mh AllS sWU

mwm - 2

Dec 2014 Jan 2015

Ss -10

l aUUkM l aUUkM l aUUkM l aUUkM |

l aUUkM l aUUkM l aUUkM l aUUkM ||

| qiXrqo mSM merq lq |

3

Table of Contents:
#

Topics

Page

Introduction

Devi AshtAngam

Naimittika prakaranam - pauShya

mAtangI mantra japa krama

12

mAtangI AvaraNa pUjA krama

19

mAtangI ashtOttara shatanAma stOtram

41

mAtangI stuti

44

mAtangI trailOkya mangala kavacam

46

rudrayAmalOkta mAtangi stOtram

48

10

mAtangI stOtram

49

11

Raja mAtangI meditation

52

12

Q & A - sadA vidyA anusaMhatiH

66

|| zuS apr lq ||
Introduction
We covered important mantra and pUjA kramas of bagalAmukhI in the last issue. In this
issue, we will be focusing on the ninth dashamahA vidhyA mAtangI.

In this issue we bring the mantra japa kramA, AvaraNa pUjA kramA, and nyAsAs of
mAtangI. The mAtangI ashtOttara shlOkA, trailOkya mangala kavacA, and several
mAtangI stOtrAs. The rAjamatangI meditation guide has been included again for
contextual purposes.

As usual, we would like to caution the upAsakAs that these dEvatAs CANNOT be taken
lightly and the mantrAs considered like any other mantra. As the tantras rightly caution,
this path is like walking on a sword and can only be ventured into by the Grace of the
GurunAthA. The upAsana karma of these dEvatAs demands strict yamA and niyamAs
and also ardent faith on the Guru and the dEvatA. It is important to understand the
meaning of the mantra, the physical representation of the dEvatA, and contemplation on
the deeper aspects of the same. These can only be provided by the Guru and by the
power of the sAdhanA.

These mantras cannot be taken lightly and readers are strongly adviced to check with
their Gurus prior to start practicing any mantra or procedure as detailed in this issue.
We thank ShrI yOgAmbA samEta AtmAnandanAthA (Shri Ramesh Kutticad) for proof
correction, contribution of valuable articles, and authoring the Q&A section.
.
Lalithai vEdam sarvam.
Surrendering to the holy pAdukAs of Shri Guru,

mMzqo xqi mMzllSlj

Su ql Aq
ASaU mUzuxr Ar muiql Suqll wQzi iiuiqM xMs mmgc x
xij xWU iUkl AlaW MUhr mUz Fku pupq l bh iiu qWMsm S
cxiiu Msm j iuM iiu qWra Z xSzu iiu ra S c iiu mUui b xu
iiu uw - ssimUxlSUmUpUM mxSxSkrj rj z (em q)
xmrqq luirwr |
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr

DEC 22

DEC 23

DEC 24

DEC 25

A Aqi
b xukr
A paqsl
xirllSlj
i - MU

A Aqi
X qr
A MqU
mhllSlj
r - MU

A Aqi
c Ms
A MqU
xupullSlj
A - MU

A Aqi
N Au
A paqsl
mipllSlj
L - MU

DEC 26

DEC 27

DEC 28

DEC 29

A Aqi
e Ua
C lirYs
xpallSlj
c - MU

A Aqi
f Ms
D phQ
mMzllSlj
i - MU

A Aqi
g lri
E uuxl
uqzllSlj
r - MU

A Aqi
O mw
F ueU
AllSllSlj
A - MU

DEC 30

DEC 31

JAN 01

JAN 02

A Aqi
P mMi
G zuSi
lllSlj
L - MU

A Aqi
Q AWMU
H iuUi
xirllSlj
c - MU

A Aqi
R o
s MsxlSU
mhllSlj
i - MU

A Aqi
h qlx
s lir
xupullSlj
r - MU

qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr

JAN 03

JAN 04

JAN 05

JAN 06

A Aqi
i
L lsmiM
mipllSlj
A - MU

A Aqi
j iuM
L uer
xpallSlj
L - MU

A Aqi
S c

A Aqi
k e

A xuqs

A eusqsl

mMzllSlj
c - MU

uqzllSlj
i - MU

JAN 07

JAN 08

JAN 09

JAN 10

A Aqi
l bh
A c
AllSllSlj
r - MU

A Aqi
m uM
A c
lllSlj
A - MU

A Aqi
T mh

JAN 11

JAN 12

JAN 13

JAN 14

A Aqi
p mr
L uer
xupullSlj
i - MU

A Aqi
q Emxj
L lsmiM
mipllSlj
r - MU

A Aqi
r zoS
s lir
xpallSlj
A - MU

A Aqi
U xmz
s MsxlSU
mMzllSlj
L - MU

JAN 15

JAN 16

JAN 17

JAN 18

A Aqi
s m
H iuUi
uqzllSlj
c - MU

A Aqi
u Ux
G zuSi
AllSllSlj
i - MU

A Aqi
z alk
F ueU
lllSlj
r - MU

A Aqi
w AMz
E uuxl
xirllSlj
A - MU

JAN 19

JAN 20

JAN 21

JAN 22

A Aqi
x ur
D phQ
mhllSlj
L - MU

A Aqi
W u
C lirYs
xupullSlj
c - MU

A Aqi
V es
A paqsl
mipllSlj
i - MU

A Aqi
mju
A MqU
xpallSlj
r - MU

A Aqi
o mS
A eusqsl A xuqs
xirllSlj
mhllSlj
L - MU
c - MU

mu Slpr
America

Aquxr
qx xUli
mhq
Mwh Aq
Mwh ciSz
Aquxr

India

21 Dec 2014

22 Dec 2014

14 Jan 2015

14 Jan 2015

4 Jan 2015

4 Jan 2015

13 Jan 2015

13 Jan 2015

18 Jan 2015

19 Jan 2015

20 Jan 2015

20 Jan 2015

Alr me Slpr
America

zYs cij
Mwh cij

India

25 Dec 2014

25 Dec 2014

8 Jan 2015

9 Jan 2015

uzw mu Slpr
Vaikunta eKadashi
Makara sankarAnti

America

India

31 Dec 2014

31 Dec 2014

14 Jan 2015

14 Jan 2015

lqM mMUhq - qx mhqrq Mirq

mwr mhq - zMUr aQl u qi aur Sak me
r vidy sapary has two frequencies, the nity and naimittika. Daily ritual- nitya- is to
be done in during daytime. Naimittika is performed on five days in a month viz.
paurami, amvsy, ka paka aami, ka paka caturda and msa
sakramaa after sunset with special offerings. Tantra has indicated a monthly
schedule of things available at those seasons of a year to be offered as these special
offerings, mostly on those respective paurami, which have been compiled in
Nityotsava by r umnandantha. The month followed here is the cndramna- lunar
calendar. We have covered the mArgashIrShA month pUjA in the past issue.
Next is the paushyA month, which has the sugar or jaggery mixed cow milk pUjA.
Offering this as the naivedyA is this months agenda. On the day before, Get (Buy) cows
milk, add jaggery (or sugar). Chant

zu mxS xqpi zMU xri mr |

Su Mr xqzr ligcx zur ||
Keep them in a sliver vessel, sprinkle water with mla mantra.

L zMU qi aur
L zMU qi aur
L zMU qi aur
L zMU qi aur
L zMU qi aur
L zMU qi aur
xqximcUmel Msmrq |

Sak Suir lq
Sak Suir lq
Sak Suir lq
Sak Suir lq
Sak Suir lq
Sak Suir lq

|
|
|
|
|
|

alk xqmrq |
mwmh merq |
km Abmrq |
Sm xlSzrq |
lu luSrq |
iqosS

Cover with a clean cloth and leave overnight in a clean place. If you feel that the milk
will not be fresh, this can be done on that day too. During paurami pja, add in the
resolve (sankalpa)

zMU qi aur Sak luSl muM rj xqpuSur rjz xmrqq

luirwr |
Before the main AvaraNa pUjA, pray to Devi

wQzh ealqi ugNijTsmS |

Wixjl mUr q Mql Su MqUU ||
Worship all the varaa devats with flowers. During naivedya offer this cows milk
mixed with jaggery (or sugar). Do japa of mla mantra thousand times, with one-tenth
the agopga mantras. Worship akti and offer her the best of your capacity. Have
Devi Prasad along with likeminded aspirants and be Happy.

10

| qiXrqo mSM merq lq |

11

 qi ql em q
Axr qi qW qlxr
qSl Gw
lcr NlS
qi Sui |
L oe | xuW z |
qiXrqo mxS xSkrj em ulra |
qsl urmM Mri |
(The dashamahAvidyA mAtAngI mantra used varies by gurumaNDalAs. There are 8
letter, 10 letter, 12 letter, 19 letter, 20 letter, 32 letter, and rAjamAtangI mantrAs. The
mantra used by your own Guru maNDalam should be practiced. Hence, we are giving a
generic kara nyAsa and anga nyAsa here. This should be replaced by the ones
prescribed by your Guru maNDalam.)

MUlrx
Apr lq |
ielpr lq |
qkrqpr lq |
AlqMpr lq |
Mlpr lq |
MUisMUmpr lq |

Alrx
Srr lq |
zUx xuW |
zZr uwO |
Mucr W |
lrr uwO |
Axr TO |

ppuxuU Ci Saolk |

MssM - zUqSr zUx lrxr | L Ci SzuU emi |

12

xi - SrqSr Sr lrxr | L Ci LMU xi u uU

emi |

qWxi - MhP lrx qSr lrxr | L Ci qWxi u

uU emi |

luh u - lp lrx qSr lrxr |

A A C D E F H H s s L L A A A A
M Z a b X
c N e f g
O P Q R h
i j S k l
m T o p q
r U s u z w x W V
L (qi qs) L
A A C D E F H H s s L L A A A A
M Z a b X
c N e f g
O P Q R h
i j S k l
m T o p q
r U s u z w x W V - zU qSr lrxr |
Smlq - D (qi qs) D
eulq - (qi qs) xuW |

13

krlq
qhYrpUhlui xqiqZ lsiTspqoUq
Uqrs Msmi mSMqs lrssxlq |
uhuSl iimU xUli MUcNSzrqsq
qi zzzZUql pei iosmhllq ||
Alr krl zsM
1.
blzrqs xji UmP zMxrSi zhui Uuxq |
xUmlq xUexji pe ussM uSrli qiq ||
2.
krrr UmP zMMs mPi zhui zrqs
lrxiMb xUe zzzMskU ussM uSrliq |
MsWUoqs lrqi usxsi Uux
qi zm qkqS uuz cMxqsq ||
3.
ulS xuhpuh qhah usxq xWxlxj
mi ux uxl uxmS qMOx WUSq |
mhpr uUeqk EmUaS upi iimUpr
Wxipr mzqUk ESiuU uSoW pulq ||

14

4.
zrq zzzZUllrl UxWxlxjiq |
uSooWShQUxZOM mzzkUq ||
5.
qhYruhqmssrli qSsx qgesuausxq |
qWlSlsiMqs qiMlr qlx xqUq ||
mgcme
s mjuriqMr alk Msmrq |
W AMziqMr mwmh Msmrq |
r uruiqMr km Msmrq |
U AalriqMr Sm Msmrq |
u AqiiqMr Aqi qWlu Msmrq |
x xuiqMr iqosS xqximcUl Msmrq |
qi qs
There are numerous variations of mAtangI mantras (8 letter, 10 letter, 12 letter, 19
letter, 20 letter, 32 letter, rAjamAtangI mantras) and hence we are not providing the
actual mantra to avoid confusion. Each guru mandalam follows a particular variation.
The most prominent mantra is the 20 letter / rAjamAtaNgI mantras and we suggest that
the mantra given by the Guru be used here.

15

qi ar
L zMmrr uW Ys MqU kqW i zrq mcSri |
qi pUu ql
L W qi zur xuW | (Szqx emi)
wQ lrx
Srr lq |
zUx xuW |
zZr uwO |
Mucr W |
lrr uwO |
Axr TO |
ppuxuU Ci Sauqa |

krlq
qhYrpUhlui xqiqZ lsiTspqoUq
Uqrs Msmi mSMqs lrssxlq |
uhuSl iimU xUli MUcNSzrqsq
qi zzzZUql pei iosmhllq ||

16

mgcme
s mjuriqMr alk Msmrq |
W AMziqMr mwmh Msmrq |
r uruiqMr km Msmrq |
U AalriqMr Sm Msmrq |
u AqiiqMr Aqi qWlu Msmrq |
x xuiqMr iqosS xqximcUl Msmrq |

17

| qiXrqo mSM merq lq |

18

 qiXrqo AuUh me q
mP me
q qhQMS mUiiur lq |

pir sbzrqr lq |
Eir sbzrqr lq |
Mlir sbzrqr lq |
xw sbzrqr lq |
Mir sbzrqr lq |
xir sbzrqr lq |
urw sbzrqr lq |
EiMw sbzrqr lq |
GSkr sbzrqr lq |

UirS lrx
L Uir lq - qkl
mir lq - S
Ys qlpur lq - mSr
L CcNzYir lq - qZ
lzYir lq - MhP
Ys rzYir lq - s
ohlrx
S Suh ohr lq - zUx
19

S zwh ohr lq - qZ
Ys iml ohr lq - S
os qWl ohr lq - a
x ElqSl ohr lq - mSr
oyqrS qiM lrx
A o MlrMr lq - qkl
D s qWU MlrMr lq - uqx
F W MqU MlrMr lq - uqm
G x uwhu MlrMr lq - lp
s w uUW MlrMr lq - S m
L z ClSh MlrMr lq - Sqx
A u cqhQ MlrMr lq - MMS
A s qWsq MlrMr lq - S
x lrx
L
L
L
L
L
L
L
L

Ahq x MlrMr lq - ssO

qWq x MlrMr lq - pqkr
sbq x MlrMr lq - MhP
aUq x MlrMr lq - S
Dzi x MlrMr lq - lp
uzi x MlrMr lq - AkU
mMqr x MlrMr lq - s
mmi x MlrMr lq - qkl

20

AmxU lrx

Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys

Fuz AmxU MlrMr lq - qkl

qlM AmxU MlrMr lq - ssO
Uqp AmxU MlrMr lq - Sl
bic AmxU MlrMr lq - uql
mgeMxjs AmxU MlrMr lq - uY
xMz AmxU MlrMr lq - SMh
qgebw AmxU MlrMr lq - uqMh
qWUui AmxU MlrMr lq - MMS

AMlr lrx

Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys

r MlrMr lq - Sx
alku MlrMr lq - uqqx
x MlrMr lq - S
lU MlrMr lq - Sxil
la MlrMr lq - uqxil
ukU MlrMr lq - ePU
Mqmw MlrMr lq - a
mzc MlrMr lq - qskU

(qi qs) - 7 uU urmM Mri |

21

 qi AuWlq qhYrpUhlui xqiqZ lsiTspqoUq

Uqrs Msmi mSMqs lrssxlq |
uhuSl iimU xUli MUcNSzrqsq
qi zzzZUql pei iosmhllq ||
qWqUMimZrqlSls xqmpq |
uhWxi aiUi zMhQszpiq||
lsqb miMz lsqoUuUeiq |
xusU xr qi mhqqrWq ||
lqxixi qWSu lqqi MlrM |
AuWrq Su iu mxpu q xS ||
(qi qs) | qiXrqor lq | - AuWi pu | - AuWl qS mSzr
(qi qs) | qiXrqor lq | - xjmi pu | - xjmh qS mSzr
(qi qs) | qiXrqor lq | - xxji pu | - xxji qS mSzr
(qi qs) | qiXrqor lq | - xk pu | - xk qS mSzr
(qi qs) | qiXrqor lq | - xqqZ pu | - xqqZ qS mSzr
(qi qs) | qiXrqor lq | - AuMhPi pu | - AuMhQlqS
mSzr
(qi qs) | qiXrqor lq | - qiXrqo mSM merq lq
| - ulSl Sl rl qS mSzr

22

xusU xr xusMuzU |
U xqWxl ipr Sxrq mUqU ||
(qi qs) - qiXrqor lq | U xWxl Msmrq lq |
uU lupw lqxixi qWU |
m ipr mSxrq aWh iu xUU ||
(qi qs) - qiXrqor lq | m Msmrq lq |
lqq zrqs mS iu p uUmS |
iprqkr mSxrq aWh mUqU ||
(qi qs) - qiXrqor lq | Abr Msmrq lq |
uhWxi aizs xu xqarl |
xlmrwrqrW pYir iu aa xss zu ||
(qi qs) - qiXrqor lq | xll Msmrq lq |
zMzrq qWzrq xqixr zMU mr |
lqq iu mSoe aWhcql zu ||
(qi qs) - qiXrqor lq | Acql Msmrq lq |

23

qiU chQs lqxixi ealqr |

ux iu mSxrq iu aWh qrmiq ||
(qi qs) - qiXrqor lq | ux Msmrq lq |

SuSu ealqier arMussp |

clSlqW ipr mSxrq lqxii ||
(qi qs) - qiXrqor lq | clSl Msmrq lq |

qWU qWqi aWi qkmM |

Ail iu Sxrq eriu qSzsl ||
(qi qs) - qiXrqor lq | Ail Msmrq lq |
lq lqxi Msrh MSqo ul uxl |
mwmxiu merwrq mxS qq xuS ||
(qi qs) - qiXrqor lq | mwmh Msmrq lq |

z MhQs iQ WUSl eaimr |

pwhl mSxrq zrqsi lq lq ||
(qi qs) - qiXrqor lq | pwhl Msmrq lq |

24

ulxmi xqim Suralk xqlui |

iur uz qi kmr miaiq ||
(qi qs) - qiXrqor lq | km Msmrq lq |
uirlui xerqall rei zpq |
Sm aWh qi mUqU ussp ||
(qi qs) - qiXrqor lq | Sm Msmrq lq |
zMUer Tsmi xuSur xqluiq |
lu ai Su zrqs iu peqrWq ||
(qi qs) - qiXrqor lq | lu Msmrq lq |
maTsxqr lauss Ssluiq |
iqos ai Su qi iuqW pe ||
(qi qs) - qiXrqor lq | iqos Msmrq lq |

AqoM mUqzl xux mSrl |

lUel qrS aWh xUulSi ||
(qi qs) - qiXrqor lq | lUel Msmrq lq |

25

erSu uzs er xuUU |

errlaUmZr qWSumrU ||
er uzSri er oSmei |
mwmges mSxrq aWh MslrM ||
(qi qs) - qiXrqor lq | mwmges Msmrq lq |

er qiqWu erlsimsmp |
qlWU lqxixi lqxipr uzU ||
er xparS lh sM qWl i lq |
xurmS mx xuumS lq |
xumS lzMU xuSUSr lzlq ||
lq qiilr lqhQs MqS |
lsqoU lqxipr lsqoU xqlui ||
lqxipr qWuh qWsq lqxii |
qWqi mSoe iulir lqqrWq ||
(qi qs) - qiXrqor lq | mSh lqxMU Msmrq lq |
ulSl kl rl qS mSzr |
wQ imhq
qlxr wQ imhq Mri |

26

sr imhq (qi qs) | qiXrqo mSM merq imrq lq | (Sz uUq)

L xulqr mU Su mUqicmr |
Al mU SW mUuUclr q ||
mjquUhq - (Mh)
L Uir lq | Ui mSM merq imrq lq |
mir lq | mi mSM merq imrq lq |
27

Ys qlpur lq | qlpu mSM merq imrq lq |

L CcNzYir lq | CcN z mSM merq imrq lq |
lzYir lq | l z mSM merq imrq lq |
Ys rzYir lq | r z mSM merq imrq lq |

(qi qs) | qiXrqo mSM merq imrq lq | () ximr|

L Apx q SW zUhai uixs |
pYir xqmr ipr mjquUhclq ||
qiXrqor lq | - rlqSr mhqi |
iruUhq (mgcMh)

S Suh ohr lq - Suh oh mSM merq imrq lq |

S zwh ohr lq - zwh oh mSM merq imrq lq |
Ys iml ohr lq - iml oh mSM merq imrq lq |
os qWl ohr lq - qWl oh mSM merq imrq lq |
x ElqSl ohr lq - ElqSl oh mSM merq imrq lq |

(qi qs) | qiXrqo mSM merq imrq lq | () ximr|

L Apx q SW zUhai uixs |
pYir xqmr ipr iruUhclq ||
qiXrqor lq | - rlqSr mhqi |

28

iiruUhq - (mgcMh Lu uqkr wQS)

wQ imhq Mri |
(qi qs) | qiXrqo mSM merq imrq lq | | ()
ximr|
L Apx q SW zUhai uixs |
pYir xqmr ipr iiruUhclq ||
qiXrqor lq | - rlqSr mhqi |
iUruUhq (ASs)
A o MlrMr lq - o MlrM mSM merq imrq lq |
D s qWU MlrMr lq - qWU MlrM mSM merq imrq lq |
F W MqU MlrMr lq - MqU MlrM mSM merq imrq lq |
G x uwhu MlrMr lq - uwhu MlrM mSM merq imrq lq |
s w uUW MlrMr lq - uUW MlrMA mSM merq imrq lq |
L z ClSh MlrMr lq - ClSh MlrM mSM merq imrq lq |
A u cqhQ MlrMr lq - cqhQ MlrM mSM merq imrq lq |
A s qWsq MlrMr lq - qWsq MlrM mSM merq imrq
lq |

(qi qs) | qiXrqo mSM merq imrq lq | | ()

ximr|
29

 L Apx q SW zUhai uixs |

pYir xqmr ipr iUruUhclq ||
qiXrqor lq | - rlqSr mhqi |
mgcquUhq - (ASsa)
L Ahq x MlrMr lq - Ahq x MlrM mSM merq
imrq lq |
L qWq x MlrMr lq - qWq x MlrM mSM merq
imrq lq |
L sbq x MlrMr lq - sbq x MlrM mSM merq
imrq lq |
L aUq x MlrMr lq - aUq x MlrM mSM merq
imrq lq |
L Dzi x MlrMr lq - Dzi x MlrM mSM merq
imrq lq |
L uzi x MlrMr lq - uzi x MlrM mSM merq
imrq lq |
L mMqr x MlrMr lq - mMqr x MlrM mSM merq
imrq lq |
L mmi x MlrMr lq - mmi x MlrM mSM merq
imrq lq |
(qi qs) | qiXrqo mSM merq imrq lq | | ()
ximr|

30

 L Apx q SW zUhai uixs |

pYir xqmr ipr mgcquUhclq ||
qiXrqor lq | - rlqSr mhqi |
wuUhq - (wQzSs)

Ys Fuz AmxU MlrMr lq - Fuz AmxU MlrM mSM

merq imrq lq |
Ys qlM AmxU MlrMr lq - qlM AmxU MlrM mSM
merq imrq lq |
Ys Uqp AmxU MlrMr lq - Uqp AmxU MlrM mSM merq
imrq lq |
Ys bic AmxU MlrMr lq - bic AmxU MlrM mSM
merq imrq lq |
Ys mgeMxjs AmxU MlrMr lq - mgeMxjs AmxU MlrM
mSM merq imrq lq |
Ys xMz AmxU MlrMr lq - xMz AmxU MlrM mSM
merq imrq lq |
Ys qgebw AmxU MlrMr lq - qgebw AmxU MlrM
mSM merq imrq lq |
Ys qWUui AmxU MlrMr lq - qWUui AmxU MlrM
mSM merq imrq lq |
Ys r MlrMr lq - r MlrM mSM merq imrq lq |
Ys alku MlrMr lq - alku MlrM mSM merq imrq
lq |
31

 Ys x MlrMr lq - x MlrM mSM merq imrq lq

|
Ys lU MlrMr lq - lU MlrM mSM merq imrq lq |
Ys la MlrMr lq - la MlrM mSM merq imrq lq |
Ys ukU MlrMr lq - ukU MlrM mSM merq imrq
lq |
Ys Mqmw MlrMr lq - Mqmw MlrM mSM merq
imrq lq |
Ys mzc MlrMr lq - mzc MlrM mSM merq imrq
lq |
(qi qs) | qiXrqo mSM merq imrq lq | | ()
ximr|
L Apx q SW zUhai uixs |
pYir xqmr ipr wuUhclq ||
qiXrqor lq | - rlqSr mhqi |
xmiquUhq - (pmU)
mu U aellr ralr lq | aell ral mSM merq imrq lq |
xqWqZr ralr lq | xqWqZ ral mSM merq imrq
lq |
akxrr ralr lq | akxr ral mSM merq imrq lq |
32

 MMihQMr ralr lq | MMihQ ral mSM merq imrq

lq |
Eaur ralr lq | Eau ral mSM merq imrq lq |
Wraur ralr lq | Wrau ral mSM merq imrq lq |
uU ralr lq | uUW ral mSM merq imrq lq |
zUpllr ralr lq | zUpll ral mSM merq imrq
lq |
EsMMr ralr lq | EsM ral mSM merq imrq lq |
zuUur ralr lq | zuUu ral mSM merq imrq lq
|
qrr ralr lq | qrU ral mSM merq imrq lq |
uMOllr ralr lq | uMOll ral mSM merq imrq
lq |
AuYr ralr lq | AuY ral mSM merq imrq lq
|
MOUr ralr lq | MOU ral mSM merq imrq lq
|
MoeMr ralr lq | MoeM ral mSM merq imrq lq
|
uMOsclr ralr lq | uMOscl ral mSM merq
imrq lq |
Sh U zwMSrr ralr lq | zwMSU ral mSM merq imrq lq
|
ssr ralr lq | ss ral mSM merq imrq
lq |
33

 ASr ralr lq | AS ral mSM merq imrq lq |

ulUllr ralr lq | ulUll ral mSM merq imrq lq
|
Gr ralr lq | G ral mSM merq imrq lq |
MMUr ralr lq | MMU ral mSM merq imrq lq
|
oWhQr ralr lq | oWhQ ral mSM merq imrq lq
|
xUmrr ralr lq | xUmr ral mSM merq imrq lq
|
MmsWxir ralr lq | MmsWxi ral mSM merq imrq
lq |
Ur ralr lq | U ral mSM merq imrq lq |
zYr ralr lq | zM ral mSM merq imrq lq |
zrlr ralr lq | zrlr ral mSM merq imrq lq |
MmiMr ralr lq | MmiM ral mSM merq imrq
lq |
mzWxir ralr lq | mzWxi ral mSM merq imrq
lq |
ShQWxir ralr lq | ShQWxi ral mSM merq imrq
lq |
mchQr ralr lq | mchQ ral mSM merq imrq lq |
mq U chQuqr ralr lq | chQuq ral mSM merq imrq
lq |
zzblr ralr lq | zzbl ral mSM merq imrq lq |
34

 mmWlr ralr lq | mmWl ral mSM merq imrq lq |

Msr ralr lq | Ms ral mSM merq imrq lq |
kUmrlr ralr lq | kUmrl ral mSM merq imrq
lq |
uxkUrr ralr lq | uxkU ral mSM merq imrq lq
|
apUr ralr lq | apU ral mSM merq imrq lq |
zuWxir ralr lq | zuWxi ral mSM merq imrq lq
|
Alqslr ralr lq | Alqsl ral mSM merq imrq
lq |
xjsMzlr ralr lq | xjsMzl ral mSM merq
imrq lq |
oWiMr ralr lq | oWiM ral mSM merq imrq lq
|
xmxrr ralr lq | xmxr ral mSM merq imrq lq |
miuWlr ralr lq | miuWl ral mSM merq imrq lq
|
SSzMMUr ralr lq | SSzMMU ral mSM merq imrq
lq |
gr ralr lq | gc ral mSM merq imrq lq |
qazwr ralr lq | qazw ral mSM merq imrq lq
|
EU U uwllr ralr lq | uwll ral mSM merq imrq lq |
uxrr ralr lq | uxr ral mSM merq imrq lq |
35

 kq lxr ralr lq | kq lx ral mSM merq

imrq lq |
urqMcUhr ralr lq | urqMcUh ral mSM merq
imrq lq |
FkuSz ralr lq | FkuSz ral mSM merq imrq lq |
imlr ralr lq | iml ral mSM merq imrq lq |
zwhr ralr lq | zwh ral mSM merq imrq lq |
Sw ralr lq | S ral mSM merq imrq lq |
MOUr ralr lq | MOU ral mSM merq imrq lq |
xjslxMr ralr lq | xjslxM ral mSM merq
imrq lq |
uimpr ralr lq | uimp ral mSM merq imrq lq
|
osMxrr ralr lq | osM ral mSM merq imrq lq
|
qer ralr lq | qeU ral mSM merq imrq lq |
MOmilr ralr lq | MOmil ral mSM merq imrq lq
|
AWxr ralr lq | AWx ral mSM merq imrq
lq |
Mqr ralr lq | Mq ral mSM merq imrq lq |
(qi qs) | qiXrqo mSM merq imrq lq | () ximr|
L Apx q SW zUhai uixs |
pYir xqmr ipr xmiquUhclq ||
qiXrqor lq | - rlqSr mhqi |
36

AquUhq

u uOMr lq | uOM mSM merq imrq lq |

a ahmir lq | ahmi mSM merq imrq lq |
msr lq | ms mSM merq imrq lq |
S Sar lq | Sa mSM merq imrq lq |

(qi qs) | qiXrqo mSM merq imrq lq | () ximr|

L Apx q SW zUhai uixs |
pYir xqmr ipr AquUhclq ||
qiXrqor lq | - rlqSr mhqi |
luquUhq

s ClSr lq | ClS mSM merq imrq lq |

U Aalr lq | Aal mSM merq imrq lq |
O rqr lq | rq mSM merq imrq lq |
lGir lq | lGi mSM merq imrq lq |
u uhr lq | uh mSM merq imrq lq |
r uru lq | ur mSM merq imrq lq |
M MoUr lq | MoU mSM merq imrq lq |
W Dzlr lq | Czl mSM merq imrq lq |
A or lq | o mSM merq imrq lq |
Allir lq | Alli mSM merq imrq lq |

37

(qi qs) | qiXrqo mSM merq imrq lq | () ximr|

L Apx q SW zUhai uixs |
pYir xqmr ipr luquUhclq ||
qiXrqor lq | - rlqSr mhqi |
SzquUhq

u uer lq | ue mSM merq imrq lq |

z zr lq | z mSM merq imrq lq |
S ShQr lq | ShQ mSM merq imrq lq |
Z Zr lq | Z mSM merq imrq lq |
m mzr lq | mz mSM merq imrq lq |
ku kuer lq | kue mSM merq imrq lq |
a aSr lq | aS mSM merq imrq lq |
zsr lq | zs mSM merq imrq lq |
m mr lq | m mSM merq imrq lq |
c cr lq | c mSM merq imrq lq |

(qi qs) | qiXrqo mSM merq imrq lq | () ximr|

L Apx q SW zUhai uixs |
pYir xqmr ipr SzquUhclq ||
qiXrqor lq | - rlqSr mhqi |

38

LMSzuUhq

uhr lq | uh mSM merq imrq lq |

uiir lq | uii mSM merq imrq lq |
blr lq | bl mSM merq imrq lq |
xwUr lq | xwU mSM merq imrq lq |

(qi qs) | qiXrqo mSM merq imrq lq | () ximr|

L Apx q SW zUhai uixs |
pYir xqmr ipr LMSzuUhclq ||
qiXrqor lq | - rlqSr mhqi |

s mjuriqMr alk Msmrq

W AMziqMr mwmh Msmrq
r uruiqMr km Msmrq
U AalriqMr Sm Msmrq
u AqiiqMr Aqi qWlu Msmrq
x xuiqMr iqosS xqximcUl Msmrq

39

| qiXrqo mSM merq lq |

40

qiXrqo AUzi lq xiq

41

42

| qiXrqo mSM merq lq |

43

 qi xii

44

45

 qi sYr qs Mucq

46

| qiXrqo mSM merq lq |

47

Srqs qi xiq

48

qi xiq

49

50

| qiXrqo mSM merq lq |

51

r Rja Mtagi Mediation

O Loveable guru! Guide us in darkness; lead us to light with music
r

Rja Mtagi Devi, who emerged out of the sugarcane bow of r

Lalit, was

made the prime minister. There was a special charka (chariot) for her to ride- the Geya
charka. The chariot had seven tiers, like the seven notes in music and the charioteer
was Hasanti ymal Devi. The devatas seated around her in her chariot are manmtha
with his wives rati and preeti, his five forms and his five arrows. lso found are the
sixteen virgins (kanyakas), the eight pair of bhairavas and mtruks. The Dhanurveda
(warfare deity) took a form and presented to her the Bow called Brahma siras. She was
praised with 16 names on her march to war, which is found in the ritual manuals. During
the war when Viukra engaged in magical warfare by throwing a vighna yantra, she
along with Vrhi were not affected and prayed to r

Lalit to remove this obstacle.

gain on the third day of battle, she engaged with Viukra (The enemy prime minister)
and severed his head with an arrow from the above bow. Her Geya cakra was always
moving in step with r Cakra and Kiri cakra (of r Vrhi).
Mtagm bhitgm madhumadamuditm npamldhyavem
sadvm oacelm mkamadatilakmindurekhvatamsm
karodyat akha patrm smita madhurad sdhakasyeTadtrM
dhyyet devm ukbhm ukamakhila kalrpamasyscaprve

Her mantra has 98 syllables and she is meditated in the Heart cakra (anahata), along
with her aga upga, pratyaga devats and the ymal gurupduak during the
early morning- bed side rami ml mantra recitation.
The translation of the above meditative verse is: O Mtagi devi- daughter of mtaga
muni, you are adorned with jewels, with a intoxicating smile, wearing npa flowers on
your braid, holding va- a stringed musical instrument, adorned with red clothes,
sporting a musk mark on her forehead along with a crescent moon on her diadem,
wearing earrings of conch shells (OR palm leaves folded like an earring), bestowing on
the aspirant all his needs by her loveable glance and beautiful smile, you are green like

52

a parrot, and the representative of all art forms resides beside you in the form of a
parrot.

We shall try to meditate on her while reciting her mantra.

Om im hrM rm im klM sauh Om namo bhagavati: Imagine a small thread of
light from your muldhra cakra rising up to the anhat (heart) and blossoming into a
lotus there of 12 petals. This is found in the above verse as bhitgm- adorned
with jewels, the same is the impact of bhagavati- one who is with bhaga i.e aisvarya
which means richness or lordship.
r mtagsvari: This is an address to the deity also found in the dhyna verse as
Mtagm. Now meditate on the deity on the lotus as green in colour as said
sukbhm

Sarva jana manohari: This refers to the attraction of mind of all people. The moon is
the soothing attractive object to the mind of all persons, universally. We can meditate on
the moon on her crown .This is said as indurekhvatamsm

Sarvamukha rajani; This refers to the pleasing nature of Devi with all world, living
things. Her face with an intoxicated smile will surely cause all to be pleased. Here the
intoxication means that her awareness level is not like that common ordinary people.
We can meditate on the her face with the charming, intoxicating smile as madhu mada
muditm
klM hrM rM: These are bjakaras of the Devi -klM refers to tattva sodhana, hrM
to sva svarpnusandhna and rm immersed in divine. This can be done by
ndnusandhna, immerse of mind in harmony of music, since best instrument of
musical harmony is vna, meditate on ruby studded vna in hands of Devi, this is found
as sadvm.
sarva rja vaakari: This means that devi attracts all Emperors in the world. We can
see that five names hereafter will have an appendage vaakari- one who attracts.

53

This is secret of this mantras meanings. There can be no foe- upaniat says
tmanastu kmya sarvam priyam bhavati hence all are attracted / subjugated as
friends / admirers. Meditate on the earrings made of conch shell / folded palm leaf as
said in the dhyna sloka as karodyat akha patrm
sarva strpurua vaakari: This means that devi further attracts all men and women
in this world. This not only refers to the humans also to all living beings inhabiting the
world. The Musk deer attracts its partner by the smell of musk. Simultaneously it will
also search for the source of the smell not knowing that this smell is emitted from its
own body. Meditate on the mark of musk on her forehead as said in the dhyna versemkamadatilakm.
sarva dutamga vaakari: This means that devi further attracts and subjugates all
animals which have bad /evil tendencies. This not only refers to the animals but also to
the humans who have such tendencies. Parrots have a charming aspect which will
attract all and are also personification of all art forms. The subtle nature of arts will
subjugate all. Hence meditate on the parrot near her as said -smita madhurad
sdhakasyeTadtrM.
sarva satva vaakari: This means that devi further even attracts and subjugates all
the good natured humans /animals. Flowers have a charming aspect which will attract
only the pure good minded living things. npa as per kaTapaydi code will refer 10,
which will denote the five karmendriys, five gynendriys. lso the kea (hair) of
devat is termed as bhuvandhv which is allegoric of the universe. Thus the created
universe with the above are referred when we meditate on the braided hair with npa
flowers. This will cause the stillness in the mind which will be now drowned in the satva
nature. Hence meditate on braided hair with npa flowers as said -npa mldhya
vem
sarva loka vaakari: This means that devi in all aspects will effectively attract all living
things, whether good or bad. Red colour will universally mean Love, which is all
encompassing. . Hence meditate on red garment of Devi -oa celm

54

amukam me vaamnaya: This refers to the subjugation of a particular person to me.

amukam is to be replaced with the name of that person. We find variations in this area
in many lineages. Some prefer sarvajanam, others trailokyam, We also find rjanam.
Since this is mantra devata is also referred as r rjamtagi and as seen from
Bhrgava rma kalpasutra rja darsannhi nyyah, the last of the above may be used.
Meditate on the smile on her face with a flow of grace to the aspirant as said in smita
madhura drs sdhakasya ishTa dhtrm- The aspirants prayer is for the final
anubhava- realization that all this is Brahman.
svh sauh klM im rM hrM aiM: These final svh and bjakaras are in the
reverse order are to merge the aspirant , the deity and the universe in line with the
above thoughts.

While meditating on the above a finer structure in the various parts of the mantra was
revealed. The six dhra cakras and the sahasrra could be linked to these parts. Thus
we find sarva janamanohari corresponding to gy cakra- manas tatva, sarva mukha
rajani to muldhra- mukha refers to the earth element, sarva rja vaakari to
visuddhi- rja is number 16 as per secret code, sarvastrpurua vaakari to
svashistna- the basic instinct attractive place, sarva dushtamrga vaakari to
anhata, since karun rasa originates from heart, sarva satva vaakari to sahsrra(satva pradhna guru caranravinda) the most noble gurus feet are ever present there,
sarva loka vaakari to manipuraka cakra- all world iss figuratively said to reside in the
stomach of the divine. Thus we find a veena playing method in the above sequence of
the various parts of the mantras on the spinal chord- klM hrM rM.

1. sangtayogin: sangta is music, yoga in union. She is the Devi who shows the
way to union with divine through music.
2. ym: dark hued. Devi is meditated in a dark hue, of green.

55

3. ymal: This is an extension of the above, here we are directed to meditate

Devi in all dark hued objects in this world, like rain bearing clouds, etc.
4. mantra nyik: The word mantra means that which transforms the person who
chants into a realm of mindless state, nyik means one who is queen skill full
in performing this deed
5. mantri: This is an extension of the above where in we discover that the Divine
in this form is especially for this transformation Mantrii also means a minister.
6. sacivesn: This is further light on the above name, saciva means minister and
sni is the head, so she is the prime minister in the court of r Lalitmbikakmevara
7. pradhne: pradhna means important, si means head, since as seen above ,
the role of a prime minister as the important head in the court on advice to the
emperor , thats why r bhrgava rma in kalpasutra says about the
importance of ymal upsan as rjadarsant hi nyyah
8. ukapriy: uka means parrot and priy means fond of, Thus this points to the
parrot loving nature of this deity. Parrot signifies the Vedas / all arts which are
repetition of what is heard. Hence we may conclude that this deity is the Queen
of all art forms. From Secret code Ka Ta paydi we find su and ka are 5 and
1, reading it will be 15 which will denote r Lalitmbika. Since ymal is fond
of and also is adored by r Lalit, this name is thus interpretated.
9. vvat: Vna is a stringed musical instrument and she is meditated as holding a
vna. va is also denoting the spinal chord and the SuShuMn mraga inside it.
ymal being the devi of all the dhra cakras as seen above is vvati.

56

10. vaiik: Her skill in playing the vna is stressed here. This relates to the sdhana
guidance of the divine in the ndnusandhna. s a continuation of the above
name we can interpret that the kundalini sdhana is implied here.
11. mudri: Mudr is the ring which bears royal sign, Lalit sahasra nama also says
mantrii nyasta rajyadh, The rule of Lalit devis empire-smrjya is by
ymal on the power of the ring bearing the royal authorizing sign given to her
by r Lalitmbika. ll gestures which cause bliss are called mudr. This devi
being the form of bliss will mean the same.
12. priyakapriy: priyaka: a flower called priyaka , priy= fond of that flower
13. npapriy :a flower called npa , priy= fond of that flower, even in the meditative
verse we find a reference to her hair braided and having npa flowers.
14. kadambe: kadamba= a special tree called kadamba, si= she is the queen of
that tree..
15. kadambavanavsin: kadamba is a special type of tree as seen above , vana=
forest full of that type of tree; vsini= lives in that forest.
16. sadmad: sad- always, mad- intoxicated. The conscious level of the devi and
her aspirant are not like the ordinary, they are different is indicated here.
The Lalitopkhyna describes the opposite; viukra is slain by ymal Devi and
vianga by vrhi. This may in tune with the idea in battle in the days of yore, when
equals only fight. The narration in Lalitopkhyna is by Lord Hayagrva, who took part in
the battle. He was placed in the forefront; behind him was stambhini with the rest of the
army. Recitation of Lalit sahasranma is by vaini vk devis who were on the seventh
tier of the r Cakra rja chariot, flanked with the chariots of ymal and mantrini.
Hence the difference in the narration in lalitopkhyna and sahasranma is evident from
the placement of the narrators as above, we may accept the vaini vk Devis view as

57

clear rather than Lord hayagrva who might have over looked or narrated within
accepted principles
a. Laghu ymal Meditation
O Lord Datta , loveable kula guru, shower your blessings
mikya vmupallayantm madalasm majulavk vilsm
mhendra nladyuti komalgm mtagakanym manas smarmi

The above is the meditation verse (dhyna sloka) of r

the aga devat, primary attendant, of r

Laghu ymal Devi, who is

RjaMtagi. Laghu means easy, so this

Devi is easy to approach and confers boons on a little effort. She takes part in the war
of r Lalit with Bhandasura rides a chariot and slays kura, on the first day.
Her mantra in Nityotsava is im namah ucchisTa cdli mtagi sarva vasamkari
svh.

We shall try to find an identity of the meditative verse with the mantra.
mikya vmupallayantm: ymal devi is mediated as playing the ruby studded
veena. Veena represents backbone and suumna nadi with other two (ida and pingala)
are the strings in it. Thus we find a subtle reference to Kundalini, which can be
meditated as Vgbja aim. This vowel on continuous repetition will sound like the
playing of the veena.
madalasm majulavk vilsm: She is meditated as in a intoxicated state, uttering
soft language . This is the vaikhari (gross) speech, which can be meditated as
ucchiTa cdL. UcchiTa also means left over after eating which here is the
spoken word.
mhendra nladyti komalgm: She is meditated as of blue hued with beautiful
body. In prayogas of six types (aTkarmas) said in tantra deity is to be meditated as

58

blue hued for attraction (vakaraa), so this attractive force can be seen as sarva
vaakar.
mtagakanym: She is addressed as daughter of sage mtaga, which can be seen
in mtagi
manas smarmi: Thus above Devi is deeply meditated. Deep meditation involves a
complete identification with deity, which is main purport of mantra namah and svh.
na is negation of self represented by ma ; svh is oblation into fire which consumes
offered materials, thus we are directed to wholly involve and deeply meditate on deity
resulting

in

complete

unification

of

individual

consciousness

with

Universal

consciousness resulting in experience of unlimited bliss.

Let us now see philosophical import of slaying of asura kura, this name is
constructed from two words kuru and u which will mean work and indulgence. So a
workaholic is denoted here. He has no time for sdhana. Once he is initiated and starts
the sdhana, he has to find a time out of busy work schedule. The initial bliss enjoyed
on japa and puja will cause further interest and will pull him into this process. This is the
slaying of the asura by this devi.
b. Vagvdini Meditation

O Dearest Lord Datta, shower your blessings on us!!

amalakamala samsth lekhin pustakodyat
karayugala saroj kunda mandragaur
dhta sasadhara khadollasi koTrapTh
bhavatu bhava bhaynm bhan~gin bhrat nah
The above is meditation verse (dhyna sloka) of r vgvdini Devi, who is the upga
devata, secondary attendant, of r

Rjamtagi. Vk is the spoken word; vdana is

its delivery, or constant interactions through spoken words. In sdhana an aspirant in

initial level will have lots of doubts and misgivings. These have to be cleared with r

59

Guru only. Bhrgavarma also says guru vkya stradau sarvatra asamayah- dont
doubt the words of r Guru or the scriptures. In this order Gurus words have a
preference over scriptures, thus if his words are contrary to the scriptures, they have to
be obeyed to the letter and in spirit, which will only lead the seeker in the sure path of
self realization. Vagvadini takes part in the war of r Devi Lalit with Bhandasura, riding
on a swan and slays drughaa, on the third day.
Her mantra in Nityotsava is im klM sauh vada vada vgvdini svh
This is an attempt to find the mantra in the dhyna sloka.
amalakamala samsth lekhin pustaka ;

seated on a White lotus holding a pen

(which is like a iron needle) and a palm leaf book. This is the vgbhava bja im which
bestows all knowledge, the book represents stras.
udyatkarayugala saroj kunda mandra gaur; The above are held in brilliant lotus
like hands, which have a whitish jasmines flower like brilliance. This can be meditated
as klM, which is the kamarja bija bestowing all worldly comforts and pleasures. The
lotus born in muddy clay water (prthvi tatva) and its smell (gandha tatva) will represent
the worldly comforts. Jasmine will represent pleasures by its intoxicating perfume.
dhta sasadhara khadollsi koTrapTh: wearing a crescent moon on her crown is
meditated here, the same svarupa meaning

is seen in Pars meditative verse as

candra kalvat . Hence the par bja sauh can be meditated here
bhrat: This means one who shines forth, seen in the mantra as vgvdini
bhavatu bhava bhaynm bhan~gin nah: Let our fear of the worldly activities be
destroyed is the purport of this verse. The dispelling of the fear of samsra is by
constant awareness and realization of the universal consciousness. This can be
achieved by the grace of r

Guru. The aspirant has to tread the path of sdhana as

instructed by him, any doubts on the path shall be asked and cleared repeatedly, till the

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sdhaka is sure that he is on the right path and have the final realization. The repeated
clearance is denoted by vada vada and the final realization is by svh
Let us now see philosophical import of the slaying of asura drughaa. This asuras
name means iron hammer of a blacksmith. This will be the hardest one, and shall
break or dent other any metal pieces or things. Thus we can infer the deepest
misgivings and doubts of an aspirant personified as this asura, r Vagvadini devi being
the personification of the repeated clearance of doubts and constant vigil in the sdhana
by r Guru, which will remove these hindrance, in turn this is slaying of this asura.
c. NakuL- Mediation

Our most humble salutations to the lineage from

r Mah Kamesvara to our guru
With a prayer to dispel the darkness called ignorance
by lighting the lamp of knowledge in our minds
nakul vajradantl sdhya jihvhi damsini
bhakta vaktva janan bhvany sarasvat
The above is the meditation verse of NakuL, pratyaga Devi of r

Rjamtagi.

During first day of war with Bhandasura, five of his commanders, named Karaga,
Kkavsita, vajraloma, vajramukha, vajradanta ventured into battle. They created an
illusion of serpent goddess called sarpii, who projects out a horde of snakes of
different species. r Devi Lalit brought forth r Nakul devi from her palate (upper
part- inside of mouth). r

Nakul discharged akanakulstra ( weapon that shall

produce an Un-exhaustible horde of mongoose) which produced a horde of mongoose

with diamond like teeth. They fought and slew enemy horde of snakes. Finally she
discharged Garudstra, which swallowed illusion called sarpii. She engaged with
above commanders in a battle and severed heads of commanders with a sword. On
third day of war, she killed viea.

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Her mantra in Nityotsava is

OTpidhn nakuL dantaih parivt pavih;
sarvasyai vca shna cru mmiha vdayet

Nakula means mongoose- traditionally considered as an enemy of serpents. It is also

believed that mongoose will smear some herbal roots/ leaves on its mouth before a fight
with serpent to protect it from venom of snake.
A translation of

above g mantra: O! Nakuli devi your lips which cover teeth are

smeared with thunder-bolt like speech, you are head of all spoken words, Let my
speech here be beautiful. Here Thunder-bolt like speech is allegoric to mastery in logic
and debate. On a whole this refers to undefeated position in all debates. This is also
concurred in Lalit sahasranma phalasruti which said that Nakuli will cause undefeated
position in debates to a person who chants this sahasranma.
Kula also refers to six astral centers in central path called suumn ndi, called as
aTcakras, in body. Kundalini akti- which is personified as a snake will move from
lowest cakra mldhra, piercing all five cakras above it, to reach sahasrra which is
called a-kula, not of six centers, but highest-above all.

Na-kula means nayati- kule, which means guiding through these centers. Thus we are
amazed to see revelation that this devi is devoted to continuous monitor of Kundalinis
movement- snake, on right path in form of guidance from r Guru, not allowing it to
move in a haphazard manner or getting suspended in or between cakras. This
haphazard movement or suspension in or between cakras may cause mental debalance and other physical ailments are only due to unqualified or undirected sdhana
by aspirant. This Kula sdhana is mainly through verbal instructions by guru, Hence
this devi is personification of his verbal directions, which continuously light way for a
seeker.
This is an attempt to find mantra in dhyna sloka.

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nakul sarasvat : We find both as an address to deity, which is also found in mantra
as nakul
vajradantl : This means diamond like teeth, mantra says OTpidhn dantaihTeeth covered by lips. .
sdhya jihvhi damsini: This is an allegory to snake poison being bitten on
opponents tongue , this is clearly said in mantra as parivt pavih; aspirants lips
are smeared with thunderbolt like speech, which shall quell any objections from
opponent.
bhakta vaktva janan : This points to source of above act of silencing of opponent,
sarvasyai vca

which is from mouth of aspirant. This is referred in mantra as

shna The Head / lord of all speech and its source is mouth.

bhvany: Thus above devi as described is visualized by aspirant. The result of this
visualization is beautiful speech in a debate, which is denoted in mantra as cru
mmiha vdayet.

Let us now see

philosophical import of

slaying of all

above asuras. They are

representatives of different types of people who will hinder improvement of a sdhaka in

his sdhana.
1. Karaga: The name means a skull- empty. There fore this will point to a dull
witted person with no knowledge. He will try to confuse sdhaka by his illogical
empty arguments.
2. kkavsita: The name means breath like a crow. Crows are traditionally believed
to live long due to their lower rate of breath. This will now point to a person who
has some prnyma skills. He will suggest other ways, calling them better,
fruitful with less effort and finally will lead the sdhaka astray. Only a sure

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committed belief on the gurus words and a total surrender to r

Guru is the

sure way of attainment in this sdhana.

3. vajra loma, vajra mukha and vajra danta: vajra means diamond, the one of the
most hardest substance.
A. Loma means sweat, Hence a person who believes in physical work-out
i.e. a staunch body builder. He will try to raise the kundalini by this
method.
B. Mukha means the face and hence all sensory organs in it, thus we find a
person fully indulging in pleasure of the sense organs. In ancient times
there was a theory called crvka siddhnt which was like this.
C. Danta means teeth, hence speech by direct revelation. This is now a
knowledgeable adept in debates with lots of logic.
4. viea: Via is poison, ea means moon and hence mind (candra m manaso
jtah). This will now refer to persons with poisoned minds who will also try to
poison sdhakas mind with lots of data against this sdhana from smtis and
other sources. .
Thus we find these auras are unshakeable and deeply rooted tendencies in us and also
are seen as people in our environment. Slaying / Removal of this asura / tendency will
be by r Gurus grace personified as this deity.
The following is a procedure for placement of the mantra on the teeth of sdhaka for
fullest realization of grace of this devi as per prapaca sra sra sagraha.
O- Left extreme upper molar
T- next molar
Pi- next molar
dh- next molar
n next molar
na left upper canine
ku- left upper incisors
L - next incisors
Da - next incisors
Ntaih - next incisors

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Pa-right upper canine

Ri- right upper molar
Vr- next molar
t - next molar
pa- next molar
vih- right extreme upper molar

sa- right extreme lower molar

rva- next molar
syai- next molar
v- next molar
ca next molar
right lower canine
S- right lower incisors
na - next incisors
c - next incisors
ru - next incisors
m-left lower canine
mi- left lower molar
ha- next molar
v - next molar
da- next molar
yet- left extreme lower molar

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xS ulxWi
1. Is there a difference between the way mandala is drawn for sAmAnyArghya
prathisTA and the vishEshArghya prathiShTA?
Yes. There is a very subtle but significant difference between the way the
mandala is drawn for sAmAnyArghyA and vishEShArghyA. The samAnyarghya
mandala is drawn as follows:

uklmxr Shi uklmail esl olS-Mh-wOMh - u - ciUiqM

qhQs qixr qSr lqr ||
To the right of vardhinI pAtrA, draw bindu, triangale, six-angle, circle, and a
square.

The viShEshArghya maNDalA is exactly the same as the sAmAnyarghya

maNDalA but has the KAMAKALA bIjaM EEM inscribed in the middle. This is
prescribed in the sutra as turiyaswaram.

xqlrbrSMl ihi olS-Mh-wOMh-u-ciUiqM qhQs qixr qSr

usZr, olS xlxuU iUrxuU usZr |

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To the right of the sAmAnyArghya pAtrA, draw bindu, triangle, six angle, circle,
and a square. In the middle, include the fourth letter with a dot (D).

2. Inside the vierghya when we write the syllables is it with bindu or

without bindu?
The paddhati directs us to fill the vierghya in the ptra with anuloma viloma
mtrukkshars, these have bindu, but while directing us the write them in the
vierghya it says a-ka-tha di, ha-La-ka antha, so these syllables are to be written
without bindu, a to ah in a line, ka to ta in the next, tha to sa in the third angle of the
triangle- whether it is pradakina or aparadakina depends on the sampradya. Inside
the triangle fom front, ha, La in the next corner and ka in the third corner. Then the
three kuta of pancadai outside.
3. Please clarify on the adjectives in adanga mantras - ,
used.
iva has five aspects of his akti Consciousness, Bliss, Will, Knowledge and
Action which are Citakti, nanda akti, icch akti, gyna akti and kriy akti
respectively.
By his own playfulness iva has covered himself with sheaths to become the jiva.
Thus we find Sarvagyat akti- This is the all-knowing aspect of iva-the gyna
akti. This will become one of the sheaths as Vidy. Vidy implies limited
knowledge, not ignorance.

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nityatRptat akti- This is the ever satisfied aspect of iva- the icch akti, which
will become the sheath rga. Rga implies desire on certain aspects and hatred on
certain other aspects.
Andibodhat akti- The eternal awareness as of iva as akti. This becomes the
sheath my, which shows a bheda buddhi, the diversity of this creation.
Svatantrat akti- This is the ever free, not bound by any conditions aspect of iva
The nanda akti. This will become the sheath nityati, which has conditional
workouts.
Nityamaluptat akti- This is the undiminished power aspect of iva as- kriy
akti, to do anything- kartum akartum anytkartum- to do, to undo and to redo any
action. This becomes the sheath called kal.
Anatat akti- The eternal nature of iva- the initial spanda caused; cit akti. This
becomes the sheath kla- Time.
From cit akti evolved manas, from nanda akti buddhi and ahamkra, from gyna
akti the five indriya, from icch the five prna and from kriy the five karmendriytotal 18, they are the hands of svacchanda nanda bhairava (ashtadasabhujam
devam) Thus we find these are invoked on the shadangas of an aspirant to remind
him of his own true nature as iva.

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- 603

Eight thousand years of yOgA dear

Might not take you to Her near
Light you seek within you clear
Right like mirror you merge full gear

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