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 Notion Press
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First Published by Notion Press 2021

Copyright © Vinita Rashinkar 2021
All Rights Reserved.

eISBN 978-1-63832-591-8

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 “Om Matrye Namah”

I dedicate this book to all my Gurus, fellow Sri Vidya Sadhakas, my readers
and
Puja, Amit and Snow
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 Contents

Preface
Chapter 1 Introduction
Chapter 2 Tantra
Chapter 3 Kundalini and Chakras
Chapter 4 Sankhya
Chapter 5 Yoga
Chapter 6 Karma
Chapter 7 The Seven Major Chakras
Chapter 8 Mantras of Sri Vidya
Chapter 9 The Yantra of Sri Vidya Sri Chakra Yantra
Chapter 10 The Formation of the Sri Chakra Yantra
Chapter 11 Sri Chakra and the Human Body
Chapter 12 Mudras
Chapter 13 Sattvic Lifestyle for the Sri Vidya Practitioner
Chapter 14 Simple Sri Vidya Worship Ritual
Chapter 15 How to Use the Sri Chakra Yantra as a Tool for Conscious
Manifestation

Acknowledgement
References
Also by this Author Sri Chakra Yantra
Also by this Author Chakras
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 Preface

“Sri Sundari sevana tatparanam

Bhogascha mokshascha karastaeva”
Those who practice Sri Vidya are assured of both worldly pleasures (bhoga) and
eternal solace /liberation (moksha).
One of the foremost practitioners of Sri Vidya was a renowned philosopher
and scholar named Bhaskaracharya, who moved to a small town of Tamil
Nadu to be close to his guru sometime during the 18th century. He never spoke
about his sadhana except to state that he was a Sri Vidya upasaka
(practitioner). A wandering monk from the Advaita lineage was passing
through the town where Bhaskaracharya lived and was intrigued by the
comings and goings of the silent and devout sadhu. He noticed that
Bhaskaracharya never greeted or prostrated before other holy men he
encountered, unlike most other sadhus. The monk made this a subject of
discourse amongst the town dwellers and followers.
Bhaskaracharya heard about the monk’s talk and cordially approached him
with due humility. He addressed the monk to say: “Revered Swami, I shall
prostrate before every passing holy man, but first I would like to demonstrate
something to you before I start this practice. Please place your kamandalu (the
water pot), danda (walking stick) and turban before me so I may prostrate
before them. You see what happens, and if you still insist, I will prostrate
before you a thousand times.” The monk placed his items before
Bhaskaracharya, and he prostrated with utter respect. Instantaneously all three
things caught fire and were reduced to ashes.
The awestruck monk gaped at Bhaskaracharya, who calmly explained that it is
not out of arrogance that he did not prostrate before others but because no
human can stand before the power of a genuine Sri Vidya sadhaka who attains
such levels of energy and oneness with the Divine that he no longer identifies
with either his ego or needs to acknowledge others as separate beings for he has
witnessed the oneness of all things in the Universe.
There has been a massive surge in Sri Vidya’s popularity in recent times, and
there is an air of mystery and esotericism surrounding the discipline. Most
people fear it to be a part of Tantra, which is a hugely misunderstood and
misinterpreted term. The various traditions that constitute Sri Vidya are often
sources of confusion as several lineages have formed their rituals and practices
and claim that their path is the most authentic. To add to this overall lack of
clarity, it is a firmly held belief that all the learning about this discipline must
be done under the tutelage of a well-versed guru in the subject. Unfortunately,
most of us do not have access to such gurus, willing to share their knowledge
of this esoteric and mysterious subject to eager learners. All of my learnings
about Sri Vidya came from self-study, and I am more than happy to share it
with those with a keen interest in the subject.
Studying Sri Vidya requires an understanding of many of the core principles of
Hinduism. In the following chapters, we first learn about diverse subjects such
as Shaktism, Kundalini, Chakras, Karma, Sankhya and Yoga philosophies
before embarking upon the detailed discussion of Tantra, Mantra and Yantra.
My main aim in writing this book is to offer all the information that a novice
seeks to get him/her into Sri Vidya Sadhanas practice and be involved in self-
learning rather than seeking it from external sources. Sri Vidya has always
remained a very enigmatic and secretive knowledge, revealed only to Brahmins
belonging only to a specific sub-caste for thousands of years. Scholars point out
that it is perhaps this esotericism that has been the secret to the historical
survival of Sri Vidya.
The information is laid out in a non-dogmatic manner keeping in mind the
practical aspects of modern-day living, thereby allowing everyone an
opportunity to learn and experience the benefits of this precious discipline.
The processes outlined in the book equip you with the skills necessary to
harness the tremendous cosmic energies available in the Universe and
channelize it to make all dreams come true.
This book is not meant to be a comprehensive study of Sri Vidya. It is directed
at a general, curious and informed reader, not an academic or advanced Sri
Vidya scholar. In presenting this discipline as a tool for self-development, I
have kept in mind the sensibilities of the modern spiritual seeker, your needs
and interests. I have desisted from venturing into the realm of mythological
references, the inclusion of which would obfuscate and distract the reader from
the subject of study. The focus has been to retain only the relevant
philosophical allusions that further the understanding of the topic at hand. I
have chosen a casual approach regarding the Sanskrit translations depending
entirely on many scholarly inputs taken from various reliable sources.
A word about the title – I have used the sequence as it appears in the Lalita
Sahasranama (the 226th, 227th and 228th names given to Lalita Tripurasundari -
Mahatantra, Mahamantra, Mahayantra) as I think this order makes for a
clearer understanding of what Sri Vidya is all about. Beginning with a
discussion on Tantra enables us to understand the historical antecedents and
also some of the philosophical concepts that get further clarified when we
reach the more esoteric planes of the use of sound (mantra) at both its gross
and subtle levels and eventually seek the meaning of the Yantra, its formation,
significance and power.
Swami Veda Bharati says that learning Sri Vidya is not like mastering any of
the sciences; it is mastering one’s own self. In Gifts from the Goddess, Sri
UmaParvathinananda Natha Saraswathi writes: “Sri Vidya teaches us to live as
embodied human beings and yet not be limited by our individual family and
cultural histories; how to literally hold power and simultaneously be power all
while remaining in our earthly bodies; how to confront a world in political,
ecological and humanitarian turmoil and still find meaning there without
separation or elitism.”
The practice of Sri Vidya, which is a gradual learning process often spanning a
lifetime (and beyond, possibly), will have a profound influence on the way you
see life and will help you get ahead in both material and spiritual realms.
Swami Amritananda Natha Saraswathi says that a comprehensive knowledge of
the system is not a prerequisite for benefiting from the practice. Begin your
practice today in any way which feels right to you, and it will help you, just as
any other spiritual practice does, to find clarity of thought, calmness, stability
and the ability to manifest all desires while also liberating you from the
limiting bounds of your ego and belief systems.
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 Chapter 1

Introduction

“Sri Vidya is the purest, holiest and also the most powerful meditation in the
Universe. It is the highest form of tantra, mantra and yantra. So sacred and
venerated is this meditation that the word ‘Sri’ is used in its name. Sri in the
Hindi language denotes extreme respect and is used as an honorific prefix for
esteemed people. And the meditation is referred to as a ‘vidya’ or knowledge
rather than just another contemplative practice. The term vidya depicts the
colossal profundity of universal wisdom inherent in it. Legend has it that all
the Gods themselves have performed this sadhana.”
– Avadhoot Baba Shivanand ji
Once we embark on the path of spiritual evolution, we all have to carve out
our unique little roadways to reach our ultimate destination. This exploration
can be likened to crossing a dense, often dark, uninhabited, virgin jungle in
many ways. We have to cut through vegetation (much like how we have to
hack our way through the obstacles that life places before us), remove prickly
and thorny bushes from our way (as we have to deal with difficult situations
that irritate in everyday living), be cautious not to get entangled in the low
hanging vines (similar to keeping ourselves protected from toxic relationships
and attachments) and most importantly, be entirely mindful of random pieces
of driftwood which can cause us to trip and fall (just as we have to beware of
tripping on our egos and suffering a great fall). We also have to go through
dark patches, knowing fully well that we will soon reach the light. This journey
is exhausting, often soul-wrenching, but at the same time, it holds the promise
of permanent joy and contentment.
The path that I chose (or it is more accurate to say, the path chose me) is that
of Sri Vidya. In the Kubjika Tantram, Lord Shiva defines Sri Vidya as:
 “Sridatri cha sada vidya Srividya parikirtita”
The vidya that renders prosperity and abundance is called Sri Vidya.
Our ancient texts and modern gurus are all in agreement on one aspect of Sri
Vidya. To practice this elegant and powerful discipline, one must have done
thousands of years of sadhana in previous lives. It is said:
“Athava paschimam janma athava sankarah swayam”
This knowledge only becomes available to one who is in his/her
final birth or is verily Shiva Himself.
Our seers point out that if a person who is not deserving of initiation into the
practice but still is lucky enough to be exposed to this valuable knowledge
based on some good karmas from the past, such a person may not reach Self
Realisation in this lifetime but will surely enjoy a head start in his next life.
Sri Vidya is an ancient Shakta Tantra school of wisdom that is focused on the
worship of Shakti, the feminine principle. Its ultimate goal is Self-realization,
which is achieved through devotion to the primal force of Shakti, which
empowers Shiva, who is otherwise in Samadhi (in fact, this is very forcefully
expressed as Shiva is merely “shava” or corpse until he unites with Shakti) and
this union of Shakti and Shiva gives rise to all aspects of the Universe including
creation, preservation and dissolution.
Scholars point out that Sri Vidya is not a philosophy like Advaita Vedanta or
Sankhya. It can be termed as an “upasana paddhati” or a practice-related
science. Most of the Sri Vidya texts are focused on the practical aspects of how
to acquire this knowledge rather than on its philosophy. Swami Amritananda
Natha Saraswati says Sri Vidya is Advaita in action precisely because it stands
at a point where soaring philosophical theory transforms into experience and
outcomes.
Sri Vidya practice comprises of Tantra (a technique or framework for worship)
whose two main elements are Mantra (sacred sound) and Yantra (sacred
geometry). Tantra can be described in simple terms as the utilization of the
mental faculty to pursue the objectives of worship using Mantra and Yantra.
Mantra uses sound energy to bring about oneness with the Divine, while
Yantra is a geometric drawing that serves as a tool to reach the Divine.
Srividya is a systematic, esoteric discipline combining elements of knowledge,
devotion and ritual. In the Shakta tradition, Srividyopasana (the pursuit of
enlightenment via Srividya) is considered the pinnacle of human achievement.
It promises the practitioner an experience of union with the Ultimate Reality
or Consciousness.
In the tradition of Sri Vidya, the self is worshipped as a deity and mantras are
offered to the divinity (seen as the Yantra inside our body) that lies within us.
Many Vedic scholars describe Sri Vidya as the embodiment of the tantric
experience and see all forms of tantric practices as subsumed in its practice.
Sri Vidya delves into the hidden essence (tattva) behind nature (Prakruti) and
throws up concepts that deal with the secrets of creation, absorption and
dissolution. Ganapathi Sachidananda Swami says: “It teaches us about the
divine light (Chaitanya) and its essence (tattva). It is not any tantric worship
but is very pure knowledge (shuddha vidya). The word Sri is neither male nor
female. It is not stri (feminine) vidya, but Srividya.
Chaitanya is the supreme light or knowledge that glows secretly and naturally
within the being. This divine light (Chaitanya) is visible to different people in
different forms based on their tastes.”
There are two approaches to understanding Sri Vidya:
1. Srishti krama (the basis of creation)
2. Samhara krama (the basis of dissolution)
Srishti karma is the process of delving into the secrets behind the process of
creation. Lalita Tripurasundari is worshiped first, and all the other goddesses
are extracted until all are in their rightful places. This is translated into a
meditation of the Sri Chakra Yantra starting from the Bindu, which is the seat
of the Goddess, to its outer boundaries traversing through the nine avaranas.
The word Samhara means absorption and merger. Each of the goddesses is
worshiped and is absorbed into the next until we reach Lalita Tripurasundari,
in whom, by which time, all the Devis are absorbed. In Sri Chakra Yantra
meditation, we begin at the outer boundaries of the Yantra and move inward
through the nine avaranas to eventually reach the Bindu and be one with the
Goddess.
These two approaches are balanced when one studies Sri Vidya. The
practitioner uses Srishti krama to manifest his life’s desires and create his future
as per his wishes while utilizing Samhara krama to dissolve and eventually
destroy all karmic bonds. This balance of the two kramas helps the practitioner
gain temporal and material benefits while ensuring spiritual gains.
Swami Veda Bharati explains creation and dissolution thus: “Expansion and
contraction in space are an identical process, just as creativity and entropy are
interwoven. The boundaries between evolution and devolution cannot be
determined. They are two sides of the same coin. This expansion and
contraction are not opposite principles. They are not to be studied or even
thought of in sequence. Evolution is devolution. Creation is dissolution.
Creativity is entropy. The beginning is the end in any loop. And the Universe is
nothing if not a loop. There is nothing in the Universe that is not a loop, a
chakra, where one does not return to its origins.”
So, what is Sri Vidya?
Sri Vidya is the sacred knowledge of Lalita Tripurasundari (often referred to as
Rajareshwari), who is Adi Mahavidya or the primordial Wisdom Goddess. She
is conceptualized as the supreme deity, a beautiful and auspicious
manifestation of Mahadevi, the Great Goddess. The knowledge of the ritual
worship of Lalita Tripurasundari using mantras such as the Panchadashi and
Shodashi, along with meditation on her Yantra (the Sri Chakra Yantra), all
come together to form Sri Vidya.
Vidya means knowledge (“vid” means “to know”), learning, discipline and a
system of thought. When Sri is prefixed to it, it becomes knowledge that is
auspicious, beneficial and conducive to prosperity. Sri is also the name given to
the Mother Goddess who rules the Universe (“tvam sris tvam isvari”). She is
called the mother because all living beings depend on her for the fulfillment of
their destiny.
Sri Vidya is the knowledge of the Cosmic Mother who is the absolute reality,
an embodiment of unsurpassed beauty and joy, the queen of the three worlds
(sleeping, dreaming and waking). The entire Universe is her manifestation, and
the relationship she shares with the world is akin to that of the ocean and the
waves that arise from it and subside in it.
Swami Veda Bharati writes in an article titled “What is Sri Vidya”:
“Sri was a title originally reserved in ancient times for those who were initiated
into Sri Vidya they in whom God’s glory of the Universe has made a home,
those who are endowed with knowledge, empowered with the energy and the
intuition of mother Sri. The basic text of Sri Vidya says: one who knows
Mother Sri can never be orphaned. In the rituals and ceremonies in the Indian
tradition, when one sips the holy water, they say, “mayi Sri shrayatam,” may Sri
dwell in me. The word for refuge is Ashraya: to be one as Sri. “May many
come taking refuge in me, may I seek refuge in none” is the prayer of those
who wish to have this capacity to give refuge. This capacity is Sri. One might
translate Sri Vidya as the science of capacities, the science of potentialities.”
Shakti is the source of all the principles and energies of the Universe. The
immense diversity of the manifestations of Shakti are seen in nature – in all
cosmic bodies, forces, nature, all of life’s creations and human beings. These are
all expressions of Shakti’s vidya. Therefore, the symbols of these energies and
their expressions are regarded with immense awe, wonder and reverence and
known as “Maha” (great) Vidya.
Devi Puranas and Bhagavata expound on the glory of Shakti as the upholder of
the cosmic order. The Mahavidya tradition restricts itself to only dealing with
the diverse forms of Shakti that pervade all aspects of reality. Even though Her
vidya is infinite and all-pervasive, it is classified into ten Mahavidya to simplify
the sadhana for the seeker.
The tantric texts speak of ten wisdom goddesses (Dasa Mahavidya) whose
worship brings about health, happiness and wealth in this life and liberation
from the cycle of death and rebirth thereafter.
The origin of Mahavidya as a group is quite unclear. Historians believe that
Mahavidya as a cluster of ten is of comparatively recent origin, possibly
between the 12th and 14th centuries. It is entirely plausible that it began as a
revolt against Brahmin notions of purity and differentiation (much like
Shaktism had at an earlier point in time). A cursory study of Mahavidya shows
a definite urge to return to more primitive and indigenous faith as it is based
more on human experience and draws from aspects of humdrum existence.
Devadutta Kali writes in the Power of Consciousness that “the highest spiritual
truth is that reality is One. That reality, when personified as the Divine
Mother, expresses itself in countless ways. The ten Mahavidya, or Wisdom
Goddesses, represent distinct aspects of divinity that guide the spiritual seeker
toward liberation. These forms can be approached in a spirit of reverence, love,
and increasing intimacy for the devotionally minded seeker. For a knowledge
oriented seeker, these same forms can represent various states of inner
awakening along the path to enlightenment.”
The Mahavidya represent ten different aspects of the one truth – the Divine
Mother is adored and approached as ten distinct cosmic personalities.
A story from the Shakta-Maha-Bhagavata-Purana narrates the origin of the
Dasa Mahavidya. Sati, daughter of Daksha Prajapathi, is madly in love with
Shiva and marries him against her father’s wishes. Daksha, an arrogant and
angry ruler, decides to conduct a yagna to which he invites all the gods except
his son-in-law Shiva. This angers Sati greatly as she sees it as an insult to her
husband and makes up her mind to attend the yagna. She goes to Shiva to seek
his permission, but he refuses to let her go stating that even if she went, the
fruit of the yagna would remain inauspicious.
Sati gets very angry with Shiva at what she perceives to be an affront to her
intelligence and wishes to show him her power. She assumes the shape of the
Divine Mother in all her might. Shiva gets afraid and tries to escape her wrath.
She appears in ten different forms, guarding each of the ten directions. These
Goddesses jointly subdue Shiva’s resistance, and Sati goes on to attend the
sacrificial ritual.
Each of these forms of the Divine Mother has been given a name, story, quality
and mantras.

Kali
The first in the Wisdom Goddesses series represents the power of consciousness
in its highest form. She is Adi Mahavidya or the primary vidya. She is beyond
time and space and seen as a “Devourer of Time” and worshipped as the very
essence of the Brahman.
At once, Kali is the supreme power and ultimate reality, bringing home the
fundamental Tantra tenet that consciousness and the power of consciousness
are both the same thing.
The first transcendent cosmic power takes away all darkness and fills us with
the light of wisdom; hence, she is the very embodiment of Jnana Shakti. She
symbolizes the power of transformation. The rest of the Mahavidyas emanate
from Kali and reflect her virtues, powers and nature in varying shades.

Tara
The Goddess Tara is understood as “a star” who is beautiful but perpetually
self-combusting. She is seen as a guide and a protector who helps her devotees
“cross” the ocean of worldly existence. Tara symbolizes everything in the
cosmos that is absolute, unquenchable hunger that propels all of life. She,
therefore, represents the gracious liberator.
Tara’s symbolism is often related to death, but, in its broadest sense as the
death of the ego, she removes the mistaken notions we have of our own
identities.
 Lalita Tripurasundari
She is one who is “the most beautiful in the three worlds.” The three worlds
could variously be described as:
1. The three states of consciousness – sleeping, waking and dreaming
2. The three aspects of humanity – the physical body, the causal body and the
astral body
3. The three aspects of the Universe – matter, energy and thought
4. The three aspects of energy – Iccha Shakti (the power of will), Jnana Shakti
(the strength of knowledge) and Kriya Shakti (the power of action)
Tripurasundari is also known as Lalita, or “the one who plays.” The Hindu
spiritual tradition asserts that the whole of creation is nothing more than a
beautiful, charming game or play of the Divine Mother.
Tripurasundari is shown with four arms holding five arrows of flowers, a goad,
a noose and a sugarcane bow.
The five arrows symbolize our five senses; the goad represents repulsion; the
noose stands for attachment; the sugarcane bow is an analogy for the mind.
She symbolizes our need to purify our awareness and cleanse the mind of
unworthy thought(s). She also symbolizes wealth.
Lalita Tripurasundari has three manifestations: Sthula or descriptive as in an
image; Sukshma or subtle as in a Mantra; para or transcendent as in a Yantra.
The Yantra associated with this form of Devi is the Sri Chakra Yantra.
 Bhuvaneshwari
The Goddess Bhuvaneshwari is known as World Mother. “Bhuvana” means
“this living world,” and “isvari” means “ruler.” She embodies all the
characteristics of the cosmos. She is identified with the manifest world and all
that we experience within it. The entire Universe is said to be her body, and all
the beings are ornaments of her infinite being. She carries all the worlds as a
flowering of her Self nature.
The symbolism of Bhuvaneshwari, who is all-pervasive and completely
identifies with the Universe, is an invitation for us to cultivate an attitude of
universality. She represents the power of openness and infinite expansion,
equanimity in spirit and profound peace that contains all things that cannot be
disturbed.
 Bhairavi
The fierce and terrifying aspect of Devi, also called Shubhamkari, is believed to
be a good mother to good people and terrible to the bad ones. She evokes
terror and fear and is seen seated on a headless corpse in a cremation ground
with four arms. In one hand, she’s holding a sword of knowledge and in
another a demon’s head while two arms are shown in mudras - one in
abhayamudra, which teaches us to have no fear and the other in varadamudra
that grants all boons.
Bhairavi symbolizes the maternal instinct to protect offspring. She destroys
ignorance and helps us overcome the hostile forces that exist within ourselves
and, at the same time, manifest our material desires.
 Chinnamasta
She is known as the self-decapitated Goddess. The Panchatantra Grantha tells
the story of Parvati, who once goes to bathe in the Mandakini river with her
two close friends. As the day progresses, the friends get hungry and ask
Parvathi for food. She keeps putting them off until their demands grow
incessant. At one point, she laughingly cuts off her head using her fingernail
and blood spurts out in three directions. The two friends drink in the blood
from two founts, while Parvati drinks from the third.
The severed head symbolizes liberation. However, the most symbolic message
of this form of the Goddess is that we all possess the rare courage needed to
make the ultimate sacrifice.
The blood spurting from her neck represents prana (cosmic life force), which
sustains her own life and that of all other beings in the Universe.
Chinnamasta can also be interpreted as an awakening of the Kundalini in each
one of us as we rid ourselves of our mistaken identities and overcome
limitations that hinder our spiritual progress.
 Dhumavati
She is the one made of smoke that which is dark, polluting and conceals the
truth – the worst facets of humanity. This transcendent power shows us that a
dark side of life is very much a reality that we all have to confront. This form of
the Divine Consciousness is associated with poverty, hunger, thirst and anger -
all the aspects of living which everyone wishes to avoid.
Dhumavati stands for the corrosive power of time that robs us of all that is
valuable to us – loved ones, beauty, vigor, vitality. The lesson from Dhumavati
is to understand the transient nature of all the experiences. She is a great
teacher who reveals the ultimate knowledge of the Universe and teaches us to
cultivate a sense of detachment from our senses.
 Bagalamukhi
She is the one who paralyzes enemies. This form of Devi smashes
misconceptions and delusions (enemies of spiritual growth). Tantra Shastra
describes her as sitting on a golden throne in the middle of an ocean. Though
generally depicted as a goddess with a human head, she is often shown with
the head of a crane in some iconography.
She ceases all motion at the appropriate time and silences the mind. She is
praised as the giver of siddhi and riddhi (supernatural and magical powers) to
her devotees who seek her with sadhana.
 Matangi
The Tantric form of Goddess Saraswathi is another ferocious aspect of Devi.
The Dhyana mantra of Brhat Tantrasastra describes Matangi as seated on a
corpse, wearing red garments and red jewelry, carrying a skull and a sword in
her two hands. Worship of Matangi is said to give her devotees the ability to
face the forbidden, transcend pollution of the senses and lead them to gain
supernatural powers for attaining worldly goals and ultimately salvation.
Meditation on Matangi is prescribed mostly to gain control over enemies,
attract people and acquire mastery over the arts.
 Kamala
The Lotus Goddess called the “Tantric Lakshmi,” is a form that holds the
promise of wealth, prosperity and wellbeing. She sits holding a lotus with two
hands and bestowing blessings with the other two. The lotus is a recurrent
symbol of the manifest Universe in the Hindu tradition. It grows out of the
murky water but brings forth beauty and fragrance. Similarly, it is possible for
us humans, with our restricted material body, amidst all the pollution of life,
to rise above and emerge as Divine Consciousness.
Kamala symbolizes the unfolding of inner consciousness, much like the petals
of a lotus. She is worshipped in the hope of bringing material wealth. Kamala’s
lesson is to see the beauty in everything around us and understand that real
wealth is only achieved when it is selflessly shared with others.
Undoubtedly, the Mahavidya, as a group with its individual deities, depicts
some of the most unusual, fierce, strange and vivid gods ever portrayed in any
major world religion or culture. The forms are radically different from the
benign and beautiful gods worshipped in the “cultured” society. They challenge
accepted norms of social order with their outlandish behavior, grotesque
bodies, ugly faces and bizarre habits. These outrageous manifestations are
meant to shock us and compel us to look beyond our comfort zones. The
disturbing and distressing aspects force us to look deeper into ourselves to
identify our shortcomings and show us for what we are, not what we are meant
to be.
By rejecting and subverting conventionally accepted norms, the Mahavidya
seeks to expand awareness to liberate the mind from inhibitions and
prejudices.
An interesting aspect of the Mahavidya is that even though they are all about
the power of the feminine principle, the deities are not shown as wives
(although spouses are named in a few forms) or as mothers.
It is natural to wonder about the reason why our ancient seers divided all the
great knowledge into ten diverse aspects. Vedic scholars have indicated that it
was an effort to drive home specific essential points:
1. The Divine Mother is absolute, ineffable and immutable and beyond time
and space.
2. In the act of creation, she subjects herself to constraints of time and space.
Time is an aspect of Prakruti (Nature) and one of the 36 tattvas or principles
of creation. However, as a concept, it is a creation of our intellect based on our
sensory perception. It is a part of “Maya,” or illusory state in which we all exist.
For the Divine Consciousness, there is no division of time – there is only the
present moment, a continuous and undivided state of existence.
Space is vast and beyond our comprehension. It is infinite, without a
beginning or an end. To simplify matters, we divide it into ten cardinal
directions – East, West, North, South, South-East, South-West, North-East,
North-West, above and below.
1. Knowledge is one but is understood in ten different ways based on our five
sense organs and five organs of action – skin, eye, ear, nose, tongue, mouth,
foot, hand, anus and genitalia.
 2. Truth is one, but we perceive it in various facets, shapes, forms and
meanings.
S. Shankaranarayanan says in his article on “The Ten Great Cosmic Powers”:
“Each has a particular cosmic function and leads to a special realization of the
One reality. The might of Kali, the sound force of Tara, the beauty and bliss of
Sundari, the vast vision of Bhuvaneshwari, the effulgent charm of Bhairavi, the
striking force of Chinnamasta, the silent inertness of Dhumavati, the
paralyzing power of Bagalamukhi, the expressive play of Matangi and the
concord and harmony of Kamala is the various characteristics, the distinct
manifestations of the Supreme Consciousness that have made this creation
possible. The Tantra says that the Supreme can be realized at these various
points.”
Each one of the Mahavidya holds particular significance as Brahmavidya.
Together as a group, they contain all the wisdom of the Universe – of past,
present and the future and all the potential that ever existed or will exist. A
dedicated learner, who seeks with devotion, will be guided and inspired to find
the spiritual strength and capability lying dormant within him to have his
dreams manifested through a study of these great systems of knowledge.
Bhairavi, Bhuvaneshwari and Chinnamasta are called Vidya; Dhumavathi,
Bagalamukhi, Matangi and Kamala are called Siddhi Vidya; The forms of Kali
and Tara are considered to be Mahavidya. Tripurasundari is called Sri Vidya.
Tripurasundari is the foremost of the Mahavidyas and is seen as the highest
aspect of Adi Parashakti. The Tripura Upanishad mentions her as the ultimate
Shakti, giving energy and power to the Universe. She is described as the
supreme consciousness, with her position higher than that of Shiva, Vishnu
and Brahma. The text is one of the important texts of the Shakta tradition and
notable for its theory of Tripura (literally “three cities”), symbolizing the three
roads of work, worship and wisdom.
The Sanskrit word Tripura is a combination of two Sanskrit words, “Tri,”
meaning “trayas” (three) and “pura” (a city or citadel), understood as referring
to the three states of consciousness (waking, dreaming and sleeping).
Therefore, “Tripura Sundari” literally means “She who is beautiful in the three
states of consciousness.”
In the waking state, consciousness is turned outward to the external world as
we perceive the world through our senses and experience the gross objects of
the physical world around us. In this second state, which is the dreaming state,
consciousness is turned towards the inner world. In the third state, also known
as Sushupti in Sanskrit, the senses are not operating either looking at external
objects or focused on the internal condition. In a deep sleep, all experiences
have receded into a realm of undifferentiated consciousness.
David Kinsley describes Lalita Tripurasundari in his book Tantric Visions of
the Divine Feminine: The Ten Mahavidyas. “She is called Tripura because she
is identical with the triangle (trikona) that symbolizes the yoni and forms her
chakra. She is also called Tripura because her mantra has three clusters of
syllables. Here Tripura is identified with the alphabet, from which all sounds
and words proceed and which is often understood to occupy a primordial place
in tantric cosmology. Furthermore, she is three-fold because she expresses
herself in Brahma, Vishnu, and Shiva in her roles as creator, maintainer, and
destroyer of the Universe. She is three-fold also because she represents the
subject (maul), instrument (mina), and object (meya) of all things. Here again,
she is identified with reality expressed in terms of speech, which involves a
speaker, what is said, and objects to which the words refer.”
Another unique feature of Sri Vidya, which many scholars have pointed out, is
that the name of the Vidya/ Goddess/ Yantra is synonymous with Sri. There is
no other name ascribed to the manifestations. For example, the Vidya is not
called Lalita Vidya or Tripurasundari Vidya. Similarly, the Yantra is not called
Lalita Yantra (notice how all other yantras carry the deities’ names such as
Ganesha Yantra, Kali Yantra, Kubera Yantra). This points to the fact that Sri
Vidya is so powerful and all-encompassing that it does not need another name.
In the Rig Veda, Sri Vidya is found as Sri Sukta. While in the Brahmanda
Purana, there is a comprehensive description of Sri Vidya, its method, and
philosophy, can be found in the Bhavanopanishad, Shiva Sutras and Sri
Vignana Bhairava. The Bhavanopanishad is a significant Sri Vidya text that
postulates the Sri Chakras symbolism and outlines how this Yantra is to be
worshiped. The Saundarya Lahiri, composed by Adi Shankaracharya, is a
hymn consisting of one hundred verses expounding the virtues of Lalitha
Tripurasundari. It is considered the most beautiful and profound explanation
of Sri Vidya. The Lalita Sahasranama, a very auspicious prayer containing one
thousand names of the Devi, is found in Brahmanda Purana in the form of a
discussion between Hayagreeva and sage Agasthya.
It is said that Brahma, Vishnu, Shiva and the seven great rishis (Saptarishis) of
the Hindu tradition have all been Sri Vidya upasakas. Adi Shankaracharya was
the greatest exponent of Sri Vidya and was instrumental in spreading this
knowledge across India. Bhaskaracharya, a renowned spiritual scholar who
later took up sanyasa, was one of the foremost promoters of Sri Vidya in the
18th century. Sri Ramakrishna Paramahamsa and Swami Vivekananda are also
known to be Sri Vidya upasakas who helped lend credibility and greater
awareness to this school of worship. Swami Amritananda Natha Saraswathi,
Raja Choudhury, Om Swami, Guru Karunamaya and Sri M have been Sri
Vidya exponents in the present time. I am sure there are many more
enlightened upasakas but the names I have mentioned above are people from
whom I have learned a great deal (from their talks and writings).
OceanofPDF.com
 Chapter 2

Tantra

“In Sanatana Dharma, among all the spiritual traditions, Tantra is considered
to be the most ancient, and among all the schools of Tantra, Samaya is the
highest. The school of Samaya is profound in both its philosophy and practices,
and it is this school that gave rise to the eternal knowledge of Sri Vidya.”
– Swami Rama
Tantra is an ancient spiritual tradition common to Hinduism and Buddhism,
and it contributed immensely to the ideology of other Asian belief systems.
Teun Goudriaan describes Tantra as a “systematic quest for salvation or
spiritual excellence by realizing and fostering the divine within one’s own body,
one that is a simultaneous union of the masculine-feminine and spirit-matter,
and has the ultimate goal of realizing the “primal blissful state of nonduality.”
It can be described as a broad and diverse practice of the methodology of
Shaktism.
Leora Lightwoman explains how Tantra evolved into its present-day form in an
article titled “The history of Tantra”:
“Tantra is not a religion, although Tantric symbology and practices have
emerged throughout history in all religions and cultures. Representations of
the sacred union of the masculine and feminine principles and the nonduality
of this “sacred inner marriage” can be found as far back as 2000 BC in the
Indus Valley civilization and the Egyptian Old Kingdom. Tantric principles are
inherent in mystical Judaism (Kabbalah), Christianity and Sufism. Chinese
Taoism is another strand of Tantra.”
The origin and history of Tantra are shrouded in mystery and continue to be
the subject of frequent discourse among theologians. Many scholars believe
that Tantra has its beginnings in the Indus Valley (current-day Pakistan and
North Western parts of India) somewhere between 3,000 and 5,000 years ago
when the Vedas were written. But Tantra did not come into common practice
until the fourth century, at around the same time, Patanjali’s yoga philosophy
began to take root and flourish.
The first Hindu and Buddhist Tantric texts can be traced back to 300 to 400
CE and were purposely obscure so that only initiates could understand them.
Until this time, Tantric teachings were closely guarded and transmitted orally
from master to disciple only after long periods of preparation and purification.
Tantra reached the height of its popularity in the 11th and 12th centuries when
it was practiced widely and openly in India.
Mathias Rose writes in The Origins of Tantra: “ The teachings that began to
spread throughout India had a powerful attraction to a populace that was
increasingly well off and had a robust middle class. The prosperous middle
class was by and large left out of the caste conscious religions of Vedic origin
and monastic male Buddhism. Moreover, unlike the well-established and
increasingly scholarly traditions, these teachings were vibrant, immediate and
taught that enlightenment was available right now. In this life. No
reincarnation is needed. The Divine was seen not as an abstract and distant
deity or collection of deities, but an all-pervasive presence that each of us is not
just a part of but intriguingly the whole of.”
Renowned yoga scholar Georg Feuerstein believes that Tantra came about as a
“response to a period of spiritual decline, also known as Kali Yuga, or the Dark
Age, that is still in progress today.” He suggests that powerful measures were
needed to counteract the many obstacles (such as greed, dishonesty, physical
and emotional illness, attachment to worldly things, and complacency) to
spiritual liberation. He writes that “Tantra’s comprehensive array of practices,
which include asana and pranayama as well as mantra(chanting), pujas (deity
worship), kriyas (cleansing practices), mudras (hand gestures) and mandalas
and yantras (circular or geometric patterns used to develop concentration),
offered just that. Also, Tantra wasn’t exclusively practiced by the noble
Brahmin class. It gained power and momentum by being available to all types
of people—men and women, Brahmins and lay-people, could all be initiated.”
Until even a hundred years ago, not much was known to the world about the
practices of Tantra as most of the knowledge was passed down in India through
the oral tradition from teacher to an initiated disciple. Significant debate
surrounds the complex, and at times, controversial body of knowledge that
constitutes Tantra. In the Nath tradition, the origin of Tantra is ascribed to
Dattatreya, who is said to be the author of Jivanmukta Gita (Song of the
liberated soul). Matsyendranath is said to be the author of the Kaulajnana
Nirnaya, a 9thcentury book that deals with several mystical subjects.
“There are widely different Tantric texts,” says meditation teacher Sally
Kempton, “and different philosophical positions taken by practitioners of
Tantra. However, one core aspect of Tantric philosophy remains consistent:
That aspect is nondualism or the idea that one’s true essence (alternatively
known as the transcendental Self, pure awareness, or the Divine) exists in every
particle of the universe. In the non-dualist belief system, there is no separation
between the material world and the spiritual realm. Although, as humans, we
perceive duality all around us—good and bad, male and female, hot and cold
—these are illusions created by the ego when, in fact, all opposites are
contained in the same universal consciousness. For practitioners of Tantra, that
means that everything you do and all that you sense, ranging from pain to
pleasure and anything in between, is really a manifestation of the Divine and
can be a means to bring you closer to your own divinity.”
In Hindu dharma, enlightenment is often seen as a process that takes several
lifetimes. The Tantra philosophy, on the contrary, suggests that enlightenment
is possible in one lifetime. Hinduism holds three concepts at the very core of
its essence: Brahman (the Absolute), Vedas (sacred knowledge) and Moksha
(liberation from the never-ending cycle of death and rebirth). Brahman is the
nature of truth, wisdom and infinity, according to the Taittariya Upanishad
(“satyam jnanam anantam brahman”). It is above and beyond the human
construct of time, space and matter. Brahman is derived from “brh,” meaning
“that which grows (brhati) or that which causes growth (brhmayati).” Brahman
is often loosely translated as God, but a more profound study suggests a
definite conception of the Absolute – it transcends all dualities and
classifications. The Brahman is the Absolute Truth (param satya) and the
omnipotent and animating life principle (chit-atman).
The ultimate aim of a Hindu is to become one with the Brahman.
The paths to becoming one with the Brahman are many – knowledge,
devotion, good deeds, and meditation are of primary importance, but there are
no distinctions made between these paths as they are bound to intersect and
work in combination in the due process of living.
The first path to liberation is knowledge, which is contained in the Vedas – the
oldest Hindu scriptures that contain information on all aspects of life. The
word Veda comes from “vid,” meaning “to know,” and it serves to manifest the
language of Brahman to humanity. Tradition indicates that the Vedas were not
composed by humans but were revealed to enlightened rishis or seers and
passed down from generation to generation through oral tradition.
The Vedic knowledge is said to be “Shruti” – one which has been heard
(consisting of revelations), is the unquestionable truth and can never change.
Other forms of knowledge are “Smrithi” – those which are remembered (an
outcome of the intellect) and can change over time.
The Vedas are not a mere collection of scriptures but a living, ever-expanding,
dynamic communication between the Brahman and humanity using the subtle
laws that govern the universe – sound, form and colour. Humans can utilize
the knowledge contained in the Vedas to lead them to moksha, which is
liberation from suffering and the endless cycle of death and rebirth. It is the
return to Brahman – the realization of the Self as the Absolute.
Hindu dharma clearly states that liberation is not exclusively promised to one
who embraces sanyasa. It is equally possible for a householder, who aspires for
material prosperity and enjoys a sensory life, to seek moksha. In both cases, the
pursuit of knowledge is the starting point of the journey. A sanyasi should
pursue methods that would lead him to understand himself. In contrast, a
householder should pursue learning, which becomes the basis of dharma
(moral duties), artha (wealth creation) and kama (sensual enjoyment).
While a sanyasi can seek his Brahma vidya through renunciation, asceticism
and meditation, a householder can begin his journey into the deepest point of
his being through a study of the Tantra and Sri Vidya.
The Brihadaranyaka Upanishad, considered the crown jewel among all the
Upanishads, carries the famous statement “Aham Brahmasmi” (I am Brahman
or Divine Consciousness). This concise declaration encapsulates the entire
philosophy of Sanatana Dharma, the Hindu faith. This statement is sufficient
to disprove all the misconceptions about Hinduism and the pantheon of gods
worshiped within its broad framework. Hindu dharma’s basic premise is that
only one Supreme Being is given different names, forms, and assigned specific
qualities. This manifestation as various divine bodies helps establish a speedier
connection between humans and the Divine as it reduces the Supreme Being
to a more tangible, approachable and relatable entity. Throughout the history
of this ancient religion, there have been many sects that have formed as an
outcome of devotion to one particular form or one specific philosophy. In
general, Hinduism can be categorized into four major denominations:
• Vaishnavism – worship of Vishnu
• Shaivism – worship of Shiva
• Shaktism – worship of Mother Goddess or Shakti
• Smarthaism – belief in the essential oneness of all gods; offers a personal
choice to the worshipper to determine his (own) God
All the four denominations are united in the common purpose: to further the
soul’s unfoldment to its divine destiny. Several concepts, such as accepting the
Vedas as the ultimate authority, belief in the doctrines of karma, reincarnation,
etc., are common to all. They differ primarily in terms of the God worshipped
by the particular sect as the Supreme Being and the traditions that are followed
in offering worship to that God. Each of these sects has its own temples,
pilgrimage centres, sacred literature and guru lineages.
Shaktas, as the practitioners of Shaktism are commonly known, conceive the
Goddess as a representation of the primordial energy and source of the cosmos.
Shaktism is based on the Vedas, Upanishads and Puranas that speak about
Shaktism’s prevalence during different historical periods, beginning with early
Vedic times, waxing and waning in its influence, gaining maximum
prominence during the Epic period. Shaktism is believed to have evolved out
of a rebellion against the power that Brahmins exercised in society and a desire
to return to the archetypal Mother Goddess concept that existed in prehistoric
times. The most essential propagators of Shaktism have been the practitioners
of Advaita Vedanta, including Adi Shankaracharya.
In Shaktism, the world is not approached as Maya or illusion. It is perceived as
real with all its aspects (even the ugly, gross and unholy) as Divine. Shakti
evolves into 36 tattvas or elements to create the universe. Therefore, the
universe and everything it contains is a mere manifestation of Shakti. The
Brihadaranyanka Upanishad includes a reference to a spider spinning its web
from its mouth and moving through its own creation of concentric circles,
putting forth new threads and pulling back others while controlling all of its
creation from one single point. This image conveys the essentially Vedic
thought that all existence arises out of and eventually returns to one single
principle.
The human body is held sacred as it is the temple of our spiritual unfoldment.
Shaktism can be classified into Srikula, or family of Lakshmi and Kalikula or
the family of Kali. In both aspects, Shakti is worshipped by mantras, mudras
and yantras.
One of Shaktism’s most well-known sub-traditions is Tantra, which refers to
techniques, practices, and rituals and involves mantra, mudra and yantra.
Swami Amritananda Saraswathi describes it as a technique of worship that
removes limits to what you can know and do.
The Vedic knowledge “Shruti” is considered to be the highest form of
knowledge. Shruti texts include two types of scriptures called Agama and
Nigama. Agama is derived from the verb root “gama,” which means “to go,”
and the preposition “a,” which means “toward” and refers to scriptures as “that
which have come down.” Agama can therefore be understood as precepts and
doctrines that have come down as tradition. Nigama, on the other hand, can
be understood as a passage from the Vedas, a statement in the Vedic passage or
sacred tradition or Vedic literature in general.
There are three types of Agama scriptures:
1. Vaishnava Agama – which is focused on Vishnu as the Supreme Being
2. Shaiva Agama – which sees Shiva as the Supreme Being
3. Shakta Agama – which regard Shakti as the Supreme Being
Tantra is seen as a subsystem of Shakta Agama. There is speculation even
among scholars about whether Tantra is a Vedic tradition. Many authors claim
that the Vedic tradition is an Aryan one, while the Tantric practice is Dravidian
in origin. Pandit Vishwa, the founder of Vishwa Yoga, writes in his article on
the difference between Vedas and Tantra: “In reality, the Vedic and tantric
traditions are both parts of one great system even if there are a few differences
in their approaches. The Vedic tradition is an earlier form of the tantric
tradition. For example, the Atharva Veda is technically a tantric text. Therefore
it will be correct to assume that both Tantra and Vedas are important systems
of Indian philosophy. Tantra glorifies individual power and practices, while
Vedas emphasize collective power and rituals. However, both share the
common goal of self-realization.”
Tantra represents the practical aspect of Vedic traditions. It is called a
“Sadhana-shastra,” which means that it is practice-oriented as opposed to other
traditions that are philosophy-oriented. Tantra accepts that the body exists
with all its energies, good and evil; in the same way, the world exists with all its
energies, good and bad. In this sense, Tantra is seen as a body-affirming and
world-affirming spiritual tradition. This is in direct contrast to the classical
view, which insists on renouncing worldly life to attain liberation. This aspect
of Tantra allows householders to aspire for spiritual liberation while enjoying
the sensory pleasures of life.
Leora Lightworker writes that “Tantra has been and still is practiced in three
primary forms: the monastic tradition, the householder tradition and by
wandering yogis. Whereas Hinduism had many rules and laws, including strict
caste divisions, Tantra was totally non-denominational and could be practiced
by anyone, even within daily life.
Thus meditations on weaving, for example, could be practiced by weavers, as
they contemplated the interwoven and undifferentiated nature of existence,
whereas meditations on eating, drinking and love-making could be practiced
by kings and queens.”
Tantra rests on three pillars:
1. The methodology, skills and techniques
2. The Mantra, which on the gross level are unique sounds, but on a deeper
level, they are a vehicle of consciousness. It is said that the world
materialized and came into shape through sound, and therefore, sound acts
as a link between the form and the formless.
3. The Yantra is a geometric diagram used for rituals or worship in Tantra
practice, and the yantra becomes the centre of the universe symbolically.
While Tantra, Mantra and Yantra are the three pillars of the Tantra system,
yoga is the practical application of Tantra.
Tantric Master Shri Aghorinath Ji says: “Tantra is different from other
traditions because it takes the whole person with all his/her worldly desires into
account. Other spiritual traditions ordinarily teach that desire for material
pleasures and spiritual aspirations are mutually exclusive, setting the stage for
an endless internal struggle. Although most people are drawn into spiritual
beliefs and practices, they have a natural urge to fulfil their desires. With no
way to reconcile these two impulses, they fall prey to guilt and self-
condemnation or become hypocritical. Tantra offers an alternative path.
Pandit Rajmani Tigunait writes in the Living Science of Tantra: “Tantra is an
ancient yet vibrant spiritual science. It is unique in that it takes the whole
person into account. Other spiritual traditions ordinarily teach that desire for
worldly pleasures, and spiritual aspirations are mutually exclusive, setting the
stage for an endless internal struggle. Although most people are drawn to
spiritual beliefs and practices, they have a natural urge to fulfill their worldly
desires. With no way to reconcile these two impulses, they fall prey to guilt and
self-condemnation, or they become hypocritical, or both. The tantric approach
to life avoids this pitfall.”
There could not be a better way to explain Tantra. Pandit Tigunait has
described in the above passage one of the most complex, grossly misunderstood
and misinterpreted terms of ancient Hindu traditions in the most
straightforward manner. The word Tantra is sadly synonymous in the West
with erotic sexual practices, while in India, it is most often labeled as occult
and dark – sometimes known as “the left-hand path.” Tantra suffers from its
association with macabre Aghori traditions (eating/drinking from a skull,
crematorium rituals, intoxication, sexual orgies). This is so far from the truth
that the Tantra tradition expounds.
The word itself is derived from tan (Sanskrit for “to expand” or “to spread”)
and tra (meaning instrument). Tantra literally means a mechanism to expand
consciousness. Some Vedic scholars also interpret that the word means “to
weave,” seeing the universe as a web in which everything is interconnected.
Other scholars understand the word Tantra to be a “sly pun.” Mathias Rose
writes that to understand this pun, one must first understand the word sutra.
At that time, a core part of the prevailing religions (Buddhism, Jainism and
Vedic traditions) consisted of sutras – essential collections of compact
principles. Etymologically a sutra literally means thread; therefore, a sutra is a
thread of thought or a particular line of thinking. If a sutra is a single thread of
thinking, Tantra is the whole system of thought. Therefore, the etymological
essence of Tantra can be seen as the “next generation” advance of thinking
about the sutras. Initially, sutras were a collection of aphorisms, while tantras
were holistic spiritual teachings that could only be transmitted directly from
teacher to student.
Antoaneta Gotea writes in Hridaya Yoga that Tantra philosophy can best be
expressed as “nothing exists that is not divine.”
In Tantric tradition, the universe is alive and brimming with joy and bliss. All
manifestations are seen as an interplay between Shiva, who symbolizes pure
consciousness, the unchanging, unlimited masculine principle and Shakti,
representing the activating energy, the provider and the Mother, the feminine
principle. Shiva and Shakti are merely manifestations of the Brahman, but only
when Shiva and Shakti combine that creation can occur.
Tantra actually seeks to dissolve the separateness of the mundane from the
spiritual. Every aspect of life is seen as a tool for spiritual growth. The body is
seen as a living temple, and all of its energies – positive or otherwise – are
considered tools for spiritual progress and transformation. Tantra is profoundly
devotional and highly ritualistic, but these rituals are a means to see and
experience life and its energies as divine manifestations. To embody the essence
of Tantra that “nothing exists that is not divine,” it is said that it is equal to
Self-realisation.
Tantra is generally classified into three major schools, although there are many
subdivisions within these:
• Kaula
• Mishra
• Samaya
Kaula Tantra practice is focused on external rituals and processes. Mishra
Tantra advocates a mixture of external rites and techniques combined with
internal practices. Samaya Tantra describes an entirely internal process, a
purely yogic practice with no use for external rituals. Kaula Tantra is seen as
the lower form of practice, and Samaya Tantra the highest in the hierarchy of
tantric practices.
The word kaula comes from the term “kula,” meaning “family.” This means
two things: One, that this path can be practiced by those embracing family
life, and two, that everything in this universe is a part of one large family,
much like in the concept of Vasudaiva Kutumbakam as seen in latter-day Vedic
texts and philosophies.
Kaula practices consist mainly of worshipping external objects by way of
rituals. These rituals include the use of idols, mandala, yantra, minerals, herbs
and so on. The emphasis in this path is on devotion and faith, which is
expressed by way of external worship. Many scholars point out that Kaula
practices are focused on the lowest three chakras, namely Muladhara,
Swadisthana and Manipura.
Within the Kaula Tantra, we see two types of paths, the left-handed path and
the right-handed path, based on the practices that are followed. The left-hand
path is known as Vamachara Marga, a non-conformist, non-orthodox path
with no distinction between good and evil, pure and impure, clean and
unclean. Sometimes it is seen as a path that uses means which go against the
norms and ethics laid down by society.
The Panchamakara ritual that some Tantra practitioners follow entails the use
of taboo substances such as wine, meat, fish and sexual union. The Dakshina
Marga (right-handed path) follows practices that are more conformist, focusing
on mantra, yantra and well-defined processes for spiritual growth. There is no
wrong path in Tantra but, in modern times, the Kaula Marga has been at the
receiving end of a great deal of flak as it is grossly misunderstood and
misrepresented, especially by Western theologians who do not quite
understand the subtleties involved in the comprehension of ancient Hindu
Vedic texts.
Mishra Tantra is a school where both external and internal practices are
combined – worship is done using both rituals and mental practices. While the
rituals continue to include mandala, yantra and herbs, here it is combined with
asana, pranayama, dharana and dhyana. The focus here is mainly on
awakening the Anahata chakra, and the eventual desire is to remove
dependence on all external objects of worship and to channel it inwards
completely.
Samaya is considered the loftiest school of Tantra as we now move from the
gross aspects of worship to the most subtle. Here, the practices are purely
internal with absolutely no external objects or rituals. Yogic practices such as
asana, pranayama, dhyana and samadhi are emphasized, and the human body
is seen as a yantra and worshipped accordingly. The Sahasrara chakra is the
main object of focus in this school of Tantra.
As humans, we are continually evolving, learning and changing with every life
experience. Every life experience can either be an external one or an internal
one. Based on how the energies move in any specific experience, there is a
corresponding change in the state of awareness. An experience that occurs due
to the sense organs is an example of outward moving energy. For example, our
desire to enjoy food or drink leads us to seek fulfillment of this desire through
external sources. Therefore, we can see this energy movement as an outward
and downward one since it further entangles us in the snare of Maya or
illusion.
On the other hand, when we seek fulfillment from within by involving
ourselves in practices such as chanting, meditation, mindfulness or prayer, we
can see that the energy movement is inward and upward. We are now slowly
disentangling ourselves from the veil of ignorance as we move towards spiritual
growth and development.
Based on this movement of energy (outward and downward or inward and
upward), Tantra texts define two paths that any individual may take in his life
journey:
Pravritti Marga (The Natural Path)
This is the path of the outward movement of energy that leads us to the world
of activity, seeking enjoyment and fulfillment, an extroverted nature with
normal and natural social interactions. People on this path live as
householders, fulfilling their obligations and responsibilities with perhaps an
inkling of the understanding that all they are seeking is transient and
impermanent.
Nivritti Marga (The Source Path)
This is the path of inward movement of energy that a person who wishes to
become one with the source embraces. It is the path of the renunciate or the
hermit, and yet, it does not mean that one has to withdraw from society or
community. It only requires developing a gradual disinterest in all material and
worldly pleasures.
In Tantra, Shakti (the Goddess) is secret and subtle. She reveals herself to the
seeker only after years of intense devotion and sadhana. Shakti, therefore,
compromises the inner guiding light, the knowledge and its comprehension.
Hence, Shakti is vidya. “In Tantra, the world is not something to escape from
or overcome, but rather, even the mundane or seemingly negative events in
day-to-day life are actually beautiful and auspicious,” says Pure Yoga founder
Rod Stryker, a teacher in the Tantra tradition of Sri Vidya. “Rather than
looking for samadhi, or liberation from the world, Tantra teaches that
liberation is possible in the world by emphasizing personal experimentation
and experience as a way to move forward on the path to self-realization.
Renowned Tantra Master Shri Aghorinath Ji writes: “Tantra also can be
understood to mean “to weave, to expand, and to spread,” and according to
tantric masters, the fabric of life can provide true and everlasting fulfilment
only when all the threads are woven according to the pattern designated by
nature. When we are born, life naturally forms itself around that pattern. But
as we grow, our ignorance, desire, attachment, fear and false images of others
and ourselves tangle and tear the threads, disfiguring the fabric. Tantra
sadhana, or practice, reweaves the fabric and restores the original pattern. This
path is systematic and comprehensive. The profound science and practices
pertaining to hatha yoga, pranayama, mudras, rituals, Kundalini yoga, nada
yoga, mantra, mandala, visualization of deities, and alchemy, Ayurveda,
astrology, and hundreds of esoteric practices for generating worldly and
spiritual prosperity blend perfectly in the tantric disciplines.”
OceanofPDF.com
 Chapter 3

Kundalini and Chakras

“When the sleeping goddess Kundalini is awakened through the grace of the
teacher, then all the subtle lotuses and worldly bonds are readily pierced
through and through. Let the wise person forcibly and firmly draw up the
goddess Kundalini, for She is the giver of all miraculous powers.”
– Shiva Samhita
Kundalini Shakti has been one of the most popular traditions of spiritual
growth in India. Just as in most other traditions, its basic tenet is that Shakti
resides within us, and spiritual evolution is achieved by proper utilization of
this feminine principle. In the Kundalini tradition, Shakti is seen as residing at
the base of the spine at the Muladhara chakra, symbolized by a serpent coiled
into three and a half circles around the central axis Svayambhu-linga at the
bottom of the spine. The three and a half circles represent the three Gunas
(sattva, rajas and tamas) and the past, present and future, while the half-turn
symbolizes the ascent of the Kundalini Shakti to the crown chakra.
Kundalini is a Sanskrit term that identifies the rising of energy and
consciousness, which has been lying dormant at the base of the spine since
birth. This energy is the source of the life force, also known as prana. While
prana can be seen as the vital life force associated with maintaining the mind
and body’s functioning, Kundalini can be seen as identical to prana. It can be
understood as consciousness and as unifying cosmic energy. Ananda.org
answers the question: Is There a Difference Between Kundalini Energy and
Prana?
“The Kundalini energy is not different from the prana flowing in the spine.
There are not two different pranas flowing in the spine, but only different
manifestations and flows. Usually, our energy (prana) flows up and down in
the ida/ pingala, inhaling as it rises in the ida and exhaling as it descends in
pingala. Kundalini is powerful prana curled up at the base of the spine, which,
when awakened, rises in the sushumna, taking us ultimately to enlightenment.
This is still the one prana, just a different manifestation.”
The classical texts of Kashmir Shaivism describe Kundalini as having three
different manifestations:
• Para Kundalini or the universal energy
• Prana Kundalini or the energizing function of the mind-body complex
• Shakti Kundalini, which subsumes and intermediates between the para and
prana Kundalini
Vedic texts suggest that this energy is triggered at the time of conception in the
womb and then lies coiled three and a half times at the base of the spine to
hold the energy field in stasis till we die when it uncoils and returns to its
source. The Kundalini can be awakened in various ways. Once awakened, it
rises through the chakras and finds expression in spiritual knowledge and
mystical visions, which eventually leads to enlightenment.
The goal of Kundalini practice is to open up all the chakras of the body,
thereby allowing the ascent of the energy from the Muladhara to the Sahasrara,
traversing through the various chakras. When the energy finally reaches the top
of the head, it is said to bring about the liberation of the soul. Vedic texts
explain that from the Muladhara chakra, ida and pingala alternate from the
right to left sides at each chakra until they reach Ajna chakra, where they meet
again in the sushumna. The rising of the Kundalini is seen as the process of the
awakening of spiritual consciousness. It brings about liberation from illusion
and ignorance, leading to the development of wisdom and ultimately a union
with the Universal Consciousness.
Swami Vivekananda describes Kundalini in his book Raja Yoga as follows:
“According to the Yogis, there are two nerve currents in the spinal column,
called pingala and ida, and a hollow canal called sushumna, running through
the spinal cord. At the lower end of the hollow canal is what the Yogis call the
“Lotus of the Kundalini.” They describe it as triangular in a form in which
there is a power called the Kundalini, coiled up. When that Kundalini awakes,
it tries to force a passage through this hollow canal. As it rises step by step, as it
were, layer after layer of the mind becomes open, and all the different visions
and extraordinary powers come to the Yogi. When it reaches the brain, the
Yogi is perfectly detached from the body and mind; the soul finds itself free.
We know that the spinal cord is composed in a peculiar manner. If we take the
figure eight horizontally (∞), there are two parts that are connected in the
middle. Suppose you add eight after eight, piled one on top of the other, that
will represent the spinal cord. The left is the ida, the right pingala, and that
hollow canal that runs through the centre of the spinal cord is the sushumna.
Where the spinal cord ends in some of the lumbar vertebrae, a fine fiber issues
downwards, and the canal runs up even within that fiber, only much finer. The
canal is closed at the lower end, situated near the sacral plexus, which,
according to modern physiology, is triangular in form. The different plexuses
with their centres in the spinal canal can very well stand for the different
“lotuses” of the Yogi.”
Kundalini is an important concept in Shaiva Tantra, where it is believed to be a
force or energy associated with the divine feminine or the formless aspect of
the goddess. In the Shakta tradition, it is also associated with Adiparashakti,
the Supreme Being. The concept of Kundalini is mentioned in the Upanishads.
We later see it adopted in Hatha Yoga in the 15th century and since then also
has been seen in other forms of Hinduism and modern spirituality.
The Sanskrit adjective “Kundalini” can also be understood as circular or
annular and is mentioned as a noun for a coiled snake in the 12th century
Rajatarangini Chronicle. The 8th century Tantra Sadbhava Tantra uses the term
“kundli” to describe “She who is ring-shaped.” According to the great Tantra
scholar Abhinava Gupta, there are two primary forms of Kundalini, an
upward-moving Kundalini called “urdhva” associated with expansion and
downward moving Kundalini called “adha” associated with contraction.
Swami Sivananda states that “before awakening the Kundalini, one must have
deha shuddhi (purity of body), nadi shuddhi (purity of the energy channels),
manas shuddhi (purity of mind), and buddhi shuddhi (purity of the intellect).”
Kundalini awakening can happen upon:
1. Spiritual practice
2. Spontaneous self-awakening
3. Shaktipath
The American scholar, Jana Dixon, writes in her book “The Biology of
Kundalini”:
“It is often necessary to have self-initiating psychological conditions, such as
devotion, excessive generosity, crisis, Shaktipath of a Guru or the encounter of
great love, in order to provoke chemistry in a high degree of intensity.
Shaktipath literally means the descent of grace. It is the yogic initiation in
which the Siddha Guru transmits spiritual energy to the aspirant, thus
awakening the aspirants sleeping Kundalini shakti “.
The regular spiritual practice of mantra, yantra, tantra, meditation, asana, and
pranayama can bring about awakening, but it may take many years to make
progress. Spontaneous self-awakening can happen through study, deep
introspection and desire to evolve spiritually. However, it is very rare, and
experts say it can only be as a result of the progress already made by the
sadhaka in his previous lifetimes. Often psychedelic drugs (LSD, Ecstasy) and
hallucinogenic plants (Ayahuasca, Psilocybin, etc.) are said to bring about life-
altering realizations. Those who have Near Death Experiences (NDE) also
speak of similar awakening sensations.
Shaktipath (shakti or energy and pata, which means ‘to fall’ or ‘to drop’) refers
to the transmission of spiritual energy from one person to another, usually
from a Guru to a deserving disciple. Shaktipath can be conferred through mere
thought, look, touch (usually the guru touches the Ajna chakra of the disciple)
or mantra. Shaktipath is an act of grace (anugraha) on the part of the guru
and, therefore, cannot be forced or done under duress.
In Kashmir Shaivism, Shaktipath is classified into different levels:
• Tivra Tivra Shaktipath “Super Supreme Grace” which produces an
immediate identification with The Ultimate Reality and brings about
instant liberation
• Tivra Madhya Shaktipath “Supreme Medium Grace” is experienced when
one becomes spiritually illuminated and liberated on his own, relying
directly on grace and not needing intervention, initiation or instruction
from a guru
• Tivra Manda Shaktipath “Supreme Inferior Grace,” occurs when a person
has received grace and strongly desires to find the right guru but does not
need his instruction. Just a mere touch, a look or being in the guru’s
presence is enough to trigger in him to the state of illumination.
• Madhya Tivra Shaktipath, “Medium Supreme Grace,” is when a disciple
who receives this grace desires to have the instruction and initiation of a
perfect guru and becomes enlightened in time. However, he is not totally
absorbed into this state during his lifetime. He receives a permanent state
of fusion with the Universal Consciousness only after the end of his
current life.
• Madhya Madhya Shaktipath, “Medium Middle Grace,” is when a disciple
receives initiation from a guru and also exhibits an intense desire to attain
liberation but continues to harbour a passion for various enjoyments and
pleasures of life. So, after the death of this form, he goes to a dimension
where all his desires are fulfilled, and after that, he receives initiation again
from his master to then attain and realize permanent union.
• Madhya Manda Shaktipath “Medium Inferior Grace” is similar to
“Medium Middle Grace” except that in this case, the aspirant desires
worldly pleasures more than union with the eternal. So he will take birth
again as a spiritual seeker to attain liberation.
• Manda Shaktipath “Inferior Grace”: for those who receive this level of
grace, the aspiration to be united with the eternal is present only in times
 of distress and suffering; the grace, therefore, will need to work in them
for many lifetimes before spiritual liberation occurs.
The well-known spiritual guru Swami Lakshman Joo describes that advanced
yogis experience Kundalini in three states. The first is the tranquil state, where
the energy remains limited to the Muladhara chakra. This state works in all
creative beings. When the Kundalini gets awakened either by pranayama or in
the classical way by constant practice or uninterrupted feeling of perfect I-
consciousness, it is called Adhah Kundalini. After this state, when Kundalini
rises in a sudden flash like a lightning bolt and rises through the path of the
sushumna to the brahmarandhra, it is called Urdhva Kundalini.
Ramana Maharshi, a renowned Hindu mystic, is said to have experienced a
Kundalini awakening when he was just sixteen years old. He describes how he
was overcome with a sudden, inexplicable fear of death and found himself
paralyzed in mind and body for some time. This experience led him to ask,
“who am I” and he began his journey of inward-looking contemplation.
Other famous spiritual gurus who have experienced Kundalini awakening
include Adi Shankaracharya, Swami Vivekananda, Sri Aurobindo, and Swami
Muktananda, Sadhguru, Yogi Gopikrishna (whose book led to the
introduction of the concept of Kundalini to the West) and many other seekers.
The topic of Kundalini Awakening has been of interest to great minds such as
Aldous Huxley, who experienced awakening after ingesting Peyote (a plant-
based psychedelic), Carl Jung, Alan Watts and in recent times, Russell Brand
and Joe Rogan.
Udayabhaskar Bulusu writes that worshipping Lalitha Tripurasundari in the
chakras of Kundalini beginning from the Muladhara chakra and culminating
with the union of Shakti with Shiva in the Sahasrara chakra is called Samaya
Chara. This is explained in the Rudrayamala, an ancient scripture in which
Shiva reveals this truth to Shakti.
In the Lalitha Sahasranama, the 98th name given to Goddess Lalitatripura
Sundari is “Samaya chara tatpara.” This name points to the fact that the
goddess approves of and is fond of the Samayachara worship, which is done
only internally.
The prescribed procedure for this worship is that the Kundalini shakti is
aroused from the perineum and moved to the Muladhara chakra, where the
goddess is found in her subtle (mantra) form. From here, the Kundalini further
rises up to the Swadishthana chakra, where the goddess is located in an even
more subtle form (kamakala). At this point, the worshiper imagines the
goddess adorned with rich red clothes and beautiful ornaments made of rubies
and moves up to the Manipura chakra, where the goddess is offered aargyam
(washing of feet and hands).
She accepts the offerings and sits on the throne in her subtlest form (Kundalini
from where Kundalini energy gets its name). From this chakra onwards, the
goddess is seen as becoming very powerful as she moves towards the heart
chakra where she is offered betel leaves and then visualized at the Vishuddha
chakra where she is worshipped with aarti. (Aarti is an offering made with the
lighting of lamps.)
From the Vishuddha chakra, she is pictured as moving to the Ajna chakra,
where karpur aarti is offered. Karpur aarti means a lamp lit with camphor. At
this time, she is adorned with garlands and visualized as a bride. She is then
seen as rising up to the Sahasrara chakra, where Shiva is waiting for her. When
she enters the Sahasrara chakra, a veil is placed around Shiva and Shakti, and
the worshiper awaits the return of Devi to the Muladhara chakra.
Srimadacharya writes that those who contemplate and worship the goddess in
this manner of Samayachara are truly blessed as they attain infinite bliss.
The school of Kundalini yoga, in particular, is focused on the role of the
chakras and especially the “knots” which arise in the various chakras, thereby
restricting the flow of energy in these areas. Three knots are particularly
important – the Brahma granthi, which limits energy at the base of the spine
and is related to the Muladhara and Swadisthana chakra; the Vishnu granthi is
related to the Manipura and Anahata chakra and restricts energy at the heart
centre and the Rudra granthi which is connected to the Vishudda and Ajna
chakra and restricts the energy at the Ajna chakra. Classical yoga texts such as
Hatha Yoga Pradipika and Yoga Upanishads point out that there are four stages
associated with clearing these knots:
1. Arambha is associated with overcoming the Brahma granthi and awakening
the Kundalini.
2. Ghata is associated with the Vishnu granthi and deals with the internal
absorption of energy.
3. Parichaya is associated with the absorption deepening and resulting in the
final stage of complete Oneness.
4. Nishpatti is associated with piercing the Rudra granthi and allowing the
Kundalini to ascend to the Sahasrara chakra. It is at this stage that the
practitioner becomes one with Universal Consciousness.
There is debate about whether Kundalini awakening is absolutely essential for
enlightenment. Many schools of philosophy such as Tantra, Kashmir Shaivism,
and Nath Sampradaya believe that it is necessary to have an awakened
Kundalini to be thought of as spiritually evolved. Other philosophers and
thinkers believe that enlightenment cannot come about as a result of an
experience and that a cognitive transformation is required for it to occur. So
while Kundalini may give rise to a certain range of experiences, it does not in
itself promise enlightenment. However, every spiritual guru belonging to all
schools believes that Kundalini practices can be useful in bringing about an
improvement of health and wellbeing, overcoming limiting self-belief systems,
distancing oneself from negativity, attracting success, beauty and grace and
potentially blossoming into one’s optimal self as the practice leads and opens
up to the limitless potential of the individual self.
***
Chakras
The earth and other heavenly bodies spin on their own axis while also moving
around the solar system in their own set of rhythms and patterns. Every atom
that exists in the Cosmos is forever moving as the electrons spin around in
their own orbit, nothing ever resting. We are all infinitely connected to this
eternal wheel that is continually playing out in all of life. As is above, so it is
below. We, too, hold within our own beings the wheels of spinning Universal
energy, the vortexes of life – the chakras.
The word “chakra” in Sanskrit refers to a spinning disk, wheel or vortex. The
concept of chakras is central to Yoga and Ayurveda. Chakras were first
described in the Vedas, especially in the Yoga Upanishads, about four thousand
years ago. One of the most important texts on the subject is the Shat Chakra
Nirupana by Purnananda Swami. Early Sanskrit texts speak of them both as
meditative visualizations combining flowers and mantras and as physical
entities in the body. In Tantra, chakras are envisioned as continually present,
highly relevant, and a means to psychic and emotional energy. It plays a vital
role in Shaktism along with the concepts of yantras, mandalas and Kundalini
yoga in its practice.
The concept of chakras gained immense popularity in the West when Sir John
Woodroffe (also known as Arthur Avalon) translated the Shat Chakra
Nirupana and the Padaka Panchaka into English in the early 20th century in a
book titled The Serpent Power. This detailed and intricate work formed the
basis of C.W. Leadbeater’s controversial book The Chakras, which is largely
responsible for the presently held predominant Western view of the chakras.
Virtually all human cultures have some kind of concept of mind, spirit and
soul as distinct from the physical body. While it is a common notion to
associate the chakras with the Indian traditions, in reality, all cultures and
religions have their own interpretations of similar energy systems in the body.
References can be found in ancient Egyptian, Chinese and Japanese
philosophies, while the Kabbala, Celtic and Sufi traditions also contain
information about bodily energies. Renee Skuban writes: “The chakras when
viewed collectively, reflect Unified Consciousness or soul. When viewed
individually, they reflect different aspects of consciousness, including body,
instinct, vital energy, emotions, communication and connection to the
Divine.”
To fully understand the working of the chakras, it is necessary to first gain
some knowledge about the Sankhya philosophy that enumerates the nature of
creation and how the five elements came into being. A study of the Sankhya
philosophy will explain the nature of the association of the first five chakras
with an element, a sensory organ and an organ of action. Each of the five
elements has its own bija mantra, which becomes the sound energy necessary
to activate the specific chakra.
It is also crucial to gain some understanding of what Yoga really means because
most people understand Yoga as “Asana,” which, while being one of the eight
limbs, is merely a preparatory method for the more profound practice of
meditation. Yoga is a deep philosophy that outlines a prescription for a way of
life conducive to good health, wellbeing and spiritual evolution. Yoga is deeply
connected with balancing the flow of prana, directing it inwards to the chakras
and then upward to the Sahasrara.
Since we are told by Vedic seers that the state of our chakras depends on our
vasanas, karma and samskaras, we will need to understand the theory of karma
as well. We, therefore, will go through dedicated chapters on Sankhya, Yoga
philosophy and Karma, and then proceed to examine each of the seven chakras
in detail along with physical and mental manifestations, identification of
potential blocks and the actions that can help bring out a better understanding
of the chakras.
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 Chapter 4

Sankhya

“This declared to you is the Yoga of the wisdom of Sankhya. Hear, now, of the
integrated wisdom with which, Partha, you will cast off the bonds of karma.”
– Bhagavad Gita
Six distinct, orthodox (Astika) schools of thought and philosophy emerged in
ancient India – Nyaya, Vaisheshika, Sankhya, Yoga, Mimamsa and Vedanta.
The Sankhya school founded by the learned sage Kapila around 700 BC is one
of the oldest and most important among these major ancient Indian
philosophic systems and has contributed immensely to the schools of thought
that emerged later. This school had a significant influence on the Yoga
doctrines, and hence, a study of Sankhya is absolutely required to gain a deeper
understanding of Yoga philosophy. Sankhya represents the theoretical aspect,
while Yoga represents the practice of these theoretical aspects. The word
“Sankhya” (sometimes also spelled as Samkhya) literally means “number” in
Sanskrit. This school of philosophy specifies the exact number of the ultimate
constituents of the Universe and enumerates the nature of these constituents,
thereby imparting the knowledge of reality. This is why the term “Sankhya” is
often figurately understood to signify “perfect knowledge.”
Sankhya is variously seen as a school of atheistic realism and rational dualism.
It is atheistic, as Kapila asserts, that God does not need to exist for the
Universe to exist. It is realism as it considers that both matter and spirit are
equally real. It is dualistic because it advocates two ultimate realities: Prakruti –
nature and Purusha – consciousness.
Sankhya philosophy describes the full spectrum of human existence by
revealing the essential elements that make up the macrocosm and the
microcosm. It teaches us about the body, mind, and spirit components,
beginning from the gross elements that make up the physical body to the more
subtle elements of the mind and consciousness. It names each element, teaches
us its function and shows us the relationship each element has with all others.
The individual human being is seen as comprising 25 distinct, yet related,
principles called tattvas or “evolutes” that develop progressively out of one
another. The tattvas are guideposts to orient ourselves within the map and see
that what we experience as separate concepts is truly part of a larger whole.
The fundamental principle in Sankhya philosophy is the separation of
Brahman (oneness of all elements in the Universe) into two distinct parts:
Purusha (pure consciousness) and Prakruti (nature, primeval matter).
Purusha is the first spirit principle of Sankhya; it is neither produced nor can it
produce. It is the Knower, the Transcendental Self. It is absolute,
imperceptible, immutable, unknowable and can be best described as pure
nonattributive consciousness. Prakruti is the second material principle. It is
that which is known, uncaused and eternal. Even though it is not a product, it
can produce and has inherent potential to produce. Prakruti cannot exist
without Purusha, but Purusha can exist without Prakruti.
Creation as we know it comes about by a conjunction of Purusha and Prakruti.
Sankhya is not clear about how exactly this conjunction happens. Still, a
parallel can be drawn in how magnet and iron filings are inherently attracted
and drawn to one another.
Prakruti consists of three Gunas or attributes – sattva (balance, luminosity and
knowledge), rajas (momentum and desire) and tamas (inertia and decay).
When these three qualities stay in equilibrium, then nature stays unmanifested.
When this equilibrium gets disturbed by the coming together of Purusha and
Prakruti, nature becomes manifest.
The first evolute of Prakruti is the Mahat (the Great One) – the cosmic
intelligence that evolves out of a preponderance of sattva guna. Prakruti then
gives rise to the “inner senses,” known as “Antahkarana,” or inner psychic
functions.
• Manas - Mind
• Buddhi - Intellect
• Ahamkara - Ego
These enable and guide our psychic and mental processes, and through them,
we can think, feel, understand and differentiate.
From Mahat arises the Manas or the mind through which we perceive things
by receiving impressions from the external world. The mind does not judge or
make a choice. It merely records or captures all impressions, much like a video
camera.
Buddhi is the intellect. It is cosmic intelligence at an individual level; thereby,
it is the psychological aspect. It processes, coordinates and filters the sensory
impressions. It decides which of them we accept and pursue further and which
ones we reject and drop from further thought.
Ahamkara is the ego that arises out of the cosmic nature of Mahat. It is the
sense of self that results in the awareness of “I” and “mine.” It literally means “I
am the doer.” All our feelings, perceptions, ideas and desires are linked to
ahamkara. Ahamkara is the psychic authority that creates the illusion that we
are autonomous and different from all other living beings.
Sankhya, then, enumerates the additional 20 elements – sense and motor
organs, which are the “Bahyakaranas” or external organs:
• Jnanendriyas or five sense organs (ears, skin, eyes, tongue and nose)
• Karmendriyas or five motor organs (tongue, hands, legs, organs of
excretion and organs of procreation)
• Tanmatras or the five subtle senses (elemental sound, touch, vision, taste
and smell)
 • Mahabutas or the five building blocks of nature Space, water, air, fire and
earth
The Universe is the result of the combinations and permutations of these 24
tattvas, which together with Purusha (which is the eternal reality) takes the
number to 25. Nature uses some or all of these tattvas to produce a range of
diverse objects and beings that inhabit the world. Of these tattvas, Prakruti is
seen as being without a cause. Mahat, ahamkara and the five tanmatras are
both causes and effects. The other tattvas are effects only. Purusha is neither a
cause nor an effect. It is eternal, without a cause, and is immutable.
With regard to the tanmatras, Sankhya explains how all the five elements arise
out of the previous element. The first physical (gross) element is space, which
contains within it the other four gross elements of water, air, fire and earth in
their subtle form. The subtle quality of space is sound, and from the expansion
of sound comes air. The subtle quality of air is touch, and this expands into
fire. The subtle quality of fire is vision, and vision expands into water. The
subtle quality of water is taste, and taste expands into earth. The subtle quality
of earth is smell, and it is said to be the last element to leave the body when
death occurs. While one cannot touch, see, taste or smell space, air possesses
the qualities of sound and touch (you can feel a breeze and hear its gentle
swoosh). Fire can be seen, touched and heard but cannot be tasted or smelled.
Water can be seen, touched, heard and tasted but cannot be smelled. Earth, the
final manifestation of gross matter, can be seen, touched, heard, tasted and
smelled.
Sankhya accepts that there are three valid sources of knowledge:
• Perception
• Inference
• Testimony
This order is crucial: we use inference only when perception is impossible, and
only if both are not present do we accept testimony as a valid source of
knowledge.
Perception is knowledge derived from any of our five senses. In Sankhya,
perception is seen as a complex process: when the sense organ comes into
contact with an external object, some sensations and impressions reach the
mind. These sensations and impressions are perceptual knowledge. The mind
then proceeds to process this knowledge and convert it using the other two
faculties of buddhi (intellect) and ahamkara (ego). The intellect contributes by
bringing about an understanding of this knowledge, while the ego brings its
own personal perspective to the knowledge at hand.
In Sankhya, perception is reliable and supplies most of the practical
information needed in everyday life, but for this very reason, it cannot supply
philosophically interesting data. Things that can be seen are not objects of
philosophical inquiry. There are many possible reasons why a material object is
not (or cannot be) perceived: it may be too far (or near), or it is too minute or
subtle; there may be something that obstructs perception. It may be
indistinguishable from other surrounding objects, or the sensation produced
by another object may be so intense as to outweigh it. A fault of the sense
organs or an inattentive mind can also cause a failure of perception.
For philosophy, the central source of information is inference, and this is
clearly emphasized upon by Isvarakrishna, who recognizes three kinds of
inference in the Nyaya Sutras:
• cause to effect
• effect to cause
• analogical reasoning
The two constituents of inference are the sign (the given or premise) and
conclusion(inference).
The last valid source of information, i.e., testimony (apta vachana), is the
knowledge of objects derived by words. Words could be tradition, text or
symbol. Apta vachana literally means reliable speech, but in the context of
Sankhya, it is understood as referring to the Scriptures.
Sankhya acknowledges that suffering is universal. People find different ways to
escape momentarily from the pain – indulging in pleasurable activities such as
consuming liquor, eating food that is not healthy, giving in to addictions and
so on. On the other hand, others find temporary relief from activities such as
the practice of Yoga, mindfulness, meditation, charity, etc. Pleasurable
activities and mind-body practices only offer a short-term escape. Even the
Vedas do not offer a permanent solution as the rewards promised are again
temporary at best – after a stay in heaven, one has to face rebirth and go
through the rigmarole of more suffering. This cycle continues without end.
Sankhya offers a solution by analysing the fundamental metaphysical structure
of the world and the human condition. It finds the ultimate source of suffering
– the soul becomes bound when it comes under the influence of Prakruti and
becomes enveloped by delusion and ignorance. When the realization dawns
that Prakruti is responsible for bondage, the soul strives for liberation and
achieves release or freedom from the cycle of births and deaths. According to
Sankhya, cutting the root of rebirth is the only way to final emancipation from
suffering.
The idea of Prakruti as the sole source of creation and evolution has
contributed significantly to the popularity of Tantras and the tradition of
Shakti worship. However, its most outstanding contribution has been towards
the formulation of classical Yoga, which is modelled on the knowledge derived
from the Sankhya school.
Dr. Swami Shankardev Saraswati and Jayne Stevenson write: “The personal joy
of studying Sankhya is deeply stirring and transformative, as we are learning to
unravel the greatest mystery of our lives—ourselves. The Sankhya philosophy
systematically deciphers every part of our being, from the lowest level of mortal
existence to the highest level of eternal consciousness and spirit. The journey
through Sankhya unfolds through three processes: reading (comprehending
terminology and philosophy), contemplation and meditation (understanding
and feeling the philosophy), and yoga practice (applying the philosophy so that
our understanding results in authentic experience).”
OceanofPDF.com
 Chapter 5

Yoga

“Yoga is a light, which once lit will never dim. The better your practice, the
brighter your flame.”
– B.K.S Iyengar
Patanjali drew heavily upon Sankhya philosophy in the development of his
Yoga Sutras, and many of the practical methods and techniques of Yoga rest on
Sankhya’s philosophical foundations. Yoga takes the Sankhya philosophy into
the realm of experience through a gradual and systematic progression. Based
on the understanding we gain from Sankhya, we begin the movement towards
an understanding of ourselves – starting from the gross or physical level,
moving to the subtler levels of mind and spirit, and then returning to the gross
with a higher level of consciousness. We return to our “outer” lives rejuvenated
and relatively more enlightened.
Sankhya suggests that knowledge is a sufficient means to liberation, while
Patanjali suggests that systematic techniques/practice (personal
experimentation) combined with Sankhya’s approach to knowledge is the path
to liberation. The Yoga Sutra’s surmise that ignorance is the cause of suffering,
and liberation is brought about by removing ignorance, which can be achieved
through knowledge, discriminative discernment and self-awareness.
Yoga is the oldest system of health and a form of personal development known
to mankind. It is a way of life that includes a specific outline of ethics,
discipline, prayer and meditation. But in the present time, it has come to be
narrowly understood as a form of exercise consisting of physical postures. Yoga
means a “union” of the individual self with the absolute consciousness. It is
also a union between physical, mental and spiritual energies. This union leads
to a healthy and balanced life. Yoga offers its practitioner a glimpse of bliss that
is, in fact, the true nature of our bodies.
Ancient texts describe Yoga as a tree with roots, trunk, several branches,
flowers, and fruit. They list six different branches, each with its own features
and functions, but all of them eventually are paths to personal and spiritual
development.
1. Raja Yoga
Raja or “kingly” Yoga is a royal approach that focuses on meditation and
contemplation. It is based on strict adherence to the methods outlined in
Patanjali’s Yoga Sutra. While this branch may appear to recommend an isolated
and monastic lifestyle, it can be practiced by those who understand that Yoga is
a path towards self-realization that can be attained through spiritual devotion.
2. Bhakti Yoga
Bhakti yoga is the path of devotion based on heartfulness and surrender,
emphasizing that everything in this Universe is divine. It is about
acknowledging that divinity lies in every object and every living thing, thereby
compelling us to cultivate an attitude of acceptance and love for all. Every
thought, word and act offers an opportunity for Bhakti yoga practitioner to
express love and respect.
3. Jnana Yoga
“Jnana” means knowledge, and this path of Yoga is based on the utilization of
the mind and intellect for spiritual growth. It involves a disciplined study of
the scriptures and calls for a constant investigation into the nature of “self.”
Those who are spiritually inclined with an abiding interest in discovering self
(through introspection and self-study) are more drawn to this path.
4. Karma Yoga
Karma means “action,” and this path is one of doing. Offering selfless service
without any expectations and remaining detached from the outcome are the
main aspects of karma yoga. In a way, each of us is a practitioner of karma
yoga. We go about fulfilling our duties and responsibilities in society, but only
if we can do so without expectation and with a degree of selflessness.
5. Mantra Yoga
This path uses the power of sound, and its practice consists of achieving a
connection to the Universe and finding centredness through repetitive
chanting of mantras. Mantra yoga is a science that engages the mind by
focusing on a specific sound for a particular duration through a specified
number of repetitions. Repetition of a mantra creates positive vibrations while
also helping the practitioner get a glimpse of his inner divinity. Mantra yoga is
often referred to as Japa yoga. “Japa” is a Sanskrit word for the act of repeating
mantras.
6. Hatha Yoga
It is the practice of “asana” or yoga postures, using the body as a vehicle for
self-transformation involving physical activities. In The 6 branches of Yoga,
Emma Newlyn writes that Hatha Yoga is The Yoga of Force. “Many teachers
equate Ha to mean Sun and Tha to mean moon, and reason that the physical
yoga practice is intended to balance the Sun and Moon energies within us.
While the physical yoga practice is intended to bring about a state of
equilibrium within the human organism, the real meaning and essence of
Hatha Yoga is to change the physical body and mind by way of
experimentation, movement and physical force.”
In the Yoga Sutras, Patanjali describes five kleshas or afflictions that prevent us
from accessing our personality’s higher reaches. These Kleshas are obstacles to
our spiritual progress. By understanding them, we can reduce the intense hold
they have on our lives, thereby alleviating pain and suffering, and finally
getting a glimpse of Atman – the inner self. The five Kleshas are:
1. Avidya or ignorance
2. Asmita or selfishness
3. Raga or attachment
4. Dvesha or aversion
5. Abhinivesha or fear
Avidya is a Sanskrit word that means ignorance but not in the sense of “lack of
knowledge”; it is more of a “lack of insight” and “non-awareness of reality.” We
all perceive the world through our senses. This dependence on our perception
of the external world and our focus on understanding it often leads us to
ignore our internal world, accessed through observation and introspection. It is
this lack of understanding of one’s true nature that is called Avidya. It is the
source of most of the other kleshas.
The well-known spiritual blogger Ramani writes: “Once ignorance is removed,
the false, relative knowledge gives way to Absolute Knowledge - Brahma
Gnana. When the Individual soul becomes aware of its original state, that of
Reality or Brahman.”
Asmita broadly translates to mean selfishness and over-identification with the
ego. Asmita leads us into the false belief that we are separate from everything
else in the Universe. Patanjali points out that we assume the temporary aspects
of our life to be our permanent, true nature and therein lies the leading cause
of pain and suffering. In not being able to identify our true nature, we start to
think selfishly, taking pride in our status, possessions, knowledge and so on.
This same inability to identify our true nature also makes us feel that we are
not as worthy as others, constantly worrying about our appearance, status, etc.
In both cases, our focus lies on the temporal and external attributes that
distance us from our true nature: we are this Universe, not just a part of it.
The third klesha is Raga or attachment to our desires. Patanjali describes it as
identifying closely with the objects that we like and allowing this liking to
colour our perception of the world around us. Our attachment to external
objects makes us believe that our source of happiness is coming from outside,
and we become fearful of losing our source of happiness. Thus, we become
possessive and clingy, which leads to feelings of anxiety, insecurity and fear.
Dvesha is an aversion to particular objects, subjects, people and situations. We
all choose to avoid the things which we believe will lead to unhappiness.
Again, we are assuming that external forces are the leading cause of our
negative feelings. We allow this aversion to cloud our perception and
judgment. Raga and Dvesha are two sides of the same coin. We let both our
attachments and aversions control our interactions with the outside world.
Abhinivesha, or fear, is the fifth klesha, which encompasses all the other
kleshas. It is generally understood as a fear of death, but it can be understood
more broadly as a fear of loss, fear of change, fear of outcomes and a fear of the
future. In some ways, it is a natural progression of Raga and Dvesha as our
attachment to an object causes us to fear losing it, while our aversion to an
object causes us to fear facing it. Patanjali points out that we can overcome all
fears only when we acknowledge the temporary nature of life and rise above
the nonduality of the Self and the Universe.
The Eight Limbs of Yoga
The core of Patanjali’s Yoga Sutra is an eight-limbed path known as “Ashtanga”
(which is not to be confused with a form of Yoga popularised by Sri Pattabhi
Jois). These eight steps form the structural framework for yoga practice and act
as guidelines for living a meaningful and purposeful life. The eight steps help
in bringing about an awareness of both our mind and body and, at the same
time, offer strong advice on our moral and ethical conduct, which allows us to
lead a life of greater equanimity and peace.
The eight limbs as described in the Yoga Sutras are:
1. Yama – ethical standards and code of conduct
2. Niyama – self-discipline and spiritual practice
3. Asana – body postures
4. Pranayama – breath control
5. Pratyahara – control of the senses
6. Dharana – concentration
7. Dhyana – contemplation
8. Samadhi – oneness with the Universe
The first two limbs serve as a prescription for universal moral and ethical
conduct and self-discipline, with advice on how to go about our daily lives –
what attitudes we should cultivate, how to manage relationships and how to
uphold our personal integrity.
Yama
The yamas deal with our attitude towards external objects and people around
us and reinforce the belief that it is our fundamental nature to be
compassionate, honest and peace-loving.
There are 5 yamas:
1. Ahimsa or non-violence and compassion towards all
2. Satya or a commitment to truthfulness
3. Asteya or non-stealing
4. Brahmacharya or abstinence and control of senses
5. Aparigraha or non-covetousness
Practicing these five guidelines and making them part of our behavioural
pattern can significantly purify our nature and contribute to the mental health
and happiness of all those around us.
Niyama
Niyamas are rules for personal observances that have to do with inculcating
self-discipline and spiritual sadhana or practice. There are five niyamas:
1. Saucha – cleanliness in mind and body
2. Santosha – contentment
3. Tapas – spiritual discipline/ practice
4. Svadhyaya – self-inquiry and study
5. Ishvara pranidhana – surrender to the situation
Niyamas deal with aspects that relate to the inner workings of ourselves and
prompt us to look inwards for answers, helping to initiate the desire towards
self-inquiry and set us on the path of developing a personal meditation
practice. The Niyamas are also related to the koshas (sheaths), leading us from
the gross physical body to the most subtle energy that pervades within us.
Asana
Asana refers to a “seat” or position the body assumes during meditation. Yoga
prescribes a range of postures that are performed with a particular discipline.
They help open up and move energies that have accumulated and stagnated in
the energy centres. When stagnant, these energies are responsible for various
ailments. When these energies move, they help in healing and restoring a
balance to the affected organs. The Yoga Sutras state that a properly executed
asana creates a balance between movement and stillness –the state of a healthy
body. Asana practice is vital preparation for meditation as it helps to build
body discipline and increases the ability to concentrate.
Pranayama
Prana, or “life force,” is the essence that makes everything in the Universe
pulsate with energy. Prana also refers to “breath,” and the control of breath by
various practices constitutes “pranayama.” Breathing or respiration is an
unconscious body function that can also become a conscious one if our
attention is taken to it. We breathe unconsciously at most times throughout
the day and when we sleep. But we can bring intention to our breath, and
Pranayama is the action of consciously controlling our breath for a certain
period of time.
Since the eight limbs are concerned with preparing the mind and body for
meditation, centering and focusing on our breath brings us into a direct
awareness of the present moment, thereby preparing us to turn the focus
inward.
In addition to this understanding of Pranayama as “breath control,” some
experts also stress that it needs to be understood as control of one’s prana or
vital lifeforce. In Hinduism, prana is said to stem from the “Atman.” The soul
perceives the experience of the physical world through the working of prana.
Prana is divided into five forms based on its functions:
• Prana vayu (which should not be confused with the master Prana) is the
most important of the five energy types flowing in an upward direction
and considered to work in the head and chest regions. This prana is
responsible for the working of the respiratory system and also in
swallowing and regurgitation of food.
• Apana vayu is downward flowing energy considered to work in the pelvic
region and is known for its function of elimination from the body,
including feces, urine and childbirth.
• Samana vayu resides at the navel and is the energy that balances the prana
and apana vayu. It is responsible for homeostasis (maintaining body
temperature), the process of digestion, assimilation, absorption and
working of digestive organs such as the stomach, liver and large intestine.
• Udana vayu, which resides at the throat, is the energy that brings about
movement by coordinating the neurons of the motor and sensory nervous
systems. It governs growth, speech and expression. It also controls the five
senses.
• Vyana vayu can be found throughout the body and is the most integrated
amongst these five energy types and flows through the body through the
nadis. In short, it governs circulation on all levels.
Controlling the prana stimulates the parasympathetic nervous system through
the Vagus nerve, which runs from the base of the brain all the way to the
abdomen. This nerve is responsible for managing the nervous system responses
and regulating heart rate – two of its most important functions. The
neurotransmitter acetylcholine is released by the Vagus nerve and plays a
pivotal role in increasing calmness and focus.
Regular and long-term practice of Pranayama can prevent diseases of the
nervous system such as strokes, migraine and Parkinson’s. It also works as an
anti-aging factor by reducing stress. It prevents grey cells from diminishing
with age, improving memory and focus in the process. An interesting scientific
finding of the benefits of Pranayama is that the expression of genes involved in
stress response can be changed in a way that can potentially slow down the
body–mind’s reaction to stress.
William J.D. Doran writes in The Eight Limbs, The Core of Yoga:
“Pranayama, or breathing technique, is very important in Yoga. It goes hand in
hand with the asana or poses. In the Yoga Sutra, the practices of Pranayama
and asana are considered to be the highest form of purification and self-
discipline for the mind and the body, respectively. The practices produce the
actual physical sensation of heat, called tapas, or the inner fire of purification.
It is taught that this heat is part of the process of purifying the nadis, or subtle
nerve channels of the body. This allows a more healthful state to be
experienced and allows the mind to become calmer. As the yogi follows the
proper rhythmic patterns of slow deep breathing, the patterns strengthen the
respiratory system, soothe the nervous system and reduce craving. As desires
and cravings diminish, the mind is set free and becomes a fit vehicle for
concentration.
The first four stages of Patanjali’s Ashtanga yoga concentrate on refining our
personalities, gaining mastery over the body, and developing an energetic
awareness of ourselves, all of which prepares us for the second half of this
journey, which deals with the senses, the mind, and attaining a higher state of
consciousness.”
Pratyahara
Pratyahara is the practice of withdrawing the senses from the stimulation
provided by external sources and bring about an enhanced internal awareness.
“Ahara” in Sanskrit means food or nourishment; hence, pratyahara can be
understood as a retreat from the external world to nourish the internal senses.
Pratyahara is most easily achieved through mindfulness. Sensory inputs, such
as visuals, sounds, smell and touch, are understood to be external, and hence,
allowed to pass without judgment or attachment as one gently draws the mind
to return to its inner quietness.
Dharana
Each step of the eight limbs of Yoga is meant to prepare us for the next step,
and therefore, the practice of withdrawing our attention from the senses sets
the stage for dharana or concentration. The objective of dharana is to bring
about steadiness of the mind by focusing its attention upon one particular
object (it can be the flame of a candle, a single leaf on a tree branch, the tip of
the nose, one’s breath, etc.). The object chosen serves no purpose other than to
help the mind to stop wandering. Extended periods of concentration can be
seen as a precursor to the actual experience of meditation. In this sense,
dharana can be seen as the first stage in the inner journey towards freedom
from suffering. B.K.S. Iyengar states that the objective is to achieve the mental
state where the mind, intellect, and ego are “all restrained, and all these
faculties are offered to the Lord for His use and in His service.”
Dhyana
“Dhyana” in Sanskrit means a profound, abstract meditation and
contemplation or reflection. The root of the word is “Dhi,” referring to an
imaginative vision that developed into the variant “dhyana,” or meditation.
While dharana is a state of mind, dhyana is the process of mind. Dhyana is
distinct from dharana in that the meditator becomes actively engaged with its
focus. Patanjali defines dhyana as the mind process where the mind is fixed on
something, and there occurs “a course of uniform modification of knowledge.”
Adi Shankaracharya, in his commentary on Yoga Sutras, distinguishes dhyana
from dharana by explaining dhyana as the yoga state when there is only the
“stream of continuous thought about the object, uninterrupted by other
thoughts of a different kind for the same object”; Dharana, clarifies Shankara,
is focused on one object while remaining aware of its many aspects and ideas.
Shankara gives the example of a yogi in the state of dharana in the morning
sun. The yogi is aware of its brilliance, colour and orbit; the yogi in the dhyana
state contemplates the suns orbit alone, for example, without his thoughts
being interrupted by its colour, brilliance or other related ideas. Thus, we see
dhyana as a state of keen awareness, yet without focus. The awareness is
without judgment or attachment. We have all experienced this state at some
time in our lives in the “flow state” when we are absolutely absorbed in an
activity with such keen awareness that we are oblivious to all external
influences.
Dhyana now becomes the step that leads us to a state of samadhi.
Samadhi
We have now arrived at the final step in the eightfold path of Yoga. “Samadhi”
means to bring together or to merge. In this state, the senses are at rest (as if in
the state of sleep), while the faculties of mind and reason are alert (as in a state
of wakefulness). In this state, one goes beyond consciousness and experiences
what it is to be an identity with no distinction from everything else in the
Universe. Thus, samadhi refers to union or true Yoga. There is an ending to the
separation created by the “I” and “mine” of our illusory perceptions of reality.
The mind does not distinguish between self and non-self or between the object
contemplated and the process of contemplation. The mind and the intellect
have stopped exercising their influence, and there is only the experience of
consciousness, truth and unutterable joy.
Swami Vivekananda describes samadhi as: “When one has so intensified the
power of dhyana as to be able to reject the external part of perception and
remain meditating only on the internal part, the meaning, that state is called
samadhi.”
Samadhi is oneness with the object of meditation. There is no distinction
between the act of meditation and the object of meditation. Samadhi is a state
of ecstatic transcendence, connecting the practitioner with the Divine and
showing glimpses of the oneness of everything in the Universe.
The practice of dharana, dhyana and samadhi together is designated as
Samyama in the Yoga Sutras. Samyama asserts Patanjali is a powerful
meditative tool that helps us make further progress along the spiritual path. He
adds that we must be aware of the three important aspects that support
Samyama, and they are:
1. Shraddha (faith)
2. Virya (indomitable will)
3. Smriti (higher knowledge)
Dr. Günther Reisel writes in Yoga in Daily Life: “Thousands of years ago,
through divine inspiration and meditative visions, the great seers and sages of
India developed the science of Yoga. Yoga provides information related to
questions concerning our destiny. This knowledge, originally passed down
orally, forms the basis of all the world’s great religions. The uniqueness of the
Yoga teachings is that they actually provide practical methods of deliverance
rather than merely giving theoretical knowledge.
Its basic principles are:
• that we ourselves are responsible for our fate and happiness in life
• that within us lies the ability to free ourselves from the sorrows of life
• that lasting happiness is only found in union with the Divine Self.”
As the most highly evolved of all beings, equipped with the capacity to do
much more than merely exist and procreate, it is incumbent upon us to
become realized human beings, understanding the oneness of everything that
exists in creation. Yoga helps us in gaining this understanding, and as
Paramhans Swami Maheshwarananda says: “Yoga is more than just a system of
physical exercises it is a science of body, mind, consciousness and soul. It is the
source of all wisdom and all religions. Yoga makes it possible for every human
to discover the real purpose of life and their own true nature. We learn that
every injury we inflict on another inevitably comes back to us, that every
positive action and every positive thought brings happiness to others as well as
to ourselves. Those who have recognized and experienced their own inner truth
will never again wage war or use force against others.”
OceanofPDF.com
 Chapter 6

Karma

“You are what your deep, driving desire is. As your desire is, so is your will. As
your will is, so is your deed (Karma). As your deed (Karma) is, so is your
destiny”.
– Brihadaranyaka Upanishad
According to Olivia Goldhill, “Consciousness permeates reality. Rather than
being just a unique feature of subjective human experience, it is the foundation
of the Universe, present in every particle and matter. This Panpsychist view is
increasingly being taken seriously by credible philosophers, neuroscientists and
physicists as traditional attempts to explain consciousness continue to fail.” She
goes on to explain that “every single particle in existence has an unimaginably
simple form of consciousness. This is not to imply that particles have a
coherent world view or actively think, merely that there is some inherent
subjective experience of consciousness in even the tiniest particle.”
Indian philosophy has always held a similar belief that everything in the
Universe is interconnected by a shared consciousness. It links all forms of life
through the theory of reincarnation or transmigration of the soul. This theory
expounds on the belief that the soul passes through several lives, taking the
form of different species, based on its karma. The Vishnu and Padma Purana
state that there are 8.4 million types of living beings, which can be categorized
as below:
• Nabha Chara living beings that exist in the air
• Thala Chara – living beings that exist on or under the earth
• Jala Chara – living beings that exist in water
The three types of living beings are further divided into four different
classifications in the Garuda Purana based on their method of birth:
• Jarayuja born of a placenta (viviparous), e.g., humans, cows, elephants
• Andaja born from an egg, e.g., fish, birds, etc.,
• Swedaja born through division, e.g., lower forms of life, bacteria, etc.,
• Udbhija coming into being through seed, e.g., trees, vegetation
Each group possesses its own attributes and aptitudes. While plants and
animals not born through Jarayuja have some ability to feel, they are not
endowed with the capacity to think or act of their own volition. Animals born
as mammals are more highly evolved with the ability to feel, think, act and
discriminate to a limited extent. It is only humans who are endowed with the
ability to consciously shape and control our environments with freedom of
choice and by exercising comprehensive discrimination between right and
wrong, good and bad, true and false. This sense of self, which gives us the
ability to make independent decisions, comes with a responsibility for our own
actions. Hence, the law of karma applies to humans alone.
Santanam Swaminathan writes in Knowledge of Biology in Hindu Scriptures:
“Tolkappiyam, the oldest Tamil book dated to 1st century BC, says that living
beings are classified into six categories depending upon the level of their
evolution. It placed human beings at the top with six senses. The living
organisms with one sense are trees and grass. They have a sense of touch.
Living beings with two senses are snails and oysters. They can taste and feel.
Beings with three senses of taste, touch and smell are ants and termites. And
with four senses are crabs and dragonflies. The fourth sense added here is
vision. Living organisms with five senses are horses, elephants, pigs and birds.
They have hearing as the extra sense. Humans are the only living beings with
six senses. They have a mind, meaning the ability to think.”
Therefore, a human birth offers the soul the only opportunity to end the cycle
of death and rebirth because of our ability to live more consciously than all
other life forms. Only humans are capable of questioning the meaning and
purpose of life, and only they have the unique ability to find answers to these
existential questions. This brings us to the law of karma.
In our times, the word “karma” is commonly understood to mean something
like retribution or payback, as “in the end, justice will catch up with the
wrongdoer,” which in no way reflects its original meaning. We see posts on
social media all the time declaring, “Dear Karma, I have a list of people you
missed”; “Karma – no need for revenge. Just sit back and wait. Those who hurt
you eventually screw up themselves, and if you are lucky, you will get to
watch.” And “Karma is a Bitch”.
But what really is the law of karma, as expounded in the Hindu tradition?
The universal causal law by which good or bad actions determine the future
experiences of an individual’s existence is known as the law of karma. This is an
autonomous, causal law – no Divine will or external agent intervenes in the
relationship of the moral act to its inevitable result. Karma, therefore,
represents the ethical dimension of the process of rebirth (samsara). This law
suggests that our present lifetime is conditioned by the accumulated effects of
actions performed in previous lives. Future births and life situations
experienced therein will be conditioned by actions performed during one’s
present life. The law of karma suggests the possibility of a release (moksha)
from the cycle of birth and death while also serving two main functions:
• it provides motivation to live a moral, righteous life
• it offers an explanation as to why evil exists in this Universe
All actions start with a “vasana” or “the seed of one’s personality” – subtle
remnants from past lives and past actions that remain in the subtle body and
take birth again with the gross body. These vasanas are responsible for
thoughts, which, in turn, produce desires which eventually lead us to act. From
where does vasana arise? From our past karmas. Much like a seed turns into a
seedling, which grows into a tree and produces seeds, so also our karma
determines our vasana, and in turn, vasana leads to karma.
The Bhagavad Gita lists human actions as belonging to one of these categories:
• Karma – actions that elevate a humans consciousness
• Vikarma – actions that degrade
• Akarma – actions that are neutral, neither good nor bad
We, therefore, create karma through:
• Our thoughts, intentions, motives
• Our words
• The actions we carry out ourselves
• The actions that are carried out by others based on our inputs
The word karma comes from the Sanskrit verb “kra,” meaning “to act.”
Our Scriptures delineate four types of karmas:
1. Sanchita Karma
Sanchita or stored karma is the sum total of all our accumulated karma from
all of our previous lives. Sanchita is the storehouse of every action ever
undertaken, and all unresolved actions which await a resolution can be found
stored here. It would be impossible to experience and endure all karmas in one
life, and so we bring only a small part of this karma with us into each birth to
resolve and move on.
2. Prarabdha Karma
Prarabdha karma is that portion of Sanchita karma that we have chosen to
bring into this lifetime. It is, therefore, action that needs resolution over the
course of this lifetime.
3. Kriyamana Karma
Kriyamana Karma is the actionable, present karma that we are currently
actively involved in, and it is also everything that we produce, which then adds
up to the Sanchita Karma.
4. Agami Karma
Future actions that result from present actions are known as Agami karma. In
attempting to resolve past karmas, we inevitably create more karmas.
Let me explain the four karmas by using a simple analogy. You have a piggy
bank where you put in coins of all kinds – tarnished ones and clean, shiny
ones. All the coins you have ever put into the piggy bank can be seen as the
Sanchita Karma. Now, when you know that there is a forthcoming event for
which you will need some money to spend, you remove a certain amount that
you deem fit for expenses. This can be seen as the Prarabdha Karma. Some are
good coins, and some are bad, and based on whether you had more of one
kind than the other, there is the likelihood that you will pick more of the one
which is abundant. In much the same way, if your Sanchita karma has more
good deeds, then you can expect to be born in better circumstances and lead a
more comfortable and fulfilling life.
On the other hand, if your Sanchita karma is filled with bad deeds, you can
expect to face more difficulties and problems. The money that you actually
spend out of this withdrawn amount is your Kriyamana karma. In the process
of spending the money, it is possible that you saved some or added a few more
coins to what you already had. This goes back into the piggy bank as Sanchita
karma. All the money that you continue to deposit in the piggy bank over the
course of the days becomes the Agami Karma or that which will be utilized in
the future.
The law of karma clearly says that each action brings about an energetic
vibration, which will inevitably return with similar or same qualities at some
point in our existence. Our actions, therefore, are the “seeds” of our future and
the circumstances of our present birth are nothing but the fruit of our past
actions. Does this mean that we accept this “fatalistic” approach and see
ourselves as mere puppets in the hands of karma? Not at all. Even though the
events of our destiny are caused and steered as a consequence of earlier actions,
in this lifetime as a human, we now have the opportunity to alter the course
and reduce the impact through our present actions.
Thus, we are in a position to change the course of our destiny. Through
positive actions such as good thoughts, pleasing words, helpful actions, love,
forgiveness, gratitude and meditation, we are able to resolve the influence of
the karmas from which we are suffering in this present life. In this way, we can
turn our destiny around for the better. On the other hand, negative thoughts,
harsh words, wrongful deeds lead to additional bad karma, which will then
play a role in what we experience in our future lifetimes. Our Vedic texts state
that our physical body perishes when we die, but the subtle sheaths persist, and
they are the repositories of our thoughts, words, and deeds. However, since we
do not have a physical body when we die, we lose the ability to act, and hence,
we await another physical incarnation to resolve our karmas.
Here, it is also essential to understand that we are all influenced not merely by
our individual karma. Still, we also face the repercussions of family karma,
community karma, national karma and eventually Universal karma as outlined
in the ancient Hindu Scriptures.
It is also important to understand that more than even the action, it is possibly
the intention that determines whether the action leads to good or bad karma.
For example, a surgeon goes into the operating theatre intending to save the
life of a seriously ill patient who needs urgent surgery. But something goes
wrong, and the patient dies on the table. Now, will this mean bad karma for
the doctor? No, because his intention was never to cause harm. The patient
dies as a result of his own karma.
In much the same way, negative actions can be of two types. There are those
that we perform unconsciously (say, for example, a road accident that leads to
death or suffering but not because of any wilful intention on the part of the
driver) and those we perform consciously and against our better judgment (a
premeditated murder or planned crime). No doubt, the latter action will weigh
more heavily because of the wilfulness of the intention. An action whose
outcome is bad but which was a result of a mistake or ignorance will not invite
as much bad karma as an intentional act to harm or hurt. The Vedas explain
this beautifully, stating that poison will do its damage regardless of whether it
is consumed unknowingly or taken after knowing its outcome fully well.
One may ask if a negative action can be offset by a positive one. The Vedas
state clearly that the law of karma does not work this way. Each of these deeds
will deliver their results independently, and it does not help to make a
significant charitable donation after having committed a crime.
Om Swami further clarifies in “4 types of karma explained”: At this point, the
question may arise – how does one know the difference between a situation
resulting from past karma and a situation that is causing us to create new
karma?
The answer is quite simple. When you do something out of choice, you are
creating new karma, and when you are forced to do something, you are merely
repaying your karmic debt. That’s karma explained. The former will have the
consequences – good or bad – drawn up for you; the latter can be tended by
managing your karmic store or Sanchita karma.
Sadhguru speaks about “How to live with karma” thus:
“The primary step is that we have to take responsibility. Even if what befalls
you may be the consequence of collective karma, but if you want to live an
autonomous, full-fledged life – not as a puppet of your heredity or
environment – you must first become an individual and stop outsourcing the
responsibility to parents, teachers, politicians, countries, god and fate. Karma
means becoming squarely responsible for your own destiny.” He goes on to add
that “Yogic science is about ensuring that the future is no longer repetition of
the past. By refusing to pass the buck, by living consciously, you ensure that
you are no longer a victim of collective karma, but the maker of it. By taking
responsibility for your life, you transform not just yourself but also the very
planet you inhabit.”
Pain, sorrow and suffering are an inevitable part of everyone’s journey on this
planet. Making an effort to understand their origin and causes while
categorizing them helps an individual to find his own ways of dealing with and
eventually overcoming them. All pain and suffering can be seen as rising from
the three miseries which our Vedas called “Tapatreya.” They are forces beyond
our control that determine the nature of our journeys throughout our life, but
they are by no means accidental. They adhere to the law of karma. The three
miseries are:
• Adhibhautika pertaining to living beings
• Adhidaivika pertaining to unseen forces
• Adhyatmika pertaining to the individual (body and mind)
Adhibhautika is the troubles experienced because of other living entities (from
external elements, including obstacles imposed by society) like attacks by
animals, difficulties in our relationships with people, etc.
Adhidaivika is an experience that is brought about by higher forces. The word
“daiva” can be seen as pertaining to the power of time, nature and the unseen
hand. Miseries inflicted upon us by natural disturbances such as earthquakes,
droughts, floods, epidemics come under this category.
Adhyatmika is the troubles that we face with the suffering of the mind and
body. Illnesses such as cancer afflict the body causing pain and discomfort,
while ailments such as depression, schizophrenia and dementia cause mental
suffering. Anxiety and stress can also be attributed to this category.
We can only protect ourselves against these through prayer, mantra and
Shatsampatti – the six treasures:
1. Kshama - to develop inner tranquillity of the mind
2. Dama - control of the senses and the mind. To restrain oneself from
negative actions such as stealing, lying and negative thoughts
3. Uparati - to develop a sense of enthusiasm, to stand above things
4. Titiksha - to be steadfast, disciplined. To endure through and overcome all
difficulties
5. Shraddha - intense faith and trust in the scriptures, in one’s guru and most
importantly, in oneself
6. Samadhana - to be content in whatever circumstance one finds oneself
“Each one is called a wealth because, like any form of wealth, some of it comes
to us easily in life, while others we must make efforts to acquire. Some wealth
must be maintained, otherwise it will disappear,” says Sri Sri Ravishankar, Art
of Living
There are three hindrances to our development on the spiritual path. Offenses
we may have committed in our previous lives are imprinted upon our
samskaras and are carried through into this lifetime. These past actions come
up as active hindrances (impurities that need to be cleansed) that inhibit us
from spiritual growth and evolution. They cause three types of distortions of
the mind:
• Mala – impurity or dirt
• Vikshepa – constant wavering of the mind
• Avarana – a curtain that inhibits us from seeing our real self
Mala is an impurity of the mind that results from “vasana,” as discussed earlier,
which needs to be wiped clean before moving further in the journey of
evolution to a higher self. Mala is reflected in our desires, lust, anger,
attachment and greed. Mala can be removed to some extent by gaining control
over our senses and being mindful of our actions.
Vikshepa is mental oscillation or tossing of the mind. It is challenging to bring
about a stillness of the mind, and this stillness is an absolute prerequisite for
progress on the path. This wayward nature of the mind can be controlled by
the practice of meditation, chanting, Satsang and eventually, by surrendering
oneself to the situation at hand.
Avarana is the curtain of “not knowing” that clouds our consciousness. There is
a fascinating story in the Puranas that explains avarana. A lion cub is left
abandoned in a forest upon his mother’s death, and he has to fend for himself
to stay alive. He sees a group of goats grazing nearby. He stays with them as
they offer him companionship and solace. Soon, he learns all the habits of the
goats and finds no reason to believe that he is any different from them.
One day, after many years, a lion, in search of prey, attacks the group and the
lion who thinks of himself as a goat. They, along with the lion cub, flee to save
their lives. Seeing this, the older lion calls upon the cub and asks him why he is
afraid as he is not a goat. The younger lion is surprised as he has no idea that
he is anything but a goat. The older lion takes him to the river to show him his
reflection in the water. The younger lion then realizes his true self.
In the same way, we are all bound to progress on our paths, unaware of our
mistaken identities about ourselves, and only a realization of our true nature
can free us and put us back on the path in a new light.
Clearly, karma is a law and not a choice we make. It is a Universal law in the
same way that gravity is a law of nature. With every single thought, word or
deed, we plant a seed, and we will have to reap what we sow. The consequence
of the seeds that we sow can either be:
• Phala – fruit, which is an effect felt in this lifetime
• Samskara – an invisible effect that possesses the ability to transform and
determines our experiences in this or future lifetimes.
Therefore, Karma is a principle of psychology, and once it is truly understood,
it offers a great deal of clarity to the meaning and purpose of life.
Understanding that we are solely responsible for our present condition is
actually a very empowering thought. We no longer feel the need to be a victim
of either circumstance or chance and can face life knowing that we are
accountable. Therefore, we will choose to lead a more conscious, mindful and
intense life. Understanding karma explains why bad things happen to good
people and vice versa and lends to our grasping of the inherent connectedness
of everything in the Universe. We understand that suffering and happiness are
both related to karma, and no thought, word or deed is unaccounted for.
Hence, good thoughts, words and deeds are the only gateways that can lead us
to break the bondage of the life–death cycle and eventually attain moksha or
liberation.
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 Chapter 7

The Seven Major Chakras

“Yogis know that destiny arises from consciousness defining itself in us through
seven major energy centres—the chakras. The story of the chakras is the story of
how spirit manifests in human form, including our individual variations on
the human theme, as well as the story of our spiritual destiny and how we can
transform our lives.”
– Sandra Anderson

There is a single energy that pervades the entire Cosmos. This universal energy
– found in everything from the tiniest grain of sand to the mightiest planet – is
responsible for the creation and sustenance of life and forms the basis of all
existence. Seen at its most fundamental level, matter is merely energy in a state
of vibration. We perceive ourselves and the world around us to be made up of
physical matter. In fact, it is challenging for us to conceive that we (and
everything around us) are not matter but pure energy. We find it hard to
accept this view because we can see, touch and feel objects, and so our
reasoning mind asks – how can all of this be mere energy?
Matter is made up of atoms at its most fundamental level. Atoms are further
made up of protons, neutrons and electrons. Looking deep into the atomic
structure shows that everything inside an atom is in the form of waves or
vibrations. In short, studies in Quantum Physics clearly establish the fact that
there is no matter inside of an atom; it is 99.9% empty space, and energy is all
there is. If the most basic element of creation is made up of only energy, then it
stands to reason that everything in the Universe is just that – energy.
How then do we perceive differences in all forms of life? How do we
differentiate between a solid object such as a rock, a liquid such as flowing
water and gas such as the breeze that we undeniably can feel? The atoms in
every form vibrate at a different speed, and it is this speed or frequency that
determines whether we perceive the energy as solid, liquid or gas. Atoms that
vibrate at a slow speed are perceived as dense and tangible (such as the rock),
those at a higher frequency are seen as liquid, and at the highest speed, we
perceive only the intangible such as light or the breeze.
The cells in our body also emit different energies based on where they are
located and what functions they perform. These energies are called “prana” in
Ayurveda and “chi” in Chinese medicine. In Ayurveda philosophy, prana is the
Sanskrit word for “lifeforce” or vital principle that permeates all objects –
animate and inanimate. Prana flows through several channels, crisscrossing the
entire body through energy channels called nadis. As it flows through the
nadis, prana collects in vortices at particular points in the body known as the
chakras. These key points operate like balls of energy interpenetrating the
body.
We can use the analogy of a house to explain the chakras better. Every house
has several electrical connections and wires running throughout the building.
Switches located at some key points help operate the electrical equipment and
can be turned on or off at will. Similarly, we can see the chakras as these
switches that govern the energy systems in the body. Jayaram V writes, “The
main function of the chakras is to draw in the prana by spinning around their
own axes and hold it in their respective sphere to maintain and balance the
spiritual, mental, emotional and physical well-being of the mind and body.”

The Tantra texts suggest that the complex network of nadis comprises as many
as 72000 channels through which prana circulates in the body. Nadi means
“stream” in Sanskrit, and according to the Shiva Samhita, there are fourteen
main nadis that are spread throughout our subtle body. The three most
important nadis are:
• Sushumna – the central channel made up of three subtle channels: Vajra,
Chitrini and Brahma, through which energy moves upwards from the
Muladhara chakra to Sahasrara chakra and controls the central nervous
system.
• Ida – the feminine nadi that is cooling in nature and is associated with the
colour white and represents the moon. It journeys from the Muladhara
chakra to the left nostril and controls the parasympathetic nervous system.
• Pingala – masculine in its characteristics, hot by nature and associated with
the colour red, represents the sun. It journeys from the Muladhara chakra
to the right nostril and controls the sympathetic nervous system.
Most experts agree that the study of three main nadis and seven main chakras
gives a reasonably clear idea of the entire energy system in the body. Ancient
Indian scholars suggest that there are 114 chakras (out of which two lie just
above the head) in total, but the seven main chakras lying between the base of
the spine and the crown of the head following the curvature of the spine are
the most vital. They are:
• Muladhara or Root chakra
• Swadisthana or Sacral chakra
• Manipura or Navel chakra
• Anahata or Heart chakra
• Vishuddha or Throat chakra
• Ajna or Mid - eyebrow chakra
• Sahasrara or Crown chakra

The nadis and chakras are not physical attributes. They exist in the subtle body
or the Sukshma Sharira. In the Hindu tradition, a living being is made up of
mind, body and spirit. The Sharira Tatva (Doctrine of Three Bodies) describes
the human body as consisting of three aspects and five sheaths.
The three aspects are:
• Sthula Sharira or the gross physical body
• Sukshma Sharira or the subtle body
• Karana Sharira or the causal body
The Sthula Sharira is the gross physical body through which life or “jiva” is
experienced. The main features of this body include birth, aging and death. It
is related to the waking state.
The Sukshma Sharira is the subtle body that houses the mind and vital energies
(prana). The subtle body is said to be composed of the five elements (air, fire,
water, earth and space). It is made up of the five sense organs (ear, eye, nose,
tongue and skin), five organs of action (hand, foot, mouth, anus and genitalia)
and the fivefold vital breath (respiration, elimination, circulation, digestion
and actions such as sneezing, crying, etc.), along with Manas (mind) and
Buddhi (intellect).
The dream state is the distinct state of this Sharira. It is in this Sharira that the
chakras can be discerned.
The Karana Sharira is the causal body that merely contains the seed of the
Sthula and Sukshma Sharira, and it has no other function of its own. It is the
most complex of the three bodies and is thought to be the portal to enter
higher consciousness. It is identified with the deep sleeping state.
The gross body ceases to exist when death occurs, and it then becomes one
with nature. The subtle body disintegrates when it is time to take a new birth,
allowing us to develop a new personality in the new life. The causal body
incarnates again and again with each rebirth and carries the imprints of the
karmas of our previous lives (samskaras), and disintegrates only at the time of
moksha or liberation.
Each body has a dimension or a layer. In Vedanta, this layer is called a sheath
or a kosha as it separates the body from the Atman (soul). Each sheath is made
up of increasingly finer shades of energy, beginning from the outermost layer
of the skin to the innermost spiritual core of our being.
There are five such sheaths, and it is in the Pranamaya Kosha that the chakras
operate:
Annamaya Kosha
This is the outermost layer or the physical or food sheath, including skin,
connective tissue, fat, muscle and bone. “Anna” comes from “food,” which our
bodies take from the earth and eventually turn into food. This layer is possibly
the one we find ourselves thinking about most of the time to pursue physical
gratification and enjoyment.
Pranamaya Kosha
This is the sheath of subtle, vital energy (prana) and includes in it the
movement of bodily fluids such as blood circulation, lymph and cerebral fluids
and the circulation of breath through the respiratory system. We cannot see
energy but can certainly feel it in our bodies. This layer is involved in our
intuitions and impulses, and therefore, can be said to control our body and
spirit rhythm. It is in this kosha that the chakras operate.
Manomaya Kosha
This is the sheath of the mind and comprises our emotions, feelings and
workings of the nervous system. It involves processing inputs through our five
senses and responding to them reflexively without conscious application of
focus. Our thoughts, fantasies and daydreams all constitute this kosha as they
are all methods of making sense of the outside world. On the most basic level,
we are talking about perceptions, images and emotions, but at a deeper level
resides our prejudices, preconceived notions and beliefs that we absorb over a
lifetime.
Vijnanamaya Kosha
This is the sheath of wisdom or the psyche. Sensory perceptions coming from
the Manomaya Kosha are processed here, and meaning is imbued into them
with awareness, insight and consciousness. It is here that we make choices
about every aspect of living/our lives based on our experiences. This sheath can
be seen as the one housing our intelligence as we engage in activities that help
us gather wisdom through conscious awareness.
Anandamaya Kosha
This is the sheath of bliss. We move from conscious awareness to pure bliss,
which includes our unconscious mind, samskaras (impressions left behind by
every life experience), and our individual consciousness called chitta. In this
sheath, there is nothing but sheer joy and utter contentment. There are no
mortal fears or base emotions such as anger, jealousy and insecurities. Among
the five sheaths, the Anandamaya Kosha reflects the Divine Consciousness and
its state of satchidananda (eternal bliss).
To understand the development of the process by which energy condenses
from the unmanifest to the gross physical form of the human body, we can
think of the Anandamaya Kosha as ether or space, Vijnanamaya Kosha as air,
Manonmaya Kosha as steam, Pranamaya Kosha as water and Annamaya Kosha
as ice. Just as it is more difficult to give shape to ice than to water (as ice is
solid and water as a liquid takes on the shape of its container more readily than
ice), the various sheaths become more ephemeral as we move towards the
higher realms.
Koshas and associated limb of Yoga and Chakras
All across Vedic literature, it is reiterated that the human body is a microcosm
of the Universe. Whatever exists in the Universe is seen in the human body
and vice versa. The human body comprises two portions – the top half
beginning at the crown of the head and ending at the tailbone in the spine; the
second half begins at the tailbone and ending at the feet. The spine is the axis
on which the body rests, just as the Meru is the axis of the Universe. It is for
this reason that the spine is called Meru-danda. We find that five of the chakras
lie along this Meru-danda and the final two at the top of the head. The inward
journey of a practitioner begins at the base of the spine and moves upward
until it reaches a point above the crown of the head.
There are many chakras located along the hands and feet, but these are minor
in terms of their role in the overall energy body. Some of the hand chakras are
located in the palms and are seen as an extension of the Anahata or Heart
chakra, while some of the foot chakras are found in the arch of the feet and are
governed by the Muladhara or Root chakra.
The chakras, even though they are located in the subtle body, have a profound
influence on our physical being. Each chakras location corresponds to and is
associated with organs that lie in its vicinity and with the plexus – a specific
group of nerves. Each chakra is also associated with a major endocrine gland –
the gonads correspond to the Muladhara chakra, the pancreas to the
Swadisthana, adrenals to the Manipura, thymus to the Anahata, thyroid and
parathyroid to the Vishuddha, the pineal and pituitary to the Ajna and the
entire cerebrospinal region to the master chakra – the Sahasrara.

The chakras not only govern aspects of the physical body but are also
profoundly and intrinsically connected to the conscious experience of life itself.
All senses, perceptions and states of awareness can be separated into seven
categories related to a specific chakra. When we feel fear, for example, we feel a
sensation in the sacral region along with an urge to urinate or defecate. When
we feel hurt in relationships, we feel it in the heart region. When we feel
unable to communicate, we feel the tightness in our throat chakra, and when
we feel stress, it invariably leads to a headache in the Third Eye chakra. Any
discomfort perceived by the sense organs is immediately relayed to the chakras
through the nerve plexus connecting the brain to that specific chakra.
Extended discomfort, pain, stress, and fear have a way of lodging themselves
deeply in the chakras cellular memory, thereby giving rise to blockages, leading
to illness and disease.
“Like flowers, chakras can be open or closed, dying or budding, depending on
the state of consciousness within,” says Tiffany Luptak. Why do we need to
work on them to ensure that they are open, active and effervescent at all times?
All our life experiences, possibly even those from our previous lifetimes,
influence our chakras. We are told by Vedic seers that the state of our chakras
depends on our vasanas, karma and samskaras. Our negative experiences,
feelings, emotions, and low-frequency energy associated with them can bring
about a blockage in any energy centre. Blockage of energy leads to stagnation,
which then has a cumulative effect on all the other chakras. An underactive
chakra may push the adjacent chakra into excessive energy, thereby causing
imbalances across the entire chakra system. We need to bring about a balance
of the chakras to clear old blocks and move into higher states of frequency,
leading to the evolution of our higher consciousness. This again is in keeping
with the philosophy of the Kundalini Shakti.
Like every other aspect of life, the chakras continuously move from a state of
balance to imbalance and vice versa. Disease and ill-health are often an
outcome of an energy blockage as prana cannot flow freely, thereby affecting
the body parts optimal functioning in question. Imbalances in the chakras can
occur due to poor diet, unhealthy lifestyle, lack of exercise, inadequate sleep,
bad habits, performance pressure, physical and emotional trauma, stress,
unfulfilled and purposeless life, and inability to maintain harmonious
relationships with others.
Joy Gardner explains in Vibrational Healing through the Chakras, “As we
journey through life, we respond to various events by opening up or closing
down physically, emotionally, spiritually. Theoretically, a fully enlightened
person is open at all the chakras and is not susceptible to these kinds of
fluctuations.”
The energy flow at each chakra can either be balanced, deficient or excessive. If
the energy flow is balanced, then the body, mind and spirit tend to be in a state
of wellness, enjoying a disease-free and painless life, with stress well under
control. If the flow is deficient because of a blockage, then there is a sense of
discomfort in mind and body, experiencing a sense of sluggishness and a
diminished desire for living. If there is too much energy flow to a chakra, then
the mind and body tend to be in a state of agitation, restlessness and the main
emotion may be that of aggression and heightened response to situations. A
chakra experiencing deficiency can be seen as a passive one as opposed to an
excessive energy flow seen as an aggressive one. Passive chakras tend to be
protective in nature, while aggressive ones tend towards overcompensation.
The chakras in the Indian tradition correspond to the five elements –
Muladhara represents the Earth element, Swadisthana is the Water element,
Manipura is the Fire element, Anahata is the Air element, and Ajna is the
Space element. The progression is from the grossest to the most subtle element.
This ascent can be understood as a spiritual pilgrimage undertaken, starting at
the gross self to culminate in the merging of this self with the Universal
Consciousness.
In Tantric texts, each of the seven chakras has a unique symbol represented by
a mandala – a spiritual and ritual symbol in Hinduism representing the
Universe. The circular design symbolizes the belief that the cycle of life and
death is never-ending. Everything in the Universe is connected, and even more
profoundly, everything is derived from a single source.
The lotus is a common motif that is used to depict the seven chakras. Each
chakra contains a specific number of lotus petals (starting from four petals in
the Muladhara and ending with the glorious thousand-petalled lotus of the
Sahasrara), with the unfolding of the petals seen as an expression of the
expansion of the soul. Even though a lotus is rooted in muddy waters, the
flower itself blooms above the water. The mud is said to be symbolic of our
own personal attachments and desires and how we are blinded by “Maya.”
Simultaneously, the flower stands as a shining example of beauty, emerging
unaffected from an undesirable environment. “Just as the lotus has its roots in
the bottom of the lake, the world is the fertile soil from which we live and
grow. But our consciousness is destined to raise itself above the clouded sphere
of delusion to the clarity and freedom of Divine vision. The opening Lotus
blossom symbolizes the unfolding of the consciousness and the awakening of
wisdom within us. In Yoga literature, the chakras are also referred to as lotuses;
for example, the Muladhara chakra is known as the Mula Kamala, the
Manipura as Nabhi Kamala, the Vishudda as Kantha Kamala,” says
Paramahans Swami Maheshwarananda.
In the ancient Indian texts such as the Shat Chakra Nirupana, we do not find
associations of the chakras with colours in the way they are depicted in their
present form following the ROYGIB scheme. This association of rainbow
colours with the chakras was first made in the 1970s in a book titled Nuclear
Evolution: Discovery of the Rainbow Body by Christopher Hills. Chakras are
also associated with scents (related to flowers) and gemstones in the Indian
texts, but we do not find allusions to the use of crystals for chakra healing. This
is a New Age addition with other products such as chakra healing stones,
music, and bracelets, which present the possibility of commercial gain.
The symbolic representations in the mandalas illustrate each chakras qualities,
helping us intuitively discover their attributes by making them relatable and
more easily comprehensible to the rational mind. It is important to remember
that these symbols are mere representations of the intangible. Therefore, it is
always a good idea to use them as a loose guide and stay close to ones
perception of the chakras in recognizing and meditating upon them.
Recent studies have been undertaken to understand the Vagus nerve and its
connection to the seven chakras. The Vagus nerve is the 10th cranial ventricle,
extending from the base of the spine to the brain. Its function is to gather
information from the body’s autonomous organs and glands, such as the heart,
intestines, thymus and thyroid, and bring this information to the brain for
deduction. The Vagus nerve is the longest nerve in the human body and is
often called the body’s communication highway. It does not transmit the
chemicals but only the electrical signals to the brain. Yoga and Tantra experts
state that there is a distinct possibility that Vagus Nerve could very well be
what the sages of old saw “lit up” in deep Samadhi as the fiery serpent running
up the spine to the brain. Here are some of the similarities between the Vagus
nerve and the Kundalini:
• It runs from the base of the spine to the brain
• The Vagus Nerve is two nerves recognized as one, just as the Kundalini is
seen as the intermingling of ida and pingala coming together as one in the
sushumna nadi.
• Both run through the spinal cord
 • Both touch and interact with the organs and glands along the spine
For those seeking proof that the chakras exist on a physical level, the
similarities between the Kundalini Shakti, as described by Patanjali in the Yoga
Sutras, and the Vagus nerve point to the possibility that the Vagus nerve is a
physical manifestation of the primordial energy system outlined in the ancient
Indian texts.
Swami Tadatmananda describes that whether we believe the chakras exist or
not is actually not a relevant matter to the practice of trying to bring our
chakras to a state of balance. The whole idea behind this wonderful concept is
to bring attention and focus to all important parts of our body and meditate
upon our feelings that arise there. Just as the goal of a pilgrimage is to get the
blessings of a deity residing in a particular place, the chakras must be seen as
divinity residing inside our own body, which can be visited through a
pilgrimage. This inner pilgrimage is a meditation practice in which we
deliberately imagine sacred places within our bodies.
Muladhara chakra

Just as roots anchor a plant to the ground and provide the support necessary
for it to stand up and withstand the forces of nature, so also the Muladhara
Chakra (“mula” means root and “adhara” means support in Sanskrit) is the
body’s most primal and fundamental energy centre, connecting our being with
the world and governing our inner sense of security and place in this world.
In addition to providing support, roots also help in nourishing and nurturing
the plant. The Muladhara chakra is the realm that contains our survival
instinct and guides our innate abilities to find food, love, balance and safety.
Sadhguru says, “The Muladhara chakra is the foundation of the physical
structure and the energy body,” which implies that this energy centre is
concerned with the physical body.
The Muladhara chakra represents the earth element whose qualities are heavy,
slow, dense and grounding. This chakra governs aspects of building (strong
bones, pliable musculature) and eliminating (waste, urine, ejaculation and
ovulation) in the physical body. Since it is at the base of the spine within the
pelvic floor, it is also connected to feet and legs, i.e., the foundation of our
bodies, which connect us directly to the earth.
In the mental framework, the Muladhara is the centre of primitive and deep-
rooted survival instinct. It rules over our sex drive, which is the most essential
activity to keep the species alive by way of procreation. This chakra works as a
link between our energy-body and the physical world, giving us the motivation
to eat, sleep and procreate. As regards our psychological makeup and spiritual
nature, it helps us to develop a sense of belonging and awakens us to the
potential of our own higher evolution.
The Muladhara chakra is physically depicted as residing at the perineum in
men (between the anus and sex organs in the coccygeal plexus) and at the
cervix in women. It is associated with the functioning of the adrenal glands,
colon, kidneys, skeleton/bones, muscles, and arterial blood that flows through
the heart’s left chamber, carrying oxygen and nutrients to our body tissue.
The fundamental quality of this chakra is innocence. Innocence is the quality
by which we experience pure, childlike joy without the limitations of prejudice
or social and familial conditioning. We see this kind of innocence in small
children as their actions are entirely without motive. They love unconditionally
and react without affectation to the world around them as they see fit. This
innocence is accompanied by inherent wisdom and instinct that allows them
to protect themselves. As a child grows and social interactions increase, this
innocence is slowly replaced with learned behaviour. This inherent wisdom is
lost forever to be replaced by information-based decision-making.
The Muladhara chakra is associated with our sense of smell. Through our sense
organ of the nose, we perceive smell – our most primitive human sense. The
awakening of the Muladhara chakra can be experienced by a heightened
perception of the senses, seen most acutely in the refinement of the senses of
smell and hearing as we become acutely aware of an array of smells and sounds,
possibly imperceptible earlier.
The bija mantra of the Muladhara chakra is “Lam.” This sound does not have a
meaning, but it creates a resonance in the related area of the body.
“A mantra is the language of abstract sound much like the language of
Mathematics where symbols represent powerful factors, operators and
operands that can produce a result and thereby represent or explain any of the
phenomena of experience,” says N. Krishnaswamy in The Mantra (For
contacting the Divine). All sounds emanate from energy and are also
manifested as a specific form of energy. Our mental states, emotions and
feelings are all affected by specific frequencies. When we expose ourselves in
the right manner for a specified length of time to resonance, it can bring about
a balance in the body’s energy centres at both the physical and subtle levels.
The colour associated with this chakra is red, which is often seen as the earth’s
hue with its dense and heavy nature. Red has the slowest frequency amongst all
the colours in the spectrum.
An individual with a balanced Muladhara chakra exhibits qualities of self-
worth, trust, groundedness and stability. There is a sense of comfort with one’s
body and a complete acceptance of one’s shortcomings if any. Such a person is
good with relationships and is at peace with his family members, colleagues
and the world.
A balanced Muladhara chakra is vital because it is the giver of stability, and as
Sadhguru says, “Stabilizing the foundation is important. Unless the Muladhara
is stabilized, one will not know health, well-being, and a sense of stability and
completeness. These qualities are essential for a human being to make an effort
to climb high. You cannot make someone who is shaky on his legs climb a
ladder, nor will he be willing. It takes a certain assurance in one’s body and
mind to walk through life efficiently and capably.”
When the Muladhara chakra is out of balance either because of a deficiency or
an excess, it is manifested as discomfort, pain or disease related to the legs
(restless leg syndrome, varicose veins,) feet (heel pain, gout), sciatic pain, issues
with teeth, hair and nails, problems related to the sexual organs and
disturbance in the perception of smell.
In the mind, this imbalance is seen as insecurity, unexplained fears,
nightmares, phobias and even Obsessive Compulsive Disorders. The
Muladhara chakra has to do with our most instinctive and primitive responses,
and hence, is responsible for our “fight or flight” modes of response. It is this
response that is the primary reason for modern-day “stress.” Anxiety, panic
attacks, depression, suicidal thoughts and uncontrolled anger can be an
outcome of an imbalance in this chakra.
At the level of the spirit, a person with an imbalance may only look at life as
compromising of the physical, material world with no awareness or desire to
learn about the metaphysical or transcendent world. On the other hand, it is
also likely that an imbalance could make the person utterly disinterested in the
material world and get overly involved and preoccupied with the spiritual
realm.
The role of roots in the plant kingdom is also to prevent soil erosion. The
Muladhara chakra also plays the role of holding humanity’s social fabric
together by ensuring that we all feel a sense of connection with each other. Just
as this chakra determines our connection with Mother Earth, it also governs
our relationship with our physical mother. Any difficulties, problems and issues
that arise with her can be resolved as the chakra gets more robust and active.
Sadhguru says in his talks on the chakras that an entire school of yoga evolved
out of the Muladhara – from ways of doing things with the body to reaching
one’s ultimate nature. “One dimension of yoga that is related to the Muladhara
is referred to as kayakalpa. Kaya means body. Kalpa essentially means a long
period of time – we could translate it as eon. Kayakalpa is either about
establishing or stabilizing the body or extending its lifespan. There have been
many beings who practiced Kayakalpa and lived for hundreds of years because
they took charge of the most fundamental ingredient in the system, which is
the element of earth. It is the earth element that gives us substance. Kayakalpa
is about stabilizing aspects of the body, which naturally deteriorate with time
and in such a way that the deterioration is at least slowed down to a point
where it looks like you are ageless and timeless, that you have a kaya that will
last for a kalpa, that is, a body that will last for an eon.”
Swadisthana Chakra

We now move upwards from the Muladhara chakra, which is the storehouse of
all our past experiences, to the Swadisthana (“swa” meaning “self ” and
“adhisthana” meaning “primary seat of ” in Sanskrit) chakra where all our past
samskaras and vibratory imprints of our previous actions and karmas are
expressed and activated, thus coming to the fore from the unconscious to the
subconscious mind. It is in this chakra that we have the opportunity to
control, transform and eventually transcend our base instincts and evolve in
our consciousness growth and development to a higher realm.
Physically, the Swadisthana is depicted as being located above the pubic bone
and below the navel, encompassing the entire pelvic region and the hypogastric
plexus. It is associated with the functioning of the spleen, digestive system and
reproductive organs (testes and ovaries, which produce the hormones
testosterone and estrogen, respectively, that influence sexual behavior) and all
movement of the body.
Mentally, it can be seen as the seat of all our sensations (pleasure and pain),
feelings, emotions, and it governs our sense of self-worth and creative impulses.
It determines our self-image at the spiritual level, which in turn governs our
relationships and social interactions.
This chakra has a great deal to do with our creativity. As an outward
expression, it governs sexual activity, which eventually leads to the creation of a
new life (procreation). In the Muladhara chakra, sexuality was only considered
from the perspective of procreation and propagation of the species. Here in
this chakra, it brings about a desire for union with another being. Inwardly, it
is responsible for all our creative impulses, drives and inspirations.
The Swadisthana chakra represents the water element whose qualities are
softness, flexibility and flowing in nature. It is in this water element that all our
past imprints are stored in a vibratory form. Studies across the globe have
confirmed that water does possess the ability to retain memories. Masaru
Emoto, a Japanese scientist, has worked for many years to study external
influences on water. He elaborates on this concept by exposing water to words,
images, music – observing and photographing physical changes to their
molecular structure. When water is given positive intention through words
such as love, innocence, beauty, etc., it forms beautiful, snowflake-shaped
symmetrical crystal structures. When water is exposed to negative words (such
as hate, dislike, cancer), feelings and emotions, and even harsh music (such as
hard rock), the water forms pattern of asymmetry and disarray.
Even though water can be seen as soft and flexible (“going with the flow”), it
can become a force to reckon with when it gathers force, knocking down
everything that stands in its way. The energy in the Swadisthana chakra, once
unleashed, must be channelled in a proper fashion in order to ensure that the
energy moves upward and onward to the next point of transformation. Many
yogis explain the dormant energy of the Kundalini as lying in the Muladhara
chakra in the form of ice (a rigid and solid form of water), waiting for the
warmth of our sadhana and spiritual practice to melt the energy into a liquid
form allowing it to move along sushumna nadi to the Swadisthana chakra.
As the energy starts to flow in this chakra, it needs to be steered in the right
direction and controlled by our thoughts, words and actions so as to not allow
it to dissipate or spiral out of control.
As the energy rises up to the Swadisthana chakra, it is now forced to come up
against our own negative qualities, which are described in Hindu theology as
Arishadvarga or Shadripu – the six enemies of the mind:
• Kama lust
• Krodha anger
• Lobha greed
• Mada pride
• Moha attachment
• Matsarya jealousy
Kama means desire in the broad sense of the word and is not limited to the
feeling of sexual lust. Desire is natural and required for any living being to
survive. When our desires are not fulfilled for some reason, we experience
anger, which causes us to become agitated and act aggressively. Selfish desires
bring about a sense of wanting more and more for oneself, which can also be
described as greed. Our desire causes us to think that we are worthy of having
certain things (whether it is a material possession or love), which gives rise to
pride. We feel we are better than others, and so we start displaying entitled
behaviour. Whether our desire is fulfilled or not, we start obsessing about the
object, which gives rise to an attachment. We want ownership; we seek
complete control, which in turn leads to jealousy.
Each of these six enemies is capable of causing an immense amount of
discomfort and pain, and it takes effort to overcome every one of the
Arishadvargas. Sometimes, in overcoming one, we get more involved in
another. For example, if we acquire control over our anger and jealousy, we
start feeling pride in ourselves, and when we give up attachment at times, it
can lead to anger and feelings of jealousy. This is probably why it is said in the
Vedas that one who has overcome all the Arishadvargas has earned the title of a
wise person and now possesses the ability to go further in his spiritual quest.
This battle against the six enemies has to be won effectively in the Swadisthana
chakra.
The fundamental quality of this chakra is the sense of self. We may not be
aware of it, but we all have a sense of personal identity that goes beyond our
name, position and work that we do. How we think about ourselves is
developed mainly over time from infancy until adulthood and continues to
remain fluid, going through changes from time to time. Our experiences
during childhood play an important role in how we perceive ourselves. This is
developed partly by the feedback we receive from our parents, siblings, teachers
and society in general.
In Psychology Today, Ilene Strauss Cohen writes: “Knowing yourself and
becoming confident in who you are isn’t as easy as it may sound. Building a
strong sense of yourself can seem like an impossible task at times. It’s a lifelong
project figuring out who you are, what you value, and what is important to
you. It is especially hard to know yourself when living in a culture that sends us
constant messages about who we should be and what we should like. It makes
it challenging for us to separate what we want from what other people want. It
is hard to know ourselves and find our own voice in the midst of so many
other dominant ideas and opinions.”
A strong sense of self is essential in taking control of your own life and to help
you in setting boundaries to ensure that you remain in control. Increased
awareness of one’s sense of self reduces stress considerably while also helping
you come to terms with your relationship with the world at large. It gives you
the ability to identify your own strengths, weaknesses and put yourself first in
an unselfish fashion.
The Swadisthana chakra is associated with the sense of taste. Taste is the
perception produced or stimulated when a substance in the mouth reacts
chemically with the taste receptor cells located on the taste buds in the oral
cavity, mostly on the tongue. Through the tongue flows the water element of
saliva, which enlivens our taste buds and helps us differentiate between the six
rasas, as delineated in Ayurveda:
• Sweet
• Salty
• Pungent
• Astringent
• Bitter
• Sour
The bija mantra of the Swadishtana chakra is “Vam.” This mantra resonates as
a frequency that activates the pelvic region. To explore this for yourself, try
chanting the word “Vam” for 4–5 minutes while focusing your attention on
your pelvic region, and see if you can sense the vibrations as tiny fluttering or
mild sensations in this area.
The colour associated with this chakra is a fiery orange, the hue of the sun.
This colour radiates joy and warmth, a combination of the stimulation of red
with the vivacity and cheer of yellow. It is a warm and welcoming colour,
which stimulates the mind and spirit. The colour orange has the second-
longest wavelength and second slowest frequency in the visual colour
spectrum. From a spiritual standpoint, the colour is associated with two
auspicious objects of Hindu mythology – the colour of the sunrise and sunset
(sandhya) and the colour of fire (agni), which represents the burning away of
all impurities while also dispelling darkness and bringing in the light of
knowledge in the place of ignorance. Saffron, the burnt orange hue of the
eponymous precious spice, is also the most sacred colour in Hinduism. This is
the colour associated with sadhus as both Hindu and Buddhist monks wear
orange to show their disengagement from the world.
Sadhguru says: “Normally, a person who switches to orange drops everything
that was old – his name, his identity, his family, his looks, his everything – and
shifts into a different life. That means he is making a new beginning; a new sun
has risen in his life. A certain realization has come where he is willing to shed
everything and walk into another dimension of life or another possibility. It
also suggests knowledge (gnana) and vision. Either a person has developed or
wants to develop a new vision, which is why he is going into it. For both
people, it is good to wear orange. Orange is also a symbol. When the sun rises
in the morning, it is orange. You wear this colour to indicate that a new light
has come into your life and a new rising has happened within you – a new
udaya. A new sun is beginning to rise within you. Another aspect is, when the
fruit matures, it becomes orange. Orange is a symbol of maturity. When a
person has attained to a certain level of maturity or ripening, he uses this
colour.”
A person with a balanced Swadisthana chakra exhibits qualities of being
emotionally grounded, a high emotional intelligence with the ability to
experience pleasure without feeling a sense of guilt, adapt quickly to change, be
involved in creative activities, set healthy boundaries and above all, have a keen
and realistic sense of self. Physically, the person will have no difficulties in
movement (no stiffness or lower back pains), will feel sexually desirable, be
fertile with healthy egg and sperm. There will be no issues with sweating
(either excessive or too little), and the kidneys and pancreas will work
optimally. Such a person will also have a normal sex drive with no sexual
dysfunctions or problems. Emotionally, the person will feel nourished by
relationships and will love unconditionally.
When the Swadisthana chakra is out of balance, the person tends to become
either non-responsive or over-emotional, investing too much in others or
cutting off from everyone, unable to draw clear boundaries, lacking in self-
esteem and sometimes enduring abusive relationships simply because of lack of
self-worth.
The Swadishtana chakra is the container of all our unconscious and unfulfilled
desires, including our sexual desire. In Hindu mythology, a great deal of
importance is attached to overcoming the temptation to give in to the sexual
union. Celibacy is usually associated with sadhus who withdraw from society
and renounce all worldly ties. Celibacy, which can loosely be termed as
Brahmacharya, literally means “dedicated to the divinity of life.” The purpose
of practicing Brahmacharya is to keep a person focused on the purpose in life
without being distracted by pleasures of the flesh.
In the Vedas, it is said that sexual passion, when channelled rightly through
Brahmacharya, will manifest as devotion. Devotion can then be further
channelled to manifest as a spiritual experience. Some Hindu schools of
thought propound Brahmacharya as a necessary path for spiritual growth. In
contrast, Tantra holds the contrary view that even sexual union can be used as
a means to experience divinity. It is this belief that had led to the explosion of
the idea of “Tantric sex,” especially in the West, where there is no
understanding of the essential nature of Tantra.
Swami Satyananda Saraswati explains that eventually, the choice to be celibate
or not depends entirely on the practitioner and that a forced suppression can
do more harm than good. He says: “Sexual relationships are not a sin, but the
consciousness must awaken, and the purpose of the whole act must be
transmuted…If you think that to be a yogi, you must give up sex, why don’t
you also give up eating and sleeping? Yoga has nothing to do with giving up
these things; it is only concerned with transforming their purpose and
meaning.”
The lesson of the Swadisthana chakra is that all the fears and obstacles we
experience are within us. It is only by looking inwards that we can find the
answers to all our questions. No outside agency can give us the answers or help
us find enlightenment. Every person who has found salvation has achieved it
only upon his/her own work. We have now moved from the darkness and
ignorance of the unconscious Muladhara chakra to the beginnings of the
glimmers of light as seen in the subconscious Swadisthana. No doubt, it is a
scary experience as we question ourselves profoundly and arrive at answers
which lie embedded in our past. We are digging up old emotional wounds and
setting them free from our cellular memories. These wounds have also left their
imprints in our energy body, and our incessant raking will help bring about a
release and free us from the tight grip of the past. With the Swadisthana chakra
now slowly coming into a balanced state, you will find yourself blossoming as a
person. You will lose the fear of failure, be willing to take calculated risks and
make full use of your creative urges. You will start to become more and more
comfortable in your own skin, no longer struggling with issues of self-esteem
and self-worth. You will find happiness in healthy, stable and joyous
relationships and be open to exploring all the sensual pleasures that life has to
offer with renewed passion and zest.
Manipura Chakra
The earth’s core forms the hot, dense centre of our planet. The ball-shaped core
lies beneath the cool, brittle crust and the mostly solid mantle. In much the
same way, the glowing yellow Manipura chakra (“mani” meaning gem or jewel
and “pura” meaning city, thus giving rise to the “City of Gems”) constitutes
the core of our bodies, suffusing our energy with heat, light and power. We
have now surpassed the unconscious and subconscious realms of the
Muladhara and Swadisthana chakra to arrive at the activation site of the
ignition of consciousness.
In the Tantric tradition, the Muladhara chakra is seen as the seat of the
Kundalini, with Swadisthana serving as its abode. For most people, the
Kundalini keeps flitting between the bottom two chakras because they are
unable to transcend the six enemies of the mind that are encountered at the
Swadisthana. It is for this reason that the Kundalini rising to the Manipura
chakra is seen as a “true awakening” from where there is no looking back on
the path of spiritual ascension. Consciousness has managed to work its way
through the density of Earth energy and overcome karma in the turgid Water
energy to burn through the Fire energy of this chakra and move to higher areas
of consciousness as we can discern truth from illusion.
The Manipura chakra represents the Fire (Agni) element, which is hot, sharp,
light, penetrating, luminous and clear. The Fire element is manifested as heat
in both body and mind; in the body, this heat is responsible for the digestive
fire or “Agni” while regulating control over our will-power in the mind. Agni,
the digestive fire, is responsible for “paka” (digestion and transformation) as
ingested food goes through the process of absorption, assimilation and
distribution to various parts of the body.
In Ayurveda, agni is crucial for the maintenance of overall health. Agni is the
force of intelligence within each cell, each tissue and every system within the
body. Ultimately, it is the discernment of agni that determines which
substances enter our cells and tissues and which substances should be removed
as waste. In this way, agni is the gatekeeper of life. In fact, when agni is
extinguished, death soon follows.
Agni is divided into 13 types, based on functions and site of action.
• Jatharagni which digests and transforms food
• Bhutagni is of five types, acting on respective portions of food and
nourishing the bhutas of the body
• Dhatvagni is of seven types, acting on the respective seven dhatus.
The entire process of the transformation of food leads to two products –
prasada (essence) and kitta (excreta). While prasada provides nourishment to
the body, kitta needs to be periodically removed from the body to avert it from
turning toxic.
In Indian culture, a great deal of importance is placed on the food we consume
– not just what we eat but also how it is procured, how it is cooked and how it
is consumed. The reason for this attention to detail is because all food carries
frequency-based messages and have the ability to change our vibrations. We are
told that we should not eat food cooked by someone who may have a reason to
despise us, that we must be cheerful and peaceful while cooking food (not
angry or resentful) and must eat in silence while sitting down without any
distractions.
What we eat eventually becomes part of our being, and like pretty much
everything else in the Universe, food is also imbued with prana. The endeavour
in Ayurveda is to eat food that is rich in prana, throbbing with live energy,
rather than to eat food that offers nothing but empty calories.
Food high in prana include:
• Freshly picked fruits and vegetables which are consumed as close to the
source of production as possible
• Sprouted food evokes living energy through the process of germination
• Spices such as ginger, turmeric, cloves, cinnamon
• Cold-pressed oils such as sesame oil, coconut oil and olive oil
 • Nuts and seeds – especially almonds, which are soaked in water for a few
hours
• Seasonal fruits and vegetables
• Food that is very low in prana include:
• Fruits and vegetables that have traveled a long distance
• Genetically modified food
• Frozen food
• Food made using hydrogenated oils
• Anything cooked in a microwave oven
• Non-vegetarian food
It is imperative for our own well-being to pay attention to what we consume.
We must attempt to eat food with high prana whenever possible, knowing that
it is impractical to seek such food at all times. If we can find a balance wherein
we are consuming healthy food for a significant portion of the week, it will
help bring about a better sense of well-being. It is also very important to eat
slowly and be in a calm frame of mind. Avoid eating when you are angry or
stressed as the body may not be receptive to the food eaten at such times.
Make a conscious effort to avoid watching television, reading or talking on the
phone while eating. Treating the act of eating as a sacred ritual will ensure that
there is minimum ‘ama’ (toxins) left behind after the process is completed.
Paramhans Swami Maheshwara says: “It is tremendously important for both
our physical and mental health that we consume healthy, energy-giving food
that has a pure, positive vibration. Before we eat, we should determine where
the food has come from and what qualities it contains. It is not only the
nutrients that are important but also the subtle vibrations of the food, which
have a marked effect on the body, mind and spiritual energy. These vibrations
can considerably alter our physical well-being, our thoughts, feelings and
vitality. A basic question we should put to ourselves is: “Is the food we are
eating connected with the pain, suffering or death of any living being?”
Physically, the Manipura chakra is depicted as residing behind the navel, at the
centre of the spine. In the physical body, the Manipura chakra governs not
only digestive and absorptive aspects but is also related to our small intestine,
liver, spleen, pancreas, adrenal glands, red blood cells and eyes. With regard to
our psychological makeup and spiritual nature, we see its influence on our
personal dynamism, will-power, sense of status and feeling of power.
The fundamental quality of this chakra is will power. At the core of will-power
lies the ability to resist short-term temptations and desires to achieve long-term
goals. It’s the prevailing source of long-term satisfaction over instant
gratification, writes Catarina Lino in The Psychology of Will-power. She adds
that we rely on will-power to exercise, diet, save money, quit smoking, stop
drinking, overcome procrastination, and ultimately accomplish any of our
goals. It impacts every area of our lives. Studies show that when compared to
more impulsive individuals, people scoring high on self-control are more apt at
regulating behavioural, emotional, and attention impulses to achieve long-term
goals.
Psychologist Kelly McGonigal calls will-power the “I won’t power.” She adds:
“The biggest enemies of will-power are temptation, self-criticism, and stress.
Three skills—self-awareness, self-care, and remembering what matters most—
are the foundation for self-control.” Will-power is seen as one of the critical
determinants of both personal and professional success. Will-power is what
helps us create lasting positive changes in our lives. It is the inner strength
helping us move toward our goals despite inevitable challenges. Dan Millman
says: “Will-power is the key to success. Successful people strive no matter what
they feel by applying their will to overcome apathy, doubt or fear.”
The Manipura chakra is associated with our sense of sight. Our eyes are the
sense organs that act as a collector of light, giving us sight. The delicate
structure of the eyes enables entering light energy to be converted to
electrochemical energy. This stimulates the visual centres in the brain, giving us
the sensation of seeing.
It is not merely the sense of sight but also “insight” that is governed by this
chakra. We speak of “gut instinct” when we just know intuitively that
something is wrong or that something will work for us. The gut is very closely
connected to the brain via nerve bundles, often informing the brain about
what emotions it should feel. This is the reason why the gut is often referred to
as the “second brain.” The main channel of communication between the gut
and the brain is known as the “gut–brain axis.” The two primary nerve
divisions – the Vagus nerve and the solar plexus are responsible for messages
conveyed between the gut and the brain, and they converge at the Manipura
chakra.
This connection is crucial for the mind-body connection and for the many of
the systems that operate within the body. It has an effect on our overall health
and well-being, immunity and stress response.
Recent studies have shown that some cells in the organs of the digestive system
produce serotonin – an important neurotransmitter linked to good feelings
such as happiness, contentment and calmness. If the body does not produce a
sufficient amount of serotonin, it leads to anxiety, stress and depression. A large
portion of the serotonin produced by the body is made and found in the gut.
Our digestive system, therefore, not only sustains us but is also mostly
responsible for how we feel.
The bija mantra of the Manipura chakra is “Ram.”
The colour associated with this chakra is a bright, cheery yellow (much like the
colour of a sunflower). Yellow, occurring between orange and green on the
spectrum, can be bright and intense, which is why it can often invoke strong
feelings. Yellow can also arouse feelings of frustration and anger, and studies
have shown that people are more likely to lose their tempers in yellow rooms
and babies tend to cry more in places where there is a preponderance of yellow.
An individual with a balanced Manipura chakra exhibits a personality that is
cheerful, healthy and equanimous. He has formed good food habits (not prone
to overeating or denying himself food), has excellent digestion with a good
metabolism, has excellent eyesight and most of all, can rely on his gut instinct
to make the right decisions.
When the Manipura chakra is out of balance because of deficiency or excess
energy, it manifests as digestive disorders such as Irritable Bowel Syndrome,
Crohn’s Disease, Gastric Reflux, a feeling of bloatedness, constipation and an
overall feeling of fatigue and malaise. Diabetes is also associated with the
malfunctioning of this chakra as the pancreas is governed by this energy centre.
In the mind, this imbalance is seen as an acute lack of will-power, with a desire
for instant gratification in all aspects of life (whether it is food, sex or material
longings).
The Manipura chakra or the “City of Gems” has been aptly named by our
ancient seers as it denotes the luminous fire that burns at the core of our being,
where the mind and body come together to form a strong connection. Here,
we are almost halfway through the journey of the Kundalini from Muladhara
to Sahasrara chakra. The lustre generated in this “City of Gems” radiates to
both the lower and higher chakras – feelings of happiness, love and well-being
originate here and find expression in the Anahata chakra, where the same
positive feelings purify and strengthen the Swadisthana and Muladhara
chakras.
Fire can be destructive when it is not controlled, and in the same way, the fire
of the Manipura chakra can lead to passion, restlessness and aggressive
behavior. When we have full control over this fire element, we can use it as a
means of purification and refinement. We can allow the fire to burn away all
that which is not serving us anymore and purify our own actions and
intentions.
A robust, balanced and harmonious Manipura chakra guarantees that you will
feel confident in the decisions that you take while offering you a sense of
autonomy and heightened desire for action. You will feel energized, focused,
empowered, and in alignment with life. This chakra is the Pranic hub,
sustaining all tissues and stoking the fires necessary to keep the physiological
process moving smoothly. We can only feel fully healthy and vital when we can
digest not merely the food that we ingest but also break down, absorb and
assimilate all aspects of reality that we experience in our lives.
Anahata Chakra

We have now moved from the steady groundedness of the Earth element in the
Muladhara chakra through the fluid, creative element of water in the
Swadisthana chakra to the transformational heat of the Fire energy in the
Manipura chakra to arrive at the Anahata chakra, which is dominated by Air
energy. This chakra forms the basis for movement and expansion while
symbolizing the breadth and boundlessness of the heart within which our
consciousness can expand without restriction. We are now at the Heart chakra,
where the “Jivatma” or the individual soul is said to reside. It is in this chakra
that we learn the valuable lesson that love is the reason for our existence. Not
love in the romantic sense of the word but love as an all-encompassing, ever-
expanding quality that overwhelms us as we understand our deep
interconnectedness with every atom in the Universe.
We use the expression “heart” to signify the centre of something, as in “the
heart of the matter” or “at the heart of the concept.” In our bodies, the heart is
seen as the centre, not just of our physical being but also of our mental and
spiritual identity. In the Taittiriya and Chandogya Upanishads, we come across
the term “hridaya guha,” or heart cave where Universal Consciousness resides.
“Go into the cave, and you find the treasures of heaven,” says the Chandogya
Upanishad, going on to add “the sun and the moon and the stars, the very
space and the clouds and the lightning and the rains—all this miracle of
creation is within the heart of man. When it rains outside, it rains inside also,
and the stellar regions shine resplendently within the heart of man.”
Anahata in Sanskrit means “unstruck sound.” We understand sound as a result
of two objects touching to create a vibration that can be heard. Examples of
such sound include two palms coming together to clap, drum beats produced
when a stick beats a leather surface, or two cymbals come together to produce
a noise. In contrast, Anahata is a primordial sound – the eternal, unborn and
undying vibration, the pulse of the Universe which is produced without two
parts coming in contact. Anahata refers to the possibility that arises at this
chakra for two opposing forces to come together without a confrontational
outcome. In other words, it is possible to integrate two opposing forces and
bring about a peaceful, cooperative and cohesive outcome.
The Anahata chakra represents the Air (Vayu) element, which is mobile, cool,
light, dry, subtle, flowing and sharp. The air element is manifested as
circulation in the body, with the heart at its centre. In the body, it is
responsible for maintaining blood pressure, respiration and movement of
hands. At the same time, it regulates the dispersion and integration of spiritual
understanding in the mental and spiritual plane.
In Ayurveda, Air is related to the pancha prana (five pranas). Vedic texts relate
the energy in the Anahata chakra to both the prana vayu (which is to be
understood as the secondary “prana,” not the primary, lifegiving one) that
regulates respiration and to vyana vayu, which relates to the distribution and
communication systems of the body. While prana vayu is inward energy, vyana
is an outward one, and both these come together at this chakra to make breath,
and therefore, life itself possible.
Physically, the Anahata chakra is depicted as residing to the right of the
physical heart, almost at the centre of our thoracic cavity. In the physical body,
the chakra governs the heart, thymus, immune system, lungs, breasts, arms and
hands. In our psychological makeup, the chakra is responsible for our feelings
of love, compassion, empathy and connectedness with the rest of the world.
Our heart and brain are intricately connected by several neural pathways that
resemble the alignment of neurons in the brain, but this axis is much more
powerful, and this is possibly the reason why the heart is often referred to as a
“second brain,” sending more feedback signals back to the brain than it
receives. The heart is said to be five thousand times more powerful
magnetically than the brain. A recent article in Gaia titled Mysteries of the
Human Heart, says “Neurons, the brain cells responsible for processing sense-
based input, send messages to the body such as ‘reach hand to pick up a
sandwich’. Neurons also transmit emotion. These specialized cells are found in
the brain and nervous system but, more importantly, also in the heart.
Neurons can be harnessed to establish heart brain coherence – in fact, heart
neurons fire in conjunction with the brain neurons. The heart and brain are
undisputedly, profoundly connected.”
Rollin McCraty, one of the founders of Heartmath, writes that an essential key
to our well-being is creating currents or pathways of brain-heart coherence. A
new field of study called neuro-cardiology confirms the ancient wisdom
around the power of our innate intelligence and our inherent ability to sync
with the wisdom of our heart-brain to empower pathways of well-being.
Through neuroplasticity, these pathways lead to patterns of resonance and
alignment within our heart/mind intelligence. She shares that “the biggest
hidden source of stress on the planet is the disorganisation of heart/mind,
causing a lack of resonance. Lack of alignment eats the life force and happiness
out of humanity.”
The fundamental quality of this chakra is love. The human heart has long been
associated with emotion and pleasure – the shape was seen as a symbol of love.
Among the earliest known examples is the Greek poet Sappho who agonized
over her own “mad heart,” quaking with love writing, “Love shook my heart,
Like the wind on the mountain troubling the oak trees.” Greek philosophers
agreed that the heart was linked to our strongest emotions, including love.
Plato discussed the dominant role of the chest in love and experiencing
negative emotions of fear, anger, rage and pain. Aristotle expanded the role of
the heart even further, granting it supremacy in all human processes.
The ancient Romans held a curious belief about the heart – that there was a
vein extending from the fourth finger of the left hand directly to the heart.
They called it the vena amoris. Even though this idea was based upon incorrect
knowledge of the human anatomy, it persisted, and in the medieval period, the
groom was told to place a ring on the bride’s fourth finger because of that vein.
Josh Hartnell explains that they also inherited the Greek idea that the heart
was the first organ your body made, and hence, the one that most anchored
your human existence – it was the “house of the human soul.”
Love encompasses a range of intense emotional and mental states – both
positive and negative. While love in its positive state is seen as a virtue that
brings about connectedness, caring, concern and benevolence, the same
affection has the potential to turn into a vice when it takes the form of
obsessiveness, vanity, selfishness and undue attachment. In its positive state,
love has been described by various philosophers as providing the primary
motivation for human life and facilitating the continuation of the species.
Greek philosophers identified five forms of love:
• Familial love (Storge)
• Friendly or platonic love (Philia)
• Romantic love (Eros)
• Guest love (Xenia)
• Divine love (Agape)
Helen Fisher, an anthropologist, divides the experience of love into three
(partly overlapping) stages of lust, attraction and attachment. Lust and
attraction are temporary states, while attachment is a long-term connection
established with the setting up a life together, including having children,
building a home and securing the future jointly. Three distinct neural
circuitries, including different neurotransmitters, are associated with each of
these three stages of love.
However, the love that we refer to as expressed in the Anahata chakra is an all-
encompassing Universal Love that focuses on benevolence and has its basis in
duty, action and attitude, rather than in a relationship. This chakras vibrations
represent a transition of attention from our self, our needs, our desires to
compassion for others, their needs and their well-being. This profound leap in
our evolutionary growth awakens along with Intuition and spiritual
consciousness. Our hearts opening up to Universal Love brings us to recognize
ourselves in every living being. Their pain becomes our pain just as their
pleasure is felt like our own. It is only when this all-embracing love for
everything around us is awakened that we can genuinely claim to have opened
up our Anahata chakra. Bhakti Yoga prescribes nine practices for cultivation of
this Universal Love:
• Satsang: the right (spiritual) company
• Harikatha: listening to spiritual tales
• Shraddha: having faith
• Bhajan: singing devotional songs
• Mantra japa: chanting of mantras
• Shama dama: exercising internal and external controls
• Santon ka adar: honoring spiritually evolved people
• Santosha: experiencing contentment at all times
• Ishwarapranidhana: surrendering to the Divine
Another important lesson that the Anahata chakra teaches us is self-care. The
heart is responsible for supplying oxygenated blood to the entire body, but it
ensures that its needs are met first (through the carotid artery, which supplies
oxygenated blood to the heart). It is only after ensuring that its needs are
fulfilled that blood courses through the other arteries to the various parts of the
body. The lesson from the heart chakra is that we must take care of ourselves
and our needs first before we venture out to fulfil the needs of others and start
dispensing love and care. If we do not love or nurture ourselves fully, we will
remain deficient in our love and care of others.
In the Vedic tradition, mantra provides a channel of communication for the
common man with the Divine. Our ancient seers analysed common speech
patterns, working through their components to reach the earliest sources. N.
Krishnaswamy writes in The Mantra that the rishis reasoned that all sounds
emanate from energy and are designed for use as vehicles of meaning.
Therefore, the true power of language lies in the power of its sounds. They
identified certain special sounds as bija akshara or seed letters from which
grosser sounds of language proliferated. Bija akshara are sounds whose
meanings may not be apparent, but their power and role as communication are
deeply embedded in the sound itself. It is in the Anahata chakra that we can
awaken our Mantra Shakti or the power of mantras.
The most potent method of chanting mantras is Ajapa Japa, which dates back
to the Upanishads and stands out amongst all yogic practices. It combines
meditation, mantra chanting and pranayama. Ked Suri, Founder of the Yogi
Press, writes that Ajapa Japa translates to “the awareness and experience of the
mantra” until the mantra comes to life and forms a part of the individuals
consciousness. The most common mantras used in Ajapa Japa include Om,
Sohum, the Gayatri Mantra and the Mahamrityunjaya Mantra.
Just below the Anahata chakra lies another minor chakra called the Hrida or
Surya chakra, which is depicted with eight petals amidst which nestles the
Kalpavriksha (Wish-fulfilling Tree). The Kalpavriksha symbolizes every
human’s inherent ability to manifest their desires. Activating the Anahata
chakra will also result in the activation of the Hrida chakra, thereby fulfilling
desires and helping in their manifestation.
The Anahata chakra is associated with our sense of touch. Air energy or Vayu is
related physically to the skin, our organ of touch, and emotionally to our
thoughts and feelings. When we are moved by something, we say “we are
touched” because it is the emotional equivalent of the actual feeling of being
physically touched.
The bija mantra of the Anahata chakra is “Yam.”
The colour associated with this chakra is brilliant emerald green. From ancient
times, green has signified growth, rebirth and fertility. It is universally
associated with nature and symbolizes ecology and the environment. The heart
is often compared to a tree as it converts carbon dioxide inhaled through the
breath and supplies oxygenated blood to the entire body.
A person with a balanced Anahata chakra is open, friendly, compassionate,
with unconditional love and deep compassion for self and all living beings on
the planet. On the physical plane, he has a properly functioning heart and
lungs while enjoying good immunity and has strong arms and capable hands.
When the chakra is out of balance because of a blockage, deficiency or excess
energy, it manifests in the physical body as high or low blood pressure,
arrhythmia, arterial blocks, poor circulation, stiff joints, diminished sense of
touch and less strength in arms and hands. In the mind, it shows up as feelings
of hatred, mistrust, fear, and the person lacks compassion and empathy for his
fellow beings. At the level of the spirit, we see it as a harbinger of bitter
relationships, obsessive stalking behaviour and a constant tussle between the
mind and the heart.
In Ayurveda, the heart is seen as the seat of consciousness. As Swami
Satyananda Saraswati reminds us, “although its physiological component is the
cardiac plexus of nerves, the nature of this centre is far beyond the
physiological dimension, it becomes vital to harmonize the heart centre so that
we can learn to love ourselves and others and no longer have to struggle with
feelings of isolation, anxiety, fear and anger. Opening the heart chakra lets us
release old toxic patterns as we learn to trust and love more. It helps us develop
compassion and connection with the realization that we can never advance
alone while others around us are suffering. As we allow this incredible
Universal Love to pervade our being, we feel a total sense of bliss, which in
itself can heal many of our past wounds and help us understand that Universal
Love is eternal. We also realize that this love connects us with everything else in
the world and is reflected as infinite bliss as we unite with our Real Self.
Vishuddha Chakra

At the Anahata chakra, we came upon the convergence of the three lower
chakras that govern our survival instinct, creativity and personal power, and
the upper three chakras that govern our spiritual ascendance with the
expression of our inner truth, intuitiveness and eventually, the boundlessness of
enlightenment. The Anahata chakra serves as a bridge of compassion and love,
which we cross from a state of selfishness (me, me, me) to selflessness
(developing empathy and compassion for all things around us). The Vishuddha
chakra stands for all aspects of purification that we need to undergo as humans
to traverse the journey to the highest chakra. The word “Vishuddha” can be
broken up into “Visha” (poison, impurity) and “Shudda” (purification),
thereby symbolizing a thorough cleansing of various aspects of our personality
as a precursor to becoming one with our Universal Self.
The story of Samudra Manthana (churning of the ocean) is narrated in the
Mahabharata, Bhagavata and Vishnu Purana. Indra, the king of Swarga, while
riding his elephant Airavata, learned Sage Durvasa, who offers him a garland.
Indra accepts the garland and places it on the trunk of his elephant. The
flowers in the garland attract bees, and Airavata throws the garland to the
ground to get rid of the bees. This angers Sage Durvasa, who thinks it is an
insult to him, and curses Indra (and thereby all the Devas), causing them to
lose all their powers. The Asuras use this as an opportune moment to wage war
and gain control of the Universe and are successful in doing so. At this time,
the Devas approach Vishnu to help them, and Vishnu suggests that they make
peace with the Asuras. The two warring groups are advised to form an alliance
to seek the nectar of immortality by churning the ocean jointly.
Mount Mandara is used as the churning rod, and Vasuki, the Serpent King, is
used as the churning rope. The Samudra Manthana releases a potent poison
called Halala, which can potentially destroy all of creation. The Devas and
Asuras are horrified at the imminent destruction and approach Shiva, who
assumes the form of a giant tortoise and collects the poison in his throat. The
poison burns his throat and leaves it permanently blue, earning him the title of
Nilakantha. Shiva neither spits out the poison nor does he swallow it but
purifies it in his being so that it does him (and the Universe) no harm.
This story is illustrative of the immense purificatory power of the Vishuddha
chakra. The Devas are symbols of our good qualities (love, compassion,
wisdom), while the Asuras are our bad qualities (greed, anger, selfishness). The
churning of the ocean is symbolic of the constant tug-of-war that takes place
within each one of us between our good and bad qualities. The churning
process throws up many of our inherent qualities, just as the ocean throws up
both nectar and poison. Continuing with the analogy of poison, the
Vishuddha chakra throws up two possibilities – to swallow the poison,
resulting in the destruction of the self or spit out the poison that may result in
destroying all that surrounds us.
Swallowing the poison is analogous to all the hurt, pain, rejection,
disappointment and failure we take in from our interactions with the world
without actually processing them. This creates gaping emotional and spiritual
wounds that will slowly but surely spread through the body and mind, just as
the poison makes its way through the body, killing cells it comes into contact
with, eventually resulting in paralysis and death. Spitting the poison can be
compared to our nasty and evil thoughts, hurtful words and negative actions
that cause pain to others. Swallowing and spitting both take their toll on our
consciousness. In the Vishuddha chakra, Amrita (nectar) drips into the
Chitrini Nadi, where it divides into poison and a pure form. Practices such as
Kechari Mudra and the Jalandhara Bandha purify the poison, thus detoxifying
and cleansing the body.
A minor chakra known as Lalana is located at the roof of the mouth and is
generally closely associated with the Vishuddha chakra. It is seen as having 12
red petals that correspond to the twelve vrittis (virtues), which need to be
cultivated by one seeking to grow spiritually. Inside the petals lies a full moon,
which acts as the reservoir for the nectar Amrita. This is associated with a
chemical produced by the body that supports the preservation of health,
youthfulness and vitality. Most often, this nectar drips wastefully into the
Manipura chakra, where it is burned by the digestive fire. Yogic practices, such
as Kechari Mudra, can help to utilize this hormone for the well-being of the
body and mind.
The Vishuddha chakra represents the element of Ether or Space (Akasha),
whose qualities are ever-expanding, vast, spacious and intangible. While Earth,
Water, Fire and Air are all elements found on our planet, we now move into
the realms beyond Earth as Akasha permeates the entire Universe and beyond.
In this chakra, all the elements get refined into their purest essence and become
one with Akasha. In the physical body, this chakra governs the neck, throat,
jaws, shoulders, ears and mouth. It is closely associated with the functioning of
the thyroid gland, which is responsible for producing hormones that are
required for growth, metabolism and maturation.
In the mental framework, the Vishuddha chakra governs expression – not
merely through speech or writing but an expression of our inner truth, the
purpose of life and the creativity which we utilize to bring that purpose to
fruition. This chakra works as our connection to the spiritual or Akashic realm
and relates to our intuitive abilities. The Akashic realm is said to contain the
blueprint or perfect template of the other dimensions of the body. Therefore,
this chakra becomes an important reference point to align the energies of all
the chakras throughout the body.
The Vishuddha chakra is physically depicted as being located just behind the
pit of the throat, in the neck region. It is associated with speaking, hence
relating it to the mouth, and with hearing, thereby relating it to the ears as
well. The fundamental quality of this chakra is expression. Expression
encompasses our aptitude to hear and speak the truth, internal and external
dialogues, and verbal and nonverbal communication. It also comprises our
ability to create and project ideas, understand the real purpose or calling of our
life and connect with the spiritual realm. It is here that we find our authentic
voice, our highest calling, and we expand it by way of communication and
creativity.
To hear and speak the truth is much more difficult than it sounds. Very often,
we hear what we want to hear without making an effort to understand what is
actually being conveyed. Similarly, we often speak hollow or fake words, giving
in to the temptation of saying what the other person wishes to hear. To speak
the truth means that we speak with mindfulness and complete awareness,
keeping in mind that our personal integrity and authenticity are not
compromised. Shellie Crow writes that part of strengthening the Vishuddha
chakra is also about cultivating our voice. “Our voice is more than just the
sounds we produce when we want to talk. Our voice is how we outwardly
express our inner experiences. We can only borrow the voices of our teachers
for so long. Eventually, we must learn to speak in our own voice.”
There is a non-stop internal monologue that goes on in our minds at all times.
Besides, in modern times we have become accustomed to constantly speaking
to others (especially on the phone) to connect with people. We feel a
compulsion to engage in talking to avoid feelings of boredom or loneliness. In
the process, we reduce external dialogues to meaningless banter, which instead
of strengthening our sense of communication, further isolates us from the
people around us.
Shellie Crow writes that “Good communication is a multi-faceted psycho-
spiritual art form that comes from deep and mature self-awareness. One
significant aspect of good communication is that there is more than one person
involved. Sometimes when we think we are communicating with someone, we
are actually just doing a whole lot of talking. It is entirely possible for two
parties to engage in a conversation where a lot of talking is done, but nothing
is communicated. One of the most important aspects of good communication
is good listening. This is why Vishuddha chakra governs not only our throat
but our ears as well.
Listening, or attentive reading, if one is communicating through signing or
writing, is a skill that takes some practice. It is easy to hear what another
person says. I can hear the heater kick on. I can hear the sound of my keyboard
as I type. However, I’m not really listening to those things. They are just
sounds. To listen means that we are tuning out of distractions and tuning into
the moment at hand. Listening is a practice of presence.”
The Vishuddha chakra is associated with our sense of sound, which we
experience through the sense organ of the ears. Sound is propagated into the
ear by our throat and the vibrations created are felt not just in our body but
even in our environment. Udana Vayu, one of the pranas that govern speech,
the throat and breath, is active in this chakra. The Vedas note that the origin of
speech occurs in the Manipura chakra, which is the seat of sound, through the
energy of fire. It becomes manifest in the throat and is articulated with the
help of the tongue and lips, where it becomes Vaikhari (the uttered word). The
tongue and lips have no control over words as this power lies in the larynx.
Paramhans Swami Maheshwarananda says, “The ability to be aware of words in
their place of genesis – the Manipura chakra – is very valuable. Words possess a
strong power regardless of whether the effect they create is intentional or not.
We can seriously harm others and ourselves through words. Therefore, we
should speak fewer rather than too many words, and weigh them up in the
heart and the Vishuddha chakra before we speak. A very effective Sadhana for
learning control over words is silence (Mauna).”
The Ganapati Atharva Shirsha Upanishad begins with the words “ritam
vachmi, satyam vachmi,” expressing our desire to speak words that will
strengthen both ritam (cosmic truth and order) and satyam (worldly, human
truth). It goes on to describe the four degrees of speech, as explained by Vedic
expert Robert Svoboda:
• Vaikhari, which is ordinary verbal speech, is an expression of kriya shakti,
the power of action. You speak in Vaikhari when you focus on deeds, past,
present activities and exploits to come.
• Madhyama is mental speech, verbalized but unspoken, the internal
monologue and dialogue; it expresses jnana shakti, the power of
knowledge and wisdom (or lack thereof ). Madhyama measures, evaluates,
questions and harnesses your rational and emotional minds to formulate
the intentions that precipitate into words.
• Pashyanti, single-minded speech, is perceptible but not particularised. It is
the vehicle for iccha shakti, the power of desire. When you speak at the
pashyanti level, you are sure of your message; your intentions (selfish or
altruistic) are always clear.
• Para is pure intention – pure because it is a direct expression of the will of
reality, unadulterated by personal preference. Para is the power of speech
that flows directly from the cosmic creatrix. Abhinavagupta, the great
genius of a thousand years back, eulogizes para as the form of speech that
displays absolutely no thought of this, thus, here or now.
The bija mantra of the Vishuddha chakra is “Hum”.
The colour associated with this chakra is a light blue, the most prevalent colour
in nature as we perceive the sky to be blue, and the vast oceans can range from
greenish blue to a bright aqua blue.
An individual with a balanced Vishuddha chakra experiences a true harmony
between his inner and outer worlds. He can express himself freely, articulate his
thoughts precisely while exercising full control over his communication. He is
patient and mature in his social interactions with a balanced approach towards
others. A balanced Vishuddha chakra is vital to controlling anger, which is
almost always an outcome of a lack of communication between the parties
concerned. Look back on any situation which made you angry in the past, and
you will discover that its roots lay either in the fact that you could not make
yourself understood, thereby leaving you feeling frustrated, or you could not
understand the other person’s perspective, which made you feel helpless and
out of control.
Sundara Krishnaswami writes: “People get angry in many ways. Some explode
in momentary rage. Some are slow to anger. Others allow it to fester and
nourish the anger in their mind intent on getting even with the person who
hurt them. Whether it is a volcanic eruption or a hurt nursed and revenge
plotted anger, it is contra health and contra peace.” Manu, the Hindu
lawmaker, explains that anger causes eight outcomes: Verbal abuse, physical
violence, malice, envy, resentment, destruction of valuables, assault and
slander.
When the Vishuddha Chakra is out of balance either because of a deficiency or
excess, it is manifested as stiffness in the neck and shoulders, frequent sore
throat, hoarseness, laryngitis, cancer of the throat, tongue, etc., ear infection,
dental issues, and hypo and hyperthyroidism. In the mind, it shows up as shy
behaviour, inability to speak clearly, fear of public speaking, loss of voice at
crucial times, and on the other end of the spectrum, it leads to overbearing and
loud behaviour, brashness and frequent angry outbursts.
Paramahans Swami Maheshwarananda concludes by stating that “the
Vishuddha chakra is the gate through which we are able to raise our
consciousness to a higher level. It is the border between the physical and astral
levels, between consciousness and super consciousness. When we cross it the
ascent to the realm of wisdom and clarity of consciousness opens up before us.”
The Vishuddha chakra not only acts as a cosmic bridge between our heart and
mind but also between the spiritual chakras and our own higher state of being.
The chakra, whose chief element is Akasha, is a reminder that the Universe is a
vast space whose realms we cannot even begin to fathom. The ultimate truth
lies in our acknowledgment that we are a part of something unfathomably
bigger than ourselves. As we tune into our consciousness, we begin to flow
with the current of life, discriminating between vidya and avidya (knowledge
and ignorance) and feeling a deep sense of joy, completeness and integrity.
Ajna Chakra

Imagine that you are walking on a sandy, deserted beach on a breezy summer
evening. Feel the crunch of the sand under your bare feet. Feel the cool breeze
gently fanning your body, making your clothes billow. Think of yourself
floating as the waves splash across your feet. Just for a moment, you had
created an alternate reality so far removed from your actual present
circumstance. What makes this temporary reality possible is the “mind’s eye,”
which enables us to imagine, perceive and think beyond our physical
dimension. This is the Third Eye, the Ajna chakra – the eye that looks inwards
instead of outwards.
We all experience the world through our five senses, right from the time we
were securely ensconced in our mother’s womb where we could touch, taste,
hear and even perceive light. As we grow up, we continue to enrich our
experiences through our senses and seek more stimulation, hoping to expand
our awareness. In the Ajna chakra, we come across our sixth sense – an innate
ability to know and intuit without using the faculties of our five senses. We see
this sixth sense all around us in nature as animals flee their habitat sensing an
upcoming earthquake or flood or birds knowing exactly when to migrate and
when to build nests and lay eggs. At some point, before we started depending
too heavily on information and data, we, too, had far greater intuitive capacity.
We still have this ability; it is just that we have lost faith in it, and an
awakening of the Ajna chakra helps rebuild our trust in our own inner
guidance system.
The Ajna chakra is so-called because it is the Master Chakra that can control
all the other chakras in the subtle body. Ajna in Sanskrit means “to command”
or “to call to order.” It is here that we transcend the duality of our experiences
and realize that the self is actually not different from and does not exist
independently from everything else in the cosmos. Harish Johari says, “a yogi
who has passed through the Vishuddha chakra at the throat to the Ajna chakra
transcends the five elements and becomes free (mukta) from the bondage of
timebound consciousness. This is where the I-consciousness is absorbed into
super consciousness.”
The Ajna chakra is represented by a supreme element that is an amalgamation
of all the five elements, namely Earth, Water, Fire, Air and Space, in their
purest forms. It is often seen as symbolizing light – offering access to a cosmic
vision, dispelling the darkness of our ignorance and illuminating everything
without the filter of the past, present or future, and allowing the Third Eye to
look beyond the illusion of perceived reality.
In the physical body, this chakra governs the forehead, base of skull, eyes and
lower part of the brain. It is closely associated with the functioning of the
hypothalamus, pituitary and pineal glands, which are also considered the
master glands of the endocrine system. The pineal gland, a tiny pine cone-
shaped organ that lies in the centre of the brain, is of particular importance. It
regulates the body’s circadian clock, determining the body’s internal cycles.
One of the most important functions is the production of melatonin, the
hormone that regulates our sleep wake cycle, which is crucial for our well-
being.
At the mental level, this chakra helps us connect with our intuition, helping us
make better decisions while allowing us to experience clear thought, spiritual
contemplation and reflection. This chakra is not only the seat of wisdom but
also a seat of conscience. It is here that we see and also understand what that
“seeing” means. Our sense of fair play, justice and ethics originate here as we
determine right from wrong, good from evil and truth from falsehood.
Physically, the Ajna chakra is between the eyebrows, slightly above the bridge
of the nose. Most Western authors depict its location in the centre of the
forehead, but in the Vedic texts, it is clearly described as lying between the eyes
where the eyebrows meet or in the middle of the head behind the eyes.
Hindus believe that spiritual energy from the external environment enters their
body through the Ajna chakra. We see different ways to protect this chakra in
the various kinds of spiritual marks such as bindi, application of vermilion,
turmeric, sandalwood paste, ash, etc., to ensure that no negative energies can
pass through this chakra.
The fundamental quality of this chakra is intuition. Everyone experiences a gut
feeling at one or more points of time in life. It is different from thinking,
reasoning and analyzing. It is an unconscious sensation that propels us to act
without telling us why or how. There are many examples of how intuition has
saved lives and helped mitigate disaster. In 2009 the pilot of a US Airways
airplane used his intuition that led to avoiding the imminent death of all
passengers aboard a flight that had collided with a flock of birds. Pilots are
trained to never use their intuition in a crisis but always follow a logical course
of action laid out for them step-by-step. However, the pilot Chesley
Sullenberger went against all protocol to land on the Hudson River – a
decision that turned out to be a lifesaver for so many people. Studies have
shown that on most occasions, intuition is more efficient than either logic or
planning. Yet, we choose not to believe in our inner guidance mechanism
because we have been taught throughout our lives to base our decision on
reason, hard facts and information. In fact, we are dissuaded from going with
our gut feeling on many occasions, landing ourselves in difficult situations,
relationships and unnecessary hardships.
Francis P Cholle writes, “Intuition is a process that gives us the ability to know
something directly without analytic reasoning, bridging the gap between the
conscious and nonconscious parts of our mind, and also between instinct and
reason. A gut feeling—or a hunch—is a sensation that appears quickly in
consciousness (noticeable enough to be acted on if one chooses to) without us
being fully aware of the underlying reasons for its occurrence.”
The Ajna chakra is associated with our sense of sight experienced through the
sense organ of our eyes. While our two eyes help us see the physical world, the
Third Eye reveals deeper insights. The gift of seeing allows us to experience and
internalize the external world. Our eyes are responsible for four-fifths of all the
information our brain receives. Vision is a complex process. The brain has to
do a lot of work to make a picture. Light passes through the cornea, and some
of this light enters the eye through an opening called the pupil. The iris (the
coloured part of the eye) controls how much light the pupil lets in. Then, light
passes through the lens that works together with the cornea to focus light
correctly on the retina. When light hits the retina, special cells called
photoreceptors turn the light into electrical signals. These electrical signals
travel from the retina through the optic nerve to the brain. Then, the brain
turns the signals into the images we see.
Everything that we perceive, everything that we experience, results from the
brain interpreting the sensory information that comes in a particular way, says
Anil Seth, a neuroscientist. It’s just that whenever we agree about what’s out
there, that’s what we call reality. The brain brings to bear its prior expectations
about what’s out there to interpret this massive, noisy and ambiguous sensory
information that it continually encounters. Perception is not just a reflection of
what we actually see; it is always an active process of interpretation. In fact, we
see with our brains. The Ajna chakra gives us an opportunity to see everything
as it really exists from one moment to the next as a mere observer without
judgment and without the interference of the brain.
Shiva is always depicted with a “Third Eye,” which is seen as a symbol of
wisdom and knowledge. When Shiva’s Third Eye opens, it burns all that it sees,
destroying ignorance and darkness, spreading the light of wisdom and clarity.
The Ajna chakra is the storehouse of knowledge that can help us break the
shackles of our karmas and liberate us so that we can freely continue on our
spiritual quest.
The bija mantra of the Ajna chakra is “Aum,” the supreme or cosmic sound
also known as Pranava. Aum is the sound representation of the ultimate reality
– Brahman. It is also called the Brahmakshara in the Bhagavata Purana, as it is
the root of all mantras and contains all the sounds in the world. Most mantras,
prayers and rituals begin and end with Aum; it is the highest of all mantras.
It is possibly the only mantra with an entire Upanishad (Mandukya) devoted
to understanding its importance. The Aum is made up of 4 parts; three
Devanagari letters - Aah, which is pronounced in the throat with the mouth
wide open; ooh pronounced in the mouth shaped like an O and Mmm,
pronounced by bringing the lips together and creating a pleasant vibration.
The fourth part is called “Amatra,” or the silence between two mantras.
The three parts of Aum are variously represented as the three states of
consciousness – waking, dreaming and sleeping; the three shariras (bodies) –
the gross body, the subtle body and the causal body; the three gunas – rajas,
sattva and tamas. The fourth part represents the Turiya state – the everpresent
consciousness in which the other three states occur.
The verbalization “Aum” is similar in resonance and frequency to the hum of
the Universe. The uttered sound of Aum consists of all the component sounds
the human larynx/mouth can make. Hence, it is seen as a code that can help
our consciousness resonate with the Universe.
The colour associated with this chakra is Indigo, often called Royal Blue.
Indigo is named after the dye obtained from a plant called Indigofera
tinctorial, commonly found in India, where this dye originated from in ancient
times. This deep colour is associated with a sense of deep knowing and innate
understanding.
A minor chakra known as Manas chakra lies directly above the Ajna chakra,
and it is responsible for sending sense perceptions to the brain. The Manas
chakra lotus is depicted as having six petals, five representing our five senses
and one for sleep. When white, the petals take on the colour of the senses,
which are currently active and are seen to be black during sleep.
An individual with a balanced Ajna chakra is charismatic, possessing a calm
mind, displaying clarity of judgment, strong insight, intuition and emotional
balance. When this chakra is out of balance, it manifests as disharmony
between body and mind, aggression, difficulty in focusing, memory loss, nose
bleeds, nasal blocks, headache, vision problems, migraine, insomnia and other
sleep disorders, seizures and nightmares.
With a balanced and harmonious Ajna chakra, your intuition becomes the
constant guide that you come to trust fully. Both hemispheres of the brain
work in synchrony, balancing your creativity with your logical ability. You
begin to examine the deeply entrenched ideas that are possibly obstructing
your growth and begin to develop a wisdom that transcends the duality of life.
You begin to actually “see” the truth in each situation and person. Intuition
will help you make decisions that will allow you to fulfil and manifest your
deepest desires. Life will suddenly take on more easy, fluid and positive
attributes as the development of our wisdom is almost complete at this point.
We have now indeed been led from darkness to light, from ignorance to
knowledge and from attachment to liberation.
As the Ajna chakra blossoms, we become more attuned to our own
clairvoyance and begin to see greater clarity within ourselves and the world
outside. As Paramhans Swami Maheshwarananda says, “The gifts of
clairvoyance, intuition and telepathy lie in the Ajna chakra. When we
strengthen the power of concentration and learn to perceive all the energy
assembled in the Ajna chakra, our mind can receive or transmit knowledge
through time and space. The function of the Ajna chakra is comparable to a
searchlight, which can, through the concentration of light, make things visible
at a distance. Those whose Ajna chakra is opened are at home in all three
worlds – past, present and future.”
Sahasrara Chakra

We have now reached the seventh and highest chakra, which acts as our
connection with the Divine and reveals to us our own inherent spiritual
nature. The word “Sahasrara” refers to the thousand-petalled lotus that is
symbolic of this chakra. “Sahasra” in Sanskrit means a thousand and often
implies an infinite number. This chakra, also known as the Crown chakra,
allows us to directly experience an intimate relationship with the cosmos while
giving us a glimpse of the eternal. Many scholars argue that the Sahasrara is
not technically a chakra but merely a powerful energy centre that is both giver
and recipient of our consciousness. In our bodies, it is here that we find the
seat of cosmic consciousness, which is also present in Everything in the
Universe.
The Sahasrara chakra is depicted as being located on the crown of the head
beneath the fontanelle, easily visible in a new-born child. The energy is
palpable up to about two inches above the head. We often see images of a halo
that surrounds holy men. It is located just above the body – this is the aura of
the Crown chakra. We see religious people in India always keep their heads
covered with some sort of headgear to protect this Divine and potent energy
centre from harmful external influences. It is at the Sahasrara that the
sushumna nadi terminates as consciousness and becomes one with the
Universe. The Sahasrara chakra is the location where the Kundalini Shakti,
having risen from the depths of the Muladhara, now unites with Shiva. This
union occurs when the stream of energy from the ida and pingala unite and
rise through the sushumna nadi. It is for this reason that the Sahasrara is seen
as containing the purest form of prana.
Katie Ness writes, “The Crown chakra is our warehouse for energies we amass
through kind thoughts and actions and through acts of faith, meditation, and
prayer. It is here we can transcend dimensions of life and commune with God.”
In connection with the physical body, the Crown chakra is the entry point for
the human life-force, which pours abundantly into the body’s energy system
from the greater Universe. It is this force that nourishes the body, mind and
spirit, and energy is distributed throughout the physical body all the way down
to the lower chakras.
At the time when the Kundalini ascends to the Sahasrara chakra, the spiritual
practitioner experiences a dissolution of his sense of self as he becomes one
with the Universe. This state is called samadhi – a state in which there is no
activity in the mind as the distinction between knower and knowledge
becomes blurred, and the mind finds repose in satchitananda or the Ultimate
Bliss.
The Sahasrara chakra is represented by what can only be termed as the “causal
space” – the seed from which all things manifest. While the Ajna chakra acts as
the gateway to this space where all the five elements came together as a
supreme element, all the other lower chakras also act like rungs of a ladder,
allowing the ascendance of the energy. It is often said that while the other six
chakras are only switches, the actual potential only lies in the Sahasrara.
Paramhans Swami Maheshwarananda says, “The element of the Sahasrara
chakra is Adi Tattva. It is the source of creation, the pure light and one reality.
This Tattva is Adi Anadi. Adi means “without beginning,” Anadi means
“without end” – therefore infinite. As soon as this Tattva unites with a quality
(guna) it is bound and therefore limited – just as pure water has no taste of its
own, but is modified by and takes on the taste of whatever is added to it. In
the cosmos there are diverse manifestations of this one tattva with various
qualities and functions – such as fire, water, air and earth – but the basis is
always the same, the pure essence.”
In the physical body, this chakra governs the brain, central nervous system and
cerebral cortex. It also has an impact on the working of the pituitary gland,
pineal gland and hypothalamus.
At the mental level, it allows us to access our inner wisdom, generate devotion,
feel connected to others, gain inspirational or prophetic insights, see the bigger
picture and feel a sense of calm and wholeness regardless of the situation we are
facing.
The fundamental quality of this chakra is detachment. “Detachment is not that
you should own nothing, but that nothing should own you.” We all are guilty
of attachment to people, the work that we do, our possessions, our habits,
beliefs and prejudices. We find it unimaginable to let go of this tie-up, feeling
that if we lose the person, thing or habit we are attached to, we will somehow
become incomplete and lose our own carefully crafted definition of ourselves.
Therefore, attachment becomes anything that defines us in some way – the
work that we do, the house and cars that we own, the people that we relate to,
the situations that mould our personalities, the habits that drive us. We begin
to associate with them so closely that we think we have become that - CEO,
mother, Ph.D. scholar, etc., and we start to see ourselves as all these things. We
do not stop to think that we will still remain the same if we lose all these
aspects of life. When we start to recognize that our real self is not deficient in
any way because of our lack of these external aspects, true detachment can
begin to set in.
Osho says, “Remain in the world, act in the world, do whatsoever is needful
and yet remain transcendental, aloof, detached, a lotus flower in the pond.”
This is the precise lesson of the Sahasrara chakra.
The term “Vairagya” is used frequently in Hindu philosophy. It is found in
Patanjali’s Yoga Sutras, where it is called the key to restrain the mind along
with Abhyasa, which refers to disciplined practice. It is a Sanskrit word that
roughly translates to detachment and renunciation.
There are three degrees of Vairagya, as explained in our ancient texts:
1. Mridhu or mild
2. Madhyama or moderate
3. Teevra or intense
Our texts discuss that there are two occasions when Vairagya is felt most
profoundly – one upon the death of a loved one called Smashana Vairagya
(Smashana means crematorium or graveyard) and the other felt by a mother
after just having given birth to a child known as Prasuti Vairagya. When we
lose a person whom we have loved dearly, the grief is such that we begin to see
the futility of all our pursuits, wondering why we struggle so much to achieve
our ends when ultimately, we will also end up just like our loved one.
After having gone through the extreme pain of childbirth, the mother thinks
to herself that she will never go through this experience again and introspects
about the entire nine months of struggle she has gone through to give birth. In
both instances, time is a great healer, and as the pain subsides, we go back to
our regular course of living, forgetting all about the momentary detachment
we had experienced.
Markata Vairagya or monkey dispassion is often quoted as an example of an
apparent disinterest in life, which may arise because of ulterior motives,
especially in so called spiritual gurus or self-proclaimed Godmen. Jagadguru
Srila Bhakti Siddhant Saraswati Goswami Thakur Prabhupad says:
“To a superficial eye, monkeys are engaged in renunciation because they live
naked in the forest without any fixed home. In fact, they are only interested in
their own sensual enjoyment and have never given it up. Such show-bottle
renunciation is called markata vairagya, monkey renunciation.”
Vairagya has four stages:
1. Yatamana - efforts to lead the mind away from seeking sensual pleasures
2. Vyatireka - a “logical discontinuance” as one becomes aware of one’s
dispassion towards objects
3. Ekendriya - the senses remain subdued with the mind having attachment or
aversion to an object
4. Vasirara - there exists no temptation, there are no likes or dislikes
Vairagya cannot be gained by making changes to our external lifestyle. It is an
internal state of mind that needs to be cultivated by applying “viveka” or
discrimination to all our life-experiences. Vairagya is not just about suppressing
our desires and distancing ourselves from material objects. It is Teevra Vairagya
alone that can make self-realization possible. Paramhans Swami
Maheshwarananda aptly describes it thus:
“To free ourselves from attachments does not mean to walk away from our
family or neglect our duties. It is much more about the inner removal of the
fear of separation, jealousy and the desire for possessions and power. To free
ourselves from these ties is allied with mental discipline and work. It is hard for
us to motivate ourselves, do without something, give up something, or forgive
someone. Remove the chains of attachment! Only our ignorance keeps us
trapped in dependency, sorrow and pain. It causes all the problems. Give love
without attachment because real love gives freedom!
Vairagya (renunciation) is a prerequisite for the attainment of true knowledge.
To attain the eternal, we must let go of the transitory. Vairagya is an inner
occurrence – the extinction of our wishes and desires. These always produce
new karma, and when they dry up the river of karma runs dry by itself.”
The Bhagavad Gita explains that after our worldly journey comes to an end, we
move into an astral plane appropriate to our karma. In this plane, we remain
utterly aware of everything going on around us but do not have the ability to
act as we lack a vehicle, such as our body, to participate in the event. Three
possibilities arise: a soul with some leftover negative karma takes a new birth in
some animal form, one with better karmas takes on a human form while the
soul who has exhausted its karma attains moksha by becoming one with the
Universal Consciousness.
When death occurs, the soul is seen as leaving the physical body through one
of the nine orifices – mouth, eyes, nostrils, excretory organs or genitals. It is
only the soul of a liberated yogi that departs from the Sahasrara chakra. There
are many documented cases of Indian yogis, such as Paramahamsa Yogananda,
who left their earthly bodies in this manner through the process of
Mahasamadhi.
The Sahasrara chakra is not associated with any particular colour or quality. Its
light contains all colour vibrations united in the incomparable brilliance of
pure light. Says Paramhans Swami Maheshwarananda, “No other light
approaches the brilliance of the sun. In the same way the radiance of all other
chakras fades before the incomparable radiance of the Sahasrara chakra.”
A minor chakra known as the Bindu chakra lies close to the Sahasrara chakra,
where Brahmins retain a tuft of hair at the back of the head. The symbol of
this chakra, which is sometimes referred to as the Soma chakra, is a crescent
moon with a Bindu placed just over it. This chakra is seen as the exact point
through which the soul enters the body, creating the chakras as its energy
spirals downwards and terminates in the Kundalini at the Muladhara chakra.
An individual with a balanced Sahasrara chakra is seen having an open and
balanced mind, connected with himself and others, showing empathy and
non-judgemental acceptance of everything around him. He shows signs of a
keen passion for life, often experiencing a sense of flow and transcendence in
pursuing his work or passion. On the other hand, an imbalance shows up as a
lack of connectedness with self and others, a deep sense of aloneness, and an
inability to relate to matters of the spirit. It can also manifest as a dogmatic,
rigid approach to religion with a narrowminded vision, unable to grasp the
bigger picture, prone to attributing their problems to others and carrying along
with them a skewed perception of all aspects of life. It also shows up as mental
disorders like schizophrenia, neuralgia, Parkinson’s and Alzheimer’s.
Advaita Vedanta clearly indicates that self-realization can only be achieved
through intense spiritual practice. Sadhana is the Sanskrit term that means
“spiritual exercise employed to achieve a specific goal.” Sadhana can involve
meditation, prayer, physical austerities, chanting, fasting or ritual worship. The
key here is consistency and discipline regardless of the type of practice. Sri Adi
Shankaracharya describes the fourfold path called Sadhana Chatushtaya in
Vivekachudamani as consisting of :
• Viveka (discrimination)
• Vairagya (detachment)
• Shatsampatti (the six virtues which we have discussed earlier)
• Mumukshutva (a burning desire to attain a goal)
This path allows the mind to become calm. The practitioner begins to rely
more on the Vignanamaya Kosha (the intellectual sheath), moving away from
the impulsive drives that arise from a dependence on the Manomaya Kosha
(the mental sheath).
Sadhguru defines Sadhana thus:
“Everything can be sadhana. The way you eat, the way you sit, the way you
stand, the way you breathe, the way you conduct your body, mind and your
energies and emotions – this is sadhana. Sadhana does not mean any specific
kind of activity, sadhana means you are using everything as a tool for your
well-being.”
Every individual’s journey is different, made up of our own experiences – good
and bad – and charting a unique course that no other person can fully fathom
or comprehend. While our paths are different, our destination is fixed and
final. We have no say in this matter. The paths we choose bring pleasure and
pain, sickness and good health, love and apathy, struggles and successes. Still,
the eventual outcome depends entirely on how purposefully we have followed
our spiritual quest. Have we lived true to our purpose with self-discipline and
willpower? Have we sacrificed the temporal, fleeting pleasures for a more
abiding peace? Have we understood that our true happiness lies entirely within
us and is unrelated to our external circumstances? If we can safely answer these
questions with a yes, then the development of our consciousness is possibly
complete, and we no longer stare at the bleak prospect of endless cycles of
birth and rebirth as we are sure to be enveloped in the nothingness of moksha
as we become one with the Universal Consciousness.
“The human body, most precisely the chakras – the vortices of consciousness in
the body – are the gateway to discovering the mystery of the Universe and our
life in it.” Pandit Rajmani Tigunait
The chakras offer deep insights into our physiological, psychological and
spiritual state while serving as a route map to understanding the meaning and
purpose of our life as individuals. From a collective perspective, we see that the
world that we live in is also trying to cope with several imbalances at every
chakra level:
Muladhara:
Research suggests that since the 1950s, humans have become more and more
distanced from nature and its life-giving benefits. One of the biggest reasons is
urbanization, which destroys nature and removes people from natural
surroundings. Technological changes, such as the advent of the television and,
more recently, the Internet, have more or less substituted nature as a source of
recreation and entertainment. As a species, we feel profoundly disconnected
from Mother Earth and continue to exploit her largesse and generosity.
Swadisthana:
If the times we live in can be described in three words, it would be money, sex
and power. The desire to accumulate wealth has become the overriding aim of
almost every person on the planet. Sex is no longer a sacred act of union
between two loving individuals. It is now a mere commodity – used as a means
to sell everything from soap to cars. Sex brings big money as porn proliferates
and debases sex, even more, creating addicts and fuelling perversions. And
power – that’s the one thing that people lust after even more than money and
sex as it promises more of both when achieved.
Manipura:
We live in a world with unlimited and easy access to information and know
more than ever before. This is also the same world that is filled with
misinformation, designed carefully to manipulate our thoughts. Elections are
won, products are sold, celebrities are made this way. Most of what we
consume, though, is bad news or negative in nature as stories of goodness,
morality and humanity get buried deep underneath the desire for the morbid,
violent and sensational. We have all got used to consuming mindless
information about celebrity lifestyles, following their every move on social
media. The media is conveniently blamed for misinformation while we turn a
blind eye because the media only supplies what people are looking for.
Anahata:
Our dependence on technology has alienated us from our fellow human
beings. We meet future partners online more often than in real life. The
personalities we create for ourselves on social media are often so far removed
from who we really are that we give out wrong messages, leading to failure in
relationships. When this happens once too often, we lose faith in the
institution of love and romance. Human connections, friendship and love are
all crucial to the well-being of individuals and societies. When these important
threads that form the fabric of the world are weakened, it leads to collective
fear, distrust and a deep-seated sadness.
Vishuddha:
We have allowed our lives to be entirely governed by social media and the
bunch of lies it perpetrates. Communication today is all about either being
polite or being politically correct, never about being true to ourselves. If we
dare to express our opinion, which may not be mainstream, we are trolled until
we exit the scene. The anonymity that social media guarantees has actually
brought out the ugliest side of humanity, with its meanest heads rearing in all
platforms comments section. We are literally roaming like souls lost in the
realm of the internet space with no recourse to the grounding energies of Earth
or Water.
Ajna:
Save for a small percentage of the world population who is keen on exploring
their spiritual side, the rest of the world continues to live in a state of animal
consciousness, seeking only to fulfil the needs of their baser instincts. Society,
in general, is not very encouraging to the seekers. It is threatened by the fear
that such seekers may eventually choose to remain outside the periphery of
social controls. The Maharishi Effect is a well-known phenomenon that has
shown that even a small percentage of the population practicing some form of
spirituality has a significant, positive impact on society. A group of meditators
in a small town can actually help bring down crime levels and instances of
suicide in their circle. Yet, there is no incentive offered to those who wish to
pursue the spiritual path. Despite all the resistance they face, those who do so
know that the outcome is incentive enough.
Sahasrara:
We are seeing major world religions thrust their beliefs on others, global
leaders who support bigotry and racism, clerics support terrorist activities in
the name of punishing the “unfaithful,” promising martyrdom to the
perpetrators of such heinous acts as bombings and mass killings. Such events
create a tremendous sense of fear and mistrust among populations, which
permeates generations to come. Most people start feeling a sense of
disconnectedness with the Universe when they have to continually face
situations of uncertainty and loss. The state of our external world is the single
most significant cause for the unprecedented angst and sense of
meaninglessness that the world is experiencing today.
Even the most fundamental aspects of our perception are shaped and sharply
influenced by our surroundings and our cultural orientation. Over time, these
cultural influences become deeply ingrained in our psyche and affect our
overall sense of well-being. It is evident that living in such skewed social
circumstances is bound to impact us as individuals and lead to an imbalance in
the chakras. As we gain greater awareness and insight into the internal world of
our chakras and the external world that we live in, we carry in ourselves the
potential to grow not merely as individuals but also collectively as a society. As
more and more people establish their own inner balance, society will slowly
become more stable and more spiritually awakened.
The Vedic text Chakravidya speaks of the relationship between stages of human
development and the seven chakras. In the first seven years of our life, we are
influenced by the Muladhara Chakra, which is related to security,
groundedness and family ties. In these first years of life, all experiences are
about understanding the world around us. We learn to identify whom we can
trust, how we can communicate using language, learn more about the planet
and its working, and start to seek more information about the Universe. Ages
7–14 are dominated by the Swadisthana Chakra, which has to do with finding
our creativity and coming to terms with our sexuality. In these years, a child
develops into a teen, gaining an understanding of sexuality from its maturing
body. During this time, we figure out who we want to be and what we want to
do as individuals. The Manipura Chakra, which represents our sense of self,
rules over the ages of 15–22 years as we become individuals in our own right,
developing our own inner world view and working towards our goals in
adulthood. The Anahata chakra, governed by love, comes into play between
the ages of 22–28, when most people find their life partners and consider
starting a family. In this time, people also begin to think of ways to contribute
positively to the world around them and start philanthropic activities.
Between the ages of 29–35, the Vishuddha chakras influence is clearly seen as
we find our own voice. We communicate better and gain greater control over
our feelings, such as anger and fear. This is when we are most likely to find a
vocation as we seek purpose and meaning in our lives.
The Ajna chakra, whose central theme is intuition, gains precedence in the ages
36–42. We can look back upon our own life experiences and listen more
carefully to our inner guidance mechanism. The ages 43–49 are governed by
the Sahasrara chakra and is often the time when we seek out spirituality, having
fulfilled most of our responsibilities towards family and society.
After the age of 50, people were expected to move into the Vanaprastha stage
of their life where all their endeavours were to become one with nature and the
Divine, and therefore, the ancient texts do not speak about the role of chakras
beyond this age.
We now come to the heart of the matter – meditation upon the chakras. The
cosmic vibrations contained within the chakras (which are often the result of
cumulative karmas of several lifetimes) cannot be accessed without two
important things – spiritual knowledge and dedicated practice. The book has
covered some of the important aspects of spirituality such as karma, yoga and
Sankhya philosophy and an understanding of the chakras. It is now time to
undertake a practice that will allow you to gradually become aware of the
chakras within your own energy system and, in the process, awaken the
spiritual energy with dedicated sadhana and commitment to evolve to higher
consciousness.
As with any meditation practice, it is best done every day for 15–20 minutes.
You can initially start by focusing your attention on one particular chakra as
you familiarise yourself with its energy and vibration. It is ideal, to begin with,
the Muladhara and moves upwards rather than say the Anahata chakra and
then randomly move between the higher and lower chakras. It is essential to
understand that no chakra is more essential or is of higher status than the
other. The idea behind meditating on the chakras is to better understand our
own energy fields, and therefore, all chakras will have to be addressed equally.
Choose a spot where you can sit comfortably with your spine erect. It is fine to
rest your back against a chair or cushions. It is essential that your posture is
one that is comfortable for you as any discomfort will be a major cause of
distraction from the meditation. As you focus on a chakra, look out for any
sensations you may feel, such as warmth or tingling. You may or may not feel
any sensations. Both are fine. The important thing is to not judge your
meditation experience. Remember to send out an intention to expand and
cleanse the chakra with every breath that you take. Trust your instinct. If you
feel that a particular chakra resonates with a colour that is different from the
prescribed one, by all means, go with that colour. You can make a chart with
the colours and the sounds of each chakra to serve as a visual guide in your
meditation. The use of the bija mantra corresponding to each chakra is highly
recommended but optional. It is best to chant the mantra aloud initially and,
with practice, internalize it and chant it only mentally after a few weeks/
months.
• Begin the meditation by taking three long, deep breaths and letting go of
any pent-up stress or emotions.
• Slowly close your eyes without force and focus on your breath for a few
seconds watching the inhale/ exhale.
• When you feel you are sufficiently relaxed, gently bring your attention to
the base of your spine at the lowest part of your back, which you can
sense.
• Visualize a ball of red-coloured light spinning like a disc, getting brighter
and brighter with each breath.
• Imagine the dark spots and blemishes disappearing, allowing the red light
to become more vivid and warm.
• Chant “Lam”
• Whenever you feel ready, move your attention very gently to about two
inches below your navel.
• Visualize a bright orange disc of light spinning like a vortex and keep your
breath and focus here for as long as is needed.
• Chant “Vam.”
• Slowly move your attention to the area just behind your navel.
• Visualize a bright yellow light glowing vividly in the centre of your being.
As you focus on this area, allow your mind to send positive intentions of
healing and cleansing and feel this yellow colour get more intense and
purer.
• Chant “Ram.”
• Spend as much time as you need at this chakra before moving your
attention to the region close to your heart and place your hand there for
added focus.
• Dwell on the emerald green light shining brightly from the centre of the
chest and let all impurities, attachments and pain flow out with each
exhalation.
• Chant “Yam.”
• Move your focus to your throat area as you visualize the region awash in a
light blue colour, which is refreshing and revitalizing the energy in this
chakra.
• Consciously let go of any anger you may be holding on to as you continue
to focus on imagining this blue light getting clearer and more vivid with
each breath.
• Chant “Hum.”
• When you are ready, slowly take your attention to the spot between your
eyebrows. You may need to bring your eyeballs together to deepen your
focus but do so at your own comfort.
• Visualize a bright indigo light spinning rapidly between your eyes and feel
the energy pulsate as it gathers force, letting go of any blocks or dark
 spots.
• Chant “Aum.”
• Slowly take your attention to the top of your head as you visualize an
iridescent white light enveloping your entire being.
• Focus on your breath now as you allow your attention to remain on the
white light, and send out intentions of well-being, healing, peace and
bliss.
• Keep your attention here for as long as you need, and then gently bring
your focus back on your breath. Stay in the calm, relaxed state you have
created for yourself for a little while and then slowly get up.
With consistent practice and discipline, you will find that you can experience a
greater sense of good health and well-being, thus healing physical and
emotional wounds that have remained unresolved for too long. You will find
that you have a positive outlook on life in general and perceive situations more
adeptly and handle them with maturity and serenity. The benefits of chakra
meditation are not limited to your physical and mental health alone. This
practice will eventually form a basis for your personal transformation and
spiritual ascendance.
OceanofPDF.com
 Chapter 8

Mantras of Sri Vidya

“A mantra, when carefully chosen and used silently, has the ability to help alter
your subconscious impulses, habits and afflictions. Mantras, when spoken or
chanted, direct the healing power of prana (life force energy) and, in
traditional Vedic practices, can be used to energize and access spiritual states of
consciousness.”
– Dr. David Frawley
Chanting is an ancient practice that has played an integral role in religious and
spiritual traditions across the globe from time immemorial. The repeated
recitation of a divine name is common to Hinduism, Islam, Christianity,
Buddhism, Judaism and even in pagan and shamanic traditions. Chanting is
best described as a rhythmic repetition (either silently or aloud) of a sound,
word, prayer or song. It is an established fact that sound has tremendous
power.
The Sanskrit word for sound is “nada.” In Hindu tradition, it is believed that
the entire universe is made up of sound vibrations called nada. Nada is of two
types – Ahata and Anahata.
Ahata is a sound produced through contact (clapping of hands, hitting a drum,
etc.), vibration (from striking the chord of a sitar or veena) and obstruction
(blowing into a flute or a trumpet). Anahata is the sound that exists in the
universe as a cosmic hiss, which is eternal and cannot be produced.
Therefore, a sound is nothing but a pulsation or vibration – a form of energy
which exists throughout the universe and can be harnessed to help align
ourselves better with the higher forces of nature.
The purpose of chanting is to bring about silence in the ever-chattering mind.
The process of repetition of a word or set of words helps bring about a
temporary state of mindfulness as the brain is wholly absorbed in the activity
of repetition. Chanting is a beneficial step in the process of learning meditation
as it offers a vehicle for the mind to transport itself to a higher realm.
The Kamakoti Mandali, which comprises of a close-knit group of Sri Vidya
practitioners, describes how mantras work: “A human being is composed of
various layers or types of bodies and the Para Shakti pervades and illuminates
all these bodies through different aspects of prana assimilated through
mechanisms such as breathing for the Sthula Sharira, etc., The energetic link
between the lower and higher bodies is the breath or the prana and the path to
transcendence lies in its neutralization. Every technique of upasna is in one
way or the other aimed at modifying the breath or prana so as to refine it and
intensify awareness of the subtle and inner breath current connected with the
higher bodies. The simplest way to accomplish this is through the might of
unmoving attention directed towards an external or internal object, breath
itself being an important option. The acts of silencing the mind and the breath
are interconnected and mantra is an important way to accomplish both. The
generally chaotic mind is regulated through powerful waves of energy
generated by the mantra and the focused attention of the sadhaka on the
mantra acts as a means to sublimate the breath and the mind.”
In fact, the Sanskrit word mantra can be broken up into “man,” meaning
“mind,” and “tra,” meaning “tool” or “instrument.” The vibrations created by
the sound and the focus on rhythmic pronunciation profoundly affect the
body and mind. The nervous system experiences a slowdown of activities, and
calmness descends, which reduces stress, high blood pressure and pain and
improves immunity.
The Vedas describe a mantra as “mananaat traayate iti mantrah” – that which
uplifts us by continuous repetition is a mantra and Vedic texts recommend the
chanting of mantras as a part of spiritual practice.
It is not necessary to learn elaborate Sanskrit verses to practice chanting. Just
chanting “Om” is equally effective when done correctly. Om is considered a
mantra even though it is a single word. Modern scientific studies have
established that the sound of Om, when chanted, vibrates at a frequency of
432 Hz, which is said to be the frequency found throughout the universe (the
humming sound of nature).
Meditation practitioners advise using a “bija mantra,” which can be explained
as our very own personal mantra. The bija mantra is derived from the sound of
each individual’s nakshatra pada. The moon’s position at the time of a person’s
birth determines the nakshatra pada, thus making the mantra unique to that
person.
In the Vedic system of astrology, there are twenty-seven nakshatras, which
roughly divide the 360 degrees of the zodiac into 13.2 degrees arc per
nakshatra. Nakshatra refers to the lunar mansion and the 27 sectors along its
ecliptic. Further, each nakshatra is divided into 4 padas. Nakshatra and pada of
an individual are determined by the moon’s position at the time of birth.

Above is a chart that contains details of the twenty-seven nakshatras and the
bija mantras associated with the four padas.
First, you need to find out your nakshatra and pada by looking for them on
the internet. You will need your exact time, date and place of birth to arrive at
the accurate nakshatra and pada.
If the nakshatra is Uttara Ashada and the pada is 1, then the bija akshara is
Bhe. Adding a prefix “Om” and suffix “m” to Bhe and following it up with
Namah makes a bija mantra “Om Bhem Namah.”
Using the bija mantra helps us connect faster with the universal vibration
present at the time and place of our birth. We can chant mantras at any time
of the day or night while walking, commuting, driving, cooking, trying to fall
asleep or doing yoga. It is advisable to set aside a specific time for chanting
away from the distractions of our daily activities.
Here are a few steps to keep in mind as you begin chanting:
Sit up straight with your spine erect.
Gently close the eyes and focus on your breath for a few minutes as the body
begins to relax.
At first, repeat the mantra aloud, focusing on pronunciation and duration.
Make sure you chant the words at the same pace. Keep track of the number of
breaths between the words to help keep pace.
Listen to the mantra and repeat it, allowing the words to permeate your whole
being.
Feel the vibrations as they occur within the body and be mindful of all the
sensations.
With practice, you will feel that your voice is getting deeper and gathering
more power. Use this as a motivation to further spiritual growth.
Practice chanting every day for 10 to 15 minutes, begin with, and then
increase it to 30 minutes as the practice improves.
You can practice with a Japa mala (similar to a rosary but with 108 beads) to
improve meditation.
Begin with Om and over time, make an effort to learn some of the more
powerful Sanskrit mantras from a reliable source. Some of the powerful
mantras are the Gayatri mantra, Mahamritunjaya mantra, Shanti mantras and
Dhanvantari mantra.
Chanting helps us connect with our inner self as it allows us to develop a more
mindful state of awareness. Use it as a tool of higher learning for the soul and
to ascend to higher spiritual dimensions. Chanting can be especially useful at
times of stress. It helps bring about a sense of calm and all-pervading positivity
and offers an insight into the transience of all experiences.
***
“Several mantras have been categorized as Srividya mantras. The most
important ones are the Panchadasi, Shodasi, Mahashodasi and Navarna (also
known as Navakshari) mantras. All these mantras are very potent because they
are all made up of bija aksharas [the energy seeds in capsule form]. Among the
first three mantras mentioned above, the Panchadasi is the main base for all
the three mantras of syllables. In the second and third mantra, certain other
syllables are only added in the beginning and in the reverse order at the end.
Many are fascinated by Shodasi and Mahashodasi mainly because of their
repetition as japa results in acquisition of many mystic powers. As the
Panchadasi consists of three groups, it is said that, many like Kubera,
Lopamudra and Atri attained liberation by only chanting one group alone in
the Panchadasi.”
– Swami Shantananda Puri Maharaj
Typically, all the mantras have been categorized into either as for liberation
(moksha) or as for happiness in this world (kamya). The mantras used for
meditating on the Sri Chakra are a unique set of mantras that bring about
material prosperity as well as spiritual growth simultaneously. The Devirahasya
describes how Lalita Tripurasundari is visualized as residing in the heart at the
tie of beginning the chanting of Sri Vidya mantras. She is slowly drawn out
through the breath along with her mantras and placed on the yantra.
All mantras should begin with Aum. The Kularnava Tantra says not beginning
a mantra with Aum causes impurity. The Chandrogya Tantra says that Aum is
closest to the Brahman; hence all worship should begin and end with it. It
should also be noted that all three Vedas begin with Aum.
At this point, I am sure you are wondering: “Can I chant a Sri Vidya mantra
without knowing its meaning?”; “What if I mispronounce some words. Will it
affect me adversely”?
Sri M says:
“We can chant the mantra, even if we are not aware of the meaning, but it is
good always to understand the meaning of the mantra before chanting for the
simple reason that there are good mantras, bad mantras and wrong mantras.
When I say wrong mantras, it means mantras that are not meant for the
purpose that you want to chant for. Even if you don’t know the meaning, if
you chant the mantra properly as taught to you, using the right pronunciation,
making the right sound, chanting for the correct time that is given to you, the
effect of the mantra is as much as when you chant knowing the meaning of the
mantra.
Some words, especially the bija akshara Mantra like Hrim, Klim etc., have an
effect even when you have no understanding of what they are. In fact, some of
the sounds of bija akshara mantras have no specific meaning except that they
represent certain deities that are manifestations of infinite energy brought
down to finite sound forms.”
My gurus have always been of the view that chanting mantras is more about
the feeling than the pronunciation. If we chant with a feeling of respect,
adoration and belief, then there is no need to worry about negative
repercussions, even if we mispronounce a few words. There is a story about the
mispronunciation of mantras as related to Valmiki, who was a petty thief but
went on to become known as Adi Kavi or the first poet after he wrote the
Ramayana.
The Nagara Khanda of the Skanda Purana states that Valmiki was born a
Brahmin, with the name of Lohajangha and was a devoted son to his parents.
He had a beautiful wife, and both of them were faithful to each other. Anarta,
the region where he lived, went through a terrible drought with no rainfall for
twelve years. Lohajangha started stealing from people to make sure his family
did not go hungry.
In the course of his robberies, he met the Saptarishis, who asked him to change
his ways and come back into the fold of disciplined society. Rishi Pulaha is said
to have given him the mantra “Rama,” telling him to chant it regularly,
promising that a very positive shift would occur in his life circumstances.
Lohajangha forgot the word that Sage Pulaha had given him and started to
chant “Mara” (death, in Sanksrit) instead of “Rama.” He chanted with such
dedication that he did not notice ant-hills had begun to form around his body.
The Saptarishis returned to the forest to hear “Mara” emanate from the ant-
hills and forgave him even though he was chanting wrongly and blessed him
with the name of Valmiki (the man in the ant-hill).
I chant the following lines as a way of seeking forgiveness for any inadvertent
mistakes in chanting before starting any mantra/ shloka/ stotra:
“Bhumau skhalita-padanam
Bhumir evavalambanam
Tvayi jataparadhanam
Tvam eva saranam prabho”
“Just as the ground is the only support for those whose feet have slipped, so
also You alone are the only shelter for those who have erred in their worship to
You.”
The Sri Chakra worship is done using the following mantras and stotras:
• Bala Mantra
• Panchadasi Mantra
• Shodasi Mantra
• Sri Devi Khadgamala Stotra
• Lalitha Sahasranama
• Lalitha Trishathi
The Bala mantra is possibly one of the most potent in Sri Vidya.
Practitioners are initiated into the Bala mantra before being taught the
Panchadasi mantra. The Bala mantras presiding deity is a child goddess, shown
sitting in a white flower holding a book and a japa mala (rosary).
Bala mantra can be of three types:
The basic Bala mantra that contains three bija akshara - Aim Klim Sauh
The Bala Tripurasundari mantra that contains six bija akshara - Aim Klim Sauh
Sauh Klim Aim
Bala Navaskhari mantra that contains nine bija akshara - Aim Klim Sauh Sauh
Klim Aim Aim Klim Sauh
The most potent version is considered to be the Bala Navaskari mantra because
the reverse order is encased by the Bala mantra. Such an encasement is known
as Samputikarana, where the power, vibration and energy of the mantra are
sandwiched between two bija akshara. It is believed that reciting a mantra in
the reverse order increases its power several folds. When a mantra is recited
with absolute devotion and concentration, latent energy inside the body is
aroused and diffused throughout the body. This diffusion is prevented by
encasing the mantra between two bija aksharas.
“Aim,” the first of the bija akshara is known as vaghavabija and is said to help
in perfecting knowledge. It indicates the first stage of the worship where the
practitioner begins his search of self.
The second bija, “Klim,” is known as kamabija, where kama means desire, and
the desire here is to attain the knowledge of the Goddess.
The third bija, “Sauh,” is known as parabija, which gives the practitioner power
to realize himself.
Four different meditations can be done on the Bala mantra based on the
outcome sought:
• For gaining material wealth, the young form of the Goddess can be
contemplated as seated in Padmasana or lotus pose, holding a
pomegranate and a lotus in her hands.
• For gaining knowledge, she can be visualized as having four hands, holding
a varada mudra, a pot containing nectar, a book and an abhaya mudra in
 each hand.
• She should be meditated upon as wearing all-white garments for curing
diseases, visualised with her face having the lustre of the moon and her
body composed of Sanskrit alphabets.
• For gaining an attractive disposition, she should be visualized with a
radiant smile and dressed in regal finery, holding a noose (to captivate the
attention) in her hand.
After the practice of the Bala mantra in a form that is most appealing to the
seeker, the Panchadasi mantra, which is said to be the root mantra of Sri Vidya
and the veritable soundform of the Goddess, is revealed.
The Panchadasi mantra comprises of 15 bija aksharas:
Ka E Ii la Hrim
Ha Sa Ka Ha La Hrim
Sa Ka La Hrim
The mantra is divided into three kutas or peaks, consisting of five syllables
each. The first kuta, known as Vagbhava kuta, represents the Goddess’s head;
the second, known as Kamaraja or Madhya kuta, represents her trunk and the
body from neck to navel; the third, known as Shakti kuta, represents the body
below the navel.
The three kutas are shown as joined to form an inverted triangle, representing
the yoni or the source of the universe.

Several books are dedicated to unravelling the meaning of the fifteen syllables,
but Vedic scholars have pointed out that it is indeed esoteric and convoluted.
Hence, it is best to intuit one’s own understanding of it as we progress in our
sadhana. In general, the syllables are said to have the following meaning:
Ka – desire or the creation
E – Maya or the power of illusion
I – Vishnu or the divine ruling power
La – the power of bliss
Ha – space or breath
Sa – time
Ka – creation
La – bliss
Sa – time
Ka – origin
La – bliss
Hrim – repeated three times to bring about a triple transformation of our
nature
This mantra is not revealed by these bijas but by the following verse in
Sanskrit.
“kamo yoni: kamala vajrapaṇirguhahasa matarisvabhramindraa
punarguhasakala mayaya ca purucyesa visvamatadividya”
This is the verse wherein the fifteen bija aksharas of the Panchadasi mantra are
hidden. This is a clear indication of the highly secretive nature of this mantra.
The fifteen bijas are thus:
kaman (ka) yoni (e) kamala (i) vajrapanir (la) guha (hrim) ha (ha) sa (sa)
matharisva (ka) abram (ha) indrah (la)
punar guha (hrim) sakala (sa, ka, la) mayaya ca (hrim) purucyesa
visvamatadividya.
The first five letters (Vagbhava Kuta) originate from the Muladhara chakra or
the root of the spine where Kundalini Shakti lies dormant coiled like a snake.
The first line promotes the rise of energy from the Muladhara to the Anahata
or heart chakra.
The next six letters (Kamaraja Kuta) start from the Anahata chakra and touch
the Agna or the Third Eye chakra with the power and brilliance of billions of
suns.
The last four letters (Shakthi Kuta) start from the Agna chakra and touch the
Sahasrara or Crown chakra with the soothing light of billions of moons.
It is said that one repetition of the Panchadasi mantra is equivalent to three
repetitions of the Gayatri mantra.
“Aum bhurbhuvah svah
tat saviturvarenyam
bhargo devasya dhimahi
dhiyo yo nah pracodayat”
The version that begins with Ka is known as the Kadividya, and another
version that begins with Ha is known as the Hadividya.
Ha Sa Ka la Hrim
Ha Sa Ka Ha La Hrim
Sa Ka La Hrim
After the practice of the Panchadasi mantra, the seeker moves on to the highly
secret Shodashi mantra. Shodashi refers to sixteen syllables.
These lines are from the Brahma Yamala, where we find the importance placed
on guarding the secret of this mantra:
“Shodashiyam sugopyahi snehad devi prakashita
Asya mahatnyamtulam jihvakotishatairapi
Vaktum na shakyate devi kim punah panchabhirmukhaih
Api priyatam deyam sutadaradhanadikam
Rajyam deyam shiro deyam na deyashodash Akshari”
“This shodashi mantra is extremely secret but still I reveal it to you. Its
greatness cannot be described even if one had thousand tongues. How can I
then describe the same with my five faces? One can give one’s most beloved
possession, son, wealth, wife, kingdom and even one’s head but not the
shodashi.”
The bija akshara Shrim is added to the Panchadasi mantra to give us this secret,
highly regarded and guarded mantra. The reason for this secrecy is often
attributed to the potency of the mantra. Lord Shiva gave 64 chakras and their
mantras to mankind to help them progress in material and spiritual realms.
His consort Devi was given the Sri Chakra and along with it the Shodashi
mantra, which contains the power of all 64 mantras put together.
The Shodasi mantra is as below:
Ka E Ii la Hrim
Ha Sa Ka Ha La Hrim
Sa Ka La Hrim
Shrim
Shrim is that which is capable of providing auspiciousness and promoting a
positive attitude and growth. This bija akshara is seen as inspiring faith,
devotion and love in the seeker.
Once the mantras are chanted, the Sri Chakra is worshipped through a long
and highly ritualistic Navavarna Puja. For those who cannot do this puja, the
Vedic texts recommend the chanting of the Sri Devi Khadgamala Stotra. It
condenses a long series of complicated rituals into a recitation that can be
completed in a few minutes. It is advisable to recite it once a day at 8 p.m.,
which is considered the most auspicious time for the Khadgamala recitation.
Devi Khadgamala
There are myriad ways of worshipping the various deities (energies) that reside
in the Sri Chakra Yantra. One of the simplest ways is by chanting the
Khadgamala, which is a very powerful invocation, not just a stotra or hymn.
Stotra is a Sanskrit word that means ode, eulogy or a hymn of praise. It differs
from a Shastra. A stotra is sung to a melodic tune while a shastra is recited. A
stotra can be a prayer, a conversation or even a description with a poetic
structure. The word comes from stu (to praise) and tra (device or instrument).
The Khadgamala is considered a “mala mantra” (a mantra with more than
1000 letters) that invokes Sri Mahatripurasundari and the devatas or energies
that reside in various avaranas within the Sri Chakra Yantra.
The word “Khadga” means “sword,” and “mala” means “garland.” The
Khadgamala bestows a protective garland of weapons upon those who recite it.
The Khadgamala takes us on a mental journey through various avaranas of the
Sri Chakra while describing the significance and meaning of the enclosures.
The metaphorical journey begins at the outer periphery and culminates at the
Bindu. Along the way, the 98 aspects of Devi are recognized and internalized
to prepare us for the final convergence of Shiva and Shakti at the Bindu.
Sri Amritananda Natha Saraswathi explains that in the Khadgamala, the sword
bestows upon its reciters the energy to transcend attachment, enabling Self-
realization. He says: “the sword [metaphorically] severs the head, separating the
body from the mind. It can also be interpreted as wisdom – that which
separates, categorizes and classifies. So it is a symbol of knowledge. The
Khadgamala is about imagining a garland of synergistic ideas, nourishing and
protecting them and putting life into them.”
The correct way to chant the Khadgamala is by having an image of the yantra
before us physically or visualizing it mentally if we have an accurate image
stored in our mind’s eye. As we recite each name, the specific portion of the
yantra should be the point of focus.
The stotra begins with “Aum Aim Hrim Shrim Aim Klim Sauh” and leads into
a tribute to the Devi and the places she resides.
Hridaya Devi Goddess who resides in the heart

Shiro Devi Goddess who resides in the head

Shikha Devi Goddess with flowing hair

Kavacha Devi Goddess who is like an armour

Nethra Devi Goddess who resides in the eyes

Astra Devi Goddess who gives us weapons

Then the 16 aspects (nitya) or qualities of the Devi are described. These 16
qualities represent different phases of the moon, starting from the new moon
(Amavasya) to the full moon (Poornima).
Kameshwari Goddess who controls passion

Bhagamalini Goddess who has a garland of suns

Nityaklinne Goddess who is ever aroused

Bherunde Goddess who is terrifying

Vahinivasini Goddess who resides in fire

Mahavajreshwari Goddess who is like a diamond

Shivaduti Goddess who sends Shiva as an emissary and a bringer of joy

Twaritey Goddess who is unstoppable

Kula Sundari Goddess who is the most beauteous in her clan

Nitye Goddess who is eternal

Nilapatakey Goddess who carries a blue banner

Vijaye Goddess who is victorious

Sarvamangale Goddess who is completely auspicious

Jvala Malini Goddess who is the mistress of flames

Chitre Goddess who is like a picture

Maha Nitye Goddess who is eternal and great

Following are the qualities that pervade Devi and the names of the saints who
have worshipped her in the past:
Parameshwara Parameshwari Goddess of the Divine God

Mitresamayi Goddess of friendship

Sastisamayi Goddess who is the consort of Lord Subramanya

Uddiyasamayi Goddess who pervades as the moon does

Charyanathamayi Goddess who pervades all rituals

Lopamudramayi Goddess who pervades as Sage Lopamudra

Agastyamayi Goddess who pervades as Sage Agastya

Kalatapasamayi Goddess who pervades penance over ages

Dharmacharyamayi Goddess pervades the teachers of Dharma

Muktakeshisvarayamayi Goddess whose hair falls freely

Dipakalanathamayi Goddess who is like the flame of a lamp

Vishnudevamayi Goddess who pervades God Vishnu

Prabhakaradevamayi Goddess who pervades the Sun God

Tejodevamayi Goddess who shines

Manojadevamayi Goddess who pervades the God of desire

Kalyanadevamayi Goddess who pervades God of auspiciousness

Vasudevamayi Goddess who pervades Lord Krishna

Rathnadevamayi Goddess who pervades the God of gems

Sriramanandamayi Goddess who pervades the joy of Ram

First enclosure
Animasiddhe Goddess who has the power to become invisible

Laghimasiddhe Goddess who has the power to become light and fly

Garimasiddhe Goddess who can make her body as heavy as she wants

Mahimasiddhe Goddess who has the ability to increase or decrease the size of her body

Ishitvasiddhe Goddess who has creative control

Vasistvasiddhe Goddess who can command enchantingly

Prakamyasiddhe Goddess who can realize all her desires

Bhuktisiddhe Goddess who can enjoy all she wants

Iccha siddhe Goddess who has powers to wish all she wants

Praptisiddhe Goddess who can attain all that she desires

Sarvakamasiddhe Goddess who can make us realize all desires

Brahmi Goddess who is the power of Brahma

Maheshwari Goddess who is the power of Shiva

Kaumari Goddess who is the power of Subramanya

Vaishnavi Goddess who is the power of Vishnu

Varahi Goddess who is the power of Lord Varaha

Mahendri Goddess who is the power of Devendra, God of Heaven

Chamunde Goddess who killed Chanda and Munda

Mahalakshmi Goddess Lakshmi

Sarva samkshobini She who agitates everything

Sarva Vidravini She who melts everything

Savrakarshini She who attracts everything

Sarva vasamkari She who controls everything

Sarvonmadini She who drives everyone mad

Sarvamahankushe She who is the great goad to all

Sarva Khechari She who travels through space

Sarva bijae She who is the seed of everything

Sarva Yoni She who is the womb

Trilokya Mohana She who is the mistress of all three worlds – waking, sleeping and dreaming

Chakra Swamini Goddess of the Chakra

Prakatayogini She who is an expert in yoga and expresses herself without inhibitions

Second enclosure
Kamakarshini She who attracts the power of passion

Buddhyakarshini She who is attracted by intelligence

Ahamkarakarshini She who attracts the power of pride

Shabdakarshini She who is attracted by good sound

Sparshakarshini She who is attracted by good touch

Roopakarshini She who is attracted by good form

Rasakarshini She who is attracted by good taste

Gandhakarshini She who is attracted by good smell

Chittakarshini She who is attracted by a good mind

Dhairyakarshini She who is attracted by bravery

Smrithyakarshini She who is attracted by good memory

Namakarshini She who is attracted by good name

Beejakarshini She who is attracted by proper root mantras

Atmakarshini She who attracts the soul

Amritakarshini She who is attracted by immortality

Sharirakarshini She who is attracted by the body

Sarvasha Paripuraka Fulfiller of all desires

Chakraswamini Goddess of the chakra

Guptayogini Goddess who is a secret practitioner of Yoga

Third enclosure
Anangakusume The sentiment of flowering

Anangamekhale The girdle of love

Anangamadane The sentiment of arousal in love

Anangamadananture One in the throes of love

Anangarekhe Crossing the threshold of love

Anangavegini The sentiment of urgency in love-making

Anangakushe Goad of love

Anangamalini Wearing a garland of love

Sarvasamkshobana She who agitates all

Chakra swamini Goddess of Chakra

Guptatara Yogini She who practices the secret yoga

Fourth enclosure
Sarvasamkshobini She who agitates everything

Sarvavidravini She who makes everything liquid

Sarvakarshini She who attracts everything

Sarva Hladini She who makes everyone happy

Sarvasammohini She who deludes all

Sarvastambhini She who stops all activity

Sarva Jhrumbini She who expands everything

Sarva Vasamkari She who makes everyone obey

Sarvanranjini She who makes everyone delighted

Sarvon Madini She who makes everyone ecstatic for her

Sarvasampattipurini She who gives all types of riches

Sarvamantramayi She who is within all mantras

Sarvadvandvakshayankari She who eliminates all duality

Sarvasaubhagyadayaka She who bestows all types of luck

Chakrasvamini Goddess of chakra

Sampradayayogini She who practices yoga in a traditional way.

Fifth enclosure
Sarvasiddhiprade She who grants all occult powers

Sarvasampatprade She who gives all kinds of riches

Sarvapriyankari She who gives all that one wishes for

Sarvamangalakarini She who is the harbinger of auspicious acts

Sarvakamaprade She who fulfils all desires

Sarvadukhavimochini She who helps rid one of all sorrows

Sarvamrityuprasamani She who can help avoid accidental deaths

Sarvavighnanivarini She who removes all obstacles

Sarvangasundari She who is beautiful in her entire body

Sarvasaubhyadayani She who gives all types of luck

Sarvarthasadaka She who grants all objects of wealth

Chakrasvamini Goddess of chakra

Kulottirnayayogini She who practices yoga to liberate the entire clan

Sixth enclosure
Sarvajne She who has all knowledge

Sarvashakte She who is all powerful

Sarvaishwaryapradayini She who gives all kinds of power to protect

Sarvajnanamayi She who has all spiritual knowledge

Sarvavyadhivinasini She who destroys all diseases

Sarvadharaswarupe She who is the basis of everything

Sarvapapahare She who destroys all sins

Sarvanandamayi She who is full of happiness

Sarvarakshaswaroopini She who is protector to all

Sarvekshitaphalaprade She who gives all desired results

Sarvarakshakara She who protects all

Chakrasvamini Goddess of chakra

Nigarbhayogini She who like a mother protects a child in the womb

Seventh enclosure
Vasini She who attracts everything

Kameshwari She who is the wife of Kameshwara (Shiva)

Modini She who is full of joy

Vimale She who is pure

Arune She who is the colour of the rising sun

Jayini She who is victorious

Sarveshwari She who is the goddess of all

Kaulini She who is born in a noble family

Sarvarogahara She who destroys all diseases

Chakrasvamini Goddess of chakra

Rahasyayogini She who practices yoga in secret

Eighth enclosure
Banini She who holds an arrow

Chapini She who holds a bow

Pasini She who holds a rope

Ankushini She who holds a goad

Mahakameshwari She who is the wife of Kameshwara (Shiva)

Mahavajreshwari She who is as strong as a diamond

Mahabhagamalini She who wears a garland of prosperity

Sarvasiddhiprada She who gives rise to all occult powers

Chakrasvamini Goddess of chakra

Atirahasyayogini She who practices yoga in great secret

Ninth enclosure
Sri Sri Maha Bhattarike She who is the supreme queen

Sarvanandamaya She who offers all kinds of happiness

Chakrasvamini Goddess of chakra

Pararahasyayogini She who practices yoga in utmost secret

The nine Goddesses controlling the nine Chakras

She who controls the three states of waking, dreaming and

Tripura
sleeping

Tripureshi She who is the goddess of three worlds

Tripurasundari She who is the most beautiful of the three worlds

Tripuravasini She who lives in the three worlds

Tripurasiddhe She who can make occult powers possible in three worlds

Tripuramba She who is the mother of the three worlds

Mahatripurasundari She who is the most beautiful

Mahamaheshwari She who can make occult powers possible in three worlds

Mahamaharajni She who is the great empress

Mahamahashakte She who is the great cosmic power

Mahamahagupte She who is the great cosmic secret

Mahamahajnapte She who is the great cosmic memory

Mahamahaanande She who is the great cosmic bliss

Mahamahaskandhe She who is the great cosmic support

Mahamahashaye She who is the great cosmic thought process

Mahamaha Srichakranagarasamrajni The great transcendental ruler of Sri Chakra

Namaste, Namaste, Namaste

I offer my salutations.
Namah

Lalitha Sahasranama
In Hinduism, the names of deities are very useful tools in devotion. Nama
strotra is based on chanting various names of a deity. Usually, the nama strotra
includes 100, 108, 300 or 1000 names. The Sahasranama is a litany of a
thousand names. The Lalitha Sahasranama is found in Brahmanda Purana in
the form of a discussion between Hayagreeva and sage Agasthya. Hayagreeva is
said to be a powerhouse of cosmic knowledge while Agasthya is a pious and
powerful sage. At the request of Agasthya, Hayagreeva is believed to have
taught him the thousand holiest names of Lalita.
Lalitasahasrama is said to be the only nama stotra that does not repeat a single
name. Further, in order to maintain the meter, sahasranama generally uses the
artifice of adding words like tu, api, ca and hi, which are conjunctions that do
not necessarily add to the meaning of the name, except in cases of
interpretation. The Lalita Sahasranama does not use any such auxiliary
conjunctions and is unique in being an enumeration of holy names that meets
the metrical, poetical and mystic requirements of a sahasranama with its order
throughout the text.
Stotras are verses praising the deity that typically begin with a dhyana shloka,
which describes the deity and helps the devotee to bring the deity to mind and
proceed with the meditation. Sometimes there is more than one dhyana shloka
for a deity. There are three dhyana shlokas in Lalita Sahasranama. I have not
gone into details here as it is for the more advanced practitioner.
Meaning of the thousand names of Lalita Tripurasundari:
1 Srimatha The Great Mother – this indicates her role in creation

She who is the empress and takes care of the universe this
2 Sri maha raajnee
indicates her role in protection

She who sits on the highest throne made of lions this

3 Sri math simasaneshwari
indicates her role in destruction

4 Chidagni kunda sambootha She who is born from the fire of consciousness

5 Deva karya samudhyatha She who is always ready to do divine work

6 Udyath bhanu sahasrabha She who shines like a thousand suns

7 Chathur baahu samanvitha She who has four arms

8 Raaga swaroopa pashaadya She who wields the rope of passions

9 Krodha kara ankushojvala She who has anger in the form of a metal hook in one of
 her right hands.

She whose mind is sweet like a sugar cane, which is held

10 Mano rupeskhu kodandaa
like a bow

She who has five arrows of touch, smell, hearing, taste and
11 Pancha tan mathra saayaka
sight

Nijaruna prabha poora majjath She who immerses the universe in red colour like the sun at
12
brahmanda mandala dawn

Champakashoka punnaga She whose hair is adorned with flowers like champaka,
13
sowgandhika lasath kacha punnaga and sowgandhika

Kuru vinda mani shreni kanath She whose crown glitters with rows of inlaid precious
14
kotira manditha stones

Ashtami chandra vibhraja dhalika She who has a beautiful forehead like the halfmoon (visible
15
sthala shobhitha on eighth day from new moon)

Muka chandra kalankabha She who has the tilak (dot) of musk on her forehead which
16
mriganabhi visheshaka appears like a blemish on the moon

Vadana smara mangalya griha She who has eyebrows arched like auspicious flower
17
thorana chillika decorations in a festive house

Vakthra lakshmi parivaha chalan She who has beautiful eyes which look like two fishes in the
18
meenabha lochana pond

Nava champaka pushpabha naasa She whose nose shines like a freshly opened flower of
19
danda virajitha champaka

Tara kanthi thiraskaari

20 She who has a nose ring which shines like a star
naasabharana bhaasura
 Kadamba manjari kluptha karna
21 She whose ears are adorned with kadamba flowers
poora manohara

Taatanka yugali bhootha

22 She who wears the sun and the moon as ear studs
tapanodupa mandala

Padma raaga shila darsha pari She whose cheeks shine more than a mirror made of
23
bhavi kapolabhu precious gems

Nava vidruma bimba sri nyakkari

24 She whose lips are like beautiful new corals
dashana chhada

Shuddha vidyankoorakara dwija She whose teeth shine like two lines of the brahmanas (the
25
pankthi dwayojjvala purest knowledge)

Karpoora veeti kamodha

26 She who gives out the fragrance of camphor or incense
samaakarsha diganthara

Nija sallapha madhurya She whose voice is sweeter than the notes of Sarawathis
27
vinirbharsitha kacchaphi veena

Mandasmitha prabha poora She whose lovely smile leads the mind to dive into a river
28
majjat kamesha maanasa of sensuality

Anaakalitha saadrushya chubuka

29 She who has a beautiful chin comparable to nothing else
sree virajitha

Kamesha baddha mangalya sutra

30 She who shines with the sacred thread tied by Shiva
shobitha kandhara

Kanakangadha keyura kamaniya

31 She who is lovely with golden armlets
bujhanvitha

Rathna graiveya chinthaka lola

32 She who wears a diamond necklace with moving pearls
muktha phalanvitha
 Kameswara prema rathna mani
33 She who has breasts that have obtained the love of Shiva
prathi pana sthani

Nabhyala vala romali latha phala She who has breasts that are like the fruit of a creeper, like
34
kucha dwayi the fine hair rising from her belly.

Lakshya roma latha dharatha She whose slender waist can only be deduced from the fine
35
samunneya madhyama hair raising from there

Sthana bhara dalam madhya patta She who has a golden belt which appears to have been
36
bhandha valithraya created to protect her tiny waist from her heavy breasts

Arunaruna kausumba vasthra

37 She whose reddish clothes glow around her tiny waist
bhaswat kati thati

Rathna kinkini ka ramya rasana She who adorns a golden thread below her waist, decorated
38
dhama bhooshitha with bells made of precious stones

Kamesha gnatha sowbhagya

39 She who has tender thighs known only to Shiva
mardaworu dwayanvitha

Manikya mukuta kara janu dwaya She who has knee joints that shine like a crown studded
40
virajitha with diamonds

Indra gopa parikshiptha She who has forelegs like Manmatha’s case of arrows,
41
smarathunabha jangika always followed around by fireflies

42 Kooda gulpha She who has well-rounded ankles

Koorma prashta jayishnu

43 She whose feet are shaped like the back of a tortoise
prapadanvidha

Nakadhi dhithi samchanna She who removes darkness from the mind of her devotees
44
namajjana tamoguna by the brightness of her nails
 Pada dwaya prabha jala She who has two feet that are more beautiful than lotus
45
parakrutha saroruha flowers

Sinchana mani manjira manditha She whose anklets (filled with gem stones) make a
46
sri padaambuja melodious sound

47 Maraali manda gamana She who has the gait of a swan

48 Maha lavanya shewadhi She who is the treasure house of beauty

49 Sarvaruna She who is golden red in all her aspects

50 Navadyangi She who has faultless limbs

51 Sarva abharana bhooshita She who is adorned with all ornaments

52 Shivakameswar ankastha She who sits on the lap of Shiva

53 Shiva She who is the personification of Shiva

54 Swadheena vallabha She who has her husband under her control

55 Sumeru Madhya Shring hasta She who lives at the centre of the peak of Mount Meru

56 Sriman nagara nayika She who is the chief of the city of Srinagara

57 Chinthamani grihantastha She who lives in the wish fulfilling house

58 Pancha brahmasana sthitha She who sits on the five aspects of brahman

59 Maha padma tavee samstha She who lives in the lotus-coloured forest

60 Kadamba vana vasini She who lives in the forest of kadamba

61 Sudha sagara madhyastha She who lives in the midst of an ocean of nectar

62 Kamakshi She who fulfils desires by her sight

63 Kaamadaayinee She who grants what is desired

Devarshi gana sangatha She who has all the qualities fit to be worshipped by
64
stuyamanathma vaibhava sages and devas

Bhandasura vadodyuktha shakthi

65 She who assembled an army to kill demon Bhandasura
sena samanvitha

Sampathkari samarooda sindhoora She who is surrounded by the wealth increasing elephant
66
vrija sevitha brigade

Ashwaroodadisthi tashwa koti koti

67 She who is surrounded by millions of horse riders
biravrutha

Chakra raja ratha rooda sarvayudha

68 She who rides the Sri Chakra chariot with all weapons
parishkritha

Geya chakra ratha rooda mantrini She who rides in the Sri Chakra chariot with the goddess
69
pari sevitha of music

Kiri chakra radha rooda danda She who rides in the Sri Chakra chariot accompanied by
70
natha puraskrutha the boar faced goddess

Jwalamalini kaakashiptha vahani She who resides in fort of fire built by the Goddess
71
prakara madhyaka Jwalamalini

Bhanda sainya vadhodyuktha She who was pleased by the various Shaktis who helped
72
shakthi vikrama harshitha in killing the army of Bhandasura

Nithya parakramatopa nireekshana She who is eager to see the gods who await the dawn
73
samutsuka every day to show their valour

Bhanda puthra vadodyukta She who was pleased by the valour of Bala Devi who
74
balavikrama nandita destroyed the sons of Bhandasura
 Manthrinyamba virachitha She who was delighted at seeing Goddess Manthrini kill
75
vishanga vadha toshitha Vishanga (brother of Bhandasura)

Vishukra praanaharana vaaraahi She who appreciates the valour of Varahi in killing
76
veerya nandita Vishuka (another brother of Bhandasura)

Kameshwara mukhaloka kalpitha She who created Lord Ganesha by merely looking at the
77
sri ganeshwara face of Shiva

Mahaganesha nirbhinna vigna She who is overjoyed at seeing Lord Ganesha destroy the
78
yantra praharshitha Vigna Yantra created by Vishuka

Bhanda surendra nirmuktha

79 She who rained arrows to slay Bhandasura
sashtra prathyasthra varshini

Karanguli nakhothpanna narayana She who created the ten forms of Narayana from the tip
80
dashakriti of her nails

Maha paashupathasthragni She who destroyed the army of asuras with the great
81
nirdagdhasura sainika arrow of Pashupatha

Kameshwarasthra nirdagdha She who destroyed Bhandasura and his city of Shunyaka
82
sabandasura shunyaka with the arrow of Shiva.

Brahmopendra mahendradhi deva She who is worshipped by Lord Brahma Vishnu, Indra
83
samsthutha vaibhava and other devas

She who brought back to life with Sanjeevini herb the

Hara nethragni sandagdha kama
84 God of love who was burnt to ashes by the fire from the
sanjeevanoushadi
third eye of Shiva

Srimad vagbhava kootaika She whose flower like face is the residence of the goddess
85
swaroopa mukha pankaja of Speech

86 Kantaadha kati paryantha madhya She whose body from neck to hips represents the middle
 koota swaroopini world

Shakti koootaika taapanna

87 She whose body below the womb represents Shakti
katyatho bhaga dharini

88 Moola mantraathmika She who is the soul of all mantras

She whose body stands for the three forms of the

89 Moola koota thraya kalebhara
Supreme source

She who enjoys drinking the nectar flowing from the

90 Kulamruthaika rasika
moon on an auspicious day

91 Kula sanketha palini She who protects conventions of families

92 Kulangana She who is the noblest in the family

93 Kulantastha She who is the highest in the family

94 Kaulini She who is nobly born

95 Kula yogini She who is the family goddess

96 Akula She who is beyond family

97 Samayantastha She who is the ultimate aspect of time

98 Samayachara tatpara She who is devoted to time honoured traditions

99 Muladharaika nilaya She who resides in the Muladhara Chakra

100 Brahma granthi vibhedini She who breaks the knot of Brahma

101 Manipurantharudita She who emerges in the Manipuraka Chakra

102 Vishnu grandhi vibedhini She who breaks the knots of Vishnu

103 Ajna chakranthar alastha She who lives at the centre of the Ajna Chakra
104 Rudra grandhi vibhedini She who breaks knot of Shiva

105 Sahasrarambhujarooda She who ascends/floats on the thousand petaled lotus

106 Sudha sarabhi varshini She who pours out streams of nectar

107 Tatillatha samaruchi She who is like a flash of lightning

108 Shad chakropari samstitha She who resides above the six chakras

109 Maha shakti She who is attached to the union of Shiva and Shakti

110 Kundalini She who is in the form of a coiled serpent

111 Bisa tanthu taniyasi She who is delicate as a lotus fiber

112 Bhavani She who is the wife of Shiva

113 Bhavanagamya She who can be attained through imagination

She who is like the axe used to clear the jungle of

114 Bhavaranya kutarika
samsara

115 Bhadrapriya She who is the giver of auspicious things

116 Bhadramurthi She who is the embodiment of all things auspicious

117 Bhaktha saubhagya dayini She who confers prosperity on her devotees

118 Bhakthi priya She who is pleased by devotion

119 Bhakthi gamya She who can be attained by devotion

120 Bhakthi vashya She who can be won over by devotion

121 Bhayapaha She who dispels fear

122 Shambhavi She who is married to Shiva

123 Sharadharadya She who is worshipped by Sharada (the goddess of speech)

124 Sharvani She who is the consort of Shiva

125 Sharmadayini She who confers happiness

126 Shaankari She who is the consort of Shiva

127 Shreekari She who is the source of all abundance

128 Sadhvi She who is pure and chaste

129 Sharat chandra nibhanana She who has a face like moon in the autumn

130 Shatho dari She who has a soft waist

131 Shanthimati She who personified peace

132 Niradhara She who does not depend on anyone

133 Niranjana She who is devoid of all blemishes

134 Nirlepa She who does not have any attachment

135 Nirmala She who is the personification of clarity

136 Nitya She who is eternal

137 Nirakara She who has no form

138 Nirakula She who is free from confusion

139 Nirguna She who is without sattva, rajas and tamas

140 Nishkala She who is indivisible

141 Shanta She who is peaceful and serene

142 Nishkama She who does not have any desires

143 Niruppaplava She who is imperishable

144 Nitya mukta She who is forever free from the ties of the world

145 Nirvikara She who is free from imperfections

146 Nishprapancha She who is beyond this world

147 Nirashraya She who does not need shelter

148 Nitya shuddha She who is eternally auspicious

149 Nitya buddha She who is forever wise

150 Niravadhya She who is beyond reproach

151 Nirantara She who is without barriers

152 Nishkaarana She who is without cause

153 Nishkalanka She who does not have flaws

154 Nirupadhi She who does not have any basis

155 Nireeshwara She who has no superior

156 Neeraga She who has no desires

157 Raga madani She who suppresses desires

158 Nirmada She who is free from conceit

159 Madanasini She who destroys pride and conceit

160 Nischintha She who is never worried

161 Nirahankara She who does not have an ego

162 Nirmoha She who is free from delusion

163 Mohanashini She who is the destroyer of delusion

164 Nirmama She who has no selfishness

165 Mamata hanthri She who destroys selfishness

166 Nishpapa She who is sinless

167 Papa nashini She who destroys sin

168 Nishkrodha She who is devoid of anger

169 Krodha shamani She who destroys anger

170 Nir lobha She who is not greedy

171 Lobha nashini She who removes greed

172 Nissamshaya She who is free from doubt

173 Samshayagni She who dispels doubts

174 Nirbhava She who does not have birth

175 Bhava nashini She who is the destroyer of sorrow of samsara

176 Nirvikalpa She who is unwavering and without conflicts

177 Nirabadha She who is not disturbed by anything

178 Nirbhedha She who is without duality

179 Bhedha nashini She who destroys all duality

180 Nirnasha She who is indestructible

181 Mrityu mathani She who is the controller of death

182 Nishkriya She who is free from work

183 Nishparigraha She who does not accept anything from others

184 Nisthula She who is incomparable

185 Nila chikura She who has shining black hair

186 Nirpaya She who is never destroyed

187 Nirathyaya She who cannot be transgressed

188 Durlabha She who is not easy to obtain

189 Durgama She who is difficult to approach

190 Durga She who is the virgin Goddess Durga

191 Dukha hanthri She who destroys sorrows

192 Sukha prada She who gives pleasures and happiness

193 Dushta doora She who keeps away from evil

194 Durachara shamani She who destroys evil practices

195 Dosha varjitha She who is devoid of impurities

196 Sarvagnya She who knows everything

197 Saandra karuna She who is full of compassion

198 Samanadhika varjitha She who is without any equal

199 Sarvashakthimayi She who is the universal energy

200 Sarvamangala She who is universal auspiciousness

201 Sadgathiprada She who shows the path of truth

202 Sarveshwari She who is goddess of all

203 Sarvamayi She who is everywhere

204 Sarva mantra swaroopini She who is the personification of all mantras

205 Sarva yantratmika She who is the hidden power of all yantras

206 Sarva tantra roopa She who is also goddess of all tantras

207 Manonmani She who is a deluder of the mind

208 Maaheswari She who is the consort of Shiva

209 Mahadevi She who is the consort of Shiva

210 Mahalakshmi She who is the great Goddess Lakshmi

211 Mridapriya She who is beloved to Shiva

212 Maharoopa She who has a huge form

213 Mahapoojya She who is worthy of being worshipped

214 Maha pathaka nashini She who destroys mortal sins

215 Mahamaya She who is the great illusion

216 Mahasattva She who is filled with purity

217 Mahashakthi She who has great power

218 Maharathi She who gives great conjugal bliss

219 Maha bhoga She who enjoys great pleasures

220 Mahaiswarya She who has great wealth

221 Mahaveerya She who has great virility

222 Mahabala She who is very strong

223 Mahabuddhi She who is of superior intellect

224 Mahasiddhi She who is supreme attainment

225 Maha yogeshwareshwari She who is goddess of yoga

226 Mahatantra She who is the goddess of tantra

227 Mahamantra She who is the supreme chant

228 Mahayantra She who is the most auspicious Sri Chakra Yantra

229 Mahaasana She who sits on the highest throne

230 Maha yaga kramaradhya She who is worthy of worship with yagnas

231 Maha bhairava poojitha She who is worshipped by Shiva

Maheshwara mahakalpa maha tandava She who is witness to the dance of Shiva at the end
232
sakshini of creation

233 Maha kamesha mahishi She who is the prime consort of Shiva

She who is the beauty of the three cities and three

234 Maha tripura sundari
worlds

235 Chathu shasti upacharadhya She who should be worshipped with sixty-four rituals
236 Chathu shasti kala mayi She who is well-versed with the sixty-four arts

Maha chathu shasti koti yogini gana She who is being worshipped by the sixty-four crore
237
sevitha yoginis

238 Manu vidya She who is the knowledge of Manu dharma shastra

239 Chandra vidya She who is the embodiment of lunar knowledge

240 Chandra mandala madhyaga She who is in the centre of the moon’s sphere

241 Charuroopa She who is most beautiful

242 Charuhasa She who has a beautiful smile

243 Charuchandra kaladhara She who wears the beautiful crescent moon

She who is the lord of which moves and that which is

244 Charachara jagannatha
immobile

245 Chakraraja niketana She who lives in the Sri Chakra

246 Parvathi She who is the daughter of the mountain

247 Padmanayana She who is lotus eyed

248 Padmaraga samaprabha She who shines like a Padma raga gem

249 Panchapretasanaseena She who sits on the seat formed by five corpses

250 Panchabrahma swaroopini She who gives form to the five aspects of brahman

251 Chinmayi She who is pure consciousness

252 Paramananda She who is supremely happy

253 Vignana ghanaroopini She who is the personification of liberating

 knowledge

She who represents the subject and object of

254 Dhyana dhyathru dhyeya roopa
meditation

255 Dharmadharma vivarjitha She who has transcended justice and injustice

256 Vishwa roopa She who has an universal form

257 Jagarini She who is always awake

258 Svapanthi She who is in a state of dreaming

259 Taijasathmika She who is the soul of a jiva in the state of deep sleep

260 Suptha She who is in a state of deep sleep

261 Prajnatmika She who is not separate from deep sleep

262 Turya She who is in the state of ultimate realization

263 Sarvavastha vivarjitha She who transcends all states

264 Srishtikarthri She who is the creator

265 Brahmaroopa She who is the form of brahma

266 Gopthri She who protects

267 Govindaroopini She who has assumed the form of Govinda

268 Samharini She who is the destroyer of the universe

269 Rudra roopa She who assumes the form of Shiva

270 Thirodhana kari She who conceals the reality

271 Eeshwari She who is a consort of Shiva

272 Sadashiva She who is of the form of Sadashiva

273 Anugrahada She who gives blesses

She who is responsible for the five universal tasks of creation,

274 Panchakrithya parayana
preservation, concealment, revelation and destruction

275 Bhanu mandala madhyastha She who is at the centre of the sun

276 Bhairavi She who is the consort of Shiva

277 Bhagamalini She who controls the female reproductive system

278 Padmasana She who sits in the lotus pose

279 Bhagavathi She who is the giver of all abundance

280 Padmanabha sahodari She who is the sister of Vishnu

Unmesha nimishotpanna She who creates and destroys worlds in the time taken to
281
vipanna bhuvanavali blink her eyelids

282 Sahasra seersha vadana She who has thousands of heads and faces

283 Sahasrakshi She who has thousands of eyes

284 Sahasrapath She who has thousands of feet

285 Aabrahma keeta janani She who has created all forms of life from insects to Brahman

286 Varnashrama vidhayini She who created the four-fold division of society

287 Nijajna roopa nigama She who gives orders based on Vedas

288 Punyapunya phala prada She who grants fruit of good and bad actions

289 Shruti seemantha sindhoorikritha The dust from whose feet is the sindoor filling up the
 padabjha dhoolika hair parting of the mother of Vedas

Sakalagama sandoha shukthi

290 She who is the pearl seated in the shell of the scriptures
samputa maukthika

She who fulfils the four objects of human life –

291 Purushartha pradha
dharma, artha, kama and moksha

292 Poorna She who is complete

293 Bhogini She who enjoys pleasures

294 Bhuvaneshwari She who is the goddess of the universe

295 Ambika She who is the mother of the world

296 Anadi nidhana She who has neither beginning nor end

297 Hari brahmendra sevitha She who is worshipped by Vishnu, Indra and Brahma

298 Naarayani She who is female counterpart of Narayana

299 Naada roopa She who is the form of sound

300 Nama roopa vivarjitha She who has shed all name and form

301 Hrimkari She who is the holy syllable hrim

302 Hrimathi She who is endowed with modesty

303 Hrudya She who is the heart

304 Heyopadeya varjitha She who does not have aspects which can be accepted or rejected

305 Raja rajarchitha She who is worshipped by king of kings

306 Raagni She who is the queen of Shiva

307 Ramya She who is pleasant

308 Rajeeva lochana She who is lotus eyed

309 Ranjani She who delights all

310 Ramani She who gives joy

311 Rasya She who is the sap of all

312 Ranath kinkini mekhala She who wears the golden waist-band with tinkling bells

313 Ramaa She who brings good fortune

314 Raakendu vadana She who has a face like the full moon

315 Rathi roopa She who is like the wife of Kama

316 Rathi priya She who is the enjoyer of conjugal bliss

317 Rakshaa kari She who protects

318 Rakshasagni She who kills demons

319 Raamaa She who is feminine

320 Ramana lampata She who enjoys romancing her husband

321 Kaamya She who is desirable

322 Kamakala roopa She who represents the art of sex

323 Kadamba kusuma priya She who is fond of kadamba flowers

324 Kalyani She who is auspicious

325 Jagatikanda She who is the root of the world

326 Karuna rasa sagara She who is an ocean of mercy

327 Kalavathi She who excels in all arts

328 Kalaalapa She who has a pleasing voice

329 Kaanta She who glitters

330 Kadambari priya She who likes the intoxicant kadambari

331 Varada She who gives boons

332 Vama nayana She who has beautiful eyes

333 Vaaruni mada vihvala She who gets intoxicated with the drink of happiness

334 Viswadhika She who is above the universe

335 Veda vedya She who stands for the knowledge of Vedas

336 Vindhyachala nivasini She who lives in the Vindhyachala mountains

337 Vidhatri She who carries the world

338 Veda janani She who is the mother of the Vedas

339 Vishnu maya She who is the deluding power of Vishnu

340 Vilasini She who loves pleasure and enjoyment

341 Kshetra swaroopa She who is the personification of the body

342 Kshetreshi She who is the goddess of the body

343 Kshetra kshetrajna palini She who is the ruler of the body and self

344 Kshaya vridhi vinirmuktha She who is free from growth and decay
345 Kshetra pala samarchitha She who is worshipped by Shiva in an infant’s form

346 Vijaya She who is victorious

347 Vimala She who is free from ignorance

348 Vandya She who is venerable

She who has affection towards all those who worship

349 Vandaru jana vatsala
her

350 Vaag vadhini She who excels in debates

351 Vama keshi She who has beautiful hair

352 Vahni mandala vaasini She who resides in the sphere of fire

353 Bhakthi mat kalpa lathika She who is the wish granting creeper

354 Pashu pasha vimochani She who releases living beings from bondage

355 Samhrutha sesha pashanda She who destroys people who have no faith

She who makes things happen through good

356 Sadachara pravarthika
conduct

Taapathrayagni santhapta samahladana

357 She who is like moonshine and suffers the three fires
chandrika

358 Taruni She who is eternally young

359 Tapasa aradhya She who is worshipped by sages

360 Tanu madhya She who has a slender waist

361 Tamopaha She who removes tamas guna

362 Chithi She who is pure consciousness

363 Tatpada lakshyartha She who is the embodiment of truth

364 Chideka rasa roopini She who is the nature of pure intellect

Swathmananda lavibhootha brahmadya She who makes the bliss of Brahma look
365
ananda santhathi insignificant in comparison to her own

366 Paraa She who transcends all

She who is the nature of the unmanifested

367 Pratyak chithi roopa
consciousness

368 Pashyanti She who is the second level of sound after paraa

369 Paradevatha She who gives power to gods

370 Madhyama She who is in the middle of everything

371 Vaikhari roopa She who is sound in an audible form

372 Bhakta manasa hamsika She who is like a swan in the lake of the mind

373 Kameshwara prana nadi She who is the essence of Shiva

374 Kruthagna She who commands all actions

375 Kama poojitha She who is worshipped by the god of love

376 Shringara rasa sampoorna She who is full of the passion of love

377 Jayaa She who is the personification of victory

378 Jalandhara sthitha She who is on the seat of learning

379 Odyana peetha nilaya She who resides in a prescribed order

 She who lives in the dot at the centre of the Sri
380 Bindu mandala vaasini
Chakra

381 Raho yaga kramaradhya She who can be worshipped by secret tantra rituals

382 Rahastarpana tarpitha She who is gratified by the secret rites of worship

383 Sadya prasadini She who bestows her grace instantly

384 Vishwa sakshini She who is the witness to the universe

385 Sakshi varjitha She who does not have a witness for herself

386 Shadanga devatha yukta She who has six deities as body parts

She who is endowed with six qualities of wealth, bravery,

387 Shadgunya paripooritha
fame, wisdom, prosperity and dispassion

388 Nitya klinna She who is always compassionate

389 Nirupama She who is without comparison

390 Nirvana sukhadayini She who gives the bliss of liberation

391 Nitya shodashika roopa She who is of the form of sixteen goddesses

392 Srikanthardha sareerini She who occupies half the body of Shiva

393 Prabhavathi She who is effulgent

394 Prabha roopa She who personifies light

395 Prasiddha She who is famous

396 Parameshwari She who is the ultimate goddess

397 Mulaprakrithi She who is of primordial nature

398 Avyaktha She who is unmanifested

399 Vykta avyakta swaroopini She who is visible and invisible

400 Vyapini She who is all-pervading

401 Vividhakara She who has several forms

402 Vidya avidya swaroopini She who is both knowledge as well as ignorance

Maha kamesha nayana kumuda She who is the moonlight that opens the lotus like eyes
403
ahladha kaumudi of Shiva

Bhaktha hardha tamo bedha bhanu She who is like sun rays that remove the darkness from
404
mat bhanu santhathi the minds of devotees

405 Shivaduti She who is a messenger of Shiva

406 Shivaradhya She who is worshipped by Lord Shiva

407 Shivamoorthi She who is of the form of Lord Shiva

408 Shivankari She who is the cause of the auspiciousness

409 Shivapriya She who is dear to Shiva

410 Shivapara She who is dedicated to none other than Shiva

411 Shishteshta She who is of virtuous conduct

412 Shishta poojitha She who is being worshipped by the virtuous

413 Aprameya She who cannot be measured

414 Swaprakasha She who has her own lustre

415 Mano vachama gochara She who is beyond the mind and speech
416 Chichchakti She who is the power of consciousness

417 Chethanaroopa She who is dynamic

418 Jada shakthi She who is static energy

419 Jadathmika She who is the hidden power of inert matter

420 Gayathri She who is the Gayathri mantra

421 Vyahruthi She who is the nature of utterance

422 Sandhya She who is the twilight

423 Dwija brinda nishewitha She who is being worshipped by the twice born

424 Tattvasana She who is seated on the principles of creation

425 Tat She who is that or the supreme truth

426 Twam She who is us

427 Ayee She who is the mother

428 Pancha koshanthara sthitha She who is in the five bodily sheaths

429 Nisseema mahima She who is limitless

430 Nithya yauvana She who is eternally young

431 Mada shalini She who shines by her exuberance

Madha ghurnitha
432 She who has red eyes, rolling with rapture
rakthakshi

433 Madha patala gandabu She who has cheeks that are red with rapture

434 Chandana drava dhigdhangi She whose body is smeared with sandal paste
435 Chaampeya kusuma priya She who likes the flowers of champaka tree

436 Kushala She who is skillful

437 Komalaakara She who has soft beautiful form

438 Kuru kulla She who is of the form of Goddess Kurukulla

439 Kuleshwari She who is the goddess for the clan

440 Kula kundalaya She who is the power of the Kundalini

She who is being worshipped by those devoted to kaula

441 Kaula marga tat para sevitha
tradition

442 Kumara gana nathambha She who is the mother to Ganesha and Subramanya

443 Tushti She who is the personification of happiness

444 Pushti She who is the personification of health

445 Mathi She who is the personification of wisdom

446 Drithi She who is the personification of fortitude

447 Shanti She who is peaceful

448 Svasthimati She who always keeps herself fit

449 Kanti She who is the personification of light

450 Nandini She who gives delight

451 Vigna nashini She who removes obstacles

452 Tejovati She who shines

453 Trinayana She who has three eyes of sun, moon and fire
454 Lolakshi kama roopini She who is the passion in the roving eyes

455 Malini She who wears a garland

456 Hamsini She who is surrounded by swans

457 Mata She who is the mother

458 Malayachala vasini She who lives in the Malaya mountain

459 Sumukhi She who has a pleasant face

460 Nalini She who is tender

461 Subru She who has beautiful eyebrows

462 Shobhana She who brings lustre to things

463 Sura nayika She who is the leader of gods

464 Kalakanti She who is the consort of Shiva

465 Kanthimati She who has lustre

466 Kshobhini She who creates upheaval in the mind

467 Sukshma roopini She who is subtle

468 Vajreshwari She who is the goddess of diamonds

469 Vamadevi She who is the consort of Shiva

470 Vayovastha vivarjitha She who does not change with age

471 Siddeshwari She who is the goddess of supernatural powers

472 Siddha vidya She who has knowledge of siddhas

473 Siddha mata She who is the mother of siddhas

474 Yashaswini She who is unequalled and renown

475 Vishudhi chakra nilaya She who resides in the Vishuddha Chakra

476 Rakthavarna She who is of a rosy complexion

477 Trilochana She who has three eyes

478 Khadvangadhi praharana She who strikes with a sword

479 Vadanaika samanvitha She who has only one face (no deceptions)

480 Payasanna priya She who likes sweet rice

She who is the presiding deity of skin or the sense of

481 Thvakstha
touch

482 Pashu loka bhayankari She who invokes fear in the mind of the ignorant

Amruthadi maha shakti

483 She who is surrounded by the maha shaktis
samvritha

484 Dakineeshwari She who is goddess of death

485 Anahathabja nilaya She who lives in the Anahata chakra

486 Shyamabha She who is black in colour

487 Vadanadwaya She who has two faces (pleasant and unpleasant)

488 Damshtrojwala She who has fang-like teeth

489 Aksha maladhi dhara She who wears a rosary of rudraksh beads

490 Rudhira samsthida She who abides in the blood stream of beings
 She who is surrounded by Shaktis like Kalarathri and
491 Kalarathryadhi shakt yogavritha
others

492 Snigdhaudana priya She who likes oily foods

493 Maha veerendra varadha She who grants boons to great kings who worship her

494 Rakinyambha swaroopini She who is the form of Rakini

495 Manipoorabja nilaya She who abides in the Manipura chakra

She who has three faces (Saraswati, Lakshmi and

496 Vadanatraya samyutha
Parvathi)

497 Vajradhikayudhopetha She who has weapons like Vajrayudha

498 Damaryadhibhi ravrutha She who is surrounded by goddesses like Damari

499 Rakta varna She who is of the colour of blood

500 Mamsa nishta She who is found in the flesh as energy

501 Gudanna preetha manasa She who likes a sweet rice preparation

502 Samastha bhaktha sukhadha She who gives pleasure to all her devotees

503 Lakinyambha swaroopini She who is famous in the form of “Lakini”

504 Swadhishtanambujagatha She who lives in the Swadisthana Chakra

505 Chathur vakthra manohara She who has four beautiful faces

506 Shuladyudha sampanna She who has a spear as her weapon

507 Peetha varna She who is of golden colour

508 Athigarvitha She who is very proud

 She who can be found in the fatty layers of the body
509 Medhonishta
as energy

510 Madhu preetha She who likes honey

511 Bandinyadhi samanvitha She who is accompanied by the Bandini shaktis

512 Dadhyanna saktha hridhaya She who likes curd rice

513 Kakini roopa dharini She who takes the form of “Kakini”

514 Muladarambujarudha She who resides in the Muladhara Chakra

515 Pancha vakthra She who has five faces

516 Sthithi samsthitha She who is in the bones as marrow

517 Ankushadi praharana She who holds a weapon called the Ankusha

518 Varadaadi nishevitha She who is surrounded by Varada and other goddesses

519 Mudgau danasaktha chitta She who likes food that contains green gram dhal

520 Sakinyambha swaroopini She who is in the form of “Sakini”

521 Ajna chakrabja nilaya She who resides in the Ajna chakra

522 Shukla varna She who is white coloured

523 Shadanana She who has six faces

524 Majja samstha She who located in the bone marrow

Hamsavathi mukhya shakthi

525 She who is surrounded by Shaktis such as Hamsavathi
samanvitha

526 Haridrannaika rasika She who likes rice mixed with turmeric
527 Hakini roopa dharini She who has the form of “Hakini”

528 Sahasra dala padmastha She who resides in the Sahasrara chakra

529 Sarva varnopi shobitha She who shines in all colours

530 Sarvaayudha dhara She who is armed with all weapons

531 Shukla samsthitha She who is located in the semen

532 Sarvathomukhi She who has faces everywhere

533 Sarvoudhana preetha chittha She who likes all types of rice

534 Yakinyambha swaroopini She who takes the form of “yakini”

She who is the personification of the offering mantra

535 Swaha
“swaha”

536 Svadha She who is the offering made to each god

537 Amathi She who is mindless

538 Medha She who is brilliant

539 Shruthi She who is the Vedas

540 Smriti She who is the guide to the Vedas

541 Anuthama She who is excellent

542 Punya keerthi She who is famous for good deeds

543 Punya labhya She who can be attained by good deeds

544 Punya shravana keerthana She who gives abundantly to those who listen and sing about her

545 Pulomajarchidha She who is worshipped by the wife of Indra

546 Bandhamochini She who releases from bondage

547 Barbaralaka She who has forelocks which resembles waves

548 Vimarsha roopini She who is the reflection

549 Vidya She who is learning

550 Viyadhadi jagatprasu She who created the earth and the sky

551 Sarva vyadhi prashamani She who cures all diseases

552 Sarva mrutyu nivarini She who prevents all types of deaths

553 Agraganya She who is the foremost of all

554 Achintyaroopa She who is beyond thought

555 Kali kalmasha nashini She who destroys evils of the dark age

556 Kathyayini She who is Kathyayini

557 Kala hanthri She who dissolves time

558 Kamalaksha nishevitha She who is worshipped by the lotus eyed Vishnu

559 Tamboola poorita mukhi She whose mouth is filled with betel leaves and betel nut

560 Daadimi kusuma prabha She whose colour is like that of the pomegranate bud

561 Mrigakshi She who has eyes like deer

562 Mohini She who bewitches

563 Mukhya She who is the One

564 Mridani She who gives pleasure

565 Mitra roopini She who is of the form of sun

566 Nitya Trupta She who is always content

567 Bhakta Nidhi She who is the treasure of her devotees

568 Niyanthri She who controls

569 Nikhileswari She who is goddess of everything

570 Maitryadhi vasana labhya She who can be attained by habits such as friendship

571 Mahapralaya sakshini She who is a witness to the great deluge

572 Parashakthi She who is the absolute energy

573 Paranishta She who is absorbed in the transcendent

574 Pragyana ghana roopini She who is the personification of all superior knowledge

575 Madhvipana lasaa She who enjoys the intoxicating drink Madhvi

576 Mata She who is inebriated

577 Mathrika varna roopini She who represents the syllable “Aa”

578 Maha kailasa nilaya She who resides in Kailasa

579 Mrinala mrudhu dhorllatha She who has arms as tender as a lotus stalk

580 Mahaneeya She who is fit to be venerated

581 Daya moorthi She who is the personification of mercy

582 Maha samrajya shalini She who is the chief of all the worlds

583 Atmavidya She who is the knowledge of the soul

584 Mahavidya She who is the great knowledge

585 Srividya She who is the knowledge of the Mother Goddess

586 Kama sevitha She who is worshipped by/as the God of love

587 Sri shodasakshari vidya She who is the knowledge of sixteen lettered mantra

588 Trikuta She who is the mountain with three peaks

589 Kama kotika She who sits on Kama Koti peetha

Kataksha kimkari bhootha kamala koti She who is attended to by a multitude of Lakshmi’s
590
sevitha who yearn for her glance

591 Shira sthitha She who is located in the head

592 Chandra nibha She who is like the full moon

593 Phalasthendra She who is in the forehead of Indra

594 Dhanu prabha She who is like the rainbow

595 Hridayastha She who is in the heart

596 Ravi pragya She who has the lustre of the sun

597 Trikonanthara deepika She who is like light in a triangle

598 Dakshayani She who is the daughter of Daksha

599 Daitya hanthri She who kills the demons

She who destroys the sacrifice conducted by

600 Daksha yagna vinashini
Daksha

601 Darandolitha deergakshi She who has long eyes that move a little
602 Darahasojwalanmukhi She who has a face that shines with her smile

603 Guru moorthi She who is the form of a teacher

604 Gunanidhi She who is the treasure house of good qualities

605 Gomatha She who is the mother cow

606 Guhajanmabhu She who is the mother of Subramanya

607 Deveshi She who is the ruler of gods

608 Danda neetistha She who judges and punishes

609 Daharakasha roopini She who is of the form of wide sky

Prathi panmukhya rakantha thithi She who is worshipped on all the fifteen days, from
610
mandala poojitha new moon to full moon

611 Kalathmika She who is the soul of all arts

612 Kala natha She who is a supporter of all arts

613 Kavya labha vimodhini She who enjoys poetry

Sachamara rama vani savya She who is being fanned by Lakshmi, the goddess of wealth
614
dakshina sevitha and Saraswathi, the goddess of knowledge

615 Adishakthi She who is the primeval force

616 Ameya She who cannot be measured

617 Atma She who is the soul

618 Parama She who is supreme

619 Pavana kriti She who is of sacred form

620 Aneka koti brahmanda janani She who is the mother of several billions of universes

621 Divya vigraha She who has a divine form

622 Klim karee She who is the shape of “Klim”

623 Kevala She who is she herself

624 Guhya She who is to be known in secret

625 Kaivalya pada dayini She who grants redemption

626 Tripura She who lives in the three aspects

627 Trijagat vandya She who is worshipped by the three worlds

628 Trimurti She who is the three aspects of the Supreme Being

629 Tridasheshwari She who is the goddess for all gods

630 Tryakshari She who is of the form of three syllables (A, U, M)

631 Divya gandhadya She who has a godly smell

632 Sindura thila kanchita She who wears the red dot on her forehead

633 Uma She who is in Aum

634 Shailendra thanaya She who is the daughter of the king of mountains

635 Gowri She who has a fair complexion

636 Gandharva sevitha She who is attended by Gandharvas

637 Vishwa garbha She who is the womb of the universe

638 Swarna garbha She whose womb is golden

639 Avarada She who punishes the ignorant

640 Vagadeeshwari She who is the goddess of speech

641 Dhyanagamya She who can be attained by meditation

642 Aparichedya She whose whereabouts cannot be ascertained

643 Jnaanada She who gives out knowledge

644 Jnana vigraha She who is the personification of knowledge

645 Sarva vedanta samvedya She who can be known by all Upanishads

646 Satyananda swaroopini She who is the personification of truth and bliss

She who is worshipped by Lopa Mudhra, the wife

647 Lopamudrarchitha
of Agastya

648 Leela klupta brahmanda mandala She who creates different universes by simple play

649 Adrishya She who cannot be seen

650 Drishya rahitha She who is without the visible

651 Vignathree She who knows all sciences

652 Vedya varjitha She who does not need to learn anything

653 Yogini She who is the personification of yoga

654 Yogadha She who gives knowledge and experience of yoga

655 Yogya She who is worthy of practicing yoga

656 Yogananda She who is the bliss arising from yoga

657 Yugandhara She who upholds the ages

 Icchashakthi gnanashakthi kriyashakthi She who embodies the power of intention,
658
swaroopini knowledge and actions

659 Sarvaadhara She who is the support to all

660 Supratishta She who is well-established

661 Sadasadroopa dharini She who assumes both true and false aspects

662 Ashta moorthi She who has eight forms

663 Ajajaithree She who has won over ignorance

664 Loka yatra vidahyini She who sets the world in motion

665 Ekakini She who is alone

666 Bhooma roopa She who is the aggregate of all existing things

667 Nirdvaitha She who is without the sense of duality

668 Dvaitha varjitha She who is beyond duality

669 Annada She who gives food

670 Vasuda She who gives wealth

671 Vriddha She who is ancient

672 Brahmatmaikya swaroopini She who merges herself with the brahman

673 Brihathi She who is big

674 Brahmani She who is the female aspect of Brahman

675 Brahmi She who is the consort of Brahma

676 Brahmananda She who is the ultimate happiness

677 Bali priya She who likes sacrificial offerings

678 Bhasha roopa She who is the personification of language

679 Brihatsena She who has a big army

680 Bhavabhava vivarjitha She who transcends birth or death

681 Sukharadhya She who can be worshipped with pleasure

682 Shubhakari She who makes everything auspicious

683 Shobhana sulabha gathi She who is beautiful and easy to attain

684 Raja rajeshwari She who is a goddess to the kings

685 Rajya dayini She who gives away kingdoms

686 Rajya vallabha She who protects all kingdoms

687 Rajat krupa She whose compassion captivates all

Raja peetha niveshitha

688 She who makes those kings who take refuge in her
nijashritha

689 Rajya lakshmi She who is the wealth of the kingdoms

690 Kosha nadha She who protects the treasures

691 Chathuranga baleswari She who commands armies of four types

692 Samrajya dayini She who is the bestower of empires

693 Sathya sandha She who is devoted to the truth

694 Sagara mekhala She who is surrounded by oceans

695 Deekshita She who is under a vow

696 Daithya shamani She who suppresses the wicked forces

697 Sarvaloka vasamkari She who keeps all the worlds under her control

698 Sarvartha daatri She who gives all wealth

699 Savithri She who is the creative power of the universe

She who is of the nature of existence, consciousness and

700 Sachidananda roopini
bliss

701 Deshakala parichinna She who is not subjected to divisions of time and space

702 Sarvaga She who is everywhere and in all things

703 Sarvamohini She who bewitches all

704 Saraswathi She who is the goddess of knowledge

705 Shastra mayi She who is the source of the shastras

706 Guhamba She who abides in the cave of the heart

707 Guhya roopini She whose form is hidden

708 Sarvo padhi vinirmuktha She who is free from all conditions

709 Sadashiva pativrata She who is a devoted wife of Shiva

710 Sampradhaeshwari She who is a goddess of rituals

711 Sadhvi She who is innocent and gentle

712 Ee She who is the alphabet “e”

713 Guru mandala roopini She who is a form of the sphere of teachers

714 Kulotirna She who is beyond the senses

715 Bhagaradhya She who is to be worshipped in the suns disc

716 Maya She who is illusion

717 Madhumathi She whose nature is sweet as honey

718 Mahi She who is the personification of earth

719 Ganamba She who is mother to Shivas attendants

720 Guhyakaradhya She who is worshipped by the Guhyakas

721 Komalangi She who has beautiful limbs

722 Guru priya She who likes teachers

723 Swatantra She who is independent

724 Sarva tantreshi She who is a master of all tantras

725 Dakshinamoorthi roopini She who is the personification of Shiva

726 Sanakadhi samaradhya She who is being worshipped by Sanaka and other sages

727 Siva jnana pradhayini She who gives the knowledge of Shiva

728 Chit kala She who is creative consciousness

729 Anandakalika She who is the source of bliss

730 Prema roopa She who is the form of love

731 Priyamkaree She who does what she likes

732 Nama parayana preeta She who likes repetition of her various names

She who is the knowledge taught by the bull god on whom

733 Nandi vidya
Shiva rides
734 Nateshwaree She who is the goddess of dance

735 Mithya jagadadhishthana She who is established in this world of illusion

736 Mukthida She who gives redemption

737 Mukti roopini She who is redemption

738 Lasya priya She who likes dance

739 Laya karee She who is the cause of musical melody

740 Lajja She who is shy

741 Rambhadhi vandhita She who is worshipped by the celestial dancers

742 Bhavadhava sudha vrishti She who comforts mortal beings

743 Paparanya davanala She who is the fire that destroys the forest of sin

744 Daurbhagya tulavathula She who is the cyclone that blows away the strands of bad luck.

745 Jaradhvantha ravi prabha She who is the sunshine that swallows the darkness of old age

746 Bhagyabdhi chandrika She who is like the full moon to the ocean of luck

Bhaktha chitta keki She who is to the devotees mind what a dark cloud is to a
747
ghanagana peacock

748 Roga parvatha dambhola She who is the weapon of lightning to a mountain of sickness

749 Mrutyudaru kutharika She who is like the axe which fells the tree of death

750 Maheswaree She who is the greatest goddess

751 Maha kali She who is the great Kali

752 Maha grasa She who is a great devourer

753 Mahashana She who is the great eater

754 Aparna She who owes no debt

755 Chandika She who is angry

Chandamundasura
756 She who killed Chanda, Munda and other demons
nishudhini

757 Kshara aksharathmika She who is both perishable and imperishable

758 Sarva lokeshi She who is the ruler of all worlds

759 Vishwa dharini She who supports all the universe

She who gives the three goals of life – dharma, prosperity and
760 Thrivarga dathri
pleasure

761 Subhaga She who is the giver of all auspiciousness

762 Tryambaka She who has three eyes

763 Trigunaathmika She who represents the three gunas

764 Swargapavargada She who gives heaven and liberation

765 Shuddha She who is clean

766 Japapushpa nibhakrithi She who has the colour of hibiscus

767 Ojovati She who is full of vigour

768 Dyuthidhara She who is the supporter of light

769 Yagna roopa She who is of the form of sacrifice

770 Priyavrita She who likes penances

771 Duraradhya She who is not easily attainable

772 Duradarsha She who is difficult to be seen

773 Patali kusuma priya She who likes the buds of patali tree

774 Mahati She who is great

775 Meru nilaya She who lives in Mount Meru

776 Mandara kusuma priya She who likes the buds of mandhara plant

777 Veeraradhya She who is worshipped by heroes

778 Virad roopa She who a universal form

779 Viraja She who does not have any impurities

780 Viswathomukhi She who faces all directions

781 Prathyag roopa She who can be found by looking inside oneself

782 Parakasha She who is the great sky

783 Pranada She who gives life breath

784 Prana roopini She who is the form of the life breath

785 Martanda bhairavaaradhya She who is worshipped by Martanda Bhairava

786 Mantrini nyashtha rajyadhu She who gave Mantrini the kingdom to rule

787 Tripureshi She who is the head of three cities

788 Jayatsena She whose army always wins

789 Nistrai gunya She who is free from the three qualities
790 Parapara She who is transcendental and immanent

791 Satya jnanaananda roopa She who is truth, knowledge and bliss

792 Samarasya parayana She who stands in peace

793 Kapardini She who is the wife of Shiva

794 Kalamala She who wears the arts as garlands

795 Kamadhukh She who is the wish fulfilling cow

796 Kama roopini She who gives shape to desires

797 Kala nidhi She who is the treasure of the arts

798 Kavya kala She who is the art of writing

799 Rasajna She who knows all the rasas

800 Rasa shevadhi She who is the treasure of rasas

801 Pushta She who is healthy

802 Puratana She who is ancient

803 Pujya She who is worthy of worship

804 Pushkara She who gives nourishment

805 Pushkarekshana She who has lotus like eyes

806 Paramjyothi She who is the supreme light

807 Param dhama She who is the supreme abode

808 Paramanu She who is the subtlest particle

809 Parath para She who is better than the best

810 Pasha hastha She who has rope in her hand

811 Pasha hanthri She who cuts off bonds

812 Para mantra vibhedini She who destroys the spells cast by others

813 Murtha She who has a form

814 Amurtha She who does not have a form

815 Anitya triptha She who is satisfied by our perishable offerings

816 Muni manasa hamsika She who is the swan in the minds of sages

817 Satya vratha She who has resolved to speak only the truth

818 Satya roopa She who is the real form

819 Sarvaantharyamini She who is within everything

820 Satee She who is Satee, daughter of Daksha

821 Brahmani She who is the strength behind the Creator

822 Brahmaa She who is the Creator

823 Janani She who is the mother

824 Bahuroopa She who has several forms

825 Budharchitha She who is being worshipped by the enlightened

826 Prasavitri She who has given birth to everything

827 Prachanda She who is fierce

828 Aajna She who is the order

829 Prathishta She who has been installed

830 Prakataakriti She who is all manifested forms

831 Praneshwari She who is goddess of the senses

832 Pranadaatri She who supplies the life force to the limbs in the body

833 Panchashath peeta roopini She who is in fifty shakti peethas

834 Vishrankala She who is not chained

835 Vivikthastha She who is found in lonely places

836 Veera mata She who is the mother of heroes

837 Viyath prasuh She who has created the sky

838 Mukundaa She who gives redemption

839 Mukti nilaya She who is the seat of redemption

840 Mula vigraha roopini She who is the chief deity in a temple

841 Bhavajna She who understands thoughts

842 Bhava rokagni She who cures the sin of birth

843 Bhava chakra pravarthani She who moves the cycle of birth and death

844 Chandasara She who is the meaning of Vedas

845 Shastrasara She who is the essence of all scriptures

846 Mantrasara She who is the meaning of all chants

847 Talodaree She who has a small belly

848 Udara keerti She whose fame is widespread

849 Uddhhama vaibhava She who has unlimited prowess

850 Varna roopini She who is the personification of alphabets

Janma mrutyu jara tapta jana vishranti She who is gives repose to the ills of birth, death
851
dayini and aging

852 Sarvopanishadudghushta She who is celebrated by the Upanishads

853 Shantyathita kalatmika She who is greater than peace

854 Gambhira She whose depth cannot be measured

855 Gaganantastha She who resides in space

856 Garvitha She who is proud

857 Gana lolupa She who delights in music

858 Kalpanarahitha She who is free from imagined attributes

859 Kashtha She who is the ultimate boundary

860 Akantha She who removes sins

861 Kantardha vigraha She who is the one-half of her husband

862 Karya karana nirmuktha She who is beyond the action and the cause

She who is overflowing with the pleasure of union

863 Kama keli tarangita
with Shiva

864 Kanat kanakatakanka She who wears the glittering golden ear studs
865 Lila vigraha dharini She who assumes several forms as sport

866 Aja She who does not have birth

867 Kshayavinirmukta She who does not decay

868 Mugdha She who is beautiful

869 Kshipra prasadini She who is pleased quickly

870 Antar mukha samaradhya She who is to be worshipped by internal thoughts

She who is difficult to attain by those whose attention

871 Bahir mukha sudurlabha
is directed outwardly

872 Trayee She who is the three Vedas

She who embodies the three-fold aims of human

873 Trivarga nilaya
existence

874 Tristha She who resides in the three worlds

875 Tripuramalini She who is the goddess of Tripura

876 Niramaya She who is without diseases

877 Niralamba She who depends on none

878 Swatma arama She who enjoys by herself

879 Sudha shruthi She who is the rain of nectar

Samsara panka nirmagna She who rescues people from the bondage of life and
880
samuddharana panditha death

881 Yagna priya She who likes fire sacrifice

882 Yagna karthree She who carries out fire sacrifice

883 Yajamana swaroopini She who is the doer of fire sacrifice

884 Dharmaa dhara She who is the basis of rightful action

885 Dhanadyaksha She who presides over wealth

886 Dhanadhanya vivardhani She who makes wealth and grain to grow

887 Viprapriya She who likes those who learn Vedas

888 Vipraroopa She who is the learner of Vedas

889 Vishwa brahmana karini She who is the cause for the rotation of the universe

890 Vishwa grasa She who swallows the universe

891 Vidhrumabha She who has the lustre of coral

892 Vaishnavi She who is the power of Vishnu

893 Vishnu roopini She who is the personification of Vishnu

894 Ayoni She who is without origin

895 Yoni nilaya She who is the seat of creation

896 Kutastha She who is stable

897 Kula roopini She who is the personification of culture

898 Veera goshti priya She who likes company of heroes

899 Veera She who has valour

900 Naishkarmya She who performs desireless actions

901 Nadaroopini She who is the form of sound

902 Vijnana kalana She who realizes intelligence

903 Kalya She who is an expert in arts

904 Vidagdha She who is an expert in everything

905 Baindavasana She who sits in the Bindu

906 Tattvadhika She who is above all metaphysics

907 Tattvamayee She who is the metaphysics

908 Tattvamartha swaroopini She who is the personification of this and that

909 Samagana priya She who likes the songs of the Sama veda

910 Soumya She who is gentle

911 Sadashiva kutumbini She who is the consort of Shiva

912 Savyapa savya margastha She who stands for the right and left-hand paths

913 Sarva apadvi nivarini She who removes all dangers

914 Swastha She who is healthy

915 Svabhava madhura She who is sweet by nature

916 Dhira She who is courageous

917 Dhira samarchida She who is being worshipped by the courageous

Chaithnyarghya
918 She who is worshipped with consciousness as an oblation
samaradhya

919 Chaitanya kusuma priya She who likes the flower of consciousness
920 Sadoditha She who is always shining

921 Sada tushta She who is always happy

922 Tarunadithya patala She who like the red morning sun

923 Dakshina dakshinaradhya She who is worshipped by the learned and ignorant

924 Darasmera mukhambuja She who has a face like the lotus in full bloom

925 Kaulini kevala She who is worshipped by followers of the kaula and kevala paths

Anargya kaivalya pada

926 She who shows the path to liberation
dayini

927 Stotra priya She who likes chants

928 Stuthi mathi She who is the object of all chants

Sruthi samsthutha
929 She whose glory is celebrated by the Vedas
vaibhava

930 Manasvini She who has a stable mind

931 Manavati She who is high-minded

932 Maheshi She who is the greatest goddess

933 Mangala kruthi She who does only good

934 Vishwa matha The mother of the universe

935 Jagat dhathri She who supports the world

936 Vishalakshi She who is large eyed

937 Viragini She who is dispassionate

938 Pragalbha She who is confident

939 Paramodara She who is a great giver

940 Paramoda She who has great happiness

941 Manomayi She who is in the form of the mind

942 Vyomakeshi She who has sky as her hair

943 Vimanastha She who is at a higher realm

944 Vajrini She who is Indra’s wife

945 Vamakeshwaree She who is goddess of the left-hand path

946 Pancha yagna priya She who likes the five sacrifices

Pancha pretha manchadhi

947 She who sleeps on the bed of five corpses
shayini

948 Panchami She who is the fifth aspect of Shiva

She who is the ruler of five elements air, space, fire, water and
949 Pancha bhooteshi
earth

She who is to be worshipped by five substances of sandalwood,

950 Pancha sankhyopacharini
flower, incense, light of a lamp and an offering

951 Shashvathi She who is permanent

952 Shashvathaiswarya She who gives perennial wealth

953 Sharmadha She who gives pleasure

954 Shambhu mohini She who bewitches Shiva

955 Dhara She who supports

956 Dharasutha She who is the daughter of the mountain Mandhara

957 Dhanya She who is blessed

958 Dharmini She who practices dharma

959 Dharma vardhini She who promotes dharma

960 Loka theetha She who is beyond the world

961 Guna theetha She who is beyond the properties of the cosmos

962 Sarvateetha She who is beyond everything

963 Shamathmika She who is peace

Bandhooka kusuma
964 She who has the glitter of bandhooka flowers
prakhya

965 Bala She who is a young maiden

966 Leela vinodini She who enjoys play of creation

967 Sumangali She who is the cause of all good things

968 Sukha kari She who grants happiness

969 Suveshadya She who is well-made

970 Suvasini She who is sweet-scented

971 Suvasinyarchana preetha She who likes the worship of married woman

972 Shobhana She who is always radiant

973 Shuddha manasa She who has a clean mind

 She who is happy with any offerings made to the Bindu of the
974 Bindu tarpana santhushta
Sri Chakra Yantra

975 Poorvaja She who is before all

976 Tripurambika She who is the goddess of three cities

977 Dasa mudra samaradhya She who is worshipped by ten postures of the hand

978 Tripura sree vasankari She who keeps the goddess Tripura under control

979 Jnana mudra She who is the symbol of knowledge

980 Jnana gamya She who can be attained by knowledge

981 Jnana gneya swaroopini She who embodies both knowledge and knowing

982 Yoni mudra She who is the symbol of yoni

983 Trikhandeshi She who is the lord of three divisions of mind, body and soul

984 Triguna She who is the three qualities of sattva, tamas and rajas

985 Amba She who is the mother

986 Trikonaga She who stands for the vertices of a triangle

987 Anaga She who is impervious to sin

988 Adbutha charithra She who has a wonderful history

989 Vanchitharta pradayini She who grants what is desired

990 Abhyasaatishaya gnatha She who can be realized by constant practice

991 Shadat vatheetha roopini She whose form transcends the six paths

992 Avyaja karuna murti She who shows mercy without cause
993 Agnana dvantha deepika She who is the lamp that dispels ignorance

994 Abala gopa vidhitha She who is known to all from children to cowherds

995 Sarvanullangya shasana She whose orders can never be disobeyed

996 Sri chakra raja nilaya She who lives in the Sri Chakra

997 Srimathtripurasundari The beautiful goddess

998 Srishiva She who is divine Shiva

999 Shiva shakthaikya roopini She who is the unified form of Shiva and Shakti

1000 Lalithambika The divine Mother Goddess

Lalita Trishati
The Lalitha Trishati is a stotra found in the Brahmanda Purana. In a chapter
called Lalithopakyanam, we are told the story of how Agastya is taught the
Lalitha Sahasranama by Hayagreeva but he is not entirely satisfied as he feels
that something is missing in his learning. Hayagreeva insists that he has taught
him all that he knows. At this point Goddess Lalitha Tripurasundari appears
before Hayagreeva and instructs him to teach Agastya the Lalitha Trishati.
Hayagreeva is very thankful to his disciple as he provided him an opportunity
to see the Goddess and teaches him the Lalitha Trishati.
The stotra contains 300 names of the goddess which are all expansion of the
Panchadasi mantra.
• Ka E I la Hrim
• Ha Sa Ka Ha La Hrim
• Sa Ka La Hrim
It begins with the dhyana (a description of the deity)
“Athi madhura chapa hastha aparimitha moda bana sowbhagyam
Aruna athishaya karuna abhinava kula sundarim vande”
“I bow before her
She who is red in colour
Who is mercy personified
And is an epitome of beauty
She who holds a bow made of sugarcane
And shoots arrows dispensing joy and grace.”
The meaning of the 300 names:
1 Kakara Roopa She who is like the alphabet ka (represents light)

2 Kalyani She who is endowed with all good qualities

3 Kalyana guna shalini She who is the personification of good qualities

4 Kalyana shaila nilaya She who resides at the peak of the mountain of good

5 Kamaniya She who is attractive

6 Kalavathi She in whom the fine arts reside (64 arts)

7 Kamalakshi She who has eyes like lotus

8 Kalmashagni She who destroys sin

9 Karunamritha sagara She who is the sea of the nectar of compassion

She who lives in the forest of kadamba, which is filled with Kalpa
10 Kadamba kaanana vasa
Vruksha, the tree which grants all desires
11 Kadamba kusuma priya She who likes the flowers of kadamba (mind with good thoughts)

12 Kandharpa vidya She who is the holy knowledge worshipped by the God of love.

Kandharpa janakapanga
13 She who created God of love by her sight
veekshana

She who fills the world with the holy scent of the betel leaf (made
Karpoora veedi kallolitha
14 with ingredients like cardamom, nutmeg, mace, camphor, saffron,
kakupthada
etc.) she chews

15 Kali dosha hara She who eradicates all evils of Kaliyuga (era of Kali)

She who has eyes like lotus and takes care of the universe by her
16 Kanja lochana
vision.

17 Kamra vigraha She who has hair that can steal the mind

18 Karmadhi sakshini She who is the witness for action

19 Karayathree She who evokes Vedic karmas

20 Karma phala pradha She who gives fruits of actions

21 Eakara Roopa She who is like the alphabet ea (the absolute truth)

22 Eka ksharya She who is the holy word Aum

23 Eka aneka akshara kriti She who is the personification of all alphabets

Ethath thathithya
24 She who cannot be described as “this” or “that”
nirdesya
 She who is the personification of ultimate happiness and
25 Ekananda chidakriti
knowledge

26 Evamithyaagama bodhya She who is beyond the scriptures

27 Eka bhakthi madarchida She who is worshipped by those with single-minded devotion

28 Ekagra chitha nirdyatha She who can only be meditated upon with absolute concentration

29 Eshana rahi dathrudha She who is supported by those without attachment

30 Ela sugandhi chikura She who has hair that smells of sweet cardamom

31 Ena kooda vinasini She who destroys all sin

32 Eka bhoga She who is the object of enjoyment

33 Eka rasa She who is the essence of the only love

34 Ekaiswarya pradayini She who gives the real and only asset the asset of salvation

Ekatha pathra samrajya

35 She who gives one the power to be the emperor of the world
pradha

36 Ekanda poojitha She who can be worshipped in absolute solitude

37 Edhamana prabha She who has the greatest lustre

38 Ejadeneka jagadeeswari She who is the goddess of all the moving worlds

39 Eka veeradhi samsevya She who is worshipped by the brave warriors first

40 Eka prabhava shalini She who is the only brilliant power

41 Eekara Roopa She who is like the alphabet “ee” (that makes us all move)

42 Eesithri She who is the motivating force behind everything

43 Eepsithartha pradayini She who gives us what we ask for

44 Eedrigithya vi nirdesya She who cannot be limited or described by word “like this”

She who establishes oneness with Eshwara, thereby destroying

45 Eeswaratwa vidhayini
duality

46 Eesanadhi brahma mayi She who the embodiment of 5 gods

Eesithwadh ashta
47 She who gives the eight supernatural powers
siddhidha

48 Eekshithri She who exists because of her will

Eekshana srushtanda
49 She who creates billions of beings by her will
kotya

50 Eeswara vallabha She who is the consort of Lord Shiva

51 Eeditha She who is praised in the Vedas and Puranas

52 Eeswarardhanga sareera She who is half the body of Shiva

53 Eesaadhi devatha She who is the Goddess to Shiva

54 Eeswara prerana kari She who motivates Shiva to create

55 Eesa thandava sakshini She who is the witness to the cosmic dance of Shiva

56 Eeswaroth sanga nilaya She who sits on the lap of Shiva

57 Eedhi badhaa vinashini She who stops unexpected calamities

58 Eeha virahitha She who is free from all desires

59 Eesha shakthi She who is the power within Shiva

60 Eeshath smithanana She who has a smiling face

She who is the form of alphabet “la” (the wave which initiates
61 Lakara roopa
wisdom)

62 Lalitha She who is like the mother who plays with her children

She who is served by Lakshmi, the goddess of wealth and

63 Lakshmi vani nishevitha
Saraswathi, the goddess of knowledge

64 Laakhini She who is easily approachable

65 Lalana roopa She who has a female form

66 Lasadh dhardima paatala She who is the colour of pomegranate flower in bloom

67 Lalanthika lasadh bala She who wears a beautiful tilak made of precious gems

68 Lalada nayanarchidha She who is worshipped by yogis with insight

69 Lakshanojwala divyangi She who shines with all divine qualities

70 Laksha kodyanda nayika She who is the lord of billions of universes

71 Lakshyartha She who is the meaning of all Vedanta

72 Lakshanagamya She who cannot be understood by explanations

73 Labdhakama She who has achieved all desires

74 Lathathanu She whose body is ever young like a tendril

75 Lalamara jadhalika She who wears a tilak made of musk

Lambi muktha
76 She who beautifies herself with a necklace made of pearls
lathanchitha

77 Lambodhara prasa She who is the mother of Lord Ganapati

78 Labhya She who can be attained by contemplation and meditation

79 Lajjadya She who has the wealth of shyness

80 Laya varjitha She who is free from destruction

She who is of the form of word “hrim” (denoting creation,

81 Hrimgara Roopa
preservation and destruction)

82 Hrimgara nilaya She who resides in hrim

83 Hrim pada priya She who likes the mantra hrim

84 Hrim kara bijaha She who is identified by the mantra “hrim”

85 Hrim kara mantra She who has hrim as mantra

86 Hrim kara lakshana She who has hrim as an attribute

87 Hrimkara japa supreetha She who is pleased by the recitation of hrim

88 Hrimathi She who is represented by hrim

89 Hrimvibhushana She who has hrim as an ornament

90 Hrim shila She who has all the good qualities of hrim

91 Hrim padaradhya She who can be worshipped by the word hrim

92 Hrim garbha She who carries hrim in her womb

93 Hrim padhabidha She who takes the name of hrim

94 Hrimkara vachya She who is referred to as hrim

95 Hrimkara poojya She who is worshipped by hrim

96 Hrim kara peediga She who is the basis of hrim

97 Hrimkara vedhya She who can be realized by hrim

98 Hrimkara chinthya She who can be meditated on through hrim

99 Hrim She who gives the ultimate bliss

100 Hrim sareerini She who has her body as hrim

She who is of the form of alphabet “ha” (the valour to

101 Hakara roopa
kill enemies)
102 Hala drith poojitha She who is worshipped by the one with the plough

103 Harinekshana She who has eyes like a doe

104 Harapriya She who is the beloved of Vishnu

105 Hararadhya She who is worshipped by Shiva

106 Haribrahmendra vanditha She who is worshipped by Brahma, Vishnu and Indra

107 Haya roodaa sevithangri She whose feet are taken care of by Indra

108 Hayamedha samarchidha She who is worshipped during Ashwa medha yagna

109 Haryaksha vahana She who rides the lion in the form of Durga

110 Hamsa vahana She who rides the swan in the form of Saraswathi

111 Hatha dhanava She who kills asuras

112 Hathyadi papa samani She who reduces the effect of sins

113 Harid aswadhi sewitha She who is worshipped by Indra

She who has breasts as high as the forehead of the

114 Hasthi kumbhothunga kucha
elephant

She who is the darling of Shiva who wears elephant

115 Haathi krithi priyangana
skin

She whose body is covered with turmeric and kum

116 Haridhra kumkuma digdha
kum (vermilion)
117 Haryaswadhya amara archidha She who is worshiped by Indra and other devas

118 Harikesa sakhi She who is the friend of Paramashiva

119 Hadhi vidhya She who is the personification of Hadi vidya

She who is drunk on wine which was created from

120 Halaa madhalasa
the ocean of milk

She who is of the form of alphabet “sa” (material

121 Sakara roopa
wealth and pleasures)

122 Sar vagna She who knows everything

123 Sarvesi She who stimulates everything

124 Sarva mangala She who is auspicious by nature

125 Sarva karthri She who is the “doer” of all actions

126 Sarva bharthri She who takes care of everything

127 Sarva hanthri She who destroys everything

128 Sanathani She who does not have a beginning or an end

129 Sarva navadhya She who does not have any blemish

130 Sarvanga sundari She who embodies beauty

131 Sarva sakshini She who is the witness of everything

132 Sarvathmika She who is the soul of everything

133 Sarva sowkhya dhatri She who gives all kinds of happiness

134 Sarva vimohini She who enchants

135 Sarvadhara She who is the basis of everything

136 Sarva gatha She who is omniscient

137 Sarva avaguna varjitha She who is free of all bad qualities

She who is red in colour and is the dawn of

138 Sarvaruna
everything

139 Sarva maatha She who is the mother of creation

140 Sarva bhooshana bhooshitha She who has worn all ornaments

She whose meaning is the alphabet ka (represents

141 Kakara artha
light)

142 Kala hanthri She who is the destroyer of time

143 Kameshi She who evokes desires

144 Kamithartha da She who fulfills all desires

145 Kama sanjivini She who brought the God of love to life

146 Kalya She who is fit to be meditated upon

147 Kadina sthana mandala She who has firm breasts

148 Kara bhoru She who has thighs like the elephants trunk

149 Kala nadha mukhya She who has a face like a full moon

150 Kacha jitambudha She who has hair like dark clouds

151 Kadakshyandhin karuna She who has a merciful vision

152 Kapali prana nayiga She who is the wife of Shiva

153 Karunya vigraha She who personifies mercy

154 Kantha She who is the stealer of minds

155 Kanthi dhootha japavali She who has lustre more than flowers have

156 Kalalapa She whose speech sounds like music

157 Kambhu kanti She who has a conch-like neck

158 Kara nirjitha pallava She whose hands are softer than tender buds

159 Kalpa valli sama bhuja She who has arms as beautiful as the kalpaga creeper

160 Kasturi tilakanchitha She who wears tilak with musk

She whose meaning is the alphabet ha (money,

161 Hakarartha
valour)

162 Hamsa gathi She whose gait is like a swan

163 Haataka abharnojjwala She who shines wearing gold ornaments

164 Haara Haari kucha bhoga She who has a breast decorated by ornaments

165 Hakini She who cuts bounds of life and death

166 Halya varjitha She who is free from deceptions

She who is being worshipped by the eight gods who

167 Harithpathi samaradhya
guard the different directions

168 Hatahthkara hathasura She who killed the asuras with her bravery

169 Harsha pradha She who gives happiness

170 Havirbhokthri She who partakes the offering given to devas in fire

171 Hardha santhama sapaha She who removes darkness from the mind

172 Halleesa lasya santhushta She who is pleased with the dance of girls

She who understands the meaning of the mantra

173 Hamsa mantrartha roopini
relating to breath control

174 Hanopadhana nirmuktha She who is beyond wants

175 Harshini She who blesses one with happiness

176 Hari shodari She who is the sister of Lord Vishnu

She who is being praised by Gandharvas called

177 Haahaa hoohoo mukha sthutya
Haahaa and Hoohoo

178 Hani vriddhi vivarjitha She who has got beyond growth and stagnation
179 Hayyangavina hridhaya She who has a heart like butter

180 Harikoparunam shuka She who is dressed in red

181 Lakarakhya She whose meaning is the alphabet la

182 Latha poojya She who is worshipped by chaste women

183 Laya sthith udbhaveswari She who is the supreme Goddess

184 Lasya darshana santhushta She who gets pleased by seeing women dancing

185 Labha labha vivarjitha She who is beyond loss and gain

186 Langye tharagna She who gives orders which cannot be disobeyed

187 Lavanya shalini She who is of unmatched beauty and grace

188 Laghu siddhita She who gives supernatural powers easily

189 Laksha rasa savarnabha She who shines like lac

190 Lakshmanagraja poojitha She who was worshipped by Rama

She who can help acquire dharma, artha, kama and

191 Labhyethara
moksha

192 Labdha bhakthi sulabha She who can be attained by devotion

193 Langalayudha She who has a plough as a weapon

194 Lagna chamara hastha sri sharadha She who is served by Lakshmi and Saraswathi
parivijitha (actually fanned by them)
 She who is the most fit to be worshipped by those
195 Lajjapada samaradhya
who shun this world

She who has hidden herself from the earthly

196 Lampata
principles

197 Lakuleshwari She in whom the entire world merges together

198 Labdha maana She who is praised by all

199 Labdha rasa She whose nature is ultimate happiness

200 Labdha sampath samunnadhi She who has attained the apex of riches

201 Hrimkarini She who is the personification of the letter “Hrim”

202 Hrimkaradhi She who is the origin of hrim and Om

203 Hrim Madhya She who is in the midst of hrim

204 Hrim Shikhamani She who wears hrim on her head as an ornament

205 Hrim kara kundagni shikha She who is the flame of the fire place called hrim

She who is the nectar like rays of the moonlight

206 Hrim kara shasi chandrika
called hrim

207 Hrimkara bhaskara ruchi She who is the powerful rays of the sun called hrim

She who is the lightning in the black clouds called

208 Hrimkarambodha chanchala
hrim
 She who is the germinating tendril of the tuber called
209 Hrimkara kandham kurika
hrim

210 Hrimkaraiga parayana She who reminds us of hrim

211 Hrim kara deergiga hamsi She who is the swan playing in the pond called hrim

212 Hrimkarodhyana kekini She who is the peahen playing in the garden of hrim

213 Hrimkararanya harini She who is the doe playing in the forest of hrim

She who is the ornamental climber in the flower bed

214 Hrimkaravaala vallari
of hrim

215 Hrim kara panchara sukhi She who is the green parrot in the cage called hrim

216 Hrimkarangana deepika She who is the light kept in the courtyard called hrim

217 Hrimkara kandhara simhi She who is the lioness living in the cave called hrim

218 Hrimkarambhoja bringika She who is the bee playing in the lotus called hrim

219 Hrimkara sumano maadhvi She who is the honey in the flower called hrim

220 Hrimkara tharu manjari She who is the flower in the tree called hrim

221 Sakarakhya She who is of the form of alphabet “sa”

222 Samarasa She who is uniformly spread in the universe

223 Sakalagama samsthitha She who is being praised by all kinds of worship

224 Sarva vedantha thatparya bhoomi She who is the basis of Vedanta
225 Sad asada ashraya She who is a refuge for the formless

226 Sakhala She who is complete

227 Satchidananda She who is the ultimate bliss

228 Saadhya She who is reachable by devotees

229 Sadgathi dayini She who gives salvation

She who is being meditated upon by sages like

230 Sanakathi muni dhyeyi
Sanaka

231 Sada shiva kudumbini She who is the wife of Sadashiva

232 Sakaladhishtana roopa She who is the basis of all establishments

233 Sathya roopa She who is the personification of truth

234 Samaa krithi She who treats everybody equally

235 Sarva prapancha nirmathri She who has made the universe

236 Samanadhika varjitha She who is incomparable

237 Sarvothunga She who is the greatest among all

238 Sanga hina She who does not have attachments

239 Saguna She who has all the good qualities

240 Sakaleshtada She who gives all that is desired

241 Kakarini She who sounds like the alphabet “ka”

242 Kavya lola She who enjoys poetry

243 Kameshwara manohara She who steals the mind of Shiva

She who is the ultimate influencer of the soul of

244 Kameswara prana nadi
Shiva

245 Kameshoth sanga vasini She who sits on the left lap of Shiva

246 Kameshawara alingathangi She who is embraced by Shiva

247 Kameshwara sukha pradha She who gives pleasure to Shiva

248 Kameshwara pranayini She who is the love of Shiva

249 Kameshwara vilasini She who pleases Shiva

250 Kameshwara thapa siddhi She who is the result of penance done by Shiva

251 Kameshwara mana priya She who is most dear to Shiva

She who is the ruler of the mind of the god of Kama

252 Kameshwara prana nadha
(the god of love)

253 Kameshwara vimohini She who steals the mind of Shiva

She who is the science of reaching the truth as

254 Kameshwara brahma vidya
revealed by Shiva
255 Kameshwara griheswari She who is the goddess of the entire universe

256 Kameshwara ahladhakaree She who makes Shiva supremely happy

257 Kameshwara maheswari She who is the supreme goddess of Shiva

258 Kameshwari She who is being worshipped by Shiva

259 Kama koti nilaya She who presides over the Kamakoti peeta

260 Kamakshitharthada She who fulfils the desires of devotees

261 Lakarini She who sounds like the alphabet “la”

262 Labdha roopa She who has taken a form with all good qualities

263 Labhdha di She who has knowledge of all things

264 Labhdha vanchitha She who has all that she desires

265 Labhdha papa mano dhoora She who is far from the reach of sinners

266 Labhdha ahankara durghama She whom people with ego will find difficult to reach

267 Labhdha shakthi She who gets all the powers by her will

268 Labhdha deha She who gets a body if she wills

269 Labdha iswarya samunnathi She who can get wealth by her will

270 Labhdha vriddhi She who has reached the infinite

271 Labhdha leela She who can make others happy with her playfulness
272 Labhdha yovana shalini She who is forever young by her will

273 Labhdahika sarvanga soundarya She who is the supreme beauty by her will

274 Labhdha vibrama She who enchants by her playfulness

275 Labhdha raga She who has all the feelings

276 Labhdha pathi She who has Shiva as her husband

277 Labhdha nanagama sthithi She who leads to the existence of scriptures

278 Labhdha bhoga She who has all kinds of pleasures

279 Labhdha sukha She who enjoys comforts

280 Labhdha harshabhi pooritha She who is the refuge of all happiness

281 Hrimkara moorthi She who is the personification of hrim

She who is the dove who lives in the palace called

282 Hrim kara soudha shringa kaphodhiga
hrim

She who is the nectar churned out from the ocean of

283 Hrim kara durghabdhi sudha
milk called hrim

She who is Goddess Lakshmi sitting on the lotus

284 Hrimkara kamalendhira
called hrim

She who is the light of the ornamental lamp called

285 Hrimkara mani deeparchi
hrim
286 Hrimkara tharu sharika She who is the bird sitting on the tree called hrim

287 Hrimkara petaka mani She who is the pearl locked in a shell called hrim

She who is the image reflected in the mirror called

288 Hrimkaradarsha bimbhidha
hrim

She who is the shining sword in the sheath called

289 Hrimkara koshashilatha
hrim

290 Hrimkara sthana narthaki She who is the dancer on a stage called hrim

She who is the pearl found in the oyster shell called

291 Hrimkara shukthika mukthamani
hrim

292 Hrimkara bodhitha She is hrim and hrim is She

Hrimkaramaya sowarna stambha She who is the coral statue on the shining pillars
293
vidhruma puthrika called hrim

She who is the Upanishad placed in the top in Vedas

294 Hrimkara vedhoupanishad
called hrim

She who is the dakshina gifted to priests after they

295 Hrimkara dwara dakshina
complete a yagna called hrim

Hrimkara nandhanarama nava kalpaga She who is the new divine climber present in the
296
vallari garden called hrim

She who is the river Ganga in the Himalaya

297 Hrimkara himavath ganga
mountain called hrim
 She who is the precious gem arising from the ocean
298 Hrimkararnava kousthubha
called hrim

She who is the total wealth churned out of the

299 Hrimkara mantra sarvasva
mantra “hrim”

300 Hrimkarapara sowkhyadha She who gives all pleasures to those who chant “hrim”

Argala Stotram
Argala Stotram is one of the most well-known and beautiful hymns written in
praise of Shakti. It is said to have been written by Markandeya Rishi. It has
twenty-six verses and is chanted before completing the Durga Saptashati (also
known as the Devi Mahatmayam). In Argala Stotram, devotees ask the
Goddess to bless them with charm, powerful personality, winning attitude,
eternal fame, spiritual growth, and most of all, happiness and peace.
The Argala Stotram is usually interpreted as praise to Goddess Durga but a
deeper reading and study of the hymn reveals some key truths about the nature
of the Universe itself and suggests some steps to leading a far more fulfilling
and blissful life.
It is said that chanting this Stotram gives the same benefits as chanting the
Durga Saptashati in its entirety. It is important to understand the meaning of
each sloka and contemplate on its meaning while chanting it to get the desired
results.
The word “argala” means an impediment or a bolt. This stotram helps to
unlock the bolt or remove the impediment or obstruction. An accurate version
of the Argala Stotram will have 26 shlokas even though most modern
interpretations do not contain the 5th shloka “Dhoomra netra vadhe devi..”
Scholars of Vedanta state that indeed the stotram does comprise of 26 shlokas
as per evidence found in the Vedas and Puranas.
Argala Stotram meaning:
 With the name of Divine I bow down unto the lotus feet of
Om namah chandikayai
Goddess Chandika
Markandenya uvacha As spoken by Rishi Markandeya
Om jayanti mangala kali Goddess Durga is always victorious. She is Auspicious. She is gentle
bhadrakali kapalini in nature but as Goddess Kali, she eliminates dense darkness.
Durga kshama shiva dhaatri svaha She is tough but merciful. She is the best half of Lord Shiva and
svadha namostute she feeds the universe. O Goddess, I bow down to you.
Jaya tvam devi chamunde jaya Goddess Chamunda is always victorious. She eliminates evil spirits
bhutartiharini and is omnipresent.
Jaya sarvagate devi kalaratri
The Goddess of night, I bow down to you
namostute
Goddess Durga has killed many demons such as Madhu and
Madhu kaitabha vidra vividhatra
Kaitabh. She herself is the blessing. O Goddess! bless me
varade namah
personality and victory. Bless me with fame and spiritual growth.
From here all the slokas end with Roopam dehi……… jahi”
Roopam dehi means give us beauty. “Roopam” does not refer to
Rupam dehi jayam dehi yasho dehi beauty but to “prabha valaya” or a magnificent aura. It is not
dvisho jahi possible to experience victory, fame or spiritual growth if we are not
blessed with this aura.
Jayam dehi means give us victory
Yasho dehi means give us fame
“dvisha” has many meanings which include emotions such as
hatred, and hostility.
“Jahi” is to turn down, refuse or reject
In effect these lines ask the Goddess to help us turn away from
enemies, hatred and unpleasant situations. Once we turn away
from our external and internal enemies, our spiritual path opens
up.
Mahishasura nirnashi bhaktanam Goddess Durga was successful in killing the dreaded Mahishasura.
sukhade namah She also blesses devotees. With happiness and peace.
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
Dhoomrnetra vadhe devi dharm
Goddess Durga killed the Dhomrnetra demon.
kamarth dayini
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
 Goddess Durga killed the demons Raktbijaa and ChandaMunda.
Raktabijaa vadhe devi chandamunda
She grants us all our wishes. She gives us all prosperity with status,
vinashini
wealth and expansion.
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
Shumbhasyaiva nishumbhasya Goddess Durga is the slayer of demons Shumbha, Nishumbha, and
dhumrakshasya cha mardini Dhumarlochana.
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
Vanditanghriyuge devi sarva Goddess Durga’s lotus feet are praised by all and it is She who is the
saubhagya dayini bestower of good fortune.

Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.

Achintya rupa charite sarva shatru Goddess Durga is beyond the comprehension of the human mind.
vinashini She is the destroyer of all enemies.
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
Goddess Durga is also worshiped like Goddess Aparna to whom all
Natebhyah sarvada bhaktya
her devotees always bow with great devotion and She always keeps
chandike durita apahe
her devotees away from sins.
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
He who praises Goddess Durga with complete devotion will enjoy
Stuvadbhyo bhakti purvam tvaam
tremendous benefits. The Goddess in the form of Chandika will
chandike vyadhi nashini
destroy all diseases and ailments.
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
Chandike satatam yetvam Durga is always victorious in all her battles. She is also the
archayantitha bhaktitah destroyer of all Sins
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
Dehi saubhagyam aarogyam dehi Goddess Durga please bless and grant us all good luck, prosperity,
me param sukham perfect health, along with freedom from all the diseases.
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
Vidhehi dvishataam naasham Goddess Durga’s power is such that She can destroy all worldly
vidhehi balamuchchakaih poisons by going into a deep meditation.
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.

Vidhehi devi kalyanam vidhehi Goddess Durga always works for the welfare of her devotees which
paramam shriyam providing them with all that they need and desire.

Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
Goddess Durga is worshiped by good and bad spirits. Her name is
Surasura shiro ratna nighrshsta
like a crown on her head. The most divine people and blessed sages
charanambike
touch her feet in devotion.
Rupam dehi jayam dehi yasho dehi O Goddess! please grant us beauty, victory, glory, and destroy our
dvisho jahi inner enemies.
th
Vidyavantam yashsvantam The 17 verse asks of Goddess Durga to provide us with
laksmivantam janam kuru knowledge, glory, money and abundance.

O Goddess! please make us full of the attributes of Lakshmi

Rupam dehi jayam dehi yasho dehi
(beauty and prosperity). O Goddess! please grant us beauty, victory,
dvisho jahi
glory, and destroy our inner enemies.
Prachanda daitya darpghne Goddess Durga destroys the deep egos of the excessively violent
chandike pranataya me and powerful demons.
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
Chaturbhuje chaturvaktra samstute Goddess Durga is praised by the Creator of the Universe, Lord
parameshvari Brahma who has four faces and four hands.
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
Krshnena samstute devi shashvad Goddess Durga is always praised by Lord Krishna with a
bhaktyaa sadambike continuous flow of devotion
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
Himachala suthanatha samstute Goddess Durga is praised Lord Shiva (who is the husband of the
parameshvari daughter of the Himachal mountain).
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
Indrani pati sadbhava pujite Goddess Durga is worshiped by the husband of Indrani (Indra
parameshvari leader of all Devas) with devotion.
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
Devi prachandadordandadaityadar Goddess Durga destroys pride, egotism and negative thoughts of
pavinashini violent and powerful demons.
Rupam dehi jayam dehi yasho dehi O Goddess! bless me with victory, fame, and all the spiritual
dvisho jahi growth.
Devi bhakta janodhaam datta Goddess Durga rises unbounded joy in the hearts of the devotees
nandodaye ambike while chanting.
Rupam dehi jayam dehi yasho dehi O Goddess! please grant us beauty, victory, glory, and destroy our
dvisho jahi inner enemies.
Patnim manoramam dehi mano
vrittanusarinim Goddess Durga grants her devotees with a beautiful wife who will
Taarinim durga sansaar saagarasya be a perfect match in mind and body.
kulovardvam
Idam stotram pathitva tu
mahastotram patthennarah The final verse says that the reading of this Stotram is equal to the
Saptashati sankhaya varmapnoti recitation of the entire Durga Saptashati.
sampadaam

Kanakadhara Stotram
Adi Shankaracharya was possibly one of the great saints of India. He was born
in a poor Brahmin family in Kerala. After Brahmopadesa, it was his routine to
seek alms from families that lived in the village. One day he went to a Brahmin
house and found that the lady of the house was so poor that she did not have
anything to give him. She was heartbroken to send away a sanyasi empty
handed and so she gave him a single gooseberry from a tree outside her house.
Shankaracharya was so touched by her gesture that he sang twenty one
mellifluous hymns in honour of Goddess Lakshmi as he stood outside the poor
woman’s house. The Goddess was so pleased that she showered golden berries
as rain on the poor woman’s house. Even today it is believed that any kind of
poverty can be banished singing this hymn.
These 21 stanzas became sacred and immensely popular as the Kanakadhara
Stotram, a powerful hymn that has the ability to please Goddess Lakshmi and
bring blessings, happiness, wealth and abundance.
The Kanakadhara Stotram describes the beauty, grace, wisdom, and power of
the Goddess of wealth and prosperity. The prayer is a poem that facilitates the
flow of wealth. Kanaka means gold, and dhara means flow. Those offering the
prayers daily are said to be blessed with good qualities and great fortunes.
Kanakadhara Stotram is chanted on Fridays, and mornings and evenings on
Full Moon days, as the alignment of stars and planets is considered very
auspicious on these days.
Angam hare pulaka
Salutations to Mother Lakshmi, who dwells like a delightful ornament
bhooshanamasrayanthi
within Hari.
Bhringanga neva mukula
Like bees that are attracted to the half open buds of the black Tamala
bharanam thamalam
tree and surround it with their humming sound.
Angi krithakhila vibhuthi
The one who carries within her the opulence of the entire world and
rapanga leela
showers wealth through her divine glance.
Mangalyadasthu mama mangala
May that glance bring auspiciousness and prosperity into my life.
devathaya
Mugdha muhur vidhadhadathi
Mother Lakshmi, whose glances are directed towards the face of Hari.
vadhane Murare
Charmed by his face, her glances are filled with love and shyness, as
Premathrapa pranihithani
they return to his face time and again.
gathagathani
Her glances are like the honey bees that hover around the huge water
Mala dhrishor madhukareeva
lily.
maheth pale ya
She who has risen from the ocean of milk, May she bestow her glance
Sa ne sriyam dhisathu sagara
filled with good fortune upon me.
sambhavaya
Ameeli taksha madhigamya
mudha Mukundam Mother Lakshmi who has captured the joyous face of Mukunda
Anandakanda manimesha through her fully opened eyes, her gaze remaining on his ecstatic face
mananga tantram with closed eyes.
Akekara stiththa kaninika Her glance is filled with happiness and love.
pashma nethram Let a glance that lavishes Mukunda, he who rests on the snake, from
Bhoothyai bhaven mama the corner of her eyes, come to rest on me.
Bhujanga naya
Bahwanthare madhujitha sritha Mother Lakshmi, who resides in the heart of the Conqueror of the
kausthube ya demon Madhu, where lies the Kausthuba Mani (a most valuable gem in
Haravaleeva hari neela mayi the world).
vibhathi Her glances shine like a bluish yellow string of pearls that evoke love in
Kamapradha bhagavatho api Hari.
kadaksha mala
Kalyana mavahathu me Through her string of side glances, may the one who resides in lotuses,
kamalalayaya bless me with those side glances, touch my life, and bring
auspiciousness and wealth to me.
Kalambudhali lalithorasi kaita
bhare Mother Lakshmi, who hovers like a bee, like a streak of lightning
Dharaa dhare spurathi yaa flashing over the bosom that resembles a black cloudy sky, the bosom of
tadinganeva one who killed Kaithaba.
Mathu samastha jagatham The gracious Mother of the whole universe, the daughter of the mighty
mahaneeya murthy sage Bhargava.
Badrani me disathu bhargava May her auspicious form touch my life and bring me prosperity.
nandanaya
Praptham padam pradhamath
khalu yat prabhavath Mother Lakshmi, through whose power Manmatha, the God of Love,
Mangalya bhaji madhu madhini was able to reach the one who killed Madhu.
manamathena Hari, who is always connected with the one who bestows happiness.
Mayya patheta mantara May the power from the glance of that kind and gentle half open eyes,
meekshanardham full of love and blessings, a glance so soft, of the daughter of the ocean,
Mandalasam cha makaralaya fall upon me.
kanyakaya
Viswamarendra padhavee
bramadhana dhaksham Sa Mother Lakshmi, who with a mere side glance, could grant the
Ananda hethu radhikam mura exalted position of the King of the three worlds to Indra.
vid vishwopi This made the enemy of Madhu, who is the Supreme Bliss,
Eshanna shee dhathu mayi overwhelmed with joy.
kshana meekshanartham I pray that a glance through the splendour of those half-closed eyes
Indivarodhara sahodhara resembling blue lotuses could rest on me, for just a moment.
mindiraya
Ishta visishta matayopi yaya
With just divine glance of Mother Lakshmi, even the most difficult
dayardhra
desires, like attaining a place in heaven, can be achieved.
Dhrishtya trivishta papadam
This is the power of her moist, compassionate eyes, the kindest eyes one
sulabham labhanthe
can ever see.
Hrishtim prahrushta
Her glance that bears the splendour of a lotus in bloom, that magical,
kamalodhara deept drishtam
joyous moment; may it come my way.
Pushtim krishishta mama
May the merciful glance of the one seated in a lotus nourish my wishes.
pushkara vishtaraya
Dhadya daya nupa vanopi May Mother Lakshmi bestow the wind of her mercy and shower her
dravinambhudaraam wealth on this destitute, helpless new-born bird, driven by poverty.
Asmina kinchina vihanga sisou May she remove the impact of the burden of sins from my life.
vishane
Dhushkarama garma paneeya May she bestow the shower of rain of mercy from her eyes, she, the
chiraya dhooram beloved of Narayana.
Narayana pranayinee
nayanambhuvaha
Mother Lakshmi is the Goddess of Knowledge and Speech.
Gheerdevathethi garuda dwaja
She is the beautiful consort of the one who carries Garuda as his
sundarithi
emblem.
Sakambhareethi sasi shekara
She who sustains everyone with nature and vegetation, the beloved, and
vallebhethi
consort of the one with the crescent moon.
Srishti sthithi pralaya kelishu
She who observes the divine play of creation, maintenance, and
samsthitha yi
destruction.
Tasyai namas tribhvanai ka
The youthful consort of the Guru of all the worlds.
guros tarunyai
The three worlds offer her their revered salutations.
Sruthyai namosthu shubha
Mother Lakshmi who symbolizes the Vedas that help produce
karma phala prasoothyai
auspicious and positive results in life.
Rathyai namosthu ramaneeya
She who is Rathi, an ocean of good qualities.
gunarnavayai
She who is revered as Shakti, one who resides in the abode of hundred
Shakthyai namosthu shatha
petals.
pathra nikethanayai
Salutations to you, as the one who nourishes, the goddess of plenty, the
Pushtayi namosthu
beloved of Purushottama.
purushotthama vallabhayai
Namosthu naleekha nibhananai
Salutations to Mother Lakshmi, the one who has the face of a lotus in
Namosthu dhugdhogdhadhi
full bloom.
janma bhoomayai
Salutations to you, the one born of the ocean of milk, along with the
Namosthu somamrutha
moon and the divine nectar.
sodharayai
Salutations to you, the most beloved of Narayana.
Namosthu narayana vallabhayai
Namosthu hemambhuja Salutations to Mother Lakshmi.
peetikayai She who is seated on the golden lotus.
Namosthu bhoo mandala Salutations to the one who is the goddess of the earth.
nayikayai Salutations to the one who shows mercy and showers her compassion
Namosthu devadi dhaya prayai on the Devas.
Namosthu Sarngayudha I prostrate before you, O consort of Narayana, who wields the bow of
vallabhayai Saranga.
Namosthu devyai bhrugu Salutations to Mother Lakshmi.
nandanayai My prayers to the one who is the daughter of Brighu.
Namosthu Vishnorurasi To the one who adorns the broad chest of Vishnu.
sthithayai
Namosthu Lakshmyai Salutations to the one seated on a lotus, the one who is the consort of
kamalalayai Damodara.
Namosthu Damodara
vallabhayai
Namosthu Kanthyai
kamalekshanayai
Salutations to Mother Lakshmi.
Namosthu bhoothyai
I prostrate before thee, the light in the lotus flower, the lotus eyed one.
bhuvanaprasoothyai
Salutations to the one who is the earth and bestows prosperity.
Namosthu devadhi bhir
Salutations to the one worshipped by the Devas.
archithayai
Salutations to the consort of the son of Nanda.
Namosthu Nandathmaja
vallabhayai
Sampath karaani sakalendriya
nandanani Mother Lakshmi, the one whose lotus eyes are the cause of all
Samrajya dana vibhavani saroru prosperity, and who is the cause of great joy in all senses.
hakshi She of the lotus eyes who has the power to bestow kingdoms.
Twad vandanani dhuritha Singing your glories brings forth your grace that removes all difficulties,
haranodhythani miseries, and the sins from our life.
Mameva mataranisam Mother, may I be always be blessed to serve you and sing your glories.
kalayanthu manye
Yat kataksha samupasana vidhi
Sevakasya sakalartha sampadhah Mother Lakshmi, the worship of your side glance that is blessed by the
Santhanodhi vachananga entire wealth and prosperity you bestow upon me.
manasai May my thoughts, words, and deeds be enveloped by your worship, you
Tvaam Murari hridayeswareem who are the beloved Goddess residing in the heart of Murari.
bhaje
Mother Lakshmi who abides in the lotus and holds the lotus in her
Sarasija nilaye saroja hasthe hands.
Dhavalathamam sukha gandha She who is dressed in dazzling white and is adorned with the most
maya shobhe fragrant garlands and radiates a divine aura.
Bhagavathi hari vallabhe She who is the most beloved of Hari and the source of immense
manogne happiness and is captivating.
Tribhuvana bhoothikari She who is the source of prosperity and wellbeing for all the three
praseeda mahye worlds.
O Mother, please grace me with your compassion.
Dhigasthibhi kanaka kumbha Mother Lakshmi who is bathed by the holy waters of the Ganga that
mukha vasrushta flows from heaven showered from all directions in golden pitchers by
the eight elephants.
Sarvahini vimala charu The water is pure and flows from the celestial region and beautifies her.
jalaapluthangim I salute the Mother of the eternal universe early in the morning, she
Prathar namami jagathaam who is the consort of the Supreme Being, the Preserver, and the
janani masesha daughter of the ocean that gives nectar.
Lokadhinatha grahini
mamrithabdi puthrim
Kamale kamalaksha vallabhe
twam
Mother Lakshmi who is the lotus eyed of her beloved Hari.
Karuna poora tharingithaira
pangai She whose eyes are filled with kindness and compassion, please look at
me, this utterly destitute, and make me the first, deserving to be in the
Avalokaya mam akinchananam
path of your unconditional compassion.
Prathamam pathamakrithrimam
dhyaya
Sthuvanthi ye sthuthi
bhirameeranwaham
Those who sing this hymn every day and glorify she who is the
Thrayeemayim
Supreme Goddess, the embodiment of the Vedas, the Mother of the
thribhuvanamatharam ramam
three worlds, will receive blessings of virtues in abundance.
Gunadhika guruthara bhagya
They shall be blessed to have the wise in their destiny and will become
bhagina
wise by her awakening of their wisdom.
Bhavanthi the bhuvi budha
bhavithasayo

Sri Suktam
Two mantras, the Purusha Suktam and the Sri Suktam, are used most often
during homa, vrata and puja by Vaishnavas, Shaivas and Shaktas. Most Hindus
are familiar especially with the Sri Suktam because of its association with
abundance and prosperity, but few know of its deep, philosophical significance.
The Sri Suktam comprising of fifteen mantras appears in an appendix to the
Rig Veda and therefore is called a “Khila” suktam. The word “Sri”, as we have
discussed before in the chapter on Sri Vidya has its origin in the root verb
“Shriy” which means to take refuge or to serve. Sri therefore can be described
as that cosmic energy which gives refuge to all creatures.
Each of the mantras in the Sri Suktam have a different Rishi (seer), Chandah
(metre), Devi (deity) and Viniyoga (ritual application). The two deities
addressed are Agni and Sri Devi. The first verse is said to be the bija of the
suktam, while the term “taam ma avaha” is the Shakti. Shakti is that part of the
mantra where the power lies encapsulated. The verse starting with
“Keertimridhim” is said to be the Kilaka – that which acts as a nail in helping
the chanter to fix his mind to the mantra with complete mindfulness.
Om hiranya varnaam harinim
suvarna rajata srajam
Invoke for me, O Agni, the Goddess Lakshmi, who shines like gold,
chandraam hiranmayim
yellow in hue, wearing gold and silver garlands, blooming like the moon,
lakshmim jatavedo ma aavaha
the embodiment of wealth.
Taam ma aavaha jatavedo
O Agni! Invoke for me that unfailing Lakshmi, being blessed by whom I
lakshmim anapagaminim
shall win wealth, cattle, horses and men.
Yasyaam hiranyam vindeyam
gaamashvam purushan aham
Ashva purvaam ratha
madhyaam
I invoke Shri (Lakshmi), who has a line of horses in front of her, a series
hastinadaprabodhinim
of chariots in the middle, who is being awakened by the trumpeting of
Dhriyam devim upahvaye elephants, who is divinely resplendent.
shrirma devii jushataam May that divine Lakshmi grace me. I hereby invoke that Shri (Lakshmi)
Kaam sosmitaam hiranya who is an embodiment of Absolute Bliss; who is of pleasant smile on her
praakaramaardraam jvalantim face; whose lustre is like that of burnished gold; who is wet, as it were
Triptaam tarpayantim (just from the milky ocean), who is blazing with splendour, and is the
embodiment of the fulfilment of all wishes; who satisfies the desires of her
Padme sthitaam padma
votaries; who is seated on the lotus and is beautiful like the lotus.
varnaam
Taam eho upahvaye shriyam
Chandraam prabhaasam
yashasa jwalantim shriyam
Loke deva jushtaam udaraam For shelter in this world, I resort to that Lakshmi who is beautiful like the
Taam Padminim im sharanam moon, who shines bright, who is blazing with renown, who is adored
aham prapadye (even) by the gods, who is highly magnanimous, and grand like the lotus.
May my misfortunes perish.
Alakshmir me nashyataam
tvaam vriney I surrender myself to Thee. O Thou, resplendent like the Sun! By Thy
Aaditya varne tapas adhi jaato power and glory have the plants, (like) the bael tree, grown up.
Vanaspatis tava vrikshoh cha May the fruits thereof destroy through Thy Grace all inauspiciousness
bilvah rising from the inner organs and ignorance as well as from the outer
Tasya phalani tapasa nudantu senses.
Mayaantarayascha baahyaa
alakshmih
Upaitu maam deva sakhah
O Lakshmi! I am born in this country with the heritage of wealth. May
kirtishcha manina saha
the friend of the Lord Siva (Kubera) and Kirti (fame) come to me.
Praadurbhutosme rashtresmin
May these (having taken their abode with me) bestow on me fame and
keertim rhidhim dadaatu me
prosperity.
Kshupti pasa malam jyeshtam
I shall destroy the elder sister of Lakshmi, the embodiment of
alakshmim naashayaam aham
inauspiciousness and such evil as hunger, thirst, and the like.
Abhutim asam riddhim cha
O Lakshmi! Drive out from my abode all misfortune and poverty.
sarvam nirnuda me grihaat
Gandha dvaraam
I invoke that Lakshmi whose main avenue of perception is the
duradarsham
odoriferous sense (i.e., who abides mainly in cows); who is incapable of
Nitya pushtaam karishinim defeat or threat from anyone;
Eshwarim sarva bhutanaam Who is ever healthy (with such virtuous qualities as truth); whose grace is
taam eho pahvaye shriyam seen abundantly in cows and who is supreme over all created beings.
Manasah kaamamaakrutim O Lakshmi! May we obtain and enjoy the fulfilment of our desires and
Vaacah satyamashimahi our volitions, the veracity of our speech, the wealth of cattle, the
Pashunaam rupamannasya abundance of varieties of food to eat! May prosperity and fame reside in
me.
mayi shrih shrayataam yashah
Kardamena praja bhuta maye
Lakshmi! You have progeny in Kardama. (Hence) O Kardama, may you
sambhava kardama
reside in me.
Shriyam vaasaya me kule
Make Mother with garlands of lotuses, to have Her abode in my
maataram padmamalinim
(ancestral) line.
Aapah srijantu snigdani
May the (holy) waters create friendship
chiklita vasame gruhe
O Chiklita (Progeny of Sri), reside in my home; and arrange to make
Ni cha devim maataram
Divine Mother to stay in my lineage
shriyam vaasaya me kule
Aardraam pushkarinim
pushtim pingalam padma
malinim Invoke for me, O Agni, Lakshmi who shines like gold, is brilliant like the
Chandraam hiranmayim sun, who is powerfully fragrant, who wields the rod of suzerainty, who is
of the form of supreme rulership, who is radiant with ornaments and is
Lakshmim jatavedo ma
the goddess of wealth.
aavaha
Invoke for me, O Agni, the Goddess Lakshmi who shines like gold,
Aardraam yah karinim
blooms like the moon, who is fresh with anointment of fragrant scent,
Yashtim suvarnam who is adorned with the lotuses (lifted up by celestial elephants in the act
hemamalinim of worship), who is the presiding deity of nourishment, who is yellow in
suryaam hiranmayim colour, and who wears garlands of lotuses.
Lakshmim jatavedo ma
aavaha
Taam ma aavaha jatavedo
lakshmim anapagaminim Invoke for me, O Agni, that Goddess Lakshmi who is ever unfailing,
Yasyaam hiranyam prabhutam being blessed by whom I shall win wealth in plenty, cattle, servants,
gaavo dasyahashvaan horses, and men.
vindeyam purushanaham
Mahalakshmi cha vidmahe
We worship the Great Goddess, and meditate on the Consort of Vishnu.
vishnu patnim cha dhimahi
May that Lakshmi direct us (to the Great Goal).
Tano lakshmim prachodayaat
Shri varchasyam ayushyam
aarogyamaa vidhaa choba
manam mahiyate
Dhaanyam dhanam pashum Grant me, O goddess, a wind of vigour,
bahuputra Cereals in abundance, good health, children, cattle, profits and a long life.
Laabham
Shatasamvatsaram
dirghamayuh

Varahi Mantra
Varahi is one of the Sapta matrikas, a group of seven revered goddesses. She is
also known as Panchami (the fifth among the seven goddesses) and is
worshipped on the fifth day after the new moon and full moon. She is
described as having the fierce appearance with the head of a boar. In the Lalita
Sahasranama, she is seen as the Commander-in-Chief (Dandanatha) of the
forces of Lalita Tripurasundari.
Varahi is particularly important in the Sri Vidya tradition which elevates her to
the status of Para Vidya or Transcendental Knowledge. She is seen as being an
embodiment and protector of the Sri Vidya tradition. She destroys evil forces
that obstruct the devotees progress, paralyses the enemies, and leads the
devotee to ultimately master the knowledge of the Goddess.
The Markendeya Purana praises Varahi as a granter of boons and her worship is
particularly useful for the acquisition of property. She is seen as a “ratri devata”
(night goddess). Tantra texts advocate her worship after sunset or before
sunrise.
Varahi represents the new moon and the illumination aspects of the mother
goddess. Varahi is also said to be one of the Yoginis, taking the form of a boar
to lift up the earth with her tusks and to confer the benefits of Lalita
Tripurasundari on all creatures.
I am quite certain that this mantra is a rather new addition to the Sri Vidya
tradition but I have personally found it to have a very powerful energy and
resonance, useful especially at times when I have needed confidence and
strength and hence have added it among Sri Vidya mantras for those who may
stand to benefit from it.
Varahi Mantra
Om Aim Hrim Shrim

Aim Glaum Aim Ga - Ganapathi, La - Lakshmi

Namo Bhagavathi I prostrate before you

Varthali Varthalo Calling out to the Goddess

Varahi Varahi The deity who gives us protection from darkness and despair

The goddess who has the face of a boar with a tusk, cleansing us from
Varahamukhi Varahamukhi
within

Anthe Anthini Namah She who holds a glittering sword whose shine blinds the enemies

She who can agitate the mind of my enemies to such a point that they
Rundhe Runthini Namah
become incapable of action

She who can make my enemy become so egoistic that he ends up taking
Jambe Jambhini Namah
wrong decisions,

She who drowns my enemies in a passionate whirlpool thereby leaving

Mohe Mohini namah
him incapable of action

Stambe Stambini Namah She will ensures that my enemies are paralysed into inaction

She who will attend to all the evil and the greater evil as well, and
Sarvadushta Pradusthanam
ensure that all evil is erased

Sarvesham Forever

Sarva Vak Chitta Chakshur All speech, thoughts, vision

Mukha gati jihva stambanam
Face, walking, tasting are all stopped
kuru kuru

Shigram Vashyam May my enemy come under my control at the earliest

Aim glaum

Thah thah thah hum Sounds which are capable of removing negativity in the environment

Astraya Phat My devotion to Varahi will be my weapon

Swaha So be it!

Saundarya Lahiri
The Saundarya Lahiri meaning “the waves of beauty” is a famous Sanskrit
literary work believed to be written by Adi Shankara. The Saundarya Lahiri is
not only the collection of holy hymns, but also a Tantra textbook, giving
instructions about the ritual worship on Sri Yantra and other worshiping
methods.
It is said that Adi Shankara visited Mount Kailash to worship Shiva and
Parvati. There, Shiva gave him a manuscript containing 100 verses which
described the many facets of the Goddess. While Shankara was returning after
visiting Mount Kailash, Nandi stopped him on the way. He snatched the
manuscript from him, tore it into two, took one part and gave the other to
Shankara.
Shankara ran back to Shiva and narrated the incident to him. Shiva, smiling,
commanded him to retain the 41 verses with him as the initial part of the 100
verses and then, write an extra 59 verses in praise of the Goddess. Thus, verses
1 to 41 are the original work of Lord Shiva, shedding great light on the ancient
rituals of Tantra, Yantra and Mantra. Verses 1 to 41 describe the mystical
experience of the union of Shiva and Shakti and related phenomena. In fact, it
opens with the assertion that Only when Shiva is united with Shakti does he
have the power to create.
The remaining verses, i.e. 42 to 100 are composed by Adi Shankara himself,
which mainly focuses on the appearance of the Goddess. All the 100 verses are
collectively known as Saundarya Lahiri.
These 100 stanzas are supposed to be the foremost among Mantra literature.
Part I Ananda Lahari (The waves of happiness)
Someone as powerful as Lord Shiva himself is only
Shivah shakthya yukto yadi bhavati shaktah
capable of action when he is united with Shakti.
prabhavitum
If he is not united with Shakti, he is not capable of even
Na chedevam devo na khalu kusalah
reacting to situations. In other words, he becomes inert.
spanditumapi;
If such is your importance when it comes to performing
Atas tvam aradhyam hariharavirinchaadibhir
action, then how can we perform your worship without
api
having done any good deeds.
Pranantum stotum vaa katham akrtapunyah
One must be really fortunate and accumulated a lot of
prabhavati
virtue to even attempt praising you or to worship you.
Taniyamsam pamsum tava
O Goddess, Lord Brahma collects the dust from below
caranapankeruhabhavam
your feet and from it creates all these worlds to perfection
Virincih sanchinvan virachayati lokan
from it.
avikalam;
Lord Vishnu with a thousand heads, maintains these
Vahaty evam shaurih katham api sahasrena
worlds with great effort.
shirasaam
Lord Shiva with utmost reverence powders these worlds
Harah samksh udyainam bhajati bhajati
back and smears it as ash all over his body.
bhasitoddhalamavidhim
Avidyanam anta stimirami hira dweepanagari The dust under your feet, oh Great Goddess is like the city
Jadanam Chaitanya stabakamakarandasruti of the rising sun that removes all darkness from the
jhari ignorant mind.
Daridranam chintamanigunanika It is like a delicious torrent of honey that flows, from the
janmajaladhau flower of vital action; to the slow witted one it is like the
heap of wish fulfilling gems; to the poorest of men, it is
Nimadhanam damshtra muraripuvarahasya
like the teeth of Lord Vishnu in the form of Varaha who
bhavati brought to surface Mother Earth.
Oh, She who is refuge to all this world,
Tvad anyah paanibhyam abhayavarado All gods except you dear mother,
daivataganah Give refuge and grant wishes, Only by their hand.
Tvam eka naivasi prakatitavarabhityabhinaya; But only you mother Never show the world in detail,
Bhayat tratum datum phalam api cha vancha The boons and refuge that you can give, For even your
samadhikam holy feet will suffice,
Saranye lokanam tava hi charanaveva nipunav To remove fear for ever, And grant many more boons than
are sought.
Haris tvam aradhya You who grant all the good things, To all those who bow
pranatajanasaubhagyajananim at your feet,
 Worshipped by the Lord Vishnu, Who took the lovable
feminine form,
Pura nari bhutva puraripum api kshobham
And could move the mind of he who burnt cities,
anayat;
And made him fall in love. And the God of love,
Smaropi tvam natva ratinayanalehyena
Manmatha
vapusha
Took the form which is like nectar,
Muninam apyantah prabhavati hi mohaya
Drunk by the eyes by Rathi his wife,
mahatam
After venerating you, Was able to create passion
Even in the mind of the great sages.
Oh daughter of the mountain of ice, armed with a bow
Dhanun paushpam maurvi madhukaramayi made of flowers,
pancha visikha Bow string made of honey bees, Five arrows made of only
Vasantaha samanto Malayamarud tender flowers,
ayodhanarathah; With spring as the minister,
Tathapy ekah sarvam Himagirisuthe kam api And riding on the chariot of breeze from the Malaya
kripaam mountains
Apangat te labdhva jagadidam Anango The god of love who does not have a body, Gets the
vijayate sideways glance of your holy eyes, And is able to win all
the world, alone.
With a golden belt, Adorned with tiny tinkling bells,
Kvanatkanchidama
Slightly stooping because of heavy breasts,
karikalabhakumbhastananata
With a thin pretty form,
Pariksheena madhye
And with a face like the autumn moon,
parinatasarachandravadana;
Holding in her hands, A bow of sugar cane, arrows made
Dhanur banan pasam srinim api dadhana
of flowers, And the noose and goad,
karatalaii
She who has the wonderful form, Of the ego of the God
Purastad astam noh puramathitur
who burnt the three cities,
ahopurushika
We beg you to please come and appear before us.
In the middle of the sea of nectar, In the isle of precious
Sudhasindhor madhye suravitapivati parivrte
gems
Manidweepe nipopavanavathi
Which is surrounded by the wish fulfilling Kalpaga trees
chintamanigrhe;
In the garden filled with Kadamba trees, In the house of
Shivaakare manche
the gem of thought On the all holy seat of the lap of the
ParamaShivaparyankanilayam
great God Shiva Sits she who is like a tide In the sea of
Bhajanti tvam dhanyah katichana happiness of ultimate truth
chidanandalaharim
And is worshipped by only by few select holy men.
Mahim muladhare kamapi manipure Oh Goddess mine
huthavaham
Sthitham svadhistane hridi marutamakasam You live in seclusion with your consort, In the lotus with
upari; thousand petals, Reached after breaking through the
Manopi bhruumadhye sakalamapi bhittva pathways,
kulapatham Of the power of earth in Muladhara
Sahasrare padme saha rahasi patyaa viharase Of the power of water in Swadisthana
Of the power of fire in Manipura
Of the power of air in the heart
And of the power of ether at the Ajna to finally rest at the
thousand petalled lotus of the Sahasrara chakra.
Sudhadharasarais caranayugalanta vigalitaih
Using the nectar that flows between your feet,
Prapancham sinchanti punarapi
To coat all the nerves of the body,
rasamnayamahasah;
And descending from the moon with nectarlike rays,
Avapya svam bhumim bhujaganibham
Reaching back to your abode,
adhyustavalayam
And coiling your body into a ring like a serpent, You sleep
Svam atmanam krtva svapishi kulakunde
in the Kula Kunda with a gap in the middle.
kuharini
Chaturbhih shrikantaih shivayuvatibhih With four wheels of Lord Shiva,
panchabhir api And with five different wheels of yourself, my mother,
Which form the real basis of this world, Your house of the
Prabhinnabhih sambhor navabhir api
holy wheel, Has four different parts,
mulaprakrthibhih;
Of eight and sixteen petals,
Chatuschatvarimsad vasudalakalasratrivalaya
Three different circles,
Trirekhabhih sardham tava saranakonah
And three different lines, Making a total of forty four
parinatah
angles.
Oh, daughter of ice mountain,
Tvadiyam saundaryam Tuhinagirikanye Even the creator who leads
tulayitum An array of great poets,
Kavindrah kalpante katham api Fails to describe your sublime beauty.
Virinchiprabhrutayah; The heavenly maidens who wish to see your pristine
Yadaloka utsukyad amaralalana yanti manasa loveliness,
Tapobhir dusprapam api Try to see you through the eyes your Lord Shiva,
girisasayujyapadavim And do penance to him and reach him through their
mind.
Naram varshiyamsam nayana virasam With dishevelled hair,
narmasu jadam, With the upper cloth slipping from their busts,
Thava panga loke pathitha manudhavanthi With the lock of the golden belt opening in their hurry to
sathasa reach
And with saris slipping away from their shoulders,
Gala dweni bhandha kuch kalasa visthrutha Hundreds of young women run after men
sichaya Who get your sidelong glance,
Hatath thrudyath kanchyho vigalidha Even though they are very old,
dhukoola yuva thaya Bad looking and not interested in the sport of love.

Ksitau satpanchasad Your two holy feet are far above

dvisamadhikapanchasadudake The fifty six rays of the essence of earth of Muladhara,
Hutase dvasastis chaturadhikapanchasad The fifty two rays of the essence of water of Swadisthana
anile; The sixty two rays of the essence of fire of Manipura
Divi dvihshatrimsan manasi cha The fifty four rays of the essence of air of Anahatha,
chatuhsashtir iti ye The seventy two rays of the essence of ether of Visuddhi,
Mayukhastesham athyupari tava padambuja And the sixty four rays of the essence of mind of Agna
yugam chakra.

Sarajjyotsnashuddham Sweet words that can rival honey, milk and grapes
sasiyutajatajutamakutam Can only come to the thoughts of the devotee
Varatraasatraanasphatikaghutikapustaka Who once he meditates on your face
karaam; Which is like the white autumn moon
Sakrn na thva nathva katham iva sathaam On your head with a crown with the crescent moon and
sannidadhate flowing hair
Madhukshiradrakhsamadhurimadhurinah And hands that shower boons and give protection
phanitayah Which hold the crystal chain of beads and books.
She who is the purple lustre of dawn,
Kavindranam chetahkamalavanabaal
To the lotus-forest like mind,
ataparuchim
Of the kings of poets of the world,
Bhajante ye santah katichid arunameva
bhavatim; And thus called Arunathe purple coloured one,

Virinchipreyasyas tarunatara sringaralahari Creates happiness in the mind of the holy,

With tender passionate wave of words
Gabhirabhi vagbhir vidadhati satam
ranjanamami (Of Saraswathi the darling of Brahma,)
Both royal and youthful.

Savitribhir vacham Oh, holy mother, he who worships you,

Chasimanisilabhangarucibhir Along with the goddess like Vasini,
Who is the prime source of words,
Vasinyadyabhis tvam saha janani
And you who have the great lustre,
samchintayati yah;
Got by polishing moonstone,
Sa karta kavyanam bhavati mahatam
Becomes the author of great epics,
bhangirucibhih
Which shine like those written by great ones,
Vacobhi vagdevivadanakamalamoda And which have the sweet scent
madhuraii Of the face of the goddess of knowledge.
Thanuschayabhi sthe tharunatharuni He who meditates on,
srisarinibhi The lustre of your beautiful body,
Divam sarvamurvimarunimani magnam Which is blessed by the rising sun,
smaranthi ya And which dissolves the sky and the world,
Bhavanthasya thrasyadhwanaharina shaleena In light purple hue,
nayana Makes celestial damsels like Urvasi and others,
Sahervasya vasya kathikathi na geervana Who have eyes like the wild startled deer,
Ganika Follow him like slaves.

Mukham Bindun kruthva kucha yuga mada Mother who is Goddess of all universe,
sthasya thadha dho He who meditates on you
As the crescent of love of our lord
Harardha dhyayedhyo haramamahishi the
manmathakalam On the dot of the holy wheel,
Your bust is just below,
Sa sadhya samkshebham nayathi vanitha
And you as the half of Shiva our lord,
inyathiladhu
Not only creates waves of emotion in ladies,
Thrilokimapyasu bramayathi ravindu sthana But charms the world, which has the moon and sun as
yugam two bosoms.
Kirantim angebhyah He who meditates in his mind
kirananikurumbamrtarasam On you who showers nectar from all your limbs,
Hrdi tvam adhatte himakarasila murthimiva And in the form which resembles
yah; The statue carved out of moonstone,
Sa sarpanam darpam samayati sakuntadhipa Can with a single stare,
iva Put an end to the pride of snakes,
Jvaraplustan drshtya sukhayati And with your nectar like vision,
sudhadharasiraya Cure those afflicted by fever.

Tatillekhathanvim Those great souls

thapanasasivaisvanaramayim
Who have removed all impurities from the mind,
Nishannam shannam apy upari kamalanam And meditate on you within their mind,
tava kalaam; You who are of the form of sun and moon,
Mahapadma tavyam mrditamalamayena And living in the forest of lotus,
manasa And also above the six wheels of lotus,
Mahantah pasyanto dadhati Enjoy waves after waves,
paramahladalaharim Of happiness supreme.

Bhavani tvam daase mayi vitara drishtim If anyone has a wish in his mind to pray
sakarunam “You, my mother,
Iti sthotum vanchan kadhayati Bhavani tvam Please shower on me, a part of your merciful look”,
iti yah; Even before he says, “You Bhavani”,
You my goddess,
Tadaiva tvam tasmai disasi
Would give to him the water,
nijasayujyapadavim
Mukunda brahmendra sphuta Falling from the crowns
makutanirajitapadam Of Vishnu, Rudra and Brahma,
At your feet,
And grant him, the eternal life in your world

Tvaya hrithva vamam vapur aparitripthena Your form in my mind

manasa Is the colour of the red, rising sun,
You are adorned with three eyes,
Sarirardham sambhor aparam api sankhe
And two heavy breasts - slightly bent,
hritham abhut;
And wears a crown with the crescent moon,
Yad ethat tvadrupam sakalam arunabham
And hence arises a doubt in me,
trinayanam
That you were not satisfied,
Kuchabhyam anamram By half the body of Shambu that he gave,
kutilasadichuudalamakutam And occupied all his body.

Jagat suthe dhata harir avati rudrah Brahma creates the world,
kshapayate Vishnu looks after it,
Shiva destroys it,
Tiraskurvan etat svam api vapurisastirayati;
Easwara makes them disappear,
Sadapurvah sarvam tad idamanugrhnati cha
And also disappears himself,
Shiva
And Sadshiva blesses them all,
Stavajnam aalambya kshanachalitayor By your order given to him,
bhrulatikayoh With a mere slight move of your eyebrows.
Consort of Shiva,
Trayanam devanam thrigunajanitanam tava The worship done at the base of your feet,
Sive Is the worship done to the holy Trinity,
Born based on your trine properties.
Bhavet puja puja tava charanayor ya virachita;
This is so true, oh mother,
Tatha hi tvatpadodvahanamanipithasya
Because don’t the trinity,
nikate
Always stand with folded hands,
Sthita hyete sasvan Kept on their crown
mukulitakarottamsamakuta Near the jewelled plank,
Which carries your feet.
The Creator reaches dissolution,
Virincih panchatvam vrajati harir apnoti Vishnu attains death,
virathim The God of Death too dies,
Vinasam kinaso bhajati dhanado yati Kubera the lord of wealth expires,
nighanam; Indra closes his eyes one after another,
Vitandri mahendri vithathir api And attain the wakeless sleep,
sammeelitadrsa During the final deluge,
Mahasamhare smin viharati sati tvatpatirasau But you my chaste mother,
Play with your consort Shiva.
 Let my utterances which are made with the sacrifice in my
Japo jalpah shilpam sakalam api soul
mudravirachana Become the chanting of your name,
Gatih pradaksinyakramanam Let all my movements become mudras
asanadyahutividhih; Let my travel become perambulations around you
Pranamah samvesah sukham akilam Let the act of eating and drinking become fire sacrifice to
atmarpanadrsa you,
Saparyaparyayas tava bhavatu yan me Let my act of sleeping become a salutation to you
vilasitam And let all my actions of pleasure Become parts of your
worship.

Sudham apy asvadya Oh, mother Gods like Indra and Brahma,
pratibhayajaraamrtyuharinim Who have drunk deep the nectar divine,
Which removes cruel aging and death,
Vipadyante visve VidhiSatamakhadya
Do die and disappear.
divishadah;
But Shambu, your consort,
Karalam yat ksvelam kabalitavatah
Who swallowed poison that is potent,
kaalakalana
Does never die,
Na Sambhos tanmulam tava janani Because of the greatness
tadankamahima Of your ear studs.
Yours escorts divine,
Kiritam vairincham parihara purah kaitabha Shout with concern
bhidah “Avoid the crown of Brahma,
You may hit your feet,
Katore kotire skalasi jahi jambharimakutam;
At the hard crown of Vishnu,
Pranamreshwateshu prasabha mupayatasya
Who killed the ogre Kaitaba,
bhavanam
Avoid the crown of Indra”,
Bhavasyabhyutthane tava parijanoktir vijayate When you get up and rush in a hurry,
To receive your lord who comes to your place.
It is not surprising to know, Oh mother,
Who does not have birth and death,
Svadehodbhutabhir ghrnibhir animadyabhir
And who is most suitable to be served,
abhito
That the destroying fire of the deluge,
Nishevye nitye tvamahamiti sada bhavayati Who considers you,
yah; (Who is of the form of rays,
Kimascharyam tasya trinayanasamrddhim And is surrounded on all four sides,
trinayato By the angels of power called Anima)
Mahasamvartagnir virchayati nirajanavidhim As his soul always,
And who considers the wealth of the three-eyed God,
As worthless and comparable to dried grass.
 The Lord of all souls, Pashupathi
Cautuhshashtya tantraih sakalam Did create the sixty four tantras,
atisamdhaya bhuvanam
Each leading to only one desired power,
Sthitas tattatsiddhiprasavaparatantraih
pasupatih; And started his relaxation
Punas tvannirbandhad akhilapurusarthaika But you goaded him
ghatana To create in this mortal world.
Svatantram te tantram khsititalam Your tantra called Sri Vidya.
avatitaradidam Which grants the devotee
All powers over all the states in life.
She who is mother of us all,
The seed letter “ka” of my lord Shiva,
The seed letter “a” of goddess Shakthi,
The seed letter “e” of the god of love,
The seed letter “la” of earth,
The seed letter “ha” of the sun god,
The seed letter “sa” of the moon with cool rays,
Sivah saktih kamah kshitir atha ravih The seed letter “ka” of again the god of love,
sithakiranah The seed letter “ha” of the sky,
Smaro hamsah sakrastadanu cha
The seed letter “la” of Indra, the king of devas,
paramaraharayah;
Amee hrllekhabhis tisrbhir avasanesu ghatitha The seed letter “sa” of Para,
Bhajante varnaste tava janani The seed letter “ka” of the God of love,
namavayavatham The seed letter “la” of the Lord Vishnu,
Along with your seed letters “Hrim”,
Which joins at the end of each of the three holy wheels,
Become the holy word to worship you.
This stanza gives indirectly the most holy
Panchadasakshari mantra which consists of three parts
viz., kaaaeelahrim at the end of Vagbhava kuta,
hasakahalahrim at the end of kamaraja kuta and
sakalahrim at the end of Shakti kuta.
Smaram yonim lakshmim trithayam idam Oh, mother who is Ever-present,
adau tava manor Those who realize the essence,
Nidhayaike nitye Of the limitless pleasure of the soul you give,
niravadhimahabhogarasikah; And who add the seed letter “Eem” of the god of love,
The seed letter “Hrim” of the goddess Bhuavaneswari,
Bhajanti tvam And the seed letter “Srim” of the goddess Lakshmi,
chintamanigunanibaddhakshavalayah Which are the three-letter triad,
Sivagnau juhvantah Wear the garland of the gem of thoughts,
surabhighrtadharahutisataih And offer oblations to the fire in triangle of Shiva,
With the pure scented ghee of the holy cow, Kamadhenu,
Several times and worship you.

Sariram twam sambhoh I always see in my mind’s eye,

sasimihiravakshoruhayugam That your body with sun and moon,
As busts is the body of Shiva,
Tavatmanam manye bhagavati nav atmanam
And his peerless body with nine surrounding motes,
anagham;
Is your body, my goddess.
Atah seshah seshityayam ubhayasaadharana
And so the relation of,” that which has”,
taya
And” he who has”,
Sthitah sambandho vaam Becomes the one perfect relation of happiness,
samarasaparanandaparayoh And becomes equal in each of you.
Manas tvam vyoma tvam marud asi marut Mind you are, Ether you are,
saarathir asi Air you are, Fire you are,
Tvam aastvam bhoomis tvayi parinathayam Water you are, Earth you are,
na hi param; And you are the Universe, mother.
Tvam eva svatmanam parinamayithum There is nothing except you in the world,
visvavapusha But to make believe your form as the universe,
Chidanandaakaram Shivayuvatibhaavena You take the role of wife of Shiva,
bibhrushe And appear before us in the form of ethereal happiness.

The one who worships Parameshwara,

Tavaagna chakrastham thapana shakthi koti Who has the lustre of billions of moons and suns
dhyudhidharam And who lives in the Ajna chakra the holy wheel of order,
And is surrounded by your two forms,
Param shambhum vande parimilitha paarswa
On both sides,
parachitha;
Would forever live,
Yamaradhyan bhakthya ravi sasi suchinama
In that world where rays of sun and moon do not enter,
vishaye
But which has its own lustre,
Niraalokeloke nivasathi hi bhalokha bhuvane And which is beyond the sight of the eye,
But is different from the world we see.
I bow before Shiva,
Vishuddhou the shuddha sphatika visadham Who is of the pure crystal form,
vyoma janakam In your supremely pure wheel
Shivam seve devimapi siva samana who creates the principle of ether,
vyavasitham And to you my mother,
Who has same stream of thought as Him.
 I bow before you both,
Whose moonlike light,
Yayo kaanthya sasi kirana saaroopya sarane
Forever removes the darkness of ignorance,
Vidhoo thantha dwarvantha vilamathi
Forever from the mind,
chakoriva jagathi
And which shines like the Chakora bird,
Playing in the full moon light.

Samunmeelath samvithkamala I pray before the swan couple,

makarandhaika rasikam Who only enjoy the honey,
From the fully open lotus flowers of knowledge,
Bhaje hamsadwandham kimapi mahatham
And who swim in the lake,
maanasacharam
Which is the mind of great ones,
Yadhalapaa dhashtadasa gunitha
And also who can never be described.
vidhyaparinathi
From them come the eighteen arts,
Yadadhathe doshad gunamakhila madhbhaya And they differentiate the good from the bad,
paya eva Like the milk from water.

Thava swadhishtane huthavahamadhishtaya Mother, I think and worship of the fire,

niratham In your holy wheel of Swadishtana,
And the Rudra who shines in that fire,
Thameede sarvatha janani mahathim tham
Like the destroying fire of deluge,
cha samayam
And you who shine there as Samaya.
Yadhaloke lokan dhahathi mahasi krodha
When that angry fiery look of Rudra,
kalithe
Burns the world,
Dhayardhra ya drushti sishiramupacharam Then your look drenches it in mercy,
rachayathi Which soothes and calms it down.

Thatithwantham shakthya thimira paree I bow before that principle,

pandhi sphuranaya Which is in your wheel of Manipuraka,
Which as Parashakthi shines like the enemy of darkness,
Sphuranna na rathnabharana
Which is with the streak of lightning,
pareenedwendra dhanusham
Which is with the shining jewels of precious stones,
Thava syamam megham kamapi
Which is also black as night,
manipooraika sharanam
Which is burnt by Rudra like the sun of the deluge,
Nisheve varshantham haramihira thaptham And which cools down the three worlds like a strange
thribhuvanam cloud.
Thavadhare mole saha samayaya lasyaparaya I pray in your holy wheel of Muladhara,
You who likes to dance,
Navathmanam manye navarasa maha And call yourself as Samaya,
thandava natam And that Lord who performs the great vigorous dance,
Which has all the shades of nine emotions.
This world has you both as parents,
Ubhabhya Methabhyamudaya vidhi
Because you in your mercy, wed one another,
muddhisya dhayaya
 To recreate the world,
Sanadhabyam jagne janaka jananimatha As the world was destroyed in the grand deluge.
jagathidam

Part II Saundarya Lahari (The waves of beauty)

Oh daughter of the
ice mountain,
He who chooses to
describe,
Your crown bedecked
with shining jewels,
Which are but the
Gathair manikyatvam transformed version
gaganamanibhihsandraghatitham of the twelve holy
Kiritam te haimam himagirisuthe kirthayathi yah; suns
Sa nideyascchayacchuranasabalam chandrasakalam And arranged very
Dhanuh saunasiram kim iti na nibadhnati dhishanam close to one another,
Will see the crescent
in your crown,
In the dazzling light
of those jewels,
And think of them as
a rainbow,
Which is but the bow
of Indra.
Dhunotu dhvaantam nas tulitadalitendivaravanam Oh Goddess who is
Ghanasnigdhaslakshnam chikuranikurumbham thava the consort of Shiva,
sive; Let the darkness of
Yadhiyam saurabhyam sahajamupalabdhum sumanaso our mind be
Vasanthyasmin manye valamadhanavaativitapinam destroyed,
By the crowning glory
on your head,
 Which is of like the
forest of blooming
blue lotus flowers,
Which are soft, dense
and shine with lustre.
I believe my mother,
That the pretty
flowers of Indra’s
Garden,
Are all forever there,
To give to your hair a
natural scent
Oh mother, let
parting of your hair,
Which looks like a
canal,
Through which the
rushing waves of your
beauty ebbs,
Tanothu kshemam nas tava vadhanasaundarya lahari And which on both
Parivahasthrotahsaraniriva seemanthasaranih sides imprisons,
Vahanti sinduram prabalakabaribharathimira Your Vermillion
Dvisham brindair bandikrtham iva navinarka kiranam which is like a rising
sun.
By using your hair
which is dark like
The platoon of
soldiers of the enemy,
Protect us and give us
peace.
 By nature slightly
curled,
And shining like the
young honey bees
Your wispy thread-like
hair,
Surround your golden
face.
Your face rejoices at
Aralaih swabhavyadalikalabhasasribhiralakaih the beauty of the
Paritham the vakhtram parihasati pankheruharuchim; lotus.
Darasmere yasmin dasanaruchikinjalkaruchire And adorned with
Sugandhau madhyanti slightly parted smile,
Smaradahanachaksurmadhulihah Showing your
beautiful teeth,
Which are like the
white tendrils,
And which are sweetly
scented.
Bewitches the eyes of
God,
Who burnt the god of
love.
Lalatam Lavanya dyuthi vimalamaabhati tava yath I suspect oh, mother,
Dvithiyam tan manye makutaghatitham That your forehead,
chandrasakalam; Which shines with
Viparyasanyasad ubhayam api sambhuya cha mithah the beauty of the
Sudhalepasyutih pareenamati rakahimakarah moon,
Is but an imprisoned
half-moon,
By your glorious
 crown,
For if joined along
with the inverted half-
moon in your crown,
It would give out the
magnificent lustre
Of the moon on a full
moon day.
Oh Goddess Uma,
She who removes fear
from the world,
With slightly arched
Bhruvau bhugne kinchit eye brows,
bhuvanabhayabhangavyasanini Tied by a hoard of
Tvadhiye nethrabhyam madhukararuchibhyam honey bees forming a
dhritagunam; string,
Dhanur manye savyetarakaragrhitam rathipateh Which resembles the
Prakoshte mushtau ca sthagayati nigudhantharam bow of the god of love
ume Held in his left hand.
And having a hidden
middle part
engulfed by the wrist
and folded fingers.
Ahah sute savyam tava nayanam arkathmakathaya Your right eye is like
Triyamam vamam the srujati rajaninayakataya; the sun,
Trithiya the drishtir dharadhalitahemambujaruchih And makes the day,
Samadhatte sandhyam divasanisayor antaracharim Your left eye is like
the moon,
And creates the night.
Your middle eye,
Which is like the
 golden lotus bud,
Gently blossoming
into a flower,
Makes the dawn and
the dusk.
The look from your
eyes, Oh goddess
Is all pervasive,
Does good to
everyone,
Sparkles everywhere,
It is a beauty that can
never be challenged,
Vishala kalyani sphutaruchir ayodhya kuvalayaih Even by blue lilies,
It is the source of rain
Kripadharadhara kimapi madhura bhogavatika;
of mercy,
Avanthi drishtis the bahunagaravistaravijaya
Is sweetness
Dhruvam tattannamavyavaharanayogya vijayate personified,
Is capable of saving
devotees,
Is as many cities as its
victory.
And can be called by
several names,
According to which
aspect one sees.
Kavinam sandharbhasthabaka makarandhai karasikam Your two long eyes,
Katakshavyakshepabhramarakalabhaukarnayugalam; Oh goddess,
Amunchantau drshtva tava navarasasvada tharalau Are like the two little
Asuyasamsargadhalikanayanam kinchid arunam bees that want to
drink honey,
 And extend to the
ends of your two ears,
With a pretence of
side glances,
Which are bent upon
drinking the honey,
From the flower of
poems
Presented by your
devotees,
And make your third
eye purple,
With jealousy and
envy.
Shive sringarardhra taditharajane kutsanaparaa Mother of all
Sarosha Gangayam Girisacharitevismayavathi; universe,
Harahibhyo bhita sarasiruha saubhagyajanani The look from your
Sakhishu smera the mayi janani dristih sakaruna eyes,
Is kind and filled with
love when looking at
your Lord,
It is filled with
disinterest for other
men,
Is filled with anger
when looking at
Ganga,
The other wife of your
Lord,
Is filled with wonder
when hearing the
stories of your Lord,
 Is filled with fear
when seeing the
snakes worn by your
Lord,
Is filled with red
colour of valour of the
pretty lotus
Is filled with
happiness, when
seeing your friends,
And filled with mercy,
when seeing me.
Oh flower bud,
Who is the head gear
Of the king of
mountains,
Wearing black
eyebrows above,
Gathe karnabhyarnam garutha iva pakshmani Resembling the
dhadhati feathers of eagle,
And determined to
Puraam bhetthus chittaprasamarasavidhravanaphale;
destroy peace,
Ime nethre gothradhara pathikulottam sakalike
From the mind of he
Tavakarna krishtasmarasa ravilasam kalayathah who destroyed the
three cities,
Your two eyes
elongated up to your
ears,
Enact the arrows of
the god of love.
 Oh, Darling of Shiva,
Your three eyes
coloured in three
shades,
By the eyeshadow that
you wear,
To enhance your
beauty,
Vibhakthatraivarnyam vyatikarithalilanjanathaya Wear the three
Vibhati tvannetratrithayam idam Isanadayite; qualities
Punah strashtum devan DruhinaHariRudran uparatan Of satva, rajas and
Rajah sattvam vibhrat thama ithi gunanam trayam iva tamas,
As if to recreate the
holy trinity,
Of Vishnu, Brahma
and Rudra,
After they become
one with you,
During the final
deluge
Pavithrikarthum nah pasupathiparadheenahridhaye She who has a heart
Dayamithrair nethrair arunadhavalasyama ruchibhih; owned by Pashupathi,
Nadah sono ganga tapanatanayeti dhruvamamum Your eyes which are
Trayanam tirthanam upanayasi sambhedam anagham the companions of
mercy,
Coloured red, white
and black,
Resemble the holy
rivers,
Sonabhadra, which is
 red,
Ganga which is white,
Yamuna, the daughter
of Sun, which is
black,
And is the confluence
of these holy rivers,
Which remove all sins
of the world.
We are certain and
sure,
That you made these
rivers merge to wash
off our mortal sins.
The learned sages
speak oh daughter of
the king of mountain,
That this world
Is created and
destroyed,
Nimeshonmeshabhyam pralayam udayam yaati jagati When you open and
Tavety ahuh santho Dharanidhararaajanyathanaye; shut
Tvadunmeshaj jatham jagad idham asesham pralyatah Your soulful eyes.
Paritrathum sankhe parihrutanimeshas tava drusah I believe my mother,
That you never shut
your eyes,
So that this world
created by you,
Never ever has to face
a deluge.
 Oh, She who is
begotten to none,
It is for sure
That the black female
fish in the stream,
Are afraid to close
their eyes.
Fearing that your long
eyes,
Resembling them all,
Tavaparne karnejapanayanapaisunyachakita Would murmur ill
Niliyante thoye niyatham animeshah sapharikah about them
Iyam cha srir baddhascchadaputakavaiam kuvalayam Into your ears to
Jahati pratyupe nisi cha vighatayya pravisathi which they are close.
It is also for sure,
That the Goddess
Lakshmi,
Enters the blooming
blue lily
Before your eyes close
at night,
And re-enter in the
morning when they
open.
Drisa draghiyasya dharadhalitanilotpalarucha She who is the
Dhaviyamsam dhinam snapaya kripaya mam api Sive; consort of Lord Shiva,
Anenayam dhanyo bhavathi na cha the hanir iyata Please bathe me with
Vane va harmye va samakaranipaatho himakarah your merciful look,
From your eyes which
are very long,
And have the glitter of
 slightly opened,
blue lotus flower
divine,
By this look I will
become rich with all
that is known,
And you do not lose
anything whatsoever,
For does not the
moon shine
In the forest and
palaces alike!
Oh goddess, who is
the daughter of king
of mountains,
Who will not but
believe,
That the two arched
Araalam the paaliyugalam agarajanyathanaye ridges between your
eyes and ears,
Na kesham adhatte kusumasharakodhanda kuthukam;
Are the flower bow of
Tiraschino yathra sravanapatham ullanghya vilasann
the god of love?
Apaangavyasango disati sarasandhanadhisanam Your side glances
pierce through these
spaces,
Making one wonder if
arrows have been
Sent through your
ears.
Sphuradganddabhogaprathiphalithathatanka yugalam I feel that your face,
With the pair of ear
Chatuschakram manye thava mukham idam studs,
manmatharatham; Reflected in your two
Yamaruhya druhyaty avaniratham arkendhucharanam mirrorlike cheeks
Mahaviro marah pramathapathaye sajjitavate Are the four wheeled
Chariot,
Of the god of love.
Perhaps he thought he
can win Lord Shiva,
Who was riding with
the sun and moon as
wheels,
Because he was riding
in this chariot.
Oh Goddess who is
the consort of Lord
Shiva,
Your sweet voice
which resembles
The continuous waves
Sarasvatyah sukthir amruthalaharikaushalaharih of nectar,
Fills the ear vessels of
Pibanthyah Sarvani Sravanachuluk abhyam aviralam;
Saraswathi
Chamathkaraslaghachalitasirasah kundalagano
Without break,
Jhanatkarais taraih prativachanam achashta iva te And she shakes her
head hither and
thither,
And the sound made
by her ear studs,
Appear as if they
applaud your words.
 Oh Goddess who is
the flag of the clan of
Himalayas,
Let your nose which is
like a thin bamboo,
Give us the blessings
Asau naasavamsas tuhinagirivamsadhvajapati which are apt.
Thvadhiyo nedhiyah phalatu phalam asmakam I feel mother,
uchitam; That you are wearing
Vahathy anthar muktah sisirakaranisvasa galitham a rare pearl,
Samruddhya yat tasam bahir api cha Brought out by your
muktamanidharah breath,
Through your left
nostril,
For your nose is a
storehouse
Of rarest pearls
divine.
Prakrithyarakthayas thava sudhati Oh goddess who has
danthacchadaruchaih beautiful rows of
Pravakshye saadrisyam janayathu phalam teeth,
vidhrumalatha; I tried to find a simile
Na bimbam tadbimbaprathiphalanaraagad arunitham for your blood red
Thulam adhyarodhum katham iva bhilajjetha kalaya lips,
And can only imagine
the fruit of the coral
vine!
The fruits of the red
cucurbit,
Hang their head in
shame,
 On being compared
to your lips,
As it has tried to
imitate its colour
from you,
And knows that it has
failed miserably.
The Chakora birds,
Feel that their tongues
have been numbed,
By forever drinking,
The sweet nectar like
Smithajyothsnajalam thava vadanachandrasya light emanating,
pibatham From your moon like
Chakoranam asid athirasataya chanchujadima; face,
Athas the sithamsor amrthalaharim amlaruchayah And for a change
Pibanthi svacchhandam nisi nisi bhrusam want to taste,
kaanjikadhiya The sour rice gruel
during the night,
And have started
drinking,
The white rays of the
full moon in the sky.
Avishrantam pathyur gunaganakathamridanajapa Mother mine,
Japapushpascchaya thava janani jihva jayathi saa; The well-known
Yadagrasinayah sphatikadrishadacchacchavi mayi tongue of yours,
Sarasvathya murthih parinamati manikyavapusha Which without rest,
chants and repeats
The many good deeds
of your consort Shiva,
Is red like the hibiscus
 flower.
The goddess of
learning Saraswathi
Sitting at the tip of
your tongue,
Though white and
sparkling like a
crystal,
Turns red like the
ruby,
Because of the colour
of your tongue.
Oh mother of the
world,
The lords
Subramanya, Vishnu
and Indra,
Returning and resting
after the war with
Rane jithvadaithyan apahruthasirastraih kavachibhir Asuras
Nivrittais ChandamsaTripuraharanirmalvavimukhaih; Have removed their
Visakhendropendraih sasivisadhakarpurasakala head gear,
Viliyanthe maatas tava vadanatambulakabalah And wearing the iron
jackets,
Are not interested in
the left overs.
After the worship of
Shiva,
Which belongs to
Chandikeswara,
 And are swallowing
with zest,
The half chewed betel,
From your holy
mouth,
Which has the
camphor as white as
the moon.
Oh mother of all,
When you start
nodding your head,
Muttering sweetly,
“good, good”
To the Goddess
Saraswathi,
When she sings the
great stories to you,
Vipanchya gayanthi vividham apadhanam Pasupathea Of Pashupathi
Thvayarabdhe vakthum chalitasirasa sadhuvachane; With the
Tadhiyair madhuryair apalapithatantrikalaravam accompaniment of
Nijaam vinam vani nichulayati cholena nibhrutham her veena,
She mutes the veena
with the covering
cloth,
So that the strings
producing the
sweetest music,
Are not put to shame,
By your voice full of
sweetness.
 Oh daughter of the
mountain,
How can we describe
the beauty of your
chin,
Which was with
affection caressed,
By the tip of his
Karagrena sprustam thuhinagirina vatsalathaya fingers by your father
Himavan:
Girisenodasthama muhur adharapanakulataya;
Which was often
Karagrahyam sambhor mukhamukuravrintham
lifted by the Lord of
girisute the mountain Shiva,
Kadhamkaram bramas thava chubukam In a hurry to drink
aupamyarahitham deeply from your lips;
Which was so fit to be
touched by his
fingers;
Which did not have
anything comparable,
And which is the
handle of the mirror
of your face.
Bhujasleshan nithyam Puradamayituh kantakavathi Your neck appears full
Tava griva dhatte mukhakamalanaalasriyam iyam; of thorns always,
Svatah swetha kaalaagarubahulajambalamalina Due to the hair
Mrinalilalithyam vahati yadadho haralathika standing out,
By the frequent
embrace of the Lord,
Who destroyed the
three cities.
 And looks like the
beauty of the stalk,
Of your lotus like
face.
The chain of white
pearls worn below,
Is dulled by the
incense and myrrh,
And the paste of
sandal applied there,
And is like the tender
stalk,
Dirtied by the bed of
mud.
Gale rekhas thisro gathigamakagithaika nipune She who is an expert
Vivahavyanaddhapragunagunasamkhyaprahibhuvah; in gathi, gamaka and
Virajanthe nanavidhamadhuraragakarabhuvam geetha (music)
Thrayanam gramanam sthithiniyamaseemana iva the The three lucky lines
on your neck,
Perhaps remind one,
Of the number of the
mangalsutra thread
Tied during your
marriage,
And also remind of
the place,
In your pretty neck,
Where originates the
three musical notes,
Of Shadja,
Madhyama and
Gandhara
 Brahma, the God
born out of Lotus,
Mrinalimridhvinam thava bhujalathanam chatasrinam Afraid of the nails Of
Shiva,
Chaturbhih saundaryam Sarasijabhavah stauthi
Who killed the Asura
vadanaih;
called Andhaka,
Nakhebhyah samtrasyan
Which has clipped of
prathamamadhanadandhakaripo
one of his heads,
Chaturnam sirshanam samam Praises with his four
abhayahastharapanadhiya faces,
Your four pretty,
tender hands,
Resembling the lotus
flower stalk,
So that he can ask for
protection for his
remaining four heads,
By use of your four
merciful hands at the
same time.
Nakhanam uddyotai navanalinaragam vihasatham Oh Goddess Uma
Karanam te kantim kathaya kathayamah katham You tell us how we
Ume; can describe,
Kayachid va samyam bhajatu kalaya hanta kamalam The shining of your
Yadi kridallakshmicharanatalalaksharasachanam hands,
By the light of your
nails,
Which tease the
redness of freshly
opened lotus?
Perhaps if the red
 lotus mixes,
With the liquid lac
adorning
The feet of Lakshmi,
Some resemblance can
be seen.
Our Goddess Devi,
Let your two breasts
Give out milk,
That are
simultaneously drunk
deeply
Samam devi skanda dwipa vadana peetham By Skanda and the
sthanayugam elephant faced
Ganesha
Thavedham na khedham harathu sathatham prasnutha
Destroy all our
mukham
sorrows.
Yada loakakhya sankha kulitha hridayo hasa janaka
Seeing them and
Swa kumbhou herambha parisrusathi hasthena getting confused
jhhaddithi The Herambha feels
for his two frontal
globes,
To see whether they
are there,
Making you both
laugh.
Amuu theey vakshoja vamrutharasa manikhya Oh, victory flag of the
kuthupou king of mountains,
Na sadhehaspatho nagapathi pathake manasi na We never have any
Pibhanthou thow yasma dhavadhitha bhadusangha doubt in our mind,
rasikou That your two divine
Kumara vadhyapi dwiradhavadhana krouncha breasts,
dhalanou Are the nectar filled
pot made of rubies,
For the elephant faced
one,
And he who killed the
asura
Bahathyambha sthamberam dhanuja kumbha Even today do not
prakrithibhi know the pleasure of
Samaarabhdham muktha mamibhi ramalam haara women,
lathikam And remain as young
Kuchabhogo bhimbhadara ruchibhi rathna children.
saabhalitham Oh mother mine.
Prathapa vyamishram puradamayithu keerthimiva The place between
thee your holy breasts
Wear the glittering
chain
Made out of the
pearls,
Recovered from inside
the head of Gajasura,
And reflect the
redness of your lips,
Resembling the bimba
fruits,
And are coloured red
inside.
You wear the chain
with fame,
Like you wear the
fame of our Lord.
 Who destroyed the
three cities.
Oh daughter of the
king of mountains,
I feel in my mind
That the milk that
flows from your
breast,
Paya paraabhaara parivahathi saaraswathamiva Is really the goddess of
learning, Saraswathi,
Dhayavathya dhattham dravida sisu raaswadhya thava
In the form of a tidal
yat
wave of nectar.
Kaveenam proudana majani kamaniya kavayitha
For milk given by you
Twa stanyam manye dharanidhara kanye hridhayatha who is full of mercy
Made the child of
Dravida,
The king among those
great poets,
Whose works stole
one’s mind.
Oh daughter of the
mountain,
The God of love who
Hara krodha jwalaavalibhir avaleedena vapusha is the king of the
Gabhire thee nabhisarasi kruthasangho manasija mind,
Samuthasthou thasmath achalathanaye dhoomalathika Being lit by the flame
Janastham janithe thava janani romaavalirithi of anger of Shiva,
Immersed himself in
the deep pond of your
navel.
 The tendril like smoke
emanated from there,
And mother, people
think,
That this is the line of
hair,
That climbs from your
navel upwards.
The mother of
universe who is Shiva
and Shakti,
In the narrow part of
the middle of your
body.
Yadhethath kalindhi thanu thara ngaa kruthi shive The learned men seem
Krushe mahye kinchid janani thawa yadbhathi to see a line,
sudheeyam Which is in the shape
Vimardha dhanyonyam kuchakalasayo ranthara of a small wave of the
gatham river Yamuna,
Thanu bhootham vyoma pravishadhiva nabhim And which shines and
kuharinim glitters, and appears
like the sky
Made very thin by
your dense, colliding
breasts,
Entering your cave
like navel.
Sthiro gangavartha sthana mukula romaa vali latha Oh daughter of the
Kalaabhalam kundam kusuma sara thejo hutha bhuja mountain,
Rathe leelamgaram kimapi thava nabhir giri suthe Is your navel a whirl
Bhila dwaram siddhe rgirisa nayananam vijayathe pool in river Ganga
 Which looks very
stable!
Or is it the root of the
climber,
Of the stream of your
hair line,
Which has your two
breasts as buds,
Or is it the ritual fire,
Where the fire is the
light from Cupid,
Or is it the play house
of Rathi, the wife of
God of love
Or is it the opening to
the cave,
In which Shiva’s tapas
gets fulfilled,
I am not able to make
up my mind!
Nisargha ksheenasya sthana thata bharena klamajusho Oh daughter of the
Namanmurthe narree thilaka sanakaii sthrutayatha eva mountain,
Chiram thee Madhyasya thruthitha thatini theera You who is the
tharuna greatest among
Samavasthaa sthemno bhavathu kusalam sailathanaye women,
Long live your pretty
hips,
Which look fragile,
Which are by nature
tiny,
Which are strained by
your heavy breasts,
 And hence slightly
bent,
And which look like
the tree,
On the eroded banks
of a rushing river.
Oh Goddess mine,
Placed just below your
shoulders,
By Cupid, the god of
love,
Tearing your blouse
Kuchou sadhya swidhyasthata =ghatitha which is attached
koorpasabhidurou To your body by the
sweat,
Kasnthou dhormule kanaka kalasabhou kalayatha
When you think of
Thava thrathum bhangadhalamithi valagnam
the greatness of your
thanubhava
Lord,
Thridha naddham devi trivali lavalovallibhiriva And resembling pots
of gold,
Your breasts appear to
be tied by him,
Securely three times,
By the three creeper
like folds.
Guruthvam vistharam ksithidharapathi paravathy Oh, daughter of the
nijaath mountain,
Nithambha Dhhachhidhya twayi harana roopena Perhaps Himavan, the
nidhadhe king of mountains,
Athasthe vistheerno guruyamasesham vasumathi Gave readily as dowry
to you,
Nithambha praabhara sthagayathi lagutwam nayathi The density and
cha breadth from his
bottom,
So that your behinds
are broad and dense.
And therefore they
both hide all the
world,
And make the world
light.
Karrendranam sundan kanaka kadhali kaadapatali Oh daughter of the
Umabhamurubhyam mubhayamapi nirjithya bhavathi mountain,
Savrithabhyam pathyu pranathikatinabham giri suthe Who knows the rules
Vidhigne janubhysm vibhudha karikumbha of the Vedas,
dwayamasi Using your two
thighs,
You have achieved
victory over
The trunks of the
elephant
And the golden stem
of the banana plants,
And achieved victory
over frontal globes,
Of Iravata the divine
elephant,
By your holy round
knees,
Which have become
hard
By repeated
 prostrations to your
lord.
Oh daughter of the
mountain,
The five arrowed
Cupid,
To win Rudra your
lord,
Paraa jenu rudhram dwigunasara garbhoy girisuthe Has made your legs,
Nishanghou Unghe thee vishamavishikho bhada In to an arrow case,
maakrutha With ten arrows.
Yadagre drishyanthe dasa satra phalaa paadayugali In the end of the case,
Nakhagrachadhyan sura makuta sanayika nishitha Are your two feet,
Studded with ten of
your so called nails,
Which are the ten
steel tipped arrows,
Sharpened on the
crowns of Devas.
Sruthinam murdhano dadhati thava yau sekharathaya Oh mother mine,
Mamapy etau Matah sirasi dayaya dhehi charanau; Be pleased to place
Yayoh paadhyam paathah Pasupathijatajutathatini your two feet on my
Yayor larkshalakshmir arunaHarichudamaniruchih head with mercy.
Your feet are the
ornaments at the head
of Upanishads,
The water that washes
them is the river
Ganga,
Flowing from Shiva’s
head,
 And the lac that
adorns your feet
Have the red lustre of
the crown of Vishnu
We offer our
salutations
To your two sparkling
feet.
Which are most
beautiful to the eyes,
Namo vakam broomo nayana ramaneeyaya padayo And painted by the
Thavasmai dwandhaya sphuta ruchi rasalaktha kavathe juice of red cotton.
Asooyathyantham yadhamihananaaya spruhyathe We also know well
Passonamisana pramadhavana kamkhelitharave That the god of all
animals, your consort,
Is very jealous of the
Ashoka trees in the
garden
Which yearn for a
touch of your feet.
Mrisha krithva gothra skhalana matha vailakshya In a playful mood,
namitham after teasing you,
Lalate bhartharam charana kamala thadayathi thee About you and your
Chiradantha salyam dhahanakritha munmilee family,
thavatha And at a loss to
Thula koti kkana kilikilith meesana ripuna control your sulking,
When your consort
does prostrations,
Your lotus-like feet
touch his forehead,
And the god of love,
 the enemy of your
Lord, who was burnt
By the fire from his
third eye,
And was still feeling
an enmity with your
lord,
Like the ever hurting
arrow,
Makes a sneering
sound
From your tinkling
anklets on the legs.
Oh mother mine,
The lotus rots in
snow,
But your feet are used
Himanihanthavyam himagirinivasaikachaturau to being in the snow,
Nisayam nidranam nisi charamabhaghe cha visadau; The lotus sleeps at
Varam laksmipathram sriyam ati srijanthau night,
samayinam But your feet are
Sarojam thvadpadau janani jayatas chitram iha kim wakeful night after
night,
The lotus makes the
goddess of wealth
Lakshmi live in it,
But your feet offer
Lakshmi to devotees,
And so your two feet
always win over the
lotus,
 What is so surprising
in this?
Oh, Goddess Devi,
How did the poets
compare
The foreside of your
merciful feet,
Which are the source
of fame to your
devotees,
Padham the kirhtinam prapadham apadham Devi And which are not the
vipadham source of danger to
them
Katham nitham sadbhih kutinakamatikarparathulam;
To the hard shell of a
Katham vaa bahubhyam upayamanakaale purabhida
tortoise?
Yad adhaya nyastham drshadi dayamanena manasa I do not understand.
How did he who
destroyed the three
cities,
Take them in his
hand,
And place them on
hard rock during your
marriage?
Nakhair nakasthrinam karakamalasamkocha sasibhi Your moonlike nails,
Tarunam dhivyanam hasata iva te chandi charanau; Oh mother who killed
Phalani svahsthebhyah kisalayakaragrena dhadhatam Chanda,
Daridhrebhyo bhadraam sriyam anisam ahnaya Which makes the
dhadhatau celestial maidens,
Fold their hands in
shame,
 Forever tease your two
feet,
Which unlike the
holy trees in heaven,
(Which by their leaf-
bud like hands,
Give all they wish to
the gods,)
Give the poor people
wealth and happiness,
Speedily and without
fail.
My soul with six
organs
Is similar to the six
legged honey bees,
Which dip at your
Dhadhane dinebhyah sriyam anisam asaanusadhrusim holy feet,
Amandham saundharyaprakaramakarandham Which are as pretty
vikirathi; As the flower of the
Tavasmin mandharasthabhakasubhage yatu charane celestial tree,
Nimajjan majjivah karanacharanah satcharanathaam Which always grant
wealth to the poor,
Whenever they wish,
And which without
break showers floral
honey.
Padanyasakreedaparichayam ivarabdhumanasah She who has a holy
life,
Skhalanthas the khelam bhavanakalahamsa na jahati;
Atas tesham siksham subhagamanimanjiraranitha The swans in your
Chchalad achakshanam charanakamalam charucharite house,
 Follow you without
break,
As if to learn your gait
which is like celestial
play.
So your lotus like feet,
Taking recourse to the
musical sound,
Produced by the gems
in your anklets,
Appears to teach them
what they want.
Gataas the mancathvam Brahma, Vishnu,
DruhinaHariRudreshavarabhrutah Rudra and Shiva,
Sivah svacchacchayaghatitakapatapracchadapata; Who are the gods
Tvadhiyanam bhasaam pratiphalanaragarunathaya who rule the world
Sariri srungaro rasa iva dhrisam dhogdhi kuthukam Become the four legs
of your bed
So that they are able
to serve you always.
Sadashiva who is
white in colour
Becomes the
bedspread on which
you sleep,
And appears red
because he reflects
your colour.
And to your eyes
which are the
personification
Of the feelings of
 love,
He gives a lot of
happiness.
Her mercy which is
beyond the mind and
words of Shiva,
Is forever victorious in
the form of Aruna,
So as to save this
world.
That spirit of mercy is
in the form of
waves in her hair
Araala kesheshu prakruthisaralaa mandahasithe In the form of natural
Sireeshabha chite drushad upalasobha kuchathate; sweetness in her smile.
Bhrusam thanvi madhye pruthur urasijharohavishaye In the form of pretty
Jagat trathum sambhor jayahti karuna kaachid aruna. tenderness of a flower
in her mind,
In the form of
firmness of a ruby
stone in her breast
In the form of thin
seductiveness in her
hips,
In the form of
voluptuousness in her
breasts and back.
Kalankah kasthuri rajanikarabimbham jalamayam The moon that we
Kalabhih karpurair marakathakarandam nibiditam; know is your jewel
Athas thvadbhogena prahtidinam idam box,
rikthakuharam Filled with water of
Vidhir bhuyo bhuyo nibidayathi nunam thava krithe incense,
The blackness we see
in the moon,
The musk put for
your use in this box,
And the crescents we
see of the moon
are canisters of
emerald,
Full of divine
camphor.
And for sure,
Brahma the Creator
refills these daily,
After your use,
So that they are
always full.
Purarather antahpuram asi thathas thvachcharanayoh You are leading light
Saparyamaryadha tharalakarananam asulabha; of the home of Lord
Thatha hyethe neetah sathamukhamukhah siddhim Shiva,
athulam Who destroyed the
Thava dvaropanthasthithibhir animadyabhir amarah three cities,
And so coming near
you and worshipping
at your feet,
Is not for those with
weak mind,
Who do not have
control of their senses.
And that is why
perhaps,
Indra and other Gods,
 Stay outside your
gates,
And attain your sweet
self
By practice of siddhis
like anima.
Many poets reach the
goddess of learning,
The wife of the
Creator,
By composing soulful
poems.
Kalathram vaidhathram kathi kathi bhajante na Many who search and
kavayah attain riches,
Are termed as the lord
Sriyo devyah ko va na bhavati pathih kairapi dhanaih;
of the goddess of
Mahadevam hithva thava sathi sathinam acharame
wealth.
Kuchabhyam aasangah kuravakatharor apyasulabhah Oh, first among
chaste woman,
Except Shiva your
consort.
Your breasts have not
even touched
The holy henna tree.
Giram aahur devim Druhinagruhinim agaamavidho Oh Parashakthi who
Hareh pathnim padhmam Harasahacharim is one with
adhrithanayam; Parabrahma,
Thuriya kapi thvam dhuradhigamaniseemamahima Though those who
Mahamaya visvam bhramayasi parabhrahma mahish have learned Vedas,
Call you as Brahma’s
wife Saraswathi
 Or call you as
Vishnu’s wife Lakshmi
Or call you as Shiva’s
wife Parvathi
You are the fourth one
called Maha Maya,
Who gives life to the
world,
And have attained all
that is to attain.
Oh mother mine,
When shall I who
begs for knowledge
Be able to drink the
nectar-like water,
Flowing from your
feet,
Kadha kaale mathah kathaya kalithalakthakarasam Mixed with reddish
lac applied there?
Pibheyam vidyarthi thava charananirnejanajalam;
When shall that water
Prakrithya mukhanam api cha kavithakaranathaya
attain
Kadha dhathe vanimukhakamalathambularasatham The goodness of saliva
mixed with betel-
leaves
From the mouth of
goddess of learning,
Which made one
born as mute,
Into the king of poets?
Saraswathya lakshmya vidhi hari sapathno viharathe Those who worship
Rathe pathivrithyam sidhilayathi ramyena vapusha you oh mother,
The shreechakra Chiram jivannehva kshapathi pasu Are so learned and so
pasa vyathikara rich,
Paranandabhikhyam rasayathi rasam twadjanavaan That even Brahma
and Vishnu,
Are jealous of them
They are so handsome
That even the wife of
Cupid, Rathi,
Yearns for them.
He, unbound from
the ties of this birth,
Always enjoys ecstatic
happiness,
And lives forever.
Oh Goddess who is
the source of all
words,
This poem which is
made of words,
That you only made,
Pradhipa jvalabhir dhivasa kara neerajana vidhih Is like showing the
Sudha suthes chandropala jala lavair arghya rachana; camphor lamp to the
Svakiyair ambhobhih salilanidhisauhitya Karanam Sun,
Tvadiyabhir vagbhis thava janani vacham stutir iyam Is like offering as
ablation to the moon,
The water got from
the moonstone,
And is like offering
water worship
To the sea.

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 Chapter 9

The Yantra of Sri Vidya Sri

Chakra Yantra

“In order to bring a vast object like river Ganges from a place far away, one
has to use a limited vessel. Similarly in order to bring the eternal essence of the
cosmic energy and beyond, Srividya Upasakas use the Sri Chakra Yantra.”
– Swami Shantananda Puri Maharaj
All spiritual traditions have upheld the belief that everything in the cosmos is
energy (it is called chi, qi, prana, etc., in different cultures) and that every
aspect of existence is deeply interwoven in this giant web of energy.
Modern advances in science, especially studies in Quantum Mechanics, have
led to a vindication of this long-held belief that “everything is energy” as
scientists realized that all particles are merely vibrations of energy. Suppose the
Universe is pure energy, and we are but a small part of this same energy. In that
case, it then stands to reason that there exists a possibility for us, as individuals,
to tune into the frequency of the Universe’s energy.
There are several methods of tuning in (such as through the power of sound,
crystals, meditation, prayer). One such powerful method uses symbols (such as
the Sri Chakra Yantra) as a tuning fork. Just as we can tune into a specific
channel on television, on the radio, by selecting a particular frequency, these
symbols allow us the ability to tune in and engage with the powers of creation
in the Universe.
So, what exactly is a yantra?
A yantra is a graphic and geometric representation of Universal energy.
Thoughts and words cannot exist in the spiritual dimension since they are a
construct of the intellect and mind. Sacred geometry arises from the fact that
many philosophical truths cannot be expressed with words. The world around
us is filled with geometrical designs and shapes. Ancient cultures, including
those of Greeks, Egyptians, Chinese, Mayans and Hindus, observed that
specific geometric patterns are found recurring throughout nature spirals,
hexagons and concentric circles, to name a few) and believed them to be the
building blocks of all creation in the Universe.
In Hindu Tantra, three kinds of external symbols relate to and connect with
the Universal energy.
1. An image showing the energy in a human or animal form (such as Krishna,
Hanuman or Ganesha)
2. A yantra depicting the energy in the form of geometric shapes
3. A mantra is an energy in the form of a sound
The word yantra is derived from the root verb “yantr,” meaning “to restrain or
control.” It can be understood as a machine or a device that controls human
effort in performing a task by providing assistance. A mantra uses sound
energy to balance the mind and the body, while a yantra uses the visual
medium to bring about a state of equilibrium.
A yantra can work as a transformer of our psychic energies, allowing us a
glimpse into the beauty and power of the Universe. There are hundreds of
yantra designs that are specific to planets, gods and principles. These geometric
patterns can be drawn out on the floor in the form of rangoli (kollam), painted
on paper or tree bark, or etched on metal sheets such as copper, silver or gold.
One of the most potent, auspicious and important yantras in the Tantra
tradition is the Sri Chakra Yantra. Known as a “Rajayantra” ( king of yantras),
it symbolizes all energy, power and creativity hence a symbol of everything.
Advaita Vedanta sages have said that this yantra holds the key to mastering the
science of creation (acquiring all that we desire) and destruction (getting rid of
all that we no longer desire).
The Sri Chakra Yantra is believed to have been divinely revealed rather than
invented. It is not a creation of human intellect, and the geometry is said to
have appeared to “self-realized” yogis in their peak meditative state (samadhi).
This supremely powerful symbol represents the infinite power of Universal
energy and is a geometric form of the process of creation itself.
The physical yantra can be used as a tool to turn our every thought into a
directive to the Universe.
As you channelize your energy to be in synchrony with that of the Universe,
you will notice that:
• all internal and external roadblocks that have sabotaged your ability to
forge ahead will be removed, one by one
• enriching circumstances and opportunities will come your way, helping
you move forward on your path(s)
Manifestation is not accomplished by spending hours in the meditation of the
yantra but as a result of retraining your everyday thought processes and by
merely using the Sri Chakra Yantra as a device to optimally amplify your
connection with the
Universe.
Carl Jung wrote that a man’s most vital need is to discover his own reality
through the cultivation of a symbolic life: “Man is in need of a symbolic life.
Have you got a corner somewhere in your houses where you perform the rites
as you see in India?”
Archetypes are universal thought forms that are derived from the collective
unconscious. They can best be described as blueprints of our soul – primordial
imprints of consciousness that we are all born with, hardwired in our genes.
The Sri Chakra Yantra contains two archetypes – one of the symbols of sacred
geometry and the other of the universal quest for the quintessential Mother
Goddess.
Hinduism is full of ancient and sacred geometric symbols – Om, swastika,
linga and Vaastu purusha, to name a few. They all hold the key(s) to unraveling
the secrets of the cosmos. We come across three terms that are commonly used
in Hindu symbolism: Mandala, Chakra and Yantra.
The term mandala appears in the Rig Veda and is used generically to stand for
any drawing, diagram or geometric pattern representing the cosmos
symbolically or metaphysically.

Example of a Mandala
One of the chief purposes of the mandala is to represent the different layers of
the Universe – the spiritual realm, the environment we live in and the inner
experience of man – and how each of these layers can flow into and out of the
next. Therefore, the mandala is perhaps the most essential tool for practitioners
seeking to make a spiritual connection.
The Sanskrit word “chakra” essentially denotes a spinning vortex or wheel. In
The Tantra of Sri Chakra Bhavanopanishat by Prof. S.K. Ramachandra Rao
writes:
The etymology of the word would suggest that by which anything is done
(kriyate aneana). The wheel of the cart, the wheel of the potter and the
wheellike weapon that is flung against the enemy are all called chakras. In its
extended meaning, chakra also signifies a kingdom because the wheels of the
king’s chariot can roll in there without hindrance. The king of the land is thus
described as chakravartin.
The word also signifies the arrangement of the army in a specific order
(chakravyuha) to fortify its position and secure victory. Sanskrit poets are
found to employ characteristically circular patterns of letters of words
(chakrabandha) to convey the meaning more forcefully (also more tortuously)
than usual.
Whatever the sense in which the word is employed, it invariably means a
power field, an arrangement of parts to accomplish the desired end. The
circular form which the chakra usually brings to mind denotes both
comprehension and facility. It comprehends all the parts, units and details
compactly and effectively so that the whole form is unitary and functional. But
the form need not necessarily be circular. The idea of comprehension may be
metaphorical, as in expressions like ritu-chakra (the round of the seasons),
nakshatra chakra (the collection of stars) and nadi chakra (the arrangement of
the arteries).
The most common form of a mandala is the powerful, mystical, esoteric and
compelling yantra. It is said that Lord Shiva created 64 yantras and gave them
to mankind to help them progress materially and spiritually. A yantra is
considered the residence of its personal deity (ishta devata); therefore, there are
yantras named after specific desires and specific gods and goddesses and
represent the energies they signify and embody. For example:
Ganesha Yantra – to clear obstacles and succeed in fresh ventures
Kali Yantra – to strengthen the feminine energy and become fearless
Lakshmi Yantra – to acquire material wealth
Dhanvantari Yantra – for healing diseases and good health
Navagraha Yantra – for general prosperity and to balance the chakras

Ganesha Yantra

Kali Yantra
 Lakshmi Yantra
Juan Carlos Ramchandani explains, “Each yantra is a mantra (sacred phoneme)
by means of which the individual mind calls upon the cosmic energy through
the three bodies: causal, subtle and material. In addition, the yantras are
complemented with mantras, since they combine the power of the practitioner
with that of the yantra, which, in turn, vibrates with the infinite power of the
Universe. In meditation, both instruments are used simultaneously. A properly
energized yantra contains the same energy of divinity and is the essence of the
divinity.”
Every yantra has to conform to three basic principles:
• Akritirupa or Form
• Kriyarupa or Function
• Shaktirupa or Power
Through constant ritualistic worship, a yantra sheds its dormancy and becomes
emblematic of spiritual power. The yantra, therefore, moves from a mere form
and function to become a power diagram.
Yantras are classified according to their uses as below:
Type of
Its uses
Yantra

Sharira
Yantras for the body, such as the chakras
Yantra

Dharana Those which are worn on the body to offer protection, ward off disease, etc., such as
Yantra medallions and talismans

Those placed under the seat of a deity or meditation mat or under the ground before
Asan Yantra
constructing a building, temple, etc.

Mandala A live yantra formed by 9 persons, with 8 sitting in 8 cardinal directions and one in the
Yantra centre to perform the puja or worship

Puja Yantra Yantras, installed in temples, homes or offices, to which regular worship is offered
Chattar
Those that are kept under a turban, hat, cap or in the pocket
Yantra

Darshan Yantra, believed to bring good fortune upon its viewer, are placed in the temple, home
Yantra or office

The geometric symmetry that lies within a yantra reflects the unity of the
individual with the Universe, and the pattern of repetition of seeing the
microcosm in the macrocosm and vice versa is said to bring about a balance in
the two hemispheres of the brain.
Recent studies have shown that merely looking at specific geometric patterns
can alter brain waves and open gateways to higher states of consciousness. This
can happen because the geometric patterns bring about an alignment of the
left and right aspects of the brain. The brain’s left hemisphere is involved in
verbal, analytical and logic-related activities, while the right side performs
more intuitive, creative and holistic thinking tasks. Visualizing or meditating
upon a yantra has been shown to bring about greater balance in the left and
right side brain activities.
One of the most potent, auspicious and important yantras in the Tantra
tradition is the Sri Chakra Yantra. Tantric texts state that worship of any deity
can be undertaken in the Sri Chakra as it is the foundation of all yantras. Adi
Shankaracharya was a great believer in the power of the Sri Chakra, and he had
it installed in all the temples he visited.
The Vedas state that while Shiva created 64 yantras and their corresponding
mantras for the welfare of humanity, he gave the knowledge of the Sri Chakra
Yantra exclusively to his wife, along with its highly secret Shodasi mantra.
The deity that Sri Chakra Yantra represents is Lalita Tripurasundari, but it is
not called the Lalita Chakra or Tripurasundari Chakra to denote its
auspiciousness and overriding power and authority.
In the tantric tradition, all symbols have three aspects:
• The Gross aspect depicting an image of the body, face, weapons, etc., of
the deity
 • The Subtle form, which is shown in a yantra
• The Causal form which is depicted by the mantra

Lalita Tripurasundari in her gross aspect

The Vamakeshvara Tantra describes Tripurasundari thus:
“The Dear One, Tripura is the ultimate, primordial Shakti, the light of
manifestation. She, the pile of letters of the alphabet, gave birth to the three
worlds. At dissolution, She is the abode of all tattvas, still remaining Herself.”
Lalita means “the playful one,” reflecting the Vedic philosophy, which sees all
creation as a mere game or play of the divine consciousness. The goddess is
seen as residing in her physical and visible form in the Bindu (dot) at the
centre of the yantra while permeating the entire Universe at the same time.
Rohit Arya says in the Symbolism of the Sri Yantra: “The Sri Chakra Yantra, to
give it the correct name, is regarded as the Supreme Yantra. Any other yantra is
but a part or fraction of the Sri Yantra; it both includes and transcends all
yantras ever made, and no existing yantra cannot be found in the Sri Yantra.
The benefits of all yantras are, therefore, found (individually and collectively)
in the Sri Yantra. It is also considered to be the greatest achievement in the
abstract, symbolic representation of the Divine. The Sri Yantra is traditionally
held to have been divinely revealed rather than invented, a concept that is
easily understood when one realizes the immense complexity of the yantra.”
Swami Veda Bharati suggests that even the ordinary chessboard is a depiction
of the Sri yantra with a simplified bhupura (earth-city) divided into 64 sub
squares. In the Sri Yantra, we refer to the 64 yoginis who are said to guard the
Palace City of the goddess. One of the origins of the chessboard is the story of
a king who offered as much rice as the mathematician-priest could ask for. The
mathematician-priest asked for one grain of rice on one square of the
chessboard followed by a double of that one on the second and so on until 64
squares were completed. This demand could not be completed because the
amount of rice needed would be greater than that of all the number of atoms
in the Universe.
The Sri Yantra appears deceptively simple in its construction but is one of the
most complex geometrical patterns in recorded history. Many accomplished
mathematicians have wondered how Hindu sages could draw such complicated
geometric patterns without any aid, even as they struggle to achieve the same
with all the resources at hand. The Sri Yantra is precisely constructed to match
the proportions of the Golden Ratio.
The Golden Ratio is often called the blueprint of all of creation. We see it all
around us in nature (genome, DNA, flowers, seashells), art (Da Vinci’s Mona
Lisa and Michelangelo‘s art on the ceiling of the Sistine Chapel), architecture
(Egyptian pyramids, Parthenon) and branding (logo of Pepsi and Nike). Even
our faces and bodies follow this Golden Ratio and our perception of beauty is
actually defined by this ratio. A person is seen as attractive because his/her
proportions are closer to the Golden Ratio. Our brain is hardwired to prefer
objects and images that are close to this ratio.
 Golden Ratio in Nature

Golden Ratio in Egyptian Pyramids

Golden Ratio in Parthenon

The Sri Chakra also contains several similarities with the Flower of Life, which
is seen as a blueprint for creating sound, matter and consciousness. This
pattern is seen repeated throughout nature. In the image below, we can see
how a human embryo replicates the pattern of the Flower of Life.
 Human embryo replicating the pattern of the Flower of Life

Here we can see how it is reflected in the Sri Chakra.

The study of visible sound is called Cymatics, and it reveals some fascinating
truths about our Universe that go unseen by the naked eye. Sounds actually
have a distinct geometry, much like crystals, flowers and nautilus shells.
When picked up by a special apparatus, such as the sand-covered plate called a
tonoscope, these vibrations reveal incredible geometric shapes that are unique
and beautiful.
A geometric pattern very similar to that of the Sri Chakra Yantra is created
when the holy syllable Om is sounded through a tonoscope. Dr. Hans Jenny (a
pioneer in the field of Cymatics) first established the correlation between
sound and its vibrational patterns. It is possible that ancient Hindu sages had
the knowledge to reverse engineer the sacred sound of Om to a geometrical
form. Just as the number 108 is believed to be the numeric representation of
Om, the Sri Chakra Yantra is its visual representation.
A study conducted at Moscow University used an EEG machine to observe the
brainwaves of test subjects who were asked to stare into a Sri Yantra. Within a
few minutes of mild concentration on the geometric pattern, it was found that
there was a change in the brain activities of the subjects as their brain waves
slowed down considerably and reached an Alpha level, a state of mind
associated with heightened intuition, greater creativity and deeper relaxation.
(Source: Biology Faculty of Moscow University, October 1987)
Itagi Ravi Kumar and Jang Jungyun conducted an experiment using the Sri
Yantra to see if it had any effects on the germination of green gram. Two types
of Sri Yantra made of copper were used. One was a two-dimensional
Bhuprasthana Yantra, and the other was a Mahameru Yantra. It was discovered
that the samples treated with both the yantras showed a marked increase in the
percentage of germination, radical length and fresh and oven-dry weight of
germinated seeds when compared to the controlled sample seeds. The two-
dimensional Bhuprasthana Yantra showed a more positive effect than the three-
dimensional Mahameru Yantra.
(Source: International Journal of Geology, Agriculture and Environmental
Sciences Vol 5, Issue 2, April 2017)
R.K. Sennaya Swamy Muthukrishnan, an Indian Egyptologist, travelled to the
pyramids of Giza to prove that the base triangles of the great pyramids are
equal in angular measurements to those found in the Sri Chakra Yantra. In his
book The Egyptian Code: The Secret Code Used By Pharaohs that Can Turn
Small Businesses Into Empires, he writes that far from being the tombs of
Pharaohs, the pyramids served as recuperation and resting place for important
persons among the Egyptian elite. The bioenergy found inside a pyramid helps
cure ailments and restores vitality and good health. Recent deciphering of
Egyptian hieroglyphics lends credence to Muthukrishnan’s theories.
(Source: The Hindustan Times, Oct. 28, 1997 – Pyramidal Facts)
An award-winning American artist called Bill Witherspoon has written
extensively about his experiment with a diagram of the Sri Chakra Yantra on a
dry lake in Oregon. He states that after the sacred drawing was dissolved by
natural causes, many changes were recorded in the area, including a noted
increase in soil fertility, plant nutrients and yield. (Source: John Hopkins
University – Project MUSE digital library)
The well-known American physicist Dr. Patrick Flanagan calls the Sri Yantra
“the king of power diagrams,” and describes its energetic effect as seventy times
greater than pyramid construction.
(Source: Research paper by Marcus Schmieke featuring Dr. Flanagan’s
findings)
The Sri Chakra Yantra can be seen in three forms – plane, pyramidical and
spherical. Its two-dimensional plane form is also called the Bhuprasthana and
is typically presented as engravings on copper, silver or gold. In its three-
dimensional form, it is called a Mahameru; the mythological cosmic mountain
said to be at the centre of the Universe.
The Mahameru is the same as in the two-dimensional Sri Chakra, but the
triangles surrounding the innermost triangle are piled on top of one another in
different planes to arrive at a whole which is shaped like a pyramid. The Bindu
is at the topmost part of the structure. In yet another complex three-
dimensional form, the Sri Chakra Yantra is presented in a spherical shape
called the Kurma as it resembles a tortoise’s shell, which is phenomenally more
complex in structure and construction.

Copper Sri Chakra Plate

Copper Sri Chakra with Bija Mantras

 Mahameru

Spherical Sri Chakra

Sri Chakra inscribed on a stone linga

Worship can be of two kinds – external worship (baahya pooja), in which the
worshipper sees himself as disparate from the object of his devotion or internal
worship (antah pooja) in which the worshipper completely identifies with the
object of his devotion. The Sri Chakra Yantra is a device used in both forms of
worship as a guide to ultimately fulfill the worshippers desires.
Meditation on any of the forms is acceptable, and no one form is better than
the other. An accurate drawing on paper will work just as well as the most
intricately carved Mahameru. However, if you intend to become a serious
practitioner, it is advisable to buy a two-dimensional Bhuprasthana Sri Yantra
engraved on copper (as it is a good conductor of energy) after due research
checking if it indeed is an accurate representation of the sacred geometry.
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 Chapter 10

The Formation of the Sri Chakra

Yantra

“The Sri Chakra is an iconic representation of the deepest institutions of the

Vedas. It represents but the recursive structure of reality and also expresses the
fact that nature and consciousness are interpenetrating. It is relatively easy for
the conditioned mind to question names and forms (namarupa) as compared
to turn the gaze of one’s inner mind on one’s consciousness. The Sri Chakra
looks at reality through the lens of beauty and felt experience by helping one
penetrate the various coverings of one’s mind. It takes the seeker to Shiva, the
fixed point of one’s self.”
– Subhash Kak in “The Great Goddess Lalita and
The Sri Chakra”
The pattern of the Sri Yantra is a matrix of nine intersecting triangles. Five of
these triangles that have their apex facing downward represent five forms of
feminine energy Shakti. The four triangles with their apex facing upward are
known as Shiva trikonas representing the male aspect of Shiva.

The triangle or trikona enclosure after the Bindu is described as the primary
triangle (mulatrikona) and is regarded as the Mother Goddess. This triangle is
looked upon as pure sattva, the light of consciousness in its pristine,
unfettered, unconditioned and unevolved state.
It represents the iconic form of Mother Goddess as the conjoint manifestation
of three powers (inclination, knowledge and activity) associated with all
phenomenal details. The three gunas (sattva, rajas and tamas) responsible for
all creation. The three angles or corners represent the dimensions of all
existence (trikhanda), fire (Agni), sun (Surya) and moon (Chandra) and the
dimensions of the individuality - self (atma), the inner- self (antar atma) and
the transcendental- self (paramatma). The trikona also suggests the three
processes of existence - creation (srishti), preservation (sthiti) and withdrawal
(samhara).
(Taken from Srividya and Sri Chakra by Lalitanandanadha Lalita Prasad
Jammulamadaka)
The intersection of these nine triangles creates 43 triangles.

The intersection of two lines is called sandhi, and it is significant as it

represents the union of Shiva and Shakti. There are 24 such sandhis.

The intersection of three lines is called a marma sthana and implies an explicit
harmony between Shiva and Shakti. In the human body, marma is known as
the seat of life energy or jiva shakti. There are 18 such marma sthanas.
The 43 triangles are arranged in nine enclosures that are known as the
navavaranas or nine chakras (“chakra” in Sanskrit stands for “a spinning
vortex”).
We can approach the Sri Yantra as a spiritual pilgrimage. We need to travel
from the outer walls to the yantras innermost part through different levels of
obstacles that come in our path. The nine avaranas represent the clouding of
our consciousness that needs to be cleared. As we traverse each level, we find
ourselves getting closer to an understanding of the nonduality. Our thoughts
get refined on the inward journey as we let go of our mistaken identities, fears
and desires. Our minds are purified as we withdraw from the illusion of reality
and arrive at a point (the Bindu) where we become one with the Divine
Consciousness.
The nine avaranas described below are according to the Dakshinamurty
tradition, starting from the outermost enclosure and leading towards the
Bindu. This is said to be in the order of absorption (samhara krama).
The navavaranas:
1. Bhupura Trayam – the square field
2. Shodasa Dala Padma – the 16 petalled lotus
3. Ashta Dala Padma, the 8 petalled lotus
4. Chatur Dasara the 14 intersecting triangles
5. Bahir Dasara the 10 outward triangles
6. Antar Dasara the 10 inward triangles
7. Ashta Kona the 8 triangles
8. The Kamakala Trikona the primary triangle
9. The space between the Bindu and the Trikona
Avaranas 2 to 6 constitute the Shakti aspect
Avaranas 7 to 9 constitute the Shiva aspect
The Bindu is the union of Shiva and Shakti
First Avarana (Trailokya Mohana)
The outer part of the Sri Yantra is called the Bhupura, or 4-sided enclosed wall
and is seen as the first avarana. In Vedic texts, the earth is depicted as a square,
and the tantra designs of mandalas always contain a protective outer wall –
much like a fort.

The Bhupura consists of three lines making up a square. The outermost square
represents mundane emotions such as anger, fear and worldly desires. These
emotions need to be overcome as a pilgrim begins his journey. This square also
stands for the eight siddhis or yogic powers needed for self-protection on the
inward journey. The eight siddhis can be obtained once we have control over
our minds and the elements.
The middle line stands for motherlike divinities known as Mathrika, who rule
over our emotions. They include greed, stubbornness, longing, anger, etc.
The inner line represents ten feminine deities known as Mudra devatha. These
can be approached in three ways:
Sthula (gross) – mudras or hand gestures
Sukshma (subtle) – mantras or sound energy
Para (transcendent) – intuition
The gateways or entry points to the yantra can be seen as the T shapes found in
4 directions.
This brings us to the three concentric circles known as Trivritta. The circles
represent the principle of eternity - no beginning, no end, being perfectly
symmetrical and at all points equidistant from the centre.
These are not a part of the Avaranas but exist to girdle or provide a net for the
inner pattern.

The three circles are said to variously represent:

Three aspects of time: past, present and future
Three states of being: waking, sleeping and dreaming
Three levels of experience: attainment, obstruction and power

Second Avarana (Sarvasa Paripuraka)

Inside the first circle are 16 outward opening lotus petals. Lotus petals are
extensively used in Indian iconography and symbolism.
The lotus is very responsive to sunlight; it blossoms at sunrise and closes at
sunset. In the context of the Sri Yantra, the unfolded petals signify an
expansion of consciousness and blooming of our inherent potential.
All the centres of consciousness in the subtle body are described as lotuses in
Hindu texts for this reason.
This avarana is called Sarvasaparipuraka chakra (the fulfillment of all desires
and hopes). The 16 petals depict
5 organs of perception
5 organs of action
5 elements
+
Mind
This avarana allows the practitioner to fulfill all his desires so that he can then
choose to renounce them, having enjoyed all worldly pleasures. At this point,
all discontentment is removed, and the mind is now in control and
strengthened to encounter other hurdles in the journey.
 Third Avarana (Sarva Samkshobhana)
The third avarana is called Sarva samkshobana chakra (the agitator of all). This
is an eight-petalled lotus that represents pleasures we derive through our
organs. It has a particular reference to our erotic urges. Each petal governs a
specific activity: speech, grasping, motion, excretion, enjoyment, revulsion,
attraction and equanimity.

Fourth Avarana (Sarva Saubhagyadayaka)

Within the inner lotus lies the first set of fourteen interlocked triangles, which
form the fourth avarana called Sarvasaubhagyadayaka (bestower of all
prosperity).
The fourteen outward triangles are said to correspond to the same number of
nadis found in the human body. Nadis are the energy channels prana (life
force) moves through. These channels permeate the entire subtle body.
According to classical yoga texts, there are 72,000 nadis in the human body.
The fourteen triangles represent the following traits: agitation, pursuit,
attraction, delight, delusion, immobility, release, control, pleasure,
intoxication, the accomplishment of desire, luxury, mantra and the destruction
of duality.
The advent of inner realization begins in this avarana as the practitioner begins
to withdraw himself from all sensory delights and becomes aware that he is not
different from the Divine Consciousness.

Fifth Avarana (Sarvartha Sadhaka)

Then we arrive at the fifth avarana ten triangles which constitute the Sarvartha
Sadhaka (Accomplisher of all objects). These triangles represent deities that
preside over the ten vital forces in the body. These forces can be divided into
Prana Panchaka and Naga Panchaka. The Prana Panchaka vayus include:
• Prana
• Apana
• Vyana
• Udana
• Samana
These vayus or energies are involuntary actions such as:
• Respiration
• Circulation
• Digestion
• Assimilation
• Voice
The Naga Panchaka controls actions such as belching, yawning, batting of
eyelids and other sounds that are produced within the body.

Sixth Avarana (Sarva Rakshakara)

From the ten-sided outer figure, we journey further into the sixth avarana the
ten-sided inner figure that makes up the Sarva Rakshakara avarana (Protector
of all). The ten triangles represent Vanyaha or ten vital fires necessary to stay
alive.
• Purgation
• Digestion
• Absorption
• Burning
• Secretion of enzymes
• Acidification
• Excretion
• Assimilation
• Creation of lustre
• The fire of pessimism and frustration
 Seventh Avarana (Sarva Roga hara)
We now move inward to the seventh avarana - an eight cornered avarana called
Sarva roga hara (the remover of all illnesses). The eight triangles in this avarana
are presided over by deities that control speech. This means that all Sanskrit
alphabets are covered in this. They also rule over
1. The inherent contradictions (dwandha) in life-heat (fire) and cold (water),
sorrow and joy, etc.
2. Desire
3. The three gunas - rajas, tamas and sattva
This avarana symbolizes the power to remove the most basic of diseases and to
reveal our attachment with the fleeting existence of our being.

Eighth avarana (Sarva Siddhi Prada)

We arrive at the eighth avarana Kama kala, or the primary triangle. With its
apex facing downward, it signifies feminine energy. This avarana is known as
Sarva siddhi prada (one that bestows all accomplishments). This triangle is the
only one in the pattern to have no intersections; it stands independent. The
three corners of the triangle represent various aspects of the universe:
• Creation, Preservation and Dissolution
• Will (Iccha), knowledge (Jnana) and activity (Kriya)

Ninth avarana (Sarvananda maya)

We have finally arrived at the most important aspect of the Sri Yantra– the
Bindu, the dimensionless point at the core. This avarana is called Sarvananda
maya (the supremely blissful). The Bindu, independent of the intersecting
triangles, can be compared to the garba gudi (sanctum sanctorum) of a temple.
It is here the Divinity resides. Tantra texts say the Bindu, in reality, is the Sri
Chakra, and everything else beyond it is merely a manifestation of its various
aspects.
The Bindu represents five principles (pancha kriya) of the cosmos:
1. Emanation
2. Projection of creation
3. Preservation of the created universe
4. Withdrawal of the creative energies in cosmic dissolution
 5. Retention of the withdrawn energy of the universe for the next cycle of
creation
The Bindu stands for absolute harmony (samarasa – the most sought-after
component of Tantra) between Shiva and Shakti. In other words, the Bindu is
Brahman itself. When with the power of will (iccha Shakti), the Bindu expands
into a triangle as an apparent differentiation takes place between Shiva and
Shakti.
Sreenivasa Rao writes in his blog on the Sri Yantra that “the significance of this
Avarana is a complete harmony (samarasya) of principles of pure consciousness
(Shiva) and the principle of energy as deliberation (vimarsha shakti). It signifies
a state of nonduality where all tendencies of approach and withdrawal become
non-existent, dissolve in a state in which the devotee ultimately rests. Bliss in
Tantra is explained as resting in oneself (swaroopa pratishta).
Having progressed through the various veils of consciousness, we can now
delineate what the nine enclosures represent.
1. The first avarana deals with emotions and achievements.
2. The second avarana deals with 5 pranas, 5 sense organs, 5 organs of action
and the mind (described in detail in Sri Chakra and the human body).
3. The third avarana deals with the psychosocial properties common in all
humans as we go about our lives – expression of thoughts, apprehensions of
the mind (especially of the future), movement, lust, attention to certain
things, rejection of certain things, elimination and detachment.
4. The fourth avarana deals with mental agitation, chasing away evil thoughts,
physical attraction, happiness, delusion, obstruction in the path of self-
realization, releasing obstructions, surrender, experiencing bliss and
accomplishing all desires (including material wealth and spiritual
satisfaction) and finally dispelling all types of dualities.
5. The fifth avarana deals with the ten different types of prana (vital life forces)
while removing all sorrows and offering the fulfilment of every type of
desire.
6. The sixth avarana deals with acquiring the necessary knowledge, spiritual
energy and gaining mastery, leading to self-realization. At this stage, the
practitioner seeks to be free from all diseases and is actively involved in
removing all traces of karmic afflictions as the mind reaches a state of bliss.
7. The seventh avarana deals with the five types of prana, five elements and the
four antahkarana (manas, buddhi, chitta and ahamkara or ego).
8. The eighth avarana deals with completely freeing the mind of all afflictions
and dissolving the human traits such as attachment, sensory involvement,
ego and desire. The mind is freed from Maya to a large extent.
9. The ninth avarana deals with the union of Shiva and Shakti, thereby leading
the practitioner to a state of ultimate bliss and peace. Every form of duality
is removed as all the differences between the knower, the object of
knowledge and the process of knowing disappear. All of them come together
in absolute harmony.
This absolute harmony is depicted in the patterns and layout of the Sri Chakra.
As a representation of the microcosm and the macrocosm being one and the
same, the yantra provides a model for individual transformation. The
practitioner arrives at the realizations that:
1. his body is the Sri Chakra
2. if his body is the residence of the Divine Consciousness, then he himself is
the Divine Consciousness and
3. all the powers, energies and manifestations are but mere reflections of pure
awareness and consciousness.
Sreenivasa Rao explains in his blog: “Travelling from the outer periphery wall
to the inner Bindu is an ascent through various levels of consciousness and
mystical significance, overcoming myriad obstacles of conditioning and fears
along the way. As he proceeds inward from the outer most enclosure the
devotees thoughts are gradually refined; And the association of ideas is
gradually freed from the constraints of conventional reality. The Devi is felt or
visualised in his heart and then drawn out through the breath and installed in
the yantra. She is then worshipped as actually residing there. The true home of
Devi is in the heart of the worshipper. The devotee identifies himself with the
Devi and goes through the worship guided by the symbolism.”
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 Chapter 11

Sri Chakra and the Human Body

“According to tantra sastra, man is a microcosm. Whatever exists in the

universe exists in the human body as well. All the principles and worlds are
within him and in him dwells the supreme energy traditionally and
reverentially called Sivasakti. This tantric concept is very much similar to the
hermetic view “as above so below.”
– P.R. Krishnakumar
All across Vedic literature, it is reiterated that the human body is a microcosm
of the universe. Whatever exists in the universe is seen in the human body and
vice versa. The human body is believed to be made up of two parts – one from
the top of the head till the end of the spine and the other from the end of the
spine to the feet. Therefore, the spine is the axis on which the body rests, just
as the Meru is the axis of the universe. It is for this reason that the spine is
called Merudanda.
Sutras in the Bhavanopanishad (“bhavana” means “imagination or concept
formation in the mind”) help us contemplate our body within the Sri Chakra.
The nine triangles (intersection of 5 shakti and 4 shiva triangles) are seen as the
nine apertures (navarandha). They are:
• Eyes – 2 openings
• Ears – 2 openings
• Nostrils – 2 openings
• Mouth – 1 opening
• Organ of procreation – 1 opening
• Organ of excretion – 1 opening
The inward journey of a practitioner begins with the feet and moves upward
till it reaches a point above the crown of the head. The nine avaranas,
therefore, have their own corresponding body parts.
The nine avaranas and their correspondence to the parts of the body

Avarana Body part

First square – feet

Bhupura Middle square – knees
Inner square – thighs

Three concentric circles Middle portion of the body

Shodasi Dala Padma From the genital area till below the navel

Ashta Dala Padma The navel

Chaturdasha The abdominal region

Bahir dasha The neck

Antar dasha Region between the eyebrows

Ashtakona Forehead

Trikona Top of the head

Bindu Above the crown

The Navavarana and their corresponding chakras

Avarana Chakra

Bhupura Muladhara

Shodasa Dala Padma Swadisthana

Ashta Dala Padma Manipuraka

Chaturdasha Anahata

Bahir Dasha Vishuddha

Antar dasha Ajna

Ashtakona Manaschakra

Trikona Somachakra

Bindu Sahasrara

The Sri Chakra also represents a diagram of the cycle of time (Kaalachakra).
The breath is intricately linked with the concept of time. Breathing is
influenced by the five elements present in the body and vice versa. It is for this
reason that the focus is on Pranayama in all yogic and meditative literatures.
On an average, an adult human being takes 360 breaths in a unit of time called
nadika where one nadika is equal to about 24 minutes. One day consists of 60
nadikas. In a day, therefore, we breathe 21,600 times. This is called the nadi
chakra or the organization of breaths in the body. The texts further describe
that breath is distributed among the various chakras which are mentioned
below:

Chakra No. of breaths Time taken

Muladhara 600 40 min

Swadishtana 6000 6 hours 4 mins

Manipuraka 6000 6 hours 4 mins

Anahata 6000 6 hours 4 mins

Vishuddha 1000 1 hour 6 mins 40 sec

Ajna 1000 1 hour 6 mins 40 sec

Sahasrara 1000 1 hour 6 mins 40 sec

Total 21600 24 hours

The central point for distribution of the breaths is the navel. Breath alternates
between the ida (left nostril) and pingala (right nostril). The ida breath is a
cooling one as it is based on the moon principle while the pingala is the
heating one and represent the sun principle. The Ida and Pingala come
together at the Muladhara chakra, close to the seat of the Kundalini. The
Kundalini is the spot where 72000 nadis are said to congregate.
In the Chaturdasha Trikona, we observe that there is a representation of the
fourteen important nadis.
Another way in which the Sri Chakra is identified with the human body is
seen in the nine interlocking triangles that constitute the diagram. The nine
triangles stand for the nine fundamental elements, or Mula Prakruthi, which
are replicated in the human body as nine substances such as skin, blood,
muscles, fat and bone (aspects of Shakti) and semen, marrow, vital breath and
soul (aspects of Shiva).
The important marma points (locations with heightened energy) found in the
human body are also represented in the Sri Chakra as the 18 marma sthanas
(points that are formed by the intersection of three lines). Marma literally
means “a point that can kill,” and many martial art forms use these points to
teach self-defense and to fatally wound an enemy. Ayurveda believes that there
are 108 marma points in the body, each one serving a specific purpose. And in
the Sri Chakra Yantra, these 108 points are condensed to 18 marma sthanas.
Sri Chakra and healing
The seventh enclosure, comprising eight triangles, is known as the remover of
all diseases (Sarva Rogahara). Meditating upon this avarana can bring about
overall healing as it works directly on the 18 marma points, which are the main
spots for the congregation of prana. The healing potential is significantly
increased when any blocks to the free movement of prana are removed.
Vedic scholars point out that specific healing of ailments related to specific
body parts can be achieved by meditating upon the different avaranas. Listed
below are the avaranas and their corresponding parts for the purposes of focus
and meditation.

Avarana Specific ailment

Bhupura Knee pain

Joint pain
 Arthritis
Rheumatism
Nerve related disorders
Alzheimer’s
Parkinson’s
Multiple Sclerosis
Insomnia
Infertility
Shodasa Dala Padma Reproductive issues
Sexual disorders
Ulcers
Digestive problems
Irritable bowel syndrome
Kidneys
Ashta Dala Padma
Pancreas (including diabetes)
Spleen
Gall bladder stones
Small and large intestines
Heart disease
Chaturdasha
Low and high blood pressure
Skin
Sinus
Bahir Dasha Lungs
Shoulder pains
Spondylitis
Psychological disorders such as
Schizophrenia
Anxiety
Antar dasha
Bipolar disorder
Depression
Suicidal thoughts
For all kinds of chronic and acute ailments
Ashtakona
To rid oneself of karmic afflictions
Trikona Cleansing and purification of all aspects of body and mind
For spiritual ailments such as lack of belief in the universe
Addictions
Bindu Lack of sympathy and empathy
Excessive greed and desire
To overcome a sense of “self ”
Meditation for good health and curing specific ailments
The Sri Chakra and the human body both represent each other – one depicting
the macrocosm and the other the microcosm of the Universal energy.
Our body is an embodiment of the energy that resides in the Sri Chakra, and
as such, we can all be seen as having our own individual Sri Chakra that is
represented by our bodies. As a result of our karma in past life and actions in
the present life, our Sri Chakra undergoes distortion and damage and moves
away from the perfection of the universal Sri Chakra. This imperfection gives
rise to ill health and disease(s). By taking steps to purify our Sri Chakra by
adopting sattvic practices, including rituals in our everyday life and connecting
with the universal energy, we can correct these distortions and imperfections
and move towards better health and well-being.
The Sri Chakra Yantra also has the unique ability to allow us to raise our
vibratory level. It is said that lower vibratory levels (a result of anger, hate,
greed, jealousy, etc.) lead to disease, pain and depression, and higher vibratory
levels (a result of gratitude, love, compassion, etc.,) promote a pain-free life
filled with positivity and joy.
The chart below depicts various avaranas upon which meditation can be
undertaken to help treat specific ailments. The third enclosure, consisting of
eight triangles, is the Sarva Rogahara Chakra or the Remover of all Diseases.
Focusing your attention on this avarana will endow you with healing energy to
overcome chronic diseases and painful afflictions besides building immunity
and keeping the body youthful and full of energy.
Sri Chakra and the Pineal Gland
In an earlier chapter, we have discussed that specific geometric patterns bring
about a change in the brain structure. Meditating on the Bindu in the Sri
Chakra is said to activate the pineal gland, as it compels us to bring our
attention to the spot between our eyebrows.
The pineal gland is a small endocrine gland shaped like a tiny pine cone. It
derives its name from the Latin “pinea,” which means “pine cone.” This pea-
sized organ is responsible for the production of melatonin, a hormone that
affects the modulation of our sleep/wake patterns, which determines the
production of other hormones, controls stress levels and seasonal circadian
rhythms in the body.
Melatonin is also known as an anti-aging and anti-stress agent because it is
involved in the dual action of suppressing cortisol and working as a powerful
antioxidant.
The pineal gland is located near the centre of the brain between the two
hemispheres, at the same level as the eyes, which led to it being called the
“third eye.” In modern times, many scientific studies have been undertaken to
understand the role of the pineal gland. The pineal area is covered in
cerebrospinal fluid. It has more blood flow per cubic volume than any other
organ, making it the gland with the highest concentration of energy in the
body.
In humans, the pineal cells resemble retinal cells in position and in the
presence of proteins, something not found anywhere else in the body, thereby
adding merit to its definition as the third eye.
Researchers have found that the pineal gland produces DMT
(dimethyltryptamine). DMT is produced when the body goes through
extraordinary situations such as giving birth, sexual ecstasy, extreme physical
stress and near-death experiences. It is also said to be produced during deep
meditation. DMT is said to alter our dream consciousness when released into
the bloodstream during the “rapid eye movement” phase of sleep.
DMT links the body and spirit because of its relationship to visionary
experiences and non-ordinary states of transcendent consciousness. This
property about DMT prompted Dr. Rick Strassman to call it the Spirit
Molecule. Many scientists now suggest that the pineal gland may indeed be the
“seat of consciousness” based on the outcome of studies that described the role
of this tiny gland until recently considered a vestigial organ which is of far
greater importance than commonly assumed.
The connection between the pineal gland and consciousness can be traced back
to Egyptian, Indian and even Tibetan traditions. In Egypt, when the Pharaohs
were mummified using elaborate embalming and purifying processes, their
pineal glands were removed carefully and placed in separate jars. The contents
of these jars were considered as containing the gateway to the afterlife.
In India, the pineal gland is seen as the representation of the sixth chakra
(Ajna). The ubiquitous bindi, which adorns a woman’s forehead, is said to
protect her by blocking negative energies from reaching the third eye. The Ajna
chakra is said to be the seat of wisdom, intuition and imagination. A blocked
Ajna chakra is characterized by a lack of intuition and imagination, thereby
leading to the inability to make the right decisions and inhibiting spiritual
expansion and growth.
The Tibetans believe that the life of an embryo begins on the 49th day after
conception. Strangely, it is on the 49th day that the pineal gland starts to
develop in a human embryo. This can lead us to understand why some experts
consider the pineal gland the seat of consciousness.
The pineal gland is not protected by the blood-brain barrier, and therefore it
cannot defend itself against harmful toxins that enter the bloodstream. Specific
toxins, such as synthetic fluoride and synthetic calcium, are shown to have an
affinity with the pineal gland. These toxins weaken its ability to produce
neurotransmitters and receive photons of light from external sources.
Therefore, it is important to ensure that the pineal gland is working at its
optimal capacity to enjoy the benefits of spiritual growth and awareness.
10 Ways to Activate an Underperforming Pineal Gland
1. Adequate hydration and good nutrition
Our bodies are made up of up to 75% water. Therefore, it is very important to
consume adequate amounts of water to ensure activation of the pineal gland.
Additionally, a balanced diet high in tryptophan helps provide the building
blocks for the important biochemical produced by the pineal gland.
Tryptophan is found in many foods, including eggs, most kinds of seeds
(including sesame, chia, sunflower, pumpkin), most nuts (maximum in
almonds, pistachios, hazelnuts), dark chocolate and bananas.
2. Exposure to sunlight
Indians have been following the tradition of sun worship since Vedic times.
Exposure to the early morning sun stimulates the pineal gland. Exposure to
sunlight is necessary for other body functions. It is recommended that we
spend at least 10 to 15 minutes of the day, preferably in the early morning, in
the sunlight to enjoy optimal health and well-being.
3. Sleeping in complete darkness
It is also important to note that the time spent in darkness helps the pineal
gland suppress serotonin and increase melatonin, which is necessary to induce
sleep. A dark environment in the bedroom is very important to ensure a good
night’s rest.
We should especially avoid blue light, which comes from sources such as
television, computer screens and smartphones. Blue light leads to the
stimulation of serotonin, forcing the body to think that it is daytime, thereby
upsetting the wake and sleep cycle.
4. Tapping
Gentle tapping on the forehead in between the eyebrows activates the pineal
gland. The vibration sends a wave directly to the pineal gland, activating it in
the process.
5. Pressing
Pressing the tongue against the roof of the mouth activates the pituitary gland,
and through its physical and chemical connections, activates the pineal gland
and hypothalamus. This method is also used in Ayurveda and Yoga and is akin
to the kechari mudra practiced by ancient seers.
6. Staying cheerful
Laughing and smiling help reduce stress and induce relaxation in the body,
thereby increasing the flow of positive energy. Laughter leads to the release of
endorphins, the feel-good hormone. Relaxation increases blood flow, which
amplifies the effects of the hormones released in the body.
7. Focus and attention
It is a well-known fact that our energy flows to wherever our attention goes.
Focusing our attention on the pineal gland will help activate it.
8. Meditation and visualization
Meditation has numerous benefits that are often written about. But one of the
lesser-known benefits of mindfulness is better activation of the pineal gland.
Meditating guides bioelectric energy to the pineal gland, thereby facilitating a
greater sense of clarity and improving intuition.
Visualization cannot take place without the use of the third eye. We can choose
to practice any form of visualization or guided imagery to help the pineal
gland become more active.
9. Chanting
Chanting causes the tetrahedron bone in the nose to resonate, which creates a
stimulation of the pineal gland. You can begin with the chanting of “Aum,” or
any other prayer that appeals to you.
10. Ritual worship of Sri Chakra Yantra
Any ritual that involves concentration helps remove blocks and activate the
pineal gland. A practice that incorporates visualization, chanting and
meditation is perhaps the best way to ensure optimal functioning of the gland.
Furthermore, it has been observed that focussing on one point (as we do with
the Bindu in the Sri Chakra) leads to a convergence of the eyeballs, and energy
comes to rest at the third eye, which is the seat of the pineal gland.
The physical benefits of an active pineal gland can be felt in various aspects of
living, such as greater balance in our work-life ratio, improved well-being,
better functioning of biorhythms and improved hormonal states. In terms of
emotional benefits, we will find that we are calmer, better at decision-making,
more at peace with ourselves and others, and there’s a renewed zest for life.
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 Chapter 12

Mudras

The word mudra literally means “a seal.” It is a certain position of the hand.
Mudras are a subtle science of arranging your body in a certain way. The way
your systems functions can be altered just by changing the positions of your
palm. This is a whole science by itself which essentially involves the geometry
and circuitry of the body. By holding a certain mudra, the energies tend to
move in a particular way. In yoga, there are systems where you can regulate
your breath in a certain way, with certain counts and proportions. By doing
this, you can pinpoint your energy to any cell in the body if you want.
– Sadhguru
In the Yogic tradition, a great deal of emphasis is placed on the position and
movement of hands during the practice of asana and meditation. These hand
gestures are known as mudras.
The word mudra is derived from the Sanskrit word “mudh,” which means
“lock or seal.” The deliberate positioning of fingers and hands helps direct or
seal energy flow, thereby allowing the prana or life force to move freely to
rejuvenate and heal the body. While foot reflexology has gained much
popularity in modern times, it must not be forgotten that the fingers and
hands also have more than four thousand nerve endings corresponding to
various organs and functions of the body. Various parts of the brain can be
stimulated by applying pressure to the fingertips or by curling and pointing the
fingers in specified directions.
Although mudras are used extensively by practitioners of yoga, meditation and
dance, they can also be a beneficial practice in everyday life to optimize health
and well-being and bring about a state of peace and harmony. Yoga texts
feature hundreds of mudras, ranging from specific healing modalities for
particular ailments to ones that promote a feeling of general well-being and
relaxation. In this chapter, I am focusing on some mudras that help relieve
stress and anxiety.
How to practice mudras
• You can practice mudras at any time of the day or night.
• Find a quiet space where you can sit without distraction for about 20
minutes each day.
• It would be ideal if you could sit in Padmasana, Sukhasana or Vajrasana,
with your spine erect and shoulders relaxed.
• It is better to use both hands while doing the mudras to enhance their
effect.
• You can hold each mudra for about 12 to 15 breaths and then move on to
the next one.
• Move the fingers and hands effortlessly from one mudra to another to
resemble a flow.
• Pay attention to the breath and observe how it slows down as the body
becomes more and more relaxed with every mudra practiced.
Mudras for relaxation and stress management
You can start with the namaskara mudra. Bring both the palms together and
feel the energies circulate through the hands. This mudra represents the
interconnectedness of all things in the universe. Beginning with this gesture is
a way to honor yourself and your role in the larger scheme of life.
 Namaskara mudra
Move into gyana mudra. With the palms facing upwards, press the tip of the
index finger to the tip of the thumb. Try to keep the other three fingers
straight. This commonly used mudra increases focus and help bring about deep
relaxation. You may rest the palm on the thigh if you wish to feel more
grounded.

Gyana mudra
Gently reposition the fingers into the Shuni mudra. Bring the tip of the
middle finger and thumb together, applying gentle pressure. This mudra helps
in bringing about a sense of stability, enhancing patience and calm. This mudra
can be especially useful when you feel overwhelmed. It helps build resilience
and supports in completing unfinished tasks.
 Shuni mudra
Move the fingers seamlessly into the prana mudra. This mudra activates prana,
which may be lying dormant in the body. Bring the tips of the thumb, ring
finger and little finger together while keeping the other two fingers erect. This
mudra encourages the flow of prana, making you feel energized and
rejuvenated.

Prana mudra
Bring the hands into the lap for the dhyana mudra. With the palms facing
upwards, keep the left palm below the right one and touch the tips of the
thumbs. This mudra brings about a calming energy and is typically used
during meditation to enhance contemplation and inner growth.

Dhyana mudra
Slowly join the little fingers and ring fingers of both hands. Fold the middle
and index fingers loosely over the thumb. Bend the thumb towards the palms.
This is the Shakti Mudra. This mudra promotes sound sleep and brings about
deep relaxation. It is highly recommended for those suffering from insomnia or
anxiety attacks.

Shakti mudra
Gently stretch out and place the index fingers against each other and let the
other fingers and thumbs rest, interlocking each other. Point the index finger
downwards while holding the hands in front of the chest. This is the powerful
Kshepana mudra, whose primary function is to draw out all the negative
energies from your body and help let go of all emotions that are no longer
necessary to the well-being.

Kshepana mudra
Interlock all the fingers and keep the index fingers and thumbs pointing
outward. Place the hands just above the navel and point the index fingers
upwards and thumbs downward. This is the Uttara bodhi mudra, often termed
as the mudra of enlightenment. It helps dissipate fears, anxiety, and phobias
and be particularly useful before an interview, examination, or stressful or
traumatic times.

Uttara Bodhi mudra

The above mudras can be safely practiced during pregnancy, lactation, and
recovering from severe illness or trauma.
Mudras require no special equipment and can be performed at any time or
place. You can practice them while commuting or traveling, at your desk or
even while watching over your children in a park. Remember to focus on
healing yourself from within when you are practicing. Regular practice of these
mudras will help you become calmer and less impulsive, and prone to anger
and anxiety. You can use the power of the ancient science of mudras to help
heal any specific ailment that you may be suffering from or just practice them
to prevent illness and promote a better sense of well-being.
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 Chapter 13

Sattvic Lifestyle for the Sri Vidya

Practitioner

“Sattva Guna, being pure, is illuminating, and it frees one from all reactions
of bad karma. Those situated in that mode become conditioned by a sense of
happiness and knowledge.”
– Bhagavat Gita
In Hindu philosophy, all matter arises from Prakruti, the fundamental
substance of the universe. From Prakruti arise the five Panchabhutas (elements
– space, earth, fire, water and air) and three gunas (qualities). These constitute
the whole of nature (energy, matter and consciousness) that pervade all objects
and beings in relative amounts.
The three gunas are sattva (pure essence), rajas (activity) and tamas (inertia).
Each of these gunas is present in our mind, body and spirit.
Sattva is the most superior of all gunas. In the universe, it is sattva that is
responsible for creation. Sattva is the quality of intelligence, virtue and
goodness. It creates balance, harmony and stability. It is light (as opposed to
heavy) and light-giving (luminous) in nature. Sattva possesses an inward and
upward motion and is responsible for bringing about the awakening of the
soul. It provides happiness and contentment of a lasting nature. It is the
principle of clarity, wideness and peace, and the force of love that unites all
things.
A sattvic person has mental clarity and is pure in thoughts, words and actions.
If an analogy were to be made with an animal, sattva would be an elephant -
intelligent, strong and gentle.
Rajas denotes activity. In cosmic terms, Rajas is responsible for the
maintenance and nurturing of what has already been created. Rajas is the
quality of movement, change and turbulence. Rajas possesses a chaotic
movement in all directions with no fixed actions. It is beneficial in offering
motivation, giving shape to dreams and acting as a call to action.
A Rajasic person has a restless and highly active mind that is always seeking to
be involved in activity and is focused on material achievement and social
progress.
An excellent example of rajasic nature would be that of a tiger which is fierce,
aggressive, strong and restless and always on the move.
Tamas stands for inertia. In the context of the universe, Tamas denotes
destruction. Tamas is the quality of darkness (as opposed to light), dullness and
nonactivity. It possesses a downward motion that causes decay and
disintegration. It helps us by giving us the ability to complete the tasks
initiated by Sattva and Rajas.
A tamasic person is slow, bulky and lethargic and most likely to be depressed
and ungrateful.
In the animal kingdom, a good example of tamas would be a jackal. Lazy,
brooding and cunning, the jackal finds ways of reducing its work by feeding on
other animals leftovers.
As humans, we have the unique opportunity to consciously influence the three
gunas in our minds and bodies. Even though we cannot separate or entirely
eliminate one or the other of these gunas, we can choose to increase or decrease
the relative amount of each one by our conscious actions. The concept of
swasthya (good health) in Ayurveda highlights the importance of leading a
sattvic or balanced life. In our lives, most situations are tamasic or rajasic in
nature. Sattva is the result of harmonizing these skillfully and maintaining a
balance.
A balanced personality is a combination of all gunas in different measures, but
the most positive and content personality displays more sattvic qualities. We
are told repeatedly in the Vedas that our basic nature is satchitananda (ever
blissful). As a result of our interactions with the external world, we sometimes
become disconnected from the silent and peaceful source of our atma due to
an imbalance of the gunas.
It is possible to bring more sattva in our lives by making conscious and
mindful choices about all that we come into contact with by focussing on
making alterations in two aspects of our daily lives:
• Aahara or diet
• Vihara or lifestyle
Aahara
“By changing dietary habits the human organism may be cured without using
any medicine, while with hundreds of good medicines, diseases of the human
organism cannot be cured if the food is wrong. Right food is the only key to
good health.”
– Sushruta Samhita
Health is a state of harmonious chemical balance in a living organism. Our
health depends on the chemical environments inside and outside of our
bodies. Food plays an important role in creating the internal chemical
environment. Food, when appropriately cooked, is appetizing, flavourful and
aromatic. Food that is cooked with love, guided by knowledge of the
ingredients and served in an inspiring atmosphere becomes healing.
Ayurvedic texts emphasize that “aahara,” or proper diet is very important to
promote health and happiness. Food creates health by enlivening the body’s
inner intelligence to create harmony. When we eat foods that are right for us,
we provide balance to each cell, thereby ensuring the optimum functioning of
all the organs.
Western nutritionists have propounded theories that are meant to be common
to people of all ages and medical conditions. In Ayurveda, it is believed that
there is no single diet or food that is healthy for all individuals. It is only by
following a diet prescribed for our particular constitution that we will lead
ourselves to a state of good health.
Vegetarian food cooked with healing herbs and energizing spices can eliminate
many toxins that enter the body through polluted water and air and even
noise. Toxins can also enter our bodies through radiation or chemicals that are
supposed to prevent our food from decay and that are used freely on
vegetables, fruits and all types of edible food. Spices concentrated “ chemicals”
that are converted into cleansing and vitalizing frequencies by our
electrochemical system save our body from a chemical imbalance.
All the food that we eat has a chemical nature. Although these foods may
contain many different chemicals, they produce only six different tastes.
Ayurveda, therefore, categorizes all the food items as having one of the six
tastes:
• Sweet
• Sour
• Salty
• Bitter
• Pungent
• Astringent
These tastes are a combination of two of the five elements: earth, water, fire, air
and akasha. These tastes are directly responsible for the operation and balance
among the three doshas: Vata, Pitta and Kapha. Each of these tastes has unique
health-giving properties and are beneficial if they are administered in proper
dosages.
An Ayurvedic meal should provide all six tastes in one meal. Unless all these
tastes are consumed, in turn, some taste buds will remain unsatisfied, and the
system will experience a chemical deficiency. A balanced meal should include
all the tastes - some in large quantities and some in smaller, according to their
potencies.
These 6 tastes affect the doshas as well. Different food items cause-specific
doshas to increase or decrease. Doshas increase and decrease on the principle of
“like attracts like.” If our Prakruti is predominantly pitta, we will show a
marked preference for food that tends to aggravate pitta. Food that decreases a
particular dosha is said to pacify the dosha, while those that increase the dosha
are said to aggravate it.
Foods for various constitutions
Some tips on the following sattvic diet
• Seek foods that are rich in prana (life force). Pick foods that are organic,
fresh, seasonally and locally produced as they are nutritionally the richest
and carry the strongest, vital energy.
• As far as possible, stick to eating vegetarian food. Fresh vegetables, fruits,
whole grains, lentils, nuts and spices enhance sattva
• Adopt a diet that consists of food that suits your Prakruti
• Consume food when it is warm as the warmth stimulates the digestive
enzymes and facilitates digestion. Avoid excessively dry food.
• Allow at least 6 hours between each meal. Ensure that the previous meal is
completely digested.
• Avoid food that has been refrigerated or microwaved as they tend to lose
prana. Keep away from processed, artificially coloured, canned and
chemically preserved foods as they increase ‘ama’ or toxic undigested
matter in the body.
• Ghee (clarified butter) is one of Ayurveda’s most treasured food items as it
plays a crucial role in balancing hormones and maintaining healthy
cholesterol as it contains omega-3 fatty acids. Ghee has a high heat point,
which prevents it from producing free radicals that damage cell function.
Incorporate ghee in your diet in moderate quantities without guilt.
• Eat foods that are high in fiber and complex carbohydrates. These foods
provide lasting energy throughout the day. Fiber also helps maintain a
toned digestive tract by providing bulk, which helps evacuate toxins and
excesses. When the intestines are regularly cleaned, the body does not
become overloaded with digested material that would otherwise seek
elimination through the skin.
• Avoid consuming excess amounts of salt as it leads to water retention and
elevates blood pressure. Use pink Himalayan rock salt or lime juice to add
flavor if non-salted food seems unpalatable.
 • Avoid refined sugars, which provide empty calories. Refined carbohydrates
give the body a quick boost of energy but put considerable stress on the
pancreas and adrenals, devitalizing the body. Refined carbohydrates
deplete the body of minerals, which are so crucial for all vital functions.
• Ensure that you get the right amount of proteins. It is better to eat
vegetables that are rich in proteins. Diets high in animal proteins increase
the toxicity of waste products in the body due to their slow transit time (it
takes meat about three days to be completely digested and leave the
system). This slows the digestion and depletes the body of minerals.
Vegetable proteins, on the other hand, fully nourish the body, being
quickly and efficiently metabolized. If you have to eat meat, make sure
that it is made more digestible with spices such as garlic, ginger, cumin
and black pepper.
• Eat food high in mineral content as it keeps the body looking alive and
charged with energy. Minerals significantly contribute to that intangible
radiant, fresh and magnetic look of a person in good health.
• Use sattvic spices such as basil, mint, cardamom, cinnamon, coriander,
cumin, fennel, fenugreek, fresh ginger and turmeric liberally in cooking
and serving. Use rajasic spices such as black pepper, red pepper and garlic
in small quantities.
Vihara – Lifestyle
Ayurveda lays a great deal of emphasis on routine, whether it is a daily one
(dina-charya) or a seasonal one (ritu-charya). Routines help in harmonizing
our lives with the rest of the universe. The ancient rishis considered routines to
be a stronger healing force than any curative medication. Adherence to the
routine prescribed by dina-charya keeps the tridoshas (vata, pitta and kapha) in
a healthy state of balance. Cultivating daily rituals is an important part of
living a conscious life.
• Rise early
Arise at least 45 minutes before dawn as there is a surge of energy in the air just
before dawn. The Sanskrit texts call this time Brahma Muhurta, and it is
believed that there is more prana and sattva in the air at this time. By receiving
this positive influence, we can gain greater freshness, strength and inclination
for work.
• Focus on your body
Upon waking, spend a few moments focusing on your body and mind. Say a
short prayer thanking the forces of nature for having given another chance to
start afresh. Plan for the day ahead and avoid getting into conversations until
later. Walking outside for a few minutes will help you make the most of the
fresh morning air, filling the system with prana or vital energy.
• Eliminate
Establish a routine to evacuate the bowels at the same time each day and
ensure that you do not consume any food or drink before emptying the
bowels. Especially avoid coffee or tea first thing in the morning as they
stimulate the body even before it has a chance to detoxify itself.
Also, eliminate all unnecessary and negative thoughts with positive
affirmations such as “Today, I will have an awesome day” or “Today, I will
bring only goodness into my life.”
• Cleanse
After evacuation, clean your teeth and also scrape the tongue with a silver
tongue cleaner. Wash your face with cool water. You can bathe the eyes with
rose water or honey. Put three to four drops of warm ghee in nostrils. This
cleanses the sinuses and improves vision and mental clarity. In a dry
atmosphere, it will keep the nostrils lubricated, thereby keeping infections
away. Gargle with herbs such as mint water or neem water, or coconut oil. This
strengthens gums and teeth and also prevents bad breath.
• Choose your sensory inputs
Our surroundings are continually bombarding us with negativity. Newspapers
and television channels highlight all the things that are wrong with the world,
and the message we send to our minds is that nothing is right, lawful or fair
anymore. This is far from the truth. We are actually living in the best of times,
with fewer wars and a lesser number of poor people than ever before in history.
Be judicious in your choice of reading, television programs, browsing the
internet, and interacting with people. Avoid news items and films with
violence and seek content such as meaningful documentaries and stories that
nourish the soul.
• Maintain pleasant human relationships with minimal friction
One of the most fulfilling aspects of living is to have meaningful, loving
relationships. Avoid holding grudges, and words spoken in anger are best
forgotten. Remember that it is OK to be angry, but it is never OK to be cruel.
Words spoken in anger can be exceedingly hurtful so in situations when you
are angry, remain silent whatever be the provocation. Nourish the relationships
with family and friends by being a good listener and having empathy. It is very
easy to judge people, so avoid the temptation to affix labels.
• Live in harmony with the rhythms of the day and seasons
Regulate the daily events of waking up, eating and sleeping at similar times
each day. Make sure to get enough sleep (6–8 hours) on most days. Increase
interaction with nature. Go for a walk in a park or by a lake whenever possible,
taking in the surroundings with keen interest and observation.
• Exercise
Indulge in some form of exercise at least 6 days of the week. Walking for 45
minutes each day would be ideal. However, if you do not have the time, you
can split it into 4 sessions of 10 minutes each. You can also practice some
asanas, which will lend your body strength and flexibility. Learn how to do the
Surya Namaskar as it provides a whole body workout.
• Meditate
Meditation is a wonderful way of centering the body, mind and soul and
contrary to popular belief; it is very simple and easy to do. Meditation leaves
you feeling more calm, balanced, creative and healthy. You can start meditating
by merely focusing on your breath and noting the thoughts that flit past your
mind.
The idea behind meditation is not to have a completely blank mind but to
clear the mind of thoughts for that time alone. Just watching your thoughts
and not zeroing in on one thought and letting go of the thought once it has
arisen in the mind is one way of meditating.
You can also use a mantra or an affirmation to bring yourself into a meditative
frame of mind. It is also very important to meditate on the thought of death
each day. This will help you over come your fear of death as you slowly come
to the understanding that if death comes, you will merely be shedding this
mortal body.
• Abhyanga
Apply warm oil on the head and massage the body for around ten minutes at
least once a week. Massage promotes healing by releasing toxins, increasing
blood flow and delivering nutrients to all the parts of the body. Self-massage
also helps make us more aware of our own bodies. Take a bath after the
Abhyanga but avoid the use of soap as all soaps contain animal fats, which only
deplete the skin of necessary oils.
Once a week, use a good exfoliant (such as chickpea flour mixed with sugar
crystals) to remove all dead tissues. It leaves the skin feeling fresh and
revitalized.
• Detoxify
Take a teaspoonful of Triphala powder each day as it is a powerful detoxifier
and also acts as a safe and gentle colon cleanser. Take a Panchakarma,
Ayurveda’s most potent detoxification program, from time to time. To enable
your mind to let go of all the negative emotions, keep a diary recording all the
thoughts and feelings. This will act as a catharsis and enable you to overcome
hurt and disappointment. Forgive all those who you feel have hurt you. Do
this to free yourself of all the negativity so that you can experience peace of
mind.
• Care for the environment
We have a deep and abiding relationship with the universe. It may not be very
evident to us at all times, but the environment is constantly influencing us,
and we are exercising our influence on all things around us. It is, therefore,
imperative that we care for our environment.
You can do your bit for the environment by sticking to a vegetarian diet and
eating organic foods. Avoid using silks and leather products. Avoid wasting
precious resources such as water, petrol and power. Limit the use of soaps and
detergents and stop the use of plastic bags. Mother Teresa once said, “If we
cannot live for others, then the life is not worth living.” Care for others and all
that surrounds you, and you will be cared for and nurtured in return.
• Cultivate a Sattvic attitude
The simplest way to cultivate a sattva is to develop a sense of gratitude.
Gratitude allows us to celebrate the present by being thankful for all that we
possess. It magnifies positive emotions and blocks toxic, negative emotions,
such as envy, resentment, regret.
• Live mindfully and in the present moment
Life unfolds only in the present moment, yet so much of our time goes into
thinking about the past or worrying about the future. Living mindfully is to be
utterly present at the moment. When we anchor our awareness in the present
moment, we live life to the fullest by not letting our thoughts rule over us.
Remember that the days may seem long, but the years are short.
It is very easy for all of us to be deluded about our state of mindfulness. It
needs a great deal of practice as it is something that develops when we give
constant attention to our thoughts and actions. Many people whom I met in
the course of my retreats claimed that they had mastered mindfulness. I
observed that their mindfulness was limited only to the extent of their yoga or
meditation class, and once they stepped out in the real world, they reverted to
habitual unmindful thoughts and actions.
There is a story of a mindfulness master and his pupil, which explains this
delusion beautifully.
A pupil approached his Zen master and expressed his desire to learn
mindfulness. The master told him to practice and come back to him after
seven years. At the end of seven years, the pupil went in search of the master to
show him his proficiency and mastery over mindfulness. It was a rainy day
when he reached the master’s small hut deep inside the forest. He left his
umbrella and wet shoes outside the door as he entered the hut to pay his
respects to the master. The master received him warmly. The disciple was filled
with pride as he announced his mastery over mindfulness. The master plainly
asked him after listening to the description of all his exploits: “Did you leave
your umbrella to the left or to the right side of your shoes?” The pupil was
dumbstruck as he did not know the answer. He realized that in the moment of
excitement of announcing his skill to his master, he had forgotten to be
mindful. He then left for another seven years of practice.
Therefore, your efforts to be more sattvic in your living will lead to you to have
a clear mind, with positive and pure thoughts most of the time. Your
perceptions of the world around you become less judgmental as you accept
people and situations for what they are rather than what you think.
It is important to keep in mind that in your striving towards a sattvic life, you
should not be overly goal-oriented or become too attached to the concepts of
right and wrong and dos and don’ts of the process. If you become too
dogmatic in your pursuit, then the outcome would be rajasic in nature, leading
to tamas as you tire yourself needlessly by putting pressure to conform to a set
of guidelines.
The key to evolving into a sattvic person lies in making small changes in your
day-to-day lives, which translates into significant changes when they become
habits. With time, these habits lead you to a life of greater balance, clarity and
peace while allowing you to lead fuller lives with a heightened awareness of
yourself, well-developed intuitive faculties and a sense of deep connection with
the universe. In this state of “Satchidananda,” you will find that your spiritual
destiny is fulfilled as you become capable of manifesting all that you truly
desire to fully enjoy your life.
OceanofPDF.com
 Chapter 14

Simple Sri Vidya Worship Ritual

“Worship does not mean merely offering flowers and fruits. It consists of setting
one’s heart on that highest space of consciousness, which lies above all thought-
constructs. It is the dissolution of individuality with perfect ardour.”
– Tantra
A 12 x 12 inch print out of an accurate Sri Chakra Yantra is sufficient for daily
ritual worship.
If you intend to become a serious practitioner of the Sri Chakra, I would
recommend buying a copper yantra in 12 x 12 inches. Please check for
accuracy by comparing the copper engravings against the ones in the chapter
on the formation of the Sri Chakra Yantra and go with your instinct to pick up
the one that feels most right for you out of the group.
Once you bring the yantra home, keep it in a clean place and cover it with a
red cloth until you take it out for use in the ritual. You can also buy a small
japa mala (rosary made of tulsi beads or any other material, though the ideal
one for the Sri Chakra Yantra is the one made of coral) to use it as a part of the
ritual.
Choose a spot in your home or office where you wish to place the yantra. The
best position would be in the north-eastern quadrant of your space, with you
facing east when doing the puja. Find a small wooden platform and cover it
with a yellow cloth to place the yantra in a horizontal position for the puja.
You can place the yantra in a vertical position during meditation.
The next step is to consecrate the yantra and infuse energy into it to make it fit
for the ritual. This is called “prana pratistha.” Some people call upon learned
Brahmin scholars to do the prana pratishta puja, but I believe it is better if it is
done by the practitioner with devotion and sincerity.
Ideally, prana pratistha is to be done on a Friday. Check the internet or Hindu
panchanga or a calendar for an auspicious time on the day you intend to do
the puja. The night before, ensure that you soak the yantra in water with a few
crystals of salt to dissipate any negativity it may have gathered when stored in
the shop.
On the day of the puja, shower and wear red clothes. Prepare a sweet dish that
is yellow in color. If you cannot make a naivedyam, it is acceptable to offer
bananas or any other fruit you have at home. Place the yantra on the wooden
platform and adorn it with sandalwood paste on the four corners of the copper
plate. Light two diyas (lamps with a cotton wick and oil/ghee)and place them
on both sides of the yantra. Place a few red flowers around the yantra. Light
some incense sticks.
Chant the mantra 108 times:
“Om Sri Tripurasundhari Padhuka Pujyami Namah”
Imagine that your yantra has now started to get energized, and with each ritual
that you perform, this energy gets stronger and stronger. This highly energized
yantra is your personal tool to connect with the universe whenever you need it.
Do an arati using camphor and ring a bell. As this is when you are energizing
the yantra, it would also help if you can chant all the sounds associated with
the Sri Chakra Yantra. This process would be a long one but will be well worth
the time spent as it further enhances your connection with the yantra while
also energizing the environment around you.
You can start with the Panchadashi mantra (108 times), then follow it up with
Khadgamala and Lalita Trishati. If you are a novice and do not know any of
the above, it is acceptable to play all of these mantras in the background as you
prepare and proceed with the pooja.
Ideally, this ritual should be repeated every Friday, full moon days and
auspicious occasions such as Akshaya Tritiya, Diwali, Dusshera and your
birthday. It is also useful to perform the ritual before you embark on a new
journey and especially when you find yourself at the crossroads or wish to
overcome a challenging time in your life.
Meditation on the Sri Chakra
If you are new to any form of meditation practice, begin by devoting 5-6
minutes every day to gazing at the Sri Chakra Yantra. Initially, do not
overthink the process or the outcome. Just focus on sitting as still as you can
with your gaze at the yantra.
In case you do not possess a copper Sri Chakra, I recommend that you use an
accurate black and white representation printed on paper rather than a colored
one as colors tend to have inherent associations, which we wish to avoid at this
stage. I would suggest that you do not use an image on the laptop, computer
screen, TV screen, or mobile screen as the energy emitted by electronic devices
may interfere with the energy fields.
The most ideal location is a small area dedicated to your practice. This will help
you gain focus faster as your practice progresses. Choose a place to sit,
preferably on the floor with a mat. You must be facing east, sitting in the
north-east quadrant of your space. The Sri Chakra Yantra should be placed
directly before you in the east direction at a distance of about one foot from
you at eye level. You must be able to clearly discern the different lines and
patterns without straining the eyes.
Begin by folding your hands in prayer and chanting Om three times to bring
your mind into focus.
Focus on your breath and notice how it slows down when you observe it
consciously. Allow your entire body to relax as you breathe normally but with
awareness. Keep your face relaxed at all times by smiling very gently and
effortlessly.
Slowly take your eyes to the bindu and let it rest there gently. Do not stare or
fix your gaze tightly. Without moving your eyes, gradually take in the triangle
that contains the bindu and take in the beauty of the symmetrical design.
Allow your vision to expand to the next set of triangles, and rest your focus on
each set for as long as you are comfortable doing so. Then bring the first set of
petals into focus and feel your gaze extending outward just as the petals are
seen blossoming. Include the second set of petals in your line of vision and let
your attention grasp the entire pattern for a while.
Now slowly recognize the three concentric circles and allow them to enter your
line of vision. Slowly acknowledge the square with the four gateways and let
your eyes gaze upon the entire pattern in unity. Keep your focus there for as
long as you can while continuing to breathe slowly and calmly, feeling a deep
sense of relaxation taking over your mind and body.
Now slowly bring your attention from the square to the circles as you proceed
on an inward journey through the various shapes in the Sri Yantra. Arrive at
the triangle that encloses the bindu and focus your attention there briefly
before making the bindu your sole focus of attention. At this time, your gaze
should almost be bringing your attention to the area between your eyebrows.
Rest your gaze there as you have arrived at the point of cosmic dissolution
from where creation begins again.
Slowly close your eyes and bring your attention from the bindu to your breath
and keep your eyes closed as you try to visualize the yantra in your mind’s eye.
Sit in the same meditative position for a few minutes before gently getting up
after folding your hands in the prayer position. Do not be tempted to judge
your experience or be disappointed if you feel no different from before you
took up the meditation.
Understand that the exercise you have undertaken is making changes in your
brain and will continue to do so for as long as you remain steadfast in your
practice. This change in brain structure is scientifically known as
neuroplasticity, and meditation has been one of the most well-accepted
methods to change patterns in the brain.
The Sri Chakra Yantra is a magical tool that stimulates and concentrates the
psychic forces you engage in. In Tantra, creation and destruction are seen as a
continuum, and all manifestations – from the grossest to the subtlest - are
eventually connected and are one and the same.
As you expand your vision from the bindu to the square, you participate in a
meditative method that involves evolution (extending outward from the center
to multiply into an array of creativity). Evolution symbolizes our gradual
moving from the Divine to all the aspects of the outer world while
understanding that the subtle worlds give rise to the mundane and the gross.
As you bring your attention back from the square to the bindu, you are
involved in a method known as involution (collapsing inward from the
perimeter to the center). Involution is the moving away from the gross and
dualities towards the subtle and non-dualistic reality. You dissolve all
misconceptions to become one with the Divine.
The whole universe contains signs of our unity with the Divine, but we miss
out on these signs because of our utter ignorance. This is beautifully explained
in a story from the Puranas.
An elderly couple is living in the forest. Their life is filled with difficulty and
every day is a challenge as they have to seek food and water and are at the
mercy of nature. Parvathi, who is watching over the earth, notices the couple’s
despair and asks Shiva to do something to help them. Shiva says I have tried
many times in the past, but they are so caught up in their difficulties that they
fail to see the signs. Parvathi insists that Shiva does something for them at that
instant. Shiva manifests a large bag of coins, which lands on the forest floor,
not far from where the elderly couple is walking.
At the same time, the lady says to her husband that soon they may be blind, so
they should start practicing living in the forest without being able to see. They
tie blindfolds on each other and walk on. The bag of gold is lying in their path,
but they kick it thinking it is a stone and curse it, saying that the forest is not
at all safe for blind people. Shiva, then, looks at Parvathi and says that humans
are blinded by Maya to the extent that they ignore all the signs of reality,
which are merely manifestations of the Divine.
OceanofPDF.com
 Chapter 15

How to Use the Sri Chakra

Yantra as a Tool for Conscious

Manifestation

“Sri Vidya is the ‘Art of Materialization and Dematerialization’. It helps the

worshipper cull his accumulated negative psychic impressions while conferring
upon him all the riches of the material world without letting one get lost in the
greed.”
– Avadhoota Baba Shivananda
We are continuously creating our own reality – consciously or unconsciously.
The reality that we unconsciously create can be unreliable as we cannot be sure
that the outcome will be exactly as we desire.
We could have unconsciously manifested a career out of a childhood desire. It
may or may not have turned out as you desired because when you manifest
unconsciously, you are governed by your beliefs, prejudices and conditioned
thought patterns. As a child, if you were told by a teacher that you are no good
at maths, it might turn you in the direction of commerce or humanities,
simply because you believe what has been told to you. But commerce or
humanities may not be what you really wanted to pursue.
Another example of unconscious manifesting can be your choice of a life
partner. We all tend to go by what is expected of us by our parents or peers or
society in general, which may necessarily not be the qualities that we desire in
our partner. We then end up making the wrong choices, and unhappiness and
frustration follow. Unconscious manifestation can lead to disappointment and
sadness because we create our realities without being completely aware of what
we seek.
On the other hand, a conscious manifestation is all about clarity and involves
explicitly expressing to the universal energy what it is that you genuinely,
strongly and deeply desire. It is not enough to merely desire something. You
must invest in it your emotions and feelings to make it a reality. There has to
be a passion in your desire, not just an apathetic wanting. Once you are clear
about what you desire and state it, it is time to sit back and trust the universe
to deliver. It is very important that you trust the process and not harbor doubts
about “how” it will happen.
For example, you desire a four-bedroom house with a small garden in a specific
area in your city. Do not think for a moment – “where will I get the money to
buy it?” or “will I be able to maintain such a big house?” These doubts will
only negate the entire process of conscious manifestation as they create
confusion about whether you are worthy of it or really desire it in the first
place. Keep the eyes and ears open to any opportunities but never doubt that
the house of your dreams will be yours soon.
Here are a few guidelines to help manifest consciously:
1. Have a clear vision of what you desire. You must know with clarity exactly
what it is that you are seeking. If it is a material object, then be as specific as
you can about size, shape, color and features. If you wish to see yourself as a
published author, then have a vision of how the book will look. If you seek
enhancement of a skill, then outline in what area you wish to see growth.
2. Energize your vision by stating it to yourself and focusing on it several
times a day for just a few seconds. This way, you are strengthening your
desire by focusing your attention on it again and again. Where attention
goes, energy flows in that direction.
3. Make your intention clear to the universe and to yourself. You can do this
in any number of creative ways. In ancient pagan rituals, the desires were
written out on bay leaves or rocks and caves. You can write your desires
down carefully and consciously and store them in a safe place.
4. Take the necessary actions required to create your vision. Obviously, some
action is needed from your end to acquire what you desire. You will need to
be on the lookout for that four-bedroom house or complete the manuscript
of the book. You will need to be fully aware and awake to the possibilities of
coincidences and serendipity, bringing you in touch with people and
situations that can make your dream a reality.
5. Visualize profoundly and imagine that what you seek is already yours. If
you are seeking a promotion, then imagine what it would be like to be
seated in your new office, with all the added perks that come with the
position. Visualize yourself as dressed in better clothes, carrying yourself
with greater confidence and leading people in your company. The greater
your sense of visualization, the better will be your ability to manifest.
6. Clear all negative thoughts. Believe and trust the universe. You will have
several moments when you will think, “Ah, this is not going to work” or “I
don’t deserve this.” Keep such thoughts out while focussing on thinking that
miracles do happen and that you could be at the receiving end. You have
nothing to lose and everything to gain with this positive mindset.
7. Surrender to the process. Once you have decided to trust the universe,
develop a sense of detachment from the desire and allow your mind to be
free of thoughts that will keep arising about the how and the when. Just
know and be secure in your ability to manifest and bide your time. There is
no time frame in which the manifestation will occur, so be patient.
8. Give thanks. Even before you see the results of your created reality, get into
a grateful state of mind and remember to thank the universe for offering you
the opportunity to collaborate in the creative process.
While meditating on the Sri Chakra Yantra, focus on the various avaranas at
different stages of your manifestation process.
As you begin the process, meditate on the 1st avarana to help connect with the
universe. Meditation at this level also helps you to be more grounded in your
own self and will guide you intuitively to make the right decisions.
You now have a vision and clarity about what you seek. It is time to make the
request to the universe. Take your attention to the 2nd avarana and clearly state
what you desire with specific outcomes you have in mind.
Allow a day or two before moving on to strengthening and further clarifying
your desire as you meditate upon the 3rd avarana. Reiterate your idea and
confirm it in your mind as you keep your eyes focussed on the 8 petals pattern.
By now, you should be visualizing the outcome in detail. If your desire is a
material one, imagine it with all its qualities, including color, shape and size. If
your desire is an intangible one, such as an entrepreneurial endeavor, then
visualize your business plan with as much detail as possible. Imagine a buzzing
office with staff, see your website being created and visualize yourself signing
business deals. Focus on the 4th avarana with your eyes moving along the
triangles starting from the left in the clockwise direction.
Spend some time each day meditating on the outcome. Imagine how you will
feel when your desire is fulfilled. Visualize your reaction and notice how you
will feel in mind, body and spirit. Feel the excitement and the joy of the
moment and allow yourself to enjoy this sensation. The brain does not know
the real from the imaginary, so just soak in the feeling as your eyes wander over
the triangles of the 5th avarana.
While meditating on the 6th avarana, let go of all the doubts and negative
thoughts that might slip into your mind and distance you from your dream. As
the triangles get smaller, allow your focus to get more intense and continue to
visualize an outcome that exactly matches your desire.
As you approach the bindu, the point of universal creativity, begin to detach
yourself from your desire. This does not mean letting go of your vision but
implies instead that you now have implicit faith in the universe, and you
surrender with trust. Focus your eyes on the small triangles of the 7th avarana
and express your sense of wonder and excitement at what is to come.
Approach the 8th avarana with a sense of immense gratitude and give thanks in
advance to the process of creation. Gratitude generates positive emotions and
helps improve all aspects of our life – health, abundance and relationships. It
also helps you appreciate what you already have and prepares you to receive
more into your life.
You are now finally at the bindu, the vortex of creation itself. Now, as you
meditate upon the dot at the center of the triangle, do a quick recap of all the
steps from making the connection to visualizing to strengthening and finally
letting go and giving thanks. At this point, intensify your meditation yet again
and ask that your actions be fuelled by the Universal energy and spend a few
minutes with your eyes closed, appreciating the calmness of the moment.
Mircea Eliade wrote that there are two distinct ways of being – the sacred and
the profane. The sacred way of being involves our looking at the world with
awe and fascination, marveling at the mysteries that remain locked in the
universe. The profane way of being is living our lives without ever wondering
about the magic or the mystery of the universe.
Let us use the Sri Chakra Yantra and the Mantra and Tantra of Sri Vidya as
tools to connect us to the sacred, for it temporarily disengages us from our role
in the profane world of humdrum existence and helps us enter into a zone to
connect more closely with the sacred. Let us allow them to motivate us, help us
fulfill our deepest desires and create, and sustain our unique identity on this
crowded planet.
Swami Veda Bharati writes that “Sri Vidya begins where the current
understanding of quantum physics ends. It is the science of sciences, the mega
science and the art of arts, the mega art. Wherever we study configurations,
charts and graphs it is a part of Sri Vidya. Wherever we study forms as fields of
energy it is Sri Vidya. Wherever we study Marmas in Ayurveda, this too is a
part of Sri Vidya. But it is experienced only in the assimilation of these
principles into our consciousness not in an intellectual process but in our very
being in our very essence so that our essence is not seen apart from the ever
expanding and contracting universe.”

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 Acknowledgement

My heartfelt thanks to Sri. P.R. Ramachander of Shankaracharya.org

I have borrowed heavily from his English translation of Saundaryalahiri.
OceanofPDF.com
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 Also by this Author
Sri Chakra Yantra

Manifest anything with the symbol of everything

Discover how a 12,000 year old mystical symbol holds the key to awakening
your deepest inner potential and enhancing your powers of manifestation.
The Sri Chakra Yantra is an ancient symbol depicting the process of creation in
a powerful matrix which represents both the macrocosm (the Universe) and
microcosm (the human body), thus acting as a powerful, cosmic antenna that
allows you direct access to communicate with the Universe.
The book delves into some metaphysical aspects which are reflected in the
philosophies underlying Shaktism, Tantra, Dasa Mahavidya and Sri Vidya.
Once these concepts throw some light on the basis of Sri Chakra worship, the
nature of sacred geometry and the significance, structure and meaning of the
Sri Chakra Yantra are explained. This is followed by chapters that focus upon
the relationship of the human body to the Sri Chakra and the connection of
the Pineal Gland. There is also a brief note on healing and the Sri Chakra.
The use of sounds in the path to spiritual growth is discussed with special focus
on the sounds (mantras and stotras) associated with the Sri Chakra Yantra. The
book describes the role of mudras and contains details about the initial
infusion of energy into the yantra, the method of worship, path to visualisation
and meditation on the Sri Chakra.
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 Also by this Author
Chakras

Learn all about the Chakras mystical energy centres that are integral to the
ancient Indian traditions of Yoga and Ayurveda. The Chakras are inner portals
of harmony, linking the physical and spiritual planes, offering a deep and time-
tested formula for transformation, abundance and the ability to hack into one’s
own power of manifestation.
This book equips you – using simple, everyday language to harness the
potential of the tremendous internal energy pools that lie dormant in the body
and help you channelize it and act upon your life purpose by presenting
Chakras as a tool for self-development. The book delves into concepts such as
Sankhya, Yoga philosophies and the Karma doctrine in order to establish the
context of how the Chakra energies work.
The author has kept in mind the sensibilities of the modern spiritual seeker
and their needs and interests, presenting the information in a non-dogmatic
and practical manner, thereby allowing everyone an opportunity to learn and
experience the benefits of the awakening the Chakra energies.
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