine ori"!es o# human

body are related to the nine ā(ara5a-s o# Śri Cakra.

There are three types o# Śri Cakra worship or Śrī :idyā upāsanā. Virst

one is known as pure worship or %uddha worship %uddha means

pure&$ whi!h is done by sthitapraj;a-s. The entire worship is only



!ontemplated and (isualied. This is done only in the mind$ due to

whi!h She begins to per(ade his mind and thus he or she be!omes a

sthitapraj;a the one with a "rm mind that She is within&. Ia(ā(ara5a

p,jā-s done without ego and with unstinted de(otion also #alls under

this !ategory. 0t is not ne!essary that one should renoun!e worldly li#e

to attain Per Dra!e. Nhat is essential is pure mind$ destru!tion o# ego$

pure thought pro!esses and absolute lo(e #or Per. The net type o#

worship is mi%ra worship mi%ra means mied&. This type o# worship

is normally done nowadays. 0t is the !ombination o# medio!re

de(otion and medio!re pride. These two types o# worships area!!eptable. Powe(er$ She !an be attained only in silen!e and

se!lusion. The third one is known as galita worship galita means

de#e!ti(e& and is not a!!eptable at all. Pere$ rituals are done in a (ery

!asual manner$ to impress others$ to make money$ et!.

Nith these basi! inputs$ we now pro!eed to na(ā(ara5a p,jā.

=

A.*& 6rathamā(ara5am प" रथम#वरणम &"- Virst ā(ara5a

i. Iame o# the ā(ara5aZ Trilokyamohana!akra

ii. 9ījāk8ara-s o# prathamā(ara5amZ -) J) &/ aE āE sau[

iii. Cakre%(arīZ Tripurā

i(. Siddhi %aktiZ )nimā

(. Mudra %aktiZ Sar(asaEk8obhi5ī

(i. YoginīZ 6raka7ayoginī

There are nine yoginī-s in na(ā(ara5a p,jā. 4a!h yoginī represents

one type o# a(asthā state o# !ondition& whi!h gets asso!iated with

Cit%akti )bsolute Cons!iousness o# Śi(a& with a parti!ular upādhi.

Upādhi means !ondition or substitution. Nhen upādhi is asso!iated

with Cit%akti$ the unlimited Cit%akti appears as limited. )s we

pro!eed #rom the "rst ā(ara5a to the ninth ā(ara5a$ the power o#



upādhi gradually de!reases and in the ninth ā(ara5a$ the worshipper

enters into nir(ikalpa samādhi and then eperien!es Per in the #orm

o# 9liss. Yoginī-s ha(e (āsanā-s. :āsanā means per!eption or

residual tra!es o# our a!tions retained in the mind un!ons!iously$ also

known as habit #ormation. These nine yoginī-s ha(e one !ommon

(āsanā in the #orm o# a mantra () ! " / -0त" र#य फट " aiE hra[ astrāya pha7.

Typi!ally$ this mantra is meant #or puri"!ation o# body. Yoginī-s who

remain in the #orm o# abo(e mantra or who a!t through the abo(e

mantra puri"es dierent (āsanā-s embedded in our mind. () aiE&

signi"es the #our :edasL te!hni!ally this bīja re#ers to 9rahman!ontetually it is Śi(a&. ! " / is known as astra bīja astra means missile

or weapon&. Pere knowledge o# )d(aita is re#erred as astra$ whi!h

a!ts in destru!tion o# dualisti! knowledge. There#ore$ worshiping

yoginī-s at the end o# ea!h ā(ara5a leads to su!!essi(e stages o#

liberation. )part #rom the abo(e$ yoginī-s make mas!uline and

#eminine energies unite to !ause !reation.&(ii. Iumber o# %akti-s in the ā(ara5aZ Twenty eight.

(iii. 6,jā pro!edureZ

0M)D4

-) J) &/6 त"&C ल,2यम,!नचक"र#य नम/6 aE āE sau[

trailokyamohana!akrāya nama[

There are three walls in this ā(ara5a and totally there are A %akti-s in

this ā(ara5a. These A %akti-s are marked as * to A in the abo(e

image and are !orrespondingly numbered below. The worship is

neither !lo!kwise nor anti!lo!kwise. There#ore$ su!ient !are should

be taken to worship these %akti-s in their respe!ti(e pla!es marked in

the image. The number in the image and the number mentioned below

re#er to the abode and name o# ea!h %akti. 9oth p,janaE and tarpanaE

%ould be done #or ea!h %akti.Virst wall or outermost !o(eringZ



represents om aīE hrīE %rīE ' -) ! " र) श"&5)&L aE āE sau[ -) J) &/&

are the bījāk8ara-s o# Cakre%(arī Tripurā. )part #rom these se(en

bījāk8ara-s$ one bījāk8ara is pre"ed be#ore the name o# ea!h %akti.

Thus there will eight bījāk8ara-s pre"ed to ea!h %akti. 4ample

==

om *& - aīE & - hrīE O& - %rīE & - aE X& - āE =& sau[ F& aE

A& - a5imāsiddhi %rī pādukāE p,jayāmi tarpayāmi nama[. Though

the "rst se(en bījāk8ara-s will remain the same$ the eight one will

modi#y a!!ording to the respe!ti(e %akti-s.

*. aE āE sau[ aE a5imāsiddhi %rī pādukāE p,jayāmi tarpayāmi

nama[

-) J) &/ -)-खणम#ल<प श"&5 प#दक % &#) पज ; य#लम तपय# &#लम नम/6

. aE āE sau[ laE laghimāsiddhi spptn

-) J) &/ ल) लतघम#ल<प spptn

O. aE āE sau[ maE mahimāsiddhi spptn

-) J) &/ म) म!!म#ल<प spptn

. aE āE sau[ īE ī%itt(asiddhi spptn

-) J) &/ c =लशGGवल<प spptn

X. aE āE sau[ (aE (a%itasiddhi spptn

-) J) &/ व) वलशतल<प spptn

=. aE āE sau[ paE prākāmyasiddhi spptn

-) J) &/ प)प " र#क#>यल<प spptn

F. aE āE sau[ bhuE bhuktisiddhi spptn

-) J) &/ भ % ) भ % 2तल<प spptn

A. aE āE sau[ iE i!!hāsiddhi spptn

-) J) &/ ?)?@छ#ल<प spptn

Q. aE āE sau[ paE prāptisiddhi spptn

-) J) &/ प) प" र#<तल<प spptn *?. aE āE sau[ saE sar(akāmasiddhi spptn



-) J) &/ ) व#क#मल<प spptn

=F

Se!ond wall or middle !o(eringZ

**. aE āE sau[ āE brāhmīmāt spptn

-) J) &/ J)ब" र#A5म#त 8spptn

*. aE āE sau[ īE māhe%(arimāt spptn

-) J) &/ c म#!.Bवररम#त 8spptn

*O. aE āE sau[ ,E kaumārīmāt spptn

-) J) &/ d) क म#ररम#त 8spptn

*. aE āE sau[ E (ai85a(īmāt spptn

-) J) &/ h) वष"&C णव5म#त 8spptn

*X. aE āE sau[ E (ārāhīmāt spptn

-) J) &/ j) व#र#!रम#त 8spptn

*=. aE āE sau[ aiE māhendrīmāt spptn

-) J) &/ () म#!.Dद " ररम#त 8spptn

*F. aE āE sau[ auE !āmu5>āmāt spptn

-) J) &/ e &) च#मण"&% ड#म#त 8spptn

*A. aE āE sau[ a[ mahālak8mīmāt spptn

-) J) &/ -/ म!#लFम5म#त 8spptn

Third wall or the innermost !o(eringZ

*Q. aE āE sau[ drāE sar(asa]k8obhi5ī mudra%akti spptn

-) J) &/ र#)व#ङ " 24,लभण5 म % रश2त spptn

?. aE āE sau[ drīE sar(a(idrā(i5ī mudra%akti spptn

-) J) &/ रर)व#पवर#पवण5 म % रश2त spptn

*. aE āE sau[ klīE sar(ākar8i5ī mudra%akti spptn

-) J) &/ 2लर)व##कपष#ण5 म % रश2त spptn

. aE āE sau[ bl,E sar(a(a%a]karī mudra%akti spptn

=A -) J) &/ Hल ; )व#वशङ " 2करर म % रश2त spptn



O. aE āE sau[ sa[ sar(onmādinī mudra%akti spptn

-) J) &/ / व,Dद " म#!दन5 म % रश2त spptn

. aE āE sau[ kroE sar(amāhā]ku%ā mudra%akti spptn

-) J) &/ क"र_ वम# &#!#ङ " 2क % श# म % रश2त spptn

X. aE āE sau[ hskhphreE sar(akhe!arī mudra%akti spptn

-) J) &/ ! " 0S"&" रT व#ख.चरर म%रश2त spptn

=. aE āE sau[ hsau[ sar(abīja mudra%akti spptn

-) J) &/ ! " 0S &/ व#ब5ज म % रश2त spptn

F. aE āE sau[ aiE sar(ayooni mudra%akti spptn

-) J) &/ () व#य,तन म % रश2त spptn

A. aE āE sau[ hsraiE hsklrīE hsrau[ sar(atrikha5>ā mudra%akti

spptn

-) J) &/ ! " 0S" र f ! " 0S0क"&" र) ! " 0S" र &/ व#त" रGखEड# म % रश2त spptn

)#ter !ompleting the worship o# ā(ara5a %akti-s de(i-s&$

Cakre%(arī$ Siddhi de(i$ Mudrā%akti the !on!erned mudra to be

shown here& and 'alitāmbikā are worshiped jointly$ known as sama87i

p,jā and se(erally. )t the end o# this worship$ dh,paE$ dīpaE$

nai(edya and nīrājana are oered. )#ter oering nīrājana$ worship o#

"rst ā(ara5a is submitted to 'alitāmbikā. 'alitāmbikā along with the

Yoginī is worshiped at the end o# ea!h ā(ara5a. Vinally$ 'alitāmbikā

is worshiped with yoni mudra by submitting the "rst ā(ara5a p,jā to

Per with re(eren!e. The same se2uen!e o# these eight p,jā-srituals

is appli!able to all the nine ā(ara5a-s.

The #ollowing is known as sama87i p,jā. )#ter re!iting this mantra$

oer Gowers on Śri Cakra. There is no tarpa5aE here.

=Q

*. `त#/ प" रकटय,धगDQ/ त"&C ल,2यम,!नचक"र. - म % र#/ -&" ल<य/ #यध % &#/ -

शतय/ - व#!न#/ - पररव#र#/ व,पच#रC/ )प! ; जत#/ Dद " तपपत# &#/ Dद " त % 1ट#/ Dद " त % नम/6



etā[ praka7ayoginya[ trailokyamohana!akre sa-mudrā[ s-siddhaya[

sāyudhā[ sa-%aktaya[ sa-(āhanā[ sa-pari(ārā[ sar(opa!ārai[

saEp,jitā[ santarpitā[ santu87ā[ santu nama[

. -) J) &/ त" रGप$#चक"र.Bवरर spptn aE āE sau[ tripurā!akre%(arī

spptn

O. -) -खणम#ल<प spptn aE a5imāsiddhi spptn

. र#) व# &)4,लभण5 म$#श2त spptn drāE sar(asaEk8obhi5ī

murā%akti spptn

Iow re!ite drāE and show sar(asaEk8obhi5ī mudra.

p,janaE and tarpa5aE #or X below is to be done three times by

repeating the mantra three times&

X. \ म ; ल)6a;!ada%ī or ^o>a%ī& - श"&5लललत# म!#त" रGप$ % DPरर पर#भट " ट#ररक#

spptn

- m,laE 6a;!ada%ī or ^o>a%ī& Śrīlalitā Mahātripurasundarī

6arābha77ārikā spptn

=. dh,paE$ dīpaE$ nai(edya$ tāmb,laE betel lea(es with

karp,ra(ī7ikā& and nīrājana to be done now.

F. Jभ51टल<प) म. द.!! शरण#गतवGल.W

भ2Gय# मपय# &. 3भ % V य)प" रथम#वरण#च#नम &"6

ābhī87asiddhiE me dehi %ara5āgata(atsale

bhaktyā samarpayettubhyaE prathamā(ara5ār!anam

F?

Iow take a drop o# sāmānya arghya in uttara5i it is important that

sāmānya arghya should not be mo(ed #rom its pla!e& and oer to Per

le#t hand.

A. There is no p,janaE and tarpa5aE here. She is to be worshiped

with yoni mudra.

प" रकटय,धगन5 मयख ; &#यC प" रथम#वरण द.वत#!!त#यC श"&5लललत# म!#त" रGप$ % DPरर पर#भट " टररक#यCनम/



praka7ayoginī may,khāyai prathamā(ara5a de(atāsahitāyai

%rīlalitā mahātripurasundarī parābha77arikāyai nama[

Iow we ha(e to worship Per with yoni mudra&

This !on!ludes the worship o# the "rst ā(ara5a.

6reparation o# karp,ra(ī7ikāZ saron$ !ardamom$ !lo(e$ !amphor$

kast,ri$ nutmeg and ma!e or myristi!a #ragrans or jātipattrī arillus o#

the nut also known as myristi!a o!inalis&. The ingredients are

"nely powdered and mied with powdered sugar !andy. <e#er 'alitā

Sahasranāma = - arp,ra(ī7ikāmodha-samākar8i-digantarā.

Q. 3(itiyā(ara5am <दततय#वरणम &"\ Se!ond ā(ara5a

i. Iame o# the ā(ara5aZ Sar(ā%āparip,raka!akram व#श# &#पररप ; रकचक"रम &&"

ii. 9ījāk8ara-s o# 3(itiyā(ara5amZ () 2लर) &/ aiE klīE sau[

iii. Cakre%(arīZ Tripure%ī

i(. Siddhi %aktiZ 'aghimā

(. Mudra %aktiZ Sar(idrā(i5īmudrā%akti

(i. YoginīZ Duptayoginī

(ii. Iumber o# %akti-s in the ā(ara5aZ Siteen.

F*


0M)D4 X

6,janaE and tarpa5aE are to be done anti!lo!kwise in the siteen

petal lotus$ where numerals are marked. Ne ha(e to go with the

as!ending order o# the numerals.

9y re!iting the #ollowing mantra$ pla!e Gowers on Śri Cakra. This

pro!edure is appli!able to all ā(ara5a-s.

() 2लर) &/ व#श# &#पररप ; रक चक"र#य नम/6 aiE klīE sau[

sar(ā%āparip,raka !akrāya nama[

*. aiE klīE sau[ aE āmākar8i5ī nityakalāde(ī spptn () 2लर) &/ -) क#म#कपष#ण5 तनGयकल#द.व5 spptn



. aiE klīE sau[ āE 9uddhyakar8i5ī nityakalāde(ī spptn

() 2लर) &/ J) ब % द "&यकपष#ण5 तनGयकल#द.व5 spptn

O. aiE klīE sau[ iE )haEkārākar8i5ī nityakalāde(ī spptn

() 2लर) &/ ?) -!)क#र#कपष#ण5 तनGयकल#द.व5 spptn

. aiE klīE sau[ īE Śabdākar8i5ī nityakalāde(ī spptn

F

() 2लर) &/ c शHद#कपष#ण5 तनGयकल#द.व5 spptn

X. aiE klīE sau[ uE Spar%ākar8i5ī nityakalāde(ī spptn

() 2लर) &/ :) 0पश##कपष#ण5 तनGयकल#द.व5 spptn

=. aiE klīE sau[ ,E <,pākar8i5ī nityakalāde(ī spptn

() 2लर) &/ d) 7प#कपष#ण5 तनGयकल#द.व5 spptn

F. aiE klīE sau[ E <asākar8i5ī nityakalāde(ī spptn

() 2लर) &/ R) र#कपष#ण5 तनGयकल#द.व5 spptn

A. aiE klīE sau[ E Dandhākar8i5ī nityakalāde(ī spptn

() 2लर) &/ h) गDI#कपष#ण5 तनGयकल#द.व5 spptn

Q. aiE klīE sau[ E Cittākar8i5ī nityakalāde(ī spptn

() 2लर) &/ i) धच3#कपष#ण5 तनGयकल#द.व5 spptn

*?. aiE klīE sau[ E 3hairyākar8i5ī nityakalāde(ī spptn

() 2लर) &/ j) धCय##कपष#ण5 तनGयकल#द.व5 spptn

**. aiE klīE sau[ eE Smtyāākar8i5ī nityakalāde(ī spptn

() 2लर) &/ )̀ 0मत"&8य#कपषण# &5 तनGयकल#द.व5 spptn

*. aiE klīE sau[ aiE Iāmākar8i5ī nityakalāde(ī spptn

() 2लर) &/ () न#म#कपष#ण5 तनGयकल#द.व5 spptn

*O. aiE klīE sau[ oE 9ījākar8i5ī nityakalāde(ī spptn

() 2लर) &/ Y) ब5ज#कपष#ण5 तनGयकल#द.व5 spptn

*. aiE klīE sau[ auE Ktmākar8i5ī nityakalāde(ī spptn

() 2लर) &/ e &) JGम#कपष#ण5 तनGयकल#द.व5 spptn

*X. aiE klīE sau[ aE )mtākar8i5ī nityakalāde(ī spptn () 2लर) &/ -) -मत 8 &#कपषण# &5 तनGयकल#द.व5 spptn



*=. aiE klīE sau[ a[ Śarīrākar8i5ī nityakalāde(ī spptn

() 2लर) &/ -/ शररर#कपष#ण5 तनGयकल#द.व5 spptn

FO



*. `त#/ <ग%य,धगDQ/ व#श# &#पररप7कचक"र. - म%र#/ -&" ल<य/ #यध% &#/ -

शतय/ - व#!न#/ - पररव#र#/ व,पच#रC/ )प! ; जत#/ Dद " तपपत# &#/ Dद " त % 1ट#/ Dद " त %

नम/6

etā[ guptayoginya[ sar(ā%āparip,raka!akre sa-mudrā[ s-

siddhaya[ sāyudhā[ sa-%aktaya[ sa-(āhanā[ sa-pari(ārā[sar(opa!ārai[ saEp,jitā[ santarpitā[ santu87ā[ santu nama[

. () 2लर) &/ त" रGप%र.श5चक"र.Bवरर spptn aE āE sau[ tripure%ī!akre%(arī

spptn

O. ल) लधगम#ल<प spptn laE lagimāsiddhi spptn

. रर) वप#वर#पवण5म % रश2त spptn drīE sar(a(idrā(i5īmudra%akti

spptn

Iow re!ite drīE and show sar(a(idrā(i5ī mudra.

X. \ म ; ल) 6a;!ada%ī or ^o>a%ī& - श"&5लललत# म!#त" रGप%र%DPरर पर#भट " ट#ररक#

spptn



X abo(e should be done three times&

=. dh,paE$ dīpaE$ nai(edya$ tāmb,laE and nīrājana to be oered

now.


भ2Gय# मप#य.3भ % V य)<!त5य#वरण#च#नम &"6


F

bhaktyā samarpayettubhyaE d(itīyā(ara5ār!anam





le#t hand&


with yoni mudra.

<ग%य,धगन5 मयख ; &#यC प" रथम#वरण द.वत#!!त#यC श"&5लललत# म!#त" रGप$Dद "&% दरर

पर#भट " टररक#यCनम/

guptayoginī may,khāyai prathamā(ara5a de(atāsahitāyai

%rīlalitā māhātripurasundarī parābha77arikāyai nama[

Iow we ha(e to worship Per with yoni mudra& This !on!ludes the worship o# the se!ond ā(ara5a.

O?. Ttīyā(ara5am तत 8 &5य#वरणम &"\ Third ā(ara5a

i. Iame o# the ā(ara5aZ Sar(asaEk8obha5a!akram व#)4,भणचक"रम &"&

ii. 9ījāk8ara-s o# ttīyā(ara5amZ ! " र) 2लर) &/ hrīE klīE sau[

iii. Cakre%(arīZ Tripurasundarī

i(. Siddhi %aktiZ Mahimā

(. Mudra %aktiZ Sar(ākar8i5ī

(i. YoginīZ Duptatarayoginī

(ii. Iumber o# %akti-s in the ā(ara5aZ 4ight.


6,janaE and tarpa5aE are to be done in the inner eight petal lotus$

where numerals are marked in Śri Cakra. Ne ha(e to go with the

as!ending order o# the numerals$ as eplained below.

FX

0M)D4 =

*. hrīE klīE sau[ kaE khaE gaE ghaE ]aE ana]ga kusumā de(ī

spptn

! " र) 2लर) &/ क) ख) ग) घ) ङ) -नङ " 2गक % % म#द.व5 spptn

. hrīE klīE sau[ !aE !haE jaE jhaE ;aE ana]ga mekhalā de(ī



spptn

! " र) 2लर) &/ च) छ) ज) झ) ञ) -नङ " 2गम.खल#द.व5 spptn

O. hrīE klīE sau[ 7aE 7haE >aE >haE 5aE ana]ga madanā de(ī

spptn

! " र) 2लर) &/ ट) ठ) ड) ढ) ण) -नङ " 2गमदन#द.व5 spptn

. hrīE klīE sau[ taE thaE daE dhaE naE ana]ga madanāturā de(ī

spptn

! " र) 2लर) &/ त) थ) द) ध) न) -नङ " 2गमदन#त % र#द.व5 spptn

X. hrīE klīE sau[ paE phaE baE bhaE maE ana]ga rekhā de(īspptn

! " र) 2लर) &/ प) फ) ब) भ) म) -नङ " 2गर.ख#द.व5 spptn

=. hrīE klīE sau[ yaE raE laE (aE ana]ga (eginī de(ī spptn

! " र) 2लर) &/ य) र) ल) व) -नङ " 2गव.धगन5द.व5 spptn

F=

F. hrīE klīE sau[ %aE 8aE saE haE ana]ga a]gu%ā de(ī spptn

! " र) 2लर) &/ श) ष) ) !) -नङ " 2ग-ङ " 2ग % श#द.व5 spptn

A. hrīE klīE sau[ qaE k8aE ana]ga mālinī de(ī spptn

! " र) 2लर) &/ a) 4)-नङ " 2गम#ललन5द.व5 spptn



*. `त#/ <ग % तरय,धगDQ/ व# &)4,भणचक"र. - म % र#/ -&" ल<य/ #यध#/ &% -


नम/6

etā[ guptatarayoginya[ sar(asaEk8obha5a!akre sa-mudrā[ s-siddhaya[ sāyudhā[ sa-%aktaya[ sa-(āhanā[ sa-pari(ārā[

sar(opa!ārai[ saEp,jitā[ santarpitā[ santu87ā[ santu nama[

. ! " र) 2लर) &/ त" रGप$ % DPररचक"र.Bवरर spptn

hrīE klīE sau[ tripurasundarī!akre%(arī spptn O. म) म!!म#ल<प spptn maE mahimāsiddhi spptn



. 2लर) व#क# पषण# &5म % रश2त spptn

klīE sar(ākar8i5īmudra%akti spptn

Iow re!ite klīE and show sar(ākar8i5ī mudra.


spptn



X abo(e should be done three times&


now.

FF


भ2Gय# मपय# &. 3भ % V य)तत 8 &5य#वरण#च#नम6&"


bhaktyā samarpayettubhyaE ttīyā(ara5ār!anam



le#t hand&


with yoni mudra.

<ग % तरय,धगन5 मयख ; &#यC तत 8 &5य#वरण द.वत#!!त#यC श"&5लललत# म!#त" रGप$Dद "&% दरर


guptatarayoginī may,khāyai ttīyā(ara5a de(atāsahitāyai

%rīlalitā mahātripursundarī parābha77arikāyai nama[


This !on!ludes the worship o# the third ā(ara5a.

O*. Turiyā(ara5am त % ररय#वरणम &"\ Vourth ā(ara5a

i. Iame o# the ā(ara5aZ sar(asaubhāgyadāyaka!akram व# भ#*यद#यकचक"रम &"&



ii. 9ījāk8ara-s o# Turiyā(ara5amZ ! f ! " 0S2लर) ! " 0S &/ haiE hklīE hsau[

iii. Cakre%(arīZ Tripura(āsinī

i(. Siddhi %aktiZ %it(a

(. Mudra %aktiZ Sar(a(a%a]karī

(i. YoginīZ SaEpradāya

FA

(ii. Iumber o# %akti-s in the ā(ara5aZ Vourteen


6,janaE and tarpa5aE are to be done in anti!lo!kwise manner in the

outer triangle$ where numerals are marked in bla!k in Śri Cakra.

1er Gowers in Śri Cakra by re!iting the #ollowing mantra. There is

no tarpa5aE here.

! f ! " 0S2लर) ! " 0S &/ व# भ#*यद#यकचक"र#य नम/6

haiE hklīE hsau[ sar(asaubhāgyadāyaka!akrāya nama[

0M)D4 F

*. haiE hklīE hsau[ kaE sar(asaEk8obhi5ī %akti spptn

! f ! " 0S2लर) ! " 0S &/ क) व#)4,लभण5 श2त spptn

. haiE hklīE hsau[ khaE sar(a(idrā(i5ī %akti spptn

! f ! " 0S2लर) ! " 0S &/ ख) व#पवर#पवण5 श2त spptn

O. haiE hklīE hsau[ gaE sar(ākar8i5ī %akti spptn

! f ! " 0S2लर) ! " 0S &/ ग) व##कपष#ण5 श2त spptn

FQ

. haiE hklīE hsau[ ghaE sar(āhlādinī %akti spptn

! f ! " 0S2लर) ! " 0S &/ घ) व##K#!दन5 श2त spptn

X. haiE hklīE hsau[ ]aE sar(asaEmohinī %akti spptn

! f ! " 0S2लर) ! " 0S &/ ङ) व#)म,!!न5 श2त spptn

=. haiE hklīE hsau[ !aE sar(astaEbhinī %akti spptn

! f ! " 0S2लर) ! " 0S &/ च) व#0त)लभन5 श2त spptn F. haiE hklīE hsau[ !haE sar(ajEbhi5ī %akti spptn



! f ! " 0S2लर) ! " 0S &/ छ) वज# &) ल 8 भण5 श2त spptn

A. haiE hklīE hsau[ jaE sar(a(a%a]karī %akti spptn

! f ! " 0S2लर) ! " 0S &/ ज) व#वशङ " 2करर श2त spptn

Q. haiE hklīE hsau[ jhaE sar(ara;jinī %akti spptn

! f ! " 0S2लर) ! " 0S &/ झ)व#र!Lजन5 श2त spptn

*?. haiE hklīE hsau[ ;aE sar(onmādinī %akti spptn

! f ! " 0S2लर) ! " 0S &/ ञ) व,Dद " म#!दन5 श2त spptn

**. haiE hklīE hsau[ 7aE sar(ārthasādhinī %akti spptn

! f ! " 0S2लर) ! " 0S &/ ट) व##थ##धधन5 श2त spptn

*. haiE hklīE hsau[ 7haE sar(asaEpattip,ra5ī %akti spptn

! f ! " 0S2लर) ! " 0S &/ ठ) व# प) प3प7ण5 श2त spptn

*O. haiE hklīE hsau[ >aE sar(amantramayī %akti spptn

! f ! " 0S2लर) ! " 0S &/ ड) व#मDद " Gमय5 श2त spptn

*. haiE hklīE hsau[ >haE sar(ad(and(ak8aya]karī %akti spptn

! f ! " 0S2लर) ! " 0S &/ ढ) <व#Dद " <&4यङ " 2करर श2त spptn



A?

*. `त#/ )प " रद#यय,धगDQ/ व# भ#*यद#यकचक"र. - म % र#/ -&" ल<य/ #यध % &#/

- शतय/ - व#!न#/ - पररव#र#/ व,पच#रC/ )प! ; जत#/ Dद " तपपत# &#/ Dद " त % 1ट#/

Dद " त % नम/6

etā[ saEpradāyayoginya[ sar(asaubhāgyadāyaka!akre sa-mudrā[

s-siddhaya[ sāyudhā[ sa-%aktaya[ sa-(āhanā[ sa-pari(ārā[


. ! f ! " 0S2लर) ! " 0S &/ त" रGप%रव#लतनचक"र.Bवरर spptn haiE hklīE hsau[

tripura(āsini!akre%(arī spptn

O. c =लशGवल<प spptn īE ī%it(asiddhi spptn

. Hल ; ) वव# शङ " 2करर म % र#श2त spptn bl,E sar(a(a%a]karī mudrā%akti spptn



Iow re!ite bl,E and show sar(a(a%a]karī mudra.


spptn



X abo(e should be done three times on the bindu&


now.


भ2Gय# मपय# &. 3भ % V य)त % ररय#वरण#च#नम6"


bhaktyā samarpayettubhyaE turīyā(ara5ār!anam

A*



le#t hand&


with yoni mudra.

>प"रद#यय,धगन5 मयख ; &#यC त % ररय#वरण द.वत#!!त#यC श"&5लललत#

म!#त" रGप$ % DPरर पर#भट " टररक#यCनम/

sampradāyayoginī may,khāyai turiyā(ara5a de(atāsahitāyai



This !on!ludes the worship o# the #ourth ā(ara5a.

O. 6a;!amā(ara5am पLचम#वरणम &"& \ Vi#th ā(ara5a

i. Iame o# the ā(ara5aZ Sar(ārthasādhaka!akram व##थ##धकचक"रम &"&

ii. 9ījāk8ara-s o# 6a;!amā(ara5amZ ! " 0S f ! " 0S0क"लर) ! " 0S0 &/ hsaiE hsklīEhssau[



iii. Cakre%(arīZ Tripurā%rī!akre%(arī

i(. Siddhi %aktiZ :a%it(a

(. Mudra %aktiZ Sar(onmādinī

(i. YoginīZ ulottīr5a

(ii. Iumber o# %akti-s in the ā(ara5aZ Ten


A

0M)D4 A

6,janaE and tarpa5aE are to be done in anti!lo!kwise manner in the

inner triangle$ where numerals are marked in Śri Cakra.


no tarpa5aE here.

! " 0S f ! " 0S0क"लर) ! " 0S0 &/ व##थ##धकचक"र#य नम/6

hsaiE hsklīE hssau[ sar(ārthasādhaka!akrāya nama[

*. hsaiE hsklīE hssau[ 5aE sar(asiddhipradā de(ī spptn

! " 0S f ! " 0S0क"लर) ! " 0S0 &/ ण) व#ल<पप" रद# द.व5 spptn

. hsaiE hsklīE hssau[ taE sar(asaEpatpradā de(ī spptn

! " 0S f ! " 0S0क"लर) ! " 0S0 &/ त) व#)पGप"रद# द.व5 spptn

O. hsaiE hsklīE hssau[ thaE sar(apriya]karī de(ī spptn

! " 0S f ! " 0S0क"लर) ! " 0S0 &/ थ) व#पप" रयङ " 2करर द.व5 spptn

. hsaiE hsklīE hssau[ daE sar(ama]galakāri5ī de(ī spptn

! " 0S f ! " 0S0क"लर) ! " 0S0 &/ द) व#मङ " 2गलक#ररण5 द.व5 spptn

X. hsaiE hsklīE hssau[ dhaE sar(akāmapradā de(ī spptn

AO

! " 0S f ! " 0S0क"लर) ! " 0S0 &/ ध) व#क#मप" रद# द.व5 spptn

=. hsaiE hsklīE hssau[ naE sar(adu[kha(imo!inī de(ī spptn

! " 0S f ! " 0S0क"लर) ! " 0S0 &/ न) वद# &/&% खपवम,धचन5 द.व5 spptn

F. hsaiE hsklīE hssau[ paE sar(amtyupra%amanī de(ī spptn ! " 0S f ! " 0S0क"लर) ! " 0S0 &/ प) वम# त"&8 यप" $शमन5 द.व5 spptn



A. hsaiE hsklīE hssau[ phaE sar(ighnani(āri5ī de(ī spptn

! " 0S f ! " 0S0क"लर) ! " 0S0 &/ फ) पव#Mनतनव#ररण5 द.व5 spptn

Q. hsaiE hsklīE hssau[ baE sar(ā]gasundarī de(ī spptn

! " 0S f ! " 0S0क"लर) ! " 0S0 &/ ब) व#ङ " क"&# गDद "&% दरर द.व5 spptn

*?. hsaiE hsklīE hssau[ bhaE sar(asaubhāgyadāyinī de(ī spptn

! " 0S f ! " 0S0क"लर) ! " 0S0 &/ भ) व# भ#*यद#तयन5 द.व5 spptn



*. `त#/ क % ल,35ण#य,धगDQ/ व##थ##धकचक"र. - म % र#/ -&" ल<य/ #यध % &#/ -


नम/6

etā[ kulottīr5ayoginya[ sar(ārthasādhaka!akre sa-mudrā[ s-siddhaya[ sāyudhā[ sa-%aktaya[ sa-(āhanā[ sa-pari(ārā[


. ! " 0S f ! " 0S0क"लर) ! " 0S0 &/ त" रGप%र#श"&5चक"र.Bवरर spptn haiE hklīE hsau[

tripurā%rī!akre%(arī spptn

O. व) वलशGवल<प spptn (aE (a%it(asiddhi spptn

. / व,Dद " म#!दतन म%र#श2त spptn sa[ sar(onmādini mudrā%akti

spptn

A

Iow re!ite sa[ and show sar(onmādini mudra.


spptn





now.




भ2Gय# मपय# &. 3भ % V य)पLचम#वरण#च#नम &"6


bhaktyā samarpayettubhyaE pa;!amā(ara5ār!anam



le#t hand&


with yoni mudra.

क % ल,35ण#य,धगन5 मयख ; &#यC पLचम#वरण द.वत#!!त#यC श"&5लललत#

म!#त" रGप$ % DPरर पर#भट " टररक#यC नम/ kulottīr5ayoginī may,khāyai pa;!amā(ara5a de(atāsahitāyai



This !on!ludes the worship o# the "#th ā(ara5a.

AX

OO. ^a87hā(ara5am ष1ठ#वरणम &"\ Sith ā(ara5a

i. Iame o# the ā(ara5aZ Sar(arak8ākara!akram व#र4#करचक"रम &"

ii. 9ījāk8ara-s o# ^a87hā(ara5amZ ! " र) 2लर) HलT hrīE klīE bleE

iii. Cakre%(arīZ Tripuramālinī!akre%(arī त" रGप$म#ललन5चक"र.Bवरर

i(. Siddhi %aktiZ प" र#क#>यल<प 6rākāmyasiddhi

(. Mudra %aktiZ वम# !#ङ " 2क % श# Sar(amahā]ku%ā

(i. YoginīZ तनगभ#य,धगन5 Iigarbhayoginī

(ii. Iumber o# %akti-s in the ā(ara5aZ Ten


0M)D4 Q

6,janaE and tarpa5aE are to be done in anti!lo!kwise manner$ where

numerals are marked in Śri Cakra.


no tarpa5aE here.



A=

! " र) 2लर) HलT व#र4#करचक"र#य नम/6

hrīE klīE bleE sar(arak8ākara!akrāya nama[

6,janaE and tarpa5aE are to be done anti!lo!kwise manner #or the

#ollowing *?.

*. hrīE klīE bleE maE sar(aj;āde(ī spptn

! " र) 2लर) HलT म) व#N#द.व5 spptn

. hrīE klīE bleE yaE sar(a%aktide(ī spptn

! " र) 2लर) HलT य) व#श2तद.व5 spptn

O. hrīE klīE bleE raE sar(ai%(aryapradāde(ī spptn ! " र) 2लर) HलT र) वCBवय#प" रद#द.व5 spptn

. hrīE klīE bleE laE sar(aj;ānamayīde(ī spptn

! " र) 2लर) HलT ल) व#N#नमय5द.व5 spptn

X. hrīE klīE bleE (aE sar(a(yādhi(inā%inīde(ī spptn

! " र) 2लर) HलT व) व#Oय#धधपवन#लशन5द.व5 spptn

=. hrīE klīE bleE %aE sar(āthāras(ar,pāde(īspptn

! " र) 2लर) HलT श) व##थ#र0व7प#द.व5 spptn

F. hrīE klīE bleE 8aE sar(apāpaharāde(ī spptn

! " र) 2लर) HलT ष) व#प#प!र#द.व5 spptn

A. hrīE klīE bleE saE sar(ānandamayīde(i spptn

! " र) 2लर) HलT ) व##नDPमय5द.पव spptn

Q. hrīE klīE bleE haE sar(arak8ās(ar,pi5īde(ī spptn

! " र) 2लर) HलT !) व#र4#0व7पपण5द.व5 spptn

*?. hrīE klīE bleE k8aE sar(epsitaphalapradāde(ī spptn

! " र) 2लर) HलT 4) व.!तफलप" रद#द.व5 spptn

AF


oer Gowers on Śri Cakra. There is no tarpa5aE here only #or *

below&.



*. `त#/ तनगभ#य,धगDQ/ व#र4#करचक"र. - म % र#/ -&" ल<य/ #यध % &#/ -


नम/6

etā[ nigarbhayoginya[ sar(arak8ākaae!akre sa-mudrā[ sa-siddhaya[ sāyudhā[ sa-%aktaya[ sa-(āhanā[ sa-pari(ārā[


9oth p,janaE and tarpa5aE are to be per#ormed #or the #ollowing

mantras where(er spptn is used$ it means that both p,janaE and

tarpa5aE are to be per#ormed&.

. ! " र) 2लर) HलT त" रGप$म#ललन5चक"र.Bवरर spptn

hrīE klīE bleE tripuramālinī!akre%(arī spptn

O. प) प" र#क#>यल<प spptn

paE prākāmyasiddhi spptn

. क"र_ वम# !#ङ " 2क % श# म % र#श2त spptn

kroE sar(amahā]ku%ā mudrā%akti spptn

Iow re!ite kroE and show sar(amahā]ku%ā mudra.

X. \ म ; ल) 6a;!ada%ī or ^o>a%ī& - श"&5लललत# म!#त" रGप%र % DPरर पर#भट " ट#ररक#

spptn





now.

AA


भ2Gय# मपय# &. 3भ % V य)<ष#" य#वरण#च#नम &" 6


bhaktyā samarpayettubhyaE 8a87hākhyā(ara5ār!anam

Iow take a drop o# sāmānya arghya in uttara5i it is important thatsāmānya arghya should not be mo(ed #rom its pla!e& and oer to Per



le#t hand&


with yoni mudra.

तनगभ#य,धगन5 मयख ; &#यC <ष#वरण द.वत#!!त#यC श"&5लललत#


nigarbhayoginī may,khāyai ̂ a87hā(ara5a de(atāsahitāyai



This !on!ludes the worship o# the sith ā(ara5a.

O. Saptamā(ara5am \तम#वरणम &"\ Se(enth ā(ara5a

i. Iame o# the ā(ara5aZ Sar(arogahara!akram व#र,ग!रचक"रम &"

ii. 9ījāk8ara-s o# Saptamā(ara5amZ ! " र) श"&5) &/ hrīE %rīE sau[

iii. Cakre%(arīZ Tripurāsiddhā!akre%(arī त" रGप%र#ल<#चक"र.Bवरर

i(. Siddhi %aktiZ भ % 2तल<प 9huktisiddhi

(. Mudra %aktiZ व#क. शरर Sar(ake%arī

(i. YoginīZ र!0यय,धगन5 <ahasyayoginī

AQ

(ii. Iumber o# %akti-s in the ā(ara5aZ 4ight


0M)D4 O?

6,janaE and tarpa5aE are to be done in anti!lo!kwise manner$ where

numerals are marked in Śri Cakra.

1er Gowers in Śri Cakra by re!iting the #ollowing mantra. There

is no tarpa5aE here.

! " र) श"&5) &/ व#त,ग!रचक"र#य नम/6 hrīE %rīE sau[

sar(atogahara!akrāya nama[

6,janaE and tarpa5aE are to be done anti!lo!kwise manner #or the

#ollowing A. They are the !omposers and authors o# 'alitāSahasranāma.



*. hrīE %rīE sau[ aE āE iE īE uE ,E E E E E eE aiE oE

auE aE a[ bl,E (a%inī (āgde(atā spptn

! " र) श"&5) &/ -) J) ?) c :) d) R) h) i) j) )̀ () Y) e) -) -/ Hल ; )

वलशन5 व#*द.वत# spptn

. hrīE %rīE sau[ kaE khaE gaE ghaE ]aE klhrīE kāme%(arī

(āgde(atā spptn

Q?

! " र) श"&5) &/ क) ख) ग) घ) ङ) 29! " र) क#म.Bवरर व#*द.वत# spptn

O. hrīE %rīE sau[ !aE !haE jaE jhaE ;aE n(līE modinī (āgde(atā

spptn

! " र) श"&5) &/ च) छ) ज) झ) ञ) Dद " Oलर) म,!दन5 व#*द.वत# spptn

. hrīE %rīE sau[ 7aE 7haE >aE >haE 5aE yl,E (imalā (āgde(atā

spptn

! " र) श"&5) &/ ट) ठ) ड) ढ) ण) ^ल ; ) पवमल# व#*द.वत# spptn

X. hrīE %rīE sau[ taE thaE daE dhaE naE jmrīE aru5ā (āgde(atā

spptn

! " र) श"&5) &/ त) थ) द) ध) न) ज"&"&5) -रण# व#*द.वत# spptn

=. hrīE %rīE sau[ paE phaE baE bhaE maE hsl(y,E jaini

(āgde(atā spptn

! " र) श"&5) &/ प) फ) ब) भ) म) ! " 0S0ल" Oय ; ) जCतन व#*द.वत# spptn

F. hrīE %rīE sau[ yaE raE laE (aE jhmry,E sar(e%(arī (āgde(atā

spptn

! " र) श"&5) &/ य) र) ल) व) g>>b य ; ) व.Bवरर व#*द.वत# spptn

A. hrīE %rīE sau[ %aE 8aE saE haE qaE k8aE k8mrīE kaulinī

(āgde(atā spptn

! " र) श"&5) &/ श) ष) ) !) a) 4) F&"&5) क ललन5 व#*द.वत# spptn


oer Gowers on Śri Cakra. There is no tarpa5aE here only #or *below&.



*. `त#/ र!0यय,धगDQ/ व#र,ग!रचक"र. - म % र#/ -&" ल<य/ #यध % &#/ -


नम/6

Q*

etā[ rahasyayoginya[ sar(arogahara!akre sa-mudrā[ s-siddhaya[ sāyudhā[ sa-%aktaya[ sa-(āhanā[ sa-pari(ārā[




tarpa5aE are to be per#ormed&.. ! " र) श"&5) &/ त" रGप$ल<#चक"र.Bवरर spptn

hrīE %rīE sau[ tripurasiddhā!akre%(arī spptn

O. ब % ) भ % 2तल<प spptn

buE bhuktisiddhi spptn

. ! " 0S"&" रT वक# &. चरर म$#श2त spptn

hskhphreE sar(ake!arī mudrā%akti spptn

Iow re!ite hskhphreE and show sar(ake!arī mudra.

X. \ म ; ल) 6a;!ada%ī or ^o>a%ī& - श"&5लललत# म!#त" रGप%र%DPरर पर#भट " ट#ररक#

spptn





now.


भ2Gय# मपय# &. 3भ % V य)<म#वरण#च#नम &" 6


bhaktyā samarpayettubhyaE Saptamā(ara5ār!anam

Q





le#t hand&


with yoni mudra.

र!0यय,धगन5 मयख ; &#यC <म#वरण द.वत#!!त#यC श"&5लललत# म!#त" रGप%र%DPरर


rahasyayoginī may,khāyai saptamā(ara5a de(atāsahitāyai


Iow we ha(e to worship Per with yoni mudra& This !on!ludes the worship o# the se(enth ā(ara5a.

OX. )87amā(ara5aE -1टम#वरण)eighth ā(ara5a&

i. Iame o# the ā(ara5aZ Sar(asiddhiprada!akraE व#ल<पप"रदचक"र)

ii. 9ījāk8ara-s o# a87amā(ara5aEZ ! " 0S" र f ! " 0S0क"&" र) ! " 0S" र &/ hsraiE hsklrīE

hsrau[

iii. Cakre%(arīZ TripurāEbā!akre%(arī त" रGप$#ब) &#चक"र.Bवरर

i(. Siddhi %aktiZ ?@छ#ल<प 0!!hāsiddhi

(. Mudra %aktiZ व#ब5ज Sar(abīja

(i. YoginīZ -ततर!0यय,धगन5 )tirahasyayoginī

(ii. Iumber o# %akti-s in the ā(ara5aZ Vour weaponries and three

%akti-s. Vourth p,janaE and tarpa5aE is done on the 9indu.

4ighth ā(ara5a is dierent #rom other ā(ara5a-s. 9e#ore worshipping

ā(ara5a %akti-s$ we ha(e to worship #our !ommon weaponries o#

QO

Mahākāme%(ara and Mahākāme%(arī. )#ter worshiping their

weaponries$ three %akti-s are worshiped. Vor the purpose o# easier

understanding$ this ā(ara5a is di(ided into two parts. 6art a is about

worshipping weaponries and part b is about worshipping three %akti-

s.(iii. 6,jā pro!edureZ



0M)D4 O*

(iii.a& Kyudhār!anam Jयध % &#चन# म &"worship o# weaponries&Z

Neaponries are to be worshiped in the pla!es marked )$ 9$ C and 3$

in the same order. There are (ersions where no tarpa5aE is done in

āyudhār!anam and instead p,janaE is done twi!e&. Powe(er$ ā(ara5a

bījāk8ara-s are not pre"ed be#ore āyudhār!ana mantras.

). य#) र#) ल#) व#) #) र#) रर) 2लर) Hल ; ) / वज# >भनभ p य, क#म.Bवरर क#म.Bवर ब#ण.भ V य,

नम/W ब#णश2त spptn

yāE rāE lāE (āE sāE drāE drīE klīE bl,E sa[

sar(ajambhanebhyo kāme%(arī kāme%(ara bā5ebhyo nama[

bā5a%akti spptn

9. थ) ध) व# >म,!न#भ V य#) क#म.Bवरर क#म.Bवर धनभ % V य##) नम/W धन/&; श2त

spptn

thaE dhaE sar(asammohanābhyāE kāme%(arī kāme%(ara

dhanurbhyāE nama[ dhan,[ %akti spptn

Q

C. ! " र) J) व#वश5करण#भ V य#) क#म.Bवरर क#म.Bवर प#श#भ V य#) नम/W प#शश2त

spptn

hrīE āE sar(a(a%īkara5ābhyāE kāme%(arī kāme%(ara

pā%ābhyāE nama[ pā%a%akti spptn

3. क"र_ क"र_ व"&# त>भन#भ V य#) क#म.Bवरर क#म.Bवर -ङ " 2क % श#भ V य#) नम/W

-ङ " 2क % शश2त spptn

kroE kroE sar(astambhanābhyāE kāme%(arī kāme%(ara

a]ku%ābhyāE nama[ a]ku%a%akti spptn

(iii.b& 4ighth ā(ara5a p,jāZ


no tarpa5aE here.

! " 0S" र f ! " 0S0क"&" र) ! " 0S" र &/ व#ल<पप" रदचक"र#य नम/6 hsraiE hsklrīE hsrau[ sar(asiddhiprada!akrāya nama[



Vollowing three %akti-s are to be worshiped in the pla!es marked *$ O

and in anti!lo!kwise manner as eplained in the "gure abo(e. Three

k,7a-s o# saubhagyapa;!ada%ī mantra are used as pre" to these three

mantras. 0n $ entire saubhagyapa;!ada%ī mantra is used as pre".

*. () - क ` = ल ! " र) - -!*नचक"र. क#मधगररप5ठ. लमत"&. शन#थ

नवय,तनचक"र#Gमक JGमतGGव प 8 1टक 8 Gय ज#ग" रPश#ध<ध#यक ?@छ#श2त

व#*भव#Gमक व#ग5Bवरर0व7प ब" रA#Gमश2त म!#क#म.Bवरर spptn

aiE - ka e ī la hrīE - agni!akre kāmagiripī7he mitre%anātha

na(ayoni!akrātmaka ātmatatt(a s87iktya jāgradda%ādhi87hāayaka

i!!hā%akti (āgbha(ātmaka (āgī%(arīs(ar,upa brahmātma%akti

mahākāme%(arī spptn

O. 2लर) - ! क ! ल ! " र) - ; यच# क"र. ज#लDIरप5ठ. <ष5शन#थ दश#रGवय

चत % द#श#रचक"र#Gमक पवQ#तGव !0थततक 8 Gय 0वन दश#ध<ध#यक N#नश2त क#मर#ज#Gमक

क#मकल#0व7प पव1Eव#Gमश2त म!#वज" र.Bवरर spptn

QX

klīE - ha sa ka ha la hrīE - s,rya!akre jālandharapī7he

8a87hī%anātha da%ārat(aya !aturda%āra!akrātmaka (idyātat(a

sthitiktya s(ana da%ādhi87hāyaka j;āna%akti kāmarājātmaka

kāmakalās(ar,pa (i85(ātma%akti mahā(ajre%(arī spptn

. &/ - क ल ! " र) - ,मचक"र. प ; णध#गररप5ठ. :ड " ड5शन#थ -1टदल ष,डशदल चत$श"

चक"र#Gमक लशवतGGव !) &#रक 8 Gय ष % &% <त दश#ध<ध#यक कक"रय#श2त श2तब5ज#Gमक

पर#परश2त 0व7प रर#Gमश2त म!#भगम#ललन5 spptn

sau[ - sa ka la hrīE - soma!akre p,r5agiripī7he u>>ī%anātha

a87adala 8o>a%adala !atura%ra !akrātmaka %i(atatt(a saEhāraktya

su8upti da%ādhi87hāyaka kriyā%akti %aktibījātmaka parāpara%akti

s(ar,pa rudrātma%akti mahābhagamālinī spptn

. This is to be per#ormed at the 9indu.

() - क ` = ल ! " र) - 2लर) - ! क ल ! " र) - &/ - क ल ! " र) - परब" रAचक"र. म!,डk#णप5ठ. चय##नDPत#थ म0तचक"र#Gमक पररव#र परमतGव प 8 1ट !0थतत



)!#रक 8 Gय त % ररय दश#ध<ध#यक ?@छ# N#न कक"रय# श#Dद " त#श2त व#*भव क#मर#ज श2त

ब5ज#Gमक परमश2त 0व7प परब" रAश2त श"&5 लललत# म!#त" रGप$Dद "&% दरर spptn

aiE - ka e ī la hrīE - klīE - ha sa ka la hrīE - sau[ - sa ka la hrīE

- parabrahma!akre maho>yā5apī7he !aryānandatātha

samasta!akrātmaka sapari(āra paramatat(a s87i sthiti saEhāraktya

turīya da%ādhi87hāyaka i!!hā j;āna kriyā %āntā%akti (āgbha(a

kāmarāja %akti bījātmaka parama%akti s(ar,pa parabrahma%akti %rī

lalitā mahātripurasundarī spptn


oer Gowers on Śri Cakra. There is no tarpa5aE here only #or *

below&.

*. `त#/ -ततर!0यय,धगDQ/ व#ल<पप" रदचक"र. - म % र#/ -&" ल<य/ #यध % &#/ -


नम/6

Q=

etā[ atirahasyayoginya[ sar(asiddhiprada!akre sa-mudrā[ s-siddhaya[ sāyudhā[ sa-%aktaya[ sa-(āhanā[ sa-pari(ārā[




tarpa5aE are to be per#ormed&.

. ! " 0S" र f ! " 0S0क"&" र) ! " 0S" र &/ त" रGप$#>ब#चक"र.Bवरर spptn

hsraiE hsklrīE hsrau[ tripurāmbā!akre%(arī spptn

O. ?) ?@छ#ल<प spptn iE i!!hāsiddhi spptn

. ! " 0S &/ वब# &5ज म$#श2त spptn hsau[ sar(abīja mudrā%akti spptn.

Iow re!ite hsau[ and show sar(abīja mudra.


spptn





X abo(e should be done three times on the 9indu&


now.


भ2Gय# मपय# &. 3भ% Vय)-1टम#वरण#च#नम &" 6


bhaktyā samarpayettubhyaE a87amā(ara5ār!anam


sāmānya arghya should not be mo(ed #rom its pla!e& and oer to Perle#t hand&

QF


with yoni mudra.

-ततर!0यय,धगन5 मयख ; &#यC -1टम#वरण द.वत#!!त#यC श"&5लललत#


atirahasyayoginī may,khāyai a87amā(ara5a de(atāsahitāyai



This !on!ludes the worship o# the eighth ā(ara5a.

O=. Ia(amā(ara5am नवम#वरणम &"& Iinth ā(ara5aZ 9indu&

i. Iame o# the ā(ara5aZ sar(ānandamaya!akraE व##नDPमयचक"र)

ii. 9ījāk8ara-s o# na(amā(ara5amZ 4ntire pa;!ada%ī mantra itsel#

#orms the bījāk8ara-s o# this ā(ara5a.

क ` = ल ! " र) W ! क ! ल ! " र)W क ल ! " र)6

ka e ī la hrīE ha sa ka ha la hrīE sa ka la hrīE

iii. Cakre%(arīZ Śrī Mahātripurasundarī!akre%(arī

श"&5 म!#त" रGप%र % DPररचक"र.Bवरर

i(. Siddhi %aktiZ प" र#<तल<प 6rāptisiddhi



(. Mudra %aktiZ व#य,तन Sar(ayoni

(i. YoginīZ पर#पर#ततर!0यय,धगन5 6arāparātirahasyayoginī

(ii. Iumber o# %akti-s in the ā(ara5aZ 1ne

Iinth ā(ara5a is the last ā(ara5a in Śri Cakra and only 'alitāmbikā

is worshiped here.

QA


0mage is the same as gi(en in eighth ā(ara5a.&


no tarpa5aE here. क ` = ल ! " र) W ! क ! ल ! " र)W क ल ! " र)6 व##नDPमयचक"र#य

नम/6

ka e ī la hrīE ha sa ka ha la hrīE sa ka la hrīE

sar(ānandamaya!akrāya nama[

Vor the #ollowing mantra p,janaE and tarpa5aE are to per#ormed

three times

म ; ल) 6a;!ada%ī$ Saubhāgyapa;!ada%i or ^o>a%ī& - श"&5 लललत#

म!#त" रGप%र%DPरर पर#भट " ट#ररक# spptn

m,laE 6a;!ada%ī$ Saubhāgyapa;!ada%i or ^o>a%ī& - %rī lalitā

mahātripurasundarī

parābha77ārikā spptn

There is no sama87i p,jā in this ā(ara5a. 9oth p,janaE and tarpa5aE

are oered only to 'alitāmbikā.

Vor the #ollowing mantra only p,janaE is to be done. There is no

tarpa5aE here.

*. `ष# पर#पर#ततर!0यय,धगन5 व##नDPमयचक"र. - म % र#/ -&" ल<य/ #यध % &#/ - शतय/

- व#!न#/ - पररव#र#/ व,पच#रC/ प) &; !जत#/ Dद " तपपत# &#/ Dद " त % 1ट#Z0त % नम/6

e8ā parāparātirahasyayoginī sar(ānandamaya!akre sa-mudrā[ s-

siddhaya[ sāyudhā[ sa-%aktaya[ sa-(āhanā[ sa-pari(ārā[sar(opa!ārai[ saEp,jitā[ santarpitā[ santu87āstu nama[



QQ

Vor the #ollowing mantras$ both p,janaE and tarpa5aE are to be

done.

. क ` = ल ! " र) W ! क ! ल ! " र)W क ल ! " र)6 श"&5 म!#त" रGप$ % DPररचक"र.Bवरर

spptn

ka e ī la hrīE ha sa ka ha la hrīE sa ka la hrīE %rī

mahātripurasundarī!akre%(arī spptn

O. प) प" र#<तल<प spptn

paE prāptisiddhi spptn

. () वय# &,तन म % र#श2त spptn

aiE sar(ayoni mudrā%akti spptn

Iow re!ite aiE and show yonimudra.

Those who are initiated into ô>a%ī mantra$ !ontinue with X$ a#ter

!ompleting additional mantras gi(en below where are marked and

shown in itali!s.

X. \ म ; ल) 6a;!ada%ī or Saubhāgyapa;!ada%i or ô>a%ī& - श"&5लललत#

म!#त" रGप$ % DPरर पर#भट " ट#ररक# spptn

- m,laE 6a;!ada%ī or Saubhāgyapa;!ada%i or ô>a%ī& Śrīlalitā

Mahātripurasundarī 6arābha77ārikā spptn


now.


भ2Gय# मपय# &. 3भ % V य)नवम#वरण#च#नम &" 6


bhaktyā samarpayettubhyaE na(amā(ara5ār!anam



le#t hand&O??




with yoni mudra.

पर#पर#ततर!0यय,धगन5 मयख ; &#यC नवम#वरण द.वत#!!त#यC श"&5लललत#

म!#त" रGप%र % DPरर पर#भट " टररक#यCनम/

parāparātirahasyayoginī may,khāyai na(amā(ara5a

de(atāsahitāyai %rīlalitā mahātripurasundarī parābha77arikāyai

nama[


This !on!ludes the worship o# ninth ā(ara5a$ subje!t to the #ollowing.

The #ollowing is meant #or those who are initiated into ^o>a%ī. This

is to be done in addition to what is mentioned abo(e in the ninth

ā(ara5a.

9oth p,janaE and tarpa5aE are to be done three times #or the

#ollowing mantra.

a& !कल - !क!ल - कल! " र)त % ररय#>ब# श"&5 प#दक % &#) पज ; य#लम तप#य#लम नम/6

hasakala-hasakahala-sakalahrīE turīyāmbā %rī pādukāE


Io tarpa5aE #or the #ollowing mantra only #or b bleow&

This is one o# the most power#ul mantras o# 'alitāmbikā&

b& व##नDPमय. चक"र. म!,डk#णप5ठ. चय#न# DPन#थ#Gमक त % ररय#त5त दश#ध<ध#यक

श#Dद " Gयत5तकल#Gमक प" रक#श पवमश# #मर0य#Gमक परब" रA0व7पपण5 पर#म 8 तश2त/

व#मDद " त"&. Bवरर व#प5ठ.Bवरर व#य,ग.Bवरर व#व#ग5Bवरर व#ल<.Bवरर व#व5र.Bवरर

कलजगदत"&% पप3 म#तक 8 &# चक"र# द.वत# #न# #य %ध# श2त/ व#!न# 0पररव#र#

चक"र.लशक# परय# -परय# पर#परय# पयय# &# व,च#प" ररC / >प ; !जत# Dद " तपपत# &#

Dद " त1ट % &#Z0त % नम, नम/6

O?*

sar(ānandamaye !akre maho>yā5apī7he

!aryānandanāthātmaka turiyātīta da%ādhi87hāyaka%āntyatītakalātmaka prakā%a (imar%a sāmarasyātmaka



parabrahmas(ar,pi5ī parāmta%akti[ sar(amantre%(arī

sar(apī7he%(arī sar(ayoge%(arī sar(a(āgī%(arī sar(asiddhe%(arī

sar(a(īre%(arī sakalajagadutpatti mātkā sa!akrā sade(atā sāsanā

sāyudhā sa%akti[ sa(āhanā spari(ārā sa!akre%ikā parayā aparayā

parāparayā saparyayā sar(o!āprarai[ samp,jitā santarpitā

santu87āstu namo nama[

!& ) व#क#मल<प spptn

saE sar(akāmasiddhi spptn

d& ! " 0S" र f ! " 0S0क"&" र) ! " 0S" र &/ वत" र#GखEड#म$श2त spptn

hsraiE hsklrīE hsrau[ sar(atrikha5>āmudra%akti spptn

Iow re!ite hsraiE hsklrīE hsrau[ and show sar(atrikha5>āmudra.

Iow$ please go ba!k to X abo(e and !ontinue.

OF. पLचपLLचक#पज ; &# pa;!apa;!ikāp,jāZ

6a;!apa;!in means "(e#old. This part o# na(ā(ara5a p,jā !ontains

some important mantras o# Per assistants.

This !an be eplained as "(e#old p,jā. Vi(e thrones are to be

!ontemplated one abo(e the other o(er 9indu. The "rst one just abo(e

the 9indu is to be !ontemplated. These "(e thrones or pī7ha-s

represent "(e stages o# samādhi. 4a!h pī7ha is presided o(er by one

primary Śakti in the #orm 'alitāmbikā and #our other %akti-s in the

#our !ardinal (āyuko5a Iorth Nest&$ ī%āna Iorth 4ast&$ )gni South

4ast& and nairti South Nest&. 4a!h o# these pī7ha-s are known by

these names beginning #rom the lowest one$ pa;!alak8mya[

पLचलF>य/& pa;!ako%āmbā[ पLचक,श#>ब# &$ pa;!akalpalatā[

पLचक9पलत#/&$ pa;!akāmadughā[ पLचक#मदघ % &#/& and pa;!aratnāmbā[

पLचरGन#>ब#/& respe!ti(ely. There are "(e %akti-s in ea!h pī7ha and

O?

there are "(e pī7ha-s and thus we ha(e to worship twenty "(e %akti-spa;!apa;!ikāp,jā.



These "(e pī7ha-s are to be (isualied with bigger throne at the

bottom and the smallest throne at the top. This is based on the #a!t

that the lowest pī7ha is the grossest and the top most pī7ha is the

subtlest. 0n #a!t$ this !an be said as the subtlest be!ause$ in this pī7ha$

the aspirant be!omes one with Per. These pī7ha-s represent "(e

stages o# samādhi beyond sa(ikalpa stage. Sa(ikalpa is the stage o#

samādhi where duality still persists. Soon a#ter per#orming

na(ā(ara5a p,jā$ one is supposed to !ontemplate Per to ultimately

be!ome one with Per. Contemplation attains per#e!tion in su!!essi(e

stages$ whi!h are represented by these "(e pī7ha-s. 0n the "#th pī7ha$

the one who per#ormed na(ā(ara5a p,jā with per#e!tion and de(otion

be!omes one with Per. The "(e stages o# samādhi are sāmya state

o# e2uilibrium&$ laya absorption&$ (inā%a destru!tion or remo(al&$

atyantābhā(a absolute non-eisten!e& and aikya oneness with Per&.

There are two dierent (ersions in doing pa;!apa;!ikāp,jā. 1ne is

to merely !ontemplate on this aspe!t o# be!oming one with Per.

)nother is doing both p,janaE and tarpa5aE. 9oth are a!!eptable$ as

'alitāmbikā alone pre(ails in the #orm o# "(e 3e(i-s in the middle o#

ea!h pī7ha. This is e(ident #rom the #a!t that m,lamantra is pre"ed

to the mantra #or the p,jā done in the 9indu. Se!ondly$ no p,jā or

tarpa5a !an be done in the 9indu$ e!ept #or 'alitāmbikā. Powe(er$

as this is related to the dierent stages o# samādhi$ it would be ideal

to !ontemplate Per.

0n the #ollowing mantras$ numeri!al indi!ate the #ollowing.

* \ Middle always pre"ed with m,lamantra and Śrī :idyā and

represents 'alitāmbikā&L - (āyuko5a Iorth Nest&L O - ī%āna Iorth

4ast&L - agni South 4ast&L X - nairti South Nest&. These numeri!al

are indi!ated in the diagram below. Those who per#orm both p,jā and tarpa5a should use spptn and those



who wish to !ontemplate Per should use nama[ नम/&. Certain

O?O

mantras are gi(en in abbre(iated #orms without losing the essen!e o#

the mantras.

0M)D4 O

i& 6a;!alak8mya[ पLचलF>य/ bottom most&

*. - m,laE - श"&5पवQ#लF>य>ब# spptn नम/W

- m,laE - %rī(idyālak8myambā spptn nama[

. - श"&5) ल!FमलF>य>ब# spptn नम/ 6

%rīE lak8milak8myambā spptn नम/ 6

O. - ' श"&5) ! " र) श"&5) कमल. कमल#लय. प" र5द प" र5द श"&5) ! " र) श"&5) ' श"&5

म!#लF>यC नम/W म!#लF>य>ब# spptn नम/ 6

- om %rīE hrīE %rīE kamale kamalālaye prasīda prasīda %rīE

hrīE %rīE om %rī mahālak8myai nama[ mahālak8myambā spptn

नम/ 6

. - श"&5) ! " र) 2लर) त" रGश2तलF>य>ब# spptn नम/ 6

- %rīE hrīE klīE tri%aktilak8myambā spptn नम/ 6

X. - श"&5) !कल! " र) श"&5) व##" #UयलF>य>ब# spptn नम/ 6

- %rīE sahakalahrīE %rīE sar(asāmrājyalak8myambā spptn नम/

6

ii& 6a;!ako%āmbā[ पLचक,श#" ब# Z Se!ond #rom the base&

O?

*. \ मल ; &)- श"&5पवQ#क,श#>ब# spptn नम/ 6

- m,laE - %rī(idyāko%āmbā spptn नम/ 6

. - ' ! " र) !),!) 0व#!#W पर)Uय,तत/क,श#>ब# spptn नम/ 6

- om hrīE haEsasohaE s(āhā paraEjyoti[ko%āmbā spptn नम/

6

O. - ' !)/ परतन1कल#क,श#>ब# spptn नम/ 6 - om haEsa[ parani8kalāko%āmbā spptn नम/ 6



. - !)/ -जप#क,ष#>ब# spptn नम/ 6

- haEsa[ ajapāko8āmbā spptn नम/ 6

X. - -) to 4)all the X* letters& म#तक 8 &#क,श#>ब# spptn नम/ 6

- aE to k8aE all the X* letters& mātkāko%āmbā spptn नम/ 6

iii& 6a;!akalpalatā[ पLचक9पलत#/ third #rom the base&

*. - म ; ल) \ श"&5पवQ#क9पल#त#>ब# spptn नम/ 6

- m,laE - %rī(idyākalpalātāmbā spptn नम/ 6

. - ! " र) 2लर) () Hल ; ) 0त" र5) पLचक#म.Bवरर Gवररत#क9पलत#>ब# spptn नम/6

- hrīE klīE aiE bl,E strīE pa;!akāme%(arī t(aritākalpalatāmbā

spptn नम/ 6

O. - ' ! " र) ! "&#) !कल! " र) ' र0वGयCनम/ !" र f प#ररज#तBव. ररक9पलत#>ब#

spptn नम/ 6

- om hrīE hrāE hasakalahrīE om saras(atyai nama[ hasraiE

pārijāte%(arīkalpalatāmbā spptn नम/ 6

. - श"&5) ! " र) 2लर) () 2लर) &/ क % म#रर त" रGपट % #क9पलत#>ब# spptn नम/ 6

- %rīE hrīE klīE aiE klīE sau[ kumārī tripu7ākalpalatāmbā spptn

नम/ 6

O?X

X. - र#) रर) कलर) Hल ; ) / पLचब#ण.Bवररक9पलत#>ब# spptn नम/ 6

- drāE drīE kalīE bl,E sa[ pa;!abā5e%(arīkalpalatāmbā spptn

नम/ 6

i(& 6a;!akāmadughā[ पLचक#मदघ % &#/ #ourth #rom the base&.

*. \ मल ; &)\ श"&5 पवQ#क#मदघ % &#>ब# spptn नम/ 6

- m,laE - %rī (idyākāmadughāmbā spptn नम/ 6

. - ' ! " र) !)/ ज % ) Lज5वतन ज5व) प" र#णग" र!Dद "थ0थ) क % र क % र 0व#!#6

-मत 8 प5ठ.Bवरर क#मदघ % &#>ब# spptn नम/ 6

- om hrīE haEsa[ juE sa;jī(ani jī(aE prā5agranthisthaE kuru

kuru s(āhā amtapī7he%(arī kāmadughāmbā spptn नम/ 6 O. - () वद वद व#*व#!दतन ! " 0S" र f 2लर) !2लDद " न.2ल.!दतन 2ल.दय म!#4,भ) क % र



क % र ! " 0S0क"&" र) &/ ' म,4) क % र क % र ! " 0S" र &/ %ध#क % &#मदघ % &#>ब# spptn नम/ 6

- aiE (ada (ada (āg(ādini hsraiE klīE klinne kledini kledaya

mahāk8obhaE kuru kuru hsklrīE sau[ om mok8aE kuru kuru hsrau[

sudhāsukāmadughāmbā spptn नम/ 6

. - () Hल ; ) झ" र+ ज % ) / -मत 8 &. -मत 8 &,द " भव. -मत 8 Bव. रर -मत 8 वपषख#ण -मत 8 &)

" र#वय " र#वय 0व#!#W -मत 8 Bव. ररक#मदघ% &#>ब# spptn नम/ 6

- aiE bl,E jhrauE juE sa[ amte amtodbha(e amte%(ari

amta(ar8i5i amtaE srā(aya srā(aya s(āhā

amte%(arīkāmadughāmbā spptn नम/ 6

X. - ' ! " र) श"&5) 2लर) ' नम, भगवतत म#!.Bवरर -Dद " नपण ; &. मम#लभलपषतमDद " न)

द.!! 0व#!#W -Dद " नपण ; &##क#मदघ % &#>ब# spptn नम/ 6

- om hrīE %rīE klīE om namo bhaga(ati māhe%(ari annap,r5e

mamābhila8itamannaE dehi s(āhā annap,r5ākāmadughāmbā spptn

नम/ 6

O?=

(& 6a;!aratnāmbā[ पLचरGन#" ब#/ top most&

*. - म ; ल) श"&5पवQ#रGन#>ब# spptn नम/ 6

- m,laE %rī(idyāratnāmbā spptn नम/ 6

. - Uझ" र5) म!#चDद " ड. त.ज/ ङकपष#खण क#लमDद "थ#न. !/ ल<लFम5रGन#>ब#

spptn नम/ 6

- jjhrīE mahā!an>e teja[ sa]akar8i5i kālamanthāne ha[

siddhalak8mīratnāmbā spptn नम/ 6

O. - () ! " र) श"&5) () 2लर) &/ ' नम, भगवतत श"&5र#जम#तङ " 2क5Bवरर

वज# नमन,!रर वम# &% खरLजतन 2लर) ! " र) श"&5) वर# &#जवशङ " 2करर

व0त" र# &5प$षवशङ " 2करर वद# 1ट % मग 8 वशङ " 2करर व#Gववशङकरर व#ल,कवशङ " 2करर

त"&C ल,2य) म. वशम#नय 0व#!# &/ 2लर) () श"&5) ! " र) () श"&5र#जम#तङ " 2ग5शरररGन#>ब#

spptn नम/ 6

- aiE hrīE %rīE aiE klīE sau[ om namo bhaga(ati%rīrājamāta]kī%(arī sar(ajanamanohari sar(amukhara;jani klīE hrīE



%rīE sar(arāja(a%a]kari sar(astrīpuru8a(a%a]kari

sar(adu87amga(a%a]kari sar(asat(a(a%a]akari sar(aloka(a%a]kari

trailokyaE me (a%amānaya s(āhā sau[ klīE aiE %rīE hrīE aiE

%rīrājamāta]gī%arīratnāmbā spptn नम/ 6

. - श"&5) ! " र) श"&5) भ % वनBव. रररGन#>ब# spptn नम/ 6

- %rīE hrīE %rīE bhu(ane%(arīratnāmbā spptn नम/ 6

X. - () *ल+ () नम, भगवतत व#त#ल#ल व#त##लल व#र#!! व#र#!! वर#!म % खख वर#!म % खख

-DI. -!DIतन नम/ रDI. र!DIतन नम/ ज>ब. ज!>भतन नम/ म,!. म,!!तन नम/

0त>भ. 0त!>भतन नम/ वद# 1ट % प" रद1ट % #न#) व.ष#) वव# &#!2च3 च4म % खगतत!जव##0G>भन) &% #

क % र क % र श5घ" र) वBय) () *ल+ () ठ/ ठ/ ठ/ ठ/ ! % ) फट " 0व#!#W व#र#!ररGन#>ब# spptn

नम/ 6

- aiE glauE aiE namo bhaga(ati (ārtāli (ārtāli (ārāhi (ārāhi

(arāhamukhi (arāhamukhi andhe andhini nama[ rundhe rundhini

O?F

nama[ jambe jambhini nama[ mohe mohini nama[ stambhe

stambhini nama[ sar(adu87apradu87ānāE sar(e8āE sar(a(āk!itta

!ak8urmukhagatijih(āstmbhanaE kuru kuru %īghraE (a%yaE aiE

glauE aiE 7ha[ 7ha[ 7ha[ 7ha[ huE pha7 s(āhā (ārāhīratnāmbā spptn

नम/ 6

OA. षड " दश" V&#[Q#6 8a>dar%na(idyā

There are si types o# dar%ana-s. 3ar%ana re#ers to philosophi!al

do!trines$ understanding and per!ei(ing 9rahman through (arious

methods. 3ar%ana literally means (ision and nature o# realityR.

Though 9rahman is 1ne$ paths to realie Pim are dierent.

Contetually$ 9rahman here re#ers to 6arā%akti. ) parti!ular path is

!hosen through lineages and sudden spiritual impetus. 0t is like

approa!hing a parti!ular destination through dierent routes. Si

religiousspiritual paths dis!ussed below lead to the realiation o#Cit%akti Supreme Cons!iousness o# Śi(a& \ 9audha 9uddhism&$



:aidika :edas&$ Saura worshipping the sun&$ :ai85a(a

worshipping :i85u&$ Śai(a worshipping Śi(a& and Śākta worship

o# Śakti&. 0t is important to note that Śri Cakra na(ā(ara5a p,jā

en!ompasses all these si dar%ana-s and this is !on(eyed through

8a>dar%na(idyā$ whi!h is per#ormed here to make worshipers

understand that all types o# worship lead to 9rahman and that they

should not undermine or dis!riminate one path or the other.

This part !ontains si mantras and both p,jā and tarpa5a are to be

done at the 9indu.

*. - त#र. त % 3#र. त$. 0व#!#W त#र#द.वत#धध<पत ब <&दश#न spptn

- tāre tuttāre ture s(āhā tārāde(atādhi87hita bauddhadar%ana

spptn

. - ग#यत"&5W पर,रज. #वद,म &"W ब" रAद.वत#धध<पत वC!दकदश#न spptn

- gāyatrī parorajase sā(adom brahmade(atādhi87hita

(aidikadar%ana spptn

O?A

i# parorajase sā(adom is added to Dāyatrī mantra at the end$ it

be!omes Turya Dāyatrī mantra. 1ne re!itation o# 6a;!ada%ī mantra

is e2ui(alent to three re!itations o# Turya Dāyatrī mantra. Denerally

it is said that no mantra should be re!ited beyond the number o#

!ounts o# Dāyatrī mantra. 9ased on the abo(e prin!iple$ this rule does

not apply to 6a;!ada%ī and ^o>a%ī mantras.

O. - ' ! " र) नम/लशव#यW ररद.वत#धध<पत शCवदश#न spptn

- om hrīE nama[%i(āya rudrade(atādhi87hita %ai(adar%ana spptn

. - ' ! " र) घख 8 ण0 ; य# J!दGय,मW&" ; यद# &. वत#धध<पत रदशन# spptn

- om hrīE gh5iss,rya ādityom s,ryade(atādhi87hita

sauradar%ana spptn X. - ' नम, न#र#यण#यW पव1ण % द.वत#धध<पत वष"&C णवदश#न spptn



- om namo nārāya5āya (i85ude(atādhi87hita (ai85a(adar%ana

spptn

=. - ' श"&5) ! " र) श"&5) भ % वन.Bवररद.वत#धध<पत श#तदश#न spptn

- om %rīE hrīE %rīE bhu(ane%(arīde(atādhi87hita %āktadar%ana

spptn

OQ. षड#ध#रपज ; &# 8a>ādhārap,jāZ

^a>ādhāra means si psy!hi! !hakras o# human body beginning #rom

m,lādhāra to āj;ā !hakras. 4a!h o# these !hakras are presided o(er

by si yoginī-s. These si yoginī-s are !ompared as #ollows.

* M,lādhāra Da5e%a Sākini

s(ādhi87hāna 9rahmā Dod o#

O ma5ip,raka :i85u Dod o#

ākini

!reation&

'ākini

sustenan!e&

anāhata <udra Dod o#

X :i%uddhi Wī(ātman indi(idual

= Kj;ā 6aramātman 9rahman& Pākini

O?Q

destru!tion& or Sadā%i(a

#or absorption&

soul&

<ākini

zākini

This is to make us understand that all these #orms o# 3i(inity

represent only 6arā%akti. 0n other words$ She only mani#ests in the

#orms o# dierent gods. She alone is māyā and when the time is ripe$She remo(es the (eil o# māyā and re(eals the Sel#. This p,jā stresses



that 9rahman !ontetually it is 6arā%akti& alone pre(ails in (arious

#orms o# gods. nowledge o# non-dualism )d(aita& is being

imparted to the aspirants who are blessed to oer p,jā and tarpa5a at

the 9indu 'alitā Sahasranāma Q?X$ bainda(āsanā and 'alitā

Sahasranāma QF$ bindutarpa5asantu87ā.

This part also !ontains si mantras and both p,jā and tarpa5a are to

be done at the 9indu.

*. - #) !)/ म ; ल#ध#र#!<!#नद.वत#यC #ककन5!!त गणन#थ0व7पपEयC नम/W

गणन#थ0व7पपDद " Eय>ब# spptn

- sāE haEsa[ m,lādhārāehi87hānade(atāyai sākinīsahita

ga5anāthas(ar,pi5yai nama[ ga5anāthas(ar,pin5yambā spptn

. - क#) ,!) 0वध<ध#नध<ध#नद.वत#यC क#ककन5!!त ब" रA0व7पपEयC नम/W

ब" रA0व7पपEय>ब# spptn

- kāE sohaE s(adhi87hānahi87hānade(atāyai kākinīsahita

brahmas(ar,pi5yai nama[ brahmas(ar,pi5yambā spptn

O. - ल#) !)0,!) मखणप7क#ध<ध#नद.वत#यC ल#ककन5!!तपव1ण % 0व7पपEयC

नम/W पव1ण % 0व7पपEय>ब# spptn

O*?

- lāE haEsassohaE ma5ip,rakādhi87hānade(atāyai

lākinīsahita(i85us(ar,pi5yai nama[ (i85us(ar,pi5yambā spptn

. - र#) !)लशBव0,!) -न#!त#ध<ध#नद.वत#यC र#ककण5!!त

द#लशव0व7पपEयC नम/W द#लशव0व7पपEय>ब# spptn

- rāE haEsa%i%(assohaE anāhatādhi87hānade(atāyai

rāki5īsahita sadā%i(as(ar,pi5yai nama[ sadā%i(as(ar,pi5yambā

spptn

X. - ड#) ,!) !)लशशव/ पवश % द "&य#ध<ध#नद.वत#यC ड#ककन5!!तज5व.Bवर

0व7पपEयC नम/W ज5व.Bवर0व7पपEय>ब# spptn

- >āE sohaE haEsa%i%a(a[ (i%uddhyādhi87hānade(atāyai>ākinīsahitajī(e%(ara s(ar,pi5yai nama[ jī(e%(aras(ar,pi5yambā



spptn

=. - !#) !)लशBव0,!) ,!) !)लशलशव/ JN#ध<ध#नद.वत#यC !#ककन5!!त

परम#Gम0व7पपEयC नम/W परम#Gम0व7पपEय>ब# spptn

- hāE haEsa%i%(assohaE sohaE haEsa%i%i(a[

āj;ādhi87hānade(atāyai hākinīsahita paramātmas(ar,pi5yai nama[

paramātmas(ar,pi5yambā spptn

?. J" न#यमद " 1टपज ; &# āmnāyasama87ip,jāZ

Sa!red traditions or do!trines are known as āmnāya-s and they are the

paths to liberation. The signi"!ant aspe!t o# āmnāya-s is that they are

!ommuni!ated only through words. This means that āmnāya-s should

be known only through a Duru. Commonly known āmnāya-s are "(e$

!orresponding to the "(e #a!es o# Śi(a$ #our #a!es #a!ing the #our

!ardinals 4ast$ South$ Nest and Iorth& and one #a!e #a!ing upwards.

Pis #a!e #a!ing east represents 6,r(āmnāyaL south represents

3ak8i5āmnāyaL west represents 6a%!imāmnāya and north represents

Uttarāmnāya. These are Pis #our #a!es #a!ing #our !ardinal dire!tions.

Pis "#th #a!e is #a!ing upwards ākā%a& and this is known as

frdh(āmnāya. There is one more āmnāya by name %āmnāya$ whi!h

is not !ommonly known. This #a!e o# Śi(a looks down. Some tets

O**

!all sith āmnāya as )nuttarāmnāya. )nuttara means the Pighest$

re#erring to 6arama%i(a$ who is beyond normal human

!omprehension. Nith re#eren!e to Śrī :idyā$ those who are initiated

into 6a;!da%ī mantra use only #our āmnāya-s and those who are

initiated into ^o>a%ī use si āmnāya-s$ the additional two being

Uttarāmnāya and )nuttarāmnāya. 6,r(āmnāya represents !reation. 0t

also re(eals the path o# mantra by whi!h Pe !an be attained.

3ak8i5āmnāya represents sustenan!e and represents the path o#de(otion$ by whi!h Pe !an be attained. 6a%!imāmnāya represents



destru!tion destru!tion should be taken to mean destru!tion o#

dualities$ whi!h alone !an lead to realiation& and represents 'aw o#

arma$ by whi!h Pe !an be attained. Uttarāmnāya represents Pis

Dra!e anugraha& and represents the path o# pure knowledge$ by

whi!h Pe !an be attained. frdh(āmnāya symbolies Pis #a!e #a!ing

upwards$ whi!h represents Śi(a Pimsel# in Pis )bsolute #orm. This

is the dire!t #orm o# Śi(a. This āmnāya is !onsidered to be highly

se!reti(e in nature$ as it re(eals the true #orm o# Śi(a. 0n ea!h o# these

#our #a!es$ Pe re(eals a group o# goddesses. Śi(a !an be realied by

worshipping them and re!iting their mantras. These goddesses$ when

worshipped properly re(eal Śi(a and Śakti.

There is another interpretation #or āmnāya-s. Vour āmnāya-s

representing #our !ardinals are des!ribed as #our :edas.

frdh(āmnāya represents Upani8ad-s and )nuttarāmnāya represents

the essen!e o# Upani8ad-s ahaE brahmāsmi 0 am 9rahman&. 0t is

also said that these si āmnāya-s en!ompass all the mantras

F?$???$??? mantras se(en !rores in number&. Nhate(er mantra one

pra!ti!es$ it ultimately leads to 6arā%akti alone.

6urport o# āmnāyasama87ip,jā is to !on(ey that She alone pre(ails

e(erywhere$ in the #orm o# :edas$ Upani8ad-s$ 9rahma tatt(a$

mantras$ et!. Ultimately$ this worship emphasises Per 1mnipresen!e.

Mantras #or all the si āmnāya-s are gi(en here. Those who are

initiated into pa;!ada%ī or saubhāgyapa;!ada%ī should use only the

"rst #our mantras. Vor those who are initiated into any type o# 8o>a%ī

should use all the si mantras. There are two (erses under ea!h

O*

āmnāya-s. The "rst (erse is regarding the āmnāya de(ata and the

se!ond (erse is about other de(ata-s belonging to that āmnāya.*. 6,r(āmnāyaZ



i& - ! " 0S" र f ! " 0S0क"&" र) ! " 0S" र &/ - पव ; &##>न#यमय पवQ.BवयDद "&% # म,!दन5 द.Oय>ब# spptn

- hsraiE hsklrīE hsrau[ - p,r(āmnāyasamaya

(idye%(aryunmodinī de(yambā spptn

ii& \ म ; ल) - ग$Gय गणपततप5ठGय !!त#यC <श % पवQ#!द मय पवQ.Bवरर

पयDद "&# त चत%पवम"&# शतत !" रद.वत# परर.पवत#यC क#मधगररप5ठ!0थत#यC

पव ; &##>न#य!>1ट7पपEयCश"&5म!#त" रGप$Dद "&% दयCनम/W श"&5म!#त" रGप$Dद "&% दरर spptn

- m,laE - gurutraya ga5apatipī7hatraya sahitāyai %uddha(idyādi

samaya (idye%(arī paryanta !atur(im%ati sahasrade(atā parise(itāyai

kāmagiripī7hasthitāyai p,r(āmnāyasam87ir,pi5yai

%rīmahātripurasundaryai nama[ %rīmahātripurasundarī spptn

म ; ल m,la &) E means initiated mantras su!h as 6a;!ada%ī or ^o>a%ī&

. 3ak8i5āmnāyaZ

i& - ' ! " र) () !2लDद " न.!2लDद " नमदरव.क % ल.! " 0S &/ द44ण#>न#यमय पवQ.Bवरर भ,धगन5

द.Oय>ब# spptn

om hrīE aiE klinne klinnamadadra(e kule hsau[

dak8i5āmnāyasamaya (idye%(arī bhoginī de(yambā spptn

ii& \ मल ; &) - भCरव#1टक नवल< घ वट % कGय पदयग% !!त#यC भ#!*^वध#!द

मयपवQ.Bवरर पय#Dद " त त" रG!" रद.वत# परर.पवत#यC प ; णध#गररप5ठ#!0थत#यC द44ण#>न#य

मप1ट7पपEयCश"&5म!#त" रGप$Dद "&% दयCनम/W श"&5म!#त" रGप$Dद "&% दरर spptn

- m,laE - bhaira(ā87aka na(asiddhaugha (a7ukatraya padayuga

sahitāyai saubhāgy(idhādi samaya(idye%(arī paryanta

trisahasrade(atā parise(itāyai p,r5agiripī7hāsthitāyai dak8i5āmnāya

O*O

sama87ir,pi5yai %rīmahātripurasundaryai nama[

%rīmahātripurasundarī spptn

O. 6a%!imāmnāyaZ

i& - ! " 0S" र f ! " 0S" र5) ! " 0S" र+ ! " 0S"&" रT भगवGय>ब. !4मलवरय ; ) ! " 0S"&" रT -घ,रम % खख छ " र) छ " रर) ककखण ककखण पव@च. !" रC / ! " 0S"&" रT ! " 0S" र &/ प!Bचम#>न#य मय पवQ.Bवरर क % !Lचक#द.Oय>ब#



spptn

- hsraiE hsrīE hsrauE hskhphreE bhaga(atyambe

hasak8amala(aray,E hskhphreE aghoramukhi !hraE !hrīE ki5i ki5i

(i!!e hsrau[ hskhphreE hsrau[ pa%!imāmnāya samaya (idye%(arī

ku;!ikāde(yambā spptn

ii& - म ; ल) - दशदत ; त मEडलGय दशव5र चत%/षप1टल<न#थ !!त#यC ल,प#म%र#धध

मयपवQ.Bवरर पय#Dद " त <!!" रद.वत# परर.पवत#यC ज#लDIरप5ठ!0थत#यC प!Bचम#>न#य

मप1टरपपEयCश"&5म!#त" रGप%र % DPयCनम/W श"&5म!#त" रGप$Dद "&% दरर spptn

m,laE - da%ad,ti ma5>alatraya da%a(īra !atu[8a87isiddhanātha

sahitāyai lopāmudrādhi samaya(idye%(arī paryanta d(isahasrade(atā

parise(itāyai jālandharapī7hasthitāyai pa%!imāmnāya

sama87irupi5yai %rīmahātripurasundaryai nama[


. UttarāmnāyaZ

i& - ! " 0S"&" रT म!#चEडय,ग5Bवरर क#ललक. फट "W :3र#>न#य मय पवQ.Bवरर

क#ललक#द.Oय>ब# spptn

- hskhphreE mahā!a5>ayogī%(ari kālike pha7 uttarāmnāya

samaya (idye%(arī kālikāde(yambā spptn

ii& \ मल ; &) - नवम$# पLचव5र#वलर !!त#यC तय##>ब#!द मय पवQ.Bवरर पय#Dद " त &%

<!!" रद.वत# परर.पवत#यC Yडk#नप5ठ लत#यC :3र#>न#य !>1ट 7पपEयC

श"&5म!#त" रGप$Dद "&% दयCनम/W श"&5म!#त" रGप%र % DPरर spptn

O*

- m,laE na(amudrā pa;!a(īrā(alī sahitāyai turyāmbādi samaya

(idye%(arī paryanta d(isahasrade(atā parise(itāyai o>yānapī7ha

sitāyai uttarāmnāya sam87i r,pi5yai %rīmahātripurasundaryai nama[


The #ollowing two āmnāya-s are meant only #or ^o>a%ī upāsakas

X. frdh(āmnāyaZi& - मखपरयघच &" म!!चनडयङ " 2गशफर d" व##>न#य मयपवQ.Bवय#>ब# spptn



- makhaparayagha! mahi!ana>aya]ga%aphara ,rdh(āmnāya

samaya(idye%(aryambā spptn

ii& - मल ; &) - श"&5मDद " म#ललतनमDद " त" र#ज ग % रमEडल !!त#यC पर#>ब#!द मय पवQ.Bवरर

पय#Dद " त#श5तत !" रद.वत# परर.पवत#यC श#>भवप5ठ!0थत#यC d" व##>न#य मप1ट7पपDQC

श"&5म!#त" रGप % &% Dद "&# दयCनम/W श"&5म!#त" रGप % &% Dद "&# दरर पर#भट " टररक# spptn

- m,laE - %rīmanmālinimantrarāja guruma5>ala sahitāyai

parāmbādi samaya (idye%(arī paryantā%īti sahasrade(atā

parise(itāyai %āmbha(apī7hasthitāyai ,rdh(āmnāya sama87ir,pinyai

%rīmahātripursundaryai nama[ %rīmahātripursundarī parābha77arikā

spptn

=. )nuttarāmnāyaZ

i& - भगवतत पव@च. म!#म#य. म#तङ " 2धगतन Hल ; ) -न3 % रव#*व#!दतन ! " 0S"&" रT ! " 0S"&" रT

! " 0S" र &/W -न3 % रश#ङ " 2कयम"&# ब# spptn

- bhaga(ati (i!!e mahāmāye māta]gini bl,E anuttara(āg(ādini

hskhphreE hskhphreE hsrau[ anuttara%ā]karyambā spptn

ii& - म ; ल) पररप ; ण##नDPन#थ#!द नवन#थ !!त#यC चत % द#शमल % पवQ#!द

श"&5पत ; तप#वQ#Dद " त#नDद " त द.वत#परर.पवत#यC-न % 3र#>न#य मप1ट7पपEयCश"&5म!#त" रGप$Dद "&% दयC

नम/W श"&5म!#त" रGप%र%DPरर पर#भट " ट#ररक# spptn

O*X

- m,laE parip,r5ānandanāthādi na(anātha sahitāyai

!aturda%amula(idyādi %rīp,rti(idyāntānanta de(atāparise(itāyai

anuttarāmnāya sama87ir,pi5yai %rīmahātripurasundaryai nama[

%rīmahātripurasundarī parābha77ārikā spptn

*. -च#नम &"ar!anamZ

There are three mini (ersions o# ar!ana gi(en here. )r!ana means

praise. )r!ana !omprises o# dierent names and at the end o# ea!h

name nāma& Gowers are oered. There is no tarpa5a here. These

three ar!ana-s are per#ormed #or 3a5>anāthā :ārāhi&$ Mantri5īŚyāmalā& and 'alitāmbikā respe!ti(ely.



*. 3a5>anāthā nāmār!anaEZ

There are twel(e nāma-s #or 3a5>anāthā a(ailable in 'alitā

Māhātmyā se!tion o# 9rahmā5>a 6urā5a. Payagrī(a says to )gastya$

+'isten to these twel(e names o# 3a5>anāthā on hearing whi!h$ she

will be!ome pleased. 0# a person re!ites these twel(e names with

de(otion$ he will ne(er ha(e any miseries in his li#e./

Vollowing are the twel(e names. 4a!h o# these twel(e nāma-s are to

be pre"ed with om - aiE - glauE ' \ ()- *ल+ & and at the end nama[

नम/& is to be added.

*. om - aiE - glauE pa;!amyai nama[ ' \ () \ *ल+ पLच>यC नम/W

. da5>anāthāyai W दEडन#थ#यCW O. sa]ketāyai W ङ " 2क. त#यCW

. Samaye%(aryai W मय.BवयCW X. samayasa]ketāyai

=. (ārāhyai व#र#mCW F. potri5yai प,त" रGEयCW

A. %i(āyai लशव#यCW Q. (ārtālyai व#त##9यCW

*?. mahāsenāyai म!#.न#यCW **. āj;ā!akre%(aryai

*. arighnyai -ररMDQC6

मयङ " 2क. त#यCW

JN#चक"र. BवयCW

O*=

. Mantri5ī nāmār!anaEZ

There are siteen nāma-s #or Mantri5ī a(ailable in 'alitā Māhātmyā

se!tion o# 9rahmā5>a 6urā5a. Payagrī(a says to )gastya$ +Dods and

goddesses praised Mantri5ī by means o# these siteen names. 0# a

person worships Mantri5ī 3e(i with these siteen names$ he will

!on2uer the three worlds./

Vollowing are the siteen nāma-s$ whi!h are to pre"ed with pra5a(a

and 9ālā - om - aiE - klīE - sau[ ' - () - 2लर) \ &/& and at the end

nama[ नम/& is to be added.*. om - aiE - klīE - sau[ - sa]gītayoginyai nama[ ' - () - 2लर)



\ &/ - ङ " 2ग5तय,धगDQC नम/W

. %yāmāyai Bय#म#यCW O. %yāmalāyai Bय#मल#यCW

. mantranāyikāyai

मDद " Gन#तयक#यCW

=. sa!i(e%ānyai धचव.श#DQCW F. pradhāne%yai प" रध#न.BयCW

A. %ukapriyāyai श%कपप"रय#यW&C Q. (ī5ā(atyai व5ण#वGयCW

*?. (ai5ikyai वCखण2यCW **. mudri5yai म % !रEयW&C

*. priyakapriyāyai

पप" रयकपप" रय#यCW

*. kadambe%yai कद>ब.BयCW *X. kadamba(ana(āsinyai

*=. sadāmadāyai द#मद#यCW

O. 'alitāmbikā nāmār!anaEZ

There are twenty "(e nāma-s #or 'alitāmbikā a(ailable in 'alitā

Māhātmyā se!tion o# 9rahmā5>a 6urā5a. Payagrī(a says to )gastya

that these twenty "(e nāma-s were used by gods and goddesses in

praising Per during war. Payagrī(a says that these nāma-s are like

twenty "(e pre!ious gems and are !apable o# subduing all the sins o#

a person.

X. mantri5yai म!Dद " GEयCW

*O. nīpapriyāyai न5पपप"रय#यCW

कद>बवनव#लDQCW

O*F

Vollowing are the twenty "(e nāma-s$ whi!h are to be pre"ed with

pra5a(a and tritāri aiE - hrīE - %rīE () - ! " र) \ श"&5)& and at the end nama[

नम/& is to be added.

*. om - aiE - hrīE - %rīE siEhāsane%yai nama[ ' - () - ! " र) \ श"&5)

ल &) !#न.BयC नम/W

. lalitāyai लललत#यCW O. mahārāj;yai म!#र#NयCW. (arā]ku%āyai वर#ङ " 2क % श#यCW X. !āpinyai च#पपDQCW



=. tripurāyai त" रGप$#यW&C F. mahātripurasundaryai

A. sundaryai W Dद "&% दयC Q. !akranāthāyai चक"रन#थ#यCW

*?. samrāj;yai "&#NयCW **. !akri5yai चकक"रEयCW

*. !akre%(aryai चक"र. BवयCW *O. mahāde(yai म!#द.OयCW

*. kāme%yai क#म.BयCW *X. parame%(aryai परम.BवयCW

*=. kāmarājapriyāyai

क#मर#जपप"रय#यCW

*A. !akra(artinyai चक"रवतत#DQCW *Q. mahā(idyāyai म!#पवQ#यCW

?. %i(āna]ga(allabhāyai

लशव#नङ " 2गव9लभ#यCW

. kulanāthāyai क % लन#थ#यCW O. āmnāyanāthāyai

. sar(āmnāyani(āsinyai

व##>न#यतनव#लDQCW

म!#त" रGप%र % DPयW&C

*F. kāmako7ikāyai

क#मक,!टक#यCW

*. sar(apā7alāyai व#प#टल#यCW

J>न#यन#थ#यCW

X. %]gāranāyikāyai

श 8 ङ " 2ग#रन#तयक#यCW

Those who ha(e time !an do 'alitā Sahasranāma and 'alitā Tri%atī

ar!ana here. 0# Gowers are not a(ailable$ ar!ana !an be done with

kumkum. 0nstead o# ar!ana$ pārāya5a !an also be done. 0t is

important that a#ter 'alitā Tri%atī no #urther ar!ane or pārāya5a should

be done. )#ter 'alitā Tri%atī we should pro!eed with dh,pa$ dīpa$ et!.

O*A

. ध ; प/ dh,pa[Z

3h,pa is subtly eplained. 0n the "re$ when aromati! powder isadded$ #ragrant #umes !ome up. Vire is eplained as 9rahman$



aromati! powder is eplained as oblations o# our karmendriya-s and

j;ānendriya-sL when atta!hment to the material world is annihilated$

then the #ragran!e o# the Sel# is re(ealed.&

)roma o# dh,pa should not be strong and should not be shown at Per

#a!e. Nhile oering dh,pa$ dh,papātra should be kept away #rom

Meru Śri Cakra and Per idol as they are li(e due to proper and

de(oted per#orman!e o# na(ā(ara5a p,jā.

MantraZ

- ध ; रल ध ; व# धव ; Dद "&# त) ध ; व# त) य,Z0म#Dध ; वत#त त) धव ; य# &) वय) धव ; &#म# 0Gव) द.व#न#मल

!0नतम) पपप" रतम) ज % 1टतम) वक"<&तम) द.व! ; तमम! " तमल !पवध#न# &) द 8 ग % म &" !0व

म#व##लम#G0य Gव# च4 % ष# प" रष. &. म# भ.म## !>Oथ# म# Gव#!!ग % )लषम6&"

- dh,rasi dh,r(a dh,r(antaE dh,r(a taE yosmān dh,r(ati taE

dh,r(ayaE (ayaE dh,r(āmast(aE de(ānāmasi sasnitamaE

papritamaE ju87atamaE (ahnitamaE de(ah,tamamahratamasi

ha(irdhānaE dgum has(a māh(ārmitrasya t(ā !ak8u8ā pre8e mā

bhermā sam(ikhthā mā t(āhiguEsi8am

- -खखल#Eडक,!ट ब" रA#Eडन#यकक श"&5 र#जर#ज.Bवरर लललत# म!#त" रGप$ % DPरर

पर# भट " ट#ररक# म!#द. OयCनम/W ध ; पम#घ" र#पय#लम6

- akhilā5>ako7i brahmā5>anāyaki %rī rājarāje%(ari lalitā

mahātripurasundarī parā bha77ārikā mahāde(yai nama[

dh,pamāghrāpayāmi

ध ; प#नDद " तर) Jचमन5य) मपय# &#लम6 dh,pānantaraE ā!amanīyaE

samarpayāmi

take small 2uantity o# uttara5i water #rom (ardhanīkala%a and oer

in the ā!amanīya (essel&.

O*Q

O. द5प/ dīpa[Z

Three types o# dīpa-s are dis!ussed here - pa;!ahāratī dīpaE पLच!#रत5 दरप)&$ ekahāratī dīpaE `क!#रत5 दरप)& and p,r5akuEbha dīpaE प ; णक# &% ) भ



दरप)&. 4a!h o# these dīpa-s ha(e their own signi"!an!e whi!h are

eplained along with the respe!ti(e mantras. There is one more dīpa

!alled kuladīpa क % लदरप &$ whi!h !omes a#ter &) nai(edya. )#ter kuladīpa$

nīrājana is per#ormed.

)gni is elaborately worshiped in :edas. There are more number o#

(erses #or )gni$ than any other gods in :edas$ as the ee!ts o#

oblations oered in yaj;a-s are !arried by )gni to the respe!ti(e gods.

<ig :eda :0..& praises )gni thus. +1` )gni` May the mortal who

propitiates the bene#a!tor and the bounti#ul 'ord with intelligent

a!tions$ with the assistan!e o# di(ine resplendent powers !ome sa#e

through the straits o# enmity and sin./ this is a prayer to )gni and

#orms the basis #or dipārādhana-s&.

i& pa;!ahāratī dīpaEZ

This is based on Taittirīya Upani8ad 0.(ii&. The Upani8ad says that

dierent "(e #olds$ both eternal and internal are epressions o#

9rahman. Nhat matters is oneness o# these multiple "(e #olds. Nhen

a person realies this$ he is the 'ord o# uni(erse$ he be!omes one with

9rahman. )s #ar pa;!ahāratī dīpaE is !on!erned$ it re#ers to the

eisten!e o# "(e #olds su!h as loka pā]kta $ de(atā pā]kta$ bh,ta

pā]kta$ prā5a pā]kta$ indriya pā]kta$ dhātu pā]kta pā]kta means

"(e#old&$ et!. Though they eist as "(e#old$ they ultimately be!ome

one with 9rahman and this is !on(eyed through ekahāratī dīpaE$

whi!h #ollows pa;!ahāratī dīpaE.

MantraZ

- पLच ! % त, !वCन#मषC &/W त) व# `त) पLच! % तग % म &" Dद " तमW&" पLच!,तत"&. य#च4त.पर,4.णW

पर,4पप" रय# ?व !! द.व#/6

O?

- -खखल#Eडक,!ट ब" रA#Eडन#यकक श"&5 र#जर#ज.Bवरर लललत# म!#त" रGप%रDद "&% दरर पर# भट " ट#ररक# म!#द. OयC नम/W पLच!#रत5 दरप) दश#य#लमW दरपनDद " त" ) Jचमन5य) मप#य#लमW



प% 1प/&C पज ; य#लम6

- pa;!a huto ha(ai nāmai8a[ taE (ā etaE pa;!ahutagum santam

pa;!ahotetyā!ak8ate parok8e5a parok8apriyā i(a hi de(ā[


mahātripurasundarī parā bha77ārikā mahāde(yai nama[ pa;!ahāratī

dīpaE dar%ayāmi dīpanantraE ā!amanīyaE samarpayāmi pu8pai[

p,jayāmi

oer only Gowers&

ii& ekahāratī dīpaEZ

- :P5य0व ज#तव.द,ZपMन!Dद " नRतत) ममW पशग ; &% >Bच मm म#व! ज5वन) च !दश, !दशW

म#न, !!ग % )5Uज#तवद. &, ग#मBव) प%रष) जगतW&" -त" रबरद*न Jग!! धBय# म# पररप#तय6

- -खखल#Eडक,!ट ब" रA#Eडन#यकक श"&5 र#जर#ज.Bवरर लललत# म!#त" रGप%रDद "&% दरर पर#

भट " ट#ररक# म!#द. OयC नम/W`क!#रत5 दरप) दश#य#लम6 दरपनDद " त" ) Jचमन5य) मप#य#लमW

प% 1प/&C पज ; य#लम6

- uddīpyas(a jāta(edopaghnannitiE mama pa%,gum%!a mahya

mā(aha jī(anaE !a di%o di%a māno higuEsījjāta(edo gāma%(aE

puru8aE jagat abibhradagna āgahi %riyā mā paripātaya


mahātripurasundarī parā bha77ārikā mahāde(yai nama[ ekahāratī

dīpaE dar%ayāmi dīpanantraE ā!amanīyaE samarpayāmi pu8pai[

p,jayāmi

iii& p,r5akuEbha dīpaEZ

The !on!ept o# p,r5akuEbha dīpa is to !on(ey that all worldly

desires are burnt by the #uel o# non-atta!hment and with the wi!k o#

O*

de(otion. Nhen the light is lit with the #uel o# non- atta!hment and

with the wi!k o# de(otion$ the light o# knowledge dawns.

- वरC#*य तलC )पण ; &. भ2तवतत# म!D[तW&. प" रब,धपण ; &# प#त"&. त % N<त दरप) पवल,कय.त6&"



c पण ; म# द/ पण ; &#लमGद) पण ; &##Gपण ; &# म % द@यतW&.

पण ; &#0य पण ; म# &#द#य पण ; &#म.व#लश1यत.6

\ -खखल#Eडक,!ट ब" रA#Eडन#यकक श"&5 र#जर#ज.Bवरर लललत# म!#त" रGप$Dद "&% दरर पर#

भट " ट#ररक# म!#द. OयC नम/W`क!#रत5 दरप) दश#य#लम6 दरपनDद " त" ) Jचमन5य) मप#य#लमW

प ; णक# &% )बदरप) दशय# &#लमW दरपनDद " त" ) Jचमन5य) मपय# &#लमW प%1पC/ पज ; य#लम6

- (airāgya tailasaEp,r5e bhakti(arti saman(ite

prabodhap,r5a pātre tu j;apti dīpaE (ilokayet

c p,r5amada[ p,r5amitdaE p,r5āt p,r5a muda!yate

p,r5asya p,r5amādāya p,r5ame(ā%i8yate


mahātripurasundarī parā bha77ārikā mahāde(yai nama[

p,r5akuEbadīpaE dar%ayāmi dīpanantraE ā!amanīyaE

samarpayāmi pu8pai[ p,jayāmi

c This !ouplet is #rom 9hadāra5yaka Upani8ad :.i&. 0t says$ +That

the 9rahman& is in"nite and this uni(erse& is in"nite. The in"nite

pro!eeds #rom in"nite. Then$ taking the in"nitude o# the in"nite

uni(erse&$ it remains as the 0n"nite the 9rahman& alone./

. म!#नCव.Qम &"mahānai(edyamZ

This is known as mahānai(edya be!ause this is done a#ter worshiping

all the ā(ara5a de(i-s and this is oered only to 'alitāmbikā and Śi(a

in their uni"ed #orm as eplained in 'alitā Sahasranāma QQQ& %i(a-

%akati-aikya-r,pi5ī. Mahānai(edya in na(ā(ara5a p,jā is an elaborate

pro!edure. Pa(ing satis"ed with the etreme de(otion with whi!h

na(ā(ara5a p,jā was per#ormed$ both Śi(a and Śakti +appear in

O

person/ (isualiation happens in the mind o# the sādhaka& and take

the oerings. )s nai(edya is oered to Them$ there are pro!edures to

san!ti#y and !onse!rate the oered materials with mantras andmudras. )part #rom !ooked #ood$ !urd$ !o!onut$ #ruits and most



importantly (i%e8a arghya in a separate (essel with #ew ginger pie!es

#rom the (i%e8a arghya pātra& are to be oered as nai(edya.

*. 6ro!edureZ

4(en at this point o# time$ both sāmānya arghya and (i%e8a arghya

(essels should not be disturbed. There#ore$ while pla!ing the

oerings #or nai(edya$ ade2uate !are should be taken.

) s2uare is to be drawn to the le#t o# the sādhaka right side o# 3e(i&$

with water #rom sāmānya arghya using an uttara5i. )bo(e this s2uare$

pla!e a plank and sprinkle water #rom (ardhanī kala%a on the plank

and then pla!e the oerings on the plank. )#ter ha(ing pla!ed all the

oerings on the plank$ prok8a5a sprinkling& is to be done using all

the three arghya-s$ (ardhanī kala%a$ sāmānya arghya and (i%e8a

arghya.

)#ter prok8a5a$ there is a #our step pro!ess #or puri#ying and

!onse!rating the oerings. They are nirīk8a5a puri"!ation by looks&$

prok8a5a puri"!ation through sprinkling&$ mudra- pradar%ana

puri"!ation through "nger gestures& and do8anirasana eliminating

impurities arising out o# tou!hing and smelling the oerings while

preparing them&.

. MantrasZ

i& 9y re!iting m,la mantra$ look at nai(edya and tou!h all the (essels

wherein oerings are kept.

ii& Take arghya #rom sāmānya arghya pātra in the right palm and do

prok8a5a on the oerings by saying + () ! " / - aiE hra[/.

OO

iii& )gain take arghya #rom sāmānya arghya pātra in right palm and

re!ite m,la mantra se(en times by !ontinuing to hold sāmānya arghya

in the right palm. )#ter !ompleting the se(enth repetition$ doprok8a5a on the oerings by re!iting + ' ज % ) / व षट " \ om juE sa[



(au8a7 this mantra is part o# mtyu;jaya mantra&. )#ter sprinkling

arghya thus$ show !hakra mudra. 3uring this pro!ess$ abhimantrita

arghya turns into ne!tar #or longe(ity.

i(& Iow three bīja-s o# pa;!abh,ta are going to be used #or #urther

puri"!ation o# nai(edya.

a. eep the le#t palm #a!ing down and rotate !lo!kwise se(en times

o(er nai(edya by re!iting (āyju bīja य) \ yaER. This is done with

the intent o# remo(ing do8a-s$ i# any. Su!h do8a-s are dried up by

(āyju bīja.

b. <epeat the abo(e pro!ess with right hand by re!iting agni bīja र)

\ raER. 0# any do8a-s still persist$ they are remo(ed by agni bīja.

!. <e!ite amta bīja व) \ (aER and show dhenu mudra. 3uring

this pro!ess we ha(e to !ontemplate that amta ne!tar o# immortality&

is being showered on nai(edya.

(& Ne ha(e kept (i%e8a arghya in a separate (essel #or oering as

nai(edya. Iow this is to be !onse!rated. Take (i%e8a arghya #rom the

(i%e8a arghya pātra in right palm. 3o prok8a5a three times on (i%e8a

arghya kept #or nai(edya.

(i& Iow by tou!hing the (essel !ontaining (i%e8a arghya kept #or

nai(edya$ re!ite m,la mantra se(en times.

(ii& Iow tou!h all the (essels !ontaining nai(edya and re!ite the

#ollowing mantra.

O

2लर) क#मदघ % &. Jम,घ. वरद. पव@च. 0प$ 0प$ श"&5) पर श"&56&)

klīE kāmadughe āmoghe (arade (i!!e spura spura %rīE para %rīE.

(i!!e re#ers to mind and perpetual blissL %rīE re#ers to material and

spiritual wealthL para %rīE re#ers to liberation or mok8a&

)#ter this$ show dhenu mudra. )#ter this pro!edure$ all the oeringsbe!ome ne!tar and ready #or oering to Them. Iow oer pādyam$



arghyam and ā!amanīyam to Them.

(iii& Iow mentally re!ite m,la mantra three times. 6la!e the (i%e8a

arghya kept #or nai(edya in the plate where broken !o!onut to be

broken into two pie!es - nālikera ka5>ad(ayam&$ #ruits$ betel lea(es

with karp,ra(ī7ikā are kept. 9y tou!hing this plate with le#t hand$

nai(edya is to be oered to Them now$ by re!iting the #ollowing

mantra.

- म ; ल) - #ङ " 2ग#यC #यध % &#यC व#!न#यC पररव#र#यC व##!Gमक#यC

श"&5म!#त" रGप$Dद "&% दररपर#भ#ट " ट#ररक#यCनम/W नCव.Qम &" क9पय#लम नम/6

- m,laE - sā]gāyai sāyudhāyai sa(āhanāyai sapari(ārāyai

sar(ātmikāyai nama[ %rīmahātripurasundariparābhā77ārikāyai

nai(edyam kalpayāmi nama[

Iow oer Gowers on the 9indu.

i& <e!ite the #ollowing mantraZ

- !.मप#Gगत) !दOय) परम#Dद " न) % क) &8 तमW&"

पLचध# षर,प.त) ग]#ण परम.Bवरर6

शक#र#प#य#पप ; घद 8 OयLचन )यत % मW&"

पवधचत" रधच न.वCQ) ]Qम#व.दम#>य!म &"6

- hemapātragataE di(yaE paramānnaE susaEktam

pa;!adhā 8a>rasopetaE ghā5a parame%(ari

OX

%arkarāpāyasāp,pa ghda(ya;!ana saEyutam

(i!itraru!i ne(aidyaE hdyamā(edamāmyaham

& Iormal nai(edya pro!edureZ

<e!ite this mantra "rst mantra is turiya gāyatrī mantra&

' भभ ; &% #व % व/W तGपवत % वर# &. Eय) भग, द.व0य ध5म!!W धधय, य, न/ प" रच,दय#तW&"

पर,रज. #वद,म &"6

द.वपवत/ प" र % वW Gयत" ) वत.न पररपषLच#लमW -मत 8 &,प0तरणमल6om bh,rbhu(asu(a[ tatsa(itur(are5yaE bhargo de(asya dhīmahi



dhioyo yo na[ pra!odayāt parorajase sā(adom

de(asa(ita[ prasu(a satyaEt(artena pari8i;!āmi

amtopastara5amasi

amtopastara5amasi re#ers to oering water be#ore oering

nai(edya. 0# the puja is done in the e(ening or night satyaEt(artena

pari8i;!āmi is be repla!ed with tant(ā satyena&

i& 9y re!iting the #ollowing mantra$ nai(edya is now oered to

Them.

() प" र#ण#य 0व#!#W 2लर) -प#न#य 0व#!#W &/ Oय#न#य 0व#!#W () 2लर)

:द#न#य 0व#!#W () 2लर) &/ म#न#य 0व#!#W ब" रAण. 0व#!#6

aiE prā5āya s(āhā klīE apānāya s(āhā sau[ (yānāya s(āhā

aiE klīE udānāya s(āhā aiE klīE sau[ samānāya s(āhā

brahma5e s(āhā

Iow all nai(edya ha(e been oered to Them.

ii& Vollowing mantras ensure Their satis#a!tion o# nai(edya oered.

a. - () क ` = ल ! " र) \ JGमतGवOय#पपतन -खखल#Eडक,!ट ब" रA#Eडन#यकक श"&5

र#जर#ज.Bवरर लललत# म!#त" रGप$Dद "&% दरर पर# भट " ट#ररक# म!#द.Oय#/ तप 8 यतW&%

O=

- aiE ka e ī la hrīE - ātmatat(a(yāpini akhilā5>ako7i

brahmā5>anāyaki %rī rājarāje%(ari lalitā mahātripurasundarī parā

bha77ārikā mahāde(yā[ tpayatu

b. - 2लर) ! क ल ! " र) \ पवQ#तGवOय#पपतन -खखल#Eडक,!ट ब" रA#Eडन#यकक श"&5

र#जर#ज.Bवरर लललत# म!#त" रGप$Dद "&% दरर पर# भट " ट#ररक# म!#द.Oय#/ तप 8 यतW&%

- klīE ha sa ka la hrīE - (idyātat(a(yāpini akhilā5>ako7i



!. - &/ क ल ! " र) \ लशवतGवOय#पपतन -खखल#Eडक,!ट ब" रA#Eडन#यकक श"&5

र#जर#ज.Bवरर लललत# म!#त" रGप$Dद "&% दरर पर# भट " ट#ररक# म!#द.Oय#/ तप 8 यतW&% - sau[ sa ka la hrīE - %i(atat(a(yāpini akhilā5>ako7i





d. - () 2लर) &/ - म ; ल) \ व#तGवOय#पपतन -खखल#Eडक,!ट ब" रA#Eडन#यकक श"&5

र#जर#ज.Bवरर लललत# म!#त" रGप$Dद "&% दरर पर# भट " ट#ररक# म!#द.Oय#/ तप 8 यत %6

- aiE klīE sau[ - m,laE - sar(atat(a(yāpini akhilā5>ako7i



Take a #ew drops o# water #rom sāmānya arghya pātra and oer in

Per le#t palm.

iii& <e!ite the #ollowing mantraZ

a. - धचGप#त"&. <पव0 &य) पवपवध,न.क भ4णम &"W

तनव.दय#लम त. द.पव #नग % &#यCज % ष#ण तत6&"

- !itpātre saddha(issaukhyaE (i(idhoneka bhak8a5am

ni(edayāmi te de(i sānugāyai ju8ā5a tat

OF

b. - मध % व#त# Rत#यत.W मध %4र!Dद " त लDIव/W म#"व5न/&# Dद " Gव,षध5/6

मध % नतम % त,षलW मधम % Gप#धथ#वग % ) रज/W मधQ % &,र0त % न/ पपत#6

मधम% &#Dन, वन0पतत/W मधम% &#ग%) -0त% ; य/&#W म#" व5ग##व, भवDद " त%न/6

मध % मध % मध6&%

ब" रA#प#ण) ब" रA!पवब" र#A#*न ब" र! " 0S>ण# ! % तमW&" ब" रACव त.न गDद " तOय) ब" रAकम#म#धधन#6

म!#नCव.Qम &" तनव.दय#लम6

- madhu(ātā tāyate madhu k8aranti sindha(a[ mādh(īrna[

sant(o8adhī[

madhu naktamuto8asi madhumatpārthi(aguE raja[ madhudyorastu

na[ pitā

madhumān no (anaspati[ madhumāguE astu s,rya[ mādh(īrgā(o

bha(antu na[

madhu madhu madhu brahmārpa5aE brahmaha(irbrahmāgnau brahm5ā hutam brahmai(a



tena ganta(yaE brahmakarmasamādhinā

mahānai(edyam ni(edayāmi

!. )#ter ha(ing oered Them nai(edya$ we are now oering Them

water to drink.

0nsted o# water$ pā5aka jiggery mied with water$ ginger$ lemon$

!ardamom powder$ et!& or #ruit jui!es are oered


पर# भट " ट#ररक# म!#द. Oय#/ -मत 8 प#न5य) मपय# &#लम6


mahātripurasundarī parā bha77ārikā mahāde(yā[ amtapānīyaE

samarpayāmi

OA

Iow$ we ha(e to !lose our eyes and (isualie that They tasteR the

nai(edya oered. M,la mantra !an be re!ited as many times as

possible during this !ontemplation.

d. Iow water #or drinking is oered to Them. )#ter ha(ing oered

Them water to drink$ we ha(e to oer Them water to wash Their

hands$ to wash Their #eet and to gurgle. Vollowing is the mantra.


पर# भट " ट#ररक# म!#द. Oय#/ !0तप" र4#लनम &" गEड ; ष) प#दप" र4#लन) Jचमन5य) च

क9पय#लम नम/6


mahātripurasundarī parā bha77ārikā mahāde(yā[ hastaprak8ālanam

ga5>,8aE pādaprak8ālanaE ā!amanīyaE !a kalpayāmi nama[

i(& 6reparation #or baliZ

0M)D4 OO

3raw a s2uare using sandal paste mied with water by the side o#

nai(edya. Nithin this s2uare draw a !ir!le and within the !ir!le drawa downward #a!ing triangle. 6la!e a plank on this and do prok8a5a



with sāmānya arghya by saying () ]/ -0त" र#यफट " aiE h[ astrāyapha7.

1n this$ pla!e a !opper plate. Iow trans#er small 2uantities o#

nai(edya$ (i%e8a arghya and sāmānya arghya into the !opper plate.

)#ter ha(ing !ompleted this pro!ess$ all nai(edya items should be

taken away #rom the p,jā area. 9alidāna will be done towards the end.

OQ

(& 1ering tāmb,laZ

Iow betel lea(es along with karp,ra(ī7kā are oered to Them. Vor

this$ pla!e betel lea(es on a pla!e and on the betel lea(es pla!e

karp,ra(ī7kā and sprinkle them with sāmānya arghya. Iow we ha(e

to oer this to Them by re!iting this mantra.

- पग ; &5फलम#यत % ) न#गव9लरदलCयत % # मW&" कप7# चण ; &#)यत % ) त#ब) ल ; &) प" रततगm 8 त#म6&"

तम#लदल कप7# &" पग ; भ#ग म!D[तमW&" `ल#पG % )यत % ) त#>बल ; &) प" रततगm 8 त#म6&"

- p,gīphalasamāyuktaE nāga(allīdalairyutam

karp,ra!,r5asaEyuktaE tāEb,laE pratighyatām

tamāladala karp,r p,gabhāga saman(itam elāpatrasusaEyuktaE

tāmb,laE pratighyatām

- -खखल#Eडक,!ट ब" रA#Eडन#यकक श"&5 र#जर#ज.Bवरर लललत# म!#त" रGप$%DPरर

पर# भट " ट#ररक# म!#द. Oय#/ कप7# त#)बल ; &) मप#य#लम6


mahātripurasundarī parā bha77ārikā mahāde(yā[ karp,ratāEb,laE

samarpayāmi

vThere are re#eren!es in both 'alitā Sahasranāma = and XXQ& and

'alitā Tri%atī *& about karp,ra(ī7kā. The ingredients used #or

preparing karp,ra(ī7kā are \ saron$ !ardamom$ !lo(e$ edible

!amphor$ kast,ri$ nutmeg and ma!e or myristi!a #ragrans or jātipattrī

arillus o# the nut also known as myristi!a o!inalis&. The

ingredients are "nely powdered and mied with powdered sugar!andy.



X. क % लद5प/kuladīpa[Z

Ma]galarātrikam was dis!ussed in . and #orms a part o# !hatu[-

8a87yupa!āra dis!ussed earlier. Iine lamps were used there and the

balan!e one lamp is to be used here. 6la!e that lamp in a !opper or

sil(er plate and oer dipārādhana three times with this lamp by

re!iting this mantra.

OO?

\ म ; ल)- -Dद " त0त.ज, ब!!0त.ज `क5क 8 Gय#लमतप" रभमW&"

त" रGध# दरप) पररर#>य क % लदरप) तनव.दय.6

- m,laE - antastejo bahisteja ekīktyāmitaprabham

tridhā dīpaE paribhrāmya kuladīpaE ni(edaye

The inner light and eternal light are the same and that light alone

shines bright and 0 oer you this light as dipārādhana three times.

This dipārādhana signi"es Per omnipresen!e and at the end o#

na(ā(ara5a p,jā$ the sādhaka realises the Truth.&

=. कप7# न5रजनम &"karp,ranīrajanamZ

Denerally this nīrājana is done with !amphor. 9ut in many pla!es

!amphor is prohibited. 0nstead o# !amphor$ wi!k with ghee !an be

used. There are si mantras #or karp,ranīrajanam.

Mantra-sZ

a& - ,म, व# `त0य र#Uयम#द3. W य, र#ज#न" र#Uय, व# ,म.न यजत.W

द.व % व#म.त#तन !पवग % )पष भव!Dद " तW `त#वDद " त, वC तव. &#न#ग % ) व#/W त `व#0मC व#न"

प" रय@च!Dद " तW त `न) प%न/ % वDद " त. र#Uय#यW द.व % र#ज# भवतत6

-somo (ā etasya rājyamādatte yo rājāsanrājyo (ā somena yajate

de(asu(āmetāni ha(iguE8i bha(anti etā(anto (ai te(ānāguE sa(ā[

ta e(āsmai sa(ān praya!!anti ta enaE puna[ su(ante rājyāya

de(asu rājā bha(ati

Soma !ontetually to be understood as 9rahman& bestows kingshipto those who make sa!ri"!es or oblations. These sa!ri"!es are to



Your (arious energies dierent %akti-s and !ontetually they are

na(ā(ara5a de(i-s&$ who oer kingship to those who per#orm

sa!ri"!es without any desires.&

OO*

b& - #" #Uय) भ,Uय) 0व#र#Uय) वCर#Uय) प#रम.<पक) र#Uय)

म!#र#Uयम#धधपGयम &"6

- sāmrājyaE bhojyaE s(āarājyaE (airājyaE pārame87hikaE

rājyaE mahārājyamādhipatyam

'et us enjoy big empires with sub-kingdoms and sub rulers. 'et my

own empire Gourish. 'et my empire !ontinue as per my di!tates. 'et

a glorious go(ernment enjoy #ull power.&

!& - न तत" &" ; य, भ#तत न चDद " रत#रक) नम. &# पवQ % त, भ#!Dद " त क % द,Zयमय!*न/W तम.व

भ#Dद " तमन % भ#तत व#) त0य भ## वल#मद) पवभ#तत6

- na tatr s,ryo bhāti na !andratārakaE nemā (idyuto bhānti

kudoyamayagni[ tame(a bhāntamanubhāti sar(aE tasya bhāsā

sar(amidaE (ibhāti

0n the presen!e o# 9rahman$ the sun does not shine$ nor do the moon

and stars$ nor does lightning$ let alone this "re. Nhen 9rahman

shines$ e(erything #ollows. 9y 0ts 'ight$ all these are lighted - a7ha

Upani8ad 00.ii.*X&.

d& - मन/ क#मम#क ; तत) व#च0Gयमश5म!!W पश ; न#) 7पमDद " न0य मतय श"&5/

Bयत#) यश/ 6

- manasa[ kāmamāk,tiE (ā!assatyama%īmahi pa%,nāE

r,pamannasya mayi %rī[ %rayatāE ya%a[

6lease bless me with positi(e and !ompassionate thoughts$

o(erGowing happiness$ truth in my spee!h$ bounti#ul !ows$ bounti#ul

#ood and #ame.&

e& - र#ज#धधर#ज#य प" रm #!!न. नम,वय) वश"&C वण#य क % म#!.W म.क#म#) क#मक#म#य मmम &"W म#!.Bवर, वश"&C वण, दद#त % W क % ब.र#य वश"&C वण#य म!#र#ज#य



नम/6

OO

- rājādhirājāya prasahya sāhine namo(ayaE (ai%ra(a5āya

kurmahe samekāmāE kāmakāmāya mahyam māh{{{{{{{e%(aro

(ai%ra(a5o dadātu kuberāya (ai%ra(a5āya mahārājāya nama[

Ne worship and praise ubera$ who is the lord o# lords and who is

the gi(er o# all (i!tories. Pe$ who is the #ul"ller o# all desires and the

lord o# wealth$ let him bless me with enough wealth to #ul"l all my

desires. 6raises to you ubera$ the lord o# wealth and king o# kings.&

#& - -खखल#Eडक,!ट ब" रA#Eडन#यकक श"&5 र#जर#ज.Bवरर लललत# म!#त" रGप$Dद "&% दरर पर#

भट " ट#ररक# म!#द. Oय#/ कप7# न5रजनम &" दशय# &#लम नम/ 6


mahātripurasundarī parā bha77ārikā mahāde(yā[ karp,ranīrajanam

dar%ayāmi nama[

)#ter showing karp,ranīrajanam$ pla!e it down and show yoni mudra

to Per. )#ter yoni mudra$ re!ite na(āk8arī ratne%(arī mantra नव#4रर

रGन.Bवरर &.

g& %rīE hrīE gl,E sl,E ml,E pl,E nl,E hrīE %rīE 6

श"&5) ! " र) *ल ; ) 0ल ; ) >ल ; ) ल ; ) Dद " ल ; ) ! " र) श"&5)6

)#ter !ompleting the re!itation$ show !hakra mudra and again show

karp,ranīrajanam to Per. )#ter showing$ pla!e the karp,ranīrajana

plate pātra down and oer ā!amana thus. Take water #rom (ardhanī

kala%a in the uttara5i and re!ite the #ollowing mantra.

h& - न5र#जन#नDद " तर) J@मन5य) क9पय#लम6

- nīrājanānantaraE ā!manīyaE kalpayāmi

Take Gowers and pla!e on Śri Cakra by re!iting the #ollowing mantra.

i& - -खखल#Eडक,!ट ब" रA#Eडन#यकक श"&5 र#जर#ज.Bवरर लललत# म!#त" रGप$Dद "&% दरर पर#

भट " ट#ररक# म!#द. OयC नम/W प% 1पC/ पज ; य#लम6OOO




mahātripurasundarī parā bha77ārikā mahāde(yai nama[ pu8pai[

p,jayāmi

F. मDत" रपष"&% पम &"mantrapu8pam

Take Gowers in both hands and re!ite the #ollowing mantra. Vlowers

!an be gi(en to e(eryone$ who is present. Iow re!ite the #ollowing

mantras.

a& य,प#) पष"&% प) व.दW पष"&% पव#Dप" रज#व#Dपश % म#DभवततW चDद " रम# व# -प#) पष"&% पमW&"

पष"&% पव#Dप" रज#व#Dपशम % &#DभवततW

य `व) व.दW य,प#म#यतन) व.दW Jयतनव#न &" भवतत6

yopāE pu8paE (eda pu8pa(ān prajā(ān pa%umān bha(ati !andramā

(ā apāE pu8pam pu8pa(ān prajā(ān pa%umān bha(ati

ya e(aE (eda yopāmāyatanaE (eda āyatana(ān bha(ati

b& -!*नव## -प#म#यतनम &"W Jयतनव#न &" भवततW य,*न.र#यतन) व.दW

Jयतनव#न &" भवततW Jप,व# -*न.र#यतनम &"W Jयतनव#न &" भवततW


agnir(ā apāmāyatanam āyatana(ān bha(ati yognerāyatanaE (eda

āyatana(ān bha(ati āpo(ā agnerāyatanam āyatana(ān bha(ati


!& व#यव % ## -प#म#यतनम &"W Jयतनव#न &" भवततW य,व#य,र#यतन) व.दW

Jयतनव#न &" भवततW Jप,वC व#य,र#यतनम &"W Jयतनव#न &" भवततW


(āyur(ā apāmāyatanam āyatana(ān bha(ati yo(āyorāyatanaE (eda

āyatana(ān bha(ati āpo(ai (āyorāyatanam āyatana(ān bha(ati


OO

d& - वCतपDद " नप#म#यतनमW&" Jयतनव#DभवततW य,Zम % 1यतपत Jयतन)

व.दW Jयतनव#न" भवततW Jप,व# -म % 1यतपत JयतनमW&" Jयतनव#न" भवततW




asau (ai tapannapāmāyatanam āyatana(ān bha(ati yomu8yatapata

āyatanaE (eda āyatana(ān bha(ati āpo(ā amu8yatapata āyatanam

āyatana(ān bha(ati


e& चDद " रम# व# -प#म#यतनम &"W Jयतनव#न &" भवततW य1चDद " रम Jयतन) व.दW

Jयतनव#न &" भवततW Jप,वC चDद " रम Jयतनम &"W Jयतनव#न &" भवततW


!andramā (ā apāmāyatanam āyatana(ān bha(ati ya8!andramasa

āayatanaE (eda āyatana(ān bha(ati āpo(ai !andramasa āyatanam

āyatana(ān bha(ati


#& न4त"&#खणव# -प#म#यतनम &"W Jयतनव#न &" भवततW य,न4त"&#ण#म#यतन) व.दW

Jयतनव#न &" भवततW Jप,वC न4त"&#ण#म#यतनम &"W Jयतनव#न &" भवतत W


nak8atrā5i(ā apāmāyatanam āyatana(ān bha(ati

yonak8atrāa5āmāyatanaE (eda āyatana(ān bha(ati āpo(ai

nak8atrā5āmāyatanam āyatana(ān bha(ati


g& पज#DQ,व# -प#म#यतनम &"W Jयतनव#न &" भवततW य/पज#DQ0य#यतन) व.दW

Jयतनव#न &" भवततW Jप,वC पज#DQ0य#यतनम &"W Jयतनव#न &" भवततW


OOX

parjanyo(ā apāmāyatanam āyatana(ān bha(ati

ya[parjanyasyāyatanaE (eda āyatana(ān bha(ati āpo(ai

parjanyasyāyatanam āyatana(ān bha(ati


h& )वGर,व# -प#म#यतनम &"W Jयतनव#न &" भवततW य0)वGर0य#यतन) व.दW Jयतनव#न &" भवततW Jप,वC )वGर0य#यतन)W Jयतनव#न &" भवततW



य `व) व.दW य,Z % न#व) प" रतत<पत#) वद. W प" रGय.व.त<ततत6

saE(atsaro(ā apāmāyatanam āyatana(ān bha(ati

yassaE(atsarasyāyatanaE (eda āyatana(ān bha(ati āpo(ai

saE(atsarasyāyatanaE āyatana(ān bha(ati

ya e(aE (eda yopsunā(aE prati87hitāE (eda pratye(eti87hati

i& र#ज#धधर#ज#य प" रm #!!न.नम,वय) वCBवण#य क% म!# &.W म.क#म#) क#मक#म#य मmमW&"

क#म.Bवर, वश"&C वण, दद#त % W क % ब.र#य वCBवण#य म!#र#ज#य नम/6

rājādhirājāya prasahya sāhine namo(ayaE (ai%ra(a5āya kurmahe

samekāmāE kāmakāmāya mahyam kāme%(aro (ai%ra(a5o dadātu

kuberāya (ai%ra(a5āya mahārājāya nama[

j& ' तद " ब" रAW ' तद " व#य % / W ' तद#Gम#W ' तGGयW&) ' तGवW ' तत &" &#)

प%र,र" नम/W -DP1चरतत भ ; त.ष % ग % !#य#) पवBवम ; ततश# &%W Gव) यN &" Gव) वशट " क#र &" Gव)

?Dद " र &" <&Zग % ) रर &" Gव) पव1ण % 0Gव) ब" रA0Gव) प" रज#पतत/W Gव) तद#प Jप, Uय,त5 र,Z&"&% त)

ब" रA भभ ; &% व# 0व % र,म6&"

om tad brahma om tad (āyu[ om tadātmā om tat satyaE om tat

sar(aE om tat puror nama[ anda8!arati bh,de8u guhāyāE

(i%(am,rti%u t(aE yaj;as t(aE (a%a7kāras t(aE indras d(aguE

rudras t(aE (i85ustt(aE brahmast(aE prajāpati[ t(aE tadāpa āpo

jyotī rasomrutaE brahma bh,rbhu(assu(arom

OO=

Meaning a to j&

That one who knows the Gowers o# water$ he be!omes the possessor

o# Gowers$ !attle and progeny. Moon is the Gower o# the water. Pe

who knows it to be so$ he be!omes the possessor o# !attle and

progeny. That one who knows the sour!e o# the water$ he be!omes

established in his Sel#. Vire is the sour!e o# water. Pe who knows the

sour!e o# "re$ he be!omes established in his Sel#. Nater is the sour!e

o# "re. Pe who knows it to be so$ he be!omes established in his Sel#. That one who knows the sour!e o# the water$ he be!omes established



in his Sel#. )ir is the sour!e o# water. Pe who knows the sour!e o#

air$ he be!omes established in his Sel#. Nater is the sour!e o# air. Pe

who knows it to be so$ he be!omes established in his Sel#. That one

who knows the sour!e o# the water$ he be!omes established in his

Sel#. The s!or!hing sun is the sour!e o# water. Pe who knows the

sour!e o# the s!or!hing sun$ he be!omes established in his Sel#. Nater

is the sour!e o# the s!or!hing sun. Pe who knows it to be so$ he

be!omes established in his Sel#. That one who knows the sour!e o#

the water$ he be!omes established in his Sel#. Moon is the sour!e o#

water. Pe who knows the sour!e o# moon$ he be!omes established in

his Sel#. Nater is the sour!e o# moon. Pe who knows it to be so$ he

be!omes established in his Sel#. That one who knows the sour!e o#

the Nater$ he be!omes established in his Sel#. The Stars is the sour!e

o# water. Pe who knows the sour!e o# the stars$ he be!omes

established in his Sel#. Nater is the sour!e o# the stars. Pe who knows

it to be so$ he be!omes established in his Sel#. That one who knows

the sour!e o# the water$ he be!omes established in his Sel#. Cloud is

the sour!e o# water. Pe who knows the sour!e o# the !louds$ he

be!omes established in his Sel#. Nater is the sour!e o# the Clouds.

Pe who knows it to be so$ he be!omes established in his Sel#. That

one who knows the sour!e o# the water$ he be!omes established in his

Sel#. <ainy season is the sour!e o# water. Pe who knows the sour!e

o# rainy season$ he be!omes established in his Sel#. Nater is the

sour!e o# rainy season. Pe who knows it to be so$ he be!omes

established in his Sel#. Pe who knows the ra#t that is established in

the water$ he be!omes established in that itsel#.

OOF

Ne worship and praise ubera$ who is the lord o# lords and who isthe gi(er o# all (i!tories. Pe$ who is the #ul"ller o# all desires and the



lord o# wealth$ let him bless me with enough wealth to #ul"l all my

desires. 6raises to you$ ubera$ the lord o# wealth and king o# kings``

' alone is that 6arabrahman. ' alone is that (āyu air& and ' alone

is Ktman. ' alone is the Truth. ' is (erily e(erythingL ' only is the

eisten!e o# su!h a person known by the word Tat and to this ' 0

salute.

i& लशव. लशव % लशतल#मत 8 तरङ " 2ग गDI,9लDद " नव#वरण द.वत.

नवनव#मत 8 0य!DPतनW

ग$क"रमप$0क 8 त. गण % शररर तनGय,UUवल. षडङ " 2ग पररव#ररत. कललत `ष

पष"&% प#Lजलल/6

%i(e %i(asu%italāmta tara]ga gandhollasanna(ā(ara5a de(ate

na(ana(āmtasyandini

gurukramapuraskte gu5a%arīra nityojj(ale 8a>a]ga pari(ārite kalita

e8a pu8pā;jali[

1` The auspi!ious one$ the embodiment o# na(ā(ara5a de(i-sL Your

sandal #ragran!e originates #rom the drops o# ne!tar o# Śi(a and you

too !ontinue to shower #resh ne!tars. You are realied through Duru

'ineage. You are the embodiment o# three gu5a-s 'alitā

Sahasranāma OQF$ m,laprakti[& and You are surrounded by si a]ga

de(atā-s 8a>a]ga %akti sahita- with si %akti-sL 8a>a]ga %akti !an be

eplained in two ways. 0# we go with 9ālā8a>a]ga nyāsa$ then these

si %akti-s !an be interpreted as hdaya$ %ira$ %ikhā$ ka(a!a$ netra and

astra %akti-s. Ne !an also !ontemplate these %akti-s as Per si powers

su!h as omnis!ien!e$ !ompleteness$ supreme le(els o# !ons!iousness$

#reedom$ e(erlasting power and in"nity&. 6lease a!!ept my Gower

oerings.&

OOA

A. :पच#र#/upa!ārā[Z This is dierent #rom !hatu[-8a87yupa!āra dis!ussed under .. The



upa!āra under dis!ussion here adores Per by re!itations #rom #our the

:edas$ hymns stotra& in Per praise$ rendering songs in Per praise.

)part #rom the abo(e$ generally !āmaraE is used #or #anning Per

during the abo(e re!itations. :eda re!itations should not be done$

unless one is (ery !on(ersant with :eda re!itations.

The #ollowing re!ital !an be made duly "lling the blanks as detailed

below.

द.वद.व,3म. द.वत व#भ म -खखल#Eडक,!ट ब" रA#Eडन#तयक. ------ पप"रय.

मवध#रय6

de(ade(ottame de(ata sar(abhauma akhilā5>ako7i brahmā5>anāyike

------- priye ma(adhāraya

------- is to be "lled what is to be re!ited is again to be "lled

with what is mentioned in -------

Suppose <ig :eda is to be re!ited$ then ------ is to be "lled with <ig

:eda and is also to be "lled with <ig :eda. 4ample is gi(en

here.

4ampleZ

द.वद.व,3म. द.वत# व#भ म -खखल#Eडक,!ट ब" रA#Eडन#तयक. Rग" व.द पप" रय. Rग" व.द

मवध#रय6

de(ade(ottame de(atā sar(abhauma akhilā5>ako7i brahmā5>anāyike

g (eda priye g :eda ma(adhāraya

Denerally <ig :eda$ Yajur :eda$ Sāma :eda$ )thar(a :eda$ stora

and sa]gita.

OOQ

Q. क#मकल#Q#नम &"kāmakalādyānamZ

This is known as kāmakalā meditation. There are two types o#

kāmakalā meditation. 1ne is subtle and another is gross. This is to be

done with intent !on!entration. Some worshipers do this separatelyin solitude a#ter !ompleting na(ā(ara5a p,jā.



i& Dross kāmakalā meditationZ

0t is about the union o# two supreme powers o# the uni(erse Śi(a and

Śakti$ the one without the other is ine!a!ious to !reate and sustain

the uni(erse. Śi(a alone has 6ower$ but Pe does not use Pis 6ower

dire!tly. Śi(a by means o# a 6ower o# )ttorney$ trans#orms a

minis!ule o# Pis S(ātantrya Śakti uni2ue and absolute power o#

Śi(a& to Śakti. Śi(a is in the #orm o# 'ight 6rakā%a& and it is Śakti

who diuses this 'ight and the uni(erse is !reated. Śi(a is

!ontemplated with the "rst letter o# Sanskrit - a& and Śakti is

!ontemplated with the last letter o# Sanskrit ! ha&. Nhen these two

letters unite$ this union gi(es rise to -!)ahaE&$ whi!h means +0/. This

is not merely the union o# two letters$ but the union o# 6rakā%a and

:imar%a$ also known as union o# Śi(a and Śakti and Sāmarasya-parāya5ā 'alitā Sahasranāma FQ&. Śi(a is Sel#-illuminating

9rahman and Śaktī is Pis s(abhā(a. S(abhā(a means nature$ innate

or inherent disposition. The nature o# Śi(a is reGe!ted through Śaktī.

Śi(a !an realise Pis Sel# only in Śaktī$ who a!ts as a mirror to Pim.

Śaktī is the power o# doership o# Śi(a. 0t is said that the ultimate

reality were to be merely Śi(a$ Pe would be!ome inert. 9rahman

!annot be!ome inert. Though Śi(a !ontinues to be inert$ Śaktī$ the

power holder o# Śi(a a!ts as the energeti! #or!e in !reation$

sustenan!e and dissolution o# the uni(erse. There#ore Śi(a without

Śaktī or Śaktī without Śi(a be!omes torpid. They are known as the

parent o# the uni(erse. Contemplating the union o# Śi(a and Śakti

leads to the realisation o# -!). Nhat is realied as -!) -!) means 0/&

The Sel# 9rahman& is realied as -!). This !ontemplation is known

as gross kāmakalā meditation. This is eplained in all the Upani8ad-

O?

s as Cit-ānandā. Saundaryalaharī (erse *Q& also eplains about



kāmakalā. +The one who meditates on Your āmakalā #orm with

Your #a!e as binduL below Your #a!e$ Your two bosoms and still

below that$ the triangle$ the !reati(e aspe!t o# Śi(a !auses immediate

agitation in the minds o# women o# three worlds$ who ha(e sun and

moon as their bosoms towards the aspirant./

ii& Subtle kāmakalā meditationZ

0n gross the meditation was on -!)union o# Śi(a and Śakti&. 0n subtle

meditation$ !ontemplation is to be done on the ak8ara c īE&. This

kāmakalā is eplained in detail in 'alitā Sahasranāma O&

āmakalā r,pā whi!h !an be read in this link. This is about!ontemplating Per bosoms and yoni and (isualiing our merger with

Per #or the purpose o# !essation #rom the pains o# transmigration and

ultimate unto Śi(a.

iii& Mantras #or !ontemplation.

4ssen!e o# abo(e dis!ussion is gi(en in these two (erses.&

a& म!#मDद " त" र#ज#Dद " त ब5ज) पर#" य) 0वत, DQ0त त" रबDP % 0वय) DQ0त !#द#मW&" भ<व2त"

व4,ज ग % m#लभध#न) 0व7प) क 8 द " भ#वय.G Gवम.व6

mahāmantrarājānta bījaE parākhyaE s(ato nyasta hārdam

bha(ad(aktra (ak8oja guhyābhidhānaE s(ar,paE sakdbhā(ayet sa

t(ame(a

b& तथ#DQ. पवक9पष. &% तनपवण"&# ण धचत#0तद.क) म#ध#य त" रबDPत"&% य) त.W पर#नDP)द#ध#न

लDI तनम*न#/ पन % ग#भर# Dद " र) न पBय!Dद " त ध5र#/6

tathānye (ikalpe8u nir(i55a !itāstadekaE samādhāya bindutrayaE te

parānandasaEdādhāna sindhau nimagnā[ punargarbharandhraE na

pa%yanti dhīrā[

O*

X?. बशलद#नम &"balidānamZ

9ali is meant #or etraterrestrial beings re#erring to all disrupti(e

#or!es su!h as !ertain demigods$ semi-di(ine beings$ household



di(inities$ spirits$ et! in our spiritual journey&. 0n order to satiate their

hunger and in order to please them$ bali is oered. This also re#ers to

bh,ta-yaj;a out o# "(e mahā-yaj;as 'alitā Sahasranāma Q= -

pa;!ayaj;a-priyā&. 3ieren!e between nai(edya and bali is that

nai(edya should be !onsumed by the worshipper and bali should not

be !onsumed. 9haga(ad Dītā 000.*O& says$ +Those who eat the

remnants o# "re oblations yaj;a& are #reed #rom all sin re#erring to

nai(edya&. 9ut the sinners who eat #ood merely to nourish their

bodies !onsume only sin./

There is another interpretation #or bali. Iai(edya is meant #or the3i(ine in whose #a(our p,jā is done. )#ter nai(edya is per#ormed$ it

!an be distributed to e(eryone. 9ali is meant #or all other 3i(inities$

e!ept the one in whose #a(our p,jā is doneL but mostly$ this (ersion

is neither a!!epted nor #ollowed.

9ali pātrā was already established during mahānai(edya .*&.

Iow worship the base ma5>ala$ on whi!h a plank was pla!ed& with

Gowers and ak8ata with the #ollowing mantra.

- () Oय#पकमEडल#य नम/W - aiE (yāpakama5>alāya nama[

6ro!edureZ

Take water #rom (ardhanī kala%a in uttara5i using right hand. Vorm

tatt(a mudra !onne!ting le#t ring "nger and the thumb& and pour the

water #rom the uttara5i through tatt(a mudra shown here& on the

!ontents o# bali pātrā. )#ter doing this pla!e the uttara5i ba!k in the

(ardhanī kala%a. Iow !lap using both the hands three times. Iow

look up and show bā5a mundra bā5a means arrow&. There are two

types o# bā5a mudra. 1ne is to use both the hands as i# we are

O

releasing an arrow #rom a bow. )lternati(ely$ a(aku57ha mudra using

right hand !an be shown.



<e!ite the #ollowing manra three times.

- ' ! " र) वप#वMनक 8 द " b भय/ वभ# &; त.भ V य, ! % ) फट " 0व#!#W

- om hrīE sar(a(ighnakdbhya[ sar(abh,tebhyo huE pha7 s(āhā

Mo(e the bali pātrā along with the !ontents towards nirti !ardinal

and then remo(e #rom there. Sprinkle water on that pla!e.

)#ter doing balidāna$ do ā!amana part * -O& and bh,ta%uddhi part

\ *&. 0# the worshipper himsel# remo(es the bali pātrā$ then he should

wash hisher #eet and a#ter resuming his seat$ ā!amana and

bh,ta%uddhi should be done.

X*. जप/ japa[ZIow do japa with initiated mantras.

X. ग % $ वDदनम &"Duru (andanamZ

This is oering our respe!ts to our Duru$ who has initiated mantras.

1nly #ew lineages do this worship here. Some traditions treat this

se!tion by re!iting (erses in Per praise apart #rom in!luding (erses in

praise o# Duru. Iot only the Duru$ but also 6aramaguru and

6arame87higuru Durytraya& are worshiped in this se!tion.

Vollowing (erses are re!ited.

i& -N#नततलमर#DI0य N#न#Lजन शल#कय#W

च4 % रDद " म5ललत) य.न त0मCश"&5 ग$व. नम/6

ii& ब" रA#नDP) परमख % द) क. वल) N#नम ; ततम# &"

<&Dद " <&#त5त) गगनद 8 श) तGवम0य#!द ल4यम &"W

OO

`ग) तनGय) पवमलमचल) वध# &5 #44भ ; तम &"

भ#व#त5त) त" रGगण % र!!त) द " ग$) त) नम#लम6

iii& नम0त. न#थ भगव#Dलशव#य ग$7पपण.W

पवQ#वत#र )लद "&यC0व5क 8 त#न.क पवग" र!6

i& aj;ānatimirāndhasya j;ānā;jana %alākayā

!ak8urunmīlitaE yena tasmai %rī gura(e nama[



ii& brahmānandaE paramasukhadaE ke(alaE j;ānam,rtim

d(and(ātītaE gaganasad%aE tat(amasyādi lak8yam

egaE nityaE (imalama!alaE sar(adhī sāk8ibh,tam

bhā(ātītaE trigu5arahitaE sadguruE taE namāmi

iii& namaste nātha bhaga(ān %i(āya gurur,pi5e

(idyā(atāra saEsiddhyai s(īktāneka (igraha

MeaningZ

i& 0 pay my obeisan!e to my Duru$ who has opened my eyes through

knowledge$ whi!h remained blinded due to my spiritual ignoran!e.

ii& 0 prostrate my Duru$ who in the #orm eternal 9liss$ eternalprosperity$ knowledge$ beyond all dyads$ in"nite like the sky$ knower

o# 9rahman$ in!omparable$ eternal$ pure$ unimpaired$ beyond

per!eption and the one who has trans!ended the three gu5as.

iii& 1` 6rote!tor and adorable` You attain dierent #orms in order to

help me attain per#e!tion in Śrī :idyā and 0 prostrate be#ore you$ an

in!arnation o# Śi(a.

Iow obeisan!e is oered to Duru-traya.

i(& -म%क#नDPन#थ#य

-म%क#नDPन#थ#य

* मम श"&5ग$व. नम/W

ग$व. परम#य म.W

O

-म % क#नDPन#थ#य

)mukānandanāthāya* mama %rīgura(e nama[

)mukānandanāthāya

)mukānandanāthāyaO

IoteZ

<epla!e * with oneRs s(aguru dīk8ā nāmaL

<epla!e with oneRs paramāguruRs dīk8ā nāmaL



<epla!e O with oneRs parame87higuruRs dīk8ā nāma.

MeaningZ

0 pay my obeisan!e to my Duru$ 6aramāguru DuruRs Duru& and

6arame87higuru DuruRs DuruRs Duru&. They are known as Durutraya.

(& ब#ल भ#व#न % &#र.ण मम.द) !! पवच.प1टतमW&"

म#तव 8 &#0त9य द 8 श) Gवय# द.पव पवध5त#म6&"

bāla bhā(ānusāre5a mamedaE hi (i!e87itam

māt(āstalya sad%aE t(ayā de(i (idhīuatām

MeaningZ

0 des!ribed the attributes o# my Duru to You 'alitāmbikā& like a !hilddes!ribing to its mother. 1` 3i(ine Mother` 6lease appro(e my

des!ription o# my Duru with motherly lo(e.

This underlines the importan!e o# Durus and mantra initiation should

be taken only #rom Sel#-realied Duru-s.&

0# Duru is a(ailable in the pla!e where p,jā is done$ worship him with

mgī mudra and yoni mudra.

O ग$व. परम.<पन6&.

gura(e paramāya me

gura(e parame87hine

OX

XO. % व#शन5 पज ; &# su(āsinī p,jāZ

Su(āsin means a married woman li(ing with her husband. Vor the

purpose o# su(āsinī p,jā in na(ā(ara5a p,jā$ su(āsin-s are !lassi"ed

into two types \ initiated into Śrī :idyā and not initiated into Śrī

:idyā. Su(āsin-s are in(ited to the pla!e where na(ā(ara5a p,jā is

per#ormed and they are worshiped as 'alitāmbikā. :i%e8a arghya is

oered to the in(ited su(āsin-s goes to pro(e that the in(ited su(āsinī

or su(āsin-s are !onsidered as embodiment o# 'alitāmbikā and all

respe!ts paid to 'alitāmbikā are paid to them. This pro!edure is



generally done only by those who #ollow dak8i5ā!āra and the worship

is done only to their #eet.

'alitā Sahasranāma QF? says that 'alitāmbikā Persel# is a Su(āsinī

and the net nāma says that She is #ond o# worshiping su(āsin-s

Su(āsinyar!ana-prītā&. ualities o# su(āsin-s are des!ribed in

:ālmīki <āmāya5a. 'alitāmbikā is also known Mahāsu(āsinī.

)nas,ya says in :ālmīki <āmāya5a ayodhākā5>a$ Canto **F$

(erses to &. +1` 6roud Sītā` Norlds that are attended with great

prosperity await those women to whom their husband is dear$ no

matter whether he li(es in a !ity or a #orest$ whether he is propitiousor ad(erse. 0n the eyes o# women who are blessed with a noble

disposition$ the husband is the highest deity$ no matter whether he is

ill-mannered or li!entious or entirely de(oid o# ri!hes. Though

deeply pondering$ 0 do not see #or a woman$ a #riend greater than her

husband and more !apable o# yielding oneRs desired obje!t at all

pla!es like the imperishable #ruit o# oneRs austerities./

)gain in Canto OQ (erse says <āmaRs mother ausalyā speaks to

Sītā thus& +Ieither noble birth nor good turn$ nor learning$ nor gi#t

nor e(en marriage ties !apture the heart o# su!h women$ who are in

#a!t de(oted to good !ondu!t$ truth#ulness and the per!ept o# their

elders and keep within the bounds o# de!orum laid down #or their

#amily$ their husband is the most sa!red obje!t and he alone e!els

all./

O=

Yet again Sītā says Sundarakā5>a \ !anto \ (erse Q&$ +0 am

de(oted to my husband$ Śrī <āma$ the #oremost o# the 0k8(ākus$ in

the same way as the highly blessed Śa!ī waits upon 0ndra$ as does

)rundhatī upon sage :asi87ha and <ohi5ī the #oremost o# the twenty

se(en spouses o# the moon god$ presiding o(er the same number



!onstellations appearing in the sky& on the moon god$ as does$

'opāmudrā upon sage )gastya and Sukanyā did upon sage Cya(ana$

as Sā(itrī did upon Satya(ān and Śrīmatī upon 'ord apila$ as

Madayantī did upon ing Saudāsa and e%inī upon ing Sagara$ and

as 3amayantī$ daughter o# 9hīma$ was de(oted to her husband$

Iala./

9ased on the abo(e re#eren!es in <āmāya5a$ su(āsini not merely

means the one who is well dressed$ but also endowed with the abo(e

2ualities. Some are o# the (iew that su(āsinī p,jā is done only #or

'alitāmbikā as Mahāsu(āsinī. Powe(er$ one should #ollow what hisor her Duru says. 9ut$ in general it is better to per#orm su(āsinī p,jā

at the end o# na(ā(ara5a p,jā and also during na(arātrī$ pura%!ara5a

at the end o# homa Pa(ana&$ and all other auspi!ious o!!asions.

Su(āsinī p,jā$ i# possible should be done by the sādhaka and his or

her spouse.

6ro!edureZ

*& 0n(ite su(āsinī and oer her a seat. She should wash her #eet

thoroughly be#ore taking the seat oered. 0# su(āsinī is not initiated

into Śrī :idyā$ 9hu(ane%(arī mantra and 9ālā mantra should be

initiated to her through a simple initiation pro!edure. <e!ite

9hu(ane%(arī mantra #ollowed by 9ālā mantra om hrīE #ollowed by

om aiE klīE sau[ - ' ! " र) #ollowed by ' () 2लर) &/& and ask her to

repeat. The purpose o# this initiation is that (i8e%a arghya is generally

not gi(en to those who are not initiated into Śrī :idyā at this point

o# time&. Se!ondly$ worshiping a su(āsinī means worshiping

'alitāmbikā and it is epe!ted that su!h a su(āsinī is a de(otee o#

'alitāmbikā. 0# 9hu(ane%(arī and 9ālā mantras are initiated$ it means

that the su(āsinī is initiated into Śrī :idyā !ult.

OF



& Nash the #eet pādaprak8ālana& o# su(āsinī$ "rst with water

#ollowed by milk and again by water and dry her #eet with a towel.

Vor this purpose$ a plate is used to keep her #eet. )t the end o#

pādaprak8ālana$ this plate is remo(ed and repla!ed with a plank to

enable her to keep her #eet on the plank. Iow apply turmeri! paste to

her #eet this is known as nala]gu&$ pla!e kumkum on both the #eet

#ollowed by oering ak8ata and Gowers.

O& Then a new saree with blouse top& is gi(en. Denerally$ su(āsin-s

are de!ided mu!h earlier and blouse pie!es and sarees are gi(en to

them in ad(an!e$ so that they !an wear the !lothes oered to themand attend the #un!tion.&

& Iow re!ite the #ollowing mantra and oer (i8e%a arghya to her in

a small !up !alled alipātra like ātmapātra&. Nhile re!ei(ing alipātra$

she should re!ei(e the !up in her le#t hand using only the thumb$

inde and ring "ngers this appears like a tripod&. This mantra is to

be addressed to her.

-ललप#त" ) ?द) त % भ V य) दरयत.पपलशत#!D[तमW&"

0व5क 8 Gय %भग. द.पव यश, द.!! ररपन ; &" द!6

alipātraE idaE tubhyaE dīyate pi%itān(itam

s(īktya subhage de(i ya%o dehi rip,n daha

1` The auspi!ious one` This !up !ontaining ne!tar (i8e%a arghya&

is gi(en to you. 6lease drink this ne!tar and bless us to o(er!ome our

desire$ anger and other aJi!tions and lead us to a happy and reputed

li#e.&

Iow worship her with yoni mudra.

X& Su(āsinī a#ter re!ei(ing alipātra in her le#t hand as des!ribed

abo(e$ should join the thumb$ inde and ring "ngers ea!tly in the

same way as eplained abo(e$ but with the right hand here& and take

a #ew drops o# (i8e%a arghya #rom alipātra and should pla!e the drops



OA

on her head twi!e. These drops are meant #or her Duru i# she is not

initiated into Śrī :idyā$ then these drops are meant #or Śi(a&. 0# she is

initiated into Śrī :idyā$ she should re!ite her Duru pādukā mantra.

)#ter doing this$ she has to drink a portion o# (i8e%a arghya and

returns alipātra with (i8e%a arghya ba!k to the sādhaka with the

#ollowing mantra. 0# she does not know the mantra$ someone who

knows the mantra !an re!ite the mantra on her behal#.

वG त % भ V य) मय# द3) प5तश.ष) क % ल#मत 8 मW&"

Gव@छGन ; &" )!रर1य#लम तव#भ51ट) दद#>य!म &"6(atsa tubhyaE mayā dattaE pīta%e8aE kulāmtam

t(a!!hatr,n saEhari8yāmi ta(ābhī87aE dadāmyaham

Su(āsinī$ who is the embodiment o# 'alitāmbikā grants the wishes

o# the sādhaka and gi(es ba!k the balan!e o# (i8e%a arghya as prasāda

to himher&.

)#ter ha(ing gi(en the alipātra with remaining (i8e%a arghya this is

known as u!!hi87a$ meaning remains o# the #ood&$ she shows yoni

mudra to the sādhaka.

=& Iow the sādhaka has to do 8o>a%a upa!āra to the su(āsinī thus.

i& 1er Gowers at su(āsiniRs #eet by re!iting this mantra.


पर# भट " ट#ररक# म!#द. Oय#/ % व#लन5 0व7प.न Jव!य#लम नम/ 6


mahātripurasundarī parā bha77ārikā mahāde(yā[ su(āsinī s(ar,pena

ā(ahayāmi nama[

ii& )gain oer Gowers at su(āsiniRs #eet by re!iting this mantra.

- % व#लDQCनम/W Jन) मप#य#लम6

- su(āsinyai nama[ āsanaE samarpayāmi

OQ



iii& 1er (i8e%a arghya in her hands.

- % व#लDQCनम/W -Mय#म &" मप#य#लम6

- su(āsinyai nama[ arghyam samarpayāmi

i(& 1er sāmānya arghya in her hands.

- % व#लDQCनम/W Jचमन5य)मप#य#लम6

- su(āsinyai nama[ ā!amanīyaE samarpayāmi

(& Iow do prok8a5a on her using water #rom (ardhanī kala%a. 3uring

this pro!ess$ %rīs,ktam and durgās,ktam !an be re!ited$ i# time

permits.

- % व#लDQCनम/W मDद " G0न#न)मप#य#लम6 - su(āsinyai nama[ mantrasnānaE samarpayāmi

(i& 1er her saree$ et!. as they are already oered to her$ now it !an

be done through bhā(anā !ontemplation&.

- % व#लDQCनम/W व0त" रम &" मप#य#लम6

- su(āsinyai nama[ (astram samarpayāmi

(ii& Iow oer her ornaments generally bangles$ mirror$ et! are

gi(en&.

- %व#लDQCनम/W Jभरण#तन मप#य#लम6

- su(āsinyai nama[ ābhara5āni samarpayāmi

i& Iow oer her sandal paste in a !up.

- % व#लDQCनम/W !दOय पररमल गDIम &" मप#य#लम6

- su(āsinyai nama[ di(ya parimala gandham samarpayāmi

& Iow oer haridrākumkum.

OX?

- % व#लDQCनम/W !दOय !ररर#क % >क % म &" मप#य#लम6

- su(āsinyai nama[ di(ya haridrākumkum samarpayāmi

i& Iow oer her dh,paE.

- % व#लDQCनम/W ध ; प) Jग" र#पय#लम6

- su(āsinyai nama[ dh,paE āgrāpayāmi



ii& Iow oer her dīpaE.

- % व#लDQCनम/W दरप) दश#य#लम6

- su(āsinyai nama[ dīpaE dar%ayāmi

iii& Iow oer her #ood. Nhat is oered as nai(edya !an be gi(en to

her as a token. 9ut$ generally$ during this time$ she is oered with

lun!h. 1thers should wait till she !ompletes her lun!h. 'un!h should

be ser(ed to her in a se!luded pla!e not to !ause any embarrassment

to her&.

- % व#लDQCनम/W म!#नCव.Qम &" मप#य#लम6

- su(āsinyai nama[ mahānai(edyam samarpayāmi i(& 1er her water during lun!h. Denerally a new tumbler drinking

glass& is pur!hased #or this purpose and is gi(en to her.

- % व#लDQCनम/W >य. >य. -मत 8 प#न5यम &" मपय# &#लम6

- su(āsinyai nama[ madhye madhye amta pānīyam samarpayāmi

(& Iow oer water to wash her hands.

- % व#लDQCनम/W Jचमन5य) मप#य#लम6

- su(āsinyai nama[ ā!amanīyaE samarpayāmi

(i& Iow oer her betel lea(es with karp,ra(ītikā.

OX*

- % व#लDQCनम/W कप7# त#>बल ; &) मपय# &#लम6

- su(āsinyai nama[ karp,ratāmb,laE samarpayāmi

Iow$ prostrate be#ore the su(āsini and take her blessings. Su(āsini is

to be sent-o with great respe!t. Vew per#orm dhampati p,jā instead

o# su(āsini. 0n dhampati p,jā$ both husband and wi#e are to be

worshiped. They are worshiped as 6ār(atī and 6arame%(ara. 0n

su(āsini p,jā it is pre#erable to seek the blessings o# an elderly

woman. Similarly in the !ase o# dhampati p,jā$ it is pre#erable to

in(ite elderly !ouples. )#ter su(āsini p,jā and or dhampati p,jā$



kumārī p,jā is to be done.

X. क % म#र5 पज ; नम &"kumārī p,janamZ

This is about worshipping girls who ha(e not attained puberty and

their age should be between two years and ten years. There is a lot o#

signi"!an!e atta!hed to kumārī p,jana. This is eplained in detail in

3e(ībhāga(atapurā5a book OZ !hapter X&. 3uring na(arātri days$ i#

kumārī p,jana is done$ apart #rom attaining Per Dra!e$ some material

bene"ts also a!!rue. 3epending upon their age$ they are worshiped

as dierent #orms o# 6arā%akti. Powe(er$ there are (ariations in the

names #rom what is gi(en 3e(ībhāga(atapurā5a and 'alitāSahasranāma and the (ariations are gi(en in the bra!kets.

)ge Iames as gi(en in

क % म#रर kumāri र0वत5 Saras(atī

O त" रGम ; त5 Trim,rtī

क9य#ण5 alyā5ī

X र,!!ण5 <ohi5ī % भग# Subhagā

:ariations$ i# any

3e(ībhāga(ata

OX

= क#ललक# ālikā :म# Umā

F च!Eडक# Ca5>ikā म#ललन5 Mālinī

A श#)भव5 ŚāEbha(ī

Q दग % &## 3urgā ब#ल# 9ālā र,!!ण5 <ohi5ī

*? % भर# Subhadrā ग रर Daurī

4e!ts o# worship based on the age o# the girl as per

3e(ībhāga(ata.

)ge 4e!t o# worship

<elie# #rom miseries and po(erty$ long li#e and



more power.

O 3harma$ artha and kāmaL progeny and wealth.

nowledge$ homeL she #ul"lls almost all desires.

X Curing ailments.

= 3estru!tion o# both internal aJi!tions o# the

mind& and eternal enemies.

F 6rosperity and ri!hness

A Vor en!hantment$ o(erpowering negati(e #or!es$

remo(ing miseries and po(erty.

Q 3estru!tion o# dread#ul enemies$ happiness in thenet world a#ter death&.

OXO

*? Vul"llment o# all types o# desires.

6ro!edureZ

)s in the !ase o# su(āsinī p,jā$ girls who are in(ited #or this p,jā are

in#ormed in ad(an!e and dress material is gi(en to them so as to

enable them to make them ready #or wearing on the day o# the p,jā.

1n the day o# p,jā$ when the in(ited girl arri(es generally with her

mother$ who !an be treated as su(āsinī&$ a#ter wel!oming her$ she

should be re2uested to wash her #eet. ) wooden plank is oered #or

her to sit. Iow the p,jā begins.

*. Take Gowers and ak8ata and re!ite the #ollowing mantra #or the

purpose o# ā(āhana.

-1टदल,परर क % म#रर) म#वश. यW

' 2लर) क % लक % म#ररक#यC नम/6

मDद " त"&#4रमय5) द.व5) म#Gण % &#) 7पध#ररण5W&)

नवदग % &##!Gमक#) #4#GकDQ#म#व#!य#>य!म6&"

a87adalopari kumārīE samā(e%aya

om klīE kulakumārikāyai nama[



mantrāk8aramayīE de(īE mātru5āE r,padhāri5īE

na(adurgātmikāE sāk8āt kanyāmā(āhayāmyaham

This is in(oking her in nine 3i(ine #orms. Iow pla!e Gowers and

ak8ata be#ore her.

. Nashing her #eet. Most o# the pro!edures are as per su(āsinī p,jā.

- ' 2लर) क% लक% म#ररक#यCनम/W प#Q) मप#य#लम6

- om klīE kulakumārikāyai nama[ pādyaE samarpayāmi

O. 1ering water to drink.

OX

- ' 2लर) क % लक % म#ररक#यCनम/W -Mय#म &" मप#य#लम6 - om klīE kulakumārikāyai nama[ arghyam samarpayāmi

. 1ering water to wash her hands.

- ' 2लर) क % लक % म#ररक#यCनम/W Jचमतनय) मप#य#लम6

- om klīE kulakumārikāyai nama[ ā!amaniyaE samarpayāmi

X. 1er her new !lothes. 0# dress material is already gi(en$ this !an

be !ontemplated.

- ' 2लर) क % लक % म#ररक#यCनम/W व0त" र) मप#य#लम6

- om klīE kulakumārikāyai nama[ (astraE samarpayāmi

=. 1er Gowers to her to wear on her head.

- ' 2लर) क % लक % म#ररक#यCनम/W पष"&% प) मप#य#लम6

- om klīE kulakumārikāyai nama[ pu8paE samarpayāmi

F. 1ering her sandal paste.

- ' 2लर) क % लक % म#ररक#यCनम/W गDI) मप#य#लम6

- om klīE kulakumārikāyai nama[ gandhaE samarpayāmi

A. 1ering her ornaments.

- ' 2लर) क % लक % म#ररक#यCनम/W Jभरण#न &" मप#य#लम6

- om klīE kulakumārikāyai nama[ ābhara5ān samarpayāmi

Q. 1ering (i8e%a arghya. 6our (i8e%a arghya in a small !up and oer

this to her to drink.



- ' 2लर) क % लक % म#ररक#यCनम/W पवष.श -Mय#) मप#य#लम6

- om klīE kulakumārikāyai nama[ (i8e%a arghyaE samarpayāmi

*?. Iow do the #ollowing ar!ana with Gowers and ak8ata.

OXX

- ' 2लर) क % लक % म#ररक#यCनम/W -च#न)मप#य#लम6

- om klīE kulakumārikāyai nama[ ar!anaE samarpayāmi

0n this ar!ana$ all the nine names mentioned in the "rst table are used.

i& - ' 2लर)क म#यCनम/W - om klīE kaumāyai nama[

ii& - ' 2लर) त" रGप$#यCनम/W - om klīE tripurāyai nama[

iii& - ' 2लर)क9य#EयCनम/W - om klīE kalyā5yai nama[ i(& - ' 2लर)र,!!EयCनम/W - om klīErohi5yai nama[

(& - ' 2लर)क#लमक#यCनम/W - om klīE kāmikāyai nama[

(i& - ' 2लर)च!Eडक#यCनम/W - om klīE !a5>ikāyai nama[

(ii& - ' 2लर)श#ङ " 2कयCनम/W - om klīE %ā]karyai nama[

(iii& - ' 2लर)दग % &##यCनम/W - om klīE durgāyai nama[

i& - ' 2लर) % भर#यCनम/W - om klīE subhadrāyai nama[

- ' 2लर) क % लक % म#ररक#यC नम/W न#न#पवध पररमल पष"&% प#खण च -4त#न &"

मप#य#लमW

- om klīE kulakumārikāyai nama[ nānā(idha parimala pu8pā5i !a

ak8atān samarpayāmi

6la!e some Gowers and ak8ata be#ore her.

**. 1er her dh,paE

- ' 2लर) क % लक % म#ररक#यCनम/W ध ; प) Jग" र#पय#लम6

- om klīE kulakumārikāyai nama[ dh,paE āgrāpayāmi

*. 1er her dīpaE.

- ' 2लर) क % लक % म#ररक#यCनम/W दरप) दश#य#लम6

OX=

- om klīE kulakumārikāyai nama[ dīpaE dar%ayāmi

*O. Iow oer her #ood. Nhat is oered as nai(edya !an be gi(en to



her as a token. 9ut$ generally$ during this time$ she is oered with

lun!h. 1thers should wait till she !ompletes her lun!h. 0# her mother

is in(ited as su(āsini$ then both mother and !hild !an be oered #ood

in a se!luded pla!e$ not to !ause any embarrassment to them&.

- ' 2लर) क % लक % म#ररक#यCनम/W म!#नCव.Qम &" मप#य#लम6

- om klīE kulakumārikāyai nama[ mahānai(edyam samarpayāmi

*. 1er her water during lun!h. Denerally a new tumbler drinking

glass& is pur!hased #or this purpose and is gi(en to her.

- ' 2लर) क % लक % म#ररक#यCनम/W >य. >य. -मत 8 प#न5यम &" मपय# &#लम6

- om klīE kulakumārikāyai nama[ madhye madhye amta pānīyamsamarpayāmi

*X. Iow oer water to wash her hands.

- ' 2लर) क % लक % म#ररक#यCनम/W Jचमन5य) मप#य#लम6

- om klīE kulakumārikāyai nama[ ā!amanīyaE samarpayāmi

*=. Iow oer her betel lea(es with are!a nut and dry #ruits.

- ' 2लर) क % लक % म#ररक#यCनम/W कप7# त#>बल ; &) मपय# &#लम6

- om klīE kulakumārikāyai nama[ karp,ratāmb,laE samarpayāmi

*F. Iow oer her nīrājana.

- ' 2लर) क % लक % म#ररक#यCनम/W कप7# न5र#जन)दश#य#लम6

- om klīE kulakumārikāyai nama[ karp,ra nīrājanaE dar%ayāmi

*A. 1er her mantra pu8paE.

OXF

- ' 2लर) क % लक % म#ररक#यCनम/W मDद " Gपष"&% प) मपय# &#लम6

- om klīE kulakumārikāyai nama[ mantrapu8paE samarpayāmi

Iow we ha(e to pray to her. The #ollowing (erse !an be used #or

prayer.

व!DPत#ङ " 2तघ" रयक % . द.पव व# भ#*यद#तयतनW

7प) द.!! जय) द.!! यश, द.!! <!ष, ज!!6



(anditā]ghriyuke de(i sar(asaubhāgyadāyini

r,paE dehi jayaE dehi ya%o dehi d(i8o jahi

Iow$ prostrate be#ore the kumārī and take her blessings. umārī is to

be sent-o with great respe!t.

Vurther reading - kumārī p,jā during na(arātrīZ

)s #ar as kumārī p,jā is !on!erned$ they are worshiped during

na(arātrī. There are three types o# kumārī p,jā. 0n the "rst method$

one kumārī is worshiped on the "rst day o# na(arātrī$ two in the

se!ond day$ three in the third day and so on and on the ninth day

mahāna(ami& nine kumārī-s are worshiped. 0n the se!ond method$e(eryday one kumārī is worshiped during the entire period o#

na(arātrī. 0n the third method$ one kumārī is worshiped during the

entire na(arātrī period. Su!h worship is done on either on a87amī or

on mahāna(ami day.

XX. #मतयक# पज ; &# sāmayikā p,jāZ

Sāmayika means same minded or like minded$ re#erring to other

upāsaka-s present during this na(ā(ara5a p,jā. )ll those who are

initiated into Śrī :idyā would ha(e brought their ātmapātra-s. )ll Śrī

:idyā upāsaka-s are epe!ted to !arry their ātmapātra-s whene(er

they attend na(ā(ara5a p,jā outside their home. There are !ertain

!ontro(ersies here. ) sādhaka initiated by a Duru does not take (i8e%a

arghya o# a sādhaka initiated by another Duru. This thought is against

OXA

the basi! prin!iple o# Śrī :idyā and no su!h dis!riminations should

be there. Se!ondly$ in e!eptional !ases$ i# a sādhaka #orgets to bring

his or her ātmapātra$ he or she should not be denied (i8e%a arghya.

Iormally$ a sādhaka who #re2uently per#orms na(ā(ara5a p,jā keeps

etra !ups #or this purpose and these !ups are gi(en to those who ha(e

not brought their ātmapātra-s.



0# Duru o# the sādhaka is present in the pla!e$ he should be oered

with sandal paste$ Gowers$ et! and he should be oered (i8e%a arghya

in Duru pātra$ whi!h is kept in p,jā ma5>ala. Nhile oering (i8e%a

arghya to Duru$ (i8e%a arghya should be worshiped with Duru pādukā

mantras gi(en by him. Duru will return the pātra a#ter !onsuming the

(i8e%a arghya. 0n !ase Duru is not present personally during

na(ā(ara5a p,jā$ sādhaka should take (i8e%a arghya #rom kāra5a

kala%a and pour into his ātmapātra and keep it on his head and re!ite

Duru pādukā mantras and !onsume (i8e%a arghya a#ter re!iting

mantras gi(en in the #ollowing se!tion.)#ter doing this$ sāmayika-s present should be oered sandal paste$

Gowers$ et! and "ll their ātmapātra-s with (i8e%a arghya along with a

pie!e o# ginger and oer their respe!ti(e pātra-s to them. 1n

re!ei(ing their respe!ti(e ātmapātra-s$ they will per#orm mental

worship with the #ollowing mantras or as instru!ted by their Durus.

This worship is known as tatt(a%odhanam$ whi!h is des!ribed in the

net se!tion.

X=. तGGवश,धनम &"tatt(a%odhanamZ

These mantras are based on (irājāhomamantra-s o# Mahānārāya5a

Upani8ad. Though mantras are not ea!tly the same$ the !on(eyan!e

is the same. :irāj re#ers to the Supreme 0ntelle!t lo!ated in a supposed

aggregate o# gross bodies$ known as :ai%(ānara.

Those who ha(e re!ei(ed their ātmapātra-s "lled with (i8e%a arghya

do the #ollowing. Sādhaka should also #ollow this pro!edure be#ore

!onsuming (i8e%a arghya #rom his ātmapātra.

OXQ

i& The #ollowing mantra puri"es the gross body o# the sādhaka and

sāmayika-s. This mantra also remo(es the remnants o# ego. The

mantra says that by doing this yaj;ā na(ā(ara5a p,jā is always



!onsidered as yaj;ā&$ let my soul be!ome pureL let me be!ome the

3i(ine 'ight$ without aJi!tions and sins. Nith this in mind$ the

#ollowing mantra is to be re!ited. Virst k,7a o# 6a;!ada%ī is used twi!e

in this mantra$ one at the beginning and another a#ter the re!itation o#

*= (owels with bindu$ beginning #rom -) to -/. This oblation is

through ātmatatt(a. 6lease re!all tat(ā!amanam done in part 0.O. )ll

the #our ā!amana-s done there are reGe!ted in the "rst #our mantras

here.

- क ` = ल ! " र) - प" रक 8 Gय!ङ " 2क#रब<प% मन/ श"&,त" Gवक" च4 % !ज#व##घ" र#ण

व#2प#खणप#द प#यप ; 0थ शHद 0पश# 7प गDI#क#श व#य % वक"<& ललल भ ; >य#Gमन# -) - -/ क ` = ल ! " र) JGमतGव.न Jणवमल श,धन#थ#) 0थल ; द.!)

पररश,धय#लम ज % !,लम 0व#!#W

JGम#म. श % द "&यDद " त#) Uय,ततर!) पवरज# पवप#म# भ ; य#ग % ) 0व#!#6

- ka e ī la hrīE - praktyaha]kārabuddhi mana[ %rotra t(ak

!ak8urjih(āghrā5a (ākpā5ipāda pāy,pastha %abda spar%a r,pa

gandhākā%a (āyu (ahni salila bh,myātmanā aE - a[ ka e ī la hrīE

ātmatat(ena ā5a(amala %odhanārthaE sth,aladehaE pari%odhayāmi

juhomi s(āhā

ātmāme %uddhyantāE jyotirahaE (irajā (ipāpmā bh,yāsaguE s(āhā

ii& The #ollowing mantra puri"es the subtle body o# the sādhaka and

sāmayika-s. This mantra also remo(es māyā. The mantra says that by

doing this yaj;ā$ let my subtle body be!ome pureL let me be!ome the

3i(ine 'ight$ without aJi!tions and sins. Se!ond k,7a o# 6a;!ada%ī

is used twi!e in this mantra$ one at the beginning and another a#ter

the re!itation o# X !onsonants with bindu$ beginning #rom क) - म).

This oblation is through (idyātat(a.

O=?

- ! क ! ल ! " र) - म#य# कल# -पवQ# र#ग क#ल तनयतत प$ष#Gमन# क)

- म) ! क ! ल ! " र) पवQ#तGव.न म#तयकमलश,धन#थ#) ;Fमद.!) पररश,धय#लम



ज % !,लम 0व#!#W

-Dद " तर#Gम# म. श % द "&यDद " त#) Uय,ततर!) पवरज# पवप#म# भ ; यग % ) 0व#!#6

- ha sa ka ha la hrīE - māyā kalā a(idyā rāga kāla niyati

puru8ātmanā kaE - maE ha sa ka ha la hrīE (idyātat(ena

māyikamala%odhanārthaE s,k8madehaE pari%odhayāmi juhomi

s(āhā

antarātmā me %uddhyantāE jyotirahaE (irajā (ipāpmā bh,yasaguE

s(āhā

iii& The #ollowing mantra puri"es the !ausal body o# the sādhaka and

sāmayika-s. This mantra also remo(es oneRs karmas. Unless karmasare totally remo(ed$ liberation is not possible. This is the state o#

jī(anmukta. The mantra says that by doing this yaj;ā$ let my !ausal

body be!ome pureL let me be!ome the 3i(ine 'ight$ without

aJi!tions and sins. Third k,7a o# 6a;!ada%ī is used twi!e in this

mantra$ one at the beginning and another a#ter the re!itation o# Q

!onsonants with bindu$ beginning #rom य)\ 4). This oblation is through

%i(atat(a.

- क ल ! " र) लशव श2त द#लशव =Bवर <श%पवQ#Gमन# य) र) ल) व) श) ष) )

!) 4) - क ल ! " र) लशवतGव.न क#लम#कमल श,धन#थ#) क#रणद.!) पररश,धय#लम

ज % !,लम 0व#!#W

परम#Gम# म. श % द "&यDद " त#)Uय,ततर!) पवरज# पवप#म# भ ; यग % ) 0व#!#6

- sa ka la hrīE %i(a %akti sadā%i(a ī%(ara %uddha(idyātmanā yaE

raE laE (aE %aE 8aE saE haE k8aE - sa ka la hrīE %i(atat(ena

kārmikamala %odhanārthaE kāra5adehaE pari%odhayāmi juhomi

s(āhā

paramātmā me %uddhyantāE jyotirahaE (irajā (ipāpmā bh,yasaguE

s(āhā

O=*

i(.a& The #ollowing mantra puri"es all the three bodies !omprising o#



prakti tatt(a to %uddha(idya tatt(a and through this pro!ess$ the

indi(idual souls o# the sādhaka and sāmayika-s are puri"ed. The

mantra says that by doing this yaj;ā$ let my jī(ātman be!ome pureL

let me be!ome the 3i(ine 'ight$ without aJi!tions and sins. M,la

mantra the highest initiated mantra& is to be re!ited at the beginning

and another re!itation o# m,la mantra a#ter the re!itation o# all the

alphabets with bindu$ beginning #rom -) \ 4). This oblation is through

sar(atat(a.

- म ; ल) - प" रक 8 Gय!ङ " 2क#रब<प% मन/ श"&,त" Gवक" च4 % !ज#व##घ" र#ण व#2प#खणप#द

प#यप ; 0थ शHद 0पश# 7प र गDI#क#श व#य % वक"<& ललल भ ; लम म#य# कल# -पवQ# र#ग क#ल तनयतत प$ष लशव श2त द#लशव =Bवर <श % पवQ#Gमन# -)

- 4) - मल ; &) - व#तGव.न व#द.!) व#द.!#लभम#तनन) ज5व#Gम#न) पररश,धय#लम

ज % !,लम 0व#!#W

N#न#Gम# म.श % द "&यDद " त#)Uय,ततर!) पवरज# पवप#म# भ ; यग % ) 0व#!#6

- m,laE - praktyaha]kārabuddhi mana[ %rotra t(ak

!ak8urjih(āghrā5a (ākpā5ipāda pāy,pastha %abda spar%a r,pa rasa

gandhākā%a (āyu (ahni salila bh,mi māyā kalā a(idyā rāga kāla

niyati puru8a %i(a %akti sadā%i(a ī%(ara %uddha(idyātmanā aE - k8aE

- m,laE - sar(atat(ena sar(adehaE sar(adehābhimāninaE

jī(ātmānaE pari%odhayāmi juhomi s(āhā

j;ānātmā me %uddhyantāE jyotirahaE (irajā (ipāpmā bh,yasaguE

s(āhā

i(.b& Vor those initiated into ^o>a%ī. This mantra says +That the

9rahman& is in"nite and this uni(erse& is in"nite. The in"nite

pro!eeds #rom in"nite. Then$ taking the in"nitude o# the in"nite

uni(erse&$ it remains as the in"nite the 9rahman& alone./

- म ; ल) - प ; णम# द/ प ; Eनलमदम &" प ; ण##Gप ; णम# &% द@यतW&. प ; ण"&# य प ; णम# &#द#य प ; णम# &. व#वलश1यत.6

- m,laE - p,r5amada[ p,5namidam p,r5ātp,r5amuda!yatep,r5asya p,r5amādāya p,r5ame(ā(a%i8yate



O=

(& This mantra is taken #rom Mahānārāya5a Upani8ad. That Supreme

'ight whi!h proje!ted 0tsel# as the uni(erse like a soaked seed whi!h

sprouts as 0 am that Supreme 'ight. 0 am that supreme light o#

9rahman$ whi!h shines as the innermost essen!e o# all that eists. 0n

reality$ 0 am the same in"nite 9rahman$ e(en when 0 am eperien!ing

mysel# as a "nite sel#$ owing to ignoran!e. Iow$ by the onset o#

knowledge$ 0 am really That 9rahman whi!h is my eternal nature.

There#ore$ 0 realie this identity by making mysel#$ the "nite sel#$ an

oblation into the "re o# the 0n"nite 9rahman$ whi!h 0 am always. May

this oblation be well made. )#ter re!iting this mantra$ both sādhaka

and sāmayika-s who are holding the (i8e%a arghya pātra with (i8e%a

arghya in their right palm using thumb$ middle and ring "ngers$

should now !onsume the (i8e%a arghya.

- Jर#) Uवलतत Uय,ततर!म!0मW Uय,ततUव#लतत ब" रA#!म!0मW य,Z!!0म ब" रA#!म!0मW

-!म!0म ब" रA#!म!0मW -!म.व#!) म#) ज % !,लम 0व#!#6

- ārdraE j(alati jyotirahamasmi jyotirj(alati brahmāhamasmi

yohasmi brahmāhamasmi ahamasmi brahmāhamasmi


Iow wash the ātmapātra and keep it ba!k in the ma5>ala. Sāmayika-s also should wash their ātmapātra-s and take them ba!k.

XF. द.व<त,#नम &"de(atod(āsanamZ

This is the !ombination o# two words de(atā and ud(āsanam$ where

de(atā re#ers to Śi(a$ Śakti and all the gods and goddesses who were

worshiped in Śri Cakra and ud(āsana means the a!t o# taking away.

0t is to be re!alled that we ha(e enthroned all o# them using our subtle

prā5a. 3uring eternal worship$ the Sel# within is brought out and

worshiped eternally and on!e the eternal worship is done$ the Sel#

in the idols should be brought ba!k within$ again using our prā5a and



this is !alled ud(āsanam. Vor this purpose$ the pro!ess done in .*

is to be re(ersed. 0n addition to this$ one has to use ke!arī mudra to

bring Them ba!k to daharākā%a.

O=O

'alitā Sahasranāma =?Q& is 3aharākā%a-r,pi5ī$ whi!h is eplained

thus.

0n the hearts o# all beings is Per subtle #orm. a7ha Upani8ad 0.iii.*&

mentions daharākā%a as +0n this superior spa!e o# the heart$ present

in the !a(e o# the intelle!t/. 0t #urther says 00.i.*&$ +1# the sie o# a

thumb$ the 9rahman resides in the !entre o# the body/. ChāndogyaUpani8ad says +This body is the !ity o# the 9rahman. Nithin it is an

abode in the shape o# a lotus meaning heart& and within that there is

a small spa!e 6lease note the word. 0t is spa!eR and not pla!eR.

Spa!e is in"nite and pla!e is de"nite&. 1ne must sear!h within this

spa!e and earnestly desire to know what is there Sel#-realiation&/

9rahma S,tra 0.iii.*& says$ +dahara uttarebhya[ द!र :3र.भ V य//$

re#erring to the small spa!e in the heart. 0t pro!eeds to say$ +That is

whi!h is inside$ that is sought #or$ that is surely to be in2uired into/$

indi!ating the pro!ess o# Sel#-realisation.

There are "(e mantras in this se!tion that impart subtle !on(eyan!es.

Vollowing are the mantras$ whi!h are to be re!ited a#ter understanding

their !on(eyan!es.

*& 1` 3e(i` 0 worship You$ who shines in the #orm o# Da5e%a$

na(agraha nine planets&$ twenty se(en stars$ yoginī-s yoginī-s !an

be interpreted to mean nine ā(ara5a yoginī-s or si yoginī-s o#

psy!hi! !hakras&$ twel(e rā%i-s astrologi!al houses&$ saptako7i

mantras F? million&$ mātkā ak8ara-s Sanskrit alphabets& and "(e

pī7ha \s kāmagiri$ p,r5agiri$ jālandhara$ o>yā5a and %āmbha(a

pī7ha-s asso!iated with "(e o# the si āmnāya-s&.



गण.श ग" र! न4त" य,धगन5 र#श5 7पपण5)W

द.व5) मDद " G>य5) न लम म#तक 8 &#प5ठ 7पपण5)6

ga5e%a graha nak8atra yoginī rā%ī r,pi5īE

de(īE mantramyīE naumi mātkāpī7ha r,pi5īE

O=

& +'et my spee!h be your japa$ my mo(ement o# hands be your

mudras$ my lo!omotion be !ir!umambulation #or you$ my eating and

drinking be "re oblations #or you$ my lying down be prostrations #or

you$ all my enjoyments be my surrender to You and let these a!tions

o# mine be!ome the main part o# Your worship./ Saundaryalaharī \(erse F&

जप, ज9प/ लश9प%) कलमपप म % र#पवरचन#

गतत/ प" र#द44Eयक"रमण मशन#Q#! % ततपवधध/W

प" रण#म/ >वश. &/ % खमखखलम#Gम#प#णद 8 श#

पय##पय##य0तव भवत % यDद " म. पवललतम &"6

japo jalpa[ %ilpaE sakalamapi mudrā(ira!anā

gati[ prādak8i5yakrama5a ma%anādyāhuti(idhi[

pra5āma[ saE(e%assukhamakhilamātmārpa5ad%ā

saparyāparyāyasta(a bha(atu yanme (ilasitam

O& 9y re!iting the #ollowing mantra$ pour a drop o# water on Per le#t

palm. <emo(e sāmānya arghya !on!h& with right hand$ li#t the !on!h

and make three !ir!les around Śri CakraMeru. 4mpty the water in

the !on!h into the right palm and sprinkle on the sel# and on all others

present there. Nash and dry the !on!h and pla!e it sa#ely.

+1` 6arā%akti` Nhate(er a!tions 0 did in your praise$ whether rightly

or wrongly$ please a!!ept all my a!tions with Compassion./ sādhu(ā

asādhu (ā in the #ollowing (erse is taken #rom Śrīmad 9hāga(atam

A.Q.*&

#ध % व#Z#ध % व# कम# यQद#चररत) मय#W



तGव#) क 8 पय# द.पव ग]#ण#र#धन) मम6

sādhu(āsādhu (ā karma yadyadā!aritaE mayā

tatsar(aE kpayā de(i ghā5ārādhanaE mama

O=X

& +1` ŚaEkari Consort o# ŚaEkara is ŚaEkariL She is 6arā%akti$

'alitāmbikā$ Mahāde(i and She is e(erything that eists in the

uni(erse&$ Mahāde(i` 6lease !ome ba!k to the peri!arp o# my heart

where is Sel# is seated& with Śi(a along with all Your ornaments./

)#ter re!iting this mantra$ !ontemplate that āme%(ara and

āme%(arī ha(e !ome ba!k to your body as the Sel#. Meditate Themwithin #or a #ew minutes and a#ter ensuring that They are ba!k in the

body$ mentally per#orm pa;!a p,jā$ gi(en a#ter the mantra.

- ]Gपद " मकखण#क# >य. लशव.न ! श)कररW

प" रपवश Gव) म!#द.पव वC र#वरणC/ !6

- htpadmakar5ikā madhye %i(ena saha %aEkari

pra(i%a t(aE mahāde(i sar(ai rā(ara5ai[ saha

6a;!ap,jā to be done mentallyZ

ल) - पध 8थOय#!Gमक#यCगDI) मपय# &#लमW



र) - -*DQ#!Gमक#यCध5प) दश#य#लमW

व) - -मत 8 &#!Gमक#यC-मत 8 &) म!#नCव.Q) तनव.दय#लमW

) - व##!Gमक#यCव,पच#र पज ; &#म &" मप#य#लम6




raE - agnyātmikāyai dhīpaE dar%ayāmi





O==

XA. श#LDत0तव/ Śāntista(a[Z

This is the penultimate part o# na(ā(ara5a p,jā. This part !onsists o#

three mantras. Śānti !ontetually re#ers to eternal pea!e$ whi!h !an

be eperien!ed only by j;ānin-s. Vor a j;ānin$ nothing needs to be

attained$ as he is de(oid o# desires and as a result o# whi!h$ he always

remains united with the Sel#. 85a says in 9haga(ad Dītā :00.*X -

*F&$ +)rjuna` Vour types o# (irtuous men worship Me$ the seekers o#

material prosperity$ the aJi!ted$ the seekers o# knowledge and men

o# wisdom. 1ut o# the #our$ a man o# wisdom j;ānin& who is alwaysestablished in Me and possessing single pointed de(otion to Me is

superior. 0 am (ery dear to him and he is (ery dear to Me./ This goes

to pro(e that at the end o# na(ā(ara5a p,jā$ a sādhaka trans#orms into

a j;ānin$ as des!ribed by 'ord 85a.

This part !onsists o# three prayers to Per$ not only #or the sādhaka$

but also #or e(eryone around him. This !on"rms his trans#ormation

as a j;ānin.

*& 'et pea!e pre(ail due to the Dra!e o# 9rahman #or those who do

p,jā$ who ha(e !on2uered their organs o# a!tion and per!eption and

those who rule all the beings.

- )पज ; क#न#) पररप#लक#न#) य.त.!Dद " रय#ण#) च तप,धन#न#म &"W

द.श0य र#1ट " र0य क % ल0य र#N#) कर,त % श#!Dद " त) भगव#Dक % ल.श/6

- saEp,jakānāE paripālakānāE yetendriyā5āE !a tapodhanānām

de%asya rā87rasya kulasya rāj;āE karotu %āntiE bhaga(ān kule%a[

& 'et all sādhaka-s and all siddha-s endowed with supernatural

#a!ultiesL also means beati"ed& remain in the state o# bliss#ulness. 'et

the !urses o# yoginī-s be#all on those who mo!k at samayā!āra

worship. 'et the inepli!able state o# %āmbha(ī 'alitā Sahasranāma

*& pre(ail in me due to the gra!e o# my Duru$ as 0 !ontinue to



behold his lotus #eet.

O=F

- नDPDद " त % #धकक % ल#DQ -खणम#!दल<#/ श#प#/ पतDद " त % मय<!पष

य,धगन5न#म &"W

# श#)भव5 0फ % रत % क#पप मम#यव0थ# य0य#) ग$,Bचरणपक) जम.व लभ V यम6&"

- nandantu sādhakakulānya a5imādisiddhā[ %āpā[ patantu

samayad(i8i yoginīnām

sā %āEbha(ī sphuratu kāpi mamāpya(asthā yasyāE

guro%!ara5apaEkajame(a labhyam

O& )ll the tatt(a-s O= tatt(a-s& beginning #rom 6arama%i(a till theearthL all the li(ing beings beginning #rom 9rahmā till tiny inse!ts

and #rom kālāgni the "re o# Śi(a that annihilates the uni(erse& to

Śi(a the Creator& be!ome satis"ed with this yaj;a na(ā(ara5a p,jā&.

लशव#Qवतन पयDद "&# त) ब" रA#!द0त)ब )यत % मW&"

क#ल#*DQ#!द लशव#Dद " त) च जगQN.न त 8 यत %6

%i(ādya(ani paryantaE brahmādistaEba saEyutam

kālāgnyādi %i(āntaE !a jagadyaj;ena tpyatu

XQ. [श.ष -Mय# <:#नम &"(i%e8a arghya ud(āsanamZ

Iow (i%e8a arghya is to be remo(ed as na(ā(ara5a p,jā has !ome to

an end. 9y re!iting m,la mantra$ take (i%e8a arghya pātrā abo(e the

head and then trans#er the amta within to another (essel by re!iting

the #ollowing mantra. Nhile re!iting this mantra$ it is to be

!ontemplated that oblations are made with (i%e8a arghya into the

eternal "re o# ku5>alinī.

- Jर#) Uवलतत Uय,ततर!म!0मW Uय,ततUव#लतत ब" रA#!म!0मW य,Z!!0म ब" रA#!म!0मW

-!म!0म ब" रA#!म!0मW -!म.व#!) म#) ज % !,लम 0व#!#6

- ārdraE j(alati jyotirahamasmi jyotirj(alati brahmāhamasmi

yohasmi brahmāhamasmi ahamasmi brahmāhamasmi




O=A

)#ter trans#erring (i%e8a arghya to another (essel$ (i%e8a arghya pātrā

is to be washed and kept sa#ely. Iow distribute (i%e8a arghya to all

those present and oer them prasāda.

Ia(ā(ara5a p,jā !on!luded

O=Q

S4CT01I 000

9PK:)I16)I0^)3

This is another series on Śri Cakra based on 9hā(anopani8ad

bhā(ana @ upani8ad&. 9hā(ana means imagination or #ormation o# a!on!ept in the mind. 'ike any other Upani8ad$ this Upani8ad also

does not deal with pra!ti!es. 0t helps us to !ontemplate our body with

Śri Cakra. There are thirty se(en (erses some tets !all these as s,tra-s& in 9hā(anopani8ad and we will take up #or dis!ussion$ ea!h (erse

in detail.

*. %rīguru[ sar(akāra5abh,tā %akti[ श"&5ग % र/ वक# &#रणभ ; त# श2त/W

Virst two (erses talk about Duru. 0n Śrī :idyā$ the role o# Duru is

etremely important. There are multiple reasons #or this. Śrī :idyā is

also known as 9rahmaidyā$ knowledge about 9rahman. nowledge

about 9rahman means Supreme nowledge. Sin!e Śrī :idyā deals

with liberation$ it is also known as 9rahmaidyā.

The "rst (erse says that Duru is the !ause #or e(erything. Pis power

is phenomenal with regard to the re(elation o# 3i(ine nowledge. Pe

is the one$ who !an literally show 6arā%akti. Nhen the darkness o#

illusion is destroyed with the gra!e o# Duru$ one !an realie the Sel#.

Pow māyā !an be annihilated to realie 6arā%akti within$ is re(ealed

by Duru. Pe generally takes his dis!iple step by step to rea!h the

ultimate goal o# realiation. Though there are se(eral #a!tors that

determine Duru-dis!iple relationship$ !ertain aspe!ts are moreimportant. Virst$ a dis!iple has to approa!h a Duru with a re2uest to



a!!ept him as his dis!iple. 0n the present day !ontet$ it is etremely

important that a dis!iple should also make ade2uate en2uiries about

OF?

the Duru he is planning to approa!h and should satis#y himsel# about

the 2uality and purity o# the Duru. 0t is not at all ad(isable to mo(e

#rom one Duru to another Duru$ unless the !ir!umstan!es so warrant.

) Duru in(ariably e(aluates his dis!iple to know his spiritual$ mental

and physi!al status. 0# he is satis"ed$ Duru a!!epts him as his dis!iple.

Iet !omes$ initiation. 0t is said that without initiation$ inherent māyā

in a dis!iple is not annihilated. ulār5a(a Tantra speaks about se(en

types o# initiations or dīk8ā-s and they are through rituals$ through

letters mantra gi(en in writing&$ working through energy body o# the

dis!iple and planting the seed o# spirituality within his body$ by

tou!hing the body o# the dis!iple$ (erbal initiation mantras&$ through

looks looking at the dis!iple& and mental initiation working through

the mind o# the dis!iple&. 4!ept initiation through rituals$ none o#

the other dīk8ā-s in(ol(e rituals. Some Durus do small rituals$ like

saEkalpa and the like. These are all (ery small pro!edures. )gain$ in

ritualisti! initiations$ there are se(eral types o# pro!edures. ulār5a(a

tantra eplains this in detail. 1ut o# the se(en$ initiation by tou!hing

the body o# the dis!iple is !onsidered as in#erior in 2uality and

initiations either through energy le(el or mind are !onsidered as the

highest. 6arti!ularly$ transmission o# energy is !onsidered as the

highest one. Vor this type o# initiation$ both Duru and the dis!iple

should ha(e !apabilities. The most important #a!tor during initiation

is the awakening o# the dis!ipleRs dormant spiritual energy$ whi!h has

to grow and bloom. Denerally$ a proper initiation makes a dis!iple to

rea!h higher le(els in about si months to one year$ depending uponthe dis!ipleRs sin!erity in sādhana. 0t is (ery important that Duru



re(iews his dis!ipleRs progress and in !ase the progress is not up to

the mark due to (arious reasons$ Duru has to talk to his dis!iple to

ensure that he ad(an!es in his spiritual pursuit without any di!ulty.

Tantri! way o# initiation is to be ignored and not dis!ussed here$ as

this has been grossly misunderstood nowadays.

Duru "es auspi!ious date and time #or initiation. :arious #a!tors are

taken into a!!ount while "ing this time. Most important #a!tors are

tārabala$ !andrabala and eighth pla!e in muh,rta should be (a!ant. )t

the time o# initiation$ Duru gi(es his dis!iple Mahāpādukā mantra.

OF*

Mahāpādukā is worshipping Śi(a$ who initiated 6arā%akti during

ita yuga O$AQO$** years ago #rom ?*O-*$ spreading a!ross #our

yuga-s&. Vollowing is the Mahāpādukā mantra.

' () ! " र) श"&5)- () 2लर) &/ - () *ल+ ! " 0S"&" रT !4मलवरय ; ) ! " 0S &/ !4मलवय5) 0! &/

श"&5पवQ#नDPन#थ#Gमक चय##नDPन#थ श"&5म!#पदक % &#) प ; जय#लम तपय# &#लम नम/ W

om aiE hrīE %rīE aiE klīE sau[ aiE glauE hskhphreE

hasak8amala(aray,E hsau[ sahak8amala(ayīE %au[

%rī(idyānandanāthātmaka !aryānandanātha %rīmahāpadukāE

p,jayāmi tarpayāmi& nama[ W

tarpayāmi is used only during na(ā(ara5a p,jā.

This is #ollowed by the re(elation o# Duru pādukā mantras. There are

three mantras$ one #or 6arame87higuru parame87hi means superior&$

who is DuruRs DuruRs Duru. The net mantra is #or 6aramaguru

DuruRs Duru&$ a little lower than 6arame87higuru and last one is #or

s(aguru or Śrīguru initiating Duru&. )t the time o# entering into Śrī

:idyā lineage$ dīk8ā nāma is gi(en to the dis!iple. Thus$ all the three

Durus will ha(e their own dīk8ā nāma-s and they are worshipped only

with dīk8ā nāma-s and not by their names. 3īk8ā name should not bere(ealed to others and is meant to pay respe!ts to oneRs Duru.



Denerally$ all dīk8ā nāma-s end with ānandanātha$ whi!h is sued

to his dīk8ā nāma !omprising o# three or #our letters this is a general

rule and e!eptions !an be made&. Vor eample prākā%a$ (imar%a

प" र#क#श $ पवमश# 6rākā%ānandanātha$ :imar%ānandanātha&$ et!. Vor

women dis!iples dīk8ā nāma-s generally end with ambā ->ब# &. Vor

eample$ Śuklade(yaEbā$ āme%(aryāEbā श%2लद.Oयब) &# $ क#म.Bवय##)ब# &$

et!. The lineage o# Śrīguru is re(ealed to the dis!iple only at the time

o# initiation and not be#ore.

Vollowing are the Duru pādukā mantras #or 6arame87higuru$

6aramaguru and Śrīguru oneRs own Duru&.

*. 6arame87higuruZ

OF


!4मलवरय5) 0! &/ !)/ लशव/ ,!) !)/ 0व#Gम#र#म पLचर परम#नDP पवलरन त.ज.

श"&5परम.<प ग % रव. नम/ ----- dīk8ā name o# 6arame87higuru& JनDPन#थ

श"&5प#दक % &#) प ; जय#लम तप#य#लम & नम/6




(ilīna tejase %rīparame87hi gura(e nama[ ----- dīk8ā name o#

6arame87higuru& ānandanātha %rīpādukāE p,jayāmi tarpayāmi&

nama[

. 6aramaguru

' () ! " र) श"&5) () 2लर) &/ ,!) !)/ लशव/ ! " 0ख"&" रT !4मलवरय ; ) ! " 0S &/ !4मलवरय5)

0! &/ ,!) !)/ लशव/ 0व@छप" रक#श पवमश!# &. तव. श"&5 परमग % रव. नम/ ----- dīk8ā

name o# 6aramaguru& JनDPन#थ श"&5प#दक % &#) पज ; य#लम तपय# &#लम नम/6


hasak8amala(aray,E hsau[ sahak8amala(arayīE %au[ sohaEhaEsa[ %i(a[ s(a!!haprakā%a (imar%aheta(e %rī paramagura(e



nama[ ----- dīk8ā name o# 6aramaguru& ānandanātha %rīpādukāE

p,jayāmi tarpayāmi& nama[

O. Śrīguru

' () ! " र) श"&5) () 2लर) &/ !)/ लशव/ ,!) ! " 0ख"&" रT !4मलवरय ; ) ! " 0S &/ !4मलवरय5)

0! &/ !)/ लशव/ ,!) 0व7प तन7पण !.तव. श"&5ग % रव. नम/ ----- dīk8ā name

o# Śrīguru& JनDPन#थ श"&5प#दक% &#) प; जय#लम तपय# &#लम नम/6



%i(a[ sohaE s(ar,pa nir,pa5a heta(e %rīgura(e nama[ ----- dīk8ā

name o# Śrīguru& ānandanātha %rīpādukāE p,jayāmi tarpayāmi&

nama[

OFO

Some Durus gi(e dīk8ā name on the day o# initiation$ while others

gi(e a#ter the dis!iple attains a parti!ular le(el. The de!ision o# the

Duru is "nal.

There are innumerable re#eren!es to the Suprema!y o# Duru in

(arious tets. The essen!e o# all these tets goes like this. +Duru is

the ultimate. Pe is treated on par with Śi(a. Duru not only imparts the

mantra$ but also guides him in all the rituals and "nally he begins to

impart knowledge about 9rahman 9rahmaidyā&. Pe !ites re#eren!es

#rom Upani8ad-s and helps the dis!iple to mo(e #rom Sagu5a

9rahman worship to Iirgu5a 9rahman !ontemplation$ #ormless #orm

o# 9rahman. Pe solidly stands with his dis!iple and ensures that the

dis!iple puts e(ery step #orward with !on"den!e and dedi!ation. )

true Duru is not satis"ed till his dis!iple realies the Sel# within Sel#-realiation&. 1n!e the Duru is satis"ed$ he allows his dis!iple to go

on his own and ensures that he also tea!hes to others in the same

manner he was taught. 4(en i# Dod !urses a dis!iple$ this !urse !an

be remo(ed by a Duru$ but i# Duru !urses his dis!iple$ this !urse



!annot be remo(ed e(en by Dod./

0n Śrī :idyā !ult$ Duru-dis!iple relationship is (ery important and

hen!e Duru is worshiped (ery !lose to the inner triangle o# Śri Cakra.

There is a separate tet !alled Śrī Durugītā !onsisting o# F (erses.

This S!ripture eplains in details the importan!e o# Duru and how he

is to be worshipped.

tena na(arandhrar,po deha[ त.न नवरDद " र7प, द.!/& 9hā(anopani8ad&

Ia(arandhra means nine apertures. This (erse says that a human

body with nine apertures is the #orm o# his or her Duru. This (erse

!ompares the nine triangles o# Śri Cakra to the nine apertures o#human body. Nhen a human body with nine apertures is the body o#

Duru$ logi!ally Duru represents Śri Cakra. Thus there is no dieren!e

between Duru$ Śri Cakra and the aspirant. Iine apertures o# a human

body are two opening o# eyes$ two openings o# ears$ two nostrils$

mouth$ and organs o# pro!reation and e!retion. Nhen the soul lea(es

the body$ it generally lea(es through one o# these apertures. 0n the

OF

!ase o# yogis$ howe(er$ their souls generally lea(e through

brahmarandhra$ an ori"!e lo!ated on the (erte$ the topmost point o#

the skull. This is known as adhipati$ a marma point. This aperture

!ontrols two major psy!hi! !hakras$ sahasrāra taken as !hakra only

#or the purpose o# this dis!ussion& and āj;ā!akra.

9ut$ this !on!ept does not apply to all Durus. There are se(eral

re#eren!es that speak about Duru lak8a5a$ whi!h means that there are

se(eral re#eren!es whi!h dis!uss about the 2ualities o# a Duru who is

worthy o# worship. )lmost$ all the Tantri! S!riptures talk about this

subje!t. The #oremost among all the 2ualities is that he should ha(e

realied the Sel# and should be in a position to help his dis!iples to

attain liberation. ulār5a(a Tantra !hapters * and *O& dis!usses not



only about Duru lak8a5a$ but also about Duru-dis!iple relationship.

Some o# the 2ualities o# Duru are mentioned here. Nearing !lean

dressL !harmingL knowledge about mantrasL easily a!!essibleL ability

to !lear doubtsL e2ual minded to Śi(a and :i85uL de(oid o# desire$

anger$ greed$ ego$ delusion and jealousyL !omplete !ontrol o(er his

sensesL endowed with powers o# mantrasL mer!i#ul$ et!. The list is a

long one.

Nhat is the main 2uality o# a Sel# realied person Pe would ha(e

realied Śi(a$ Sel#-illuminating #orm o# 9rahman. Śi(a alone is Sel#-illuminating and when the Duru has realied the 6rakā%a #orm o# Śi(a

Śi(a alone is known as 6rakā%a$ meaning 3i(ine 'ight&$ this Duru is

worshipped on par with Śi(a Pimsel#. 0n ulār5a(a Tantra$ Śi(a

says$ +1ut o# !ompassion #or !reatures$ Śi(a takes the #orm o#

Duru....Duru is none other than Śi(a$ :i85u and 9rahmā..... There is

no dieren!e between Śi(a and Duru. 3e(atā$ mantra and Duru ae

one and the same. There#ore 6ār(atī$ 0 a!!ept the worship assuming

the #orm o# Duru and annihilate transmigration./

Śi(a alone !annot mani#est the world and there#ore$ Pe needs Śakti

to make all the obje!ts known or (isible. Suppose there is a power#ul

light in a huge ground$ what is the use o# that light There has to be

some obje!ts around that light in order to realie that light. Similarly$

Śi(a$ as 6rakā%a !annot !reate the uni(erse and Pe needs Śakti in

OFX

order to mani#est Pimsel# in dierent shapes and #orms. 0t is

important to remember that Śi(a is within the indi(idual soul as the

Sel#. There#ore$ Śakti is known as :imar%a$ who brings about the

world pro!ess. 0t is not enough #or a Duru to be!ome a Sel# realied

personalityL he should ha(e the ability to eplain and tea!h the

methods through whi!h he has attained Śi(a. )s Śi(a$ he !annot beinert and as Śakti$ he !annot be a!ti(e in the material world by



imparting spiritual knowledge. 0# e(ery Sel#-realied person shuns the

material world and resorts to penan!e$ who will liberate pa%u-s like

us 6a%u !an be eplained as those who are not initiated by a Duru or

the indi(idual souls de(oid o# any thought about the Sel# within or

de(oid o# any spiritual thoughts. Mundane eisten!e without any

!onne!tion to 9rahman is known as pa%u. 9y remaining as a pa%u$

liberation !an ne(er be thought o#. These eplanations are ne!essary

as to why this (erse says that a body with nine openings represents

Duru. These dis!ussions dri(e home the point that Duru is like a Dod

with a shape and #orm and who is also !apable o# oering liberation.

Nhat we ha(e dis!ussed abo(e is nine gross apertures$ whi!h #orms

a human body. 0nstead o# saying that there is no dieren!e between

the Duru and his dis!ipleRs body$ this (erse said that Duru represents

nine apertures o# the body. Nhile dwelling on the sensory organs$

Duru tea!hes his dis!iples with the help o# Upani8ad-s$ 2uoting

re#eren!es and eamples. Understanding 9rahman is a tough subje!t

as it dwells only on subtleties and !an be understood only by the

subtle body$ the mind. 9y 2uoting su!h re#eren!es$ the dis!ipleRs

mind is puri"ed by the Duru. The net step is kindling his dormant

spiritual energy.

9ut there are nine subtle apertures$ through whi!h a Duru kindles the

dormant spiritual energy o# his dis!iple at the time o# initiation. The

dormant spiritual energy lies at the bottom o# the spinal !ord

m,lādhāra !akraL pra!ti!ally speaking dormant spiritual energy lies

in perineum in the #orm o# ku5>alinī&. )!!ording to an!ient

S!riptures$ a Duru is worshiped as su8umna nā>i a think tubular

(essel inside the spinal !ord&. ) Duru not only represents himsel#$ but

OF=also represents the Duru lineage. Duru$ 6aramaguru and



6arame87higuru originated #rom the word +ogha/ whi!h literally

means uninterrupted tradition. This tradition is remembered as

3i(yaguru-s$ Siddhaguru-s and Māna(aguru-s. These three types

Durus represent three types o# 3i(ine (ibrations 3i(yaugha$

Siddhaugha and Māna(augha. 3i(yaugha is Śi(a Pimsel#. The Durus

who !ome under this !ategory are liberated souls and Śi(a has not

merged their souls unto Pim as Pe has to send them ba!k to resurre!t

the world in dierent pla!es. They are born as great sages and saints$

who eist e(en today. Their job is only to liberate spiritually

ad(an!ed people$ who are ready #or liberation. Se!ond type o# Durus

are in the mid state. They are neither liberated nor suer #rom saEsāra

transmigration&. This is the state o# jī(anmukta-s. Third is

Māna(aguru-s and they are in human #orms and generally known as

Śrīguru or S(aguru. 0n e!eptional !ir!umstan!es$ one !ould be lu!ky

to get a jī(anmukta as his or her Duru. 9ut #or this$ 3i(ine Dra!e is a

must.

Nhat is the need to worship three types o# Durus (i. Śrīguru$

6aramaguru and 6arame87higuru !an be understood while

understanding the nine subtle openings in the body. 6arame87higuru.

This aspe!t !an be best understood by marginally dwelling on Trika

philosophy. 6arame87higuru represents three subtleties o# the highest

order (i. Śi(a$ Śakti and 6arāsaE(id. Śi(a is Cit or Supreme

Cons!iousness or 6rakā%a. Śakti is Knanda$ the 9liss and She is

:imar%a$ who diuses the 6ower o# Śi(a to !reate. The third one is

known as parāsaE(id$ whi!h mani#ests as #our #orms \ the subje!t$

the means$ the obje!t and knowledge. These #our put together is

known as awareness$ the awareness o# Śakti and Śi(a. 6arāsaE(id is

the state o# union o# 6rakā%a$ :imar%a$ j;āna%akti and S(ātantrya%akti 0ndependent and absolute will o# Śi(a&.



6aramaguru represents three subtleties o# the middle order o# spiritual

ele(ation \ knowledge suddha(idyā&$ truth and #ul"lment. Śrīguru

represents the last o# three subtleties (i. inherent nature o# the

dis!iple$ niyati$ !an be eplained in two ways. 1ne is the karmi!

OFF

a!!ount o# the dis!iple and two religious duties o# the dis!iple. This

is the reason #or saying that the moment one gets initiation #rom a

true Śrīguru$ all his sins are burnt&L :idyā$ spiritual knowledge when

all sins are burnt$ spiritual knowledge is in#used by Śrīguru into the

dis!ipleRs subtle body$ the mind&L the third is subhaga$ where the

initiated dis!iple trans#orms into a blessed soul endowed with good

#ortunes. 1ut o# all the three Durus$ Śrīguru is (ery important as he

prepares the mind$ body and the soul o# the aspirant to attain higher

spiritual le(els. )#ter re"ning$ re#orming and puri#ying the dis!iple$

he is handed o(er to the 6aramaguru$ who takes him to higher

spiritual le(els by imparting the highest le(el o# spiritual knowledge$

where Tat t(amasi or you are That& is taught. The dis!iple

understands this Truth and at the end o# 6aramaguruRs tea!hings$ the

dis!iple trans#orms into a soul that is ready #or merger into

6arama%i(a 9rahman& and the dis!ipleRs spiritual journey is now

!onsummated. )t the end$ the dis!iple !on"dently arms +ahaE

brahmāsmi/ 0 am That or 0 am 9rahman&. )t this stage$ the dis!iple

is handed o(er to 6arame87higuru #or ultimate merger with

6arama%i(a through Śakti.

This eplains the need #or Śrīguru and his lineage. Śrīguru is the one

who tea!hes only spiritual knowledge to attain ultimate realiation.

These nine subtle apertures !orrespond to the nine gross apertures in

the body. 9oth ears and the mouth !orrespond to three subtleapertures Śi(a$ Śakti and 6arāsaE(id& belonging to 6arame87higuru.



9oth eyes and organ o# pro!reation !orrespond to three subtle

apertures o# 6aramaguru highest le(el o# spiritual knowledge$ Truth

and #ul"lment&. Two nostrils and the organ o# e!retion !orrespond

to the three subtle apertures o# Śrīguru inherent nature o# the dis!iple$

annihilating all the sins o# the dis!iple and imparting spiritual

knowledge&.

)ll the gross apertures are in the physi!al body and all the subtle

apertures are in the subtle body (i. in the su8umna spinal !ord&. )

Duru should ha(e the ability to penetrate into the energy body o# the

dis!iple at the time o# initiation. 3uring the time o# initiation$ Śrīguru

OFA

plants the seed o# liberation and it is #or the aspirant to make this seed

to sprout and grow.

This !on!ludes dis!ussions about Duru in 9hā(anopani8ad.

Ia(a!akrar,paE %rī!akram W नवचक"र7प) श"&5चक"रम &"W 9hā(anopani8ad O&

There is also another (ersion o# this (erse s,tra& whi!h goes like thisZ

na(a%aktimayaE %rī!akram नवश2तमय) श"&5चक"रम &"W

This means that one with nine #orms o# !akra is Śri Cakra. )s we

know that Śri Cakra has nine triangles. There are two types o#

triangles$ upward #a!ing triangles and downward #a!ing triangles.

Vour upward #a!ing triangles are Śi(a ko5a-s ko5a means triangle&

and "(e downward #a!ing triangles are Śakti ko5a-s. The most

important #a!tor o# these triangles is their intertwining nature. This

eplains the inseparableness o# Śi(a and Pis 6ower Śakti. 0t also

emphasies the need #or twin energies #or !reation$ male and #emale

energies. This is with regard to only the triangles. 9indu and the

innermost triangle typi!ally re#ers to the union o# Śi(a and Śakti$

whi!h is eplained in 'alitā Sahasranāma QQQ$ Śi(a-%akty-aikya-r,pi5ī.



0# we go by nine ā(ara5a-s$ they !an also be !lassi"ed as Śi(a and

Śakti ā(ara5a-s. Some tets re#er these ā(ara5a-s as !akra-s. K(ara5a-s *$ $ O and Q bindu& are Śi(a ā(ara5a-s and ā(ara5a-s $ X$ =$ F and

A innermost triangle& are Śakti ā(ara5a-s. 'et us look at this #rom

grosser perspe!ti(e. Śi(a$ by remaining inside the innermost triangle

as the bindu$ prote!ts 'alitāmbikā #rom the outer side by #orming the

"rst three ā(ara5a-s. This also goes to pro(e that e(erything

originates #rom Śi(a$ prote!ted by Śi(a and dissol(es unto Śi(a.

9asi!ally$ this is the prin!iple o# Śri Cakra. Though Śi(a is the !ause$

we !annot dire!tly go to Pim. Ne ha(e to ne!essarily go through

6arā%akti. 0t only She$ who imparts the ultimate knowledge known as

Śi(aj;āna and it is She$ who imparts this knowledge and hen!e She

is known as Śi(a-j;āna-pradāyinī 'alitā Sahasranāma FF&. Pen!e$

OFQ

Śri Cakra is predominantly worshiped by those who aim #or liberation

#rom transmigration.

The abo(e dis!ussion pertains to Śri Cakra. Iow let us understand

how to !orrelate Śri Cakra with our subtle body. )lready we ha(e

dis!ussed that the nine openings in a human body represent Duru.

That is with regard to gross body. The nine #orms dis!ussed here is

about nine %akti-s powers or psy!hi! powers&. 0# we dis!uss #rom this

point o# (iew$ then it would be appropriate to say +na(a%aktimayaE

%rī!akram/ instead o# +na(a!akrar,paE %rī!akram/. Cakra not only

means a wheel$ but also means subtle energy %akti also means

energy& !entres in the body. Most !ommonly known psy!hi! !entres

are si in number$ beginning #rom m,lādhāra !akra to āj;ā!akra and

the se(enth one sahasrāra$ at the top o# the head$ whi!h is not in!luded

#or the purpose o# !al!ulating psy!hi! !entres. 0t is not a !entre$ but is

the Seat o# Śi(a. The "rst si psy!hi! !entres are well known and they are m,lādhāra$



s(ādhi87hāna$ ma5ip,raka$ anāhata$ (i%uddhi and āj;ā !akra-s.

9etween āj;ā!akra and sahasrāra$ there are se(en subtle !entres. 0#

we in!lude both āj;ā!akra and sahasrāra$ then there are nine subtle

!entres. These nine subtle !entres are known as bindu āj;ā!akra&$

ardha!andra$ rodhinī$ nāda$ nādānta$ %akti$ (ypāpikā$ samāna and

unmanā sahasrāra&. The nine subtle #orms that we are dis!ussing

about in this (erse !ould also mean these nine subtle !entres.

0nterpretation o# these nine #orms is based on the spiritual attainment

o# the pra!titioners. Vor those on the ele(ated spiritual le(el !an go

with these nine psy!hi! !entres #rom āj;ā!akra to sahasrāra$ and

those who are yet to be spiritually ele(ated !an go with nine #orms

beginning with m,lādhāra to sahasrāra. The ultimate end is only

sahasrāra. Vor the se!ond !ategory o# pra!titioners$ apart #rom

in!luding the lower si psy!hi! !entres up to āj;ā!akra$ mind !akra

and lunar !akra are in!luded along with sahasrāra$ thus making a total

o# nine !hakras. Mind !hakra and moon !hakra are situated abo(e

āj;ā!akra$ one abo(e the other. 0t is important to remember that

'alitāmbikā has three types o# #orms$ gross$ subtle and subtlest. Dross

OA?

#orm is the nine apertures in the human body that !orrespond to Śri

Cakra. Per subtler #orm is kāmakalā intertwining o# nine triangles&

and Per subtlest #orm is ku5>alinī. 3uring Per journey #rom the base

!hakra to sahasrāra in the #orm o# u5>alinī$ mani#estation o# the

uni(erse takes pla!e. Meditating Per in the #orm o# u5>alinī in the

nine psy!hi! !entres is known as antaryāga[ internal oblations&$

whi!h is more power#ul that eternal oblations.

0# we pro!eed to think #urther$ we !an "nd out that these nine triangles

o# Śri Cakra gi(e rise to nine #orms o# ālī known as Ia(akālī$ nine#orms o# 3urgā$ Ia(agrahā-s$ et!.



So #ar$ we ha(e not dis!ussed about a #ew aspe!ts. The "rst one is

about tri(alaya also known as tir(tta$ the three !ir!les or rings

immediately a#ter the "rst ā(ara5a. There are dierent (ersions

regarding these !ir!les. Many are o# the opinion$ that these three lines

represent worldly aairs and are to be ignored. 3ierent traditions

adopt dierent (iews on these three !ir!les. 0n Knadabhiara(a

tradition$ they are present but not worshiped. 0n Payagrī(a tradition$

they are not e(en present. 0n 3ak8i5ām,rti tradition$ they are present

and worshiped$ but not taken into a!!ount as an ā(ara5a. There are

sity one %akti-s$ who are present in these three !ir!les. Tradition is

known as sampradāya and thus we ha(e three main sampradāya-s and

they are Knadabhiara(a sampradāya$ 3ak8i5ām,rti sampradāya and

Payagrī(a sampradāya. Nhi!h sampradāya one #ollows !an be

known by the mantras pra!ti!ed. Denerally$ they be!ome the 8i o#

that parti!ular sampradāya.

)nother aspe!t whi!h we ha(e not yet dis!ussed is about krama-s.

rama means !ourse or pro!edure #ollowed step by step. Śri Cakra is

worshiped in three types o# krama-s. Most !ommonly worshiped

krama is saEhāra krama$ where the worship begins #rom "rst ā(ara5a

and goes step by step towards the bindu ninth ā(ara5a&. This signi"es

liberation o# indi(idual soul. This is be!ause #rom the material world$

we mo(e towards Śi(a and ultimately get absorbed into Pim.

SaEhāra means absorption or binding together. This re#ers to the

union o# indi(idual soul and the Sel#$ and in this !ase it is the union

OA*

o# jī(ātman with Śi(a 6aramātman& through Śakti. The se!ond krama

is sthiti krama$ where sthiti means !ontinued maintenan!e or

eisten!e. 0n this krama$ worship begins #rom the "rst ā(ara5a$pro!eeds up to se(enth ā(ara5aL then the worship begins #rom the



ninth ā(ara5a$ the bindu and ends at the #ourth ā(ara5a$ in the re(erse

dire!tion. The last krama is s%7i krama$ where the worship begins

#rom the bindu ninth ā(ara5a& and ends at the "rst ā(ara5a.

Coming ba!k to the dis!ussion on this (erse about the nine subtle

psy!hi! !entres$ we already know about the "rst si !hakras$ #rom

m,lādhāra to āj;ā!akra. )bo(e āj;ā!akra$ there are two (ery

power#ul psy!hi! !entres known as manas!akra mind& and

soma!akra moon&. These two !entres are one abo(e the other. There

is always a dire!t relation between mind and the moon. There is a

strong !onne!tion between these two !hakras. 0# the mind !hakra is

!alm and !omposed without any agitation$ soma !hakra be!omes

highly a!ti(e and begins to se!rete ne!tar like substan!e$ whi!h Gows

down the throat a#ter !rossing mind !hakra and āj;ā!akra. This ne!tar

like substan!e is known as amta(ar%i5i. Soma!akra has siteen kalā-

s$ !orresponding to the "#teen tithi-s lunar days& and 'alitāmbikā or

!orresponding to the siteen Sanskrit (owels. These siteen kalā-s are

worshiped during the preparation o# (i%e8arg[ya during na(ā(ara5a

p,jā. These two !hakras determine the mind and spirituality o# a

person. Nithout a!ti(ating these !hakras$ mind !annot be !leansed.

1n!e the mind is puri"ed in these !hakras$ ku5>alinī as!ends to

sahasrāra to !omplete the pro!ess o# union between Śi(a and Śakti.

This is the union o# indi(idual !ons!iousness with the Supreme

Cons!iousness. This is liberation.

There are two marma also known as (arma& points known as

sthapanī$ one ea!tly at āj;ā!akra and another one at manas!hkara

midpoint o# the #orehead&. )pplying slight pressure in !ir!ular

motions on these two points !ontrols the mind. )lmond oil or sesame

oil !an be used to massage these two points. 0# any issues relating toku5>alinī syndrome are present$ this massage will relie(e all types o#



syndromes related to ku5>alinī. 1ne !an meditate on these points by

OA

re!iting īE c &. There is a spe!i"! way o# re!iting īE$ whi!h is known

as Śākta pra5a(a. Nhile re!iting īE$ emphasis should be gi(en on E

by prolonging the re!itation o# E. Nhile doing so$ eyes should be

!losed and by #o!ussing and !on!entrating on āj;ā!akra$ one should

push the breath towards sahasrāra.

Nith this$ !orrelation between nine triangles o# Śri Cakra and nine

psy!hi! !entres o# the human body is !ompleted.

:ārāhī pitde(atā kurukullā balide(atā mātā व#र#!र पपतद 8 .वत# क % रक % 9ल#

बललद.वत# म#त#6

9hā(anopani8ad &

This (erse says that :ārāhī 3e(i is the #ather and urukullā 3e(i is

the mother. This appears to be di!ult to eplain as there are no

authenti! and elaborate eplanations on this (erse. 9oth :ārāhī and

urukullā need to be separately understood. Though there are enough

materials about :ārāhī$ not many are a(ailable on urukullā. This

(erse speaks about their parenthood not only to a human being$ but

also to all the beings. 0t !an howe(er be eplained that they are

parents both to physi!al as well as subtle bodies. 0n other words$ they

are the !ause #or eisten!e o# our gross bodies as well as mind subtle

body&. 0t is said that :ārāhī presides o(er bones and urukullā

presides o(er other parts o# the body. Nithout bone$ no proper shape

is possible and thus$ bone #orms the basi! stru!ture o# the bodily

!onstitution. Nith bone alone$ a shape !annot be !ompleted. <est o#

the bodily material are pro(ided by urukullā. Sin!e bone is the

toughest part o# the body$ :ārāhī is des!ribed as #ather and rest o# the

body !ompositions are subtler and so#t and urukullā is des!ribed asmother. 9oth these names are re#erred in 'alitā Sahasranāma.



) physi!al body needs two aspe!ts. 1ne is prote!tion$ whi!h :ārāhī

does as #ather and another aspe!t is nourishment whi!h is pro(ided

by urukullā as mother. urukullā is rarely known in rituals and

mostly asso!iated with 9uddhist tradition. Powe(er$ she is said to be

one o# the nine kula de(i-s o# Tantri! tradition$ the other eight being

OAO

Iārasimhī$ Cāmu5dā$ :āru5i$ alāpī$ Iārāya5ī$ aumārī$ 6arājitā

and )parājitā.

There are eight mothers a87a māta-s&$ representing eight dierent

human 2ualities. They are *. Yoge%(arī representing desire$ .

Māhe%(arī #or anger$ O. :ai85a(ī #or greed$ . 9rāhma5ī #or passion$

X. alyā5ī #or bewilderment$ =. 0ndrajā #or en(y$ F. :ārāhī #or disdain

and A. Yamada5>ā #or death. There are (ariations in their names #rom

the one mentioned abo(e$ while worshipping them in Śrī Cakra. They

are worshipped in Śrī Cakra as 9rāhmī$ Māhe%(arī$ aumārī$

:ai85a(ī$ :ārāhī$ Māhendrī$ Cāmun>ā and Mahālak8mī. These

goddesses are worshiped in the "rst ā(ara5a in Śrī Cakra worship.

)87a māta-s also re#er to eight (eins on both sides o# human ne!k.

Pow does urukullā nourish a human body 0t is said that she

re!ei(es oerings made during "#teen lunar days and nourishes the

body. 0t is also belie(ed that tithinityā de(i-s re!ei(e the oerings

made on a parti!ular tithi and they in turn oer them to urukullā to

sustain all the gross bodies in the uni(erse. Pen!e$ she is !alled as

balide(atā in this (erse. 9ali is also an oering during rituals made

to other in#erior deities. 9ali always #orms a part o# the main oering$

e!ept in the !ase o# k8etrepāla bali$ whi!h is prepared separately.

Some are o# the opinion that the presiding deity should be gi(en

oerings whi!h is !alled nai(edya and #or all other deities during thatparti!ular ritual oerings made are known as bali.



0t is also said that urukullā represents #ull moon$ when 6arā%akti

remains in the #orm o# 6a;!ada%ī mantra. )s dis!ussed earlier

Wourney to Śri Cakra&$ 6arā%akti is in the #orm o# ^o>a%ī mantra on

new moon days$ whi!h is represented by :ārāhī. Sin!e the entire

!reation is pla!ed between 6a;!ada%ī and ^o>a%ī representing #ull

moon days and new moon days and sin!e urukullā and :ārāhī

represent new moon days and #ull moon days$ it is said that they are

like #ather and mother o# the uni(erse. Ne ha(e seen urukullā 3e(i

while dis!ussing Wourney to Śri Cakra& in the middle o#

(imar%a(āpikā$ a boat made o# rubies. 0n the boat we are able to see

a beauti#ul dark green !ompleioned damsel. She has a well

OA

de(eloped body. She has beauti#ul eyebrows that shames

ManmathaRs bow. She is smiling pleasantly. She is wearing ear studs

made o# rubies. She is urukullā 3e(i. ) re#eren!e to her is a(ailable

in 'alitā Sahasranāma OA urukullā$ and this nāma is eplained like

thisZ +urukullā is a goddess who dwells in Śrī Cakra between the

boundaries o# ego and !ons!iousness between #orts * and &/.

9ased on her positioning between the #orts o# mind and ego$ we !an

also say that urukullā !ontrols anta[kara5a mind$ intelle!t and

ego&. 0# urukullā is des!ribed like this$ it !an also be said that :ārāhī

presides o(er gross body and urukullā presides o(er subtle body.

There are other interpretations also$ whi!h are o# no signi"!an!e.

Powe(er$ it is still intriguing why these re#eren!es are made in this

Upani8ad$ whi!h belongs to )thar(a :eda.

6uru8ārthā[ sāgara[ प%रष#थ##/ #गर/ 9hā(anopani8ad X&

1bje!t o# human pursuit is like an o!ean. 6uru8ārtha !onsists o# #our

ambitions o# li#e \ dharma$ artha$ kāma and mok8a. They !an beinterpreted as leading li#e #ollowing the path o# righteousness$



a!2uiring material wealth$ not only to sustain the sel#$ but also to

be!ome a philanthropist$ grati"!ations o# desires and attaining

liberation. This (erse says these #our$ making the puru8ārtha-s are like

an o!ean. 6uru8ārtha\s are not the same in e(eryone$ though the last

o# the #our$ mok8a is the same in e(eryone. There are two types o#

mok8a-s. 1ne is "nal liberation and that soul will not be born again.

This is known as liberation. )nother mok8a is in#erior to liberation$

where the soul rea!hes hea(ens higher planes& and sojourns there$

only to be born again to eperien!e the remnants o# karmi!

impressions. 'alitā Sahasranāma Q* says that She alone is the gi(er

o# these puru8ārtha-s. Śi(a will not gi(e puru8ārtha-s$ as Pe is beyond

all these mundane a!ti(ities. Śi(a does not e(en gi(e mok8a$ as She

a#ter imparting knowledge about Śi(a 'alitā Sahasranāma FF \

Śi(aj;ānapradāyinī& ensures that su!h a yogi merges unto Śi(a.

The "rst three o# puru8ārtha-s (ary depending upon oneRs spiritual

ad(an!ement. 'et us take dharma. 3harma is eplained as dos and

OAX

donRts o# ethi!al and moral li#e. The pre!epts o# dharma (ary

a!!ording to spiritual progression. There is no need to tell a

saEnyāsin that he should not be angry or gi(e room #or emotions$

ego$ et!. Nhen he has resorted to saEnyāsa$ it is understood that he

should be away #rom material world with a stead#ast mind. Similarly$

a #amily man is entitled and duty bound to !arry out his duties to his

#amily and should not renoun!e without !ompleting his duties$ and at

the same time pursuing his spiritual path. Pe has to earn #or the

sustenan!e o# his #amily in a righteous way. Nhat he has to do This

is eplained in 'alitā Sahasranāma Q= 6a;!a-yaj;a-priyā. The "(e

yaj;a-s re#erred in smti-s are known as pa;!a mahā yaj;a-s. Theyare de(a yaj;a appeasing gods and goddesses&$ brahma yaj;a the



knower o# :edas&$ pit yaj;a #or an!estors&$ bh,ta yajna animals$

et!& and nara or atithi yaj;a nara means man and atithi means guest&.

)tithi is eplained as a person who is entitled #or hospitality. 3e(a

yaj;a is the worship to oneRs kula de(atā the deity worshipped

through lineage&. The study o# :eda-s is the net. <emembering our

an!estors is the third. This is per#ormed on the annual death days o#

an!estors. There is no point in per#orming annual !eremonies

without taking !are o# them when they were ali(e&. The idea behind

this yaj;a is not only to remember them$ but also to remember and

#ollow the #amilyRs !ulture and (alues. 9h,ta yaj;a means sharing

with other li(ing beings. Veeding the hungry animals de(elops

uni(ersal lo(e. The last one also known as manu8ya yaj;a manu8ya

means #riendly to man&$ traditional hospitality etended to #ellow

beings.& )s the one who sustains his #amily$ he has to #ollow the

abo(e "(e yaj;a-s. Thus$ dharma though !onsidered by the

!ommandments$ (aries a!!ording to the le(el o# spiritual

e(ol(ements o# indi(iduals.

)rtha means wealth )rtha has other meanings su!h as purpose$

!ause$ moti(e$ et!&. This also depends upon oneRs spiritual e(olution.

The one at the higher end o# spiritual li#e will not ask #or more and

more material wealth and instead will seek spiritual knowledge$

whi!h he !onsiders as supreme wealth. āma means desires$ whi!h

in!ludes all types o# desires su!h as material$ physi!al$ intelle!tual$

OA=

et!. There#ore$ puru8ārtha-s is not a yardsti!k that !an be applied to

e(eryone e2ually. Similarly$ many are o# the opinion that women

should not re!ite '$ or per#orm agni rituals$ et!. This is not true.

3harma applies to e(eryone and it does not dierentiate based ongender.



6uru8ārtha-s !an be interpreted #rom the point o# (iew o# the pre(ious

(erse$ whi!h dis!ussed about mas!uline and #eminine energy in the

names o# :ārāhī and urukullā. Union o# mas!uline and #eminine

energies is taken #orward through (arious Tantra %āstra-s$ whi!h is

o#ten misunderstood$ bringing disrepute to Tantra %āstra-s. This (erse

says that one has to trans!end puru8ārtha-s$ whi!h is like an o!ean$ to

rea!h the ultimate goal o# liberation. 0# "rst three o# the puru8ārtha-s

are trans!ended$ the #ourth puru8ārtha is automati!ally attained$ as the

"rst three deal with the mind and the #ourth !an be attained$ only i#

the mind is !leansed o# the impressions o# the "rst three$ beyond the

need #or normal eisten!e.

deho na(aratnad(īpast(agādi saptadhātu roma saEyukta[

द.!, नवर<Gन5प0Gवग#!द <ध#त % र,म य) &% त/6 9hā(anopani8ad =&

0n some tets this (erse is split into two separate (erses. 0n that !ase$

the two (erses will be like this. deho na(aratnad(īpa[ द.!, नवर<Gन5प/WW

and t(agādi saptadhātu roma saEyukta[ Gवग#!द <ध#त % र,म य) &% त/WW

9ut the meaning does not !hange.

This body is an island o# nine gems. ) body is !alled an island

be!ause ea!h body #un!tions independently. The net part o# this

(erse eplains these nine gems. They are saptadhātu-s !hyle$ blood$

Gesh$ #at$ bone$ marrow$ and pro!reati(e Guids& hair and (ital breath

!alled prā5a. There are dierent (ersions regarding these !onstituents

whi!h really do not matter mu!h. Nhat we need to know is that the

body is made o# nine !onstituents$ as this is more towards grosser

interpretation. )lready the nine apertures o# human body are

!ompared to nine triangles or nine ā(ara5a-s. 0t is important to

OAF

remember that nine triangles are dierent #rom nine ā(ara5a-s$ whi!hha(e been eplained already.



Iumeri! nine has got a lot o# signi"!an!e in Śri Cakra worship. Vor

eample$ we ha(e nine triangles$ nine ā(ara5a-s$ nine yogini-s$ nine

mudras trikha5>a mudra is e!luded as it is meant only #or those who

are initiated into mahā8o>a%ī mantra&$ nine !akre%(arī-s$ nine siddhi-s$ et!. )part #rom this$ there are nine planets$ nine gems$ na(arātri$

et!. Sin!e Śri Cakra is made o# nine triangles and nine ā(ara5a-s and

as Śri Cakra represents !reation inner triangle and the bindu within&$

it !an be eplained that the uni(erse originated #rom the nine

underlying prin!iples o# Śri Cakra.

1n the subtler side$ these nine gems are !ompared to Per Dra!e$whi!h !onsists o# nine !omponents. Nhen we talk about showering

o# Per Dra!e on us$ the #ollowing nine !omponents get embedded in

our body$ both physi!al and subtle. ) body be!omes !omplete only

when both gross and subtle !ome together and in the best possible

alignment. The nine !omponents o# Per Dra!e are (ibh,ti Per

Drandeur&$ unnati !ausing #urther spiritual ele(ation&$ kānti bodily

splendour&$ h87i e!stati! 9liss&$ kīrti #ame&$ %ānti tran2uillity

personi"ed&$ (yu%7i reward&$ utk87a taking to a mu!h higher

position& and ddhi !on!lusi(e e(iden!e&.

Ne !an also look at this (erse #rom the angle o# na(adurgā #orms.

umārikā a girl o# *? to * years old&$ Trim,rti as 9rahmā$ :i85u.

Śi(a&$ kātyāyanī$ <ohi5ī a girl o# nine years&$ ālī$ Ca5>ikā$

Śāmbha(i$ 3urgā and 9hadrā prosperous and happy&. There are

other (ersions o# na(adurgā. 0t !an also be argued that She bestows

Per Dra!e through these nine #orms. 0t is also said that the nine #orms

o# 3urgā represent nine dierent stages o# growth o# 6ār(atī 3e(i$

Consort o# Śi(a. The Vinal 9eatitude is !on#erred by 9hadrā. )t the

end o# Vinal 9eatitude$ 'alitā Mahātripurasundarī 6arā 9h77ārikā

takes o(er the meditator and takes him to Śi(a #or liberation. This



aspe!t is subtly !on(eyed here.

OAA

Thus$ when She showers Per Dra!e$ all these nine aspe!ts des!ends

one a#ter another on the meditator making him a per#e!t yogi. The

moment Per Dra!e #alls on us$ our body and mind be!omes lustrous

and we spiritually ad(an!e #urther$ to "nally get liberated. 1nly based

on these nine !omponents o# Per Dra!e$ She is adored as %i(aj;āna

pradāyinī in 'alitā Sahasranāma FF. 'iberation is possible only i#

She showers Per Dra!e.

saEkalpā[ kalpatara(a[ teja[ kalpakodyānam rasanayābhā(yamānā sadhurāmlatiktakaka8āyala(a5arasā[ 8a>ta(a[

)क9प#/ क9पतरव/ त.ज/ क9पक,Q#नम &" रनय# भ#Oयम#न#

ध$#>लतततककष#यलवणर#/ षड 8 तव/6 9hā(anopani8ad F&

Some tets ha(e split this into two (erses.

) resolute mind is like the wish granting tree o# the hea(en.

Splendour o# the mind is the garden o# wish granting trees. The taste

buds in the tongue whi!h tastes sweet$ sour$ bitter$ pungent$ astringent

and salt are si seasons.

Iow 9hā(anopani8ad begins to dis!uss about the mind. 9hā(ana

means !ontemplation and 9hā(anopani8ad enables us to per!ei(e Śri

Cakra through our minds. Virst part o# this (erse speaks about the

mind. 0n order to ee!ti(ely syn!hronise our mind with Śri Cakra$ we

need to ha(e a resolute mind. Nhat is a resolute mind Nhen the

mind determines that the Sel# is within$ it is known as resolute mind$

the state o# sthitapraj;a "rmness o# the mind attained through

knowledge and wisdom$ where all desires are annihilated&. This (erse

says that this kind o# mind is the garden o# !elestial boon granting

trees. 0n a !ontended mind$ there will be no desires$ no atta!hments

and no needs. Though he is aware that he !an get whate(er he wants



by the 3i(ine Dra!e$ he will not ask #or anything$ as he has no needs

at all$ as he has now be!ome a yogi union o# indi(idual

!ons!iousness with Supreme Cons!iousness&. Pe is !ontended in all

aspe!ts o# li#e. Su!h a person will be able to !ontrol multitudes o#

OAQ

nines eplained in the pre(ious (erse as na(aratna& that eist in his

body. Pere is the situation$ where the mind and body are !ompletely

in alignment. Pe is in #ull !ontrol o# his mind and through his resolute

mind he !ontrols all the sense organs o# his body. 1(er a period o#

time he will !ease to take his #ood$ lose his sleep$ et!. )ll this happensone a#ter another.

Pa(ing eplained about the mind$ the (erse pro!eeds to dis!uss about

the si seasons. Si seasons #orm twel(e months o# a year are on the

grosser side. Taste o# the tongue is also gross. 9ut$ as we are

dis!ussing 9hā(anopani8ad$ we ha(e to look #or subtle !on(eyan!es.

The "rst part o# the (erse says that one needs to ha(e a resolute mindL

in other words one has to be a sthitapraj;a "rst. 1n!e the state o#

sthitapraj;a is rea!hed$ Per Dra!e des!ends on him. Nhen the Dra!e

des!ends on him$ how it enters the body is now the 2uestion. 0t enters

through sahasrāra !rown !hakra&$ where there is an ori"!e known as

brahmarandra. This ori"!e always remains !losed. This ori"!e !an be

opened only through 3i(ine Dra!e and that is why it is known as

brahmarandra ori"!e o# 9rahmanL it is also known as ori"!e o#

9rahmā$ the god in-!harge o# !reationL the !orre!t interpretation is

ori"!e o# 9rahman&. Per Dra!e enters into our body through this

ori"!e and a!ti(ates si psy!hi! !hakras #rom āj;ā !akra to

m,lādhāra. She already eists in the #orm o# %aktiku5>alinī at the

perineum$ but in a dormant state. Nhen the 3i(ine Dra!e des!ends$

%aktiku5>alinī trans#orms into parāku5>alinī$ where Śi(a is inherent.



Nhen parāku5>alinī is a!ti(e$ that state o# the meditator is known as

p,r5āhantā$ the state o# Supreme 6arama%i(a where She is inherent

and in a state o# inseparableness&. Iow the meditator be!omes one

with That )bsolute 0 am That or ahaE brahmāsmi&.

Nhen deep state o# de(otion trans#orms into lo(e #or Per$ without

any eorts on the part o# the meditator$ he is taken to the ad(an!ed

spiritual states through na(adurgā !on!ept and at the end o#

na(adurgā state$ She showers Per Dra!e through his brahmarandra

and ultimately ensures his union with Śi(a and this meditator is not

born again.OQ?

Nhile pursuing Śrī :idyā upāsana$ it is important to understand its

intri!a!ies$ i# one wants to attain liberation. <ituals should pa(e way

#or japa mantras and japa mantras should pa(e way #or understanding

and !ontemplating Śri Cakra ee!ti(ely with the help o#

9hā(anopani8ad and these transitions should happen in 2ui!k

su!!essions$ aiming #or liberation in this li#e itsel#.

j;ānamarghyaE j;eyaE ha(i[ j;ātā hotā j;āt j;āna j;eyānāE

abhedabhā(anaE %rī!akrap,janam

N#नमMय#) N.य) !पव/ N#त# !,त#W N#त 8 N#न Nय. &#न#) -भ.दभ#वन) श"&5चक"रपज ; नम6&"

9hā(anopani8ad A&

This is one o# the important (erses o# 9hā(anopani8ad.

This (erse says that knowledge is arghya. That whi!h is to be known

is oblation. The one who seeks knowledge is the per#ormer o# homa

oblations into the "re&. Understanding that there is no dieren!e

between the knower$ the known and the pro!ess o# knowing

knowledge& is true worship o# Śri Cakra. There are three aspe!ts in

a "re ritual. 1ne is the per#ormer or doerL another is oblation and

while oering oblations$ mantras are re!itedL the third one is to whose



#a(our in this ritual$ it is 'alitāmbikā& these oblations are made.

There are three words in the se!ond part o# this (erse \ j;āt$ j;āna

and j;eya. W;āt is the meditatorL j;āna is the knowledgeL and j;eya

means the one$ who is to be known. Nhen these three be!omes one$

She is realied. )s long as there is dierentiation$ She !annot be

realied. Nhen there is no dierentiation between the three means

that the pra!titioner has already !rossed ritualisti! worship and mo(ed

on to mental worship. Nhere there is no union between the three$ it

means that the pra!titioner still remains in the ritualisti! mode. This

is the essen!e o# this (erse.nowledge is said to be arghya. )rghya literally means wel!oming a

guest with great re(eren!e and respe!t#ully oering water. Śri Cakra

p,jā is also known as na(ā(ara5a p,jā. Nhen in(o!ation is done

OQ*

properly with this mantra using trikha5>ā mudra restri!ted to those

who are initiated into ^o>a%ī&$ She will surely take Per seat in the

midst o# Śri Cakra and now we !an oer Per arghya.

om aiE hrīE %rīE hsraiE hsklrīiE hsrau[ mahāpadma(anāntaste

kāra5ānanda(igrahe

sar(abh,tahite māta[ yehyehi parame%(ari Śrī 'alitā

Mahātripurasundarī 6arā 9h77ārikā Mahāde(yā[ ā(āhayāmi

9ut$ in na(ā(ara5a p,jā$ there is one spe!ial arghya known as

(i%e8ārghya$ whi!h is spe!ially #ormulated using dierent ingredients

a!!ording to oneRs Duru 'ineage and this (i%e8ārghya is mentioned

here while re#erring to arghya. Nhy is it so :i%e8ārghya is the

symboli! representation o# +sa!!idānanda %i(aE/. Sa!!idānanda sat-!it-ānanda& means eisten!e$ !ons!iousness and bliss. 9ut why

Śi(aE Pe is the destination in na(ā(ara5a p,jā$ as Pe is in the bindu.

Vurther$ Pe alone !an gi(e liberation$ hen!e Sa!!idānanda Śi(aE$where Śi(a re#ers to 9rahman. Sin!e Śrī :idyā pa(es way #or



liberation$ it is also known as 9rahma(idyā. :i%e8ārghya is not only

related to ritual worship$ it is also related to mental worship. 0n deep

stage o# meditation$ ambrosia like substan!e 'alitā Sahasranāma

*?=$ sudhāsārabhi-(ar8i5ī& drips #rom the skull into throat !hakra and

this is (i%e8ārghya dis!ussed later in this arti!le&. Iormally$ Gow o#

ambrosia will be #elt during ku5>alinī meditation. 0n ordinary

meditation also$ this !an be eperien!ed. This se!retion is dire!tly

related to the purity le(el o# oneRs !ons!iousness. W;āt$ j;āna and

j;eya are not related to ritual worship and this triad talks about mental

worship$ whi!h is the obje!t o# 9hā(anopani8ad.

Nhen spiritual wisdom dawns on the aspirant$ he mo(es #orward to

attain Per Dra!e. Nithout Per Dra!e$ liberation is not possible. ) true

and dedi!ated Śri Cakra pra!titioner e(ol(es o(er a period o# time.

The eer!ise begins with mantra initiation$ daily worship$ Śri Cakra

worship na(ā(ara5a p,jā&$ Śri Cakra homa$ mantra japa with mental

p,jā$ only mantra japa$ kāmakalā meditation$ ku5>alinī meditation$

eperien!ing samādhi and "nally liberation. 0# this kind o#

OQ

progression is not pra!ti!ed$ liberation !annot be attained$ e(en i# one

is initiated into ô>a%ī$ though ô>a%ī is known as +ke(alm mok8a

sādhanam/ ô>a%ī will be ee!ti(e only #or liberation&. Ś(etā%(atara

Upani8ad 0.*& also says$ +You ha(e to know that 9rahman is always

residing within. There is nothing higher than this knowledge. The

jī(a the enjoyer&$ the jagat that whi!h the enjoyer enjoys& and the

9rahman within$ who dire!ts \ know these three as 9rahman./

This (erse says that there should be no dierentiation between the

pra!titioner$ the path o# pra!ti!e knowledge& and 6arā%akti. Nhen

this triad is dissol(ed$ She re(eals Persel# to the pra!titioner.Iow$ 9hā(anopani8ad pro!eeds to !on(ey subtleties o# nine ā(ara5a-



s.

niyati sahitā[ %]gārādayo rasā a5imādaya[ kāmakrodhalobhamoha

madamātsaryapu5yapāpamayyī brāhmyādya87a %aktya[

ādhārana(akaE mudrā%aktya[

तनयतत !!त#/ श 8 ङ " 2ग#र#दय, र# -खणम#दय/W क#मक"र,धल,भम,!

मदम#Gयप# ण"&% यप#पम^य5 ब" र#! " 0S>य#Q1ट श2Gय/W Jध#रनवक) म%र#श2Gय/6

9hā(anopani8ad Q&

Virst ā(ara5a has three types o# walls and ea!h wall is prote!ted

dierent %akti-s. 0n the outer wall there are ten %akti-s$ in the middle

wall there are eight %akti-s and the inner wall there are ten %akti-sLthus we ha(e twenty eight %akti-s in the "rst ā(ara5a. 4ntering into

Śri Cakra through the outer walls is known as saEhārakrama.

SaEhāra means !ontra!tion$ whi!h is opposite o# epansion. Nhen

Śi(a epands$ it is !reation and when Pe !ontra!ts$ it means

annihilation or liberation. Contra!tion means that Pe withdraws the

indi(idual soul or the entire souls during annihilation& o# the de(otee

unto Pimsel#. 0t is not merely liberationL it is merger. The de(otee

who dissol(es the triad dis!ussed in the pre(ious (erse will be able to

attain Per Dra!e by eperien!ing 9liss and later getting liberated.

OQO

0n the "rst wall there are ten siddhi de(i-s and they are mentioned in

the "rst part o# this (erse +niyati sahitā[/$ whi!h means along with

niyatiR. Iiyati !an be eplained in dierent ways. Iiyati means

destiny or #ate$ whi!h !an be !orroborated with oneRs karmi! a!!ount.

0# niyati is taken to mean oneRs karma$ entry into Śri Cakra is possible

only i# oneRs karmi! a!!ount permits. 'iberation is possible only i#

one ehausts all his karmas. )!!ording to Trika philosophy$ niyati is

one o# the "(e !o(erings o# māyā. Sin!e$ grosser meaning o#

supernatural power is !on(eyed through the ten de(i-s in the "rst wall



o# the "rst ā(ara5a$ there should be some subtle meaning #or niyati$

et! niyati sahitā[&. Iiyati also re#ers to the power o# limitation in an

indi(idualL this is the power that !ontrols the #un!tions o# an

indi(idual. Iiyati is also known as uni(ersal law that !ontrols and

ee!utes normal and su!!essi(e mani#estations. Vor eample$ a tiny

seed gi(es rise to a giganti! tree. 0# the tree grows all o# a sudden

without the seed$ then it is against the prin!iple o# niayati. Vor

eample$ a yogi !reates a tree #rom nowhere without the usual

pro!edure o# sowing a seed$ germination$ growth$ et! \ the normal

and known mode o# growth&$ then it is not niyati. 1nly e!eption toniyati is #ound in ,rdh(āmnāya pantheon parā8o>a%ī&$ as this

pantheon is not a normal one. Thus ten de(i-s in the "rst wall o# the

"rst ā(ara5a represents niyati$ the step by step trans#ormation o# a

pra!titioner$ annihilating all his karmas - prārabdha$ sa;!ita and

āgāmin. The (ery thought o# entering into Śri Cakra annihilates all

types o# karmas and this is done by these ten de(i-s.

There is yet another interpretation possible based on the se!ond part

o# the "rst (erse +%]gārādayo rasā/. 'alitā Sahasranāma OF= is

Ś]gāra-rasa- saEp,r5ā$ wherein ten types o# rasa-s are eplained. .

These ten rasa-s are lo(e %]gāra&$ heroism$ disgust$ anger$ mirth$

#ear$ pity$ amaement$ tran2uillity and warmth. )s we are talking

about liberation saEhārakrama&$ it means that these rasa-s are

annihilated #rom both mind and body. <asa means emotional states.

Nhen we mo(e towards liberation$ our emotions should be

annihilated. This is done by these ten de(i-s o# the "rst wall.

OQ

0# niyati is taken to mean a part o# māyā$ then it !an be !onsidered to

mean that māyā is annihilated by these ten de(i-s by working on both

organs o# per!eption and organs o# a!tion totalling ten&$ so that the



mind is puri"ed and be!omes eligible to enter into Śri Cakra. The

ultimate idea o# the "rst part o# this (erse is that one is puri"ed be#ore

entering into Śri Cakra. This !an be !ompared to per#orming

pu5yāha(ā!anam puri"!ation rites by re!iting pa(amānas,kta&.

Iow the pra!titioner is !leansed both internally and eternally and

!ontinues his journey #urther.

Iow we go to the se!ond part o# this (erse$ whi!h !orresponds to the

se!ond wall o# the "rst ā(ara5a$ whi!h is ruled by a87amāt-s eight

mothers or a87amātā-s&. They signi#y kāma all desires in!luding lust&$

krodha anger&$ lobha impatien!e$ !upidity$ et!&$ moha distra!tion$in#atuation$ delusion leading to !ontinued spiritual ignoran!e&$ mada

pride due to #alsi"ed ego$ arrogan!e&$ mātsarya en(y$ jealousy$

dissatis#a!tion&$ pu5ya merits a!!rued both through a!tions and

thoughts& pāpa demerits su!h as sin$ (i!e$ !rime$ guilt&$ the eight

impediments to realie Per. These eight 2ualities are annihilated by

a87amātā-s. The yogi is now #urther puri"ed by eliminating these

2ualities$ both good and bad. Nhen the mind be!omes pure$ there

!annot be any dierentiation between good thoughts and bad

thoughts$ good a!tions and bad a!tions$ auspi!iousness and

inauspi!iousness$ et!. These are the attributes asso!iated with

dualism. )ll dyads and triads are related to dualism. Nhen we are

about to be liberated$ our mind be!omes stead#ast and hen!e we are

!alled sthitapraj;a-s "rm mind with per#e!t judgment and wisdom$

!alm$ !ontentedL this is resoluteness by whi!h we arm that She is

within$ without e(en an iota o# doubt&. )s we mo(e towards the inner

triangle$ we are trans#ormed into jī(anmukta-s$ ready to merge with

Śi(a$ who is at bindu.

The last part o# this (erse speaks about the innermost wall o# the "rst

ā(ara5a. There are ten %akti-s here and they are known as mudrā%akti-s. The (erse says$ +ādhārana(akaE mudrā%aktya[/. Kdhārana(akaE



means nine powers o# sustenan!e and support$ whi!h re#ers to nine

OQX

mudrā%akti-s. Mudras !an be understood in three ways. Virst is gross$

usage o# "nger gestures. Iet is subtle$ !ontemplating the nine

bījāk8ara-s$ one #or ea!h mudrā%akti. These nine bījāk8ara-s are drāE$

drīE$ klīE$ bl,E$ sa[$ kroE$ hskhphrem$ hsau[ and aiE र#)$ रर)$ 2लर)$

Hल $&; ) /$ क"र_ $ ! " 0S"&" र. म &"$ ! " 0S &/ and ()&. The tenth one is sar(atrikha5>ā

mudra%akti$ whose bījāk8ara-s are hsraiE$ hsklrīE$ hsrau[ ! " 0S" र $&f ! " 0S0क"&" र)$

! " 0S" र &/&. These three bījāk8ara-s are used while in(oking Per to be seated

in the midst o# Śri Cakra. The third one is to !ontemplate these ten

%akti-s in the ten psy!hi! !entres o# the body.

The !ommonly known psy!hi! !entres !hakras in ku5>alinī

meditation& are se(en in number in!luding sahasrāra. )part #rom the

abo(e$ there are three important !hakras$ one at the palate the

upper sur#a!e o# the mouth that separates the oral and nasal !a(ities&

and two more !hakras abo(e āj;ā !akra \ manas mind& !harka and

soma moon& !hakra. )bo(e āj;ā!akra$ there are two (ery power#ul

psy!hi! !entres known as manas!akra mind& and soma!akra moon&.

These two !entres are one abo(e the other. There is always a dire!t

relation between mind and the moon. There is a strong !onne!tion

between these two !hakras. 0# the mind !hakra is !alm and !omposed

without any agitation$ soma !hakra be!omes highly a!ti(e and begins

to se!rete ne!tar like substan!e$ whi!h Gows down the throat a#ter

!rossing mind !hakra and āj;ā!akra. This ne!tar like substan!e is

known as amta(ar%i5i.

)s 9hā(anopani8ad is related to !ontemplation that ultimately leads

to liberation$ it is ne!essary to understand how these ten !hakras pa(e

way #or liberation. Virst "(e !hakras represent "(e prin!iple elementso# Iature$ earth$ water$ "re$ air$ ākā%a. The one just abo(e the throat



!hakra is known as lampikāstāna or !atu8pada #our-way !leansing o#

breath&. Kj;ā !akra is related to the mind$ where oneRs mind is

puri"ed here. Nhen !ons!iousness mo(es away #rom āj;ā !akra to

sahasrāra$ where Śi(a is seated$ oneRs mind and !ons!iousness needs

#urther puri"!ation. 'iberation at sahasrāra is not possible with

inherent impurities. The inherent impurities in the sub!ons!ious mind

are puri"ed and manas!ara and 3i(ine energies are in#used at

OQ=

soma!akra in the #orm o# spiritual eliir ambrosia or sudhādhāra&

whi!h drips into the body to !leanse the body and make it "t to

withstand the energy generated at the time o# liberation union o# Śi(a

and Śakti at sahasrāra&.

Thus$ this (erse 9hā(anopani8ad Q& talks about mind-body

puri"!ation pro!esses. The "rst puri"!ation is elimination o# all

karmi! impressions$ se!ond elimination is annihilating all emotions

and third part o# puri"!ation is #or the psy!hi! body and mind.

pthi(yaptejo(āy(ākā%a %rotrat(akjih(āghrā5a

(ākpādapā5ipāy,pasthāni mano(ikārā[ kāmākar8i5yādi

8o>a%a%aktaya[

पध 8थ<Oय.ज,व#^व#क#श श"&,GGव!2जव##घ" र#ण व#2प#दप#खणप#य ; प0थ#तन मन,पवक#र#/

क#म#कपष#Eय#!द ष,डशशतय/6 9hā(anopani8ad *?&

This (erse is about the se!ond ā(ara5a$ known as sar(ā%ā-parip,raka

!akra. The siteen powers that are being dis!ussed in this (erse re#er

to siteen subtle elements o# the body. Siteen %akti-s de(i-s&

represent "(e prin!ipal elements - earth$ water$ "re$ air$ ākā%a

another interpretation is that they represent "(e prā5a-s&L "(e organs

o# per!eption \ ears$ skin$ eyes$ tongue$ noseL "(e organs o# a!tion \

mouth$ #eet$ hands$ organs o# e!retion and pro!reation. Thus "(emahābh,ta-s$ "(e j;ānendriya-s and "(e karmendriya-s make "#teen



elements. 0# we add mind manas&$ then we get siteen %akti-s$ ea!h

%akti presiding o(er one o# the abo(e siteen powers. Mind and

indriya-s #a!ulty o# sense& are puri"ed here in saEhāra krama the

pro!ess o# liberation and ultimate merger unto Śi(a&. Pere all the

embedded thoughts are !ompletely annihilated by these siteen de(i-s. 0n parti!ular$ sub!ons!ious mind is puri"ed here resulting in no-dream state. The de(otee who worships this ā(ara5a mentally gets his

subtle body !leansed by these siteen de(i-s. 0t !an also be said that

the siteen kalā-s o# the moon in their indi(idual !apa!ities puri#y the

subtle body o# the aspirant. There is a strong relationship between

these siteen %akti-s and siteen tithi nityā de(i-s. The pro!ess o#

puri#ying a de(otee !ontinues in the se!ond ā(ara5a. 3uring s87i

OQF

krama during !reationL !reation happens #rom the innermost triangle

and the bindu&$ these siteen siteen kalā-s o# the moon represent

:imar%a Śakti& aspe!t o# 6rakā%a Śi(a&. They work on the subtle

body known as manas or mind manomayako%a&. 4a!h o# these de(i-s ha(e dierent powers and during !reation$ powers o# one or more

than one de(i work on a person during birth and that power mani#ests

in him as he grows. 3uring the re(ersal pro!ess$ all su!h powers are

withdrawn while !leansing his mind.

(a!anādānagamanana(isargānanda hānopādanopek8ākhya

buddhayona]gakusumāddyā87au

वचन#द#नगमननपवग#न# DP !#न,प#दन,प4. &#" य <ब % य,Zनङ " 2गक % म % &#Pk#1ट 6

9hā(anopani8ad **&

This (erse is about third ā(ara5a$ whi!h is also known as

sar(asaEk8obha5a !akra. The mind that was !leansed in the pre(ious

ā(ara5a is not !omplete. Still there are some tra!es le#t in the mind.

9ut the mind needs to be !ompletely puri"ed be#ore liberation$ as

liberation is possible only through mind. Mind is o#ten aJi!ted with



non-essential ego. There are two types o# egos. 1ne is essential ego$

whi!h is ne!essary #or our eisten!e. )nother is non-essential ego$

whi!h is known as pride or sel#-boasting.

'et us understand this with eamples. 0n a yogi$ non-essential ego

alone pre(ails. Pe ne(er talks about himsel#. 0# one is a truly realied

person$ he will not boast himsel#. There is no need #or him. Nhy

should he go and tell someone that he is a realied person. Pe does

not like that. This is the stage where non-essential ego is !ompletely

annihilated. )nnihilation o# non-essential ego is dire!tly related to

oneRs spiritual ad(an!ement. 'et us take an eample o# a sel#pro!laimed yogi. Pe will only try to proje!t himsel# as a realied

person #or reasons best known to him. ) Sel#-realied person !an

ne(er be lured with money. There#ore$ desire #or material gains and

ego are also dire!tly related. 'iberation !annot be bought with money

and !an be attained only with the guidan!e o# a Duru !oupled with

dedi!ation and perse(eran!e to do sādhana. 4(en #or a #ully realied

OQA

person$ tra!es o# non-essential ego will !ontinue to pre(ail. There

are only (ery #ew e!eptions like <amana Maharishi. There is e(ery

likely hood that these tra!es !ould sprout and grow to unmanageable

proportions$ whi!h !ould be disastrous.

The tra!es o# non-essential ego i# any will be remo(ed in this

ā(ara5a. )#ter puri#ying his mind$ he aspirant begins to de(elop

deta!hment #rom the material world. These eight ā(ara5a de(i-s work

on purya87aka eight !onstituents o# the body& and remo(e their

aJi!tions i# any. 'iberation !an be attained only by those who ha(e

!on2uered purya87aka. 6urya87aka !onsists o# the #ollowing eight- *&

"(e organs o# a!tion karmendriya-s&$ & "(e organs o# senses

j;ānaendriya-s&$ O& anta[kara5a #our in numbers - manas$ buddhi$



!ittam and ahaHkāra or ego&$ & "(e prā5a-s prā5a$ apā5a$ et!&$ X&

"(e elements ākā%a$ air$ et!& =& desire$ F& ignoran!e and A& karma.

The total !omponents o# purya87aka are twenty se(en and with this$

the attributes o# Śi(a is added$ takes the total to twenty eight. The

m,la mantra o# Mahā Da5apati is twenty eight. Nhen all the twenty

se(en !omponents o# purya87aka are destroyed$ it leads to attributes

o# Śi(a. The attributes o# Śi(a sagu5a 9rahman& leads to pure Śi(a

or nirgu5a 9rahman Śi(a without attributes&. Sagu5a 9rahman

:imar%a aspe!t o# Śi(a$ known as Śakti& is o#ten realied in the #orm

o# 9liss Śakti is always known #or Per KnandaL in Trika philosophy$She is known as Knanda Śakti&. Nhen we merge into Śi(a$ e(en this

9liss is also annihilated$ as 9liss is related to mind. Third !leansing

pro!ess happens in this ā(ara5a.

The mind that is o#ten agitated gets !almed down at the end o# this

ā(ara5a. )gitations pre(ail only i# the mind is "lled with desires and

atta!hments. Nhen desires and atta!hments are remo(ed$ the mind

be!omes !alm. This pro!ess is done in this ā(ara5a$ as at the time o#

liberation$ mind should be !ompletely #ree o# any thought pro!esses

and this pro!ess is being done through these eight ā(ara5a de(i-s.

alambu8ā kuh,r(i%(odarā (āra5ā hastijih(ā ya%au(atī payas(inī

gāndhārī p,8ā %a]kinī saras(atī>ā pi]galā su8umnā !eiti !aturda%a

nā>aya[ sar(asaEk8obhi5yādi !atrudahsa %aktaya[

OQQ

-ल>बष % &# क % ! ; पवBव# &,दर# व#रण# !!0त!जव## यश वत5 पय!0वन5 ग#DI#रर प ; ष# शङ " 2ककन5

र0वत5ड# पपङ " 2गल# ष % &% >न# च.तत चतद % #श न#डय/ व# &)4,लभEय#!द चGद % ! " 0S शतय/6

9hā(anopani8ad *O&

This (erse talks about the #ourth ā(ara5a$ whi!h is known as sar(a-saubhāgya-dāyaka !akra. There are #ourteen %akti-s in this ā(ara5a$

who again work on the subtle aspe!ts o# a human body. 4a!h o# thede(i-s preside o(er #ourteen subtle nā>i-s o# the body. 6rā5a$ whi!h



we inhale gets !on(erted and #urther energised to make our internal

organs #un!tion. Under general !onditions$ we breathe about *$=??

times daily hour period&. These *$=?? breaths are distributed to

dierent psy!hi! !entres o# the body !hakras&$ but not e2ually. Major

portion o# breath is distributed to three major psy!hi! !entres o# the

body \ se !hakra$ na(el !hakra and heart !hakra. 1ut o# the abo(e

three !hakras$ na(el !hakra is etremely important as it represents the

nourishing aspe!t o# the body. Iyāsa-s that we per#orm while doing

mantra japa is dire!tly related to dierent nā>i-s and dierent psy!hi!

!hakras. Iyāsa means depositing. 0t is a pro!ess by whi!h we

mentally pla!e the !on!erned de(ata in (arious parts o# the body.

Nhen one surge #orward in spiritual path$ nyāsa-s !an be dispensed

with. Vor them there is no need #or nyāsa-s as they know that the

!on!erned deity per(ades their entire body. Though there are se(eral

types o# nyāsa-s$ primary nyāsa-s are hrdayādi or a]ga nyāsa. 0# a

mantra is too long$ the mantra is split into si parts and ea!h o# these

parts are tou!hed ta!tile sense& with right hand "ngers to

symboli!ally implant the mantra and de(ata into the body it would

be ideal i# only is able to do this mentally instead o# doing this

eternally&. 0n hrdayādi nyāsa a part o# the mantra in some !ases$ it

will be #ull mantra& is implanted in the heart !hakra$ āj;ā!akra$ ba!k

head !hakra$ eyes$ manas !hakra and "nally at the eight !ardinal

points around us. 0n the !ase o# mahā8o>a%ī mantra$ there are around

thirty known nyāsa-s.

1n the subtle side$ the prā5a that we inhale "rst rea!hes the base

!hakra known as m,lādhāra$ where ku5>alinī lies in a dormant state.

??

Vrom m,lādhāra$ energy pro!eeds to the na(el !hakra$ to the heart!hakra$ to the throat !hakra$ to the shoulder blades and then to



āj;ā!akra and "nally rea!hes brahmarandra a minute ori"!e at the

top o# the skull& in sahasrāra. Nhen the mind is !ompletely puri"ed

in the pre(ious ā(ara5a-s$ psy!hi! !entres are puri"ed in this ā(ara5a.

6uri"!ation o# psy!hi! !entres not only !leanses the subtle body$ but

also !leanses (arious internal and eternal organs to whi!h these

psy!hi! !entres are !onne!ted. Nhen !omplete puri"!ation happens

in this ā(ara5a$ ku5>alinī pier!es brahmarandra to establish

!onne!tion between indi(idual !ons!iousness and Supreme

Cons!iousness. )t this stage$ !onne!tion is established between

brahmā5>a ma!ro!osm& and pi5>ā5>a mi!ro!osm&. Nhen this

!onne!tion is established$ purity o# the !osmos also pre(ails within

the human body and per(ades the mind. 0n this ā(ara5a dualism is

!ompletely annihilated and the yogi at this stage always stands

!onne!ted to 6arā%akti$ who has mani#ested as ma!ro!osm. This

per#e!t !on!eptualiation may not be possible while per#orming

na(ā(ara5a p,jā$ as mind is preo!!upied with material obje!ts su!h

as oerings$ Gowers$ et!. Vor !leaning the mind$ the mind needs to

be without a!tion. Pen!e meditation is re!ommended #or "nal

eman!ipation. Iames o# the #ourteen nā>i-s and names o# the

#ourteen de(i-s are dis!ussed while dis!ussing #ourth ā(ara5a. There

is always a dire!t relationship between ku5>alinī and spiritual le(el

o# an aspirant. Nhether someone likes it or not$ ku5>alinī

automati!ally as!ends with spiritual pra!ti!es.

prā5apāna (yānodāna samāna nāga k,rma kkara de(adatta

dhana;jaya da%a(āya(a[ sar(asiddhipradādi bahirda%āra de(atā[

प" र#णप#न Oय#न,द#न म#न न#ग क ; म# क 8 कर द.वद3 धनLजय दशव#यव/

व#ल<पप" रद#!द ब!!द#श#र द.वत#/6

9hā(anopani8ad *& This (erse talks about "#th ā(ara5a$ known as Sar(ārthasādhaka!akra



and has ten %akti-s. This (erse identi"es these ten %akti-s with ten

?*

types o# prā5a-s - prā5a$ apāna$ (yāna$ udhāna$ samāna$ nāga$ k,rma$

hkara$ de(atatta and dhana;jaya and this has already been dis!ussed

in "#th ā(ara5a. )#ter ha(ing !leansed the aspirantRs subtle body$ this

ā(ara5a imparts spiritual knowledge with reasoning and makes him

pro"!ient and !ompatible to mo(e #urther towards his or her spiritual

goal. Sar(ārtha re#ers to means o# a!!omplishing his goal and

sādhaka means ee!ti(e$ e!ient and produ!ti(e. The puri"ed subtle

body realises its purpose o# eisten!e and mo(es towards the !entral

point o# Śri Cakra to attain liberation. Vrom this ā(ara5a onwards$

knowledge about Śi(a is gradually being imparted. Nhen all the

prā5a-s are puri"ed$ the aspirant is totally deta!hed #rom the material

world.

The !leansing pro!ess takes mu!h longer time in this ā(ara5a than in

other ā(ara5a-s$ be!ause all the internal and eternal organs are

!ontrolled by the ten prā5a-s. These ten prā5a-s make j;ānendriya-s

and karmendriya-s #un!tional. Nhen these ten prā5a-s uni#y to

be!ome a single entity !alled prā5a$ #rom whi!h these ten prā5a-s

originated$ the #un!tions o# organs o# per!eption and a!tion are

subdued and later withdrawn at the time o# liberation. This is known

as !ontra!tion. Contra!tion re#ers to liberation and epansion re#ers

to !reation. Sin!e we are looking at 9hā(anopani8ad #rom the angle

o# saEhārakrama$ the Upani8ad is being interpreted #rom the point o#

(iew o# liberation.

Sar(a-siddhi-pradā means bestowing o# uni(ersal su!!ess or

bestowing !omplete a!!omplishment. This means that the prolonged

!ontemplation o# Per lotus #eet has now yielded results. The result!omes in the #orm o# Per Dra!e$ whi!h is showered on the aspirant



through Per (arious representati(es. Virst !omes the Duru$ who

tea!hes +tat t(aE asi/ You are That&. Iet !omes Per dierent %akti-s beginning #rom the "rst ā(ara5a to the eighth ā(ara5a. 0n the ninth

ā(ara5a She takes o(er the aspirant and She Persel# imparts

knowledge about Śi(a 'alitā Sahasranāma FF %i(aj;āna-pradāyinī&.

)#ter ensuring that the yogi is per#e!tly "t #or liberation$ She re(eals

Śi(a to him #or "nal liberation and he is not born again.

?

etad(āyu[ saEsargopādhi bhedena re!aka[ pā!aka %o8ako dāhaka[

plā(aka iti prā5amukhyat(ena pa;!adhā ja7harāgni[ bha(ati k8āraka[ uddhāraka[ k8obhako jEbhako mohaka iti nāgamukhyena

pa;!a(idhāste manu8yā5āE dehagā bhak8ya bhojya %o8ya lehya

peyātmaka pa;!a(idhamannaE pā!ayanti

etā da%a (ahnikalā[ sar(aj;āddyā antarde(atā[

`<त#य/&% ) ग,प#धध भ.द.न र.चक/ प#चक श,षक, द#!क/ ल#वक ?तत

प" र#णम % " यGव.न पLचध# जठर#!*न/ भवतत6

4#रक/ <:#रक/ 4,भक, जभ)&8 क, म,!क ?तत न#गम % " य.न पLचपवध#0त.

मनष"&% य#ण#) द.!ग# भ4य भ,Uय श,1य ल.m प.य#Gमक पLचपवधमDद " न) प#चय!Dद " त6

`त# दश वक"<&कल#/ व#N#Pk# -Dद " तद.वत#/6

9hā(anopani8ad *X&

This (erse dis!usses about the sith ā(ara5a. Ne ha(e dis!ussed

about "(e important prā5a-s in the pre(ious (erse. 0n s87i krama$ it

is always #rom subtle to gross and in saEhāra krama$ it is always #rom

gross to subtle. These "(e prā5a-s get modi"ed as "(e dierent types

o# digesti(e "res. 0n parti!ular$ nāga one o# the ten prā5a-s& gets

!on(erted into ja7harāgni$ whi!h aids dierent types o# assimilation

and e!retion in!luding bel!hing. There are ten aspe!ts o# digestion

re#erred in this (erse and they are re!aka[ purging$ et!&$ pā!aka

a!tual digestion&$ %o8aka absorption o# water !ontents into the



body&$ dāhaka[ a!tual metaboli! a!tion #or li#e sustenan!e&$ plā(aka

this !an be eplained as the "re log #or the digesti(e "re&. The se!ond

"(e are mentioned in the se!ond part o# this (erse and they are

k8āraka[ bile se!retion&$ uddhāraka[ epelling gas generated during

digesti(e pro!ess&$ k8obhaka !hurning o# #ood&$ jEbhaka

epansion o# the stoma!h& and mohaka assimilation o# #ood by the

body&.

0n this ā(ara5a the entire digesti(e system is !leansed. Nith the

!leansing o# digesti(e system and its asso!iated a!tions$ the one$ who

?Ois going to be liberated does not ha(e appetite. Many li(ing yogis are

eamples. They do not eat anything #or years. There are !ertain pla!es

where yogis meditate throughout the year and they see the eternal

world only on Śi(arātri on!e in a year&. <est o# the days they

meditate perpetually without sleep$ water$ #ood and e!retion. This is

possible only be!ause their digesti(e systems do not #un!tion and they

li(e only on prā5a. They not only inhale prā5a through their nostrils$

their ba!k head !hakra and !rown !hakra also #eeds their body with

!osmi! energy to keep their li#e going.

0n this ā(ara5a$ the yogi is almost puri"ed e!ept the presen!e o#

three gu5a-s$ tanmātra-s and anta[kara5a. They will also be

!ontra!ted in the subse2uent ā(ara5a-s. 9y the time$ a yogi enters the

ninth ā(ara5a$ he or she is !ompletely puri"ed ready to ha(e Per

dar%an and ultimate liberation.

%īto85a sukhadu[ khe!!hā[ sat(a-rajastamogu5ā[ (a%inyādi

%aktayo87au

श5त,1ण % खद/&% ख.@छ#/ Gव - रज0तम,गण % &#/ वलशDQ#!द शतय,Z1ट 6

9hā(anopani8ad *=&

4ight (āgde(ī-s represent !limati! !onditions su!h as heat and !old$



mental state su!h as happiness and sadness$ emotionalism and three

gu5a-s.

This (erse dis!usses about the se(enth ā(ara5a known as

sar(arogahara!akra. Ne ha(e already dis!ussed that the se(enth

ā(ara5a is presided o(er by eight (āgde(ī-s$ who !omposed 'alitā

Sahasranāma. 0n 9hā(anopani8ad$ we are dis!ussing about liberation

or saEhāra krama. )s we go towards inner triangle and the bindu

within$ our gross and subtle bodies are puri"ed.

Puman body is made o# "(e sheaths$ known as ko%a-s. These sheaths

#orm the !o(ering o# human organism$ whi!h is also !alled pi5>a%arīra. The soul is !o(ered by three o(erlapping (estures. They are

?

!ausal body$ subtle body and gross body. The !ausal body is the

innermost and gross body is the outermost. The gross body is

perishable$ subtle body sustains #or longer time and the !ausal body

is permanent till the "nal liberation o# the soul. The soul along with

karmi! a!!ount is embedded in the !ausal body. )!!ording to

:edānta philosophy$ there are "(e superimposed sheaths known as

ko%a-s. The inner most is ānandamaya ko%a the sheath o# bliss&$

whi!h !orresponds to the !asual body. The net three layers are

(ij;ānamaya ko%a the sheath o# intelle!t and knowledge&$ manomaya

ko%a$ the sheath o# mind$ prānamaya ko%a$ the sheath o# (ital airs like

prāna$ apāna$ et!. These three$ (ij;ānamaya ko%a$ manomaya ko%a

and prānamaya ko%a !orrespond to the subtle body. The "#th and the

outer sheath is annamaya ko%a$ the sheath o# #ood that !orresponds to

the gross body. The entire sheathing stru!ture o# the human organism

hides the soul or puru8a or the sel#$ deep within and #alsely proje!ting

itsel# as the mi!ro!osm and bringing #orth the illusion o# the world as

the ma!ro!osm.



Nhen we mo(e towards the !entral bindu #or the purpose o#

liberation$ ea!h o# these ko%a-s are puri"ed in stages. )s #ar as this

ā(ara5a is !on!erned$ eight aspe!ts are puri"ed or !ontra!ted.

Creation is !alled epansion o# Śi(a and liberation is !alled

!ontra!tion by Śi(a. There is dieren!e between indi(idual liberation

and uni(ersal annihilation. )t the time o# liberation$ the indi(idual

soul merges with Śi(a not ne!essarily during death&. )n indi(idual

soul$ whi!h be!omes impure due to dierent aJi!tions !aused by

māyā has to be puri"ed totally be#ore it is liberated. This pro!ess o#

puri"!ation is done in the eight ā(ara5a-s o# Śri Cakra.Nhen we enter Śri Cakra #rom the "rst ā(ara5a$ the !leansing pro!ess

begins #orm the gross body and as we pro!eed towards the bindu$

subtle body and "nally !ausal body are puri"ed. 0n the se(enth

ā(ara5a$ any remains o# rajo gu5a and tamo gu5a are puri"ed. This is

the state o# prakti imper!eptible&$ where all the three gu5a-s lie in

e2uipoise. 0n this ā(ara5a$ puri"!ation is done #or the subtle body

!omprising o# mind and intelle!t. They are puri"ed by working on

?X

anta[kara5a mind$ intelle!t and ego& as well as any modi"!ations o#

pa;!abh,ta-s. Pe now truly understands ad(aita or non-dualism$ as

all his dualities are destroyed in this ā(ara5a. The pro!ess o#

liberation #rom this point onwards is kept as a !losely guarded se!ret.

This is the stage where an aspirant perpetually !ontemplates Per and

the !onne!tion between the aspirant and 'alitāmbikā is kept as a

!losely guarded se!ret. Pow this se!ret is maintained due to the

destru!tion o# his mind$ intelle!t and non-essential ego Pis eternal

appearan!e undergoes !omplete trans#ormation. Pe begins to dis!ard

all eternal a!!essories su!h as wearing sa!red ashes$ rudrāk8a beads$

et!. Vrom the stage o# sthitapraj;a he mo(es (ery !lose to the state o#



jī(anmukta. Wī(anmukta is the stage where one is liberated while he

is ali(e. The aspirant here !ontinues to li(e$ but as a thoroughly

trans#ormed person$ as he is now (ery !lose to !omplete puri"!ation.

1n!e the puri"!ation is !omplete$ he be!omes jī(anmukta awaiting

his death to merge into 9rahman.

)part #rom the destru!tion o# dualities$ remnants o# "(e prin!iple

elements and anta[kara5a$ se(en psy!hi! !entres !hakras in

ku5>alinī meditation& are also puri"ed.

%abdādi tanmātrā[ pa;!a pu8pabā5ā[ mana ik8adhanu[ rāga[

pā%a[ d(e8o]ku%a[ शHद#!द तDद " म#त"&#/ पLच पष"&% पब#ण#/W मन ?4धन/&%W र#ग/ प#श/W <&. ष,Zङ " 2क % श/6

9hā(anopani8ad *F&

Vi(e tanmātra-s are represented by the "(e Gower arrows. Mind

manas& is the sugar!ane bow. 3esire is the noose and hatred and

a(ersion is the goad. These #our are the weaponries that are worshiped

outside the eighth ā(ara5a. These #our weaponries annihilate all the

2ualities$ known as gu5a-s o# a de(otee. )t the time o# liberation$ one

should be de(oid o# gu5a-s. Nhen there is imbalan!e in gu5a-s$ only

then modi"!ations in the mind happen$ whi!h leads to desires$

atta!hments$ hatred$ a(ersion$ et!. Nhen the mind is !ompletely

puri"ed and is made de(oid o# gu5a-s$ 2ualities o# the mind are

?=

annihilated and the mind is made !ompletely pla!id. 0n an unruJed

state o# mind$ the aspirant thinks only about Per. 0n this state o# mind$

mantra and mediation are automati!ally !ulminated. )ll these un#old

on its own$ as his mind has already been !leansed and made pure.

a(yakta mahadaha]kārā[ kāme%(arī (ajre%(arī

bhgamālinyontasriko5agā de(atā[

-Oयत म!द!ङ " 2क#र#/ क#म.Bवरर वज" र.Bवरर भगम#ललDQ,ZDद " तल" रक,णग# द.वत#/6



9hā(anopani8ad *A&

)(yakta$ mahat and ego are āme%(arī$ :ajre%(arī and 9hagamālinī

and !ontrol the three !orners o# the inner most triangle.

This (erse talks about eighth ā(ara5a. The uni(erse "rst be!omes

(isible when a(yakta in !ombination with intelle!t mahat or buddhi&

and ego intera!t with tanmātra-s$ as dis!ussed in the pre(ious (erse.

Vurther !ontra!tion o# the aspirant happens here. āme%(arī$

:ajre%(arī and 9hagamālinī work on him in the subtlest way possible.

Pis subtlest aspe!t alone remains$ whi!h is the state o# ānanda or the

ānandamaya ko%a$ whi!h is his !ausal body. Knanda here re#ers to6arā%akti$ the Supreme 6ower o# Śi(a. Knanda is also a state o# mind$

howe(er without duality. 0n the state o# 9liss or Knanda the aspirant

!ompletely unites with Per and residues o# dualities are annihilated.

)t the time o# liberation$ e(en ānanda is also !onsidered as a 2uality.

0t is important to understand the dieren!e between Cit and Knanda.

Cit is Śi(a and Knanda is Śakti. Cit is 6rakā%a$ the 6ower o# Sel#-re(elation the )bsolute and the #oundational Cons!iousness that

ne(er undergoes any !hanges& and Knanda is :imar%a$ the absolute

state o# 9liss$ also known as s(ātantrya %akti o# Śi(a 0ndependent

and )bsolute )uthority o# Śi(a$ beyond whi!h nothing eists&. )t the

time o# !reation$ e(erything begins #rom Śakti and at the time o#

liberation o# an indi(idual soul$ e(erything is dissol(ed into Per and

the soul is "nally merged with Śi(a only by Per. )n indi(idual soul

?F

!annot dire!tly merge with Śi(a without Per stamp o# appro(al. The

importan!e o# worshipping Śakti arises #rom this reality.

āme%(arī !leanses the aspirant with "re. Pis indi(idual soul is now

totally puri"ed$ as "re and water are !onsidered as the best puri"ers.

6uri"!ation o# indi(idual soul means remo(ing the remnants o#karmi! impressions. :ajre%(arī puri"es him with the rays o# the sun.



Pis inner soul a#ter these two puri"!ations is realised as antarātma.

0n this state$ the inner soul is prepared to merge with the Supreme

Soul. Vinally$ 9hagamālinī makes his soul ready to get the "nal

appro(al o# 'alitāmbikā and takes him be#ore Per #or "nal realiation

and liberation.

(irupādhikā saE(ide(a kāme%(ara[ sadānandap,r5ā s(ātmai(a

parade(atā lalitā lauhityametasya sar(asya (imar%a[

पवरप#धधक# )पवद.व क#म.Bवर/ द#नDPपण ; &## 0व#GमCव परद.वत# लललत#W

ल !!Gयम.त0य व#0य पवमश#/6

9hā(anopani8ad *Q&

6ure Cons!iousness is āme%(ara. 0ndi(idual sel#$ whi!h is in the

state o# eternal 9liss is 'alitāmbikā. The redness is !ontemplating the

union o# Śi(a$ Śakti and jī(an indi(idual soul&.

This (erse talks about ninth ā(ara5a$ whi!h has been elaborately dealt

with while dis!ussing sar(ānandamaya!akra. This is the innermost

triangle and on ea!h side o# the triangle one k,7a o# 6a;!ada%ī mantra

is pla!ed. )t the time o# !reation$ the inner most triangle is known

3i(ine 6ro!reati(e point yoni&. ) person born out o# this point !omes

ba!k to Per at the time o# liberation. Thus$ She be!omes the !ause$

both #or !reation and liberation. The entire period #rom !reation to

liberation is !ontrolled by Per. 0n other words$ our eisten!e in this

world is under Per dire!t !ontrol and !are. Pa(ing born due to karmi!

impressions$ we ha(e two options be#ore us. 1ne is to realie Per and

get liberated. )nother option is to !ontinue our eisten!e$ without

making eorts to realie Per. To realie Per$ the highest #orm o#

?A

spiritual knowledge is re2uired and the sour!e o# highest spiritual

knowledge is 9rahma S,tra and Upani8ad-s. ) learned Duru impartshighest spiritual knowledge to his dis!iples in stages$ "rst by



initiating into mantras and gradually takes the aspirant #orward to the

path o# liberation. Pen!e Duru ma5>ala attains great importan!e in

Śri Cakra worship.

The !ontra!tion o# the aspirant in this ā(ara5a is !omplete. Nhen

reGe!tions are withdrawn in stages o(er a period o# time$ the aspirant

is able to witness the original illuminating 'ight o# Śi(a known as

6rakā%a. This is the point where the aspirant arms +%i(oham/ 0 am

Śi(a or 0 am That or ahaE brahmāsmi&. Pe be!omes liberated and

be!omes a jī(anmukta liberated while ali(e&.

3epending upon his karmi! a!!ount$ his period o# li#e is determined.

)#ter be!oming a jī(anmukta he !ontinues to li(e$ but without any

tra!es o# duality as e(ery tra!e o# materialisti! world is annihilated

and they will not reappear again as She has already showered Per

Dra!e Śakti-pāta& on him. Nithout the de!aden!e o# Per Dra!e$

jī(anmukta state is not possible.

Nith this$ the "rst part o# 9hā(anopani8ad is !ompleted. There are

another "#teen (erses whi!h des!ribe about pra!ti!e.

ananya!ittat(ena !a siddhi[ -नDQधच3Gव.न च ल<प/6 9hā(anopani8ad

?&

Undisturbed awareness !oupled with yearning #or realiation is

worship and ultimate attainment.

Pa(ing elaborately dealt with the !ontemplation o# (arious ā(ara5a-s with dierent aspe!ts o# human body$ the se!ond se!tion o#

9hā(anopani8ad deals with mental worship. 0denti#ying gross and

subtle bodies with dierent ā(ara5a-s o# Śri Cakra is the preliminary

stage o# !ontemplation. This is based on the #a!t that per#e!t identity

should be established between the worshiper and the worshiped.

Pa(ing thus uni"ed the worshiper the aspirant& and the worshiped

?Q



'alitāmbikā&$ the net stage is to attain Per. This aspe!t o# worship

is being eplained now.

Ultimate obje!t o# any worship is only liberation. 'iberation is not an

easy task and it entirely depends upon two #a!tors. 1ne is our mind

and another is our karmi! a!!ount. Nhen karmi! impressions are less$

one resorts to the path o# spirituality. Norship !onsists o# se(eral

methods. The preliminary stage is gross worship where our sensory

organs are in(ol(ed. This is ritualisti! worship$ where She is

!onsidered as someone dierent #rom us. This kind o# worship is

based on dualism. )s long as an obje!t is worshiped$ it is alwaysdualism$ though one may !laim that it is not dualism. 0t is dualism

be!ause there are two dierent obje!ts \ worshiper and the

worshiped. The net stage is mantra japas. ) proper and per#e!t

ritualisti! pra!ti!e leads an aspirant to the state o# mantra japa where

the aspirant persistently re!ites a parti!ular mantra by !ontemplating

Per. 9ālā$ 6a;!ada%ī$ ^o>a%ī and other mantras help in !ontemplating

Per. There are three types o# mantra sādhana-s. 1ne is in#antry stage

where the aspirant sits #or repeating japa mantras #or !ertain rounds

per day. The medio!re stage is where the per#ormer repeats the

mantra throughout the day without any break during his a!ti(e state.

)d(an!ed stage is where the per#ormer aligns his or her breath with

the mantra in a way that is !on(enient to him or her. )s long as the

aspirant breathes$ he !ontinues to re!ite mantras.

3uring the se!ond and third stages mentioned abo(e$ a pra!titioner

while mentally re!iting the mantra !ontemplates on a parti!ular #orm

o# 'alitāmbikā. The des!ription o# the #orm is only se!ondaryL what

is more important is the ability to !ontemplate Per with a parti!ular

#orm o# his or her !hoi!e that is most !on(enient to the pra!titioner.

This is based on the #a!t that 9rahman has no shape and #orm. 9ut



this reality !an be understood and eperien!ed o(er a period o#

per#e!t sādhana. Sādhana does not mean only meditation. Sādhana

begins #rom ritualisti! worship$ mo(e #orward to japa stage$ perpetual

repetition o# japa mantras$ preliminary stages o# meditation and

ad(an!ed stages o# meditation. Ne must always remember that

*?

'alitāmbikā has three types o# #orms \ gross in (arious shapes and

#orms su!h as 9ālā$ 6a;!ada%ī$ ^o>a%ī$ ālī$ 'ak8mī$ et!&$ subtle Per

āmakalā #orm$ where Śi(a and Śakti unite to !reate the world

pro!ess& and "nally the subtlest o# Per #orm$ u5>alinī !ombinationo# breath and !ons!iousness&. )long with our ad(an!ement in

sādhana$ we also mo(e #rom gross to subtle and then subtle to subtlest

o# Per #orms.

The obje!t o# 9hā(anopani8ad is only to enable us to meditate on Per.

This is neither the se!ond stage nor the third stage as detailed abo(e.

This is the preliminary meditati(e stage. This is so$ be!ause still there

are tra!es o# dualities in(ol(ed here$ su!h as !ontemplating (arious

parts o# the body with the dierent ā(ara5a-s o# Śri Cakra.

Contemplation here is not on a single obje!t$ whereas !ontemplation

is on more than one obje!t nine ā(ara5a-s&. Nhen the !ontemplation

is not #o!ussed on a single obje!t$ it means dualism still persists. 0n

the "rst part o# 9hā(anopani8ad$ though we !ontemplate Per in the

ninth ā(ara5a$ yet$ it is not pure as elu!idated in other Upani8ad-s$

where 9rahman alone is the obje!t o# dis!ussion$ understanding and

realiation. That is why se!ond part o# 9hā(anopani8ad pursues Per

through dis!ussion$ understanding and realiation.

The "rst part o# 9hā(anopani8ad dealt with ā(ara5a-s in the #ollowing

manner.

Virst ā(ara5a dealt with s!hemati! attainments$ emotions$ ritualisti!



mudras.

Se!ond ā(ara5a dealt with "(e prā5a-s prā5a$ apāna$ (yāna$ udāna

samāna&L "(e j;ānendriya-s organs o# per!eption \ ear$ skin$ eye$

tongue$ nose&L "(e karmendriya-s organs o# a!tion \ mouth$ #eet$

hands$ organ o# pro!reation and organ o# e!retion&L and mind.

Third ā(ara5a dealt with represent psy!hophysi!al properties.

)nother interpretation is that this ā(ara5a represents epression$

apprehension$ mo(ement$ elimination$ lust$ reje!tions$ attention and

deta!hment.

**Vourth ā(ara5a dealt with represent mental agitation$ !hasing away

e(il thoughts&$ attra!tion physi!al&$ !ausing happiness$ delusion

māyā&$ obstru!tion in the path Sel#-realiation&$ release releasing

obstru!tions in the path o# Sel#-realiation&$ subjugation

surrendering to Per&$ rejoi!ing eperien!ing 9liss&$ maddening$

a!!omplishment o# desires both material and spiritual&$ pro(iding

wealth material wealth&$ all mantras to !on2uer mind& and dispelling

all types o# dualities dispelling &.

Vi#th ā(ara5a dealt with ten prā5a-s whi!h work on dierent aspe!ts

o# sustenan!e and death su!h as bestowing e(erything$ gi(ing

material wealth$ worthiness both material and spiritual&$ #ul"lment

o# all types o# desires$ remo(al o# sorrow and pain$ remo(al o# all

pains at the time o# death and #oretelling death$ remo(al o# all

obstru!tions both in spiritual and material li#e$ gi(ing a good eternal

appearan!e and good looks and bestowing both material and spiritual

prosperity.

Sith ā(ara5a dealt with re2uisite knowledge$ ne!essary spiritual

energy$ attaining mastery o(er all types o# knowledge leading to

realiation$ !ontinued spiritual knowledge$ #ree #rom all types o#



diseases$ supports all spiritual pra!ti!es$ remo(al o# tra!es o# karmi!

impressions$ puri"!ation o# mind leading to 9liss.

Se(enth ā(ara5a dealt with "(e organs o# a!tion karmendriya-s&$

"(e organs o# senses j;ānaendriya-s&$ anta[kara5a #our in numbers

- manas$ buddhi$ !ittam and ahaHkāra or ego&$ "(e prā5a-s prā5a$

apā5a$ et!&$ "(e elements ākā%a$ air$ et!& desire$ ignoran!e and

karma.

4ighth ā(ara5a dealt with mind that is #reed not only #rom all

aJi!tions$ su!h as desire$ atta!hment$ ego$ sensory pleasures$ but

also relie(ed #rom māyā to a (ery great etent.Iinth ā(ara5a dealt with the union o# Śi(a and Śakti leading ultimate

9liss and liberation.

*

Thus$ in the nine ā(ara5a-s dis!ussed abo(e$ e(ery #orm o# duality

gets annihilated when we pro!eed #rom the "rst ā(ara5a to the ninth

ā(ara5a and then to the bindu$ where merger with Śi(a takes pla!e.

1n!e we rea!h the innermost triangle$ it is the point o# no return #or

him to be born again in this world. 'alitāmbikā is re(ered as Śrī Mātā

be!ause She ne(er allows anyone who #alls at Per #eet to go ba!k to

the mundane world and undergo saEsāra.

There#ore$ it is important that one has to e(ol(e in spiritual li#e

!rossing in#ant and medio!re stages as 2ui!kly as possible to rea!h

the higher stages o# spiritual li#e. 3uring intent stages o# meditation$

sense organs and mind !ease to #un!tion. Mantra japa is asso!iated

with the mind and hen!e mantra japa stops on its own when one

begins to eperien!e the initial stages o# 9liss or Knanda$ whi!h is

nothing but an indi!ation o# our !loseness with Per. Nhen our mind

is #ully per(aded by Per due to our perpetual !ontemplation$ where

is the 2uestion o# mantra japa Mantra japa is needed only to make



Per per(ade our mind. Nhen She per(ades our mind$ we begin to

eperien!e Per Dra!e in the #orm o# inepli!able 9liss. 3uring this

stage$ the dierentiation between the knower$ the known and the

pro!ess o# knowing is !ompletely annihilated. 0n other words$ all

types o# dyads and triads are dissol(ed where She alone eists.

This is the !on(eyan!e o# this (erse.

bhā(anāyā[ kriyā upa!ārā[ ahaE t(aE asti nāsti karta(yaE

akarta(yaE upāsita(yaE iti (ikalpānāE ātmani (ilāpanaE homa[

bhā(anā (i8ayā5āE abhedānāE tarpa5am

भ#वन#य#/ कक"रय# :पच#र#/W -!) Gव) -!0त न#!0त कत#Oय) -कत#Oय) :प#लतOय) ?तत पवक9प#न#) JGमतन पवल#पन) !,म/W भ#वन# पवषय#ण#) -भ.द#न#) तप#णम &"6

9hā(anopani8ad *&

Contemplating Per alone is re(eren!e. 0n other words$ meditation is

the best pra!ti!e. 0 and you$ eistent and non-eistent$ that whi!h

ought to be done and whi!h ought not to be done$ that is to be

worshiped are to be oered as oblations into the Sel# 9rahman

*O

within&. 1ering all dyads into the Sel# is the real "re oblation or

homa ritual. Contemplating non-dierentiation is libation tarpa5a&.

0n other words$ !onsidering higher than y$ et! is to be dis!arded

dis!rimination is to be dis!arded&. This alone is true tarpa5a.

This (erse talks about higher spiritual le(el$ whi!h takes the aspirant

!loser to Per. <ea!hing Per is the penultimate stage to liberation.

This is based on the #a!t that Śi(a alone !an oer liberation. This

(erse says that She !an be rea!hed through mental !ontemplation. 0t

subtly !on(eys spiritual trans#ormation. Upa!āra means approa!h$

ser(i!e$ polite beha(iour and re(eren!e. Upāsana and upa!āra are

almost similar. Upāsana means intent !on!entration on Per.

Con!entration !an be through rituals or through meditationL the



#ormer always leads to the latter. 4man!ipation happens in deep

stages o# meditation su!h as nir(ikalpasamādhi the state o#

thoughtlessness due to dissolution o# all dualities&. )gain upa!āra !an

also be through ritual or through !ontemplation. Śri Cakra na(ā(ara5a

p,jā is a typi!al eample o# ritual worship.

Mantramātkāpu8pamālāsta(a[ is a typi!al eample o# mental

worship.

There are se(eral aspe!ts in eternal worship and ea!h type o#

worship has dierent purpose. Norshiping dierent gods #or

dierent purposes$ su!h as worshiping Da5apati #or remo(ingobsta!les$ worshiping goddess Saras(atī or Payagrī(a #or edu!ation$

worshiping Doddess 'ak8mī #or material wealth$ propitiating

dierent planets to ward o their e(il ee!ts$ et!. There is another

aspe!t in eternal worship$ worshiping 087a 3e(ata #or all purposes$

without going into multiple #orms o# gods and goddesses. This is

known as upāsana. 6ursuing multiple upāsana-s leads us to nowhere$

as there !an be only one 087a 3e(ata. Sometimes$ 087a 3e(ata and

Upāsana 3e(ata !ould be dierent. 3epth o# de(otion alone is

important in !ontemplation. 0t is only the lo(e that !onne!ts the

pra!titioner with Per. Śi(a said to Pis Consort 6ār(atī$ +Nhen a

sādhaka pla!es oerings be#ore me$ 0 a!!ept them by sight only. 9ut

0 eat them through the saintly de(otees saintly de(otees are those

*

who ha(e dis!arded all dualities&./ 9ut$ we o#ten get stru!k with

multi#arious rituals without making su!ient eorts to mo(e

#orward towards eman!ipation. 0# eman!ipation !an be attained only

through meditation$ one may ask as to what is the (ery purpose o# Śrī

:idyā. Śrī :idyā does not re#er only to ritualisti! pro!edures. 0t also

re#ers to (isualiation and !ontemplation. )nother person may ask$



what is the purpose o# Sage 6ata;jaliRs Yoga S,tra-s or 9ādarāya5aRs

9rahma S,tra or (arious Upani8ad-s. 0t is like asking what is purpose

o# high s!hools and uni(ersities. 0t is ob(ious that without passing out

#rom high s!hool$ one !annot enter uni(ersity. Similarly$ per#e!tion

in ritualisti! pra!ti!es leads to !ontemplation$ (isualiation and

meditation and ultimate realisation and liberation.

'et us take the !ase o# pa;!ap,jā$ whi!h is #ollowed both in ritualisti!

worship and during mental japa. 6a;!ap,jā re#ers to "(e basi!

elements during eternal worship \ earth applying sandal paste&$

ākā%a oering Gowers&$ air oering in!ense sti!ks&$ "redipārādhana& and water #ood oerings or ni(edya&. The same

method is #ollowed while mentally per#orming mantra japa$ whi!h is

as #ollows.




raE - agnyātmikāyai dhīpaE dar%ayāmi


The "(e basi! elements are taken into a!!ount in both the types o#

worship be!ause the uni(erse is !reated only with these "(e elements

and their dierent modi"!ations.

0t is said that more !are should be taken during internal worship than

eternal worship. This is based on the #a!t that the period o#

!onne!ti(ity between Per and the de(otee is restri!ted only during

the period o# p,jā or homa. 9ut this restri!tion is not present #or the

one who always stays !onne!ted with Per through his mind. 0n the

*X

beginning o# his meditati(e pra!ti!es$ he tries to install Per in his

mind and when he su!!eeds in his attempt$ perpetual !onne!ti(ity is



established with Per and his indi(idual ego loses ground o(er a

period o# time. )s long as ego is present$ realiation is not possible

as ego makes a person to identi#y himsel# as a separate entity$ the

!on!ept o# dualism. Though$ one may "nd the pro!ess o#

!ontemplation di!ult in the initial stages$ with persistent pra!ti!e

and perse(eran!e one !an mo(e #orward to liberation with ease and

!om#ort.

)gain$ homa oblations oered in the "re& is o# two types$ eternal

and internal. 0n eternal homa$ the !on!erned deity is in(oked in the

"re pit and oblations are oered into the pit. The "re god )gni takesthese oblations to the !on!erned deity or deitiesL )gni is the !arrier

o# these oblations who are posited in higher realms. 9ut the internal

"re oblations are #ar more power#ul than the eternal "re rituals. The

"re o# ku5>alinī the subtlest and the most power#ul #orm o#

6arā%akti& is the internal homa pit homaku5>a&. 0nstead o# oering

dierent material oblations as is the !ase with eternal "re rituals$

thought pro!esses o# the mind$ ego$ sense organs$ desires$

atta!hments$ hatred$ and dualism are all oered as oblations into the

"re o# ku5>alinī. 'alitā Sahasranāma QA$ samayā!āra-tatparā eplains

in detail how mental worship o# ku5>alinī is to be per#ormed.

Vinally$ this (erse speaks about tarpa5a$ whi!h means oering water

or libation oblation and libation are almost the same. Vormer is a "re

ritual where oerings are made into "re. 0n the !ase o# the latter$

water is oered to appease gods and pit-s&. )s #ar as Śrī :idyā is

!on!erned$ tarpa5a is made in the !entral point o# Śri Cakra$ known

as 9indu 'alitā Sahasranāma QF$ bindu-tarpa5a-santu87ā&.

Contemplating tarpa5a in 9indu is mental worship. Se!retion o#

ne!tar Guid during meditation is also known as internal homa. 6lease

re#er 'alitā Sahasranāma *?X and *?= - Sahasrārambujār,>hā$



Sudhāsārabhi-(ar8i5ī.

To !on!lude$ e(ery part o# eternal worship is related to internal

worship. Vor eample$ let us take a dhyāna (erse. 0t is not enough to

*=

simply re!ite dhyāna (erse (erbally. 3hyāna (erse is meant #or

!ontemplation through mind. 'iterally dhyāna means mental

representation o# the personal attributes o# a deity that are to be

(isualied. 0t is also said that outer worship should not be done

without per#orming mental worship$ #or without inner worship$ outer

worship is #ruitless. Shi(a said to Pis Consort$ +) single innerworship grants the #ruits o# millions o# outer worship./ 0n Daandhar(a

Tantra it is said$ +The man who oers mental oerings to 6arā%akti

attains happiness 9liss& and longe(ity liberation&./

The ultimate aim o# e(eryone is to attain liberation. 0# aim o# someone

is dierent #rom eman!ipation$ he is not !onsidered as a true de(otee.

Vor attaining liberation$ there are set o# guidelines a(ailable. The

whole pro!ess starts with eternal worship. )#ter attaining eternal

worship$ one has to per#orm japa mantra. 3uring this period both

eternal worship and japa mantra are done one a#ter another. Nhen

he attains per#e!tion in japa mantras$ he has to mo(e on to meditate

on Per. To begin with$ one has to meditate on the mantra whi!h will

stop on its own when meditation be!omes per#e!t. )#ter attaining

per#e!tion$ the aspirant installs Per in his or her mind and establishes

perpetual !onne!tion with Per. Nhen this !onne!tion is "rmed up$

the aspirant trans#orms himsel# or hersel# into 6arā%akti and

eperien!es 9liss whi!h turns perpetual o(er a period o# time. )t the

end o# high intensity o# 9liss#ul state$ he or she !on"dently says +0

am That/ or +ahaE brahmāsmi/ 0 am 9rahman&. <ea!hing this stage

is the (ery purpose o# 9hā(anopani8ad. This !an be a!hie(ed only



through internal worship su!h as meditation$ !ontemplation$

(isualiation$ et!.

pa;!ada%atithir,pe5a kālasya pari5āmā(alokanaE pa;!ada%a nityā[.

पLचदशततधथ7प.ण क#ल0य पररण#म#वल,कन)पLचदश तनGय#/6

9hā(anopani8ad &

*F

The (erse says that witnessing the !hanges happening progression o#

time$ day$ et!$ generally known as e(olution& through "#teen lunar

days tithi& is seeing.

0mportan!e o# tithi nityā de(ī-s is (ery signi"!ant in the e(olution o#the world. Moon waes and wanes. )s we know$ the moon waes #or

a period o# "#teen days and ea!h o# these days is represented by a tithi

nityā de(ī. Similarly$ the moon begins to wane #or the net "#teen

days$ thus !ausing bright #ortnight or %uklapak8a. 1n the "#teenth

day$ the moon be!omes !omplete without any blemishes p,r5imā or

#ull moon&. Similarly$ the moon begins to wa #or another "#teen days

k85apak8a & and !ompletely !o(ered by sun on the new moon day

amā(āsya&. 1n the day o# new moon$ also known as amā(āsya$ sun

and moon are in the same e!lipti!al longitude positions and orbits o#

solar system obje!ts$ in relation to the sun&. These "#teen tithi nityā

de(ī-s are !alled as !hanging prin!iples be!ause they make the time

or kāla&$ 'alitāmbikā$ as the siteenth digit does not !hange. Thus She

is the un!hanging prin!iple o# all !hanges. This means$ e(erything

!hanges along with the waing and waning moon$ but 'alitāmbikā

alone does not !hange. These details are dis!ussed in the abo(e

re#erred arti!le. 0t is important to note that 'alitāmbikā$ as

Mahākāme%(ari$ sits on the le#t lap o# Mahākāme%(ara on the new

moon day amā(āsya&. Nhen She$ in the #orm o# moon$ !onjoins with

Śi(a$ who is in the #orm o# sun$ She be!omes ^o>a%ī. The siteen



kalā-s o# moon and the siteen kalā-s o# the sun join together and this

is subtly !on(eyed in the #orm o# ô>a%ī mantra. 9ased on this

prin!iple$ it is said that ô>a%ī mantra gi(es liberation. Śi(a is

worshiped in the #orm o# the sun and Śakti is worshiped in the #orm

o# moon. Their union takes pla!e on the day o# amā(āsya$ hen!e

amā(āsya is !onsidered as the most auspi!ious day #or pra!ti!ing

ô>a%ī mantra.

There is rele(an!e between tithi nityā de(ī-s and the !ontemplation

o# an aspirant. 0n the initial stages o# oneRs sādhana$ the aspirant

identi"es himsel# with these tithi nityā de(ī-s$ who represent !onstant!hanges happening in the world with the passage o# minute$ hour$

*A

day$ week$ month$ year and multitude o# years. 1neRs birth and death

are determined by time. Nhen the aspirant identi"es himsel# with

tithi nityā de(ī-s$ he gets bound by time. Nhen he is bound by time$

he has not yet remo(ed his spiritual ignoran!e. Nhen spiritual

ignoran!e is remo(ed due to Per Dra!e$ the aspirant shi#ts his

!ons!iousness #rom the e(er !hanging prin!iples$ to the !hangeless

prin!iple$ (i. Mahākāme%(ari. 1nly in this state the aspirant enters

into the state o# 9liss or Knanda$ whi!h subse2uently leads to

liberation. There#ore$ oneRs obje!t o# meditation should be shi#ted

#rom e(er !hanging prin!iples in the #orm o# tithi nityā de(ī-s and

a#ter attaining per#e!tion$ one should meditate on the un!hanging

prin!iple amongst all !hanging prin!iples$ Mahākāme%(ari. The

method o# meditation and the bene"ts thereo# is eplained in the net

(erse.

e(aE muh,rtritayaE m,h,rtad(itayaE muh,rtamātraE (ā

bhā(anāparo jī(anmukto bha(ati sa e(a %i(ayogīti gadyate

`व) म! % ; त" र3# य) म! ; ; त<!#तय) म! % ; तम# &#त" ) व# भ#वन#पर, ज5वDद " मत % &, भवततW `व



लशवय,ग5तत गQत.6

9hā(anopani8ad O&

This (erse and the net (erse #orm phala stutiL this talk about bene"ts

a!!ruing out !ontemplation eplained in 9hā(anopani8ad.

This (erse says$ the one who !ontemplates as detailed in

9hā(anopani8ad #or three muh,rta-s$ two muh,rta-s$ or e(en one

muh,rta gets liberated in this li#e itsel# and su!h a yogi is !alled Śi(a-yogin. 1ne muh,rta is e2ui(alent to *O? part o# a day hour

period&$ whi!h is A minutes. 0nhalation o# breath alternates between

two nostrils. Vor a !ertain period generally it is Q? minutes under

normal !onditions& o# time$ inhalation is done through le#t nostril and

a#ter sometime$ it automati!ally shi#ts to right nostril. Thus inhalation

and ehalation alternates between two nostrils. Under normal

!ir!umstan!es$ twel(e to "#teen rounds o# breathing takes pla!e per

minute. This !an be redu!ed drasti!ally$ i# mind is made !alm and

*Q

serene. The pro!ess o# making the mind pure is possible only through

per#e!t meditation and in order to attain per#e!tion in meditation and

in order to !alm the mind$ the number o# breaths per minute gets

drasti!ally redu!ed. 0n the highest le(el o# meditations$ breathing per

minute !omes down to two or three. Nhen the entire body is aligned

with Śri Cakra mentally$ the aspirant Pimsel# be!omes the )bode o#

'alitāmbikā. 0t is said that the body is the temple and the Sel# within

is the San!tum Santorum garbhagha&. 1nly in this stage$ She is

realied.

Nhile this pro!ess is going on in one side$ simultaneously due to the

depth o# lo(e #or Per$ due to the slow and deep breathing patterns$

the aspirantRs ku5>alinī is awakened on its own. u5>alinī !an be

awakened by pra!ti!e and ku5>alinī will also awake on its own whenthe de(otion trans#orms into 'o(e #or Per. Nhen She is #ully



awakened$ either due to pra!ti!e or due to 'o(e #or Per$ She mo(es

up the spine to be!ome one with Śi(a at the !rown !hakra. 3uring

this union$ the aspirant is !ompletely absorbed into this 3i(ine Union

and he enters into the state o# 9liss whi!h leads to samādhi or tran!e.

<ealisation gets triggered during the period o# tran!e that lasts #or

more than A minutes or one muh,rta.

Nhat happens during the "nal stages o# spiritual progression )n

aspirant sheds all his pra!ti!esL remains !alm$ does not aspire #or

anything. Pe sheds his non-essential ego and stays attuned with Per

all the time. Pe does not per#orm any p,jā-s and japa stops on its ownL

he does not e(en spend separate time #or meditation$ as he is able

realie Per within. Nhen She is with him$ to whom he is going

per#orm p,jā-s$ #or whom he is going to repeat japa mantras and on

whom he is going to meditate Pe sheds his duality by pursuing the

path o# 9rahma(idyā. Though Śrī :idyā is also known as

9rahma(idyā$ #ormer is slightly dierent #rom the latter. Śrī :idyā

initially dwells on p,jā-s and japas any by pra!ti!ing them$ the

aspirant gains !omplete knowledge about Per. 1n!e he understands

and realies Per$ She showers Per Dra!e on him$ whi!h is known as

Śaktipāta. )t the end o# Śrī :idyā$ a true aspirant eperien!es

?

Śaktipāta. Nhat is Śaktipāta 0t is eplained as the des!ent o# Śakti

Persel# in the #orm o# Dra!e on the aspirant. 1nly on the des!ent o#

Śaktipāta$ the aspirant realies that the indi(idual soul within$ is

nothing but the Sel#. Pe now understands Pis true nature and

be!omes per#e!tly "t #or eman!ipation !essation #rom

transmigration&. Nhat happens to him a#ter the des!ent o# Śaktipāta

This is eplained in Śi(a S,tra 00.A&$ whi!h says$ +ŚarīraE ha(i[/$whi!h !an be eplained brieGy thus. The aphorism says that the body



is the oblation. 4go is reGe!ted through 0 !ons!iousness that

per!olates into all three types o# bodies gross$ subtle and subtlest&

and i# this per!olation is allowed to happen #or long$ destroying this 0

!ons!iousness be!omes di!ult. 0n the early stage o# spiritual path$

i# 0 !ons!iousness in all the three le(els o# a body are oered as

oblations into the "re o# Dod !ons!iousness or Śi(a !ons!iousness$

ego is burnt into ashes not to rear again. 0t is not just enough to oer

these oblations$ but repeatedly arm that e(ils o# ego ha(e been

redu!ed to ashes and what eists now is that o# Śi(a or belong to Śi(a.

Su!h a trans#ormed yogi will not repeat nama%i(āya$ the great mantra

o# Śi(a$ but he will turn into Śi(a himsel# and arm !on"dently

%i(ohaE$ meaning 0 am Śi(a. This is possible only i# Śaktipāta is

eperien!ed. Nhen he realies that Pe is Śi(a$ he is trans#ormed into

a jī(anmukta$ the one who is liberated in this birth itsel# and waiting

#or his death to merge with Śi(a.

Though one may boast that he has !omplete knowledge o# (arious

tets$ (arious pra!ti!es$ et!$ su!h a person will ne(er be realied

person$ as he is !ompletely en!ompassed with ego. Nhen ego is

predominant$ he will end up by only remaining as the knower o# tets$

!apable o# !riti!ism$ misleading others #rom reality$ et! and due to his

egoisti! approa!h he loses the #o!us on the Sel# and will ne(er

eperien!e Śaktipāta. There#ore$ one has to be etremely !are#ul

during the transition #rom Śrī :idyā to 9rahma(idyā. 1n!e Śrī :idyā

is trans!ended due to the des!ent o# Śaktipāta$ his entry into

9rahma(idyā will be mu!h more !om#ortable$ as in 9rahma(idyā$

senses are not at all in(ol(edL when senses are not in(ol(ed$ he works

*

only through his mind. 0n other words$ he mo(es #rom the ritualisti!path to spiritualisti! path. This is the essen!e o# 9hā(anopani8ad.



kādimatena anta%!akrabhā(anā[ pratipaditā[

क#!दमत.न -Dद " तBचक"रभ#वन#/ प" रततप!दत#/6

9hā(anopani8ad &

The eplanation o# 9hā(anopani8ad is based on kādi (idyā

6a;!ada%ī mantra-s beginning with क & +ka/&. This Upani8ad taught

about inner meditation based on inner psy!hi! !hakras. Meditation

alone will not make a person Sel#-realied. Pe has to undergo se(eral

internal pro!ess and trans#ormations be#ore he enters into meditati(e

pra!ti!es. Spiritual journey typi!ally begins with rituals$ #ully

understanding the underlying impli!ations. The net stage is to

(isualie all these rituals through !ontemplation. )#ter this stage$ the

aspirant mo(es #rom dierent #orms o# worship to the single #ormless

9rahman$ 1nly in this stage Śaktipāta des!ends on him and he is now

!alled as a yogi. Pis true spiritual journey begins here and is

!ompleted at the stage o# be!oming a jī(anmukta.

ya e(aE (eda sothar(a%irodhīte ityupani%at

य `व) व.द ,Zथवल#शर,Zध5तW&. ?Gयप%तनशत6&"

9hā(anopani8ad X&

The one who understands these important !on(eyan!es o# this

Upani8ad is said to ha(e mastered )thar(a. )thar(a is the eldest son

o# 9rahmā god o# !reationL not 9rahman& to whom 9rahma(idyā is

re(ealed. This Upani8ad !omes under )thar(a :eda.

9hā(anopani8ad is !on!luded with a Śi(a S,tra 00.*&$ +CittaE

mantra[/$ whi!h is eplained as #ollowsL

Citta is un!onditioned sel# awareness as opposed to ahaHkāra ego&

that is !onditioned by sel#-!on!ern. Mantra in this !ontet does not

merely re#er to mantra-s. Mantra is the essential tool to !onne!t

indi(idual !ons!iousness with !osmi! !ons!iousness. The general



purpose o# mantra is to establish his awareness "rmly with the

!on!erned deity. 9ut$ in this aphorism$ Śi(a says that mind itsel# is

mantra. )s #ar as this s,tra is !on!erned$ !itta !annot be simply

eplained as mind. 0t is the modi"!ation o# the mind where the stage

o# supreme !ons!iousness is attained by #o!using within. This is the

stage$ where oneRs awareness is dis!onne!ted #rom his senses. Pis

mind at this point be!omes de(oid o# sensory per!eptions. 1nly i#

the mind be!omes de(oid o# sensory per!eptions$ the higher le(el o#

!ons!iousness !an be rea!hed. 1nly in the purest #orm o#

!ons!iousness$ Supreme <eality !an be realised. )part #rom

delinking the mind #rom sensory per!eptions$ one has to get o(er

sensory impressions also. Sensory impressions are more harm#ul

than per!eptions.

Mantra is one o# the tools$ by whi!h one !an !ontrol the wa(ering

mind. The repeated re!itation o# any mantra makes a person to

de(elop !on!entration. 0n the initial stages spiritual pursuits$ it is not

easy to !ontrol the mind. )n ee!ti(e !ontrol o# the mind !an be

a!hie(ed only by persistent pra!ti!e. MantraRs main obje!ti(e is to

tune his mind to !on!entrate. )s a by-produ!t$ he is also prote!ted

#rom transgressing spiritual path. Io mantra will #ru!ti#y i# proper

alignment is not made between the pra!titioner$ mantra and the deity.

This is where !ons!iousness assumes greater signi"!an!e. Su!h

alignment !an happen only in the purest #orm o# the mind. 6urity o#

thought and mind is (ery important while pursuing spiritual path.

That is why$ mantra-s are re!ited mentally and not (o!ally.

9hā(anopani8ad !on!luded

O

US4VU'' 0M)D4S



tatt(a mudra tweeers #or tarpa5a sti!k #or tarpa5a

#or nyāsa

a(aku57hana mudra dhenu mudra

pa;!a pātra uttara5i and kala%a !hakra mudra

sāmānya arghya

tatt(a mudra to be used while pouring (i%e8a arghya

X* alphabets o# Sanskrit

a 4

X

I1T4S

=

I1T4S

F

I1T4S

A

I1T4S

Q

She Abides in Śrī Cakra:D

Documents

Transcript of She Abides in Śrī Cakra:D