Drawing a Śrī Chakra becomes a lot more complex mainly because the triangles are interconnected.

If
one triangle is moved, all the others are also having to be moved, so that they will intersect properly.
With enough time or with the aid of computers and mathematics, it is possible to draw a figure where
the intersections match perfectly. But it turns out that this is not enough to fully define the figure. This
criterion in itself is not enough to produce a unique figure. This is the reason there are so many different
versions of the Śrī Chakra in circulation. The central figure is composed of nine interlocking triangles.
Every triangle is connected to the others by common points and that is the reason it is so difficult to
draw accurately. Changing the size or position of one triangle often require changing the position of
many other triangles. Drawing Śrī Chakra is not as easy as it looks. Given the fact that this is one of the
oldest and most recognizable sacred geometry one would assume that a method for drawing this
famous figure precisely would be easy to find. The method of starting from the border lines and ending
with Bindu is called destructive (laya[19]) method. On the other hand, starting from the Bindu and
ending with border lines is called creative method. Mostly only the laya method is in practice. The great
commentator on Soundaryalaharī, Śrī Lakshmīdara describes two methods of drawing the Śrī Chakra,
one starting from the point of view of creation with the Bindu as the originating point and the other
from the point of view of dissolution of the Universe. The latter starts from the outer Bhūpura and ends
at the central Bindu. This is the method by which the Āvaraņa pooja or worship is generally performed.
The traditional method described by Śrī Lakśmīdara and widely accepted by the scholars, requires the
diameter of a circle to be divided into 48 parts and marking off consequently 6, 6, 5, 3, 4, 3, 3, 6, 6 and 6
parts, making up the full diameter. The procedure further goes on to construct the five triangles with
apexes downwards and four triangles with apexes upwards. These proportions are accurate enough for
small sizes of the Śrī Chakra. Analyzing the figure trigonometrically by “solution of triangles”, the
minimum data for the construction is taken in the beginning and additional locations are derived as the
construction proceeds. The proportions are also adjusted to result in higher accuracy of the marmas.
The traditional proportions of 6, 6, 5, 3, 4, 3, 3, 6, 6 and 6 give an error of 1.1 % and the proportions
suggested further reduces the error to 0.1 %, which is considered as an improvement. It may be possible
to improve further the accuracy by refining the data further. This author has drawn the Śrī Chakra using
Auto-cad and the method of construction with step-by-step drawings has been explained in his other
book. Fearing the size and focus of this book, further details are not discussed here. Thus far, we tried to
understand something about and around Śrī Chakra, and its nuances. Let us delve something on the
upāsana front. ***** First Āvarṇam The Bhūpuram with three squares is the first Āvarṇam. There are
variances in the shape of the Bhūpuras as shown in the picture. This Chakra is called as “Trailokya
Mohanam”, meaning fascinating all the three worlds. The Cakreśwari of this Āvarṇam is Tripurā[20]. She
has and she bestows all Siddhis. The mantra of this Āvarṇam is “Am Ām Sou: Trailokya Mohana Cakrāya
Nama:”. Aṇimā Siddhi and Sarva Samkśobiṇī Mudrā[21] are controlling this Āvarṇam. Its bīja letter is
‘Lam’, that of the earth. Hence this Chakra has the characteristics of the Earth. So, the name of the
Chitśakti in this Chakra is “Prakaṭa Yoginī”. Everything perceivable and the comforts wherein, during
awaken status of the physical body, the knowledge organs and mind are all indicated by this Āvarṇam.
There are 3 lines around the Chakra. The Siddhi Devīs[22] are seated in the first line, 8 mothers (Aṣṭa
Mātās) in the second and Mudrā Devīs in the third. The colour of the first line is white, the second is red
and the third is yellow. The Siddhi Devīs in the first line are – 1. Aṇimā Siddhi, 2. Laghimā Siddhi, 3.
Mahimā Siddhi, 4. Īṣitva Siddhi, 5. Vaṣitva Siddhi, 6. Prākāmya Siddhi, 7. Buddhi Siddhi, 8. Icchā Siddhi, 9.
Prāpti Siddhi and 10. Sarva Kāma Siddhi or Mokśa Siddhi. The 8 mothers in the second line are – 1.
Brāhmi, 2. Māheśwari, 3. Koumāri, 4. Vaiṣṇavi, 5. Vārāhi, 6. Māhendri, 7. Cāmuṇḍā and 8. Mahālakśmi.
The Devīs[23] in the third line are – 1. Sarva Samkśobiṇi, 2. Sarva Vidrāviṇi, 3. Sarva Ākarṣiṇi, 4. Sarva
Vaśaṅkari, 5. Sarva Unmādini, 6. Sarva Mahāvruśā, 7. Sarva Keśari, 8. Sarva Bījā, 9. Sarva Yoni and 10.
Sarva Trikaṇḍā. If a devotee worship Śrī Devī, controlling his organs, then definitely, he will be removed
of all his sins and will get rid of six (internal) enemies of the mind, which are – kāma (lust), krodha
(anger), lobha (greed), moha (attachment), mada (pride) and mātsarya (jealousy) – the negative
characteristics which prevent man from attaining mokśa or salvation. If Śrī Devī is worshipped with
devotion in this Āvarṇam, the devotee will be blessed with all the Siddhis. In this Āvarṇam, there are
doors[24] on all the four sides. These are in the form Rig, Yajur, Sāma and Atharva Vedas. The
philosophy behind is that only through Vedas, Śrī Devī can be attained. The six Chakras, Mūlādhāra,
Svādhiśṭāna, Maņipūraka, Anāhata, Viśuddhi and Ajnā, alongwith Brahmarandiram, the Gula Sahasrāram
(beneath the Mūlādhāra), the Agula Sahasrāram (above the Mūlādhāra) and the inner tongue – totaling
10 Mudrā Devīs and crores of Devī, worship Śrī Devī in this Āvarṇam. Their names are – Rasa Siddhi,
Mokśa Siddhi, Pala Siddhi, Khadka Siddhi, Pādukā Siddhi, Añjana Siddhi, Vāg Siddhi, Loka Siddhi and
Deha Siddhi. They are all in the form beautiful young girls of 16 years age. They bless the worshipper and
send him to the next stage. Śrī Muthuswamy Dīkśitar has lyricized nine songs called, “Kamalāmba
Navāvarṇa” songs. The song pertaining to this Āvarṇa begins with “Kamalāmba Samrakśatu Mām (Śrī)
Hrut”. ***** Second Āvarṇam The second Āvarṇam has 16 petals – five prāṇas, 5 knowledge organs, 5
organs of action and the mind. This Chakra is called as “Sarvāśā Paripūrakam”. The Cakreśwari of this
Āvarṇam is Tripureśī. The mantra of this Āvarṇam is “Aim Klīm Sou: Sarvāśā Paripūraka Cakrāya Nama:”.
Laghimā Siddhi and Sarva Vidrāvini Mudrā are controlling this Āvarṇam. Its bīja letter is ‘Sam’, that of the
Moon. The colour of this Āvarṇam is white. The name of the Chitśakti in this Chakra is “Gupta Yoginī”.
There used to be three states of mind – awakened, sleep and deep sleep. (Jāgrath, Swapna and Śuṣupti).
The previous Āvarṇam was related to awakened (Jāgrath) state and this Āvarṇam is being related to
sleep (Swapna) state. This Āvarṇam indicates the subtle body and the status of mind during sleep. The
sleeping state originates in the neck and hence the 16 petalled Viśuddhi Chakra in the neck. That is the
16 petalled second Āvarṇam. Chitśakti is in-charge of this. The 16 Gupta Yoginīs[25] in this Chakra make
all the 8 directions happy by spreading the nectar. Their names are; 1. Kāma Ākarṣiṇi, 2. Buddhi Ākarṣiṇi,
3. Ahaṅkāra Ākarṣiṇi, 4. Śabda Ākarṣiṇi, 5. Sparśa Ākarṣiṇi, 6. Rūpa Ākarṣiṇi, 7. Rasa Ākarṣiṇi, 8. Ganda
Ākarṣiṇi, 9. Siddha Ākarṣiṇi, 10. Dairya Ākarṣiṇi, 11. Smrutya Ākarṣiṇi, 12. Nāma Ākarṣiṇi, 13. Bīja
Ākarṣiṇi, 14. Ātma Ākarṣiṇi, 15. Amruta Ākarṣiṇi and 16. Śarīra Ākarṣiṇi The 15 items viz., Ether, Air, Fire,
Water, Earth, Srotram, Tvakś, Cakśush, Tongue, Kāraṇam, Speech, Style, Feet, Gas and Upastam
alongwith clumsy mood are directed in the right path by the above 16 Gupta Yoginīs by sitting in the 16
petalled lotus. The Navāvarṇa song of Śrī Muthuswamy Dīkśitar pertaining to this Āvarṇa begins with
“Kamalāmbām Baja Re Re Mānasa”. ***** Third Āvarṇam The third Āvarṇam has 8 petals – Mahat
philosophy, the haughty, the five souls, the five base elements, the five sense organs and the soul are
the eight petals of this Āvarṇam. This Chakra is called as “Sarva Saṅkśobaṇam”. The Cakreśwari of this
Āvarṇam is Tripura Sundarī[26]. The mantra of this Āvarṇam is “Hrīm Klīm Sou: Sarva Saṅkśobaṇa
Cakrāya Nama:”. Mahimā Siddhi and Sarvākarṣiṇī Mudrā are controlling this Āvarṇam. Its bīja letter is
‘Ham’, that of the Śiva. The colour of this Āvarṇam is the colour of hibiscus flower. The name of the
Chitśakti in this Chakra is “Gupta Tara Yoginī”. This Āvarṇam is being related to third state of mind i.e.,
deep sleep (Śuṣupti) state. The Śuṣupti state is called daily great dissolution. This Āvarṇam indicates the
sufferings and enjoyments of the physical body and mind, during the Śuṣupti state. The 8 Gupta Tara
Yoginīs in this Chakra make all the 8 directions happy by spreading the nectar. Their names are; 1.
Ananga Kusumā, 2. Ananga Mekalā, 3. Ananga Madanā, 4. Ananga Madanā Turā, 5. Ananga Rekhā, 6.
Ananga Veginā, 7. Ananga Anguśā and 8. Ananga Malinī. They have a very terrific form and have very
serious eye-sight. They have crores of entourage. The Navāvarṇa song of Śrī Muthuswamy Dīkśitar
pertaining to this Āvarṇa begins with “Śrī Kamalāmbikayā Kaṭākśito ऽ ham”. ***** Fourth Āvarṇam The
fourth Āvarṇam has 14 triangles. This Chakra is called as “Sarva Soubhāgya Dhāyakam”. The Cakreśwari
of this Āvarṇam is Tripura Vāsinī. The mantra of this Āvarṇam is “Haim Hklīm Hsou: Sarva Soubhāgya
Dhāyaka Cakrāya Nama:”. Īṣitva Siddhi and Sarva Vaśaṅkarī Mudrā are controlling this Āvarṇam. Its bīja
letter is ‘Īm’, that of the great illusion (Mahā Māyā). The colour of this Āvarṇam is the that of
pomegranate fruit. The name of the Chitśakti in this Chakra is “Sampradāya Yoginī”. Śrī Parameśwaran,
himself or through Gurus bestows wisdom and hence this is ‘Sampradāyam’. Śrī Parameśwaran is the
earliest Guru and the cause of this whole universe. This Āvarṇam indicates, he being present in all the 14
worlds. The philosophy of this Āvarṇam is that realizing that the Chitśakti is beyond the triplet the
knower, the known and the knowledge. The 14 Sampradāya Yoginīs in this Chakra are; 1. Sarva
Saṅkśobiṇi, 2. Sarva Vidrāviṇi, 3. Sarvākarṣiṇi, 4. Sarvāhlādini, 5. Sarva Sammohini, 6. Sarva Stambini, 7.
Sarva Jrumbini, 8. Sarva Vaśaṅkari, 9. Sarva Ranjani, 10. Sarvonmādini, 11. Sarvārthasādini, 12. Sarva
Sampatthi Pūrani, 13. Sarva Mantramayī and 14. Sarva Dvandva Kśayaṅkari. The 14 nādi energies viz.,
Alambusā, Guhā, Viśvodari, Vāraṇā, Hasti, Jihvā, Yaśovati, Bayaśvini, Kāntāri, Pūṣā, Śangini, Sarasvati,
Iḍā, Pingaļā and Śuṣumnā are these Yoginīs. The Navāvarṇa song of Śrī Muthuswamy Dīkśitar pertaining
to this Āvarṇa begins with “Śrī Kamalāmbikāyai Kanakāmśukāyai”. ***** Fifth Āvarṇam The fifth
Āvarṇam has 10 triangles. This Chakra is called as “Sarvārttha Sādakam”. The Cakreśwari of this Āvarṇam
is Tripurāśrī:. The mantra of this Āvarṇam is “Hsaim Hsklīm Hsou: Sarvārttha Sādaka Cakrāya Nama:”.
Vaṣitva Siddhi in the Nāma Rūpa form, which is the power of lust in the souls and Sarvonmādini Mudrā,
indicating the madness to reach liberation, are controlling this Āvarṇam. Its bīja letter is ‘Em’. The name
of the Chitśakti in this Chakra is “Kulottīrṇa Yoginī”. Kulam here is the heredity – heredity of gurus.
Uttīrṇa means developing well. Hence the blessings of Gurus and the development of Guru-disciple race
are the results of worshipping this Āvarṇam. Since this bestows all the economic needs of the devotees,
this Chakra is called Sarvārtthā Sādakam. Worshipping Śrī Devī in the form of Guru is the significance of
this Āvarṇam. The 10 Kulottīrṇa Yoginīs in this Chakra are; 1. Sarva Siddhi Pradhā, 2. Sarva Sampath
Pradhā, 3. Sarva Priankari, 4. Sarva Maṅgala Kāriṇi, 5. Sarva Kāma Pradhā, 6. Sarva Dukkha Vimośani, 7.
Sarva Mrutyu Praśamani, 8. Sarva Vigna Nivāriņi, 9. Sarvāṅga Sundari and 10. Sarva Soubhāgya Dāyini.
The 10 gases viz. – Apānan, Vyānan, Udānan, Samānan, Nāgan, Kūrman, Girikaran, Devadattan and
Danañjayan, indicate the 10 triangles in this Chakra. The Navāvarṇa song of Śrī Muthuswamy Dīkśitar
pertaining to this Āvarṇa begins with “Śrī Kamalāmbāyā: Param Na Hi Re Re”. ***** Sixth Āvarṇam This
sixth Āvarṇam also has 10 triangles. This Chakra is called as “Sarva Rakśārkara Chakram”. The Cakreśwari
of this Āvarṇam is Tripura Mālinī. The mantra of this Āvarṇam is “Hrīm Klīm Blem Sarva Rakśārkara
Cakrāya Nama:”. Prakāmya Siddhi and Sarva Mahāṅkuśā Mudrā are controlling this Āvarṇam. Its bīja
letter is ‘Ram’, that of Agni (fire). The colour of this Āvarṇam is the colour of hibiscus flower. The name
of the Chitśakti in this Chakra is “Nigarba Yoginī”. Chitśakti is secretly residing in the cave of the heart
and hence this name. Making the soul in its real form and again avoiding the fear on account duality –
this Chakra protects from such fear and hence Sarva Rakśārkara Chakram. The Prakāmya Siddhi is the
extreme bliss, which is liked by everyone. Sarva Mahāṅkuśā Mudrā indicates the happiness got by the
focused and concentrated prayer. Śrī Devī is praised as “Bahirmukha Sudurlabhā” and “Antarmukha
Samā-rādhyā”. However, she has to be worshipped focused, continuous and concentrated mind
(Antarmukha). That is the philosophy of worshipping in this Āvarṇam. The 10 Nigarba Yoginīs in this
Chakra are; 1. Sarvajnā, 2. Sarva Śakti, 3. Sarvaiśvarya Pradhā, 4. Sarva Gnānamayi, 5. Sarva Vyādhi
Nivārinī, 6. Sarvādhāra Swarūpā, 7. Sarva Pāpaharā, 8. Sarvānandamayī, 9. Sarva Rakśā Swrūpiņī and 10.
Sarvepsita Phalapradā. The presiding Śaktis of these 10 triangles are the forms of Agni viz., - Śokam,
Pāśakam, Śośakam, Dāhakam, Plāvatam, Kśārakam, Utsārakam, Ceṣāpakam, Jarumpakam and
Mohakam. The Navāvarṇa song of Śrī Muthuswamy Dīkśitar pertaining to this Āvarṇa begins with “Śrī
Kamalāmbikāyās Tava Baktoham”. ***** Seventh Āvarṇam This seventh Āvarṇam has 8 triangles –
iconic form of 8 gods (Aṣṭa Mūrthi). This Chakra is called as “Sarva Roga Hara Chakram”. The Cakreśwari
of this Āvarṇam is Tripura Siddhā. The mantra of this Āvarṇam is “Hrīm Śrīm Sou: Sarva Roga Hara
Cakrāya Nama:”. Buddhi Siddhi and Sarva Keśarī Mudrā are controlling this Āvarṇam. Its bīja letter is
‘Gam’. The colour of this Āvarṇam is the colour of sapphire precious stone. The name of the Chitśakti in
this Chakra is “Rahasya Yoginī”. Chitśakti is secretly residing in the cave of the heart and hence this
name. When it is said as ‘Rogam’, everyone tends to think of disease in the body. The fact that the
mental disease is the source for various ailments of the body, is entirely forgotten. Ignorance is the base
for all illnesses. If it is removed, the mind and the body get cured. Hence this Chakra is called Sarva Roga
Hara Chakram. This Chakra is in the form of Gnāna Bhūmika (wisdom earth) called Danumānasī. The
Śaktis of this Chakra are the Mahā (great) sentences initiated by the guru and repeated within the mind.
The philosophy of pooja of this Chakra is the goal of Mahā (great) sentences viz. Chitśakti with Śiva. The
below mentioned 8 Vaśinyādi Vāg Devīs are the ones who scripted Śrī Lalitā Sahasranāma, as per the
order of Śrī Lalitā Devī. Their dwelling place is this Chakra. They worship Śrī Lalitā through Gadyam
(songs), Padyam (prose), Kāvyam (poem) and drama. To become expert in speech, the devotees worship
Sarasvatī Devī in this Chakra with the mantra – Hrīm, Aim, Trīm, Glīm, Sou: Vaśini – Vāg Devī with five
letters in the ‘ka’ series. Kāmeshi Modini – Vāg Devī with five letters in the ‘ca’ series. Vimalā – Vāg Devī
with five letters in the ‘ṭa’ series. Aruṇā – Vāg Devī with five letters in the ‘ta’ series. Jayinī – Vāg Devī
with five letters in the ‘pa’ series. Sarveśvarī – Vāg Devī with four letters ‘ya’, ‘ra’, ‘la’ and ‘va’. Koulini –
Vāg Devī with six letters ‘sa’, ‘ha’, ‘śa’, ‘ṣa’, ‘kśa’ and ‘ļa’. Eight secret yonis viz., chillness, heat, sorrow,
lust, Satvam, Rajas and Tamas, are the Śaktis of the 8 triangles in this Chakra. The Navāvarṇa song of Śrī
Muthuswamy Dīkśitar pertaining to this Āvarṇa begins with “Śrī Kamalāmbikāyām Baktim Karomi”.
***** Eighth Āvarṇam This eighth Āvarṇam is one triangle. This Chakra is called as “Sarva Siddhi Prata
Chakram”. The Cakreśwari of this Āvarṇam is Tripurāmbā. The mantra of this Āvarṇam is “Hsraim
Hsklrīm Hsrou: Sarva Siddhi Prata Cakrāya Nama:”. Icchā Siddhi and Sarva Bīja Mudrā are controlling this
Āvarṇam. Its bīja letter is ‘Gam’. The colour of this Āvarṇam is the colour of Plumeria (Bandūka) flower
stone. The name of the Chitśakti in this Chakra is “Athirahasya Yoginī”. The soul mingling with the
Brahmam is called Sarva Siddhi. That is the result and philosophy of worshipping this Chakra. This is
possible only through daily meditation. That is why this is called Sarva Siddhi Chakra. The experience of
realizing that everything originates only through the lust of Chitśakti is the Icchā Siddhi. Chitśakti is the
seed for everything. The bliss obtained over realizing this through wisdom is the Sarva Bīja Mudrā. Such
an imagination is the philosophy of this Chakra. There are presiding deities for all weapons – noose,
goad, sugar-cane bow and arrow are the weapons of Śrī Devī. Worshipping these weapons removes all
the barriers of self-realization. Totally there are 8 weapons – 4 belonging to Kāmeśvara and 4 belonging
to Kāmeśvarī. Agni chakram in the Kāmagiri Pīṭam as Icchā Śakti as Vāgīśvari and Brahma Ātma Śakti
Kāmeśvarī. Sūrya chakram in the Pūrṇagiri Pīṭam as Gnāna Śakti as Kāmakalai and Viṣṇu Ātma Śakti
Vajreśvarī. Soma chakram in the Jālantara Pīṭam as Kriyā Śakti as Parāparai and Rudra Ātma Śakti
Bagamālinī. Avya tatvam, Mahat tatvam and haughty are the ones respectively in the forms of
Kāmeśvarī, Vajreśvarī and Bagamālinī. This is the form of Parabrahmam. The Navāvarṇa song of Śrī
Muthuswamy Dīkśitar pertaining to this Āvarṇa begins with “Śrī Kamalāmbike ऽ Vāva Śive Karadruta
Śikacārike”. ***** Ninth Āvarṇam This is ninth and last Āvarṇam in the form of Bindu, a dot in the
middle of the Śrī Chakram. This Chakra is called as “Sarvānandamaya Chakram”. The Cakreśwari of this
Āvarṇam is Mahā Tripura Sundarī. Tripura Sundarī in the form of Śuṣupti is the Cakreśwari of the third
Āvarṇam and Tripura Sundarī in the form of Samādi is the Cakreśwari of this Āvarṇam. The mantra of
this Āvarṇam is the Pancadaśī mantra itself. Sarva Kāma Siddhi Mudrā and Sarva Trikaṇḍā Mudrā are
controlling this Āvarṇam. Its bīja letter is ‘Hrīm’. The name of the Chitśakti in this Chakra is “Parā Parādhi
Rahasya Yoginī”. Since this form is not reachable through eyes or even mind. This is the limit or border
of all the happiness and hence the apt name “Sarvānandamaya Chakram”. The bliss that can be obtained
from the unison of Śiva and Śakti – i.e. the soul and the Brahmam is the form of Parā Parādhi Rahasya
Yoginī. The fourth (turīya) vidyā is the place where all mantras, all mindsets, all pīṭas, all yogas and all
Siddhis merge. We have reached the dwelling place of Śrī Devī. The supremacist (paramporul), who was
united (Advaitam) in the end, was suffering from loneliness. That has become again two due to illusion
(Dvaitam). This illusion is the root cause of this world. This Ambikai Śakti having various different names
and forms, only creates and protects this world The holy bindu at the center of the Śrī Chakra, when
Parabrahmam decided to create this world, split into two viz., Prakāśam and Vimarśam. Prakāśam is the
Siddha Brahmam (white bindu). The letter relating to this is ‘A’ – in the form of Śiva. Vimarśam is the is
the Chitśakti (blood – red bindu). The letter relating to this is ‘Aha’ – in the form of Śakti. ‘Aham’ is both
Prakāśam and Vimarśam merging form. Such a union is the form of Bliss – Sarvānandamaya Chakram.
The form originated from the merging of Prakāśam and Vimarśam is the Parāśakti – Parā haughtiness.
Prakāśam, Vimarśam and the Parā haughtiness are the triangle called Bindu. Maheśwari Śakti is the
name of the illusion that controls the whole world. The blood-bindu gives the name and form. This
Bindu is called as Mahāpīṭam or Ānanda Pīṭam. The integrated form of all the 51 Śakti Pīṭas is this Bindu.
The worshipper of this Āvarṇam is freed from all the worldly bonds and merges with Brahmam. The
Navāvarṇa song of Śrī Muthuswamy Dīkśitar pertaining to this Āvarṇa begins with “Śrī Kamalāmbā Jayati
Ambā Jayati Śrī Kamalāmbā Jayati Jagadambā”. ***** Āvarṇams – An Overview For the word Āvarṇam,
we can have the meaning as curtain. Worshipping till all the curtains are removed is called Navāvarṇa
pooja. The 43 triangles have been discussed earlier. Now let us look at the same in a different
perspective; 9 Śaktis – Icchā, Kriyā, Gnāna, Satva, Rajas, Tamas, Paśyanti[27], Madyamā and Vaikharī 10
organs – 5 organs of action, Mouth, Feet, Hands, Anus and Upastam. 5 organs of knowledge – Eyes,
Nose, Mouth, Ears and Skin 5 prāṇans – Prāṇan Apānan, Vyānan, Udānan and Samānan 5 karāṇas –
mind, intellect, haughty and will 5 elements of nature – Ether, Air, Fire, Water and Earth 10 sensitivities
– sound, touching, form, smell, speech, gamanam, rhythm, vasarggam and bliss Lord Viṣṇu is present in
a Saļagrāma, Lord Śiva is present in a Linga and in the same way Śrī Devī is present is Śrī Chakra. Squares,
circles, triangles and petals are all seen in a Śrī Chakra. Since it has nine Chakras, it is called Navayoni
Chakram. Since it has 43 triangles it is called tricatvārimśad Chakra. Śrī Devī’s mātrukā śaktis are present
in this Chakra and hence it is called as Mātrukā Chakram. It is also called in tantras as Parama Maṅgaḷa
Chakram, Śivaśakti Aikya Chakram, Sadānanda Sampūrna Chakram and so on. It has to be kept in the
heart, called as Daharākāśam and worshipped. First Āvarṇam – to integrate Second Āvarṇam – to
complete Third Āvarṇam – to get excited Fourth Āvarṇam – to approach/ access Fifth Āvarṇam – to carry
out Sixth Āvarṇam – to protect Seventh Āvarṇam – to cleanse Eighth Āvarṇam – to accomplish Ninth
Āvarṇam – to create The details of all the nine Āvarṇa-s are summarized in this table; Āvarṇam Chakram
Form Cakreśwari Mantram Siddhi Mudrā Bīja Colour Chitśakti Yoginī First Trailokya Mohanam Bhūpuram
with three squares Tripurā Am Ām Sou: Aṇimā Sarva Samkśobiṇī Lam White, Red, Yellow Prakaṭa Second
Sarvāśā Paripūrakam 16 petals Tripureśī Aim Klīm Sou: Laghimā Sarva Vidrāviṇi Sam White Gupta Third
Sarva Saṅkśobaṇam 8 petals Tripura Sundarī Hrīm Klīm Sou: Mahimā Sarvākarṣiṇī Ham Hibiscus flower
Gupta Tara Fourth Sarva Soubhāgya Dhāyakam 14 Triangles Tripura Vāsinī Haim Hklīm Hsou: Īṣitva Sarva
Vaśaṅkarī Īm Pomegranate fruit Sampradāya Fifth Sarvārtthā Sādakam 10 Triangles Tripurāśrī: Hsaim
Hsklīm Hsou: Vaṣitva Sarvonmādini Em Kulottīrṇa Sixth Sarva Rakśārkara 10 Triangles Tripura Mālinī
Hrīm Klīm Blem Prakāmya Sarva Mahāṅkuśā Ram Hibiscus flower Nigarba Seventh Sarva Roga Hara 8
Triangles Tripura Siddhā Hrīm Śrīm Sou: Buddhi Sarva Keśarī Gam Sapphire stone Rahasya Eighth Sarva
Siddhi Prata Triangle Tripurāmbā Hsraim Hsklrīm Hsrou: Icchā Sarva Bīja Gam Plumeria (Bandūka) flower
Athirahasya Ninth Sarvānandamaya Dot Mahā Tripura Sundarī Pancadaśī Sarva Kāma Siddhi & Sarva
Trikaṇḍā Hrīm Parā Parādhi Rahasya Step by step, crossing all the nine Āvarṇas, Bindu – unison of Śiva-
Śakti – the liberation – the super bliss, can be reached. In each of the Āvarṇas, Śrī Devī is worshipped
alongwith her Āvarṇa Devīs and at the end of the pooja, Śrī Devī is worshipped at Bindu and reach the
happiness. This is Navāvarṇa pooja. In each of the Āvarṇas, the concerned Cakreśwari, Mudrā Devī and
other Āvarṇa Devīs should be worshipped as prescribed and recommended. Only after their permission,
the devotee can step into the next Āvarṇa. Only by this method, the devotee reaching the Bindu, Śrī
Devī becomes happy and satiated. Śrī Chakra Navāvarņa pooja is considered as a mahā yagnam. An
enthusiast performing this pooja with devotion gets multi-times benefit than performing mahā yagnas
like Vājabeyam, Somayāgam, Aśvametam, etc. Śrī Devī gets much pleased and bestows her full
compassion on this devotee. 230th name in Śrī Lalitā Sahasranāma – Mahā Yāga Kramārādhyā is worth
noting here. When a beneficiary enters the region, he is getting rid of the world's distractions and
conflicts. With more icons and scenes, he is taken to a separate world. Bindu refers to the meeting of
the universe called our body and its inherent source. Pañca Pañcikā Pooja – Upon completion of
Navāvarņa pooja in all the nine āvaraņas, it has to be imagined on the dot, Bindu as; There are five
faculties that have been placed on top of each other in the form of a Simhāsana (throne in the form of a
lion) – five Devīs have to be imagined in the north-east, north-west, south-east and south-west corners
and in the middle – such an imaginative pooja is called Pañca Pañcikā Pooja. These stages indicate the
top most levels of meditation – Samprajnata Samadhi. They are called Sāmyam, Layam, Vināśam and
Atyantara Bhāva Aikyam. Ṣaḍhādhaara Pooja – In all the six sources starting from Mūlādhāram –
identifying the six energies of Gaņapati, Brahmā, Vişņu, Rudran, Soul and Paramātmā in the forms of
Sākinī, Kākinī, Lākinī, Rākinī, Ḍāknī and Hākinī is Ṣaḍhādhaara Pooja. During this worship, it has to be
sensed that all these are the forms of Parāśakti only. That is Ṣaḍhādhaara Pooja. Along with this it has to
be sensed that Śrī Devī is seated in all the grantis in the middle of the Chakras. Āmnāya Samaṣṭi pooja –
East – Rig Veda – Śuddha Vidyā, chief of the 24,000 deities, Bālā Dvādaśārddhā and Matanginī are all
permanently reside here. South – Yajur Veda – Sowbhāgya Vidyā, chief of the 36,000 deities, Bagalā,
Vārāhi, Vaṭukapriyā and Traskarinī are all permanently reside here. West – Atarva Veda – Lopāmudrā,
chief of the 3,000 deities, Kāmakalā and Annapūraņi are all permanently reside here. North – Sāma Veda
– Śāmbavī Vidyā, chief of the 2,000 deities, Turyāmbā, Mahārddhā, Aśvārūḍā, Miśrāmbā and Vāgvādinī
are all permanently reside here. Along with these upwards – Upaniṣad Downwards – Upaniṣads as goal
imaginative Gaņapati in the South-west corner Sun in the North-west corner Agni (fire) in the North-east
corner Śiva in the South-east corner All the six Āmnāyas include seven crores of mantras. All the mantras
reflect Chitśaktis. One has to worship realizing all these and that is Āmnāya Samaṣṭi pooja. ***** Śrī
Devī Khadgamāla Stotram (Śrī Saharākśarī Vidyā) Śrī Devī Khadgamāla Stotram is in the middle of Śrī
Vāmakeśvara Tantra as a dialogue between Umādevī and Maheśvara. Sengālipuram Śrī Anantarāma
Dīkśatar used to about Śrī Devī Khadgamāla Stotram - “if Śrī Devī Khadgamāla Stotram is chant, will not
Śrī Devī come and stand before the chanter”. Generally, this mantra is chant during Śrī Chakra
Navāvarņa pooja. This has 1000 letters in total and hence it is called as Śrī Saharākśarī Vidyā. This has
~200 names. These names are used in archanā form also. The names of all the above mentioned Devīs
like Siddhi Devīs, Aṣṭa Mātās, Gupta Yoginīs, Gupta Tara Yoginīs, Sampradāya Yoginīs, Kulotīrṇa Yoginīs,
Nigarba Yoginīs and all are revealed in Śrī Devī Khadgamāla Stotram. That is the splendor of it. Just by
chanting Śrī Devī Khadgamāla Stotram, one can get the fruits of complete Navāvarņa pooja. It is said
that, the ancestors get the satisfaction resulting from worshipping them in the prescribed manner, in
crores of births, by simply chanting the Śrī Devī Khadgamāla Stotram. What a magnificence! The verse is
given below as to be used for chanting. The connection of the verses with Navāvarņa is detailed in the
next chapter. Nyāsa: Asya Śrī Śuddhaśakti Sambudyanta Mālā Mahāmantrasya | Upastīndrayādişţāyī
Varuņāditya Rişaya: | Devī Gāyatrī Canda: | Sātvika Kakāra Baţţāraka Pīţastita Śiva Kāmeśvarāṅka Nilayā
Mahā Kāmeśvarī Śrī Lalitā Baţţārikā Devatā || Om Aim Bījam | Om Sou: Śakti: | Om Klīm Kīlakam |
Mama Khadga Sidyarte Jape Viniyoga: || Aim Aṅguşţābhyām Nama: |Klīm Darjanībhyām Nama: | Sou:
Madhyamābhyām Nama: |Aim Anāmikābhyām Nama: | Klīm Kanīşţikābhyām Nama: | Sou: Karatala
Karapruşţābhyām Nama: | Aim Hrudayāya Nama: |Klīm Śiraśe Svāhā: | Sou: Śikāyai Vaśat |Aim
Kavacāya Gum | Klīm Netratrayāya Vouşaţ | Sou: Astrāya Phaţ | Bhūrbhuvasuvaromiti Digbanda: ||
Dhyānam Tādruśam Khadgamāpnoti Ena Hastastitena Vai | Aşţādaśamahā Dvīpasamrāţ Bhoktā
Bhavişyati || Lam Ityādji Pañca Pooja Lam Pritviyātmikāyai Śrī Lalitāmbikāyai Gandam Samarpayāmi |
Ham Ākāśātmikāyai Śrī Lalitāmbikāyai Puşpai: Pūjayāmi | Yam Vaivātmikāyai Śrī Lalitāmbikāyai
Dhūpamāgrāyāmi | Ram Vahniyātmikāyai Śrī Lalitāmbikāyai Dhīpam Darśayāmi | Vam Amrutātmikāyai
Śrī Lalitāmbikāyai Amrutam Mahāneivedhyam Nivedayāmi | Sam Sarvātmikāyai Śrī Lalitāmbikāyai
Sarvopacāra Pūjām Samarpayāmi Om Aim Hrīm Śrīm Aim Klīm Sou: Om Namas Tripurasundari, Hrudaya
Devi, Śiro Devi, Śikā Devi, Kavaca Devi, Netra Devi, Astra Devi, Kāmeśvari, Baga Mālini, Nityaklinne,
Beruņḍe, Vahnivāsini, Mahāvajreśvari, Śivadhūti, Tvarite, Kulasundari, Nitye, Nīlapatāke, Vijaye,
Sarvamaṅgaļe, Jvālāmālini, Citre, Mahānitye, Parameśvara-Parameśvari, Mitreśamayi, Ṣaşţīśamayi,
Oḍyāņamayi, Caryā Nādamayi, Lopāmurāmayi, Agastyamayi, Kālātāpanamayi, Dharmācāryamayi,
Muktakeśīśvaramayi, Dīpakalānātamayi, Vişņudevamayi, Prabhākaradevamayi, Tejodevamayi,
Manojadevamayi, Aṇimā Siddhe, Laghimā Siddhe, Mahimā Siddhe, Īṣitva Siddhe, Vaṣitva Siddhe,
Prākāmya Siddhe, Buddhi Siddhe, Icchā Siddhe, Prāpti Siddhe, Mokśa Siddhe, Brahma Śakte, Śveta
Varņe, Śikhi Vāhanā, Śyāma Varņā, Śyāmaļā, Śyāma Varņā, Krişņa Varņā, Pīta Varņā, Brāhmi, Māheśwari,
Koumāri, Vaiṣṇavi, Vārāhi, Māhendri, Cāmuṇḍe, Mahālakśmi, Sarva Samkśobiṇi, Sarva Vidrāviṇi,
Sarvākarṣiṇi, Sarva Vaśaṅkari, Sarvonmādini, Sarvamahāṅkuśe, Sarva Keśari, Sarva Bīje, Sarva Yone,
Sarva Trikaṇḍe, Prakaţa Yogini, Bouddha Darśanāṅgi, Trailokya Mohana Chakrasvāmini, Kāmākarṣiṇi,
Buddhi Ākarṣiṇi, Ahaṅkārākarṣiṇi, Śabdākarṣiṇi, Sparśākarṣiṇi, Rūpākarṣiṇi, Rasākarṣiṇi, Gandākarṣiṇi,
Siddhākarṣiṇi, Dairyākarṣiṇi, Smrutyākarṣiṇi, Nāmākarṣiṇi, Bījākarṣiṇi, Ātmākarṣiṇi, Amrutākarṣiṇi,
Śarīrākarṣiṇi, Gupta Yogini, Sarvāvāśā Paripūraka Chakra Svāmini, Ananga Kusume, Ananga Mekale,
Ananga Madane, Ananga Madanā Ture, Ananga Rekhe, Ananga Veginī, Anangānguśe, Ananga Malini,
Gupta Tara Yogini, Sarva Saṅkśobaņa Chakra Svāminī, Pūrvāmnāya Digdevate, Sruşţirūpe, Sarva
Saṅkśobiṇi, Sarva Vidrāviṇi, Sarvākarṣiṇi, Sarvāhlādini, Sarva Sammohini, Sarva Stambini, Sarva Jrumbiṇi,
Sarva Vaśaṅkari, Sarva Ranjani, Sarvonmādini, Sarvārthasādini, Sarva Sampatthi Pūrani, Sarva
Mantramayī, Sarva Dvandva Kśayaṅkari, Sampradāya Yogini, Sarva Darşanāṅgi, Sarva Sowbhāgya Dāyaka
Chakra Svāminī, Sarva Siddhi Pradhe, Sarva Sampath Pradhe, Sarva Priaṅkari, Sarva Maṅgala Kāriṇi,
Sarva Kāma Pradhe, Sarva Dukkha Vimośani, Sarva Mrutyu Praśamani, Sarva Vigna Nivāriņi, Sarvāṅga
Sundari, Sarva Soubhāgya Dāyini, Kulottīrņa Yogini, Sarvārta Sādaka Chakra Svāminī, Sarva Jnānamayi,
Sarvajne, Sarva Śakte, Sarvaiśvarya Pradhe, Sarva Gnānamayi, Sarva Vyādhi Nivāriņī, Sarvādhāra
Swarūpe, Sarva Pāpahare, Sarvānandamayī, Sarva Rakśā Swarūpiņī, Sarvepsita Phalaprade, Nigarba
Yogini, Vaişņava Darśanāṅgi, Sarva Rakśākara Chakra Svāminī, Vaśini, Kāmeśi, Modini, Vimale, Aruṇe,
Jayinī, Sarveśvari, Koulini, Rahasya Yogini, Śākta Darśanāṅgi, Sarva Rogahara Chakra Svāminī,
Paścimāmnāyeśi, Danur Bāņa Pāśāṅkuśa Devate, Kāmeśi, Vajreśi, Bagamālini, Atirahasya Yogini, Śaiva
Darśanāṅgi, Sarva Siddhiprada Chakra Svāminī, Uttarāmnāyeśi, Samhārarūpe, Śuddhapare, Bindu
Pīţagate, Mahātripura Sundari, Parāparāti Rahasya Yoginī, Śambava Darśanāṅgi, Sarvānandamaya
Chakra Svāminī, Tripure, Tripureśī, Tripura Sundarī, Tripura Vāsinī, Tripurāśrī:, Tripura Mālinī, Tripura
Siddhe, Tripurāmbā, Mahā Tripura Sundarī, Sarva Chakraste, Anuttarāmnāyākya Svarūpe, Mahā Tripura
Bhairavī, Caturvida Guņarūpe, Kule, Akule[28], Kulākule, Mahā Koulini, Sarvottare, Sarva Darśanāṅgi,
Navāsana Stite, Navākśari, Nava Mitunakrute, Maheśa Mādava Vidātru Manmata Skanda Nandi Indra
Manu Candra Gupera Agastrya Krodha Baţţārika Vidyātmike, Kalyāņa Tatvatraya Rūpe, Śiva Śivātmike,
Pūrņa Brahma Śakte, Mahā Tripura Sundarī, Tava Pādukām Pūjayāmi Tarpayāmi Nama: Śrīm Hrīm Aim
Om (Svāhā) || Iti Śrī Vāmakeśvara Tantre Umāmaheśvara Samvāde Devī Khadga Mālā Stotraratnam
Samāptam ***** Navāvarṇa vs Khadgamāla Stotram Let us now try to understand the connection
between Śrī Devī Khadga Māla Stotram and the Navāvarņa pooja. First Āvarṇam; Om Aim Hrīm Śrīm Aim
Klīm Sou: Om Namas Tripurasundari, Hrudaya Devi, Śiro Devi, Śikā Devi, Kavaca Devi, Netra Devi, Astra
Devi, Kāmeśvari, Baga Mālini, Nityaklinne, Beruņḍe, Vahnivāsini, Mahāvajreśvari, Śivadhūti, Tvarite,
Kulasundari, Nitye, Nīlapatāke, Vijaye, Sarvamaṅgaļe, Jvālāmālini, Citre, Mahānitye, Parameśvara-
Parameśvari, Mitreśamayi, Ṣaşţīśamayi, Oḍyāņamayi, Caryā Nādamayi, Lopāmurāmayi, Agastyamayi,
Kālātāpanamayi, Dharmācāryamayi, Muktakeśīśvaramayi, Dīpakalānātamayi, Vişņudevamayi,
Prabhākaradevamayi, Tejodevamayi, Manojadevamayi, First Āvarṇam – First line; Aṇimā Siddhe,
Laghimā Siddhe, Mahimā Siddhe, Īṣitva Siddhe, Vaṣitva Siddhe, Prākāmya Siddhe, Buddhi Siddhe, Icchā
Siddhe, Prāpti Siddhe, Mokśa Siddhe, First Āvarṇam – Second line; Brahma Śakte – Brāhmi, Śveta Varņe
– Māheśwari, Śikhi Vāhanā – Koumāri, Śyāma Varņā – Vaiṣṇavi, Śyāmaļā – Vārāhi, Śyāma Varņā –
Māhendri, Krişņa Varņā – Cāmuṇḍā, Pīta Varņā – Mahālakśmi, First Āvarṇam – Third line; Sarva
Samkśobiṇi, Sarva Vidrāviṇi, Sarvākarṣiṇi, Sarva Vaśaṅkari, Sarvonmādini, Sarvamahāṅkuśe, Sarva Keśari,
Sarva Bīje, Sarva Yone, Sarva Trikaṇḍe, Prakaţa Yogini, Bouddha Darśanāṅgi, Trailokya Mohana
Chakrasvāmini, Second Āvarṇam; Kāmākarṣiṇi, Buddhi Ākarṣiṇi, Ahaṅkārākarṣiṇi, Śabdākarṣiṇi,
Sparśākarṣiṇi, Rūpākarṣiṇi, Rasākarṣiṇi, Gandākarṣiṇi, Siddhākarṣiṇi, Dairyākarṣiṇi, Smrutyākarṣiṇi,
Nāmākarṣiṇi, Bījākarṣiṇi, Ātmākarṣiṇi, Amrutākarṣiṇi, Śarīrākarṣiṇi, Gupta Yogini, Sarvāvāśā Paripūraka
Chakra Svāmini, Third Āvarṇam; Ananga Kusume, Ananga Mekale, Ananga Madane, Ananga Madanā
Ture, Ananga Rekhe, Ananga Veginī, Anangānguśe, Ananga Malini, Gupta Tara Yogini, Sarva Saṅkśobaņa
Chakra Svāminī, Pūrvāmnāya Digdevate, Sruşţirūpe, Fourth Āvarṇam; Sarva Saṅkśobiṇi, Sarva Vidrāviṇi,
Sarvākarṣiṇi, Sarvāhlādini, Sarva Sammohini, Sarva Stambini, Sarva Jrumbiṇi, Sarva Vaśaṅkari, Sarva
Ranjani, Sarvonmādini, Sarvārthasādini, Sarva Sampatthi Pūrani, Sarva Mantramayī, Sarva Dvandva
Kśayaṅkari, Sampradāya Yogini, Sarva Darşanāṅgi, Sarva Sowbhāgya Dāyaka Chakra Svāminī, Fifth
Āvarṇam; Sarva Siddhi Pradhe, Sarva Sampath Pradhe, Sarva Priaṅkari, Sarva Maṅgala Kāriṇi, Sarva
Kāma Pradhe, Sarva Dukkha Vimośani, Sarva Mrutyu Praśamani, Sarva Vigna Nivāriņi, Sarvāṅga Sundari,
Sarva Soubhāgya Dāyini, Kulottīrņa Yogini, Sarvārta Sādaka Chakra Svāminī, Sixth Āvarṇam; Sarvajne,
Sarva Śakte, Sarvaiśvarya Pradhe, Sarva Gnānamayi, Sarva Vyādhi Nivāriņī, Sarvādhāra Swarūpe, Sarva
Pāpahare, Sarvānandamayī, Sarva Rakśā Swrūpiņī, Sarvepsita Phalaprade, Nigarba Yogine, Vaişņava
Darśanāṅgi, Sarva Rakśākara Chakra Svāminī, Seventh Āvarṇam; Vaśini, Kāmeshi, Modini, Vimale, Aruṇe,
Jayinī, Sarveśvari, Koulini, Rahasya Yogini, Śākta Darśanāṅgi, Sarva Rogahara Chakra Svāminī,
Paścimāmnāyeśi, Eighth Āvarṇam; Mahābāņi Puśpacāpi Puśpapāśi Anguśi Danur Bāņa Pāśāṅkuśa
Devate, Kāmeśi, Vajreśi, Bagamālini, Atirahasya Yogini, Śaiva Darśanāṅgi, Sarva Siddhiprada Chakra
Svāminī, Uttarāmnāyeśi, Ninth Āvarṇam; Tripure, Tripureśī, Tripura Sundarī, Tripura Vāsinī, Tripurāśrī:,
Tripura Mālinī, Tripura Siddhe, Tripurāmbā, Mahā Tripura Sundarī, Sarva Chakraste, Anuttarāmnāyākya
Svarūpe, Mahā Tripura Bhairavī, Caturvida Guņarūpe, Kule, Akule, Kulākule, Mahā Koulini, Sarvottare,
Sarva Darśanāṅgi, Navāsana Stite, Navākśari, Nava Mitunakrute, Maheśa Mādava Vidātru Manmata
Skanda Nandi Indra Manu Candra Gupera Agastrya Krodha Baţţārika Vidyātmike, Kalyāņa Tatvatraya
Rūpe, Śiva Śivātmike, Pūrņa Brahma Śakte, Mahā Tripura Sundarī, Tava Pādukām Pūjayāmi Tarpayāmi
Nama: Śrīm Hrīm Aim Om (Svāhā) || ***** Seven Mothers People worship Śrī Devī in various forms like,
Seven Mothers (Sapta Mātās), Sapta Kannikās, Nava Durgā[29], Dasha Mahā Vidyā[30] and so on. In
villages Sapta Mātās are used to be called as Kannimār. They are also called as Kātthāyi, Karumāri,
Mahamayi and so on. Most of the Devī temples and even some Śiva temples have the idols of Sapta
Mātās. Various texts like Devī Bhāgavatam, Devī Purāņam, Mārkaņḍeya Purāņam, Vāmana Purāņam,
Vişņu Dharmottaram, Mahākāli Māhātmyam and so on so forth, describe about Sapta Mātās. In the
Mahābhāratam Lord Krişņa went as a messenger of Pāņḍavās to the palace of Drudarāştran. At that
time, he showed his Vişvarūpam. It is hailed that people could see the forms of Sapta Mātās in the
Vişvarūpa body of Lord Krişņa. The names of Sapta Mātās are – Brāhmī, Maheśvarī, Koumārī, Vaişņavī,
Vārāhī, Aindrī and Cāmuņḍī. The story of their incarnations has been mentioned differently in various
scripts. Just before the killing of the demon Antakāsura, Lord Śiva was in Yoga nidra. Antakāsura tried to
attack Pārvati. Immediately Pārvati thought of Brahmā, Vişņu and other devas. When Pārvati, as a lady
was alone, devas did not want to help her in the male form and hence they took the female forms as;
The Śakti of Brahmā as Brāhmī, The Śakti of Maheşvaran as Maheśvarī, The Śakti of Kumaran as
Koumārī, The Śakti of Vişņu as Vaişņavī, The Śakti of Anantan as Vārāhī. In some schools, it is also
mentioned as the Śakti of the Goddess Earth. The Śakti of Indran as Aindrī The Śakti of Eşānar as
Cāmuņḍī. Lots of sub-Śaktis to the above Devīs also were formed from different Devas. Pārvati Devī
ordered all these Devīs to fight with Antakāsura. When they were fighting, Lord Śiva waked up from
Yoga nidra and stabbed Antakāsura with his trident. He sought the apology of Lord Śiva and Pārvati Devī
while hanging from the trident. Lord Śiva, called as Āśutoşi[31] forgave and made him the head of one of
the Gaņas. This incident has happened in Tirukoilur and that has been mentioned in that Stala Purāņam.
Another story is mentioned in Mārkaņḍeya Purāņam – To assassinate Mahişāsura, Śrī Devī took the form
of Durgā, as an integrated Śakti of all the Devas like Brahmā, Vişņu, Indra and various other Devas.
Demons Canḍa and Munḍa frowned at the beauty of Śrī Devī wanted to marry her. They sent a
messenger called Sugrīvan. This story is mentioned in Śrī Devī Māhātmyam. Śrī Devī with anger created
various forms from different organs of her body like; Brāhmī from face Maheśvarī from naval Koumārī
from neck Vaişņavī from hands Vārāhī from back Aindrī from breasts Cāmuņḍī from forehead. With the
help of these Devīs, Śrī Sarasvati Devi, destroyed the demons Canḍa and Munḍa. These seven mothers
got the boon of remaining at the first Āvaraņam of Śrī Chakram called as Trailokya Mohana Chakram.
They serve Śrī Lalitā Devī from here and bless the worshippers. Let us try to learn something about all
these Devīs individually; Brāhmī; Among the three Gods (Trimūrtis), Brahmā is the first one. His task
precedes others’. After he creating the creatures other two Gods can protect and destroy. In the same
way Brāhmī is the first Goddess among the seven. He is the feature of Brahmā. Her vehicle is swan. She
protects everything in the west direction. She wears the skin of spotted deer as her dress. Worshipping
Brahmā is related to worshipping Sun. Hence, it is told as, Sandyā Devī herself is in this form. She
spreads the Sun rays, has four heads like Brahmā, has Kamaņḍalu, Rosary, Books, etc., in her hand.
While fighting she display herself with weapons in hand. This Devi’s; Bījā (root) mantra – ‘Brām’ Mantra
– Om Brām Brāhmyai Nama: Gāyatrī – Om Brahma Śaktyai Ca Vidmahe Pītavarņayai Ca Dīmahe Tanno
Brāhmī Pracodayāt. Maheśvarī; She blesses us sitting on a bull as a feature of Lord Śivā called as
Maheśvaran. She has a Deer, an axe, a knife, a skull, safe and boon signet hands and five faces. She has
an eye on the forehead and a crescent on the head. With all these she protects all of us. She is amidst
and feel happy among the sages and Veda chanting of groups of Nandis. Demon Mahiśāsura was killed
by her trident only. ‘Maha’ means yagna. Only when the yagnas are properly and abundantly performed
rain will not fail and the country will prospect. She is the protector of such yagnas. This Devi’s; Colour is
white Bījā (root) mantra – ‘Mām’ Mantra – Om Mām Māheśvaryai Nama: Gāyatrī – Om Śveta Varņāyai
Ca Vidmahe Śūla Hastāyai Ca Dīmahe Tanno Maheśvarī Pracodayāt. Koumārī; Koumārī is the feature of
Kumāran, son of Lord Śiva. Her vehicle is peacock. She has other names like Şaşţi Devi, Devasenā and so
on. She has six heads; twelve hands and she hold a divine spear and leads the army. She originated from
the neck of Śrī Devī. She bestows children. This Devi’s; Colour is red Bījā (root) mantra – ‘Goum’ Mantra
– Om Goum Koumāryai Nama: Gāyatrī – Om Śikhi Vāhanāyai Ca Vidmahe Śakti Hastāyai Ca Dīmahe
Tanno Koumārī Pracodayāt. Vaişņavī; Vaişņavī is a feature of Mahāvişņu and originated from the hands
of Parāśakti. Religions texts do indicate that male form of Parāśakti is Vişņu. In most of the places it has
been mentioned that Vişņu’s sister is Parāśakti. In the form of Śaṅkara Nārāyaņa, the left half of Śiva is
Vişņu. In the form of Arddhanārīśvara[32], the left half of Śiva is Parāśakti. What does this indicate?
Vişņu and Parāśakti are one and the same. The sentence, “Bhokeca Bhavāni, Puruşeca Vişņu, Krodeca
Kāli, Samareca Durgā” is worth comparable in this context. The protecting Goddess Mahālakśmi, in the
form of Vaişņavī sits on an Eagle (Garuda), with a peaceful face, with conch and chakra in the hands,
bestows all wealth, health and all to her devotees. This Devi’s; Colour is white Bījā (root) mantra – ‘Vaim’
Mantra – Om Vaim Vaişņavyai Nama: Gāyatrī – Om Śyāma Varņāyai Ca Vidmahe Chakra Hastāyai Ca
Dīmahe Tanno Vaişņavī Pracodayāt. Vārāhī; Vārāhī originated from the back portion of Parāśakti and is a
feature of Anantan. Some schools opine that she is a feature of the Goddess Earth and some say that
she is a feature Vārāha incarnation of lord Vişņu. In a way these two are connected, since during Vārāha
incarnation, lord Vişņu married Goddess Earth. She has a face of a boar. She is the knight of the army of
Parāśakti. She is called by other names like Pañcami, Danḍini, Danḍanāthā and so on. During the battle
with Tārukāsuran, she was the chief of army for Kāli. During the battle with Sumbāsuran, she was the
chief of army for Canḍī Devī. During the battle with Banḍāsuran, she was the chief of army for Śrī Lalitā
Devī. Her chariot is called Giri Chakram. She has a hull in her hand. The statement “Vārāhī Vīrya
Nandanā” means – she is full of velour, fire and anger. There used to be a saying that “don’t argue with
the devotee of Vārāhī. She has various vehicles like Lion, Deer, Snake, etc. The nine days during month
of Āḍi (July-August) is celebrated as “Vārāhi Navarāthri”. This Devi’s; Colour is black Bījā (root) mantra –
‘Vām’ Mantra – Om Vām Vārāhyai Nama: Gāyatrī – Om Śyāmalāyai Ca Vidmahe Hala Hastāyai Ca Dīmahe
Tanno Vārāhī Pracodayāt. Aindrī; Only if a person has performed 1000 Aśvameda yagnas, he is eligible to
become the post of Indran. He is the head of 300 crores of Devas and Aşţa Dik Bālās. Aindrī is a feature
of such an Indran and originated from the breast portion of Parāśakti. Hence, she has that Irāvata
elephant itself as her vehicle. She has Kulicam and Thunder Bolt (Vajrāyutam) in her hands. She bestows
beauty, courage and rich life to her devotees. She is indicated as Indrāņi. This Devi’s; Colour is Indra Blue
stone. In some places it is also mentioned as white. Bījā (root) mantra – ‘Īm’ Mantra – Om Īm Aindriyai
Nama: Gāyatrī – Om Śyāma Varņāyai Ca Vidmahe Vajra Hastāyai Ca Dīmahe Tanno Aindrī Pracodayāt.
Cāmuņḍī; Cāmuņḍī originated from the forehead of Parāśakti and is a feature of Īśānan. According to Śrī
Devī Mahātmiyam, she destroyed the demons like Caņḍan and Muņḍan and hence this name. In the
state Karnataka, Śrī Devī is worshipped in the name of Cāmuņḍī. In Mysore there is a world-famous
temple for Cāmuņḍī. In various villages there are deities called Cāmuņḍī. She has a corpse as her vehicle.
She is red in colour and courageous and hence bestows success to her devotees. This Devi’s; Colour is
black. In some places it has been mentioned as Red. Bījā (root) mantra – ‘Cām’ Mantra – Om Cām
Cāmuņḍāyai Nama: Gāyatrī – Om Kriśņa Varņāyai Ca Vidmahe Śula Hastāyai Ca Dīmahe Tanno Cāmuņḍī
Pracodayāt. Sapta Mothers – a summary; A demon called Tārukan, did deep penance with Brahmā and
he got a boon of immortality. He also got the strength of Amruta and Brahma Danḍam and hence he
was roaming with ego. He installed his kingdom in the world of Devas and harassed Devas. Devas prayed
with Brahmā and he cursed Tārukan that he would be destroyed by a lady. All Devas, including Brahmā,
Vişņu, Rudra and all prayed Śrī Devī. Seven Mothers originated from her as described earlier. Maheśvari
stabbed Tārukan and from his blood, lot many demons originated. Tārukan trumpeted Lord Śiva. Badra
Kāli originated from Lord Śiva’s third eye on the forehead. Her image was so scary that Pārvati herself
was terrified. On Pārvati’s request Badra Kāli reduced to somewhat peaceful image with 3 eyes and 16
hands. She drank all the blood oozing from the body of Tārukan and killed him alongwith seven Mothers.
We have separate temples for seven Mothers in many a place. In some temples, there is separate
shrines. Some worth noting are – Seven Mothers temple at Karuppur near Jeeyapuram at Trichy,
Tamilnadu. There is a special shrine for seven Mothers in the Māngādu temple at Chennai in the west
behind the main deity. There is another temple seven mothers at Vālāḍi village near Trichy. Let us
worship seven mothers and get all types of blessings. Sapta Mothers – at a glance; Mother Śakti
Originated from (organ) Colour Bījam Mantram Gāyatrī Brāhmī Brahmā Face Brām Om Brām Brāhmyai
Nama Om Brahma Śaktyai Ca Vidmahe Pītavarņayai Ca Dīmahe Tanno Brāhmī Pracodayāt Maheśvarī
Maheśvaran Naval White Mām Om Mām Māheśvaryai Nama Om Śveta Varņāyai Ca Vidmahe Śūla
Hastāyai Ca Dīmahe Tanno Maheśvarī Pracodayāt Koumārī Kumāran Neck Red Goum Om Goum
Koumāryai Nama Om Śikhi Vāhanāyai Ca Vidmahe Śakti Hastāyai Ca Dīmahe Tanno Koumārī Pracodayāt
Vaişņavī Vişņu Hands White Vaim Om Vaim Vaişņavyai Nama Om Śyāma Varņāyai Ca Vidmahe Chakra
Hastāyai Ca Dīmahe Tanno Vaişņavī Pracodayāt Vārāhī Anantan or Goddess Earth Back Black Vām Om
Vām Vārāhyai Nama Om Śyāmalāyai Ca Vidmahe Hala Hastāyai Ca Dīmahe Tanno Vārāhī Pracodayāt
Aindrī Indran Breast Indra Blue stone or white Īm Om Īm Aindriyai Nama Om Śyāma Varņāyai Ca
Vidmahe Vajra Hastāyai Ca Dīmahe Tanno Aindrī Pracodayāt Cāmuņḍī Īśānan Forehead Black/ red Cām
Om Cām Cāmuņḍyai Nama Om Kriśņa Varņāyai Ca Vidmahe Śula Hastāyai Ca Dīmahe Tanno Cāmuņḍī
Pracodayāt ***** Nityā Devīs In the Śrī Chakra, around the Bindu, on each of the three sides of the
triangle, 5 Nityā Devis are sitting – totally 15 Nityā Devis. They are immortal and identify the time. They
are respectively – Kameśvari, Bagamālini, Nityaklinnā, Beruņḍā, Vahnivāsinī, Mahā Vajreśvari, Śivadhūti,
Tvaritā, Kulasundarī, Nityā, Nīlapatākā, Vijayā, Sarvamaṅgalā, Jvālāmālinī and Chitrā. At the center Śrī
Devī herself decorate the Bindu as 16th Mahā Nityā Devi. These 16 Nityā Devis alongwith Śyāmalā and
Vārāhi stand protecting the Śrī Chakra. Māta: Maho Tayite Lalite Hayāsya Kumbodbhavāti Sannuta
Divya Kīrtte | Kāmeśvari Prakruti Titi Devatāpi: Samsevitāṅgri Yugaļe || The summary meaning of the
above verse is – Enchanting beautiful, without leaving Lord Śivā, adored by scholars like Hayagrīva,
Agastya and all, shining in the center of the Śrī Chakra, starting from the bottom of the triangle in the
anti-clockwise worshipped as 15 Titi Nityā Devis, viz., Kameśvari, Bagamālini and so on. Our humble
pranāms to her. These 15 Nityās represent 15 titis and hence they are called as Titi Nityās. During bright
lunar fortnight from Pratama till Pourņami (full moon) – from Kameśvari to Chitrā. During dark lunar
fortnight from Pratama till Amāvāsya (new moon) – from Chitrā to Kameśvari. 16th Nityā Devī is
Parāśakti herself. There are crescent moons optimally pertaining to each of the Titi Nityā Devīs, because
the facial region of Śrī Lalitā Devī shines like a full Moon 16 crescents integrated within. Each of the 15
letters of Pañcadaśākśarī mantra pertain to each of the 15 Titi Nityā Devīs. Hence Pañcadaśākśarī mantra
and Titi Nityās are synonyms. All causal of the soul is Mahānityai. Each of the Nityās is in Prakāśa[33]
form during day time and Vimarśa form during night. They are also in the form of time and hence they
are call Kāla Atişţāna Devīs. # Nityā Devī Crescent Moon Bright Lunar Fortnight Dark Lunar Fortnight
Kameśvari Amrutakalā Pratamai New Moon Bagamālini Mānatā Dvitiyai Caturdaśi Nityaklinnā Pūşā
Tritiyai Trayodaśi Beruņḍā Tuşţi Caturtti Dvādaśi Vahnivāsinī Puşţi Pañcami Ekādaśi Mahā Vajreśvari Rati
Śaşţi Daśami Śivadhūti Truti Saptami Navami Tvaritā Cacini Aşţami Aşţami Kulasundarī Candrikā Navami
Saptami Nityā Śānti Daśami Śaşţi Nīlapatākā Jyotsnā Ekādaśi Pañcami Vijayā Śrīkalā Dvādaśi Caturtti
Sarvamaṅgalā Prīti Trayodaśi Tritiyai Jvālāmālinī Angatā Caturdaśi Dvitiyai Chitrā Pūrņā Full Moon
Pratamai Mahā Nityā Pūrņāmruta Sāgarā Parāśakti, the paradise always shining with 16 crescents. It is
evident from the names in Śrī Lalitā Sahasranāma, that Śrī Lalitā Devī herself is in the forms of each of
the Nityā Devīs. # Nityā Devī # in Lalitā Sahasranāma Name in Lalitā Sahasranāma 1. Kameśvari 33, 77,
82, 373 Various names 2. Bagamālini 277 Bagamālini 3. Nityaklinnā 388 Nityaklinnā 5. Vahnivāsinī 352
Vahni Manḍala Vāsinī 6. Mahā Vajreśvari 468 Vajreśvari 7. Śivadhūti 405 Śivadhūti 10. Nityā 136 Nityā
12. Vijayā 346 Vijayā 13. Sarvamaṅgalā 200 Sarvamaṅgalā 14. Jvālāmālinī 71 Jvālāmālinīkakśipta Vahni
Prākāra Madyagā In the tradition of Śrī Vidyā, worshipping Titi Nityā Devis is an important part. We saw
that Śrī Devi herself is in the form of all these Nityā Devis. She herself takes the role of 16th Nityā Devi,
called Mahā Nityā Devi. The text called “Tantra Rāja Tantram” describes about Nityā Devis in detail. It
has been mentioned that Titi Nityā Devis are connected subtle sound originations. They are in the form
of time alongwith 36 philosophies. They are the vowels in Samskruta language. They are the universe.
One Year has 360 days and 360 nights (totaling 720). There are 720 aspects of Devis in a year. Each Devi
rules 100 Nāḍis in our body. Our body has 72,000 Nāḍis. The full circle of the Nityās also represents the
21,600 breaths a human being takes in a full day and night. Other Śāstra texts mention that they are
integrated with the five base elements like ether, air, etc. They are the 15 letters of Pañcadaśākśarī
mantra. They are the bright lunar fortnights, as the names given in Vedas – Darśā, Druşţā[34], etc. The
book Tantra Rāja Tantram, explains pooja methods alongwith meditation verses and all, individually for
each of these Titi Nityā Devis. The meditation verses and the images may vary depending on the wish
and request of the worshipper. The philosophy that these Titi Nityā Devis and the Śrī Chakram are
integrated, is Meru Prastāram. It has been mentioned in various places in Śrī Lalitā Sahasranāmam about
Titi Nityā Devis. Śrī Bhāskararāyar, in his Bhāşyam, explains; 73rd name – Nityāparākramāţopa Nirīkśaŋa
Samutsukā – ÌlÉirÉÉmÉUÉ¢üqÉÉOûÉåmÉ ÌlÉUϤÉhÉ xÉqÉÑixÉÑMüÉ; Once in the course of the battle with
Bhanḍasura, two of his generals Damanaka and Chitragupta surrounded the Śrī Chakrarāja chariot and
started waging a war by unfair means; at that time the 15 Titi Nityā Devis proved their prowess by
destroying them in front of Śrī Devī, much to Her delight. She was enthused by the Nitya Devi’s
celebrating the invasion of the enemy’s army. Because of their permanence (immortality), the Ātma
Śaktis (the soul) are called Nityās. Parākramāţopa – growing due to inward self-realization. One who is
pleased with that. A person attains external bliss when the immortal soul power wins over the demonic
forces, which raise their head from time to time within the mind. 391st name – Nityā Şoḍaśikārūpā –
ÌlÉirÉÉwÉÉåQûÍzÉMüÉÃmÉÉ; We have presiding deities for the 15 days from first to full moon day. They
are all the limbs of Śrī Devī. Śrī Devī herself is the sixteenth Nityā – i.e. Mahānityā. She is also called as
Sādākya Kalā. The description, method of pooja, mantra, yantra, etc., are described in detail in Tantra
Rāja Tantra. The 15 titis and names accordingly Śākta and Veda[35] tradition are; Śākta Veda Tradition
Bright lunar fortnight Dark lunar fortnight Days Nights Days Nights Kāmeśwarī Samgnānam Darşā
Prastutam Sudhā Bagamālinī Vignanām Druşţā Viśtutam Sunvatī Nityaklinnā Pragnānam Darśatā
Samstutam Prasūtā Beruņḍā Jānat Vişvarūpā Kalyānam Sūyamānā Vahnivāsinī Abhinānat Sudarşanā
Vişvarūpā Abhiśūyamānā Mahāvajreśwarī Sankalpamānam Āpyāyamānām Sūkram Bhītī Śivadūtī
Prakalpamānam Pyāyamānām Amrutam Prabhā Twaritā Upakalpamānam Āpyāyā Teśavī Śambā
Kulasundarī Upakluptam Sunrutā Teha: Trupti Nityā Kluptam Irā Samittam Tarpayantī Nīlapatākā Sreya:
Āpūryamānā Aruŋam Kāntā Vijayā Vasīya: Pūryamānā Bānumat Kāmyā Sarvamaṅgalā Āyat Pūrāyantī
Marīchimat Kāmajātā Jvālāmālinī Sambūtam Pūrŋā Abitapat Āyushmatī Chitrā Būtam Pourŋamāsī
Tapasvat Kāmadukā We are aware that the, according to Vedas, bright lunar fortnight has been divided
in three parts viz. 5, 6 and 4. This indicates the 3 kūţas in the Pañcadaśī mantra. These Titi Nityās are
worshipped from Kāmeshwarī to Chitra during bright lunar fortnight and from Chitra to Kāmeshwarī
during dark lunar fortnight. These Titi Nityās Devīs indicate that Śrī Devī is in the form of era. Bāvano
Upanişad advises as; “Pancadaśa Titirūpeŋa Kālasya Pariņāma Valokanam. During the bright lunar
fortnight, the Moon grows by absorbing the rays of the Sun. During dark lunar fortnight the brightness
of the Moon decreases step by step. The Titi Nityās are also in this form. For further reading about Titi
Nityās, the book Tantra Rāja Tantram and/ or the Lakśmīdhara’s explanation for the 32nd verse of
Soundaryalaharī can be referred. 610th name – Pratipan Mukhyarākānta Titimaŋḍalapūjitā –
प्रतिपन्मख्
ु यारा कान्त तिथिमण्डलपजिू ता; Pratipat means Pratama, the first day. Rākā means full Moon.
She is being worshipped in all these fifteen days. The Veda names given in the above table, for each of
the fifteen days. Above all these there is a kalā called Sādā in the galaxy of Moon (Candramaŋḍala). All
these sixteen are called Titimaŋḍala. Titinityā Yajanam is an important part of Śrī Vidyā worship. It has
been mentioned in Varāha Purāŋa that Agni (fire) and other gods are the presiding deities for all these
Tities. 775th name – Merunilayā – qÉåÂÌlÉsÉrÉÉ; According to the saying; Meru: Sumeru: Hemādri: –
Meru is a golden mountain. It can be reminded that this was mentioned in the 55th name Sumeru
Madhya Sruñggastā. It is said that Śrī Devī’s Chintāmaŋi house is at the top of the center peak. After the
demolition of the demon Bhanḍāsura, Devas ordered their architect Viśvakarma and the architect of
demons Mayan, to construct an appropriate place for Kāmeśwarā and Kāmeśwarī. It was the Deva’s
wish that in the ocean called Nitya Gnānam in the midst of 16 kśetrās, Śrī Devī should dwell in 16 forms,
in the 16 cities decorated with gems, for the protection of this universe. Accordingly, those architects
constructed 16 cities in the 16 kśetrās. These are on the top of 9 mountains and 7 oceans. These 16
cities were named as Kāmeśwarī, Bagamālāpurī, etc., based on the names of Titi Nityās. Out of these
there are three peaks to the East, South-west, South-east and center of Meru mountain. In those three
peaks there are the residences of Brahmā, Vişhŋu and Śiva and in the center the residence of Śrī Devī. Śrī
city is located above all the Brahmāņȡās, in a peninsula of gems amidst the ocean of nectar. There is
many a nursery like multi treed Mahotdyānam, Mandāra Vāţikā, Kalpa Vāţikā, Santāna Vāţikā, Harisanta
Vāţikā, Pārijāta Vāţikā, Kadamba Vana Vāţikā and so on surrounding this city. Further this city is
encircled by different forts made of Iron, Steel, Copper, Lead, Brass, Five Metals, Silver, Gold, Topaz,
Sardius, Aromatic, Diamond, Chrysoprase, Indigo Blue, Pearl, Emerald, Coral, Nine Gems and various
gems and metals. Also surrounded by different theories like mind, intellect and ego and further
surrounded by luster of Sun, Moon and Cupid. There lies the house of Chintāmaņi in this city. Within this
cited is the Śrī Chakra. In the center of this on the seat of Five Brahmas, on the great throne – on the
Bindu plank called Sarvānandamayam – seated is the great Mahā Tripura Sundarī gracing us all.
Tantrarāja Tantra (28th chapter) describes such a construction of Śrī city. Vidopākyānam also has details.
Lalithopākyānam, Lalitāstavaratnam and Chintāmaŋi Stavam may be referred for more details about Śrī
city and Chintāmaŋi house. Tantrarāja Tantra (28th chapter) explains that Nityā Devīs are in the form of
the worlds and time and their interchange. Accordingly, Śrī Devī dwells in the Mahā Meru during the
first year of Kruta Yuga (Kruta era). Nityā Devīs starting from Kāmeśwarī till Jvālāmālinī live in other
Jambu Dvīpam, Plakśa Dvīpam, etc., and seven oceans. Chitrā Nityā lives in the outside ether. In the next
years each Nitya Devī (including Śrī Devī) moves to the next place. In the same way in the following years
they move to adjacent places. In the sixteenth year they return to their original places. Each of the Nityā
Devīs becomes the Moon of Meru in one year. (Further details in this regard can be had from the
original book and its commentary called Manorama). 784th name – Prāŋarūpiŋī – mÉëÉhÉÃÌmÉhÉÏ; One
breath is to once inhale and exhale. The calculation of time as day, month, etc., is done by breath only.
Titi Nityā Devīs are in the form of time. Since the time origins from breath, it can be taken as that Titi
Nityā Devīs are the breath. Śrī Devī is also one of the Titi Nityā Devīs and hence She is Prāŋarūpiŋī. The
related verses in Tantra Rāja Tantra (27th chapter) may be referred; Athaşoḍasa Nityānām Kālena
Prāŋatochyate. 22nd verse in Phalasruti part of Śrī Lalitā Sahasranāmam – On the full Moon day, one
should meditate by imagining Śrī Devī on the Full Moon, after offering the five oblations and these
thousand names should be read. The night of the full Moon day is the last night of bright fortnight of the
Moon. This has to be chant in the night only when the full Moon titi spans at that time. On the full Moon
day, Śrī Devī has to be imagined on the full Moon. All the fifteen Titi Nityā Devīs and the 16th kalā called
Sādā also shine in the form of full Moon. The evidence for this is the 240th name
Candramaŋḍalamadhyagā. Let us try to understand about each of Titi Nityā Devīs individually;
Kāmeśwarī; She blesses us all holding Noose, sugarcane bow, wine vessel, goad, flower arrows and boon
signet in hands, red in colour, three eyes[36] and with a crescent moon in the head. This Devi’s Gāyatrī –
Om Kāmeśwaryai Ca Vidmahe Nityakklinnāyai Ca Dīmahe Tanno Nityā Pracodayāt. By worshipping this
Devi, the devotees get the results like – happiness, wealth, peace and liberation. Bagamālinī; She blesses
us all holding in her six hands, Lotus, Red Rose, Noose, bow, goad and flower arrows, sitting on a lotus
flower with a smile on her face. This Devi’s Gāyatrī – Om Bagamālinyai Ca Vidmahe Sarva Vaśaṅkaryai Ca
Dīmahe Tanno Nityā Pracodayāt. By worshipping this Devi, the devotees get the results like – attracting
all, protection of the womb and success in all tasks. Nityaklinnā; She blesses us all holding in her 4 hands
noose, goad, Abhaya (no fear) signet and drinking vessel. She is red in colour, has three eyes and sits in a
lotus flower. This Devi’s Gāyatrī – Om Nityaklinnāyai Ca Vidmahe Nitya Mantrāyai Ca Dīmahe Tanno
Nityā Pracodayāt. By worshipping this Devi, the devotees get the results like – co-operation in the family
and love and affection. Beruņḍā; She blesses us all holding in her hands, lotus flower, garland for japam,
Abhaya (no fear) signet and conch. She is white in colour, has a crescent in her head. This Devi’s Gāyatrī
– Om Beruņḍāyai Ca Vidmahe Viţiharāyai Ca Dīmahe Tanno Nityā Pracodayāt. By worshipping this Devi,
the devotees get the results like – health body and satiation of all wises. Vahnivāsinī; She blesses us
holding in her 8 hands – conch, chakra, sugarcane bow, lotus flower, a kalasam (pot), noose and goad.
She has three eyes and She is in golden colour. This Devi’s Gāyatrī – Om Vahnivāsinyai Ca Vidmahe
Siddhipradāyai Ca Dīmahe Tanno Nityā Pracodayāt. By worshipping this Devi, the devotees get the
results like – health body and satiation of all tasks/ wishes. Mahāvajreśwarī; She blesses us holding in
her hands – pomegranate fruit, sugarcane bow, noose and goad. She has three eyes. She is also called as
Bhavāni Mātā. This Devi’s Gāyatrī – Om Mahāvajreśwarīyai Ca Vidmahe Vajranityāyai Ca Dīmahe Tanno
Nityā Pracodayāt. By worshipping this Devi, the devotees get the results like – getting rid of all sorrows.
Śivadūtī; She blesses us with 8 hands, shining like a Sun. This Devi’s Gāyatrī – Om Śivadūtyai Ca Vidmahe
Śivaṅkaryai Ca Dīmahe Tanno Nityā Pracodayāt. By worshipping this Devi, the devotees get the results
like – getting rid of adharmas, benefitting with all types of wealth and protection from danger. Twaritā;
She blesses us holding a noose, a goad, and no fear and boon signets in hands. She wears a snake as a
jewel. She has a peacock feather in her head. She is always with a group of bears and lions. This Devi’s
Gāyatrī – Om Twaritāyai Ca Vidmahe Mahānityāyai Ca Dīmahe Tanno Nityā Pracodayāt. By worshipping
this Devi, the devotees get the results like – education, knowledge, wealth and health. Kulasundarī; Her
image is a peculiar form. She has 6 faces and 12 hands. She holds a book, coral garland, a stylus, a conch
and knowledge and boon signets in hands. She is red in colour and has a young moon on the forehead.
This Devi’s Gāyatrī – Om Kulasundaryai Ca Vidmahe Kāmeśvaryai Ca Dīmahe Tanno Nityā Pracodayāt. By
worshipping this Devi, the devotees get the results like – expertise in speech, knowledge, wealth and
surrendering of enemies. Nityā; She has 6 faces and 12 hands. Her colour is that of a rising Sun. She
holds a goose, goad, sugarcane bow, shield, trident, flower arrow, knife, a skull, book, and no fear and
boon signets in hands. This Devi’s Gāyatrī – Om Nitya Bharaivyai Ca Vidmahe Nitya Nityāyai Ca Dīmahe
Tanno Nityā Pracodayāt. By worshipping this Devi, the devotees get the results like – strength of the
body and soul and all the eight Siddhis. Nīlapatākā; She has 5 faces and 10 hands. Her colour is Blue. She
has three eyes. She holds no fear and boon signets in hands. She sits on a lotus flower. This Devi’s
Gāyatrī – Om Nīlapatākāyai Ca Vidmahe Mahā Nityāyai Ca Dīmahe Tanno Nityā Pracodayāt. By
worshipping this Devi, the devotees get the results like – success in examinations and law related issues.
Vijayā; She has 5 faces and 10 hands. Her colour is that of a rising Sun. She is surrounded by various
other śaktis. This Devi’s Gāyatrī – Om Vijayādevyai Ca Vidmahe Mahā Nityāyai Ca Dīmahe Tanno Nityā
Pracodayāt. By worshipping this Devi, the devotees get the results like – success in battles/ wars, success
in arguments, every type of wealth and pride. Sarvamaṅgalā; She is in golden colour. She has three eyes.
The Sun and the Moon are her eyes. She sits on a lotus form Padmāsanā. This Devi’s Gāyatrī – Om Svom
Om Sarvamaṅgalāyai Ca Vidmahe Chandrādityai Ca Dīmahe Tanno Nityā Pracodayāt. By worshipping this
Devi, the devotees get the results like – knowledge, wealth, successful travels and all auspiciousness.
Jvālāmālinī; She has 6 faces, 12 hands and three eyes in each face. This Devi’s Gāyatrī – Om Jvālāmālāyai
Ca Vidmahe Jvālāmālinyai Ca Dīmahe Tanno Nityā Pracodayāt. By worshipping this Devi, the devotees
get the results like – attracting everything including wealth and destruction of all sorrows. Chitrā; She
has three eyes and in the colour of rising a Sun. This Devi’s Gāyatrī – Om Vichitrāyai Ca Vidmahe
Mahānityāyai Ca Dīmahe Tanno Nityā Pracodayāt. By worshipping this Devi, the devotees get the results
like –all types wealth. Mahānityā; She is Śrī Lalitā Parameśvarī called Śrī Mahā Tripurasundarī. Also called
as Avyāja Karuņā Mūrti. She is surrounded by all the 15 Titi Nityā Devis. This Devi’s mantra is the very
Pañcadaśī mantra itself – Om aim hrīm śrīm aim ka e I la hrīm ha sa ka ha la hrīm sou: sa ka la hrīm. By
worshipping this Devi, the devotees get the results like – all enjoyments. The sage Dūrvāsa was the son
of sage Adri and Anusuyā Devi. Dattāreya was his brother. He installed and worshipped Kāmākśi at
Kāñcipuram. This has been mentioned in a text called Kāmākśi Vilāsam. He authored ‘Lalitāstavaratnam’,
containing 200 verses. In that text, the 31st verse prays about Śrī Chakram. That verse reads; Śrī
Chakram Śruti Mūlakośa Iti Te Samsāra Chakrātmakam Vikyātam Tatadişţitākśara Śivajyotir Mayam
Sarvata: | Etan Mantra Mayātmikāpi-raruņamśrī Sundarībir-vrutam Madyebhaintava Simhapīţa
Lalitetvam Brahmavidyā Śive || The meaning of this verse is – you are in an auspicious form! It is an all
known fact that the chakra of yours called Śrī Chakram is a kind of root for Vedas and a curtain kind for
the Praņava mantra ‘Om’. The auspicious torch of Pañcadaśākśarī mantra, stated there, is spreading
everywhere. The Āvarņa Devis, in the form of Pañcadaśī are surrounding you. You in Red colour giantly
and valiantly sitting on the throne called Bindu. You are in the form of Brahma Vidyā. The root for the
Vedas is the Praņava mantra ‘Om’. The three sides of the center triangle of the Śrī Chakram are A, U and
M – the combination is Om. The Bindu is in this form. The covering of this is the Śrī Chakram. Śrī Chakra
Navāvarņa Pooja has deep philosophical meanings. Sinking deep into it, is an impossible task for any
human being. It was earlier mentioned about the Kamalāmbā Navāvarņa Kīrtanās of Śrī Muthuswamy
Dīkśitar, a great Śrī Vidyā Upāsakar. Those Kīrtanās are filled with root letters (bījākśaras). Even before
him, Ūtthukāḍu Venkata Kavi also have wrote Kāmākśi Navāvarņa Kīrtanās. It is possible to perform Śrī
Chakra Navāvarņa Pooja, by singing these Navāvarņa Kīrtanās alone and get the equal results. Let Śrī
Lalitā Parameśvarī surrounded by Titi Nityā Devis, bless all her compassions to all the readers. There is
not even an iota of doubt in this. ***** Kśamā Prārtanā During the pooja, some errors omissions and
commissions, unknowingly, in mantras, actions, focus, etc., either through mind or body, might have
arose, on account of ignorance or otherwise. The below verses are seeking pardon (Kśamā - क्षमा) from
Śrī Devī for these errors. Of course, this will not include errors/ mistakes knowingly done. अपराध
सहस्राणि क्रियन्तेऽहर्निशं मया । दासोऽयमिति मां मत्वा क्षमस्व परमेश्वरि ॥ Aparāda Sahasrāņi
Kriyante ऽ harniśam Mayā | Dāso ऽ yamiti Mām Matvā Kśamasva Parameśvari || 1 अपराधशतं कृत्वा
जगदम्बेति चोच्चरे त ् । यां गतिं समवाप्नोति नतांब्रह्मादय: सुरा: ॥ Aparāda Śatam Krutvā Jagadambeti
Choccaret | Yām Gatim Samavāpnoti Natām Brahmādaya: Surā: || 2 सापराधोऽस्मि शरणं प्राप्तस्त्वां
जगदम्बिके । इदानीमनुकम्प्योऽहं यथेच्छसि तथा कुरु ॥ Sāparādo ऽ smi Śaraņam Prāptas Tvām
Jagadampike| Idānīmanu Kampyo ऽ ha Yatecchasi Tatā Kuru || 3 अज्ञानाद्विस्मत
ृ ेभ्रार्न्त्या यन्न्यूनमधिकं
कृतम ् । तत्सर्वं क्षम्यतां दे वि प्रसीद परमेश्वरि ॥ Agjānād Vismruter Brāntyā Yannyūnamadhikam Krutam |
Tatsarvam Kśamyatām Devi Prasīda Parameśvari || 4 गुह्यातिगुह्यगोप्त्री त्वं गह
ृ ाणास्मत्कृतं जपम ् ।
सिद्धिर्भवतु मे दे वि त्वत्प्रसादात्सुरेश्वरि ॥ Guhyāti Guhya Goptrī Tvam Gruhāņāsmatkrutam Japam |
Siddhirbavatu Me Devi Tvatprasādāt Sureśvari || 5 स्वस्ति: प्रजाभ्य: परिपालयन्तां न्याय्येन मार्गेण महीं
महीशा: । गोब्राह्मणेभ्य: शुभमस्तु नित्यं लोका: समस्ता: सुखिनो भवन्तु ॥ Svasti: Prajābya: Paripālayantām
Nyāyyena Mārgeņa Mahīm Mahīśā: | Gobrāhmaņebya: Śubamastu Nityam Lokā: Samastā: Sukino
Bavantu ||6 ओं तत ् सत ् श्री जगदम्बार्पणमस्तु || Om Tat Sat Śrī Jagadambārpaņamastu || *****
Bibliography I bow to the feet and convey my sincere thanks from the bottom of my heart, to all those
who helped in bringing out this book in the fashion it is. Further the below books/ web-sites were also
referenced. Sincere thanks are due to the concerned authors also. # Book Author Publisher ஶ்ரீ
லலிதா ஸஹஸ்ரநாமம் S. கணபதி சுப்ரமணியன் ஞான பாஸ்கர சங்கம், சென்னை
Ṡrī Lalitā Sahasranāmam Dr. Ramamurthy N (the same author) CBH Publications, Nagercoil Ṡrī Chakra,
An Esoteric Approach Power of Ṡrī Vidyā ஶ்ரீ லலிதா த்ரிசதி மும்பை ராமகிருஷ்ணன்
எல்கேஎம் பப்ளிகேஷன், சென்னை ஶ்ரீ வித்யா அண்ணா ராமகிருஷ்ணா மடம்,
சென்னை நன்மையளிக்கும் நன்மந்திரங்களும் அதன் பயன்களும் - ஷண்மத
மந்த்ர கோசம் ஶ்ரீ புவநேச்வரீ அவதூத வித்யாபீடம், புதுக்கோட்டை
http://www.bookofresearch.com/unexplained-mystery-of-oregon-sri-yantra.htm Web-site ***** Other
Books of This Author http://ramamurthy.jaagruti.co.in/ # Title Remarks No. of pages Indology Related Ṡrī
Lalitā Sahasranāmam English translation of Ṡrī Bhāskararāya’s Bhāśyam 750 Power of Ṡrī Vidyā 80
Samatā An exposition of Similarities in Lalitā Sahasranāma with Soundaryalaharī, Saptaśatī, Viśṇu
Sahasranāma and Ṡrīmad Bhagavad Gīta 172 Advaita in Shākta 80 Ṡrī Lalitā Triśatī 300 divine names of
the celestial Mother – English translation of Ṡrī Ādhi Śaṅkara’s Bhāśyam 193 Secrets of Mahāśakti Chandi
demystified 78 Daśa Mahā Vidyā Ten cosmic forms of the Divine mother 75 ஶ்ரீவித்யா பேதங்கள்
ஶ்ரீவித்யா உபாசனையின் படிகள் – கோவை ஶதச் சண்டீ மலர் 51 ஸ்ரீ தேவீ
ஸ்துதிகள் பல முக்கிய அம்பாள் ஸ்தோத்ரங்கள் 133 ஷண்மத மந்த்ரங்கள்
பொள்ளாச்சி ஶ்ரீ ஸஹஸ்ரசண்டீ மஹாயாக நினைவு மலர் 145 தேவதா மந்த்ரங்கள்
Akkaraipatti Sahasra Chandi Malar 32 ஆதி ஶங்கரரும் ஷண்மதமும் 32 ஶ்ரீ ஷண்மத
தேவதா அர்ச்சனை ஶ்ரீ மஹா கும்பாபிஷேக மலர் 64 Vaidhīka Wedding Typical Wedding
process in English 56 வைதீகத் திருமணம் Typical Wedding process in Tamil 57 ஸ்ரீ லலிதா
திரிஶதி 300 divine names of the celestial Mother – Tamil translation of Ṡrī Ādhi Śaṅkara’s Bhāśyam
234 ஶ்ரீகுரு பாதுகா பூஜா விதானம் சித்தகிரி ஸஹஸ்ரசண்டீ மலர் 44 ஶ்ரீவித்யா
ஶடாம்னாய மந்த்ரங்கள் சித்தகிரி ஸஹஸ்ரசண்டீ மலர் 60 Ekatā Oneness among Shiva,
Vishnu and Shakti 277 Vedas – An Analytical Perspective A description of Veda, Vedanta, Vedanga,
Jyotisha, Shastra, etc. 240 Ṣaṇmata Mantras – षण्मत मन्त्रा: Various mantras on Shanmata Gods/
Goddesses 86 Ṡrīvidya Variances Variances in Srividya Upasana 50 வேதங்கள் – ஒரு பகுப்பாய்வு
A description of Veda, Vedanta, Vedanga, Jyotisha, Shastra, etc. 280 பரமாச்சார்யாள் நோக்கில்
ஸ்ரீலலிதாம்பிகா The explanation given by Paramacharya on some of the names in Lalita
Sahasranama 175 Ṣaṇṇavati (षण्णवति:) Tarpaṇa Repaying Debts to Ancestors 42 ஷண்ணவதி
(षण्णवति:) தர்பணம் முன்னோர் கடன் தீர்த்தல் 48 Ṡrī Mahā Pratyangirā Devī Holy Divine
mother in ferocious form 41 ஸ்ரீ மஹா ப்ரத்யங்கிரா தேவீ தெய்வீக அன்னையின்
பயங்கர வடிவம் 51 ஶ்ரீ சக்ர நவாவர்ணம் ஶ்ரீ சக்ரத்தின் அதிசயங்கள் - கணித,
ஆன்மீக, தத்துவ கோணங்களில், ஶ்ரீ சக்ரத்தின் விளக்கம். நவாவரண
கோணத்தில் முக்கியத்துவம். 130 Śrī Chakra Navāvarṇam Marvels of Śrī Chakra – Perspective of
Śrī Chakra in Mathematics, philosophy and spiritual angles, with specific reference to NavĀvarṇam.
Applied Samskrutam Based Paribhāşā Stora–s An exploration of Lalitā Sahasranāma 96 Ṡrī Chakra, An
Esoteric Approach Mathematical Construction to draw Ṡrī Chakra 64 Number System in Samskrutam 123
Vedic Mathematics 30 formulae elucidated 146 Vedic IT Information Technology and Samskrutam 162 IT
Based Orthogonal Array A Statistical Tool for Software Testing 180 Banking Based Retail Banking 213
Corporate Banking 232 Dictionary of Financial Terms 215 More books are in pipeline. Let Śrī Devī shower
her complete compassion on him to share his experiences with others. ***** [1] What is the
significance of the number 3,336? There are 30 kānḍas in the Śrīvidyā Saparya krama pūja and hence we
get 3,336 x 30 = 1,00,080. [2] The entire list of books penned by this author is given at the end. [3] The
same author has written the same book in Tamil also simultaneously. [4] 585th name in Śrī Lalitā
Sahasranāma is just Śrī Vidyā. It affirms that Śrī Lalitā Devī is Śrī Vidyā and Śrī Vidyā is Śrī Lalitā Devī. [5]
871st name in Śrī Lalitā Sahasranāma – Bahirmukha Sudurlabhā – oÉÌWûqÉÑïZÉxÉÑSÒsÉïpÉÉ [6] 870th
name in Śrī Lalitā Sahasranāma – Antarmukha Samārādhyā – AliÉqÉÑïZÉxÉqÉÉUÉkrÉÉ [7] 630th name in
Śrī Lalitā Sahasranāma – Trayakśarī – §rɤÉUÏ [8] 98th name in Śrī Lalitā Sahasranāma –
Samayācāratatparā – xÉqÉrÉÉcÉÉUiÉimÉUÉ [9] 441st name in Śrī Lalitā Sahasranāma –
Koulamārgatatparasevitā – MüÉæsÉqÉÉaÉïiÉimÉUxÉåÌuÉiÉÉ [10] 647th name in Śrī Lalitā Sahasranāma –
Lopāmudrārcitā [11] ‘Om (ऒ)ँ ’ is the praṇava mantra for all the mantras. ‘Hreem - (ह्रीं)’ is the Śākta
praṇava mantra.