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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
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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
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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
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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
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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
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!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
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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 *?
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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
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. '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
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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
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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$
this letter does not re(erberate hard&$
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
unaspirate& to be pronoun!ed. 0t is
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.
0t is a unaspirate hard letter. 0n short$
this letter does not re(erberate hard&$
*F
6ronoun!ing the "rst X Sanskrit !onsonants
Consonants
छ !ha
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ज ja
झ jha
ञ ;a 0t is a nasal so#t letter. 0t sounds like
Cerebral Ca!uminal&
ट 7a
ठ 7ha
and it does not need any ehalation
unaspirate& to be pronoun!ed. 0t is
just as _!h_ in _!hampion_$ but it is
written _!_ not _!h_. Care#ul`0t is an aspirate hard letter. 0n short$
this letter does not re(erberate hard&$
but it does need an ehalation
aspirate& to be pronoun!ed. Wust as
_!_ but with an ehalation o# air. 0t
does not sound like 4nglish _!h_.
Care#ul`
0t is a unaspirate so#t letter. 0n short$
this letter does re(erberate so#t&$ but
it does not need any ehalation
unaspirate& to be pronoun!ed. 0t is
just as _j_ in _Wane_.
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 _j_ but with an
ehalation o# air.
_nya_. )ll nasal letters are so#t.
0t is a unaspirate hard letter. 0n short$
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this letter does not re(erberate hard&$
and it does not need any ehalation
unaspirate& to be pronoun!ed. 0t is
just as _t_ but with the tongue rolled
slightly ba!kward pressing against
the roo#&.
0t is an aspirate hard letter. 0n short$
this letter does not re(erberate hard&$
but it does need an ehalation
aspirate& to be pronoun!ed. Wust as _7_but with an ehalation o# air.
*A
6ronoun!ing the "rst X Sanskrit !onsonants
Consonants
ड >a
ढ >ha
ण 5a
3ental
त ta
थ tha
द da
ध dha
0t is a unaspirate so#t letter. 0n short$
this letter does re(erberate so#t&$ but
it does not need any ehalation
unaspirate& to be pronoun!ed. 0t is
just as _d_ but with a slight rolling
ba!k o# the tongue.
0t is an aspirate so#t letter. 0n short$
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this letter re(erberates so#t&$ and it
needs an ehalation aspirate& to be
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.
0t is a unaspirate hard letter. 0n short$
this letter does not re(erberate hard&$and it does not need any ehalation
unaspirate& to be pronoun!ed. 0t is
just as _t_ in _time_$ with the tongue
pressing the ba!k o# the teeth.
0t is an aspirate hard letter. 0n short$
this letter does not re(erberate hard&$
but it does need an ehalation
aspirate& to be pronoun!ed. Wust as _t_
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
unaspirate& to be pronoun!ed. 0t is
just as _d_ in _doubt_.
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 _d_ but with an
ehalation o# air.
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*Q
6ronoun!ing the "rst X Sanskrit !onsonants
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.
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 _p_ in _pink_.
0t is an aspirate hard letter. 0n short$
this letter does not re(erberate hard&$
but it does need an ehalation
aspirate& to be pronoun!ed. Wust as
_p_ 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
unaspirate& to be pronoun!ed. 0t is
just as _b_ in _boat_.
0t is an aspirate so#t letter. 0n short$
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this letter re(erberates so#t&$ and it
needs an ehalation aspirate& to be
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.
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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
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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
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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.
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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
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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
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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
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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
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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
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!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
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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
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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
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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
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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
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!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
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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
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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.
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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$
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#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.
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' () *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# पदधच3च4 % 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
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!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
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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
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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
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?
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
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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
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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.
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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
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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.
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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
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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
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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.
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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$Deya!akra ratha o# Śyāmalā de(i and Diri!akra ratha o# :ārāhī de(i
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always a!!ompany Cakrarāja. Cakrarāja is said to mean the Śrī Cakra$
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
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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
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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
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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
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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
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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"!
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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$ *=$
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*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
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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
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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
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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
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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
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& 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
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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
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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 -
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*. 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.
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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$
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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
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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.
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=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
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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 ==&.
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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
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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
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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
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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
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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
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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
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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$
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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
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. :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
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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
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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$
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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.
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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
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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
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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
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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
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. 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
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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$
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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.
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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 ^o>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 ^o>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 ^o>a%ī
upāsaka-s those who are initiated into ^o>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 ^o>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 ^o>a%ī should use
^o>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.
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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
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#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
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eplained in 'alitā Sahasranāma QQQ Śi(a-%akty-aikya-r,pi5ī. 9ased
on this prin!iple$ it is said that ^o>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 ^o>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
^o>a%ī. 'iterally$ Duru is pa(ing way #or the liberation o# his dis!iple
when he initiates him or her into ^o>a%ī. 0t is o#ten belie(ed that a
Duru does not initiate a person into ^o>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
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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
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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&.
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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
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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
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!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
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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$
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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
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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
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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
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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
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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
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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
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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
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
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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
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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&
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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[
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. 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
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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[
*?
Meaning and purposeZ
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
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the bell. <inging the bell is important.
*?X
Meaning and purposeZ
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
Meaning and purposeZ
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
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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
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'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)
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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
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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
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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
Meaning and purposeZ
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
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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
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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
Meaning and purposeZ
6rā5aprati87hā means in#using (ital energy prā5a& into the yantra. )swe know$ 9rahman is #ormless and #or the purpose o# worshiping$ we
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(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
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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.
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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
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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
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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
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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.
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**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
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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#
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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
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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
om aiE hrīE %rīE om āE hrīE kroE yaE raE laE (aE %aE 8aE saE
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&.
om aiE hrīE %rīE om āE hrīE kroE yaE raE laE (aE %aE 8aE saE
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
om aiE hrīE %rīE om āE hrīE kroE yaE raE laE (aE %aE 8aE saE
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
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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
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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&
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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
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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&
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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 ; &#
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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
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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.
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*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
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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
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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
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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
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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
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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#
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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
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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
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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
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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
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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
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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
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*& 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
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%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[
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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&
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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
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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
ल) - पध 8थOय#!Gमक#यCगDI) मप#य#लमW
!) - Jक#श#!Gमक#यCपष"&% प/&C पज ; य#लमW
य) - व#^व#!Gमक#यCध ; पम#घ" र#पय#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
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*? 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
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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.
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*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
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? 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)
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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
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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
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!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
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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[
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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[
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ne!k - (i%uddhi !hakra&
(& O \ O= ज"&"&5) -रण# व#*द.वत#यC नम/W O \ O= jmrīE aru5ā
(āgde(atāyai nama[
heart \ anāhata !hakra&
(i& OF \ * ! " 0S0ल" Oय ; ) जतयन5 व#*द.वत#यC नम/W OF \ * hsl(y,E jayinī
(āgde(atāyai nama[
na(el - ma5ip,raka&
(ii& -X g>>b य ; ) व.Bवरर व#*द.वत#यCनम/W -X jhmry,E sar(e%(arī
(āgde(atāyai nama[
*XX
genital - se !hakras(ādhi87hāna !hakra&
(iii& = \ X* F&"&5) क ललन5 व#*द.वत#यC नम/W = \ X* k8mrīE kaulinī
(āgde(atāyai nama[
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
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!) 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.
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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.
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=. ) 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
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!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
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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
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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!
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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
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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&
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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.
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) 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$रत4य - क#रक#/6
गङ " 2ग. च यम % न. चCव ग,द#वरर र0वततW
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नम#द. लDI % क#व.रर जल.!0मD!Dद " नधध) क % र6
kala%asya mukhe (i85u[ ka57he rudra[ samā%rita[
m,le tatra sthito brahmā madhye mātga5ā[ smtā[
kuk8au tu sāgarā[ sar(e saptad(īpā (asundharā
g(edotha yajur(eda[ sāma(edopyathar(a5a[
a]gai%!a sahitā[ sar(e kala%āEbusamā%ritā[
āya]tu de(ī-p,jārthaE duritak8aya-kārakā[
ga]ge !a yamune !ai(a godā(ari saras(ati
narmade sindhu kā(eri jalesmin sannidhiE kuru
MeaningZ Mouth o# this (essel is :i85u$ 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
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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
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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$ष#य पवद " म!. म!#द.व#य ध5म!! तDद " न, रर प" रच,दय#त6&"
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tatpuru8āya (idmahe mahāde(āya dhīmahi tanno rudra
pra!odayāt
(& =श#न/ व#पवQ#न#म5Bवर/ वभ# &; त#न#) ब" रA#धधपततब" र#Aण,Zधधपततब" र#A#
लशव, म. -0त % द#लशव,म6&"
ī%āna[ sar(a(idyānāmī%(ara[ sar(abh,tānāE
brahmādhipatirbrahma5odhipatirbrahmā %i(o me astu sadā%i(om
?.X& <e!ite the #ollowing mantra be#ore pouring ne!tar into (i%e8a
arghya pātra.
&/ क ल ! " र) म) ,म मEडल#य क#मप" रद ष,डश कल#Gमन. श"&5
म!#त" रGप % &% #DPय##/ पवश.ष -*य# -मत 8 &#य नम/W*A*
sau[ sa ka la hrīE soma ma5>alāya kāmaprada 8o>a%a kalātmane
%rī mahātripursundaryā[ (i%e8a argya amtāya nama[
Iow take a pie!e o# peeled ginger and hold in the le#t hand with tatt(a
mudra joining thumb and ring "nger o# the le#t hand is tatt(a mudra
image a(ailable at the end o# the book&. Iow take kāra5a kala%a in
the right hand and pour amta (i%e8a arghya& slowly through into the
(i%e8a arghya pātra. Nhile doing so$ 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
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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
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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
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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
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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
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!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
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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
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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
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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.
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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/.
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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[
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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[
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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[
<e!ite m,lamantra three times.
. 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#$,णतW&" नष 8 <&र
द 8 [k,म द " -Hज#ग,ज# Rतज# -!रज# Rत) ब]त6&" नम/W hagumsa[ su!i8ad(asu[ antarik8a saddhotā (edi8ad atithirduro5asat
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n8ad(ara sadsad(yoma sad abjāgojā tajā adrijā taE bhat
nama[
<e!ite m,lamantra three times.
X. :i85u ma5>ala \ *?
i& ट) जर#यC नम/ 7aE jarāyai nama[
ii& ठ) प#ललDQC नम/ 7haE pālinyai nama[
iii& ड) श#Dद " GयC नम/ >aE %āntyai nama[
i(& ढ) =BवयC नम/ >haE ī%(aryai nama[
(& ण) रGयC नम/ 5aE ratyai nama[
*QX
(i& त) क#लमक#यC नम/ taE kāmikāyai nama[
(ii& थ) वरद#यC नम/ thaE (aradāyai nama[
(iii& द) K#!दDQC नम/ daE hlādinyai nama[
i& ध) प" र5GयC नम/ dhaE prītyai nama[
& न) दरघ##यC नम/ naE dīrghāyai nama[
प" रतद " पव1ण % 0तवत. व5य##य मग 8 &, न भ5म/ क % चर, धगर<र#/W य0य,रष % त" रGष %
पवक"र>ण.ष %-धध44य!Dद " त भ % वन#तन पवBव#6 नम/6
pratad (i85usta(ate (īryāya mgo na bhīma[ ku!aro giri87hā[
yasyoru8u tri8u (ikram5e8u adhik8iyanti bhu(anāni (i%(ā nama[
<e!ite m,lamantra three times.
=. <udra ma5>ala \ *?
i& प) त5Fण#यC नम/ paE tīk85āyai nama[
ii& फ) र र#यC नम/ phaE raudrāyai nama[
iii& ब) भ#ययC नम/ baE bhāyayai nama[
i(& भ) तनर#यC नम/ bhaE nidrāyai nama[
(& म) तDद " र#यC नम/ maE tandrāyai nama[
(i& य) 4 %ध#यC नम/ yaE k8udhāyai nama[
(ii& र) क"र,धधDQC नम/ raE krodhinyai nama[(iii& ल)कक"रय#यC नम/ laE kriyāyai nama[
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i& व) :द " ग#यC नम/ (aE udgāryai nama[
& श) मत"&8 यव. नम/ %aE mtya(e nama[
Gय>बक) यज#म!. % ग!DI) पप% 1टवध#नम &"W :व##रकलमव बDIन#न &" मत"&8य,म % #45य
म#मत 8 &#त6&" नम/6
trayambakaE yajāmahe sugandhiE pu87i(ardhanam ur(ārukami(a
bandhanān mtyormuk8īya māmtāt nama[
*Q=
<e!ite m,lamantra three times.
F. 0%(ara ma5>ala \
ष) प5त#यC नम/ 8aE pītāyai nama[
) Bव.त#यC नम/ saE %(etāyai nama[
!) -रण#यC नम/ haE aru5āyai nama[
4) -लत#यC नम/ k8aE asitāyai nama[
त<!1ण,/ परमम &" पद) ध# पBय!Dद " त 7य/W !दव5व च4$#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[
<e!ite m,lamantra three times.
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[
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& 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[
<e!ite m,lamantra three times.
Q. Śakti ma5>ala \ =
i& m,laE nama[ W म ; ल) नम/W
ii& -खEडCक र#नDPकर. परध % &#Gमतन W 0व@छDP 0प$ण#मत" तनध.!!
क % लन#तयक. 6 नम/6
akha5>aīka rasānandakare parasudhātmani s(a!!handa
spura5āmatra nidhehi kulanāyike nama[
iii& -क % ल0थ#मत 8 &#क#र. <श % N#नकर. पर.W -मत 8 Gव) तनध.m!0मन" व0त % तन
!2लDद " न7पपखण6 नम/6
akulasthāmtākāre %uddhaj;ānakare pare amtat(aE
nidhehyasmin (astuni klinnar,pi5i nama[
i(& तरप ; पEयकC र0यGव) क 8 Gव# m.तG0व7पपखणW भ ; Gव# पर#मत 8 &#क#र# मतय
धचG0फ % रनन) क % र6 नम/6*QA
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tadr,pi5yaikarasyat(aE kt(ā hyetats(ar,pi5i bh,t(ā
parāmtākārā mayi !itsphurananaE kuru nama[
(& () Hल ; ) झ" र+ ज % ) / -मत 8 &.-मत 8 &,द " भव. -मत 8 Bव. रर -मव 8 पषख#ण -मत 8 &) " र#वय
" र#वय 0व#!#6 नम/6
aiE bl,E jhrauE juE sa[ amte amtodbha(e amte%(ari
ama(ar8i5i amtaE srā(aya srā(aya s(āhā nama[
(i& () वद वद व#*व#!दतन (W&) 2लर) !2लDद " न.2ल.!दतन 2ल.दय म!#4,भ) क % र
क % र 2लरW&) &/ म,4) क % र क % रW ! " 0S &/W 0! &/ 6
aiE (ada (ada (āg(ādini aiE klīE klinne kledini kledaya
mahāk8obhaE kuru kuru klīE sau[ mok8aE kuru kuru hsau[
shau[
This mantra !onsists o# "(e partsL three o# these are represented by
9ālā mantra$ #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
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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
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
' () ! " 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$व. नम/ aaaa श"&5प#दक % &#) पज ; य#लम नम/6
om aiE hrīE %rīE aiE klīE sau[ haEsa[ %i(a[ sohaE haEsa[
hskhpreE hasak8amala(aray,E hsau[ sahak8amala(arayīE %au[
haEsa[ %i(a[ sohaE haEsa[ s(ātmārāma pa;!ara paramānanda
(ilīna tejase %rīparame87hi gura(e nama[ aaaa %rīpādukāE p,jayāmi
nama[
Trans#er one uttara5i o# (i%e8a arghya to Duru pātra.
ii&. 6aramaguru
' () ! " र) श"&5) () 2लर) &/ ,!) !)/ लशव/ ! " 0ख"&" रT !4मलवरय ; ) ! " 0S &/
!4मलवरय5) 0! &/ ,!) !)/ लशव/ 0व@छप"रक#श पवमश#!.तव. श"&5 परमग$व.
नम/ bbbb श"&5प#दक % &#) पज ; य#लम नम/6
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(enama[ bbbb %rīpādukāE p,jayāmi nama[
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??
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$व. नम/
!!!! श"&5प#दक% &#) पज ; य#लम तपय# &#लम नम/6
om aiE hrīE %rīE aiE klīE sau[ haEsa[ %i(a[ sohaE hkhphreE
hasak8amala(aray,E hsau[ sahak8amala(arayīE %au[ haEsa[
%i(a[ sohaE s(ar,pa nir,pa5a heta(e %rīgura(e nama[ !!!!
%rīpādukāE p,jayāmi tarpayāmi& nama[
Trans#er another uttara5i o# (i%e8a arghya to Duru pātra.
aaaa should be repla!ed with oneRs 6arame87higuruRs nāma.
bbbb should be repla!ed with oneRs 6aramaguruRs nāma.
!!!! should be repla!ed with oneRs ŚrīguruRs nāma.
There are (ariations in the order. Virst$ 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
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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$
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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.......
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?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
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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.
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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
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(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
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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
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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$व#लतनद.OयC
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नम/6
haiE hklīE hsau[ !aturda%ārātmaka sar(asaubhāgyadāyaka
!akrādhi87hātryai sar(asaEk8obhi5yādi !adurda%%aktisahita
saEpradāyayoginīr,pāyai tripura(āsinide(yai nama[
IotesZ haiE hklīE hsau[ are the bīja-s o# #ourth ā(ara5a de(iL
!aturda%ārātmaka \ #ourteen petal lotusL Sar(asaubhāgyadāyaka is
the name o# the #ourth ā(ara5aL sar(asaEk8obhi5yādi
!adurda%%aktisahita- #ourteen %akti-s o# #ourth ā(ara5a beginning
#rom Sar(asaEk8obhi5iL SaEpradāyayoginī is the name o# the yoginī$
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$म#ललन5द.OयCनम/6
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hrīE klīE bleE antarda%ārātmaka sar(arak8ākara
!akrādhi87hātryai sar(aj;ādida%a%aktisahita nigarbhayoginīr,pāyai
tripuramālinīde(yai nama[
IotesZ hrīE klīE bleE are the bīja-s o# sith ā(ara5a de(iL
antarda%ārātmaka \ inner ten trianglesL Sar(arak8ākara is the name o#
is the name o# sith ā(ara5a. sar(aj;ādi da%a %akti sahita - ten %akti-s
o# sith ā(ara5a beginning #rom Sar(aj;āL Iigarbhayoginī is the
name o# the yoginī$ 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$#>ब#द. OयCनम/6
hsraiE hsklrīE hsrau[ triko5ātmaka sar(asiddhiprada
!akrādhi87hātryai āyudha%aktisameta kāme%(aryādi tri%aktisahitaatirahasyayoginī rupāyai tripurāmbāde(yai nama[
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IotesZ hsraiE hsklrīE hsrau[ are the bīja-s o# eighth ā(ara5a de(i.
triko5ātmaka \ inner triangleL sar(asiddhiprada is the name o# eighth
ā(ara5aL āyudha%akti sameta kāme%(aryādi tri%aktisahita \ 0n eighth
ā(ara5a$ 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=.
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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
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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.
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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&"
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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# �त" 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
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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
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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
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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&./
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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
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!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
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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
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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./&
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*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./&
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'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.&
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?. 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
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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&
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'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
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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.
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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
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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&.
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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
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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
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!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
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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
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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.
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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
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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
Jन) Wप#Q)W -Mय#)W0नपय#लमWJचमन5य)Wव0त" र)WगDI#न &" ध#रय#लमW पष"&% प/&C
पज ; य#लम6
prakā%a %akti sahita mārtā5>abhaira(a dhyāyāmi ā(āhayāmi 6
āsanaE pādyaE arghyaE snapayāmi ā!amanīyaE gandhān
dhārayāmi pu8pai[ p,jayāmi
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/&
iii& )r!anaZ only Gowers to be oered&
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
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hira5yagarbhāya marī!aye ādityāya sa(itre arkāya om bhāskrāya
nama[
i(& i(& Upa!āra-sZ
dh,pa $ dipārādhana$ nai(edya and nīrājana.
(& 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
Jन) Wप#Q)W -Mय#)W0नपय#लमWJचमन5य)Wव0त" र)WगDI#न &" ध#रय#लमW पष"&% प/&C
पज ; य#लम6
om namo nāraya5āya mahālak8mī sameta %rī mahā(i85u ā(āhayāmi
āsanaE pādyaE arghyaE snapayāmi ā!amanīyaE gandhān
dhārayāmi pu8pai[ p,jayāmi
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
iii& )r!anaZ only Gowers to be oered&
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&"
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%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
dh,pa $ dipārādhana$ nai(edya and nīrājana.
(& :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
Jन) Wप#Q)W -Mय#)W0नपय#लमWJचमन5य)Wव0त" र)WगDI#न &" ध#रय#लमW पष"&% प/&C
पज ; 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
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dhārayāmi pu8pai[ p,jayāmi
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
iii& )r!anaZ only Gowers to be oered&
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
dh,pa $ dipārādhana$ nai(edya and nīrājana.
(& 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
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: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$
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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 ^o>a%ī should use ^o>a%ī mantra$
whi!h is to be di(ided into si pāda-s. Those who are not initiated
into ^o>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
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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
p,jayāmi tarpayāmi nama[
(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#.
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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 ^o>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 ^o>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 ^o>a%ī
upāsaka-s those who are initiated into ^o>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 ^o>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 ^o>a%ī should use ^o>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
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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
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!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
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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
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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
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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
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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
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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
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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
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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
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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
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(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
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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
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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.
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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
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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.
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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
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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$व. नम/ aaaa श"&5प#दक % &#) पज ; य#लम नम/6
om aiE hrīE %rīE aiE klīE sau[ haEsa[ %i(a[ sohaE haEsa[
hskhphreE hasak8amala(aray,E hsau[ sahak8amala(arayīE %au[
haEsa[ %i(a[ sohaE haEsa[ s(ātmārāma pa;!ara paramānanda
(ilīna tejase %rīparame87hi gura(e nama[ aaaa %rīpādukāE p,jayāmi
nama[
6aramaguruZ to be done on the middle line&
' () ! " र) श"&5) () 2लर) &/ ,!) !)/ लशव/ ! " 0S"&" रT !4मलवरय ; ) ! " 0S &/
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!4मलवरय5) 0! &/ ,!) !)/ लशव/ 0व@छप"रक#श पवमश#!.तव. श"&5 परमग$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
hasak8amala(aray,E hsau[ sahak8amala(arayīE %au[ sohaE
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$व. नम/JनDP#नDPन#थ श"&5प#दक % &#) पज ; य#लम तपय# &#लम तपय# &#लम नम/6
om aiE hrīE %rīE aiE klīE sau[ haEsa[ %i(a[ sohaE hskhphreE
hasak8amala(aray,E hsau[ sahak8amala(arayīE %au[ haEsa[
%i(a[ sohaE s(ar,pa nir,pa5a heta(e %rīgura(e nama[
Knandānandanātha %rīpādukāE p,jayāmi tarpayāmi nama[
)t the end o# Duru Ma5>ala
द#लशवम#र>भ#) श)कर#च#य#>यम#)W
-0मद#च#यप# यDद "&# त) वDP. ग%र पर)पर#)6
sadā%i(asamārambhāE %aEkarā!āryamadhyamāE
asmadā!āryaparyantaE (ande guru paraEparāE
9eginning #rom 'ord Sadā%i(a$ 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$. द.!! पररव#र#च#न#य म.6
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saE(imaye pare de(i parāmtaru!ipriye
anuj;āE tripure dehi pari(ārār!anāya me
=*
Typi!al ā(ara5a p,jā-s !ommen!e now. :arious aspe!ts o# Śri Cakra
ha(e been dealt with in earlier series$ 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
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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#
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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
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!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#
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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
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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
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-) 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
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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
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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/
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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*
(iii. 6,jā pro!edureZ
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
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. 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
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*=. aiE klīE sau[ a[ Śarīrākar8i5ī nityakalāde(ī spptn
() 2लर) &/ -/ शररर#कपष#ण5 तनGयकल#द.व5 spptn
FO
The #ollowing is known as sama87i p,jā. )#ter re!iting this mantra$
oer Gowers on Śri Cakra. There is no tarpa5aE here.
*. `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
- m,laE 6a;!ada%ī or ^o>a%ī& Śrīlalitā Mahātripurasundarī
6arābha77ārikā spptn
X abo(e should be done three times&
=. dh,paE$ dīpaE$ nai(edya$ tāmb,laE and nīrājana to be oered
now.
F. Jभ51टल<प) म. द.!! शरण#गतवGल.W
भ2Gय# मप#य.3भ % V य)<!त5य#वरण#च#नम &"6
ābhī87asiddhiE me dehi %ara5āgata(atsale
F
bhaktyā samarpayettubhyaE d(itīyā(ara5ār!anam
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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.
<ग%य,धगन5 मयख ; &#यC प" रथम#वरण द.वत#!!त#यC श"&5लललत# म!#त" रGप$Dद "&% दरर
पर#भट " टररक#यCनम/
guptayoginī may,khāyai prathamā(ara5a de(atāsahitāyai
%rīlalitā māhātripurasundarī parābha77arikāyai nama[
Iow we ha(e to worship Per with yoni mudra& This !on!ludes the worship o# the se!ond ā(ara5a.
O?. Ttīyā(ara5am तत 8 &5य#वरणम &"\ Third ā(ara5a
i. Iame o# the ā(ara5aZ Sar(asaEk8obha5a!akram व#)4,भणचक"रम &"&
ii. 9ījāk8ara-s o# ttīyā(ara5amZ ! " र) 2लर) &/ hrīE klīE sau[
iii. Cakre%(arīZ Tripurasundarī
i(. Siddhi %aktiZ Mahimā
(. Mudra %aktiZ Sar(ākar8i5ī
(i. YoginīZ Duptatarayoginī
(ii. Iumber o# %akti-s in the ā(ara5aZ 4ight.
(iii. 6,jā pro!edureZ
6,janaE and tarpa5aE are to be done in the inner eight petal lotus$
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
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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
The #ollowing is known as sama87i p,jā. )#ter re!iting this mantra$
oer Gowers on Śri Cakra. There is no tarpa5aE here.
*. `त#/ <ग % तरय,धगDQ/ व# &)4,भणचक"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[ 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
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. 2लर) व#क# पषण# &5म % रश2त spptn
klīE sar(ākar8i5īmudra%akti spptn
Iow re!ite klīE and show sar(ākar8i5ī mudra.
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
X abo(e should be done three times&
=. dh,paE$ dīpaE$ nai(edya$ tāmb,laE and nīrājana to be oered
now.
FF
F. Jभ51टल<प) म. द.!! शरण#गतवGल.W
भ2Gय# मपय# &. 3भ % V य)तत 8 &5य#वरण#च#नम6&"
ābhī87asiddhiE me dehi %ara5āgata(atsale
bhaktyā samarpayettubhyaE ttīyā(ara5ār!anam
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.
<ग % तरय,धगन5 मयख ; &#यC तत 8 &5य#वरण द.वत#!!त#यC श"&5लललत# म!#त" रGप$Dद "&% दरर
पर#भट " टररक#यCनम/
guptatarayoginī may,khāyai ttīyā(ara5a de(atāsahitāyai
%rīlalitā mahātripursundarī parābha77arikāyai nama[
Iow we ha(e to worship Per with yoni mudra&
This !on!ludes the worship o# the third ā(ara5a.
O*. Turiyā(ara5am त % ररय#वरणम &"\ Vourth ā(ara5a
i. Iame o# the ā(ara5aZ sar(asaubhāgyadāyaka!akram व# भ#*यद#यकचक"रम &"&
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ii. 9ījāk8ara-s o# Turiyā(ara5amZ ! f ! " 0S2लर) ! " 0S &/ haiE hklīE hsau[
iii. Cakre%(arīZ Tripura(āsinī
i(. Siddhi %aktiZ %it(a
(. Mudra %aktiZ Sar(a(a%a]karī
(i. YoginīZ SaEpradāya
FA
(ii. Iumber o# %akti-s in the ā(ara5aZ Vourteen
(iii. 6,jā pro!edureZ
6,janaE and tarpa5aE are to be done in anti!lo!kwise manner in the
outer triangle$ 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
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! 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
The #ollowing is known as sama87i p,jā. )#ter re!iting this mantra$
oer Gowers on Śri Cakra. There is no tarpa5aE here.
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[
sar(opa!ārai[ saEp,jitā[ santarpitā[ santu87ā[ santu nama[
. ! 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
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Iow re!ite bl,E and show sar(a(a%a]karī mudra.
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
X abo(e should be done three times on the bindu&
=. dh,paE$ dīpaE$ nai(edya$ tāmb,laE and nīrājana to be oered
now.
F. Jभ51टल<प) म. द.!! शरण#गतवGल.W
भ2Gय# मपय# &. 3भ % V य)त % ररय#वरण#च#नम6"
ābhī87asiddhiE me dehi %ara5āgata(atsale
bhaktyā samarpayettubhyaE turīyā(ara5ār!anam
A*
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"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
%rīlalitā mahātripurasundarī parābha77arikāyai nama[
Iow we ha(e to worship Per with yoni mudra&
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[
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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
(iii. 6,jā pro!edureZ
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.
1er Gowers in Śri Cakra by re!iting the #ollowing mantra. There is
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" $शमन5 द.व5 spptn
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A. hsaiE hsklīE hssau[ phaE sar(ighnani(āri5ī de(ī spptn
! " 0S f ! " 0S0क"लर) ! " 0S0 &/ फ) पव#Mनतनव#ररण5 द.व5 spptn
Q. hsaiE hsklīE hssau[ baE sar(ā]gasundarī de(ī spptn
! " 0S f ! " 0S0क"लर) ! " 0S0 &/ ब) व#ङ " क"&# गDद "&% दरर द.व5 spptn
*?. hsaiE hsklīE hssau[ bhaE sar(asaubhāgyadāyinī de(ī spptn
! " 0S f ! " 0S0क"लर) ! " 0S0 &/ भ) व# भ#*यद#तयन5 द.व5 spptn
The #ollowing is known as sama87i p,jā. )#ter re!iting this mantra$
oer Gowers on Śri Cakra. There is no tarpa5aE here.
*. `त#/ क % ल,35ण#य,धगDQ/ व##थ##धकचक"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[ kulottīr5ayoginya[ sar(ārthasādhaka!akre sa-mudrā[ s-siddhaya[ sāyudhā[ sa-%aktaya[ sa-(āhanā[ sa-pari(ārā[
sar(opa!ārai[ saEp,jitā[ santarpitā[ santu87ā[ santu nama[
. ! " 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.
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
X abo(e should be done three times on the bindu&
=. dh,paE$ dīpaE$ nai(edya$ tāmb,laE and nīrājana to be oered
now.
F. Jभ51टल<प) म. द.!! शरण#गतवGल.W
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भ2Gय# मपय# &. 3भ % V य)पLचम#वरण#च#नम &"6
ābhī87asiddhiE me dehi %ara5āgata(atsale
bhaktyā samarpayettubhyaE pa;!amā(ara5ār!anam
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.
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
%rīlalitā mahātripurasundarī parābha77arikāyai nama[
Iow we ha(e to worship Per with yoni mudra&
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$म#ललन5चक"र.Bवरर
i(. Siddhi %aktiZ प" र#क#>यल<प 6rākāmyasiddhi
(. Mudra %aktiZ वम# !#ङ " 2क % श# Sar(amahā]ku%ā
(i. YoginīZ तनगभ#य,धगन5 Iigarbhayoginī
(ii. Iumber o# %akti-s in the ā(ara5aZ Ten
(iii. 6,jā pro!edureZ
0M)D4 Q
6,janaE and tarpa5aE are to be done in anti!lo!kwise manner$ where
numerals are marked in Śri Cakra.
1er Gowers in Śri Cakra by re!iting the #ollowing mantra. There is
no tarpa5aE here.
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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
The #ollowing is known as sama87i p,jā. )#ter re!iting this mantra$
oer Gowers on Śri Cakra. There is no tarpa5aE here only #or *
below&.
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*. `त#/ तनगभ#य,धगDQ/ व#र4#करचक"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[ nigarbhayoginya[ sar(arak8ākaae!akre sa-mudrā[ sa-siddhaya[ sāyudhā[ sa-%aktaya[ sa-(āhanā[ sa-pari(ārā[
sar(opa!ārai[ saEp,jitā[ santarpitā[ santu87ā[ santu nama[
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$म#ललन5चक"र.Bवरर spptn
hrīE klīE bleE tripuramālinī!akre%(arī spptn
O. प) प" र#क#>यल<प spptn
paE prākāmyasiddhi spptn
. क"र_ वम# !#ङ " 2क % श# म % र#श2त spptn
kroE sar(amahā]ku%ā mudrā%akti spptn
Iow re!ite kroE and show sar(amahā]ku%ā mudra.
X. \ म ; ल) 6a;!ada%ī or ^o>a%ī& - श"&5लललत# म!#त" रGप%र % DPरर पर#भट " ट#ररक#
spptn
- m,laE 6a;!ada%ī or ^o>a%ī& Śrīlalitā Mahātripurasundarī
6arābha77ārikā spptn
X abo(e should be done three times on the bindu&
=. dh,paE$ dīpaE$ nai(edya$ tāmb,laE and nīrājana to be oered
now.
AA
F. Jभ51टल<प) म. द.!! शरण#गतवGल.W
भ2Gय# मपय# &. 3भ % V य)<ष#" य#वरण#च#नम &" 6
ābhī87asiddhiE me dehi %ara5āgata(atsale
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
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le#t hand&
A. There is no p,janaE and tarpa5aE here. She is to be worshiped
with yoni mudra.
तनगभ#य,धगन5 मयख ; &#यC <ष#वरण द.वत#!!त#यC श"&5लललत#
म!#त" रGप$ % DPरर पर#भट " टररक#यCनम/
nigarbhayoginī may,khāyai ̂ a87hā(ara5a de(atāsahitāyai
%rīlalitā mahātripurasundarī parābha77arikāyai nama[
Iow we ha(e to worship Per with yoni mudra&
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
(iii. 6,jā pro!edureZ
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.
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*. 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
The #ollowing is known as sama87i p,jā. )#ter re!iting this mantra$
oer Gowers on Śri Cakra. There is no tarpa5aE here only #or *below&.
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*. `त#/ र!0यय,धगDQ/ व#र,ग!रचक"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
Q*
etā[ rahasyayoginya[ sar(arogahara!akre sa-mudrā[ s-siddhaya[ sāyudhā[ sa-%aktaya[ sa-(āhanā[ sa-pari(ārā[
sar(opa!ārai[ saEp,jitā[ santarpitā[ santu87ā[ santu nama[
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) 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
- m,laE 6a;!ada%ī or ^o>a%ī& Śrīlalitā Mahātripurasundarī
6arābha77ārikā spptn
X abo(e should be done three times on the bindu&
=. dh,paE$ dīpaE$ nai(edya$ tāmb,laE and nīrājana to be oered
now.
F. Jभ51टल<प) म. द.!! शरण#गतवGल.W
भ2Gय# मपय# &. 3भ % V य)<म#वरण#च#नम &" 6
ābhī87asiddhiE me dehi %ara5āgata(atsale
bhaktyā samarpayettubhyaE Saptamā(ara5ār!anam
Q
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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.
र!0यय,धगन5 मयख ; &#यC <म#वरण द.वत#!!त#यC श"&5लललत# म!#त" रGप%र%DPरर
पर#भट " टररक#यCनम/
rahasyayoginī may,khāyai saptamā(ara5a de(atāsahitāyai
%rīlalitā mahātripurasundarī parābha77arikāyai nama[
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
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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
1er Gowers in Śri Cakra by re!iting the #ollowing mantra. There is
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[
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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$श"
चक"र#Gमक लशवतGGव !) &#रक 8 Gय ष % &% <त दश#ध<ध#यक कक"रय#श2त श2तब5ज#Gमक
पर#परश2त 0व7प रर#Gमश2त म!#भगम#ललन5 spptn
sau[ - sa ka la hrīE - soma!akre p,r5agiripī7he u>>ī%anātha
a87adala 8o>a%adala !atura%ra !akrātmaka %i(atatt(a saEhāraktya
su8upti da%ādhi87hāyaka kriyā%akti %aktibījātmaka parāpara%akti
s(ar,pa rudrātma%akti mahābhagamālinī spptn
. This is to be per#ormed at the 9indu.
() - क ` = ल ! " र) - 2लर) - ! क ल ! " र) - &/ - क ल ! " र) - परब" रAचक"र. म!,डk#णप5ठ. चय##नDPत#थ म0तचक"र#Gमक पररव#र परमतGव प 8 1ट !0थतत
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)!#रक 8 Gय त % ररय दश#ध<ध#यक ?@छ# N#न कक"रय# श#Dद " त#श2त व#*भव क#मर#ज श2त
ब5ज#Gमक परमश2त 0व7प परब" रAश2त श"&5 लललत# म!#त" रGप$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
The #ollowing is known as sama87i p,jā. )#ter re!iting this mantra$
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 % &#/ -
शतय/ - व#!न#/ - पररव#र#/ व,पच#रC/ )प! ; जत#/ Dद " तपपत# &#/ Dद " त % 1ट#/ Dद " त %
नम/6
Q=
etā[ atirahasyayoginya[ sar(asiddhiprada!akre sa-mudrā[ s-siddhaya[ sāyudhā[ sa-%aktaya[ sa-(āhanā[ sa-pari(ārā[
sar(opa!ārai[ saEp,jitā[ santarpitā[ santu87ā[ santu nama[
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&.
. ! " 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.
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
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6arābha77ārikā spptn
X abo(e should be done three times on the 9indu&
=. dh,paE$ dīpaE$ nai(edya$ tāmb,laE and nīrājana to be oered
now.
F. Jभ51टल<प) म. द.!! शरण#गतवGल.W
भ2Gय# मपय# &. 3भ% Vय)-1टम#वरण#च#नम &" 6
ābhī87asiddhiE me dehi %ara5āgata(atsale
bhaktyā samarpayettubhyaE a87amā(ara5ār!anam
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 Perle#t hand&
QF
A. There is no p,janaE and tarpa5aE here. She is to be worshiped
with yoni mudra.
-ततर!0यय,धगन5 मयख ; &#यC -1टम#वरण द.वत#!!त#यC श"&5लललत#
म!#त" रGप$ % DPरर पर#भट " टररक#यCनम/
atirahasyayoginī may,khāyai a87amā(ara5a de(atāsahitāyai
%rīlalitā mahātripurasundarī parābha77arikāyai nama[
Iow we ha(e to worship Per with yoni mudra&
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
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(. 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
(iii. 6,jā pro!edureZ
0mage is the same as gi(en in eighth ā(ara5a.&
1er Gowers in Śri Cakra by re!iting the #ollowing mantra. There is
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[
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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 ^o>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 ^o>a%ī& - श"&5लललत#
म!#त" रGप$ % DPरर पर#भट " ट#ररक# spptn
- m,laE 6a;!ada%ī or Saubhāgyapa;!ada%i or ^o>a%ī& Śrīlalitā
Mahātripurasundarī 6arābha77ārikā spptn
=. dh,paE$ dīpaE$ nai(edya$ tāmb,laE and nīrājana to be oered
now.
F. Jभ51टल<प) म. द.!! शरण#गतवGल.W
भ2Gय# मपय# &. 3भ % V य)नवम#वरण#च#नम &" 6
ābhī87asiddhiE me dehi %ara5āgata(atsale
bhaktyā samarpayettubhyaE na(amā(ara5ār!anam
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&O??
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A. There is no p,janaE and tarpa5aE here. She is to be worshiped
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[
Iow we ha(e to worship Per with yoni mudra&
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
p,jayāmi tarpayāmi nama[
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
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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.
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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
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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
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. - !)/ -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
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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$षवशङ " 2करर वद# 1ट % मग 8 वशङ " 2करर व#Gववशङकरर व#ल,कवशङ " 2करर
त"&C ल,2य) म. वशम#नय 0व#!# &/ 2लर) () श"&5) ! " र) () श"&5र#जम#तङ " 2ग5शरररGन#>ब#
spptn नम/ 6
- aiE hrīE %rīE aiE klīE sau[ om namo bhaga(ati%rīrājamāta]kī%(arī sar(ajanamanohari sar(amukhara;jani klīE hrīE
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%rīE sar(arāja(a%a]kari sar(astrīpuru8a(a%a]kari
sar(adu87amga(a%a]kari sar(asat(a(a%a]akari sar(aloka(a%a]kari
trailokyaE me (a%amānaya s(āhā sau[ klīE aiE %rīE hrīE aiE
%rīrājamāta]gī%arīratnāmbā spptn नम/ 6
. - श"&5) ! " र) श"&5) भ % वनBव. रररGन#>ब# spptn नम/ 6
- %rīE hrīE %rīE bhu(ane%(arīratnāmbā spptn नम/ 6
X. - () *ल+ () नम, भगवतत व#त#ल#ल व#त##लल व#र#!! व#र#!! वर#!म % खख वर#!म % खख
-DI. -!DIतन नम/ रDI. र!DIतन नम/ ज>ब. ज!>भतन नम/ म,!. म,!!तन नम/
0त>भ. 0त!>भतन नम/ वद# 1ट % प" रद1ट % #न#) व.ष#) वव# &#!2च3 च4म % खगतत!जव##0G>भन) &% #
क % र क % र श5घ" र) वBय) () *ल+ () ठ/ ठ/ ठ/ ठ/ ! % ) फट " 0व#!#W व#र#!ररGन#>ब# spptn
नम/ 6
- aiE glauE aiE namo bhaga(ati (ārtāli (ārtāli (ārāhi (ārāhi
(arāhamukhi (arāhamukhi andhe andhini nama[ rundhe rundhini
O?F
nama[ jambe jambhini nama[ mohe mohini nama[ stambhe
stambhini nama[ sar(adu87apradu87ānāE sar(e8āE sar(a(āk!itta
!ak8urmukhagatijih(āstmbhanaE kuru kuru %īghraE (a%yaE aiE
glauE aiE 7ha[ 7ha[ 7ha[ 7ha[ huE pha7 s(āhā (ārāhīratnāmbā spptn
नम/ 6
OA. षड " दश" V&#[Q#6 8a>dar%na(idyā
There are si types o# dar%ana-s. 3ar%ana re#ers to philosophi!al
do!trines$ 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&$
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: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
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- 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$She remo(es the (eil o# māyā and re(eals the Sel#. This p,jā stresses
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that 9rahman !ontetually it is 6arā%akti& alone pre(ails in (arious
#orms o# gods. nowledge o# non-dualism )d(aita& is being
imparted to the aspirants who are blessed to oer p,jā and tarpa5a at
the 9indu 'alitā Sahasranāma Q?X$ 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
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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
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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
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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$Dद "&% दरर spptn
- m,laE - bhaira(ā87aka na(asiddhaugha (a7ukatraya padayuga
sahitāyai saubhāgy(idhādi samaya(idye%(arī paryanta
trisahasrade(atā parise(itāyai p,r5agiripī7hāsthitāyai dak8i5āmnāya
O*O
sama87ir,pi5yai %rīmahātripurasundaryai nama[
%rīmahātripurasundarī spptn
O. 6a%!imāmnāyaZ
i& - ! " 0S" र f ! " 0S" र5) ! " 0S" र+ ! " 0S"&" रT भगवGय>ब. !4मलवरय ; ) ! " 0S"&" रT -घ,रम % खख छ " र) छ " रर) ककखण ककखण पव@च. !" रC / ! " 0S"&" रT ! " 0S" र &/ प!Bचम#>न#य मय पवQ.Bवरर क % !Lचक#द.Oय>ब#
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spptn
- hsraiE hsrīE hsrauE hskhphreE bhaga(atyambe
hasak8amala(aray,E hskhphreE aghoramukhi !hraE !hrīE ki5i ki5i
(i!!e hsrau[ hskhphreE hsrau[ pa%!imāmnāya samaya (idye%(arī
ku;!ikāde(yambā spptn
ii& - म ; ल) - दशदत ; त मEडलGय दशव5र चत%/षप1टल<न#थ !!त#यC ल,प#म%र#धध
मयपवQ.Bवरर पय#Dद " त <!!" रद.वत# परर.पवत#यC ज#लDIरप5ठ!0थत#यC प!Bचम#>न#य
मप1टरपपEयCश"&5म!#त" रGप%र % DPयCनम/W श"&5म!#त" रGप$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[
%rīmahātripurasundarī spptn
. 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[
%rīmahātripurasundarī spptn
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
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- 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.
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*. 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)
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\ &/ - 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
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=. 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$
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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
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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
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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[
- akhilā5>ako7i brahmā5>anāyaki %rī rājarāje%(ari lalitā
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
- akhilā5>ako7i brahmā5>anāyaki %rī rājarāje%(ari lalitā
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&"
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c पण ; म# द/ पण ; &#लमGद) पण ; &##Gपण ; &# म % द@यतW&.
पण ; �य 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$Dद "&% दरर पर#
भट " ट#ररक# म!#द. OयC नम/W`क!#रत5 दरप) दश#य#लम6 दरपनDद " त" ) Jचमन5य) मप#य#लमW
प ; णक# &% )बदरप) दशय# &#लमW दरपनDद " त" ) Jचमन5य) मपय# &#लमW प%1पC/ पज ; य#लम6
- (airāgya tailasaEp,r5e bhakti(arti saman(ite
prabodhap,r5a pātre tu j;apti dīpaE (ilokayet
c p,r5amada[ p,r5amitdaE p,r5āt p,r5a muda!yate
p,r5asya p,r5amādāya p,r5ame(ā%i8yate
- akhilā5>ako7i brahmā5>anāyaki %rī rājarāje%(ari lalitā
mahātripurasundarī parā bha77ārikā mahāde(yai nama[
p,r5akuEbadīpaE dar%ayāmi dīpanantraE ā!amanīyaE
samarpayāmi pu8pai[ p,jayāmi
c This !ouplet is #rom 9hadāra5yaka Upani8ad :.i&. 0t says$ +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
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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[
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(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$
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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$Dद "&% दररपर#भ#ट " ट#ररक#यCनम/W नCव.Qम &" क9पय#लम नम/6
- m,laE - sā]gāyai sāyudhāyai sa(āhanāyai sapari(ārāyai
sar(ātmikāyai nama[ %rīmahātripurasundariparābhā77ārikāyai
nai(edyam kalpayāmi nama[
Iow oer Gowers on the 9indu.
i& <e!ite the #ollowing mantraZ
- !.मप#Gगत) !दOय) परम#Dद " न) % क) &8 तमW&"
पLचध# षर,प.त) ग]#ण परम.Bवरर6
शक#र#प#य#पप ; घद 8 OयLचन )यत % मW&"
पवधचत" रधच न.वCQ) ]Qम#व.दम#>य!म &"6
- hemapātragataE di(yaE paramānnaE susaEktam
pa;!adhā 8a>rasopetaE ghā5a parame%(ari
OX
%arkarāpāyasāp,pa ghda(ya;!ana saEyutam
(i!itraru!i ne(aidyaE hdyamā(edamāmyaham
& Iormal nai(edya pro!edureZ
<e!ite this mantra "rst mantra is turiya gāyatrī mantra&
' भभ ; &% #व % व/W तGपवत % वर# &. Eय) भग, द.व0य ध5म!!W धधय, य, न/ प" रच,दय#तW&"
पर,रज. #वद,म &"6
द.वपवत/ प" र % वW Gयत" ) वत.न पररपषLच#लमW -मत 8 &,प0तरणमल6om bh,rbhu(asu(a[ tatsa(itur(are5yaE bhargo de(asya dhīmahi
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dhioyo yo na[ pra!odayāt parorajase sā(adom
de(asa(ita[ prasu(a satyaEt(artena pari8i;!āmi
amtopastara5amasi
amtopastara5amasi re#ers to oering water be#ore oering
nai(edya. 0# the puja is done in the e(ening or night satyaEt(artena
pari8i;!āmi is be repla!ed with tant(ā satyena&
i& 9y re!iting the #ollowing mantra$ 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
brahmā5>anāyaki %rī rājarāje%(ari lalitā mahātripurasundarī parā
bha77ārikā mahāde(yā[ tpayatu
!. - &/ क ल ! " र) \ लशवतGवOय#पपतन -खखल#Eडक,!ट ब" रA#Eडन#यकक श"&5
र#जर#ज.Bवरर लललत# म!#त" रGप$Dद "&% दरर पर# भट " ट#ररक# म!#द.Oय#/ तप 8 यतW&% - sau[ sa ka la hrīE - %i(atat(a(yāpini akhilā5>ako7i
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brahmā5>anāyaki %rī rājarāje%(ari lalitā mahātripurasundarī parā
bha77ārikā mahāde(yā[ tpayatu
d. - () 2लर) &/ - म ; ल) \ व#तGवOय#पपतन -खखल#Eडक,!ट ब" रA#Eडन#यकक श"&5
र#जर#ज.Bवरर लललत# म!#त" रGप$Dद "&% दरर पर# भट " ट#ररक# म!#द.Oय#/ तप 8 यत %6
- aiE klīE sau[ - m,laE - sar(atat(a(yāpini akhilā5>ako7i
brahmā5>anāyaki %rī rājarāje%(ari lalitā mahātripurasundarī parā
bha77ārikā mahāde(yā[ tpayatu
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
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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
- -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#/ -मत 8 प#न5य) मपय# &#लम6
- akhilā5>ako7i brahmā5>anāyaki %rī rājarāje%(ari lalitā
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.
- -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#/ !0तप" र4#लनम &" गEड ; ष) प#दप" र4#लन) Jचमन5य) च
क9पय#लम नम/6
- akhilā5>ako7i brahmā5>anāyaki %rī rājarāje%(ari lalitā
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
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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$%DPरर
पर# भट " ट#ररक# म!#द. Oय#/ कप7# त#)बल ; &) मप#य#लम6
- akhilā5>ako7i brahmā5>anāyaki %rī rājarāje%(ari lalitā
mahātripurasundarī parā bha77ārikā mahāde(yā[ karp,ratāEb,laE
samarpayāmi
vThere are re#eren!es in both 'alitā Sahasranāma = and XXQ& and
'alitā Tri%atī *& about karp,ra(ī7kā. The ingredients used #or
preparing karp,ra(ī7kā are \ saron$ !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.
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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
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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
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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$Dद "&% दरर पर#
भट " ट#ररक# म!#द. Oय#/ कप7# न5रजनम &" दशय# &#लम नम/ 6
- akhilā5>ako7i brahmā5>anāyaki %rī rājarāje%(ari lalitā
mahātripurasundarī parā bha77ārikā mahāde(yā[ karp,ranīrajanam
dar%ayāmi nama[
)#ter showing karp,ranīrajanam$ 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$Dद "&% दरर पर#
भट " ट#ररक# म!#द. OयC नम/W प% 1पC/ पज ; य#लम6OOO
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- akhilā5>ako7i brahmā5>anāyaki %rī rājarāje%(ari lalitā
mahātripurasundarī parā bha77ārikā mahāde(yai nama[ pu8pai[
p,jayāmi
F. मDत" रपष"&% पम &"mantrapu8pam
Take Gowers in both hands and re!ite the #ollowing mantra. Vlowers
!an be gi(en to e(eryone$ 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
य `व) व.दW य,प#म#यतन) व.दW Jयतनव#न &" भवतत6
agnir(ā apāmāyatanam āyatana(ān bha(ati yognerāyatanaE (eda
āyatana(ān bha(ati āpo(ā agnerāyatanam āyatana(ān bha(ati
ya e(aE (eda yopāmāyatanaE (eda 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
य `व) व.दW य,प#म#यतन) व.दW Jयतनव#न &" भवतत6
(āyur(ā apāmāyatanam āyatana(ān bha(ati yo(āyorāyatanaE (eda
āyatana(ān bha(ati āpo(ai (āyorāyatanam āyatana(ān bha(ati
ya e(aE (eda yopāmāyatanaE (eda 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
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य `व) व.दW य,प#म#यतन) व.दW Jयतनव#न &" भवतत6
asau (ai tapannapāmāyatanam āyatana(ān bha(ati yomu8yatapata
āyatanaE (eda āyatana(ān bha(ati āpo(ā amu8yatapata āyatanam
āyatana(ān bha(ati
ya e(aE (eda yopāmāyatanaE (eda 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
य `व) व.दW य,प#म#यतन) व.दW Jयतनव#न &" भवतत6
!andramā (ā apāmāyatanam āyatana(ān bha(ati ya8!andramasa
āayatanaE (eda āyatana(ān bha(ati āpo(ai !andramasa āyatanam
āyatana(ān bha(ati
ya e(aE (eda yopāmāyatanaE (eda 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
य `व) व.दW य,प#म#यतन) व.दW Jयतनव#न &" भवतत6
nak8atrā5i(ā apāmāyatanam āyatana(ān bha(ati
yonak8atrāa5āmāyatanaE (eda āyatana(ān bha(ati āpo(ai
nak8atrā5āmāyatanam āyatana(ān bha(ati
ya e(aE (eda yopāmāyatanaE (eda 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
य `व) व.दW य,प#म#यतन) व.दW Jयतनव#न &" भवतत6
OOX
parjanyo(ā apāmāyatanam āyatana(ān bha(ati
ya[parjanyasyāyatanaE (eda āyatana(ān bha(ati āpo(ai
parjanyasyāyatanam āyatana(ān bha(ati
ya e(aE (eda yopāmāyatanaE (eda 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
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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
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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
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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
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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.
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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
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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
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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.
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<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$7पपण.W
पवQ#वत#र )लद "&यC0व5क 8 त#न.क पवग" र!6
i& aj;ānatimirāndhasya j;ānā;jana %alākayā
!ak8urunmīlitaE yena tasmai %rī gura(e nama[
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ii& brahmānandaE paramasukhadaE ke(alaE j;ānam,rtim
d(and(ātītaE gaganasad%aE tat(amasyādi lak8yam
egaE nityaE (imalama!alaE sar(adhī sāk8ibh,tam
bhā(ātītaE trigu5arahitaE sadguruE taE namāmi
iii& namaste nātha bhaga(ān %i(āya gurur,pi5e
(idyā(atāra saEsiddhyai s(īktāneka (igraha
MeaningZ
i& 0 pay my obeisan!e to my Duru$ 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
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<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 �त9य 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
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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
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!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
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& 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
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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.
- -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#/ % व#लन5 0व7प.न Jव!य#लम नम/ 6
- akhilā5>ako7i brahmā5>anāyaki %rī rājarāje%(ari lalitā
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
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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
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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$
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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
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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"रमय5) द.व5) म#Gण % &#) 7पध#ररण5W&)
नवदग % &##!Gमक#) #4#GकDQ#म#व#!य#>य!म6&"
a87adalopari kumārīE samā(e%aya
om klīE kulakumārikāyai nama[
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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.
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- ' 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$#यCनम/W - om klīE tripurāyai nama[
iii& - ' 2लर)क9य#EयCनम/W - om klīE kalyā5yai nama[ i(& - ' 2लर)र,!!EयCनम/W - om klīErohi5yai nama[
(& - ' 2लर)क#लमक#यCनम/W - om klīE kāmikāyai nama[
(i& - ' 2लर)च!Eडक#यCनम/W - om klīE !a5>ikāyai nama[
(ii& - ' 2लर)श#ङ " 2कयCनम/W - om klīE %ā]karyai nama[
(iii& - ' 2लर)दग % &##यCनम/W - om klīE durgāyai nama[
i& - ' 2लर) % भर#यCनम/W - om klīE subhadrāyai nama[
- ' 2लर) क % लक % म#ररक#यC नम/W न#न#पवध पररमल पष"&% प#खण च -4त#न &"
मप#य#लमW
- om klīE kulakumārikāyai nama[ nānā(idha parimala pu8pā5i !a
ak8atān samarpayāmi
6la!e some Gowers and ak8ata be#ore her.
**. 1er her dh,paE
- ' 2लर) क % लक % म#ररक#यCनम/W ध ; प) Jग" र#पय#लम6
- om klīE kulakumārikāyai nama[ dh,paE āgrāpayāmi
*. 1er her dīpaE.
- ' 2लर) क % लक % म#ररक#यCनम/W दरप) दश#य#लम6
OX=
- om klīE kulakumārikāyai nama[ dīpaE dar%ayāmi
*O. Iow oer her #ood. Nhat is oered as nai(edya !an be gi(en to
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her as a token. 9ut$ 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
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(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.
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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
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!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$ष#Gमन# क)
- म) ! क ! ल ! " र) पवQ#तGव.न म#तयकमलश,धन#थ#) ;Fमद.!) पररश,धय#लम
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ज % !,लम 0व#!#W
-Dद " तर#Gम# म. श % द "&यDद " त#) Uय,ततर!) पवरज# पवप#म# भ ; यग % ) 0व#!#6
- ha sa ka ha la hrīE - māyā kalā a(idyā rāga kāla niyati
puru8ātmanā kaE - maE ha sa ka ha la hrīE (idyātat(ena
māyikamala%odhanārthaE s,k8madehaE pari%odhayāmi juhomi
s(āhā
antarātmā me %uddhyantāE jyotirahaE (irajā (ipāpmā bh,yasaguE
s(āhā
iii& The #ollowing mantra puri"es the !ausal body o# the sādhaka and
sāmayika-s. This mantra also remo(es oneRs karmas. Unless karmasare totally remo(ed$ 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#
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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
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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
ahame(āhaE māE juhomi s(āhā
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
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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&.
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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
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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
!) - Jक#श#!Gमक#यCपष"&% प/&C पज ; य#लमW
य) - व#^व#!Gमक#यCध ; पम#घ" र#पय#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
laE - pthi(yātmikāyai gandhaE samarpayāmi
haE - ākā%ātmikāyai pu8pai[ p,jayāmi
yaE - (āy(ātmikāyai dh,pamāghrāpayāmi
raE - agnyātmikāyai dhīpaE dar%ayāmi
(aE - amtātmikāyai amtaE mahānai(edyaE ni(edayāmi
saE - sar(ātmikāyai sar(opa!āra p,jām samarpayāmi
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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
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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
ahame(āhaE māE juhomi s(āhā
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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
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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
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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.
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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
' () ! " 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/ ----- dīk8ā name o# 6arame87higuru& JनDPन#थ
श"&5प#दक % &#) प ; जय#लम तप#य#लम & नम/6
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[ ----- 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
om aiE hrīE %rīE aiE klīE sau[ sohaE haEsa[ %i(a[ hkhphreE
hasak8amala(aray,E hsau[ sahak8amala(arayīE %au[ sohaEhaEsa[ %i(a[ s(a!!haprakā%a (imar%aheta(e %rī paramagura(e
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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
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[ ----- 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
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!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
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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
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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
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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&.
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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.
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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.
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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$
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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!.
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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$pro!eeds up to se(enth ā(ara5aL then the worship begins #rom the
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ninth ā(ara5a$ 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#
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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.
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) 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.
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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$
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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
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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.
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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.
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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
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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
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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.
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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
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#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$where Śi(a re#ers to 9rahman. Sin!e Śrī :idyā pa(es way #or
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liberation$ 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 ^o>a%ī$ though ^o>a%ī is known as +ke(alm mok8a
sādhanam/ ^o>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-
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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
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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
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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
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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
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!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
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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
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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$
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!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
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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
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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
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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
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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
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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$
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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.
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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#
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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
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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.
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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
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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
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'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
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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!
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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#
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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
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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
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#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$
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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.
laE - pthi(yātmikāyai gandhaE samarpayāmi
haE - ākā%ātmikāyai pu8pai[ p,jayāmi
yaE - (āy(ātmikāyai dh,pamāghrāpayāmi
raE - agnyātmikāyai dhīpaE dar%ayāmi
(aE - amtātmikāyai amtaE mahānai(edyaE ni(edayāmi
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
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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$
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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
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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
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kalā-s o# moon and the siteen kalā-s o# the sun join together and this
is subtly !on(eyed in the #orm o# ^o>a%ī mantra. 9ased on this
prin!iple$ it is said that ^o>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
^o>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
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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
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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[/$whi!h !an be eplained brieGy thus. The aphorism says that the body
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is the oblation. 4go is reGe!ted through 0 !ons!iousness that
per!olates into all three types o# bodies gross$ 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.
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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
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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
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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