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Nivasatu Hridi Bala Nitya Kalyana Seela

(Bala Meditation guide)

Srividya uapasana is found everywhere throughout the world. People want everlasting
happiness in life. They try many ways and finally land on the spiritual methods. Initially
they find the Vedas and daily practices, further they read and try to understand through
Vedantas- the Upanishads. These methods are intellectual with no sight of the real
experience. So they search for a Guru and surrender to him. He instructs them on the
time-tested, sure to bear fruit method, called the Srividya. The experience of the nature of
the entire universe as a play of the Siva and sakthi and that every thing is in the form of
Siva and sakthi is the goal of Srividya. This leads to an unlimited experience of bliss.
In this path of Srividya there are many steps like Japa, Pooja, homa, dhayna, Samadhi. Of
these Japa is the foremost and the first step instructed to an aspirant. The mantras of
Ganapathy and Bala along with guru paduka are the first set of mantras initiated to the
aspirant by the Guru.
Many Tantras are unified in declaring that the mantra of Bala is of three letters. (Aim
kliim sauh). The eighteen siddas of the yore also practised the Bala mantra in their own
way by chanting ayum kiliyum chauum and attained the eight siddhis. Their practical
verbatim in Tamil language runs there is no more nourishing food other that milk; there
is no more deity above Bala. The sages of the yore on finding that this mantra being
utmost beneficial and easily approached by all for the siddhi cast a curse on it and locked
away the powers of this mantra. They have also revealed procedures for lifting this curse
and unlocking the powers hidden in this mantra, which are revealed in the Tantras.
By tradition the Bala mantra is initiated as a six letters. This is derived by adding the
reverse order of the above three letters in the end of the aforesaid mantra (Aim kliim sauh
sauh kliim aim). This mantra is devoid of any curse of lock on the powers. Later when the
uapasana progresses the Srividya Pancadasi mantra is imparted to the aspirant. Then this
Bala mantra takes the form of the Yoga Bala mantra the Anga mantra (primary
attendant) of the pancadasi mantra. There the mantra has a nine letter form which is
derived by adding the three letters of the first said Bala, which is in the normal order,
after the above six letter mantra.( (Aim kliim sauh sauh kliim aim Aim kliim sauh )This

mantra is not chanted as such by most of Upasakas, the number to be chanted is one-tenth
of the Srividya pancadasi mantras count.

Bala and Katapayadi number secret code:

The katapayadi secret code is as follows: ka denotes the number one, kha two, ga three,
gha four, Gna five, ca six, cha seven, ja eight, jha nine and ghna zero, the same number
order for the letters from ta, pa and ya. In this order we find that ba is three and la is
also three.
The first inference from this that is the code identifies the number of bijaskharas in the
Bala mantra namely three. Since there are two threes for ba and la , adding these we
find number of bijaskhras in the Bala mantra(six) imparted by tradition. Multiplying
them we find the number of bijaskharas (nine) in the anga Bala (Yoga Bala) of
Subtracting them we find zero, which in Sanskrit is denoted as pujya, which can also be
translated as worthy of worship. Hence inferred that Bala is worthy of worship.
Dividing them we get one, which denotes ekam sat viprah bahuta vadanti -the Brahman
which pervades this entire universe.
Bala is in the form of ganesa/graha/nakshatra /yogini/ pita/ rasi
Placing both the threes side by side we get thirty three, the number of divine beings in
the devaloka, The eleven rudras, twelve adityas, eight vasu and asvini duo make up the
divine pantheon ( 11+12+8+2=33). Each of these groups is also denoted as gana. We thus
find the Bala is ganesa rupini.
As seen in the first paragraph multiplying both threes we find nine, the number of
planets in the skies as per tradition, Hence Bala is graha rupini
In the above calculation multiplying three thrice we find twenty seven the number of stars
(nakshatras), so Bala is nakshatra rupini
Adding the two threes we find six the number of yoginis (hakini etc.) in the six body
cakras, therefore Bala is yogini rupini
When we multiply the first two threes and add the third three ({3X3} +3 =12) we find
twelve the number of rasis (zodiac signs), so Bala is rasi rupini.
The number three denotes the main three pitas (seats of divine powers) kamagiri,
purnagiri and jalandhara. Hence Bala is pita rupini.

The essence of the above is that Bala is all pervasive and our constant japa with full
belief on our guru imparted mantra is the sure road to the goal of self realisation.
Bala is matruka :
In the daily ritual of nyasa, the barest minimum requirement is matruka nyasa- both outer
(bahir) and inner (antar). In the antar matruka nyasa for svadhitana we find the Ba in
the starting letter, and la is the final letter. Hence it is clear that the word Bala is
formed from the first and last letters of this charka. Thus we infer that Bala is the
presiding deity of this charka. Sva + adhistana- ones own + abode (original seat) is the
translation of the name of the charka. We can now admire that Sri Bala also takes the
form of the yogini of this charka kakini. This is the first place of entry of the cit sakthi kundalini from her basal abode muladhara. The Upastha (genitals) organ for enjoyment
is associated with is charka. Summing up we find that Bala is the foremost, Blissful,
Primordial energy, Sri Lalitha in her child hood form.
In the fifteen nitya devis we find the mantra of vijaya, the twelfth nitya, as bh m r y
oom. It is amazing to see that the consonants in this mantra are between ba and la and
oom is placed in the left ear, which is indicative of sakthi pradhanya(left) and
tradition(ear-karnaat karnopadesena sampraptam avaneetalam). Parasurama also gives
this as the first mantra during deeksha, vijaya means vi-special and jaya- victory, the
special victory is the atma labha(jaya). So this mantra can be meditated as an expansion
of bala.
In the bahir (outer) matruka nyasa Ba is placed in the stomach and la in the back of
neck. Stomach is the organ for digesting the food received, thus absorbing the nutrients
needed for the body and rejecting the unwanted. This indicates that we have to imbibe the
main idea that the whole world is in the form of the divine couple, rejecting the idea of
dualism. The back of neck is the medical part called Medulla oblongata, the controller
of our involuntary movements like breathing, heart beat, etc. This is the main area of the
control in the living system. Linking the above we find the perception that the whole
world is the play of the divine couple should be our daily breath.
In the tatva parayana each tatva is associated with a matrukakshra. a for siva, ka for
sakthi, kha for sadasiva etc up to ksha for prthvi. The vowels aa to ah are explaining
the splendour of siva tatva. aa is Ananda sakthi i is ichha sakthi, I is Ikshana etc. ( see

paratrisikha for further details) In this order we find ba is pada tatva, la is rupa tatva
and the vowel in both aa is Ananda. Pada is the organ for locomotion and hence is
figurative of a path. Summing up we find the path to the Ananda rupa of Atma is Bala.
As seen above both ba and la are the third of the tatvas, correspondingly the third of
dasamahavidya is sodasi or Srividya so she is the root of this maha mantra. The third
mahabhuta also is agni. Since Tripurabhairavi of the Dasamahavidyas is fiery and denotes
tapas, we can admire that the bala mantra forms the basis of the Tripurabhairavi and her
expansion as tripura sundari (sodai) of the Dasamahavidyas.
The meaning of Bala mantra:
The meaning of Bala mantra has been explained in many ways by our revered teachers.
The first Vagbhava Bija is a vowel Aim- which can be split up as a + i + a + m.
The first a represents the Rig-Veda starting with agni miide.. and its essence in the
mahavvakya pragynanam Brahma ; i the yajur veda starting with ishetvorje.. and its
essence in the mahavakya aham brahmaasmi;
a the sama veda starting with agna aayaahi.. and its essence the mahavakya
tatvamasi and m the atharva veda starting with sanno devi..(Sam + Na :) and its
essence the mahavakya ayamaatmaa Brahma. Thus this indicates first stage of the
aspirant, in search of the unlimited bliss, which is the surrender to a guru, imparting the
mahavakyas and showing a path for sadhana.
The second Kamaraja Bija is kliim can be split as k+ l + iim. k indicates sakthi
tatva, la the prthvi (earth) tatva . Since siva tava is inherent in sakthi tatva we find that
this represents the complete 36 tatvas. iim is the kamakala tatva the cause of the whole
creation by heavy penance. This is the further development of sadhana as indicated by a
Pooja paddhati instructed by the Sri Guru. 36 tatvas indicate the tatva sodhana , the
kamakala indicate the kamakala dhayna in the Pooja paddhati.
The final Bija is sauh which can be split ass+ au + h. s represents the thirty one
tatvas from prthvi to maya; au the suddha Vidya, isvara and sadasiva ; h the visarga the
sakthi and siva tatvas. Thus this is a miniature universe of all the 36 tatvas. s is the letter
for sakthi, the universal creatrix, h the visarga the created universe and au the
equalising factor which shows their singular identity ( between the Creatrix and the

universe). This final bija can be inferred as the zenith of sadhana wherein on constant
practice as instructed by the Sri Guru the aspirant enjoys unlimited bliss on understanding
the this universe is the play of siva sakthi.
Bala in LalithOpakhyana:
LalithOpakhyana is the final part of the last of the eighteen purana the Brahmanda
purana. Therein we find a descriptive narrative of the tale of Sri Lalitha deviBhandasuras origin, his conquest, devas yaga, the emergence of Sri Lalitha from the
citagni kunda, creation of her army, destruction of the forces and of Bhandasura, creation
of Srinagra etc. In the middle we find that Bhandasura deputes his 30 sons to fight the
sakthi army. Here we find Sri Bala suddenly, out of the blue, her emergence is hidden.
She requests permission to fight the sons of Bhandasura, rides her chariot drawn by
swans (karni ratha) and slays them by the Narayanastra. This is praised by the vasini
vagdevatas in the Lalitha sahasranama as Bhanda putra vadothyuktha Bala vikrama
nanadita. The thirty sons of Bhandasura represent the stain caused by the activities of the
five organs for knowledge and the five organs for action (total ten) in the three states
(waking, sleep and deep sleep). The stain is the limited knowledge that the individual is
separate. Bala represents the action packed knowledge of the unlimited Bliss removing
the notion of individual consciousness.
Bala meditation guide:
The usual mediation verse Aruna kirana jalaih.. is imparted to the most aspirants. Sri
Bala is described as of red effulgence engulfing the universe, holding a book, rosary
(made of sapthika) , the gestures of dispelling fear and granting boons, seated on the red
lotus with a prayer to occupy the aspirants heart.
While doing japa aspirant is instructed to meditate on the form while chanting the bijas. A
method is suggested herewith, by the grace of the Sri Guru, on this procedure.
Initially while chanting Aim meditate on the upper hand holding the rosary and book of
white hue. Kliim can be meditated as the lower arms showing the gestures of dispelling
fear and granting boons of red hue. Sauh can be meditated on the total form of the devi
especially the feet of golden hue. This is the procedure for the upasaskas of the three bija
Bala mantra.

The six bija Bala mantra upasakas can further meditate thus. While repeating Sauh
meditate on the feet and that the individual merges in it by the grace of the Sri Guru.
While repeating Kliim (in the meaning of the mantra above kliim is the universe)
meditate as pervading the universe, which is the body of the devi. Finally while repeating
Aim (Aim is written as a triangular letter in Sanskrit- triangle represents the yoni - the
source of creation the para siva tatva) meditate as being absorbed in the source of
creation which is the parasiva tatva. Thus a dhayna Samadhi can be experienced by the
aspirants chanting the six bija Bala mantra.
Further dhayna can be done by the nine bija Bala upasakas as thus: While repeating
Aim meditate on the creation of the universe from above the parasiva tatva , kliim can
be mediated as the creation of this subtle and palpable universe and finally sauh can be
meditated as play of the siva sakthi in the above expanded universe.
This is dedicated to the lotus feet of the Sri Guru who is the unseen guiding spirit in the
road of Sadhana

Blmantra Japa
(This is the simple way of doing Blmantra Japa)

Seating: While doing this mantra japa, one has to either face East or North. If one does
not have a guru, contemplate on Lord Dks i n mrti and mentally accept Him as Guru.
1. Curse removal mantra:

blmantrajapatvena pavimocanamantra karis ye
hasai hasakar hasai
(to be recited 100 times before the commencement of daily japa. The recitation of this
mantra can be dispensed with after reciting 100 times for the first few days.)
2. Rs ydi nysah

asya r bltripurasundar mah mantrasya dks in mrti r s i h |(open the right palm and
touch the top of the forehead)| paktichandah (right palm on the mouth)|
bltripurasundar devat(right palm on the heart chakra)

ai bja (right shoulder)| sauh aktih (left shoulder)| kl klakam (on the navel)||
r bltripurasundar darana bhs an a siddhyarthe jape viniyogah (open both the palms
and run them over all parts of the body; from head to feet)||
3. Karanysah
- ai - agus t hbhym namah | (use both the index fingers and run
them on both the thumbs)
- kl - tarjanbhy namah | (use both the thumbs and run them on
both the index fingers)
- sauh - madhyambhy namah | (both the thumbs on the middle
- ai - anmikbhy namah | (both the thumbs on the ring fingers)
- kl - kanis t hkbhy namah | (both the thumbs on the little

- sauh - karatalakarapr s t hbhy namah | (open both the

palms; run the opened palms of the right hand on the front and back sides of the left palm
and repeat the same for the other palm)
4. Hrdaydi nysah
- ai - hrdayya namah | (open index, middle and ring fingers of the right
hand and place them on the heart chakra)
- kl - irase svh| (open middle and ring fingers of the right hand and
touch the top of the forehead)
- sauh - ikhyai vas at | (open the right thumb and touch the back of the
head. This is the point where tuft is kept)
ai - kavacya hu| (cross both the hands and run the fully opened palms
from shoulders to finger tips)
- kl - netratrayya vaus at | (open the index, middle and ring
fingers of the right hand; touch both the eyes using index and ring fingers and touch the
point between the two eyebrows (j cakra) with the middle finger.
- sauh - astrya phat ||
bhrbhuvassuvaromiti digbandhah ||

5. Dhynam

raktakalmbar candrakalvata s samudyaddityanibh trinetr|
vidyks amlbhayadmahast dhyymi blmarun mbujasthm||
(Meaning of dhyna verse for easy contemplation of Her form: I meditate upon the Bl
Devi, clad in red garments whose forehead is decorated with a crescent moon, who has
three eyes, whose brilliance is like that of the rising sun, who is seated on a red lotus and
who holds in her four bands a sacred book, rosary, abhaya and varada mudras.)
6. Pacapj (follow as per Karanysa)


la - pr thivytmikyai gandha samarpaymi|
ha - ktmikyai pus p aih pjaymi|
ya - vyvtmikyai dhpamghrpaymi|
ra - agnytmikyai dhpa daraymi
va amr ttmikyai amr ta mahnaivedya nivedaymi |
sa - sarvtmikyai sarvopacra pjm samarpaymi||
7. Bl mantrah
There are three types of Bl mantra-s and they are known by different names. One has to
choose any one of the following. Out of the three, Bl navks ar mantra is very
powerful and is the best mantra for recitation. It is capable of giving material comforts.
The three syllable mantra is related to herbs. Those who make sacred herbal medicines
should recite this mantra. The second six syllable mantra is capable of providing
liberation from transmigration.
1. Bl mantra consists of three bjks ara-s - - (om - ai - kl - sauh )
2. Bltripurasundar mantra consists of six bjks ara-s - - - - -- -
(om - ai - kl - sauh -- sauh - kl - ai)
3. Bl navks ar mantra - - - - -- - - -- - (om - ai - kl
- sauh -- sauh - kl - ai -- ai - kl - sauh )
8. Hrdaydi nysah
- ai - hrdayya namah |
- kl - irase svh|
- sauh - ikhyai vas at |
ai - kavacya hu|

- kl - netratrayya vaus at |
- sauh - astrya phat ||
bhrbhuvassuvaromiti digvimokah ||
9. Dhynam

raktakalmbar candrakalvata s samudyaddityanibh trinetr|
vidyks amlbhayadmahast dhyymi blmarun mbujasthm||
10. Pacapj

la - pr thivytmikyai gandha samarpaymi|
ha - ktmikyai pus p aih pjaymi|
ya - vyvtmikyai dhpamghrpaymi|
ra - agnytmikyai dhpa daraymi
va amr ttmikyai amr ta mahnaivedya nivedaymi |
sa - sarvtmikyai sarvopacra pjm samarpaymi||
11. Samarpan am

Guhytiguhyagoptr tva gr hn smtkr ta japam|
Siddhirbhavatu me devi tvatprasdnmayi sthir||
(Meaning: You sustain the secret of all secrets. Please accept this japa performed by me
and bestow Your perpetual Grace on me.)

r saubhgyavidy pacadakar mantra

1. Curse removal mantra:
r saubhgyavidy pacadaks ar mantra japatvena pavimocanamantram karis ye |

First Part should be recited seven times:
e ka la hr
ha sa ka ha la hr
sa ka la hr
Second Part should be recited three times:
ha sa ka ha sa ka ha la hr
sa ka la hr
e ka la hr
Third Part should be recited one time.
ha la bha bha bha bha bha a
2. Rs ydi nysah

Asyar r saubhgyavidy pacadaks ar Mahmantrasya r Daks in mrti r s ih |

Gyatr chandah r Lalitmahtripurasundari Parbhat t rik Devat |
ai - ka e la hr bja | kl - ha sa ka ha la hr aktih | sauh - sa ka la hr
klakam ||


Parbhat t rik


bhs an a


Saubhgyavidy Pacadaks ar Mahmantra jape viniyogah ||

- - -

3. Karanysah
ai - ka e la hr agus t hbhym namah - (use both the
index fingers and run them on both the thumbs)

kl - ha sa ka ha la hr tarjanbhy namah - (use both

the thumbs and run them on both the index fingers)
sauh - sa ka la hr madhyambhy namah - (both the
thumbs on the middle fingers)
ai - ka e la hr anmikbhy namah - (both the
thumbs on the ring fingers)
kl - ha sa ka ha la hr kanis t hkbhy namah
(both the thumbs on the little fingers)
sauh - sa ka la hr karatalakarapr s t hbhy namah

(open both the palms; run the opened palms of the right hand on the front and back sides
of the left palm and repeat the same for the other palm)
4. Hrdaydi nysah
ai - ka e la hr hrdayya namah | - (open index, middle and
ring fingers of the right hand and place them on the heart chakra center of the chest)
kl - ha sa ka ha la hr irase svh - (open middle and
ring fingers of the right hand and touch the top of the forehead)
sauh - sa ka la hr ikhyai vas at
- (open the right thumb and
touch the back of the head. This is the point where tuft is kept)
ai - ka e la hr kavacya hu - (cross both the hands and run
the fully opened palms from shoulders to finger tips)
kl - ha sa ka ha la hr netratrayya vaus at
- (open

the index, middle and ring fingers of the right hand; touch both the eyes using index and
ring fingers and touch the point between the two eyebrows (j cakra) with the middle
sauh - sa ka la hr astrya phat
- (open up the left palm and
strike it three times with index and middle fingers of the right hand)
bhrbhuvassuvaromiti digbandhah || (by using right hand thumb
and middle fingers make rattle clockwise around the head)
5. Dhynam
sakumkuma-vilepanm alika-cumbi-kastrikm
samanda-hasiteks an m saara-cpa-pkua

aes a-jana-mohinm arun a-mlya-bhs mbarm

jap-kusuma-bhsurm japavidhau smaredambikm
- --
- --
-- --
- -
The meaning of this verse is: She is anointed with kumkum and vermilion, which gives a
pleasant fragrance, towards which bees are attracted. She looks at Her devotees with a
benignant smile. She holds in Her hands bow and arrow, two weaponries. She attracts
everybody; which means everybody is attracted to Her irrespective of being Her devotee
or not. She is wearing a red garland made out of special sandal wood. Excellent
ornaments adore Her and She has the complexion like a hibiscus flower. One has to
meditate on this form of Lalitmbik during japa time.
{sakumkuma with kumkum; vilepanm anointing; alika + cumbi attracted by bees;
kastrikm vermilion; samanda + hasita + eks an m (samanda-hasiteks an m)
benignant+ smile + looks; saara with arrow; cpa bow; pa a weapon; akua a
weapon (these two weapons are already discussed in second loka); + aes a + jana +
mohinm attracts people without exception; arun a red; mlya a type of sandal
wood from Malaysian mountains; bhs a - ornaments; abarm without the use of
magical feats or incantations (attractions by sheer presence); jap-kusuma red hibiscus
flower; bhsurm decorated; japa + vidhau as per the rules of japa or mantra chanting;
smared + ambikm think about Her.}
6. Pacapj (follow as per Karanysa)
la - pr thivytmikyai gandha samarpaymi|
ha - ktmikyai pus p aih pjaymi|
ya - vyvtmikyai dhpamghrpaymi|
ra - agnytmikyai dhpa daraymi |
va - amr ttmikyai amr ta mahnaivedya nivedaymi |
sa - sarvtmikyai sarvopacra pjm samarpaymi||

7. r saubhgyavidy pacadaks ar Mah Mantrah

om ai hr r
ai - ka e la hr
kl - ha sa ka ha la hr
sauh - sa ka la hr
(First line -- om is pran ava; ai hr r - this is known as tritr.
Second, third and fourth lines consist of three bja-s of Bl mantra followed by three
kt -s of Pacada mantra. For example, in second line ai is the first bja of Bl
mantra which is followed by first kt of Pacada mantra.)
8. Hrdaydi nysah (same as per 4 above)
ai - ka e la hr hrdayya namah | - (open index, middle and
ring fingers of the right hand and place them on the heart chakra center of the chest)
kl - ha sa ka ha la hr irase svh - (open middle and
ring fingers of the right hand and touch the top of the forehead)
sauh - sa ka la hr ikhyai vas at
- (open the right thumb and
touch the back of the head. This is the point where tuft is kept)
ai - ka e la hr kavacya hu - (cross both the hands and run
the fully opened palms from shoulders to finger tips)
kl - ha sa ka ha la hr netratrayya vaus at
- (open

the index, middle and ring fingers of the right hand; touch both the eyes using index and
ring fingers and touch the point between the two eyebrows (j cakra) with the middle

sauh - sa ka la hr astrya phat

- (open up the left palm and
strike it three times with index and middle fingers of the right hand)
bhrbhuvassuvaromiti digvimokah ||

(by using right hand

thumb and middle fingers make rattle anticlockwise around the head)
9. Dhynam (same as 5 above)
sakumkuma-vilepanm alika-cumbi-kastrikm
samanda-hasiteks an m saara-cpa-pkua
aes a-jana-mohinm arun a-mlya-bhs mbarm
jap-kusuma-bhsurm japavidhau smaredambikm
- --
- --
-- --
- -
10. Pacapj (same as 6 above)
la - pr thivytmikyai gandha samarpaymi|
ha - ktmikyai pus p aih pjaymi|
ya - vyvtmikyai dhpamghrpaymi|
ra - agnytmikyai dhpa daraymi |
va - amr ttmikyai amr ta mahnaivedya nivedaymi |
sa - sarvtmikyai sarvopacra pjm samarpaymi||
11. Samarpan am
guhyti guhya goptr tva gr hn smat-kr ta japam|
siddhirbhavatu me devi tvatprasdnmayi stir||

(Meaning: You sustain the secret of all secrets. Please accept this japa performed by me
and bestow Your perpetual Grace on me.)

Mahs o d a mantra is formulated like this.

First line: om - r - hr - kl - ai - sauh ( )
Place r bja, then place my bja, then kma bja, then vgbhava bja and finally par
bja. Thus the first line of this mantra is formed.
There is a common doubt whether to include in the beginning or not. Any mantra
should start with . Kulrn ava Tantra (XV.57) says that not beginning a mantra without
causes impurity of birth. Further, Chndogya Upanis ad begins by saying om iti etat
aks aram udgtham upsta . This means this is
closest to Brahman and recite this syllable as part of your worship. And above all, the
three Vedas begin with . Going by the interpretation of Chndogya Upanis ad, at the
beginning refers to Brahman. Mn d kya Upanis a d (1) also says that is both the cause
and the effect. Therefore, should be prefixed to mahs od a mantra, without which the
mantra becomes ineffective. Further reasoning is given while discussing sauh *.

Next to is r (), which is known as r bja or Laks m bja. This is the most
important bja of mahs od a mantra, as by adding this bja, the fifteen lettered
Pacada becomes sixteen lettered S od a mantra. Bja r is capable of providing
auspiciousness. It promotes positive attitude and positive growth in the mind of the
aspirant. This bja is the root cause for faith, devotion, love and ultimate surrender unto
Her. First, one has to have to faith in divinity. This faith later transforms into devotion.
When the devotion is strong, it turns into Love for Her. This love alone makes the
aspirant to surrender unto Her. As r bja is the cause for surrender unto Her, it leads the
aspirant to liberation. r comprises of three letters a + ra + + nda + bindu (dot) ( +
+ and ), where a refers to Mahlaks m (Goddess of wealth), ra refers to wealth;
ra bja is also known as agni bja and is capable of offering supernatural powers. Nda is
Consciousness about to manifest as the universe. It also means subtle sound. This can be
best explained by . There is no other way to explain this. It is like humming nasal
sound. The sound made after closing both the lips is nda. Without nda, bindu cannot be
effective as bindu cannot be pronounced separately. Ndabindu refers to the union of iva
and akti, where Nda means akti and bindu means iva. The dot (bindu) above this
bja removes sorrows and negative energies in the mind of the aspirant.

Based on this

fact, it is said that S od a mantra is capable of offering liberation or moks a. It is also

said, S od a mantra kevala moks a sdhanam, which means that S od a mantra
offers only liberation, which is the ultimate goal of everyone. Since liberation is not
attainable that easily, S od a mantra is said to be highly secretive in nature.
Next to is hr , which is also known as my bja. This is the combination of
three letters ha + ra + and nda and bindu ( + + + nda + bindu. Ha refers to Divine
Light of iva which also encompasses prn a and k, two important principles without
which we cannot exist. The second component of hr is ra ( ) which is also known as
agni bja. To the properties of ha, now the properties of ra are added. Properties of ra are
fire (the fire that is needed for our sustenance), dharma (Agni is known for dharma) and
of course agni, itself. It is said that when sun sets, it hands over its fire to Agni and takes
it back when the sun rises again next day. Thus Agni also becomes a sustainer, like the
sun. iva is also known as Praka, the original divine Light. Third of part of hr is
which focuses the aspirants energy and motivate him to pursue the path of dharma. Nda

refers to Universal Mother (the one who reflects the Light of iva to the world and She is
also known as Vimara, meaning reflection, intelligence, etc) and the bindu (dot) is the
dispeller of sorrow, which actually means dispelling innate ignorance, the reason for our
Hr is also known as Bhuvanevar bja. Bhuvana means the earth and var means
the ruler. She is known as Bhuvanevar because, She rules the earth. Ha means iva and
ra means Prakr ti (which can be explained as Nature or original substance. Lalit
Sahasranma 397 is Mlaprakr tih , which is explained here). means Mahmya, the
Divine Power of illusion. Nda means r Mt, the Universal Mother. The dot, known
as bindu is the dispeller of sorrows. Therefore, hr can also be explained thus: iva (ha)
and akti (ra) unite to cause creation (nda) making a person afflicted with illusion. This
illusion can be removed by both of them, if an aspirant contemplates them and this
removal ignorance is done through bindu or dot.
Next to hr is kl , which is known as kma bja. This bja draws divine energy
towards the aspirant. It acts like a magnet. This bja is known as power of attraction.
Kma here does not mean lust, but means the desire to get into the state of Bliss (one
among the four purus rtha-s. Four purus rtha-s are dharma, artha, kma and moks a). It
completes the process of desire to attain Her. Attaining Her and entering into the state of
Bliss go together. It increases the level of devotion. This bja has got three parts ka + la
+ am. Ka refers to desire to achieve Her Grace, la refers to contentment in ones life,
which reduces our desires and attachments and am gives happiness and joy. There are
interpretations that ka also refers to Lord Kr s n a. It is the bja through which iva shows
His Love for Her.
In the above three bja-s, kmakal () is hidden. Kmakal can be explained through
the innermost triangle of r Cakra around the bindu (the innermost dot in r Cakra).
This dot represents Mahkmevara-Mahkmevari who are identical in all respects.
They are seated in this dot, known as bindu. From the bindu, because of their union,
creation takes place, resulting in the innermost triangle. The three sides represent Praka
(Light of iva), Vimara (diffusion of the Light of iva done by akti) and third side of
the triangle represents I am and this (aham and idam). Thus, because of kmakal,
these bja-s become capable of creation.

Next to is ai , which is known as vgbhava bja. It is the bja of Sarasvati, Goddess

of Knowledge. It has two parts ai + . also acts as the dispeller of sorrow. This bja
also represents ones Guru, who is the dispeller of ignorance and as a result of this bja,
one attains the highest spiritual knowledge. It also adds motivation, will power and
dedication to the aspirant. This bja is the cause for spiritual intellect (buddhi). Mainly
intellect refers to the highest level of spiritual knowledge. It directly takes an aspirant to
the concerned deity by increasing his level of awareness (consciousness).
Next to is sauh , known as par bja. This is also known as hr dayabja or amr tabja.
iva explains to akti about this in Par-trik-vivran a (verses 9 and 10), a Trika
Scripture. He says to Her, O! Gracious one! It is the third Brahman (sat or sa ) united
with the fourteenth vowel (au out of the sixteen vowels), well joined with that which
comes at the end of the lord of vowels (visarga or : - two dots one above the other, used
in the sixteenth vowel - ah ). Therefore sauh is formed out of the combination of sa +
au + h = sauh . In Par-trik-vivran a (verse 26), it is again said, He, who knows
this mantra in its essence, becomes competent for initiation, leading to liberation without
any sacrificial rites. This is known as nirvn a dks or initiation for final liberation,
where nirvn a means emancipation. The Scripture proceeds to say that the one who
elucidates the proper meaning of this bja is known as iva Himself. This bja is the
Cosmic pulsation of the Lord.
The third Brahman referred here (sat) is explained in Bhagavad Gt (XVII.23 - 26) ,
tat and sat are the threefold representation of Brahman and from That alone Vedas, Vedic
scholars and sacrificial rites have originated. Hence, during the acts of sacrifices, gifts,
austerities approved by Scriptures and during Vedic recitations, is uttered in the
beginning*. tat is recited by those who aim for liberation while performing sacrificial
rites, austerities and charities without intent on the fruits of these actions. Sat is recited by
those who perform the above acts with faith and on behalf of the Brahman.
Thus sa (sat) referred in this bja is iva Himself, which represents His creative aspect,
the pure Consciousness.

Next comes His three energies Icchakti, Jnaakti and

Kriyakti. During Creation, Cit akti of iva, after manifesting as nanda akti (Bliss)
becomes the above referred three akti-s, before entering into the sphere of My.

nanda akti is known as akti, normally referred as ivas Consort or His Svtantraya
akti, His exclusive and unique Power of Autonomy. These three powers can be
explained as subject I; object That; and subject-object or I and That. These powers of
iva are also known as Sadiva, Ivara and Suddha Vidy. Now the fusion between S
and AU takes place and (sau) is formed. As a result of this fusion, creation happens,
which is represented by visarga (two dots one above the other like the punctuation mark
colon :) This is the Spanda or throb or pulsation of the Divine towards creation, causing
the emission of His three energies contained in AU. With the addition of visarga (h :) at
the end of (sau) becomes (sauh ). This parbja is not meant for recitation or
repetition but for the contemplation of iva, who alone is capable of offering liberation
by removing all differentiations caused by my. The one who fully understands the
significance of (sauh ) becomes instantly liberated.
Thus these five bja-s form the first line of Mahs o d a mantra.
Second line of Mahs od a mantra is formed thus; after these five bja-s (in the first
line), place pran ava, my bja and r bja and the second line appears like this:
om - hr - r: .
used at the beginning of the mantra refers to the Supreme Self, known as Brahman.
The second placed here represents the individual soul. Thus, this is to be replaced
with tmabja, which is given by ones guru either at the time of initiation or earlier.
Everyone will have tmabja, which is derived based on several factors. tmabja is
discussed here. In case ones guru has not given any tmabja to an aspirant, he can
continue to use as his tmabja. The three bja-s used here refers to three stages. is
apara stage or the individual soul. Hr represents the union of iva and akti and is
known as parpara (the stage of cause and effect). The last bja r is the stage of para,
the Supreme energy, the state of Supreme Paramaiva, where akti stands merged with
iva and in this stage, She cannot be identified as a separate entity. For attaining
liberation, one has to merge into Paramaiva. In other words, individual soul (),
transcend my, which is represented by hr, where both iva and akti are present as
separate energies. The aspirant through sdhana (practice) goes past my, represented by
bja hr to merge with the Supreme Self, represented by the third bja r. Only in the
second line of mahs od a mantra, liberation is explicitly declared.

Third, fourth and fifth lines are Pacada mantra (15 bja-s) and Pacada mantra is
explained here.
In sixth and last line the bja-s of the first line are placed in a reverse order. This is known
as mantra samput karan a. This means that three bja-s of the second line and Pacada
mantra are encased by the first line and the last line, so that effects of Pacada mantra
and the bja-s of the second line do not go out of the aspirant and is sealed within the
Mahs o d a mantra thus formed is like this.
1. Om - r - hr - kl - ai - sauh : (5 bja-s, omitted)
2. om - hr - r (3 bja-s)
3. ka e - la- hr (5 bja-s)
4. ha - sa ka ha - la - hr (6 bja-s)
5. sa ka - la - hr (4 bja-s)
6. sauh - ai - kl - hr - r (5 bja-s)
Thus Mahs o d a has twenty eight bja-s, excluding the first pran ava.

r Mahoa Mahmantra Japa

(This is the simple way of doing r Mahs od a Mahmantra Japa)

Before reading this article, please read the explanatory notes for this mantra HERE(below
in yellow highlighted)
All mantra-s are considered secretive in nature and S oda is not an exception.
Recitation of S o da leads to liberation. This mantra does not give any materialistic
gains. It leads straight to the Brahman. Normally, one is not initiated into this mantra
straight away. Guru decides the timing of initiation into this mantra. Generally one is
first initiated into Bl. Depending upon ones progress, Pacada is initiated. If Guru
considers that his disciple is fit for final liberation, he initiates him into S oda. One
should recite 900,000 times of this mantra followed by puracaran a rituals to attain

siddhi. Puracaran a is only for 100,000 recitations. Then only liberation is possible. It is
also said that initiation into S o da depends upon ones karmic account.
S oda vidy is considered as Brahma vidy, knowledge of the Brahman. Brahman is
revealed in the form of mantra-s in S oda vidy. Since S oda reveals the Brahman in
the form of mantra-s, it is treated as highly secretive in nature. But the important aspect
of its secrecy is the replacement of second Om in this mantra with the aspirants tma
bja. The third aspect of the secrecy is the worship of ninth varan a of r Cakr that
deals with par, parpara and apara states (these states have been dealt with while
discussing nma-s). If one is able to reach the fourth stage of turya or turya, he gets
prepared to attain liberation in the next stage of turytta. Turya is reached without any
difficulty when S oda mantra is mentally recited regularly.
(Turya and turytta: Turya is the fourth state of consciousness, the other three being
active, dream and deep sleep. Turya stage transcends all the above three stages by
bundling them out. The level of consciousness at turya stage is very close to the stage of
blissfulness, derived from experiment and observation rather than theory. Turytta is the
stage where ones consciousness transcends turya stage.

In this stage of blissful

consciousness, the Brahman is realised where one feels that I am That or aham
brahmsmi. The final stage of merging into the Brahman is kaivalya, when a soul ceases
to transmigrate.}
In Pacada one can transcend the fourth state of consciousness, the turiya state. In
S oda one can merge with the Brahman, by reaching the fifth state of consciousness,
turytta. There is nothing beyond this. What happens if one transcends turya state? The
self is replaced by SELF. This transformative realization happens in a fraction of a
second where near death-like situation is experienced. One is not the same person after
that second.
S od a mantra is superior to Pacada. S od aan means sixteen and s o d aah means
sixteenth. S od a mantra is derived by adding one more bja to Pacada mantra. In
fact, S od a mantra consists of twenty eight bja-s and formed like this. The first Om is
excluded for computation, as all the mantras begin with .
1. Om
2. r - hr - kl - ai - sauh : (5 bja-s)

3. om - hr - r (3 bja-s)
4. ka e - la- hr (5 bja-s)
5. ha - sa ka ha - la - hr (6 bja-s)
6. sa ka - la - hr (4 bja-s)
7. sauh - ai - kl - hr - r (5 bja-s)
If this mantra is observed, one can find lines 4, 5 and 6 are the Pacada mantra and each
line representing one kt a of Pacada.

If lines 2 and 7 are observed, the bja-s

contained in the 2nd line are placed in the 7th line in reversed order. For example, the
last bja in line two is sauh : and this is placed as the first bja of the 7th line. This is
called samput ikaran a or encasing of a mantra so that the power of mantra remains within
the practitioner.
This mantra is known as S od a because of sixteen bja-s, each kal (kal means a part)
representing a kal of moon. This is arrived at by adding Laks m bja r () at the
end of Pacada mantra. These sixteen bja-s are arrived at by considering each kt a of
Pacada mantra as one bja. This way, lines 4, 5 and 6 are considered as one bja each,
thus forming three bja-s. The sixteen bja-s are arrived by adding 5+3+1+1+1+5 (from
line 2 to 7). There are two in this mantra.

The first is not considered for

calculation. The second in line 3 is replaced by tma bja of the practitioner and this is
decided by ones guru. Such a decision can be made by a guru if he is conversant with
mantra-s and bja-s. A wrong bja can destroy the practitioner.
S od a mantra is meant exclusively for liberation and those who seek liberation alone
should be initiated in this mantra. S od a mantra is the ultimate of all mantra-s and there
is no other mantra superior to this. Those who are initiated into this mantra are not
supposed to prostrate before anyone except his guru. akt is worshipped in ten different
forms and this is known as daa mah vidy and s od a is one among them. S od a
vidy has too many prescribed rituals.
Like every mantra S od a mantra also has curse removal mantra, also known as
pavimocana mantra. All along this mantra is not revealed to all the aspirants. If curses
on mantras are not removed, mantras will not fructify. pavimocana mantra for S od a
mantra is given below for the benefit of sincere aspirants. However, one should obtain
prior approval from ones guru. pavimocana mantra, which consists of three parts

should be recited before the commencement of mantra japa. First part should be recited
seven times, second part three times and the third part one time.
First Part should be recited seven times:
e ka la hr
ha sa ka ha la hr
sa ka la hr
Second Part should be recited three times:
ha sa ka ha sa ka ha la hr
sa ka la hr
e ka la hr
Third Part should be recited one time.
ha la bha bha bha bha bha a

r Mahoa Mahmantra Japa

(This is the simple way of doing r Mahs od a Mahmantra Japa)
Seating: While doing this mantra japa, one has to either face East or North. If one does
not have a guru, contemplate on Lord Dks in mrti and mentally accept Him as Guru.
1. Curse removal mantra:
r Mahs od a Mahmantra japatvena pavimocanamantram karis ye |

First Part should be recited seven times:

e ka la hr
ha sa ka ha la hr
sa ka la hr
Second Part should be recited three times:
ha sa ka ha sa ka ha la hr
sa ka la hr
e ka la hr
Third Part should be recited one time.
ha la bha bha bha bha bha a
2. Rs ydi nysah

asyar Mahs o da Mahmantrasya - r Daks i n mrti r s i h - Gyatr chandah - r

Lalitmahtripurasundari Parbhat t rik Devat |
- - -

ai bja | sauh aktih | kl klakam ||


Parbhat t rik


bhs an a


Mahs o d a Mahmantra jape viniyogah ||

3. Karanysah
Om - r - hr - kl - ai - sauh : agus t hbhym namah

(use both the index fingers and run them on both the thumbs)
om - hr - r tarjanbhy namah (use both the thumbs and
run them on both the index fingers)
ka e - la- hr madhyambhy namah (both the thumbs
on the middle fingers)
ha - sa ka ha - la - hr anmikbhy namah (both the
thumbs on the ring fingers)
sa ka - la - hr kanis t hkbhy namah (both the thumbs
on the little fingers)

sauh - ai - kl - hr - r karatalakarapr s t hbhy namah

(open both the palms; run the opened palms of the right hand on the
front and back sides of the left palm and repeat the same for the other palm)
4. Hrdaydi nysah
Om - r - hr - kl - ai - sauh : hrdayya namah |
(open index, middle and ring fingers of the right hand and place them on the heart
om - hr - r irase svh (open middle and ring fingers of the
right hand and touch the top of the forehead)
ka e - la- hr ikhyai vas at (open the right thumb and touch
the back of the head. This is the point where tuft is kept)
ha - sa ka ha - la - hr kavacya hu (cross both the hands
and run the fully opened palms from shoulders to finger tips)
sa ka - la - hr netratrayya vaus at
(open the index, middle
and ring fingers of the right hand; touch both the eyes using index and ring fingers and
touch the point between the two eyebrows (j cakra) with the middle finger.)
sauh - ai - kl - hr - r astrya phat
(open up the
left palm and strike it three times with index and middle fingers of the right hand)
bhrbhuvassuvaromiti digbandhah || (by using right hand thumb
and middle fingers make rattle clockwise around the head)
5. Dhynam
cpa ceks u maya prasnaviikhn pkua pustaka
mn ikys asr javara man may vn sarojadvaya |
pn ibhy varad abhaya ca dadhat brahmdisevy par
sindrrun a vigrah bhagavat t s o d amraye ||

Meaning: She has twelve hands, holds (1) a bow made of sugarcane, (2) arrows made of
kadamba flowers, (3) a noose, (4) a hook, (5) a book, (6) a rosary made of rubies,
displays (7) abhaya (removal of fear) and (8) varadha (giving boons) mudras. She closely
holds a veena (a musical instrument) with two hands (9 and 10) and lotus flowers in two
hands (11 and 12) one on each side. She is worshipped by Brahm and other gods and
goddesses. She is red in complexion. I surrender unto this Supreme Goddess.
(There are other dhyna verses also)
6. Pacapj (follow as per Karanysa)
la - pr thivytmikyai gandha samarpaymi|
ha - ktmikyai pus p aih pjaymi|
ya - vyvtmikyai dhpamghrpaymi|
ra - agnytmikyai dhpa daraymi |
va amr ttmikyai amr ta mahnaivedya nivedaymi |
sa - sarvtmikyai sarvopacra pjm samarpaymi||

7. r Mahs od a Mah Mantrah
om r hr kl ai sauh --
om hr r --
ka e la hr --
ha sa ka ha la hr --
sa ka la hr --
sauh ai kl hr r --

Note: 1.There are two in this mantra and the second will be replaced by tmabja by
ones Guru at the time of initiating this mantra.
2. Please also note that the arrangement of bj-s in the first line (om r hr kl ai
sauh ) are reversed in the last line (sauh ai kl hr r). This is known as
samput karan a or the sealing of the mantra.
8. Hrdaydi nysah
Om - r - hr - kl - ai - sauh : hrdayya namah |
(open index, middle and ring fingers of the right hand and place them on the heart
om - hr - r irase svh (open middle and ring fingers of the
right hand and touch the top of the forehead)
ka e - la- hr ikhyai vas at (open the right thumb and touch
the back of the head. This is the point where tuft is kept)
ha - sa ka ha - la - hr kavacya hu (cross both the hands
and run the fully opened palms from shoulders to finger tips)
sa ka - la - hr netratrayya vaus at
(open the index, middle
and ring fingers of the right hand; touch both the eyes using index and ring fingers and
touch the point between the two eyebrows (j cakra) with the middle finger.)
sauh - ai - kl - hr - r astrya phat
(open up the
left palm and strike it three times with index and middle fingers of the right hand)
bhrbhuvassuvaromiti digvimokah ||

(by using right hand

thumb and middle fingers make rattle anticlockwise around the head)
9. Dhynam
cpa ceks umaya prasnaviikhn pkua pustaka
mn ikys asr javara man may vn surojadvaya |
pn ibhy varad abhaya ca dadhat brahmdisevy par
sindrrun a vigrah bhagavat t s o d amraye ||

10. Pacapj
la - pr thivytmikyai gandha samarpaymi|
ha - ktmikyai pus p aih pjaymi|
ya - vyvtmikyai dhpamghrpaymi|
ra - agnytmikyai dhpa daraymi |
va - amr ttmikyai amr ta mahnaivedya nivedaymi |
sa - sarvtmikyai sarvopacra pjm samarpaymi||

11. Samarpan am
guhyti guhya goptr tva gr hn smat-kr ta japam|
siddhirbhavatu me devi tvatprasdnmayi stir||

(Meaning: You sustain the secret of all secrets. Please accept this japa performed by me
and bestow Your perpetual Grace on me.)

Note: This mantra has a number of nysa-s (placing) to be done all over the body.
SREEJune 17, 2013 at 6:28 PM
Raviji, our dhyana mantra is different and nowhere is shodashi name mentioned in the
dhyana mantra. When I asked my guruji, he said that in Bala and Panchadasi dhyana
mantras also the deity's name is not mentioned. Bala is 9 year old girl form, panchadasi is
the woman form between sixteen to forty years and shodashi is the above forty year old
form of the same Goddess.
MANBLUNDERJune 17, 2013 at 6:48 PM
There is no relevance between dhyana verse and name of the concerned deity. In
Panchadashi, name is not mentioned. But in one of the dhyana verses of Bl mantra,
name Bl is mentioned. When we say s od a, it wrongly understood as Her age. In fact
it refers to 16 kal-s of the moon and each kal is represented by one bjks ara. Secondly,
when we contemplate Her during our meditation, how do we contemplate Her? She is a
woman of excellent beauty, Consort of Shiva, Mother of the Universe who is
compassionate and undertakes all the five activities of Brahman on His behalf - creation,
sustenance, destruction (individual death, concealment and re-creation. Brahman is
beyond modification and you certainly cannot contemplate Her as an elderly woman. If
you recite dhyana verse with rapturous attention, She will come and sit before you and
tears will start rolling down your cheeks. This is the infant stage of Bliss.

SREEJune 18, 2013 at 5:42 PM

Thanks so much raviji for the guidance. Can you also please explain the number of
nysa-s (placing) to be done all over the body because we have nyasa like that in
Navavarna Pooja for us that is shodashi initiated people seperately. Are you referring to
the same? Thanks and Regards, S. Sreemahalakshmi

MANBLUNDERJune 18, 2013 at 6:11 PM

Apart from 19 nysa-s, there are 10 other nysa-s relating ri Cakra. First ri Cakra
followed by individual varan a nysa-s. Thus 9 + 1 becomes 10 nysa-s.

Clarification sought: would like to know the difference between the Panchadasi and
Shodashakshari mantras, of course apart from the fact that the later contains one more
akshara. Why is the Shodashakshari kept so secret?

Clarification: Panchadasi and Shodasi mantras

have been already explained during the
course of our discussions on Lalitha
Sahasranamam. Shodasi has been explained
under nama 587. All mantras are considered
as secretive in nature and Shodasi in not an
exception. Recitation of Shoadsi leads to
liberation. This mantra does not give any
materialistic gains. It leads straight to the
Brahman. Normally, one is not initiated into
this mantra straight away. Guru decides the
timing of initiation into this mantra.
Generally one is first initiated into Bala.
Depending upon ones progress, Panchadasi
is initiated. If Guru considers that his
disciple is fit for final liberation, he initiates
him into Shodasi. One should recite 900,000
times of this mantra followed by
purascharana rituals to attain siddhi. Then
only liberation is possible.
Shodasi Vidya is considered as Brahma Vidya, the knowledge of the Brahman. Brahman
is depicted in the form of mantras in shodasi vidya. Since Shodasi depicts the Brahman in
the form of mantras, it is treated as secret. But the important aspect of its secrecy is the
replacement of second om in this mantra with atma bija. The third aspect of the secrecy
is the worship of ninth avarana that deals with para, para-para and apara states. If one
is able to reach the fourth stage of turiya, he gets prepared to attain liberation in the next
stage of turiyatita. Turiya is reached without any difficulty when Shodasi mantra is
chanted regularly.
In Panchadasi mantra you transcend the fourth state of consciousness, the turiya state. In
Shodasi you merge with the Brahman, by reaching the fifth state of consciousness,

turiyatita. There is nothing beyond this. What happens if one transcends turiya state? The
self is replaced by SELF. This transformative realization happens in a fraction of a second
where near death like situation is experienced. One is not the same person after that
r Subhagodaya Stuti Some Important Concepts of r Vidy
(No IAST fonts are used in this article)
Sri Subhagodaya Stuti was written by Sri Gaudapadacharya, Sriguru of Sri Adi
Shakaracharya. Subhaga means Sri Maha Tripurasundari. Praise of Sri Maha
Tripuradundari is known as Subhagodaya Stuti. This text is totally based on Samayachara
method of Srividyopasana. In this work, the author has differentiated Samayachara and
Kaulachara. There are total fifty two verses in this work. Some of the important points of
this Stuti are translated and given in this present article.
1. Meaning of paravsata: As per vaidikachara, there are 26 tattwa-s. Sadasiva is 25th
tattwa and 26th is the para tattwa which is with Sadasiva and is known as Saadakhya
kala. In sahasrara Sri Devi stays with Siva and that state is called as paravasta.
2. As per Subhagodaya, Rudra grandhi is above Swadhishtana chakra, Vishnu grandhi is
above Anahata Chakra and Brahma grandhi is above Ajna Chakra.
Note: This order is not in agreement with Sri Lalitha Sahasranama. As per Sri Lalita
Sahasranama, Order is Brahma grandhi is above Muladhara, Vishnu grandhi is above
Manipur and Rudra grandhi is above Ajna.
3. States of Kundalini: As per Taittireeyaranya (Aruna patha), kundalini has three states.
They are 1) Kaumara 2) Yoshid and 3) Pativrata. Sahasra dala padma is in centre of
Sricharka. This sahasra dala padma is known as Hiranmayakosa. This is Bindu sthana.
A ray of light (jyoti) is present around this bindu. A sadhaka has to move the kundalini to
this Bindu sthana. While kundalini starts its journey to this point it will cross all above

given states ie. Kaumara, Yoshida and Pativrata. Kaumara state is the state where
kundalani is in sleeping mode at Muladhara. Yoshida state is the state when it crosses
Vishnu grandhi at Anahata. Pativrata state is the state when kundalini reaches Sahasra and
stay with her console Siva. This place is also known as Chandra mandala. From here she
bless the sadhaka with Amrita dhara. (Flow of amrita). At this stage, Sridevi and Siva
unite and show no difference between them i.e. only one state that is Sadakhya kala.
Hence, kundalini is known as Mahakala Bhujagi.
4. Place of Bindu in Srichakra: Bindu sthana is known as Kula Griha (Kula house).
Also known as Sudha sindhu. This is the living place of Srimatha. For Samayacharis,
sudha sindhu is sahasrara and for Kaulacharis sudha sindhu is Muladhara. Hence, for
Kaulachari, bindu will be in innermost triangle of Srichakra but for Samayacharis bindu
is out of the innermost triangle and is in sqaure which is above the innermost triangle. It
is said that, worshipping bindu in trikona is Avaidika i.e. agaisnt Vedachara.
5. Some samayacharis say that, there is avyakta (=not visible) triangle in square which is
resemblence of Rakti, in that there is bindu.
6. Rays of Agni, Surya and Chandra: There are 108 rays of Agni, 116 rays of Surya and
136 rays of Chandra. All these put together 360 rays which form as Hayana(=year).
Placement of these rays in shat chakras is as follows:
Rudra grandhi, Agni
Vishnu grandhi, Surya

Brahma grandhi, Soma
These rays emanate from Srimata and form as avarana devatas. Hence, technically
speaking there is no difference between Srimata and all other avana devatas.
Note: This could be the one of the reason for worshipping Srimahatripurasundari in each
avarana puja of Srichakra puja.
7. Nada has four states. They are para, pasyanti, madhyama and vaikhari. These four
states can be contemplated with Srichakra. Innermost triangle (=Sarva Sidhiprada charka)
is Para, Pasyanti is Astakona (Sarva Rogahara chakra), Dasara dwaya (Sarva Rakshakara
chakra and Sarvardhasadhaka chakra) are Madhyama and Chaturdasara (Sarva
Saubhagyadayaka) is Vaikhari. Thats why Srichakra is also known as Nada.
8. Trimekhala (= Three circles in Srichakra): There are three cicles in Srichakra.
Generally, they are between Bhupura and Sarvasaparipuraka chakra. But as per
Subhgodayastuti, They are like follows:
Two circles at outside and inside of Sarvasankshobhana chakra i.e. 3rd avarana, and
One at outside of 2nd avarana i.e.Sarvasaparipurka chakra.
Above is as per Samayachara. As per Kaulachara, three circles are between Bhupura and
Sarvasaparipuraka chakra.

9. Srividyopasana can be practiced by anyone without any restrictions of caste, creed and
sex. Persons who worship Indra, tattwas etc without knowing and worshipping Srividya,
they will be bound with yama pasa and enter into Andha-tamisra lokas.
10. There are Seventy seven (77=64+8+5) tantras which promulgate Srividya. Out of
these seventy seven, 64 are based on Vama and Kaulachara. These tantras will give
materialistic advantages but not give moksha. These are against Veda achara. Hence these
are not to be practiced espectially by Dwijas.
Chandrakala vidyas are eight tantras. They are 1) Chandrakala 2) Jyotsnavati 3)
Kalanidhi 4) Kularnavamu 5) Kuleswari 6) Bhuvaneswari 7) Barhasptyamu 8)
Durvasamatamu. All four varnas i.e.Brahmana, Kshatriya, Vaisya and Sudra have
authority to practice these tantras. But, first three varnas have to practice in Dakshina
marga and others have to practice in Vama marga. Since these tantras have both Dakshina
and Vama marga, they are known as Misrma tantras and should be avoided.
Last five tantras are known as Subhagama panchakaas. They are as per Vaidika marga.
Vasista, Sanaka, Suka, Sanandana and Sanatkumara have promulgated these Vaidika
marga tantras. Samayachara follows these agamas. These agamas are as per Vedas and
hence Samayachara Srividya.
11. Rishi and Chandas: Initially, Srividya was practiced by twelve sadhakas. One of such
sadhaka is Manmadha. This Manmadha has opened pancha dasakshari varnas to lokas.
Hence he is mantra drashta and is Rishi of this Srividya. Taittereeya brahmana and
aaranyakaas have pronounched that Rishi of Srividya is Manmadha. This pancha
dasakshari is to be practiced in Gayatri chandas.
12. When and how this vidya is to be practiced?: Srividya is to be practiced during night
time only. This is because, as per taittireeya samhita, kundalini will be activated during
night time only. During that time madhu (sudha) will flood from Chandra mandala.
Hence, Srividya is to be practiced during night time only.

Fifteen Chandra kala-s are there in Ajna Chakra. Sodasi kala is at Bindu sthana which is
at Sahasrara. Hence Sahasrara is known as chandra mandala where Chandra bimba is
present. This sahasrara is filled with moon light. During amavasya (=No moon day) this
Sodasi kala is without Chandra bimba and is unable to cause flow of Sudha. For
Samayacharis, square above the innermost triangle is Chandra Mandala/Sahasrara where
bindu is present. Hence, on amavasya day one should not practice Srividya.
As per samayachara, bahya puja should not be practiced. One should not enter
Srimannagaram (Srichakra) by reciting Rishi and Chandas. In internal worship, there is
no Rishi and Chandas. This internal worship will lead the Sadhaka to become Srimata
himself. Bahya puja is prohibitted for Trivarna-s i.e.Brahmana, Kshatriya and Vaishya.
Note: Here it is important to remember SriLalitaRahasya Nama Antarmukhasamardhya,
bahirmukha sudurlubha
13. If a Samayachari would like to practice Srividya with Rishi and Chandas, he can do
so aloof. He should not accept any help from others and he should practice it alone and
very secretively.
14. There is no bound on Samayacharis to worship shatchakras. They have to worship
Sahasra kamala only. This Sahasrara kamala is Chandra mandala which is square above
the innermost triangle where Bindu is present. They have to worship this bindu as
SivaShakti rupini and as Sadakhya kala. This type of worship is called as Sahasra kamala
worship. Hence, for Samayacharis there is no bahya and sodasopachara puja.
15. Kaulachara: Kula means Adhara chakra. Worshippers of this muladhara is known as
Kaulacharis. At muladhara kundalini will be in sleeping state and also there will be Surya
rays. Hence, this chakra is andhatamisra loka. Swadhistana chakra is present above this
muladhara chakra. This chakra is also andhatamisra loka. Hence, kaulacharis have to
worship these two chakras daily. There are two types of kaulacharis, purva kaulachari and

uttara kaulachari. Purva kaulachari will worship Srichakra with bindu at innermost
triangle. Uttara kaulachari will worship a live yoni i.e. a womans yoni. Kundalini here is
known as Kaulini. These type of worships are to be avoided as they are against Vedas. As
per Vedas, yoni means bindu. This bindu is located at chatuskona i.e.square which is
above the innermost triangle.
16. Worshippers of manipura will get Sarshti rupa mukti, i.e. they will be able to create a
place near to Srimannagaram and stay there.
Worshippers of anahata will get Saalokya mukti i.e. they will stay in Srimannagaram.
Worshippers of visudhi will get Saameepya mukti i.e they will be blessed to worship
Srimata directly.
Worshipper of ajna will get Saarupya mukti i.e they will become embodiment of Srimata.
Worshipper of Sahasrara will get Saayujya mukti i.e. they will become Srimata themself.
That means there will be no difference between Srimata and Sadhaka.
Srividyopasana will result in both bhoga and moksha. Both samayacharis and kaulacharis
will get these two results. But, Saayujya mukti will be get by Samayacharis only.
A sadhaka who worship Srimata in Samayachara will become a yogi and he will flourish
like Surya during day time, like Chandra during night time and like Agni during Sandhya
(This article is written by Mr. AUM Raviji and he can be contacted at
1. Yogic breathing:
Before we proceed to actual breathing practice, it is important to understand and practice
diaphragm breathing, also known as yogic breathing. In many of us, when we inhale, our

abdomen contracts and when we exhale our abdomen expands. If this is the trend of
breathing, it should be modified in such a way that when we inhale, our abdomen should
expand and when we exhale, our abdomen should be contracted to the extent possible
2. Nd i odhana Prn yma:
(Based on Hat hayoga Pradpaka and Yoga Cd man iUpanis ad)
Hat hayoga Pradpaka has allotted an entire chapter (chapter 2 consisting of 78 verses) for
prn yma. This chapter begins by saying, After mastering sana-s, attaining selfcontrol and diet control, one should practice prn yma. When the breath is not steady,
mind is also not steady. When nd i-s are impure, prn a does not enter sus u mna. Nd i-s
impurities can be removed by inhaling through left nostril and after holding as long as
possible, exhale through the right nostril. Again inhale slowly through the right nostril
(through which exhalation was made) and again holding for a specified time, should
exhale through the left nostril. This should be practiced for three months and all the nd is will be purified. Yoga Cd man i Upanis ad also conveys the same meaning, except
that it says that complete purity of nd i-s can be attained in two months of practice.
There are twelve stages in nd i odhana prn yma. Stages depend upon the duration of
inhalation (praka), holding of breath within (kumbhaka) and exhalation (rechaka). For
practicing the first three stages, no particular sitting postures have been suggested.
However, it would be ideal to sit in padmsana (lotus posture) or (ardhapadmsana) half
lotus posture. These postures will be discussed in later parts of this series.
To begin with, one can take any comfortable posture to sit. While sitting, there should be
no tension in any parts of the body. Little finger and the ring fingers should be used to
close the left nostril. Middle and index fingers should either be folded or extended
outwards. These two fingers should not be placed at jcakra, as this could cause
varying degrees of pressure on both the nostrils. Thumb should be used to close the right
nostril. While closing the nostrils, very moderate pressure is to be applied on the nostrils.
Similarly, instead of closing the tip of the nostrils, an inch above the tip of nose can be
used to block the breath. However, one should not hold the breath beyond their holding
capacity. Holding capacity will increase over a period of time. Always inhalation should
be faster and exhalation should be longer.

There are twelve stages in nd i odhana prn yma. All the twelve stages can be
mastered in a matter of two months. It is easier to practice the first six stages and it is
going to be difficult to practice the next six stages, as the holding period and exhalation
period is more here. Holding period mentioned here are only indicatory and one should
not hold breath beyond ones capacity. Holding breath beyond ones enduring capacity
will even cause death.
In two months, we have 60 days and the chart below will explain how all the twelve
stages can be practiced in 60 days. This chart is only indicatory in nature. Numerals in
inhalation, retention and exhalation are only in counts and not in seconds. Approximately
1 to16 can be counted in 8 seconds. Let us take the example of retention period in XII
below. This means that breath should be held here for 32 seconds or less. But this will be
too strenuous. Therefore, it is advisable to stop at VII below and further practice should
be based on ones holding capacity.





1:4: 2

3 days
3 days
3 days
3 days
3 days
3 days
4 days
5 days
6 days
8 days
9 days
10 days
60 days

This schedule is for a period of sixty days. One can make minor adjustments in the
number of days. In particular, Stages VII to XII should be practiced very carefully. One
should not hold breath beyond ones capacity. Once stage XII is reached, one should
continue to practice this forever. Further, unless perfection is attained in a particular
stage, next stage should not be practiced. It is also not mandatory that one should follow

this 60 day schedule and can comfortably be extended to suit ones convenience. From
stage VII, one can allow sufficient gap between two rounds. Numbers in inhalation,
retention and exhalation are counts. One can count mentally. The basic principle is that
inhalation, retention and exhalation should be in the ratio of 1:4:2. Under any
circumstances, retention should not exceed 4 times of inhalation, As far as exhalation is
concerned, counts be increased if possible. As a principle, inhalation should be faster and
exhalation should be slower.
It is important that prn yma, bandha-s and mudra-s should be practiced only in empty
stomach and should not be practiced when hot weather prevails. It is advisable that these
practices should be done only during early morning or late night, when stomach is empty.
In general, there should at least be three hours gap between food and practice. Any
deviation from the prescribed norms will cause general health impairment.
at 8:50 AM No comments:
Tuesday, December 24, 2013
Disciple: You said that you will explain further stages of samdhi.
Guru: Yes, I have to discuss about savicra samdhi and nirvicra samdhi. These two
types are almost similar to what we have discussed earlier. Vicra means enquiry,
pondering, deliberation, consideration, reflection, examination, investigation, etc. As you
know, all these are related to our mind.
Disciple: How?
Guru: As I have been repeatedly saying, the Self can be realized only through your mind
and in your mind. Whatever and however you try, you have to ultimately go to your mind
for Bliss and subsequent liberation. Savicra samdhi is the state of samdhi, when your
mind continues to inquire about duality (Dvaita), while pursuing your spiritual path. This
is the stage, when you interact with your spiritual teacher (Guru) quite often. You will
have several doubts and queries only when you pursue the path of liberation earnestly. If
you do not get doubts, then your mind is not set for Bliss and Liberation. While
interacting with your Guru, you read authentic and valuable Scriptures. Reading
Scriptures does not mean that you should read too many books. There are select
Upanis ad-s such as Bhagavad Gt, Kat ha Upanis ad, Taittirya Upanis ad, vetvatara

Upanis ad, Chndogya Upanis ad and Br hadran yaka Upanis ad. You have to read a few
of them and understand their interpretations. Dont worry about the verses and go with
the meaning and interpretations. You will certainly have doubts and you have to discuss
these doubts with your Guru and get them clarified. Thus you gain knowledge.
Knowledge and meditation are the two powerful engines which take you forward in your
spiritual journey.
Disciple: Yes, I have completed reading a few of these Upanis ad-s and Bhagavad Gt as
well. I have approached you several times with my doubts based upon my understanding
of Upanis ad-s.
Guru: Yes, you did. Since you are evincing so much of interest in liberation, I am
spending most of my time with you. I will be too happy if I am able to take forward one
or two like you towards the path of liberation. Not many pursue liberation earnestly and
out of those who pursue the path of liberation, only a select few reach the final
destination. Since you long for liberation, I am taking so much of personal care in you.
Disciple: But does this not amount to favouritism?
Guru: How this can be favouritism? There is no question of favouritism here, as only a
few choose the path of liberation and I share with them whatever spiritual knowledge and
experience I have. My spiritual knowledge is not the ultimate, but I never refuse to share
whatever knowledge I have, but this ultimate knowledge is not sought for frequently. One
has to transform and evolve both spiritually and emotionally, to commence the path of his
or her journey to the ultimate destination.
Now, let us not deviate from our discussion about the two types of samdhi-s, savicra
samdhi and nirvicra samdhi. In savicra samdhi, you only make inquiries about the
Self. In this state, you dont meditate on the formless Brahman and in fact you cant. You
are still associated with a particular form of God. You make inquiries about the
procedural aspects of doing this or that. You may want to know whether this mantra is
more powerful or that mantra is more powerful. You ask about using a ml for your
mantra recitation. You count the number repetitions with the ml. Your consciousness is
not even fixed on that particular form of God associated with the mantra. Your still mind
wanders; but for the first time, you wonder whether what you are practicing now leads to
the path of liberation. You think this way because your study of Upanis ad-s prompts you

to think so seriously. Repeated usage of Brahman in the Upanis ad-s makes you to think
this way. You become confused and go to your Guru to find a solution for your perplexed
state of mind.
Disciple: Yes, I have exactly experienced what you have said now.
Guru: This should be only a passing phase and you have to evolve with the help of your
Guru. Guru is the one, who leads you to liberation. That is what ancient sages and saints
taught, and many Upanis ad-s have references to such conversations, between a Sage and
his disciples. When you still have doubts about formless Brahman, your meditation is
known savicra samdhi and when your doubts are completely removed and if you are
able to concentrate on the Self within, it is nirvicra samdhi.
Disciple: When the mind is not perfectly attuned to formless Brahman, how this mental
state can be called as samdhi?
Guru: Good thought. Patajali explains this (I.45). When the mind is ready to connect to
the Self, it faces many hurdles, as our sensory organs are very powerful. But your mind
begins to fight and this fight lasts long. This fight is explained in various Scriptures; for
example, r Rmas battle against Rvan a. It does not merely refer to the war between
them; it is fight between good and bad; fight between antah karan a (mind, intellect,
consciousness and ego) and bhyakaran a (organs of action and organs of perception,
known as indriya-s). Ultimately, good and subtle have to win and prevail and if they
dont, you are not into your spiritual path. You have to have patience, perseverance and
dedication to get liberated. More than these three, you have to have the freewill to get
liberated. Freewill is your will uninfluenced by any type of external agencies. The
thought of liberation should be inherent in your mind. Where there is will, there is always
a way. In fact, the entire creation happened only after iva willed to create.
Disciple: Thank you. I think you need to explain one more samdhi, sabja samdhi.
Guru: Yes, I remember that. This needs more time to explain and we will discuss about
this shortly.
at 2:07 PM No comments:
Saturday, December 21, 2013

What is akti-pta? This is a term often used in Trika Philosophy and is explained as the
Descent of ivas Grace on an individual. Apart from our spiritual practices, in order to
attain akti-pta, we have to have Divine Grace and Divine Grace is directly related to
the level of our spiritual evolution. The highest state of spiritual evolution is
manifestation of Love for the Divine, a state beyond mantra japa, meditation, etc.
Manifestation of Love means that our mind is completely pervaded by Divine thoughts
and feelings. In that state of mind, there is no place for any impressions in the mind.
What happens when akti-pta is showered on us? To put this simply, our innate
ignorance is removed at the time of descent of akti-pta. Who removes our innate
ignorance? As we know, iva never acts directly and always acts through His Svtantrya
akti (Independent and Absolute Power of iva), which is worshiped by us as Parakti.
She has three types of forms gross, subtler and subtlest. Gross forms are Her different
forms which we worship. Her subtle form is Kmkal form (only from this form,
universe is created), as explained in Lalit Sahasranma 322. Her subtlest form is
Kun d alin. These three forms can be explained differently. Gross forms are Her S od a,
Kl, and other forms as described in Daamahvidy. By worshiping these forms
through various rituals, we lay strong foundation for our spiritual evolution. Then we
move to Her Kmkal form and this form is worshiped through Her various mantras like
Pacada, S o d a , etc. Her Kmkal form refers to visarga, which means sending forth,
creating, producing, etc which also includes different letters and alphabets from which
Her various mantras are derived. Though there are millions of mantras, basically mantras
are meant to cleanse various impressions from our mind. Mind can be broadly classified
into two conscious mind and subconscious mind. Conscious mind is where desires and
attachments are stored as deep impressions and in the subconscious mind, our karmic
imprints are stored. When karma is ripe for manifestation, impressions of subconscious
mind percolate into conscious mind and make us to perform certain acts. When we
surrender to the Divine, we can be sure that whatever acts we do now, will not cause
karmic impressions and whatever pains and miseries we undergo are nothing but
experiencing of our past karmas embedded in our subconscious mind. Now we can
understand that we undergo several transformations in our lives before we become fit for

There are different levels of akti-pta. These levels can be explained through the
following example. In every dam, flow of water is arrested by the giant iron shutters in
the dam. Water is released from the dam according to the needs. When need is more,
shutters are opened fully and water from the reservoir gushes out roaring and when the
need is less, shutters are opened slightly, so that the water just flows across the river.
Reservoir is iva, dam is akti, shutters are akti-pta and requirement of water is the
level of our devotion. If the shutters are fully opened, when there is no need there will be
floods and when there is huge requirement of water and if the shutters are not released,
crops will be damaged and life becomes difficult. Similarly, if akti-pta is showered
without Love for the Divine, it could go waste and if akti-pta is not given even for the
one who has intent Love for the Divine, one could become frustrated. In order to
overcome this difficulty, akti-pta is divided into several categories, which are discussed
below. We move from the highest intensity of akti-pta to lowest intensity. Intensity
does not refer to the power of akti-pta, but is based on our spiritual level. akti-pta
always refers to the Grace of iva (referred as reservoir above), showered through the
medium of akti (referred as dam above).
1. Tvrtitvra () akti-pta: Tvrtitvra means excessively severe, which is
normally used with relation to the intensity of penance. This is known as Sever Supreme
Grace. This is like fully opening the shutters of the dam, where there is no control over
the force of water. If iva decides to shower tvrtitvra akti-pta, any type of human
body cannot resist His Power and on whom tvrtitvra akti-pta is showered, he dies
instantaneously. In other words, his physical body is annihilated by iva and his soul is
liberated instantaneously. This type of Grace is extremely rare and may not be possible,
for who always live in this material world. To have this akti-pta, one has to live with
iva perpetually. There is no use of mantra japa or meditation here. It is sheer Love that
alone matters. Many times these people are identified as (spiritually) insane.
2. Tvramadhya () akti-pta: This is His moderately severe Grace. At the time of
this akti-pta, the aspirant becomes completely illuminated. He is Self-realized
instantaneously. But, he continues to live and becomes a Guru due to ivas Grace. He
begins to serve the humanity and works as ivas representative and transforms lives of

many by taking them in the right spiritual path and make them liberated at the end of this
3. Tvramanda () akti-pta: This is His inferior severe Grace (inferior Grace is
not about His Grace, but about the person on whom Grace is showered). When
tviramanda akti-pta is showered on someone, he or she is blessed with the Guru as
explained in 2 above, who takes this person to higher spiritual levels which ultimately
leads to liberation in this birth itself. It is always said that one should be blessed to have
the right Guru. These types of Gurus never teach anything wrong and never work for
material gains. These kinds of Gurus merely glance at their disciples or impart
mahvkya-s (You are That; You are Brahman; You are iva) and they are lead to higher
levels bypassing mantra japa-s and other spiritual practices (not rituals, which are nothing
to do with the highest levels of spiritual states). The disciple explores analyses and
understands mahvkya and becomes a Self-realised person. Entire path of liberation is
through conversation between Guru and his disciple (Gurjui speaks).
4. Madhya-atitvra () akti-pta: This is His mediocre Grace (word mediocre is
not used here with reference to His Grace, but about the person who receives His Grace).
These kinds of people go to Guru as mentioned 2 above, but they are taken through
mantra initiations, yoga-s, etc. They have to go through sdhana or spiritual practices. A
Guru as explained in 2 above will be able to differentiate his disciples between 3 and 4
discussed here. Even if Guru explained in 2 above wants to make his disciples to
emancipate, they will not be enlightened that easily and they have to have to perform
sdhana to move to higher spiritual level. Only at the end of his or her sdhana, they are
enlightened with the help of Guru explained in 2 above.
5. Madhyamadhya () akti-pta: This is His moderately mediocre Grace, lower
than 4 above. This is a person, who wants to enjoy his material life and at the same time,
has aspirations to attain iva. He is also initiated by a Guru explained in 2 above, but he
stops at the level of Bliss. He has two ambitions all the time A. To remain in the
material world and enjoy all the material pleasures; and B. To attain iva in order to avert
transmigration. If we place A and B in a balance, both will be equal. He knows the pains
of being born again and again. At the time of his death, he is not reborn and his soul is

rested in the higher planes for a long time and finally his soul merges with iva. This
person is not reborn.
6. Madhyamanda () akti-pta: This is His lower mediocre Grace. This is very
similar to 5 above, but if we place both A and B in a balance, the balance will tilt towards
A (material world). He also experiences Bliss, but he is reborn again and only in the next
birth he gets liberated and becomes one with iva.
It is said that those who are in the levels of 4, 5 and 6 think about iva every half-an-hour
once during day time and twice during the entire night. However, the intensity of thought
about iva decreases from 4 to 6.
7. There are three other lower intensities of akti-pta. More or less their spiritual statuses
are almost similar, except the intensity of thought about iva. Typically speaking, though
they want to go to higher spiritual levels, they are bound by their karma yoga and to
sustain their family. They will develop intensified feelings of renunciation, but they
cannot, due to their material commitments. They are reborn again and again and after
several transmigrations, iva absorbs them with Him.
Tirumlar, one of the well know Tamil saints, in his famous spiritual classic known as
Tirumantiram explains about three types of akti-pta slow pace, rapid pace and more
rapid pace. In this classic, he also endorses the sayings of Trika Philosophy. He says, In
the dark corner of the chamber of primal stuff, the God of Grace courted the old man
(iva). When this courtship unfolds, sweet ambrosia is secreted and once this ambrosia is
tasted, Bliss is unfolded in his mind and he reaches the shores of Eternal Truth (iva). For
such a person, She annihilates his karmic account and lifts Her veil of my and reveals
iva in His Praka form.
at 6:32 PM 5 comments:

Bala puja

First take diksha of Bala Sundari Mantra and

do the one lakh Jaap (Chant) of this mantra.






This is the first English translation of the five limbs, or panchanga, of the aspect of
Goddess known as Bala Tripura. Bala means "girl", this aspect of the Red Goddess is the
most highly erotic of Her three aspects, as the 1,000 names show. Bala is an adolescent
woman, Tripurasundari a mother, and Tripurabhairavi a woman in whom menstruation
has ceased.
Bala's root mantra is aim klim sauh and variations of this mantra are used in her daily
ritual. Many tantrik devatas have manuals structured along similar lines. The devata is
first visualised as residing in the heart, then later drawn out through the breath and
"placed" in the yantra. On installation or invocation, various ritual accessories are
offered, and the 1,000 adjectives (names) of the particular deity recited. The Devi is then
drawn 'back' into one's heart, and the ritual concludes with various elements "cleaning
up" the area of worship.

The five limbs of a ritual panchanga are Patala, Paddhati, Kavacha (Armour), 1,000
Names, and Stotra. The first gives the unfolding of the mantra, usually in coded form. It
also describes the meditation image and the yantra of the devata, as well as various
optional rites. The second limb describes the ritual worship, including worship of the
avarana or attendants of the devata, which are really aspects of the god or goddess. The
kavacha is an "armour" used to ward off evil and which may either be recited or written
and then worn on the body. The fourth limb consists of the 1,000 names, of which there
are very many sets in the tantrik literature. The fifth, the Stotra, is the hymn of praise of
the ishtadevata, the tutelary devata of a tantrik sadhaka.
This particular manual comes from the Devirahasya, a large work which contains many
other panchangas relating to different aspects of Shiva and Shakti.
Bala Patala
Seated on Kailasa Summit is Bhagavan, spouse of Uma, the God with a crescent Moon as
His diadem, whose eyes are Sun, Moon and Fire, wearing an elephant skin, mighty,
worshipped by the Gods, bowed to by hosts of Gandharvas, mighty Yakshas, and by gods
and demons.
Having recited mantra, and having read sacred texts, rising up and bowing, Bhairavi
questions the Lord.
Shri Bhairavi - Lord God, Ocean of Compassion, who reveals all Agamas, by Your grace
I have heard of all the Vidyas, O Sureshvara. Now I would like to hear of Bala
Tripurasundari. If this can be spoken of, declare the Vidya, O God Maheshvara.
Shri Bhairava -- Listen Devi, I speak of the five Limbed Manual (Panchanga) desired by
sadhakas, (which consists of) Patala, Paddhati, Armour, 1,000 Names and King of
Hymns. O Mahadevi, listen one-pointedly. Parameshani, Shri Bala is the Goddess
bestowing both enjoyment and Liberation.

O Mahadevi, one may give away power, dominion, house and wealth. All these may be
given away, but one should never give away this thing which is the best of all. In the Kali
Yuga there is no other Vidya resembling this Vidya. It is said that Shri Bala Tripura gives
siddhi quickly.
It should be passed on to peaceful disciples, and to those devoted to their Guru. One
should not give this Vidya to the undevoted, O Parameshvari.
I will speak of the unfolding of the mantra, yantra, prastara, meditation, and the rites of
the Devi, O Maheshvari. First, Deveshi, listen to the unfolding of the Mantra which
bestows all fruit. It should be carefully concealed, whoever knows it becomes successful
One should place "Shakti" (Sauh) at the end of 'Vagbhava" (Aim) and "Kamaraja"
(Klim), ending this with Namah. O Devi, this is the eight lettered Mantra of Bala. (There
are) no obstacles, or impurity or restrictions attached to it, it causes one to become a
Siddha, O Mahadevi, and is the King of Mantras in the Kali Yuga.
Dakshinamurti is the Seer, Pankti is the Metre for pronunciation, the Goddess if TripuraBala, "Aim" is the Seed, "Sauh" the Shakti. "Klim" is the linchpin. Its application is
towards Dharma, Artha, Kama and Moksha.
One should do (six fold) Nyasa on the head, on the mouth, in the heart, on the feet, on the
navel lotus and in all the limbs, O Devi.
One should do Nyasa according to the rules doing Seer, Hand and Limb nyasa, using the
bijas of the mantra, O Maheshvari.
Now I speak of Her meditation, advantageous for all sadhakas:

I meditate on Bala, clothed in red, with a digit of the Moon as Her ornament, effulgent as
the rising sun, with three eyes, holding a book and a rosary, showing the gestures of
removing fear and giving, seated on a red lotus.
Having meditated in this way one should repeat the mantra which gives success. A pure
sadhaka should prepare (the mantra by reciting it) 300,000 times.
Now I speak of the unfolding of the Yantra of Mahadevi, the Giver of both Enjoyment
and Liberation, which is very hard to get to know of for any sadhaka.
Bindu, triangle, eight triangles, eight petals, adorned with three circles and enclosed in an
earthsquare. This circle of Bala (and Her attendants) is the Destroyer of Pain, O
Mountain-Born One!
One should worship the Shaktis of the pedestal when inscribing the Yantra. The pedestal
Shaktis are Will (Iccha), Knowledge (Jnana), Action (Kriya), Lotus-Girl (Kamini), Giver
of Sexuality (Kamadayini), Sexual Pleasure (Rati), Loving the Bliss of Sexual Pleasure
(Ratipriyananda), and Mind-Born (Manonmani) lastly. One should place these Shaktis
round the pedestal using the mantra "Vyoma Parvata Tartiya Sadashiva Mahapadam Pitha
Padmasanaya Namah". This is the pedestal Mantra. Having put, in order, these 16
syllables around the image (Yantra) one should recite the root mantra.
One should invoke Devi and worship Her with the ritual accessories according to the
rules. Having invoked the desired Devi in the centre of the yoni, one should worship in
the triangle, in a similar way Sexual Love (Rati) on the left, Pleasure (Priti) on the right,
and Mind-Born (Manobhava) at the apex. One should worship the six Limbs inside the
yoni (i.e. central triangle) starting from the South East.
Outside the central yoni one should worship, from the East, in a clockwise direction, the
Arrow-Devis. In the eight yoni-triangles one should worship the eight Shaktis called
Beautiful Bhaga (Bhaga=female sexual organ), Bhaga, Nectar of Bhaga, Bhaga adorned

with Flowers, Primordial Sexual Pleasure, The Flower of Sex, the Girdle of Sex, the Bliss
of Sexual Love - these are the eight Shaktis.
In the filaments of the lotus one should worship Brahmi and so forth, and in the petals
themselves the (eight) Bhairavas. One should also worship, in the petal tips, from the
East in a clockwise direction, the Sacred Sites called Kamarupa, Malaya, Kaulagiri,
Cauhara, Kulantaka, Jalandhara and Oddyana -- the eighth being Devikuta.
In the bhupura one should worship in the cardinal directions Heruka, Tripurantaka,
Vetala, Agnijihva, Kalantaka, Kapalini, Ekapada, Bhimarupa, Mala and Hatakeshvara.
(Also) in the directions one should worship Indra and the others with the (various)
Outside of this, in the directions, one should worship Vatuka, the Yoginis, Kshetrapala
and Ganesha. In the intermediate points one should worship the (eight) Vasus, the Sun,
and Shiva. One should worship all the elements and then the weapons.
First of all one should meditate on Bala in the embrace of Kameshvara in the centre; A
Kaula should worship using the five makaras according to the rules of Kaulachara.
The sadhaka skilled in the mantra should worship Mahadevi in the bindu (of the yantra)
with scent, unhusked rice, flowers, incense, flame and liquid oblation. This is called
Listen to the rituals, O Parvati. Whosoever skilled in mantra who does this gains a share
of success swiftly, it is certain. The (eight rites) are Paralysing, Deluding, Killing,
Attracting, Subjugating, Driving Away, Peace Making and Healing.
This sadhana is the Quintessence, invisible, Dear One. One should not give this to those
undevoted to Devi, and should keep it concealed and secret from pashus.

(1) On the first day of the Waxing Moon, Devi, having bathed and done the daily rite, one
should go to a deserted place at midday. There one should do sacrifice by a 10th part
using ghee, curd and so forth. One should do oblation to the Goddess, then immediately
one is free to paralyse, this is certain.
(2) At dusk, in the cremation ground, one should recite (the mantra) on a seat made of
owl feathers. One should do much sacrifice and by a tenth part of this give ghee, wine,
grain, shoots and lotus seeds. Then one may delude the world.
(3) Having gone in the morning or at night to the place of Ghosts and Elementals
(Cremation Ground), the mighty Hero should recite the Vidya of 16 letters in front of a
cremation pyre. The mantrin should do much sacrifice of ghee, fragrant gums and hairs of
chandalas in the burning funeral pyre. (In this way) one kills an enemy.
(4) On an eighth day of the Bright Fortnight the sadhaka should recite (the mantra) in
secret. Having recited a myriad times using the root Vidya, and having meditated, O
Charming One, one should do sacrifice of a 10th part giving ghee, lac, flowers, menstrual
blood, wheat and bamboo shoots. (Then) one may attract women.
(5) Dearest, on a ninth day the ritualist, having bathed and done the daily rite, should
offer much ghee, fish, eggs, lotus, pearls, and hair of deer. Doing sacrifice in this way, O
Lady of Heroes, one is able to make people slaves.
(6) On the fourth Lunar Day of a Dark Fortnight one should recite the mantra at the
arising of the Moon, Dearest. On a riverbank, seated in Shirsha Asana, the Hero should
recite the mantra many times. One should sacrifice a 10th part of this, giving ghee, blue
lotus, cloves, black pepper and tamarind. Then one may cause an enemy to flee.
(7) On a fifth night, O Deveshi, one should recite the mantra a myriad times. One should
sacrifice a 10th of that and should offer ghee, fish, sugar cane and camphor - thus one
may calm down great disputes, wars and adversities.

(8) On a great eighth day (of the dark Lunar fortnight) a person1 having bathed, should
do sadhana on the best of pedestals. The hero should recite (the mantra) 10,000 times and
should sacrifice a 10th part of that, giving ghee, camphor, grapes, many betel leaves, goat
flesh and blood. Then one causes healing to occur.
This thing which is secret is the form of all, my very Self, O Deveshi, Secret. One should
conceal it in the Kali Yuga. On Sundays etc. one should recite the mantra 10,000 times.
Then one becomes Siddha, there should be no doubt about this! This celestial chapter is
revealed because of Your love. Hide it! It should be concealed, hide it as You would
conceal Your own yoni.
Shri Bala Paddhati
Now I will declare the Paddhati in its spoken form - the essence of Shri Bala
Tripureshvari, the Giver of Happiness. Having done morning acts those who are devoted
should worship Devi. This puja is fruitless for those impure at the Three (Twilights).
Extending from the base of the spine to the top of the head, like a lotus stem, a brilliant,
white, slender thread, one should meditate on Devi, Giver of Subjugation, Great Good
Fortune and Eloquence; as surrounded by a swarm of black bees; with braided hair
garlanded with flowers; with a face marked with a jewel as her forehead mark; her mouth
sweetly smiling, wearing a beautiful diadem; her head adorned with pearls and diamonds;
with a slender crescent Moon as crest gem; her three bright eyes effulgent as a swarm of
sapphire bees; with jewelled coiled earrings, the chief of which is as bright as the Sun:
ornamented with shining pearls and gems of dazzling appearance; around her throat a
necklace like a line of bees, beautiful and bedazzling, surpassing nectar in its beauty;
adorned with beautiful and resplendent garments like the white water of the Ganga in
flood; beautiful, sinuous graceful limbs, scented and sweet like creeping vines; covered in
gold and by other precious metals, and by glistening jewels, glittering and bright; her
beautiful feet and toes like red lotuses with their petals; as bright as the circle of the starry

realm (Nakshatras); adorned with pearl-like blossoms; with her lower left hand holding a
book and her upper right hand dispelling the fears of sadhakas; in her two right hands
holding a rosary and bestowing boons; She herself being of the dazzling whiteness of
snow, milk or the Moon; gracious and charming.
Armour of Shri Bala Tripurasundari
Shri Bhairavi said - Devadeva, Mahadeva, expander of devotees who please You, the
Armour of Devi is hidden. Speak of this to Me!
Shri Bhairava -- Listen Devi, I speak of the Armour difficult to get even for gods. One
should never reveal this high secret, which gives the wished for siddhi to a sadhaka. The
Seer of the Armour is Dakshinamurti. Pankti is the Metre. The Devi is Tripurasundari. Its
application in puja is the four aims of Mankind. She wears a pearl diadem, coiled
earrings, armlets, a necklace of gems; pearl finger rings; effulgent bracelets and other
jewels; a golden hip girdle, glittering anklets; her navel is adorned with a ruby, and she
has a bracelet of shells, with a Kala of the Moon on her forehead. She holds a noose, a
goad, a book and a rosary in her upper hands and the other hands.
May the Vagbhava Aim protect my head, and the Kamaraja Klim my heart! May the
Shakti Bija Sauh protect me in my navel, genitals and feet!
May Aim Klim Sauh protect my face, and Bala shield me in my siddhi! May Ha Sa Ka
La Hrim Sauh Bhairavi shield my throat, and may Sa Ka La Sundari shield me in the
region of the navel!
May Mahatripurasundari shield my brow, and the point between my eyes! Subhaga
protect my forehead! Bhaga shield my throat! Bhagodevi protect my heart! Bhagasarpini,
shield my belly!

Bhagamala, shield my navel! Manobhava, protect my penis! May the auspicious Lady,
the Queen of Queens, the Mahadevi, shield my anus!
Mother of the Cosmos (Jagad Ambika), form of Consciousness, protect my feet!
Narayani, protect me at night! Shubhankari shield me in all my actions!
May Brahmani protect me in the East, and Vaishnavi in the South! May Varahi protect me
in the West, and Maheshvari in the North! May Kaumari protect me in the South East,
and Mahalakshmi in the South West! May Chamunda protect me in the North West, and
Indrani in the North East!
Mahamaya, protect me in Water! Sarvamangala, shield me in Earth! Varada, protect me in
Aether! Bhuvaneshvari, protect me everywhere!
This Armour is called "Names of the Goddess" and is hard to obtain! The pure person
with concentrated mind should arise and recite it at dawn.
Whoever does it knows no fear or disease. Nor is he afraid of death or anxious about sin.
He is never poor, nor is he vanquished by death. He dwells in the realm of Shiva, O Devi.
I say to You that this is most certainly true.
O Auspicious One, whosoever should recite this Armour having not been initiated into
Shri Vidya gains no fruit, but is struck by lightning.
The 1,000 Names of Bala
Shri Devi - Shri Natha Shankara, Bliss-Maker, speak! O Lord God, how may one obtain
the yoga-power of full devotion, O Ocean of Wine 1 If You have compassion for Me
Shambhu, reveal that which is well-hidden!

Shri Bhairava -- By devotion to Shakti one comes to know the entire vermilion ocean of
Bliss, the hidden essence of Bala. Dear One, I will speak to You of Her 1,000 Names.
One should well hide it, O One with Thighs like Plantain Stems, it is revealed out of deep
and amorous affection for You. Whoever meditates on how Devi is hymned immediately
gains the whole mass of happiness, and is the cause of Knowledge.
(Of this 1,000 Name-Hymn of Shri Bala Sundari, Bhargava is the Seer, Anushtubh is the
Metre, Shri Bala Tripura is the Devata. Aim is the Seed, Sauh is the Shakti, Klim the
linchpin. The application by reading it are the four aims of Mankind.
Rishi Nyasa :Hail to Bhargava the Seer on the head; Hail to Anushtubh the Metre on the
mouth; Hail to Shri Bala the Devata in the heart; Hail to the Seed Aim in the genitals;
Hail to the Shakti Sauh on the feet; Hail to the Linchpin Klim on the navel; Hail to the
Application on all the limbs.
Aim hail to the thumbs; Klim obeisance to the index fingers; Sauh hail to the middle
fingers; Aim hail to the ring fingers; Klim hail to the little fingers; Sauh to the front and
backs of the hands hail Thus the heart and other Nyasa are related. Meditation-)
Wearing red clothes, with a Kala of the Moon as Her ornament, effulgent as the rising
Sun, holding Book and Rosary, bestowing boons and banishing fears, I meditate on Bala
on the Red Lotus.
Pleasing and Supremely Blissful Vermilion One. Ultimate Treasure of the Path of
Devotion. Deep Left Thing. Manifestation of the Elements. Shankari. Shiva.
Boon Giver of Erotic Form. Essence. Auspicious Sphere of Action. Ocean of Ultimate
Bliss. Passionate. Actress. Graceful One.
Kala of Sexual Play the Colour of Blossom. Dalliance. Absolute. Kala.

Suitable Essence. Creeper Granting All Wishes. Eager-Goddess. Playing with Love's
Arrow. Truly Affectionate. Lovely Sweet Form.
Effulgent as 10,000,000 Suns. Cool as 10,000,000 Moons. Arrow Limbed One Shedding
Nectar. Means by which Heaven is Attained.
Gazelle Eyed. Charming. Walking Beautifully. Happy and Peaceful One. Empress.
Queen. Worshipped by Mahendra.
Lady Moving in the Cosmos. Ultimate Mover in the Cosmos. With Dishevelled Clothing.
Irresistible Shakti. With Tinkling Golden Anklets.
With Breasts like the Paradise Tree on Mount Meru. Bearing Goad and Noose as
Weapons and Giving Boons. Holding Arrows and Sugar Cane Bow in Her Two Beautiful
Face like the Disc of the Moon. With a Beautiful Crest Gem like a Little Moon. Having a
Vermilion Forehead Mark. Her Lovely Braided Hair adorned with Flowers.
Rejoicing in a Garland of Coral Tree Blossoms. Adorned with a Garland of Gems. Fond
of Gold Ornaments. Having a Beautiful Pearl Necklace.
Her Mouth is Full of Tambula. Her Mind is Filled with Sexual Bliss. Pleasing and Happy.
Essence of Passion. Supremely Compassionate. Lady of Treasure.
An Effulgent Gem sits between Her Breasts. Intoxicated with Wine-Essence. Having a
Mantra which is the Self of Bindu and Nada. Form of the Fourth.
The Lovely Giver of Happiness. Shankari. Fond of Blossoms. The Universe. Complete.
Dweller in the Purna Pitha.

Rajyalakshmi. Shri Lakshmi. Mahalakshmi. Beautiful Queen. Santoshima. Excellence.

Gold Vessel. Light.
All-complete. Supporter of the Cosmos. Creatrix. Increasor of Strength. Magnificence of
all Earthly Kings. Mother Ruling All.
Lotus-Eyed One. One Gazing Long. Clear Eyed One. Flow of Love. Taste. [100] Chief
One. Essence Body.
Vermilion Essence. Moving Gracefully. Colour of Pollen. Mad with Bliss in Sexual
Intercourse. Inmost Quality. Self of Shakti.
Eyes Full of Love. Charming. Goddess of Love. Lovely Bhaga (Female Genitals).
Beautiful Bhaga. Taking Pleasure. To be Enjoyed. Giver of Fortune. Lovely. Bhaga.
Kala of the Bliss of Yoni and Linga. Dwelling in the centre of the Bhaga. Form of Bhaga.
Consisting of Bhaga. Bhaga Yantra. Highest Bhaga.
Yoni Mudra. Kamakala. Essence of Kula Nectar. Fire of the Kula Kunda. Subtle. Jivatma.
Form of the Linga. Root Cause. Root Form. True Form of Root Action. Longing For It.
Lotus-Bliss. Self Dissolved in Consciousness Meditation. Beneficent.
White and Red. Form of Bindu. Yoni which is the Sound of Knowledge. Sound of
10,000,000 Bells. Humming One. The Marvellous Risen Disc of the Sun. Dissolved in
Sound. Completely Full. Place of Fullness. Many-Bodied.
Golden Music. Hereditary Music. Sound of the Drum. Garland of Letters. Siddhi-Kala.
Dwelling in the Six Chakras. Sexually Playing in the Muladhara. Svadisthana. Dwelling
in the fourth.
Situated in the Manipura. Loved. Essence of the Tortoise Chakra. Like a Flame

in the Anahata. Made of Gems.

Vishuddha. Pure Sound. Residing in the Awakened Being. Song. Situated in the Ajna
Lotus. Emanatrix. Skilful. Triple Circle.
Little Moon. Splendid as 10,000,000 Moons. Shining like 10,000,000 Suns. Shadow of
the Ruby Red Lotus. Consisting of Eternity and Joy. Shining.
Auspicious Liquor. Very Beloved. Still and Joyful Nectar. Charming Limbed One
Rejoicing in Intercourse. Having Sweet Nectar.
Seated on a Great Pedestal. Satisfied. Wild. Beautiful in Bearing. Drenched in a Shower
of Nectar. Expanding Ocean of Redness.
Very Red. Fond of Moistness. Wearing Innumerable Earrings and Removing Fear. [200]
Excellent Oral Lore. Encircled by Countless Flowers and Fruit.
Dear. Auspicious. Beloved of Shiva. Shankari. Shambhavi. Powerful. Self Created.
Beloved of the Self. Partner. One's Own. Mother Matrika.
Vowel-Being. Refuge. Chaste. Highest Being and Origin of Wine. Fortunate Gladdener.
Respected. Devoted to All Good Fortune.
Lucky. Slender Thread. Maiden. Bright as a Fragment of a Half Moon. Beautiful Slender
Creeper. Dear One. Wicked Deed. Evil Spell.
Gazelle Eyed. Excited Eyed. Sharp. Intoxicated with Wine Nectar. Delighted by
Intoxicating Liquor. Beauteous as Madira Wine.

Pleased by Kadamba Wine. Handsome. Delighted. Rejoicing in Sideways Glances. One

with Slowly Turned Down Eyes Gazing Long and Sweetly. Destroyer of the Family of
Demons. Radiant Nectar of Sexual Desire. Suvasini. One with Rounded Body. One With
Breasts Heavy with Milk.
Truly Beautiful. With Teeth Like Little Pearls. With a Halo. Radiant Mouth. Her Lips
Like Tender Shoots. Her Nose Like the Tip of a Til Blossom. Her Forehead Shining Like
Gold. With a Face like the Full Moon. With a Young Moon as Her Shining Diadem.
Her Lively Eyes Smeared with Orpiment. Her Ears Like Blossoming Flowers. Each Ear
like Half a Leaf and resembling a New Moon. With the Sun as a Gem in Her Diadem.
Her Gold Earrings Studded with Gems. With Coiled and Begemmed Earrings. Very
Beautiful Cheeks. With a Shell-Like Neck. Wearing Alluring Gems.
Wearing a Pearl Necklace which is Like the Ganges in Flood and Her Voice Like a Bird.
Her Limbs Extending Like Many Lotus Roots. Carrying Noose, Goad and Bow. With
Bracelets Entwined Round Her Clothes. Adorned with Various Beautiful Jewels. Her
Lotus Hands the Colour of Copper and Her Lovely Nails Shining like Gems.
Her Fingers Adorned with Jewels with Beautiful Lines between Her Fingers. Her Two
Beautiful Breasts Like the Mandara Tree. The Hair of Her Pubic Region like a Line of
Serpents. Her Womanly Deep Navel Encircled by Three Lines. Very Slender of Waist.
Wearing a Breast Plate for Battle. Wearing a Beautiful Waist Cloth. Her Buttocks Like the
Brows of an Elephant. Her Two Thighs Close Together Like the Cheeks of an Elephant.
Her Beautiful Knees and Legs like Unworldly and Bright Paradise Trees.
With Hidden Ankles. Her Anklets Adorned with Gems and Making a Charming Ringing
Sound. Her Two Feet Meditated on by Yogis. Ocean of Wine Nectar.

Vermilion Ocean. With a Vermilion Forehead Mark. Adorned with Dishevelled Hair.
Perfect Nectar. Truly Wise. Intelligent. Most Beautiful of Divinities.
Like a Row of Scarlet Rays From a Dawn Sun. Beloved Cow of Heaven. Padmini of the
Essence of Nectar. Stream of Rasa.
The Beautiful and Ever-present Boon Giving One. Autumnal. Giving True Fortune. Dear
to Nataraja. Cosmic Dancer. Male and Female Dancer.
Brightly Coloured Yantra. Web of Consciousness. Knowledge Vine. Chief Thing.
Dwelling in the Forehead. five-Sectioned One. Panchami.
four-Sectioned One. Tripartite Primordial One. Six-Sectioned One. Worshipped in the
Vedas. Having 16 Sections. The Fourth. Supreme Kala. Shodashi. Goddess of Mantra and
Yantra. Meru Circle.
Sixteen Lettered One. Three Lettered One. True Form of Bindu Nada.
Above the Letters. Mother of the Letters. Great Happiness Who is the Absolute as Sound.
Consciousness Vine. Being with Sections. Kameshi. To Be Seen in Dream.
Goddess of Dream. Goddess of Awakened Intelligence. Refuge of the Watchful in the
Waking State. Abode of Dream. Deep Sleep. Free from Idleness. Spring Creeper of
Fragrant White Flowers (Madhavi).
Lopamudra. Queen of Kama. Daughter of Man. Worshipped by Lords of Wealth.
Shakambhari. Nandi Vidya. Garland of Light Emanating Blossoms.
Mahendri. Served in Heaven. Oral Lore. Refuge of the Best Sadhakas. Chaste. Truly
Good. Siddhi Cave.

Lady of the Three Cities. Worshipped by Conquerors of Cities. City Devata. Satisfied
Destructrix of Obstacles. Without Qualities. Worshipped by the Celestial Cow.
Golden Mother. Lady of Hosts. Secret Mother. With Beautiful Buttocks. Giving Birth to
All. Liberation. Initiation. Initiated Matrika.
Mother of Sadhakas. Mother of Siddhas. Most Powerful Wizardess. Deluding the Mind.
Youthful and Intoxicated. Exalted. Her Beautiful Buttocks Swaying Slowly.
Dwelling in the Red and Blue Lotus. Smeared with Red and Adorned with Red Gems.
Wearing a Pure Red Rosary. With a Very Beautiful Peacock Feather Crest aim. Satisfied
by Kings. Waving Peacock Plumes. Perfume Diffusing in the Cosmos. Earth. Fragrance.
Giver of Sexual Love. Beloved. Giving Success in Love to Those Seeking Love.
Nandini. Lakshanavati. Devata Resorted to by (Rishi) Vasishta. Devi of Goloka. (400]
Protectress of Shri Goloka and all the Worlds. Giver of the Fruits of Sacrifice. Mother of
the Gods. Giving Boons to Gods.
Partner of Rudra. Auspicious Mother. Wide Expanse of the Ocean of Nectar.
Dakshina. Form of Sacrifice. True Maiden. Rejoicing in Resolution. Dwelling in the
Ocean Full of Milk. Pure Yoni. Beautiful Eyed. Dwelling in Beauty. Truly Served.
Dissolved in Beautiful Scents. True in Actions. Beautiful Tripura. With Beautiful Breasts.
With the Breasts of a Young Maiden.
Menstruating Girl. Showing Her Menses. Colourful One. With a Bright Garland. Liking
Red. Very Red. True Form of Love Making. Mother of Menses and Semen. Intent on Sex
Play. Coming in Love Making.
Cry of Orgasm. Self of all Love Play. Life of the Gods. Bliss of Svayambhu Menses.
Fond of Svayambhu Menses. Pleased and Satisfied by Svayambhu Menses. Cause of

Creation of the Beautiful Svayambhu Menses. Place of Svayambhu Menses. Shakti Hole.
All Love Dalliance is Her True and Sacred Pedestal.
Very Inner Whore. Duti. Artful. Pleased by Worship. Kullika. Dwelling in a Yantra.
Dwelling in a Yoga Pedestal. With Beautiful Body. Form of the Quintessence. Having All
Wearing Various Beautiful Jewels. Worshipped With Five Arrows. Residing in the Upper
Trikona. Bala. Kameshvari.
Worshipped by Hosts. Worshipped by Kulas. Lakshmi. Sarasvati. Pleased by Spring.
Beloved. Having Gems on Her Breasts.
Bearing a Kala on Her Head. Her Feet Causing Growth. Residing in Kalas. Fond of
Flowers. Wearing Flowers. Deludress of Love.
Intoxicated with Sexual Desire. Mohini. Kalas of the Moon. Shoshini. Vashini. Rajini.
Subhaga. Bhaga. Pusha. Vasha. Sumana. Rati. Priti. Dhriti. Riddhi. Benefic. With a
Garland of Rays. With Parts.
Moon. True Shadow. Rising Full Moon. Satisfied. Full Amrita. Dwelling in the Female
Sex Organ Yantra.
Residing in the Linga Yantra. [500] Body of Shambhu. Yogini of Sexual Intercourse.
Wine Goddess. Body of Bija. Steady. Dear to Sadhakas.
Self of the King of Bija. Giver of Dominion and Happiness. Giver of Desires. Shakti of
Menses and Semen. Knower of Shiva' s Semen. All Nectar. Consisting of Nectar.
Consisting of Shiva and Shakti. Lady.

Dwelling in the Bliss of Love Making. The Matrika Fond of Love Making. Bliss of the
Flowers of Sexual Intercourse. Lovemaking. Expander of Yoga. State of Happiness in
Sexual Intercourse. Served by Unified Consciousness-Bliss.
True Form of the Substances Used in Offering and Giver of Success in Worship.
Samarasya. Supreme One Female Form Fond of Love-Making.
Messenger of Knowledge. Accessible to Knowledge. Origin of Knowledge. Abode of
Shiva. Consciousness- Kala. Knowledge With All its Parts. True Kula. Beautiful Self of
Four Kalas. Very Subtle Lotus Girl (Padmini). Supreme Being. Dwelling in the Play of
Hamsa. Shadowy One. Emanatrix of the Two Parts of Hamsa.
Free from Passion. Liberation Kala. Supreme Being Indwelling in Kalas. Very Self
Situated in Vidya Kala. Dweller in the Four Kalas. The Vidya Making All Content.
Pleased One. The Light of the Supreme Absolute. The Supreme Paramatma. Dissolved in
Things. The Fourfold Shakti.
The Diffusion of Shanta and Bodha Kalas. The Kala and Inner Essence of the Highest
Knowledge. Pashyanti. Supreme Quintessence. The Inner Atma without Parts Known as
Madhyama. Vaikhari. The Bliss of Atma Kala. Dweller in Kalas. Tarini. Swift One
(Tarani). Tara. Knower of the Inner Core Dissolved in the Shiva Linga.
Mover in the Ultimate Good. Delighting in the Bliss of the Absolute. Intoxicated with
Rasa. Highest Rasa. Successful. Fond of Success. Uma.
Fond of All Castes. Increasor of the Bliss of Yogis and Yoginis. Bestower of the Heroic
Frame of Mind. Celestial One. Giver of True Heroism to Heroes.

Great Giver of the Heroic Mood to Pashus. One Whose Head is Bathed. Queen Shri. The
Ultimate Matrika of Warriors.
Skilled in Sword and Missile. Grace. Essence Place. Enlivening in Battle. Victorious.
Yogini. Pilgrimage. Crusher of Great Armies. Full. [600] Goddess of Wealth. Wealth.
Provided with Great Hoards of Treasure.
Dwelling in Heaps of Gems. Jewel. Abiding in Necklaces of Gems. Mahishi. Worshipped
by Kings. With Hosts. Bearing Hosts. Creatrix. Prostitute. Attainable by Yoga. Mallasena.
Female Foot Soldier. Battle Array. Brave in Love. Banner. Dwelling in the Banner.
Beautiful Parasol. Little Mother. Mother (Amba). Fragrant. Moving in sadhana. Acting
like Kings Act. Consisting of Brahmins and Kshatriyas. Dwelling in Moon and Sun. Fond
of Her Priests. Chaste One. Brahmin Girl. Multitude of Sacrifices.
Supreme Wine of the Moon. Origin of All. Burning One. Patient One. Opposing Evil.
Bearer of All. Creatrix of All. Origin. Moving in Eternity. Gayatri. Attainable by
Knowledge. Initiated. Giving the Wished For Goal.
Dwelling in the Cosmos Like Jewelled Rays. Life of the Universe. Giver of Success in
the Field. Augmentor of All. Little Usurer.
Support of Kula. One who Extends Herself Beautifully. Mind's Delusion. Refuge. Pure.
Dwelling in the Twice Born. Doer of Actions. Worshipped in Festivals.
Going Under Various Guises. Bala. Wanton. Consisting of Kalas. With Beautiful Ears.
Highest of All. Freer from Difficulties.
Durga. Staying in the Vindhya Forest. Beloved of the God of Love. Pacifier. Black One.
Protectress. Intoxicated with Rasa.

Appeaser of Those Fallen From the Three Rules of Conduct. Bestower of Complete
Happiness. Little Moon of the Cosmic Pleasure Garden. Giver of Happiness to the
Multitude of Siddhas. Worshipped by Hosts of Yoginis.
Body of the Sixteen Nityas. Kameshi. Bhagamalini. Nityaklinna. Bherunda. VahniMandala-Vasini. Mahavidyeshvari Nitya. Shiva Duti.
Tvarita. Kula Sundari. Nitya. Nilapataka. Vijaya. Sarvamangala. Jvalamala. [700]
Vichitra. Mahatripurasundari.
Host of Gurus. Supreme Guru. Lady Prakashananda. Form of Shivanandanath. True Form
of Shaktyanandanath. Consisting of Devi-Anandanath. Lady Kaulesha Anandanath. Form
of the Divyaugha. Lady Samaya Anandanath. Lady Shukla Devi Ananda Nath. Kulesha
Ananda Nathini.
Body of Klinnanga Ananda (Nath). Samaya Ananda Nathini. Consisting of Veda Ananda
Nath. Sahaja Ananda Nathini.
Body of the Siddha Augha. Body of the Highest Guru. Gagana Ananda (Nathini). Vishva
Ananda Nathini. Vimala Ananda Nathini. Madana Ananda Nathini. Primordial Lady of
the Worlds. Primordial Playful One. Nandana Ananda Nathini. Body of Sva Atma
Ananda. Priya Ananda Nathini.
Self of the Manava Augha Gurus. Lady of the Gurus of the Gurus. Ultimate Secret. Guru
Shakti. Fond of Those Who Sing the Praises of Their Own Guru. Known as Bewilderer of
the Three Worlds. All Encompassing and Complete One.
All-Bewildering One. Residing in the Eastern Amnaya. Shiva-Shakti. Auspicious (Shiva)
Shakti. Dwelling in Three Shiva Chakras. Known as the Giver of All Great Good

Fortune. Giver of All Desires to Sadhakas. Called the All Protecting One. Devata of the
Southern Amnaya.
Dwelling in the Centre of the Disc of the Sun. Devata of the Western Amnaya. Creating
and Indwelling the Nine Chakras. Devata of the Northern Amnaya. Worshipped by
Kubera. Origin of Kula. Residing in the Exalted Kula Amnaya.
Making and Dwelling in the Bindu Chakra. Lady of the Central Lion Throne.
Shri Vidya. Mahalakshmi. Lakshmi. Self of the Three Shaktis. Lakshmi Giving All
Dominion. Pancha Lakshmi. Shrividya. Supreme Light Source. Supreme Shambhavi
Without Parts. Matrika. Panchakoshi. Shrividya Tvarita.
Parijateshvari. Trikuta. Panchabaneshi. Panchakalpalata. Pancha Vidya. Source of Amrita.
Wine. Lovely Lady. Annapurna. Cow of Plenty. Shri Vidya. Siddha Lakshmi. Matangi.
Bhuvaneshvari. Varahi. Pancharatneshvari. One Who Dwells in the Letters of Matrika.
Supreme Effulgence. In the Form of All Words. Aindri. Desire.
Own Lady. Vision of Shakti. Seed of the Sun. Having the Body of Brahma. Having the
Body of Shiva. Having the Body of Vishnu. Residing in the Wheel of Creation. Having
the Body of the Sun. Dissolved in the Chakra of Places. Having the Body of Mercury.
True Form of Tattva and Mudra. Pleasant One. [800] Knowledge Mudra. Satisfied by All
Ritual Accessories. Dwelling in the Heart. Divinity of the Head. Divinity of the Top of
the Head. The Absolute. With Amorous Three Eyes.
Dwelling in the Missile. Four Square One. Dwelling at the Doors. Dwelling in Each
Door. Anima in the West. Laghima in the North. Mahima in the East. Ishitva Divinity of
the Southern Door. Vashitva in the North West. Prakamya in the North East. Bhukti in the
South East. Iccha in the South West.

Brahmi. Maheshvari. Kaumari. Vaishnavi. Varahi. Aindri. Chamunda. Mahalakshmi.

Dwelling in the Ten Parts.
Kshobhini. Dravini Mudra. Akarshana. Unmadana. Mahankusha. Khechari. Bija. Yoni
Dwelling in the Sarvashapura Chakra. Cause of Successful Siddhi. Kamakarshini Shakti.
Buddhi Akarshana. Ahankara Karshini. Shabda Akarshana. Sparsha Akarshana. Rupa
Akarshana. Rasa Akarshana. Gandha Akarshana. Chitta Akarshana. Dhairya Akarshana.
Smritya Akarshana. Bija Akarshana. Amrita Akarshini. Nama Akarshini. Sharira
Akarshinidevi. Atma Akarshana. Form of the Sixteen Vowels. Temple of the Flow of
Nectar. Tripureshi. Form of Siddha. Dwelling in the Sixteen Petals.
Queen of the All Agitating Chakra. Lady of the Guptatara Shaktis. Ananga Kusuma
Shakti. Ananga Kati Mekhala. Ananga Madana. Ananga Madanatura. Ananga Rekha.
Ananga Vega. Anangankusha. Ananga Malini. Shakti of the Eight Divisions of the
Making and Dwelling in the Eight Petals. Shrimat Tripurasundari. Giver of all Happiness
& Dominion. Lady giving Great Good Fortune. Lady of the Sampradaya. Cause of All
Agitation. Causing All to Flee. Attractor of All. Shakti Gladdening All. Shakti causing
Crushing. Shakti causing all Paralysis. Shakti causing All Delusion. Shakti causing All
Subjugation. Shakti who gives Colour to All and Everything. Shakti causing Sexual
Awakening. Shakti giving the Fruit of All Desires. Shakti giving All Wealth. Shakti
consisting of Mantra. Shakti causing the Dualities to Disappear. [900]
Siddhi-Tripura-Vasini. Lady giving All Desires to a Sadhaka. Lady giving the Fruit of All
Actions. Lady of the 14 Angle Chakra. Devi giving All Siddhi. Giver of All Prosperity.
Shakti Beloved of All. Cause of All Good Fortune.

Full of All Sexual Desire. Liberator from All Sorrow. Alleviator of All Death.
Destructress of All Obstacles. Devi Beautiful in All Limbs. Giver of All Great Good
Tripureshi. Giver of All Siddhi. Dwelling in the 10 Triangles. Lady Bestowing All
Protection. Nigarbha Yogini. Knowing All. Shaktii of All. Giver of All Dominion. Devi
Consisting of All Knowledge. Destroyer of All Ailments. True Form of All Adharas.
Destroyer of All Evil. Devi made of All Bliss. True Form of All Protection. Mahima
Shakti Devi.
Devi Giving All. Lady Residing in the Inner 10 Angles. Devi Tripura Malini. Lady
Destroying All Disease. Rahasya Yogini. Vagdevi. Vashini. Devi Kameshvari. Modini.
Vimala. Aruna. Jayini. Sarveshvari. Kaulini. Giver of Siddhi in the eight Angles.
Lady who gives All Love. Parapararahasya. Dweller in the Square & Trikona. Self of All
Dominion Who consists of the Weapons. Kameshvari Arrow Form. Kameshi Bow Form.
Kameshi Noose Form. Kameshi Goad Form.
Kameshvari the Indra Shakti. Residing in the Sphere of Fire. Presiding Devi of Kamagiri.
Going in the Lowermost Angle of the Triangle.
Lady Dwelling in the Rightmost Angle. Vishnu Shakti at Jalandhara. Residing in the
Sphere of the Sun. Rudra Shakti in the Leftmost Angle. Brahma Shakti in the Sphere of
the Moon. Anuragini Dwelling at Purnagiri. Auspicious Lady of the Sphere of the
Triangle. Tripura-Atma-Maheshvari.
Lady Residing in the Sphere of All Bliss. Secret One Dwelling in the Bindu. Supreme
True Form of the Absolute. Mahatripurasundari. Dwelling Within All Chakras. Chief of
the Whole of the Chakras. Lady of All Chakras. Lady of All Mantras. Lady of All Vidyas.
Lady of All Speech. All Yogeshvari. Undivided Lady holding Dominion over All Pithas.

Sarva-Kameshvari. Lady of All Tattvas and Dominions. Shakti. Shakti with Eyes
Intoxicated with Bliss. Without Duality. Womb of the Dualities.
Unextended in the Cosmos. Mahamaya. Extended in the Cosmos. Dweller in Herself.
Supporter of All Manifestation in the Cosmos. Ultimate Bliss Sundari. [1,000]
Thus the celestial cause of Supreme Bliss has been declared, the Salt Vermilion Waves of
Bala giving all satisfaction. O Parvati, of all sets of 1,000 names in the tantras, this is the
Dearest, this hymn may be recited at all times, at night, and during puja in the morning.
When Bala, the Giver of All Dominion and Happiness, is pleased, She bestows jewels of
various kinds, wealth, and (answers all) requests. O Parameshvari, She bestows whatever
desires a person has, and sons and daughters are born if one wishes it.
Enemies are destroyed, ailments are alleviated. If in a difficult situation, things are eased,
medicines are bestowed on one. This bestows beautiful palaces, pictures, and all
dominion. For a person, agriculture bestows rich harvests, and the heavenly cow seems to
dwell for him on earth. His country prospers, and his state is not afflicted with calamities.
Great elephants shower him with streams of nectar.
He dwells happily in palaces, surrounded by gems and horses. His offspring become
rulers, free from strife, ministers of the king. Those known to him please him, he
becomes noble and very beautiful, wealthy, always in a good position, alluring. Spoken
speech and verse musically flow from him, like the Ganges in flood. He becomes able to
expound the various meanings of various verses, becoming skilled in the entire essence of
all, successful, his speech like gracious blossoms.
Shastras unknown to him are constantly revealed. Those with faults who would attack
him become fearful, they sing adoringly of him, like slaves before a king. Swords and
missiles hurt not his limbs. Women of all classes become completely subjugated by him.

Poison becomes like wine-nectar for him. The host of opponents are paralysed, and his
enemy crushed, if the knower of Yoga should continually practise for a period of nine
If he should recite day and night, without idleness, he becomes peaceful of mind, and all
created things in all the worlds become subject to him, there is no doubt of it.
If one should perform the yoga continually for six months, one becomes the (very
essence of) Yogamaya, without question. Whosoever reads this ultimate hymn whilst
meditating on Kamakala has women in a state of subjugation seeking him, intoxicated
with sexual desire, beautiful, mad with lust, with beautiful enraptured eyes. He knows
satiety of love through feminine desire, in this act of subjugation.
On a fortunate day, having written the yantra of Devi on birch-bark, colouring it with
rochana, kumkum, lac, red dye, or sunflowers, making the womb of the yantra (=triangle)
of gold or silver hue, very alluring, one should awaken Bala, having worshipped and
established Her. If one should then carry this on one 's head, throat, shoulder, or near to
one's heart or navel, one becomes wealthy, victorious, and gains love.
There is nothing greater than this in the three Worlds for protection, most certainly.
Planets, diseases, and so forth, anxieties, are all banished, one gains happiness and health,
it is the cause of strength and virility, and destroys cruel elements and enemies.
It gives sons, daughters, increases a host of qualities, gives wealth and grain. In
whichever city this best of sadhaka dwells, whilst bearing Her, wealth is gained. In
whichever dwelling this stotra is placed and written out, O Varanana, there I - Shiva, Hari
and Kamala always dwell, and it is as if all the sacred waters spring from this place.
If the best of sadhakas should recite and read this devotedly he knows Knowledge, Bliss
and Unity. O Deveshi, by reading this hymn, one gains the fruit of worship. One should
recite it very carefully having established oneself in the six fold Nyasa. In the best of all

tantras is the puja of Bala. There the 16 letters are the greatest thing. This, the best of all
hymns, is found there.
O Sundari, one should never give this to those who are not pupils, the impure, fraudulent,
indolent, who make no efforts, the undevoted, those deficient of Vishnu bhakti, the
unstable or the stupid. It should be given to those who are devoted, as it is the cause of
liberation, and augments devotion. O Varanana, whilst engaging in sexual intercourse
(Latayoga), one may read the hymn. One becomes like the Aeon Creeper (Kalpalata), and
the fruit of one's desires are achieved.
If a sadhaka should steadily recite this whilst in Latayoga, offering blossoms to the
gazelle-eyed (partner), he is blessed with the results of 100 sacrifices (Yajna). O Deveshi,
Brahma and the other (devatas) worship his feet, he himself becomes like Shiva -- that
discriminating person who is attached to devotion to Bala. He becomes one with the Bliss
of the Absolute, Jyotsna, in the state of Sadashiva.
Shri Bala Stotra
Shri Bhairava said - Parvati, now I speak of the Hymn of Devi Bala. Having heard the
secret Panchanga, one should always conceal it.
(Dakshinamurti is the Rishi of this stotra-mantra of Shri Bala Tripurasundari; Pankti is
the Metre; Shri Bala Tripurasundari is the Devata; Aim is the Bija; Sauh is the Shakti;
Klim is the Kilaka; its application when reciting it is pleasing Shri Bala.

Hail to Dakshinamurti on the head

Hail to the Metre Pankti on the mouth
Hail to the Devata Shri Bala in the heart
Hail to the Bija Aim on the navel
Hail to the Shakti Sauh on the genitals

Hail to the Linchpin Klim on the feet

Hail to the Application when Reciting on all limbs

Aim to the heart obeisance

Klim to the head
Sauh to the peak
Aim to the armour
Klim to the eyes
Sauh to the missile

Aim to the thumbs hail

Klim to the index fingers
Sauh to the middle fingers
Aim to the ring fingers
Klim to the little fingers
Sauh to the front & back of the hands
Like the coloured red rays of the Sun shining brightly through red dust, the colour of the
Japa rose, holding book, dispelling fear, and in Her other hands giving boons and holding
a fully blossomed white water lotus. Thus one should establish in one's heart the eternally
beautiful form Bala.
One should recite Aim, O Tripura Bhavani. One becomes greater than God or Guru, and
has dominion and so forth of the partner of the Lord of the Mountains.

Within the course of one day, one should recite the King of Your Mantras known as the
triple syllable Kamaraja, that of Kameshvari. The person initiated in Kula should worship
the earthly and most beautiful and alluring courtesan.
One should recite Sauh, O Tripura, Mother of the three Worlds! You Who Manifest, Play,
and bring all to Completion, the core of the Absolute (Brahmapada), Self-Existent! One
should worship in the rectangle, the circles, the eight petalled lotus, within the city of the
lotus of six petals, worshipping Bala in the Bindu Pitha, in order to become greater than
Whosoever should recite this hymn of Tripura, which consists of mantra, at night or at
dawn, becomes garlanded (praised) on earth, and in three days becomes equal to Shukra,
Saura and Lakshmi.
Thus this stotra of Devi Bala, consisting of ultimate Mantra, is revealed. One should not
give it to the undevoted, and should conceal it as if it were Your own yoni.


Use ginger if available. Use Ganga water for Marjana in Mantra Sadhana if available.
When both are not available use durva grass and pure water. Marjanam is the purification
of the body and mind in Sandhya Vandanam. Marjanam and Punarmarjanam are done by
Sprinkling water on the head during Sandhya Vandanam. Purascharana Vidhi generally
prescribes ginger which is tied on the water vessel during Marjana. Varahi Krama
prescribes water with ghee. Varahi Krama: '..... Do puja to compassionate Kola Mukhi
with all avarana devatas. Do 1 lakh (100,000) purashcharana japa, 10,000 homa, 1,000
tarpana (offering water to devi), 100 maarjanam (offering water mixed with ghee on own
head) & 10 brahmana bhojanam To gain the power of Varahi Mantra do homa with



(betel).' 1)

Purascharana: Purascharana means pura charati iti, that means, that which is performed
before or prior. Before the deity or prior to the mantra siddhi. We will come to the q what
is mantra siddhi later. Now, what should be done before or prior to complete a
purascharana. Purascharana means repeating a mantra for a particular number of times
and for a period of time. This is the first and important part of the purascharana. There are
five parts / limbs to a purascharana, 1. Mantra japa (repetition of mantra) 2. Homa (fire
obulation using the mantra) 3. Tarapana (water obulation using mantra) 4. Marjana
(ritualistic sprinkling of water) and 5. Bhojana (feeding of Brahmins / Sadhus). Japa
repeating the mantra for a specified number of times. This is normally n Lakh times,
where n stands for the number of characters / alphabets in the mantra. If the mantra is a
very big one, than, it is also accepted as 1 lakh repetition. And, at the beginning of the
japa everyday, the puja should be performed to the mantra deity or the yantra for the
particular mantra. Homa after performing the reqired number of japa. The Homa should
be performed using the same mantra adding a swaha to it. And the number of times the
homa should be performed is 1 / 10th of the Japa. Likewise, the later stages in the
purascharana is 1 / 10th of the former stage. The obulation material or the material for the
offering in the fire is generally Ghee (clarified butter), but sometimes, may vary
according to the purpose of the pursacharana. Tarpana water mixed with milk or jiggery
etc. is used to perform tarpana. In this, the water is taken in a spoon and it will be poured
through the palm, leaving the thumb. This too should be done using the mantra and a
tarpayami added to it. Marjana the water is taken in a bowl and a small piece of
ginger it tied to the tip of it, through which the water is sprinkled on oneself or the yantra.
The sprinkling should be done using the mantra suffixed with a marjayami to it.
Bhojana number equal to 1 / 10th of the number of marjana should be fed, as the last
part of the purascharana. 2) Importance of Purascharana: Bhaskararaya says:
| || There
are two approaches to mantra-sadhana, one is nitya-japa till one is alive, the other is
purashcharana. For aihika (worldly) prayogas of kamya nature, one is not qualified
without first completing successful purashcharana ( like without first earning money, how
can one spend it?) However, if the purpose is Amushmika (other-worldly such as

moksha) alone, one need not perform formal purashcharana and stick to nitya-japa
throughout ones life. Of course, even in the second case, Bhaskararaya clearly implies
that the best or superior course is to first perform purashcharana and then continue with
nitya-japa. Not doing purashcharana but only doing nitya japa can thus be inferred as
adhama but acceptable paksha for the second case discussed above.
The following list gives 112 homa herbs. The Tamil name and the approximate cost (in
Rupees) are given. (108, 48, 28 numbers packings are available in shops near big temples
in all cities.) 1) Homa Draiviyams: *1* aala vithai 1 kg 20, *2* aalam pattai 1 kg 25, *3*
aavara vithai 1 kg 25, *4* aavaram poo 1 kg 15, *5* akil 1 kg 20, *6* alli kilangu 1 kg
20, * *7* amukkala 1 kg 80, *8* annaci poo kg 30, *9* arakajaa 1 no. 10, *10* arasa
vithai 1 kg 20, *11* arathai 1 kg 120, *12* athimadhuram 1 kg 60, *13* avarai elai 1 kg
15, *14* avuri elai 1 kg 20, *15* devadaram 1 kg 40, *16* etti vithai 1 kg 25, *17*
idampuri kai 1 kg 40, *18* jathika paruppu kg 60, *19* javvadhu 1 no. 10, *20* kaattu
malli 100 gram 18, *21* kaattu seeragam 1 kg 80, *22* kaattu yelakkai kg 63, *23*
kadal nurai 1 kg 25, *24* kadukkai poo 1 kg 30, *25* kadukkai 1 kg 15, *26*
kariveppilai 1 kg 30, *27* karpoga arisi 1 kg 20, *28* karungali 1 kg 20, *29*
karungeerakam 1 kg 70, *30* karuppu gunguliam 1 kg 80, *31* karuva pattai 1 kg 120,
*32* kasturi 1 doz 10, *33* kasturi manjal 1 kg 55, *34* keela nelli 1 kg 30, *35*
kilachikkai kg 10, *36* kilangu manjal 1 kg 85, *37* kirambu kg 55, *38* kirambu
elai 1 kg 50, *39* kollang kovai 1 kg 30, *40* korai kilangu 1 kg 12, *41* korosanai 1
doz 10, *42* kunguma poo 1 gram 30, *43* machakkai kg 25, *44* mahali 1 kg 60,
*45* makilam poo 1 kg 45, *46* marati mokku 1 kg 30, *47* marikolunthu 1 kg 25,
*48* maruvu 1 kg 15, *49* mathulan thodu 1 kg 20, *50* moongil arisi 1 kg 100, *51*
mukil 1 kg 20, *52* murungai poo 1 kg 40, *53* nathai soori vithai 1 kg 25, *54*
nayuruvi 1 kg 40, *55* nellikkai 1 kg 30, *56* nilapannai ilangu 1 kg 45, *57* omam 1
kg 55, *58* orithal thamarai 1 kg 60, *59* pachilai 1 kg 20, *60* pappali elai 1 kg 30,
*61* parangi pattai 1 kg 85, 62* parpadapul 1 kg 20,*63* patchai karpooram 100 gram
22,*64* pinju kadukkai 1 kg 80,*65* poolang kilangu kg 48,*66* poonai kaali vithai 1
kg 65,*67* pulukka pattai 1 kg 55,*68* punga vithai 1 kg 10, *69* punugu 1 no. 10,
*70* rampathiri 100 gram 25, *71* roja poo 1 kg 50, *72* sadamanji 100 gram 26, *73*

sakkai matti 1 kg 80, *74* saliyal 1 kg 40, *75* sarana vaer 1 kg 30, *76* school vithai 1
kg 45, *77* seenthil kodi 1 kg 40, *78* sevva pattai 1 kg 25, *79* shenbaga poo kg
33, *80* siriya nangai 1 kg 28, *81* subja vithai 1 kg 80, *82* sukku 1 kg 60, *83*
thaatu pootu 1 kg 30, *84* thalai suruli vaer 1 kg 30, *85* thalisa pathiri 1 kg 70, *86*
thamarai kilangu 1 kg 20, *87* thamarai poo 1 kg 60, *88* thanikkai 1 kg 10, *89*
thanneer vittaan 1 kg 60, *90* thathiri poo 1 kg 25, *91* thetha vithai 1 kg 40, *92*
thinai 1 kg 12, *93* thippili 1 kg 120, *94* thiraviya pattai 1 kg 23, *95* thulasi elai 1
kg 25, *96* vaal milagu 100 gram 29, *97* vaivilangam 1 kg 100, *98* valampuri kai 1
kg 40, *99* valuluvai 1 kg 70, *100* varaghu 1 kg 12, *101* vasambu 1 kg 48, *102*
vellai gunguliam 1 kg 90, *103* vellai kilangu 1 kg 40, *104* vellai milagu 100 gram
18, *105* venkadugu 1 kg 40, *106* veppalai arisi 1 kg 90, *107* vetti vaer 1 kg 40,
*108* vilamichi vaer 1 kg 45, *109* virali manjal 1 kg 48, *110* vishnugranti 1 kg 20,












from, 108 homam items Rs. 266 108 homam

items (small packing) Rs.170 52 homam items Rs.70 32 homam items Rs. 45 TamilEnglish- Botanical names at, Above web
sites belong to C.M.P & SONS INDIAN HERBS MERCHANTS, 268,East Masi Street,
Madurai - 625001 Telephone : (+91) (0452) 4512332 Mobile : (+91) 8144754379 2)
Edited: This questioner had opted for voting for the last 14 questions. The first question
alone is the exception.
1 answer Religion & Spirituality 2 years ago
These tantric methods are to be received through Guru. The answer is given as academic
point of view. Procedure and mantras variations are there. 1) Nyasa: Nyasa is a very
important and powerful Tantrik rite. The word comes from the root, "to place," and
means the placing of the tips of the fingers and palm of the right hand on various parts of
the body, accompanied by Mantra. Nyasa is of many kinds such as Jiva-nyasa, Matrika or
Lipi-nyasa, Rishi-nyasa, Shadamganyasa on the body (Hridayadi-shadamga-nyasa) and
with the hands (Amgushthadi-shadamga-nyasa), Pitha-nyasa and so on. The Kularnava
Tantra (IV. 20) mentions six kinds. Matrika: Matrika are the fifty letters of the Sanskrit
alphabet. (i) Vowels: The vowels are 15 in number. They are (a), (), (i), (),

(u), (), (r ), (), (l ) , (e), (ai), (o), (au), (a), (ah ) (ii)
Consonants: The Consonants are 34. (ka), (kha), (ga), (gha), (a), (ca),
(cha), (ja), (jha), (a), (t a), (t ha), (d a), (d ha), (n a), (ta), (tha),
(da), (dha), (na), (pa), (pha), (ba), (bha), (ma), (ya), (ra), (la),
(va), (a) , (s a ), (sa), (ha), (La) (iii) Combined: (Ksha) In the Vedic
conception the aksharas (letters) are bijas, or seeds of existence. The audible sound is
categorized into 50 alphabets of Sanskrit starting from "a" and ending with "ksha". Hence
the alphabet is called "akshara", which literally means "infallible" or "supreme". 2)
Bahirmatrika Nyasa: The Sadhaka first sets the letters, externally by physical action
(Bahirmatrika Nyasa). in their several places. The letters of the alphabet form the
different parts of the body of the Devata which is thus built up in the Sadhaka himself. He
places his hand on different parts of his body, uttering distinctly at the same time the
appropriate Matrika for that part. The external disposition is as follows: The vowels are
placed (am) to forehead, (m) to mouth, (im) to right eye, (m) to left
eye, (um) to right ear, (m) to left ear, (r m) to right nostril, (m) to left
nostril, (l m) to right cheek, (em) to left cheek, (aim) to upper lip, (om) to
lower lip, (aum) to upper teeth, (a) to lower teeth, (ah ) to tip of the tongue.
(If , l um is included and then the Vowels becomes 16. (am) to forehead, (m)
to mouth, (im) to right eye, (m) to left eye, (um) to right ear, (m) to left
ear, (r m) to right nostril, (m) to left nostril, (l m) to right cheek, (l um)
to left cheek, (em) to upper lip, (aim) to lower lip, (om) to upper teeth,
(aum) to lower teeth, (a) to tip of the tongue and (ah ) to the front neck.) The
consonants are placed as shown. (kam), (kham), (gam), (gham),
(am) to right shoulder, right elbow, right wrist, right arm fingers bases, right arm fingers
tips respectively. (cam), (cham), (jam), (jham), (am) to left
shoulder, left elbow, left wrist, left arm fingers bases, left arm fingers tips respectively.
(t am), (t ham), (d am), (d ham), (n am) to right pelvis, right knee, right
ankle, right toes bases, right toes tips respectively. (tam), (tham), (dam),
(dham), (nam) to left pelvis, left knee left ankle, left toes bases, left toes tips
respectively. (pam), (pham), (bam), (bham), (mam) to right side trunk,
left side trunk, back navel, front navel, stomach respectively. (yam), (ram),

(lam), (vam) to heart, space between right shoulders, neck back, space between left
shoulders respectively. (am) is heart to right hand fingers tips , (s a m) is heart to
right hand fingers tips, (sam) is heart to right leg, (ham) is heart to left leg ,
(Lam) is legs to tips of toes (Ksham) is navel to top of head. 3) Antarmatrika Nyasa:
The Sadhaka sets the letters mentally (Antarmatrika Nyasa) in their several places in the
six inner centers (Cakra). Vishuddha Chakra - 16 petals - 16 Vowels (including , l u m)
Anahata Chakra - 12 petals - (kam) to (t ham) Manipura Chakra - 10 petals -
(d am) to (pham) Swadhisthana - 6 petals - (bam) to (lam) Muladhara - 4
petals - (vam) to (sam) Ajna chakra - 2 petals - (ham) & (Ksham)
Sahasrara Chakra - 1000 petals - All the above 50 Aksharas 4) References, Books: (i)
Chapter 26, Shakti and Shakta by Arthur Avalon (Sir John Woodroffe) (ii) Srividya in
Tamil and Sanskrit (Navavarana Pooja, Homa and Parayanam), Anna (Sri Subramania
Iyer), Sri Ramakrishna Mutt, Chennai publication.

C.Sri Vidya Rajagopalan

Any auspicious offerings can be made, like lighting a lamp, offering incense,
flowers, fruits, etc. Kumkum and turmeric are excellent, as is pure cow's milk.
Abhishekam is always wonderful, as well as archana with fresh flowers. One can
also use cardamom pods, cloves, or unbroken white rice. I like to use silver
flowers that have been gold-plated.

Preferred flowers for worship of the Navayoni Sri Chakra-Yantra by C. Krishniah

Chetty & Sons are: Champak (Sampangi); Lotus (Kamalam); Red Rose (Gulabi);
Jasmine (Malle puvvu); Bael Leaves (Bilva Patram). In short you may use fresh, fragrant,
aromatic flowers to worship the Navayoni Sri Chakra-Yantra by C. Krishniah Chetty &