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JOURNEY TO ŚRI CAKRĀ

This is our journey to Śri Cakrā. We stand miles away from Śri Cakrā. We are able to see three
huge mountains and another mountain (the fourth one) which is much bigger than the other
three. The highest mountain, known as Mahā Meru (Supreme Mountain) is in the middle, which
is the Abode of Parāśakti. Towards its eastern side, there is Brahma loka, (world of Brahmā)
marked as C in the diagram. Towards southwest, there is Viṣṇu loka (world of Viṣṇu) marked
as D in the diagram. Towards northwest, there is Rudra loka (world of Rudra), marked as E in
the diagram. B and A in the diagram refer to Śri Nagara and Śri Cakrā respectively. Dotted
lines represent the route we take, for our journey to Śri Cakrā. Out of the four mountains, we
are able to see Mahā Meru glittering, as it is made up of gold. All the constructions in Mahā
Meru were planned and executed by Viśvakarman, divine creative architect. He is also referred
in Vedas. Ṛg Veda (X.81.2) says, “…..the universal architect, seeing all, creates the earth and
creates the heaven with His might.”

Now we are standing near Brahma loka (marked as C in the image), which is situated in the
east of Meru Mountain. We begin our journey from here. First we worship the world of
Brahmā, but we do not enter this world, as we will be worshipping Him in Śri Nagara. Standing
before the world of Brahmā, we worship Mahā Meru from its
eastern side. Now, we move towards southern side of Mahā Meru
and worship Mahā Meru from its southern side. Then we move
towards southwestern side, known as niṛti (niṛti means destruction,
dissolution, calamity, etc). Here we see the world of Viṣṇu.
Without entering into the world of Viṣṇu, we continue our journey
towards west. We worship Mahā Meru from its western side and
proceed towards northwestern side, known as Vāyu cardinal,
where we are able to see Rudra loka, the world of Rudra. We do
not enter into Rudral loka. After worshipping Rudra loka, we proceed to the point where we
have commenced our journey, the eastern side of Mahā Meru, where Brahma loka is situated.

We now enter Śri Nagara, which has twenty five forts (marked as B in the chart). We can reach
Śri Cakrā only after passing through these twenty five huge forts, running into several thousand
miles each. There are forests between any two forts, where many gods and goddesses
perpetually worship Parāśakti. First we enter through the huge entrance gate of the fort made
of iron. (Description of length, breadth and all other measurements are omitted.) When we
crossed the iron fort, we reach the huge exit gates of the iron fort, we are able to see huge
bronze fort, several miles away. Once we exit through the exit gates of iron fort, we see a huge
forest consisting of fruit bearing trees, flower trees, etc. We are able to see huge fruits hanging
from the trees and the fragrance of flowers grown in trees and shrubs give us divine feeling.
We are also able to see a lot of birds like peacocks, parrots, etc. We listen to the hissing sound
of several types of bees. In the midst of this dense forest, there are several rivers and lakes,
where several varieties of lotus flowers have fully blossomed. On the side of these huge rivers,
we are able to see huge palaces. Out of many palaces, we are able to see a huge palace and we
walk towards that palace with great reverence. We walk through the main gates of the palace
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to reach the middle of the palace where, we are able to have darśan of Mahākālā embracing
Bhadrakālī, who is dark blue in complexion. We worship both of them, take their blessings and
proceed towards the entry gate of the bronze fort.

We now enter the bronze fort, whose length is beyond description. After walking through this
fort, we reach the exit gates and come out. Once we stand in the open, we see a huge fort made
of copper, several miles away. Before we proceed to the entry gates of copper fort, we go
around the forest garden situated between bronze and copper forts. This forest/garden is known
as forest of kalpavṛkṣa-s, the forest of divine tree known as kalpavṛkṣa. There are a number of
long and broad rivers and lakes. In the midst of this forest, we see Vasantaṛtunāthan, the one
who presides over vasantaṛtu (ṛtu means bi-solar months based on seasons and one year has six
ṛtu-s, each comprising of two solar months). He is seen with his two wives Madhuśrī and
Mādhavaśrī. Vasantaṛtunāthan (he presides over spring season) holds an astra (weapon) made
of flowers. After worshipping him, we go around this forest and come to the entrance gates of
the next fort, the copper fort.

We enter the copper fort, which is the third fort from the beginning. This fort is also equally
lengthy and after walking through this fort, we reach the exit gates and pass through them to
come to another open space. From here, we are able to see a huge lead fort several miles away.
Between the copper fort and the lead fort, there is a medium sized forest. This forest has infinite
numbers of sandalwood trees and this forest is known as “candanavāṭikā”, the forest of
sandalwood trees (candana means sandal and vāṭi means an enclosure). This forest has a
number of bees, doves, etc. This forest is extremely hot because of intense heat of the sun. In
this enclosure, we are able to see Grīṣmaṛtunāthan (god presiding over summer season, known
as grīṣmaṛtu) and his two wives Śukraśrī and Suciśrī. After worshipping them, we proceed to
the entrance gates of the next fort, the lead fort.

Lead fort is the fourth fort and is equally lengthy like any other forts. We walk through this fort
to reach the exit gate. After passing through the exit gates of this fort, we see the brass fort,
situated miles away from the point, where we are standing. We are now entering the forest area
between the lead fort and the brass fort. This forest too has sandalwood trees and this forest is
known as “haricandanavāṭikā”. Haricandana trees are one of the five trees of paradise. The
other four trees are Pārijāta, Mandāra, Saṃtāna, and Kalpa. Haricandana trees are yellow in
colour and are different from candanatrees and produce yellow coloured sandal. In this forest,
there are a number of cuckoo birds, which sing in chorus. Inside the forest, we are able to see
Varṣaṛtunāthan (god presiding over rainy season) along with his wives Nabhaśrī and
Nabhasyaśrī. After worshipping them, we now proceed to the main gates of the brass fort.

Brass fort is the fifth fort and as we walk through this fort, we reach the exit gates and enter
into an open space. From the exit gates of this fort, we are able to see the fort of pañcaloha
(combination of five metals copper, brass, tin, lead and iron; there are other versions as well
by including gold, silver, etc). We now enter into the forest area between brass and pañcaloha
forts, which is known as “mandāravāṭikā”. This is full of coral tress that can be seen only in
heavens. This is one of the five trees of heaven and cannot be seen in other worlds. The flowers
of these trees are highly fragrant. When we go around this forest, we see Śaradṛtunāthan (god
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presiding over autumn season) along with his wives Iśaśrī and Ūrjaśrī constantly worshipping
Parāśakti with fragrant flowers. After worshipping them, we now move towards the entry gates
of pañcaloha fort.

We walk through pañcaloha fort and reach its exit gates. After crossing the huge exit gates, we
are able to see another huge fort made of silver (seventh fort), situated miles away. We now
enter the forest area between pañcaloha and silver forts. This forest is full of pārijāta trees and
this forest is named after these trees as “pārijātavāṭikā”. This flower is also one of the five tress
of heaven and its flowers are large crimson flowers. This forest has very cold weather. Here
too, a lot of cuckoo birds sing in chorus. As we walk through pārijātavāṭikā, we are able to see
Hemantaṛtunāthan along with his two wives Sahaśrī and Sahasyaśrī. After worshipping them,
we now reach the huge entry gates of silver fort.

We walk through this silver fort and after exiting from the fort, we are able to see another huge
fort made of gold (eighth fort), which is glittering and shining. We now enter another forest
area by name “kadambavipinavāṭī” (vipina means thick and this forest is very dense) situated
between silver and gold forts. Parāśakti is extremely fond of this forest. Lalitā Sahasranāma
(60) says, Kadaṃbavana-vāsinī, which means that She lives (sojourns) in this Kadaṃbavana.
This forest is different from the previous ones. The flowers in this forest are highly fragrant in
nature and have a large quantity of pollen. As a result, a lot of honey is produced and there is
a huge falls in which only red coloured honey flows. While we are awestruck with the beauty
of this forest, we also see Śiśiraṛtunāthan along with his wives Tapaśrī and Tapasyaśrī. We
worship them and reach the main entry gates of the gold fort.

When we are standing before the huge gates of gold fort, we find there is a huge palace,
surrounded by divine fragrance of kadamba flowers. We go towards this palace, which has
gold steps and a huge hall built with precious rubies (one of the precious gems). There we find
a huge throne fully studded with precious gems. On the throne we find Mantriṇi Devī seated
majestically. Immediately, we recollect Lalitā Sahasranāma 75, Mantrinyambā-viracita-
viśaṅgavadha-toṣitā. We request our Guru who is guiding us in our journey to Śrī Cakrā, to
explain about Mantrini Devī.

Now Guru explains; “Lalitāmbikā was delighted with the destruction of demon Viśaṅgavadha
by Mantrinī Devi, who is also known as Śyāmalā Devi). She helps us in attaining super natural
powers and also eradicates evil influences on us. Mantrinī Devi represents the potency of
mantra-s. Mantrinī Devi destroys evil desires of the devotees of Lalitāmbikā. Mantrinī Devi
has her own chakra, which consists of bindu, innermost triangle, five-faced angle, inner eight
petal lotus, outer eight petal lotus, sixteen petal lotus and outer square. This chakra is known
as “Geyacakra” and this is explained in Lalitā Sahasranāma 69, which says Geyacakra-
rathārūḍha-mantriṇī-parisevitā. The chariot in which she travels is also known as Geyacakra
ratha. She is one of the important ministers of Lalitāmbikā. There is one more nāma in Lalitā
Sahasranāma (786) which says, Mantrinī-nyasta-rājyadhūḥ. Mantriṇi is the feminine gender
for minister (mantri). Śyāmalā Devi presides over all the alphabets of Sanskrit. If we worship
Her, mantras will fructify easily. She is also known as Rāja-Mātaṅgī and Rāja-Śyāmalā. Let us
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now worship her and take her blessings, as without her permission, we cannot go anywhere
near Lalitāmbikā.” After carefully listening to Guru’s explanation, we go near her to worship.

She appears in multi coloured complexion like the wings of peacock. She is wearing ear studs
made out of palm leaves. Her mouth chews betel leaves which emit pleasant fragrance. Her
lips are deep red in colour. She has embellished saffron paste all over her body. She is wearing
a crown with radiating moon. Her feet are red in complexion. She has a melodious voice. She
is wearing red and white coloured garments. She is wearing a beautiful garland made out of
kadamba flowers that are grown in kadamba forest. She is also wearing another garland of basil
leaves. Her hair is falling on her left shoulders. She has four arms. She holds a parrot in one
hand and a lotus flower in another hand. With other two hands, she is playing a veena, a stringed
musical instrument and she appears overwhelmed with the melody of her tune. Since, she is so
fond of music, she is also known as Saṁgīta Mātṛkā (mother of music). We now stand before
her seeking her blessings to have personal darśan of Lalitāmbikā. When she sees such a good
gathering of great devotees, headed by the right Guru, She blessed all of us without any
hesitation and told us that all our afflictions, such as sorrow, anguish and distress now stand
eradicated. With tears of joy, we now move to the next fort.

We now move to the entrance gates of gold fort (fort number 8) and walk through the fort and
reach the other end of the fort. By walking through exit gates, we once again see huge open
space. This place is very well lit by the next fort (fort number 9) made of puṣparāga (topaz.
Wearing this stone is said to give wealth. It is worn, when Jupiter is afflicted). When we walk
through this open space, we are able to see Siddha-s (Self-realised persons, who constantly
affirm Śivoham – I am Śiva - meditating on Lalitāmbikā. When we go around this space, we
could see a number of well known Siddha-s. All of them keep their eyes closed. When we go
past them, we have goose bumps (goose bumps are possible when divine energy enters into our
body). Every one of them appears radiating and this place is not only lit by the effulgent
puṣparāga fort, but also by the presence of great Siddha-s, from whom radiating light emerge.
They also recite Ṣoḍaśī and Pañcadaśī mantra-s apart from reciting Śivoham. After paying our
obeisance to the great Siddha-s, we now move to the next fort, puṣparāga fort.

We stand before the entry gates of puṣparāga fort (fort number 9) and walk through this fort to
reach the other end of the fort. On exiting this fort, we find another open area where cāraṇa-s
sing in praise of Lalitāmbikā. Cāraṇa-s are those who have surrendered to Her totally. They
have got this name because they have made śaraṇāgati to Her. Śaraṇāgati means taking refuge
in Her. They are complexly purified from all their sins and they take care of maintaining Śrī
Nagara. They are very fond of true worshippers of Lalitāmbikā. After paying our respects to
them we now move to the next fort padmarāga fort.

We now stand before the gates of padmarāga fort (fort number 10, made of ruby) and enter the
fort, only to exit through the other end. We now enter into another open area, where we see
many young bachelors known as Vaṭuka-s. All of them are meditating on Lalitāmbikā. Along
with them live certain types of yoginī-s (yoginī-s are female demons attending on Goddess
Durgā). They also worship a goddess by name Saṁkarṣinī After paying our obeisance to
Saṁkarṣinī, Vaṭuka-s and yoginī-s, we move towards the next fort.
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We now proceed towards the entrance gates of the eleventh fort made of gomedaka (known as
zircon. It is said to alleviate the evil effects of Rahu. It is also believed that by wearing this
gem, one will get rid of all his sins – source: Manimālā, an ancient treatise on gems). When we
leave this fort, we now enter into another huge open space. From the point where we are
standing now, we are also able to see the next fort made of vajraramaṇi (known as thunderbolt
gem, a type of diamond), which is extremely glittering. In the open space that exists between
the forts of gomedaka and vajraramaṇi, there are a number of huge flower gardens, rivers, lakes
and several beautiful palaces. In this beautiful place live divine damsels like Rambā, Ūrvasī
and others. They sing and dance in praise of Lalitāmbikā. There is a rivulet by name Vajrā
(vajra means thunderbolt). It is also said that the river is invisible. Water is gushing through
this rivulet making a thundering sound. In quiet area of this rivulet, there are swans. On the
banks of this river, there is a goddess by name Vajreśī. She is adorned with diamond ornaments.
She is worshipped by Indra, the chief of gods. (Vajreśī referred here does not mean Vajreśvarī,
nāma 468 or Vajriṇī, nāma 944 of Lalitā Sahasranāma. Both of them are the names of
Lalitāmbikā). After worshipping Vajreśī, who constantly worship Lalitāmbikā, we proceed
towards vajraramaṇi fort.

Vajraramaṇi fort glitters like blinding lights. We walk through this fort to reach the other end
of the fort. When we exit this fort, we enter into a huge garden. There are a number of well
crafted palaces in which live eight huge serpents like Ananta, Vāsuki, Takṣaka, Karkoṭaka, etc.
Apart from these gigantic nāga-s, some devoted demons like Bali (he was humiliated by
Viṣṇu). After paying our respects to them we move on to the next fort.

This fort (fort number 13) is made up of vaiḍūrya (cat’s eye). We walk through this fort to enter
into another open space. When we stand at the exit gate of vaiḍūrya fort, we could see another
huge fort resembling the sky and it is difficult to distinguish between the colour of the sky and
this fort. We are now in the open space between this fort and vaiḍūrya fort. In this place, there
are a number of huge palaces. This place is meant for those who never deviated from dharma.
In this place live Manu, Bharata, etc. All of them worship only Lalitāmbikā. After paying our
obeisance to them, we move to the next fort, fort number 14, which is made of indranīla
(sapphire) gems. We are now at the entrance gates of indranīla fort.

We are now standing before indranīla (sapphire) fort. At that time, Guru, who is leading us in
our journey to Śrī Cakrā told us that we did not have darśan of an important goddess, who
resides in this area (between vaiḍūrya and indranīla forts) by name Śātodarī (Lalitā
Sahasranāma 130). She is known by this name because of her thin waist (śātodara means thin
waisted). We are also able to see a number of great kings paying respects to her. After
worshipping her, Guru gave us small lecture about this sapphire fort. “Sapphire is a highly
auspicious stone. It is often compared to the colour or Bhramara (literal meaning – black bee),
an analogue to Manmatha (Cupid) of ancient mythology. His complexion is said to be beautiful
grey. This gem is available in other colours like the throat of Śiva (blue in colour) or the
complexion of Kṛṣṇa (dark blue, more towards black). Depending upon the nature of the stone,
it has the ability to augment one’s wealth, fame and prosperity in the family. It is the favorite
stone of planet Saturn. Those who worship Lalitāmbikā only for material wealth, get their
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wealth from this fort.” After listening to Guru’s description about sapphire stone, we walk
through this fort and reach a huge open space.

This space is really huge and beyond our comprehension. To whichever side we turn, we see
only beautiful trees with flowers and fruits. We are able to see very huge glittering palaces.
The whole place is reverberating with Divine energy. We have not experienced this kind of
feeling so far. The length and breadth of this place is too vast to describe. Guruji told us that
eight gods who are presiding over eight cardinals live in this place and they are known as
aṣṭadikbālaka-s. We now proceed to have darśan of aṣṭadikbālaka-s and we begin from eastern
side, where Brahmaloka (marked as C in the image in part I) is situated outside Śri Nagara.

Eastern side is presided over by Indra, who is the chief of all gods and goddesses. Indra also
presides over aṣṭadikbālaka-s. We see Indra mounted on his elephant vehicle known as
Airāvata (it is also known as Airāvaṇa, which is white in colour), produced while churning the
ocean. He is seated on Airāvata with his wife Śaśī. He is holding a peculiar club (weaponry
called thunderbolt) in his hand, known as vajrāyudha, which is his unique weapon. Vajrāyudha
was given to Indra by Lalitāmbikā. Vajrāyudha is made of the spinal cord of a great sage
Dadhīci, who was constantly meditation on Her. Lalitāmbikā, in appreciation of his penance,
took him with Her by offering him liberation through Vajreśī, a goddess on the banks of river
Vajrā, whose darśan we had when we were in the open space between 11th and 12th forts. The
spinal cord of Dadhīci after his liberation was given to Indra as his weapon to destroy demons.
Vajrāyudha is considered as one of the most potent weapons. Kṛṣṇa talks about Indra on three
occasions in Bhagavad Gītā (Chapter X). He says, “I am Indra, among gods”; “Among
elephants, I am Airāvata (Indra’s elephant vehicle)” and “Among thunderbolts, I am
vajrāyudha.” After worshipping Indra, we now move on to South Eastern cardinal.

South East is presided over by Agni, the god of fire. We move forward to have darśan of Agni,
who is the carrier of oblations to the respective gods. He is seated on a sheep with his two wives
Svāhā (her body is said to consist of the four Vedas, and her limbs are the six Aṅga-s; she is
the carrier of offerings made as oblations in fire rituals to gods and goddesses) and Svadhā (she
is the carrier of offerings made as oblations in fire rituals to departed ancestors). Form of Agni
is dreadful. He has two faces, six eyes and seven tongues. These seven tongues are worshiped
in all fire rituals (sapta te agne samidhas-saptajihvā). Each of these tongues has a name. Agni
is seen with a hand fan (used to kindle fire in the fire pits or fire altar, known as homakuṇḍa-
s), sruk (सससससस), also written as sruc (सससससस), a large wooden ladle, made out of palāśa
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or khadira wood, used to offer ghee into the fire as oblations during fire rituals, sruva (same
like sruc but small in size), ājyapātra (a vessel to hold clarified butter known as ghee, for
offering into the tongues of fire, during oblations), tomara (a long stick) and annapātra (a vessel
containing cooked rice for offering as oblations). Guru informed us that Agni is the best
purifier. Kṛṣṇa says in Bhagavad Gītā (X.23), “Among eight Vasu-s, I am Pāvaka (Agni).”
After praying to Agni that he should keep our mind clean, we move towards Southern cardinal.

(Further reading on Vaus-s: Vasu-s are a class of gods who are highly benevolent. Their names
differ in various scriptures. Vasu-s are eight in number and generally known as aṣṭavasu-s.
According to Vishnu Purana the names of these gods are Āpa (Water), Dhruva (the pole star),
Soma (moon), Dhava or Dhara, Anila (wind), Anala or Pāvaka (fire), Pratyuśa (the dawn),
and Prabhāsa (the light). Amongst them Anala or Pāvaka is said to be the chief.)

As we move towards South, we find darkness. This is known as Yamaloka, the world of Yama,
the god presiding over death. Since Yama is known for dharma, he is also known as
Dharmarāja. That is why Kṛṣṇa says, “Among the rulers, I am Yama”. He is upright in
following dharma guidelines (Law of Karma) prescribed by Lalitāmbikā. Though every one of
us is scared to go anywhere near this place, at the insistence of our Guru, we move forward to
have darśan of Yama, the upright ruler. When we go near him, we are more scared on seeing
his form, complexion and his vehicle. He is very dark in colour and two of his teeth are
protruding outside his mouth making him look dreadful. He is seated on a wild ox, which is
darker than Yama. He is holding a club and a noose in his hand. Because he is holding a noose,
he is also known as pāśahasta (holder of noose). He uses this rope to take the lives of those
who are about to die. There are a number of his assistants around him, who look terribly
dreadful than Yama. He is seated on the ox along with his wife Śyāmala. After praying to Yama
that he should bestow his grace on us to lead a meritorious life, we move on to South West.

South Western cardinal is presided over by a demon called Nirṛti. Nirṛti means dissolution,
destruction, calamity, evil and adversity. His vehicle is said to be human and he has dreadful
weapons made of iron such as knife, etc. He is dark to look at and he is with his wife known as
Dhīrgā. Nirṛti sometimes is also referred as a female form of demon. After worshipping him,
we move on to Western cardinal.

Western cardinal is ruled by Varuṇa, who presides over water bodies. He is bright in
complexion and is seated on a fish vehicle (sometimes referred as crocodile or sea monster).
He has a noose and is seated with his wife Kālī (not Goddess Kālī). In Vedic parlance, he is
explained as the one with extraordinary powers and often worshipped along with Indra. He has
extraordinary wisdom and those who violate dharma are punished by him. He is supposed to
be presiding over immortality. After worshipping him, we move on North West.

North West cardinal is ruled by Vāyu, god presiding over air. He is known for the highest level
of spiritual knowledge and is extremely wise. He is seated on his deer vehicle with his wives,
suṣumna, iḍā and piṅgalā, the three nāḍī-s relating to the movement of Kuṇḍalinī, the subtlest
form of Lalitāmbikā. Vāyu always lives amidst great yogis, the important one being Gorakṣa.
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After worshipping them and seeking his grace for spiritual knowledge, we move on to the next
cardinal, North.

North cardinal is presided over by Kubera, god of wealth. His place is well lit, with huge gold
palaces all-round. The world of Kubera reflects every symptom of prosperity. Kubera is the
chief of yakṣa-s (yakṣa-s are said to be demigods, unlike Varuṇa or Vāyu). Kubera is also
known as Vaiśravaṇa. He is seated on a horse along with his wife Citrarekhā (she is also known
as Surāṅganā, one of the beautiful celestial women). He has only a knife as his weapon. Kubera
is often seen with another yakṣa by name Māṇibhadra, who is also known as prince of yakṣa-
s. All of them worship Lalitāmbikā with great reverence. Kubera worship Her with his own
Pañcadaśī mantra. After paying our respects to Kubera, we move on to the next cardinal, North
East.

North East is the eighth and last cardinal point from East and is presided over by Īśāna, who is
one of the eleven Rudra-s (ekādaśarudra-s). Īśāna means wealthy and splendorous. This place
has many palaces constructed with gold. There are many temples in this place. Īśāna with his
wife Kātyāyanī is seated on a pure white bull (ṛṣabha vāhana). Īśāna has moon in his crown.
Īśāna and Kātyāyanī are believed to be lower forms of Śiva and Pārvatī. The world of Īśāna has
sixteen āvaraṇa-s (like roundabouts in temples).

With this, our journey in the space between indranīla fort and pearl fort (fort number 15) has
come to an end. We have reached the starting point, Indra lokā, ready to move into the fort of
pearls.

Fort of pearl is the fifteenth fort in Śrī Nagara. Once we cross this fort, we have to cross ten
more forts to reach the outer walls of Śrī Cakra. We now cross the pearl fort and enter into a
huge open space. From this open space, we are able to see the fort of emerald (marakata). In
this place there are a lot of palm trees. Each palm tree is shining like gold. Gold pots are fixed
on the top of these trees to extract an intoxicating drink known as madhu from the fruits of
palm trees (madhu is also referred as spirituous liquor, generated from the skull that drips into
the throat during kuṇḍalinī meditation. This is referred in Lalitā Sahasranāma 106,
sudhāsārabhi-varṣiṇī. According to this nāma there is one soma chakra in the middle of
sahasrāra. When Kuṇḍalinī reaches this chakra, out of the heat generated by Parāśakti’s
presence, the ambrosia which is stored there gets melted and drips through the throat and enters
the entire nervous system). As we go around the open space, we find a huge palace made of
emeralds. As we enter into this palace, we see a massive hall with one hundred pillars, also
made of emeralds. In that hall, there is a throne, fully made of gold and in the middle of this
gold throne there is a gold lotus flower, known as mantrarājam, where we are able to have a
glimpse of Vārāhi Devi, who is majestically seated. The palace of Vārāhi Devi is in no way
different from the palace of Mantrinī Devi (situated in the space between forts 7 and 8). Both
of them form the two front arms of Parāśakti (Mantrinī is in left lower hand and Vārāhi is the
right lower hand. Vārāhi Devi is subtly conveyed in Lalitā Sahasranāma 11, pañcatanmātra-
sāyakā (pañcatanmātra-s are sound, touch, sight, taste and smell). There are another two nāma-
s (70 and 76) which speak about Vārāhi in Lalitā Sahasranāma. Apart from these nāma-s, there
 9

are several subtle references. Vārāhi Devi is seated on Kiricakra, her yantra. Her chariot is
known as Kiricakra-ratha. We now move closer to Vārāhi Devi.

Vārāha means boar (pig or hog). Since Vārāhi has boar like face, she is known as Vārāhi. She
has beautiful eyes like that of lotus flowers. Her body has lustrous gold complexion. She has
the moon on her crown. She is wearing red coloured garments. A red garland adores her body.
She has eight hands and six hands are holding six different weapons and two hands show
abhaya (removing the fears of devotees of Parāśakti) and varada (conferring boons) mudras.
The rest of the hands hold a plough, a daṇḍa (staff appearing like a pestle), a conch, a wheel,
an aṅkuśa (hook) and a pāśa (noose). She is also known as Daṇḍanāthā because she always
carries a daṇḍa (staff) with her. She is dreadful to sinners. She is extremely fond of devotees
of Parāśakti and always blesses them. She is surrounded by Svapneśī, aṣṭabhairava-s with their
consorts and others like Jambhini, etc.

Her mantra is also known as mantrarājam which has 110 akṣara-s and is considered as one of
the most potent mantras, which is reproduced here.

स सस ससससस सस ससस ससससस सससससससस ससससस ससससससससस सस ससससस

सस सससस सससससस ससस ससससस ससससससस ससस सससस सससससस ससस सससस
सससससस ससस सससससस सससससससस ससस सस ससससस सस
ससससससससससससससससससससस सससससससस
सससससससससससससससससससससससससससससससससससससससस सससस सससस
सससससस ससस सससस सससस सस ससससस सस सस सस सस सस ससस ससस
ससससससस

om aiṁ glauṁ aiṁ namo bhagavati vārtāli varāhi vārāhamukhi aiṁ glauṁ aiṁ aṁdhe aṁdhini
namo ruṁdhe ruṁdhini namo jaṁbhe jaṁbhini namo mohe mohini namaḥ staṁbhe staṁbhini
namaḥ aiṁ glauṁ aiṁ sarvaduṣṭapratuṣṭānāṁ sarveṣāṁ
sarvavākpadacittacakṣurmukhagatijihvāstaṁbhaṁ kuru kuru śīghraṁ vaśaṁ kuru kuru aiṁ
glauṁ aiṁ ṭhaḥ ṭhaḥ ṭhaḥ ṭhaḥ huṁ phaṭ svāhā ||

(Please note: This mantra is taken from Mantramahārṇavaḥ and appears as the correct one.
There are several versions of this mantra and authenticity of these mantras could not be
verified.)

Vārāhī is the chief of Lalitāmbikā’s army. Vārāhī has the capacity to drive away the evil forces.
If Vārāhī is worshiped on the 18th day of the month of āṣāḍha (July-August), it is believed that
those who have difficulties in getting married will get married. The Bhāvanopaniṣad considers
goddess Vārāhi as father and Kurukullā as mother (we will have her darśan later in Śrī Nagara).
It says, “Vārāhi pitṛurūpā kurukullā balidevatā mātā (सससससस सससससससस
सससससससससस सससससससस सससस).”

It is also said Vārāhi Devi’s 110 akṣara-s and Śyāmalā Devi’s 98 akṣara-s, together form 208
akṣara-s used in Śrī Cakrā navāvaraṇa pūjā. Śyāmalā Devi is between forts 7 and 8. After
 10

praying to Vārāhī that She should bless us in having a close darśan of Lalitāmbikā, we move
from Her palace and reach the huge entrance doors of the emerald fort.

Emerald fort is the 16th fort. When we pass through this fort, the green colour of emerald is
very pleasing to our eyes. After exiting this fort, we are able see another fort, far away, which
is fully made of corals. Coral fort is the 17th fort. We are now in the open area between the
emerald fort and coral fort. When we go around this open space, we find Lord Brahmā in a
meditative posture. He is in charge of creation of beings and this work is allocated to Him by
Lalitāmbikā. He is also known as Prajāpati, meaning lord of creatures. He is often called great-
grandfather of the beings, while Viṣṇu is called as grandfather and Śiva as father. We, with
great reverence move towards Brahmā, who has the complexion of saffron mixed with milk
(combination of red and white), giving golden sheen to His body. After worshipping Him from
a distance, we proceed towards the coral fort.

We walk through the coral fort to reach another open space. From this open space, we are able
to see another fort made of navaratna -s (built with nine types of precious gems - pearl, ruby,
topaz, diamond, emerald, lapis lazuli, coral, sapphire, and gomedhaka, known as zircon), which
is fort number 18. We now begin to walk around outside the coral fort. We find a huge palace
built with highly precious rubies. We enter into this fort and in the middle of the fort, we find
Viṣṇu along with His Consort Lakṣmī, seated on His Garuḍa vāhana (Garuḍa referred here is
not a regular bird, but a mythological bird, born to sage Kaśyapa and Vinatā. Vinatā is the
mother of Suparṇa, Aruṇa and Garuḍa). We move closer to Him, as we know that He sustains
the universe and is always compassionate. He has the complexion of young leaves of Tamāla
tree (this tree is said to be dark in colour, but blossoms in white colour). Even from a distance,
we are able to see His radiance. He is wearing kuṇḍala-s in His ears (kuṇḍala means ear stud
or ear ring). The radiance of the kuṇḍala-s are reflected in His shining cheeks. His lips are red
in colour and He is ever smiling. His face appears like the moon. He has kastūrī tilak in His
forehead (kastūrī means musk, naturally fragrant glandular secretion from the male musk deer).
His eyes appear like fully blossomed lotus flowers. He is wearing garlands made of campaka
flowers (fragrant yellow flowers). He is wearing pure white silk garments. Śrīvatsa adores His
chest. (Viṣṇu Sahasranāma 601 is Śrīvatsavakṣāḥ and is explained thus: Śrīvatsa is a mark in
the chest of Viṣṇu, which is considered as very auspicious. Vakṣas means chest. It is also said
that it is the place where His consort Lakṣmī resides. Though the Lord Himself is an
embodiment of auspiciousness, the presence of Lakṣmī makes His form more auspicious.) He
appears exactly as described in this dhyāna verse of Viṣṇu Sahasranāma: saśaṅakha-cakraṁ
sakirīṭa-kuṇḍalaṁ sapītavastraṁ sarasīruhekṣaṇaṁ |sahāra-vakṣasthala-śobhi-kaustubhaṁ
namāmi viśṇuṁ śirasā caturbhujam || Meaning: “I pay obeisance to Lord Viṣṇu with four
hands, who holds conch (Pāñcajanya) and disc (Sudarśanacakra), who is adorned with crown
and ear studs, golden raiments, beautiful eyes like lotus flower, His chest bedecked with
garlands and kaustubha, a celebrated jewel obtained with thirteen other precious things at the
churning of the ocean and suspended on the chest of Viṣṇu.” He is also adorned with a garland
of basil leaves (tulasī or tulsī). His Consort Lakṣmī is sitting very close to Him. The very sight
of this gives us immense happiness. We prostrate before them and seek their blessings.
 11

After leaving His place, we moved towards the entry gates of navaratna fort (fort number 18)
and walked through this fort to reach the other end of the fort. When we entered into the open
space after navaratna fort, at a distance, we are able to see another huge and beautiful fort made
of nānāratna-s (different types of precious gems), which is known as nānāratna fort (fort
number 19). We now begin to go around outside navaratna fort. We are able to see a number
of massive palaces, vast flower gardens. There are big mountains with high peaks. While we
are walking through this place, we find a large hall fully constructed with gold. This hall has
one thousand gold pillars. When we are about to enter this palace, we are able to listen to the
chants of Vedas. Vedic chants reverberate everywhere. In the middle of this gold hall, we find
a throne, fully decorated with tiger skin. In that throne is seated Rudra, along with His consort,
Bhavānī. In front of Rudra and Bhavānī, is seated with great reverence, a bull known as Ṛṣabha.
This is bull is said to be Nandi, the vehicle of Rudra. Along with Nandi is seated Bhṛṅgi, one
of Rudra’s attendants. Both Ṛṣabha and Bhṛṅgi always recite the names of Rudra and Bhavānī.
Apart from Ṛṣabha and Bhṛṅgi there are other attendants and they are known as Rudragaṇa-s.
We prostrate before Rudra and Bhavānī and after seeking their blessings, we move to the next
fort.

(Further reading: Śiva attains several forms depending upon the necessity. His Supreme form
is Paramaśiva. This form of Śiva encompasses Parāśakti. Both of them are in a single form.
However, this form is different from Ardhanārīśvara, in which Śakti occupies left side of Śiva’s
body. But Paramaśiva is different from this form, as Śakti has not yet been created as a separate
entity, but remains in Paramaśiva; still She is inherent in this form. At the time of creation,
Paramaśiva becomes Śiva and Śakti, as two separate entities. Śiva, in order to creates modifies
and expands Himself to create the universe through His various forms such as Sadāśiva, Īśvara,
Rudra, etc. This is like water in a well, in a lake and in an ocean. Water is the same and only
the container in which the water is held is different. In the same way, inner essence is always
Śiva, who manifests in different names and forms such as Sadāśiva, Īśvara, Rudra, etc.
Modification of Śiva into various forms depends upon the influence of Śakti, known as Māyā,
on Him.)

There are six more forts before we could reach Śrī Cakrā. We can begin our journey inside Śrī
Cakrā only after crossing these six forts.

We are now standing in front of huge gates of manomaya fort (fort of mind, mental fort or
mental sheath), which is fort number 20. Forts 20, 21 and 22 form the forts of antaḥkaraṇa.
Antaḥkaraṇa consists of three components as per Trika philosophy (explained in this link in
three parts) and four components as per Advaita philosophy. The four components are mind,
intellect, consciousness and ego. In Trika, consciousness is not included, as Śiva Himself is
Consciousness. We walk through manomaya fort to reach another open vast space, which is
lustrous red in colour.

In this open space, we see Amṛtavāpikā (lake of nectar). Two banks of the lake are named as
saṁcala (referring to wavering nature of the mind). In this lake, we are able to see swans in the
colour of pearls (pure white), moving around. We also find many gold lotus flowers in the lake.
Apart from gold lotuses, there are other fragrant watery flowers, and bees fly around these
 12

flowers making buzzing sound, which is soothing to our ears. In the middle of this lake, there
is a boat, built with pure white pearls. In that boat, we see a beautiful young woman playing
with her friends. She is pinkish red in complexion (sindūrapāṭalāṅgī). She has moon in her
crown, her face appears like the full moon and her lower lip is deep red in color, like
pomegranate flowers. She has dark curly hair and her eyes are like young doe’s (female deer)
eyes. She has bright ear studs, the reflections of which are seen in her shining cheeks. She is
being given abhiṣeka (sacred bath, accompanied with recitation of mantras) by her assistants,
who also travel with her in small boats. They give her bath by using gold horns (like horns of
cow). She is Tārā Devi (one of the Śakti-s of daśamahāvidyā). After worshipping her, we move
on to the next fort (four number 21), fort of ego.

The fort of mind is a subtle fort (though not explicitly said so). Thought processes of the mind
are explained as the banks of the pond and that is why they are named as saṁcala (saṁcala
means wavering). Gold lotuses represent material desires. Fragrance, colour, complexion, etc
refer to lecherousness. Sounds of bees are the material sounds that afflict our minds. Sight and
sound are the primary reasons, for causing lasting mental impressions in our minds. In order to
remove mental afflictions, Tārā Devi is worshipped, as she is known for wisdom and
knowledge. When her grace is obtained, we begin to taste the divine nectar (spiritual
advancement).

(Further reading on Tārā Devi: Tārā Devi described here and in other mantra texts do not agree.
Some of the common descriptions are boat, pearl, etc. There are three types of dhyāna for her
and they are ṣṛṣṭi, sthiti and saṁhāra dhyāna-s (contemplation for creation, sustenance and
destruction). Based upon different acts, her dhyāna verses also vary. For example, white colour
is associated during creation, red during sustenance and black during destruction. It is also said
that Brahmā and Viṣṇu worshipped her with different mantras. Brahmā worshipped her with
“om trīṁ hrīṁ huṁ phaṭ स ससससस ससससस ससस ससस” and Viṣṇu worshipped her with “om
hrīṁ śrīṁ klīṁ sauḥ huṁ ugratāre huṁ phaṭ स ससससस ससससस ससससस ससस ससस
सससससससस ससस ससस”. But her common mantra is “om hrīṁ trīṁ huṁ phaṭ स ससससस
ससससस ससस ससस”. Her bīja is trīṁ ससससस”)

We are now standing before the gates of fort of intellect (buddhi), which is the 21st fort. As we
walk through this fort, we reach another open space. While going around this place, we find
another lake by name ānandavāpikā (lake of bliss), which is full of nectar. This lake has steps
made of rubies, which are deep red in colour. There is a small boat, built with rubies, in the
middle of the lake of bliss. In that boat, is seated Amṛteśī. She has compassionate eyes and she
is well decorated with shining ornaments. She is also known as Vāruṇi Devi. This Devi is
explained in Lalitā Sahasranāma (333), Vāruṇi-mada-vihvalā, which is explained thus: Vāruṇi
is the extract of dates that is allowed to brew and when consumed causes inebriation. There
is a nāḍi (nerve) called vāruṇi which can be controlled by breath. This nāḍi plays a significant
role in excretion of bodily waste. If this nāḍi is brought under control by proper breathing
exercises, one will never feel tiredness in the body. Sages keep this nāḍi under their control to
cope up with longer duration of meditation.” Opposite to her, some beautiful divine damsels
are seated with gold oars in their hands (to row the boats). We pray to her that she should give
 13

us enough knowledge (higher level of spiritual knowledge known as buddhi) to know about
Lalitāmbikā and move to the next fort.

Next fort (fort number 22) is fort of ego (ahaṁkāra). We walk through this fort to reach yet
another open space. This space is known as “malayapavamāna” (malaya – mountain range;
pavamāna – being purified; this possibly indicates presence of purified air in this mountain
range). We are able to feel the breeze, filled with fragrance of newly blossomed flowers. There
are many birds in this region. There are many bees tasting the nectar from the newly blossomed
flowers. The buzzing sound of the bees is sweet to our ears. In this mountain range, there is a
pond called “vimarśavāpikā”. This pond is the store house of nectar that flows into the throat
during kuṇḍalinī meditation. This is purely a Divine Grace and not everybody is blessed with
this flow of nectar.

(Further reading on the flow of nectar: This is discussed in two nāma-s of Lalitā Sahasranāma
105 and 106, the essence of which is given here: “She has now reached Her destination, the
sahasrāra, where Śiva is waiting for Her. Sahasrāra is just below the brahmarandhra, an orifice
in the skull that connects to cosmos (The existence of this orifice has not been medically
proved. Perhaps this is like the pores that exist in our skin through which sweat comes out.
But one can distinctly feel the cosmic connection through this orifice. But according to
Ayurveda, there is marma point (also known as varma point here, by name adhipati). The
union of Śiva and Śaktī takes place at sahasrāra. The sādhaka, who all along was worshipping
only the Śaktī, begins to worship Her along with Her Creator, Śiva. There is one soma chakra
in the middle of sahasrāra. When Kuṇḍalinī reaches this cakra, out of the heat generated by
Her presence, the ambrosia which is stored there gets melted and drips through the throat and
enters the entire nervous system.”)

We are able to see in the middle of vimarśavāpikā, a boat made of rubies. In the boat we are
able to see a beautiful dark green complexioned damsel. She has a well developed body. She
has beautiful eyebrows that shames Manmatha’s bow. She is smiling pleasantly. She is wearing
ear studs made of rubies. She is Kurukullā Devi. A reference to her is available in Lalitā
Sahasranāma 438 Kurukullā, and this nāma is explained like this: “Kurukullā is a goddess who
dwells in Śrī Cakra between the boundaries of ego and consciousness. The Bhāvanopaniṣad
considers goddess Vārāhi as father and Kurukullā as mother. It says, ‘Vārāhi pitṛurūpā
kurukullā balidevatā mātā (सससससस सससससससस सससससससससस सससससससस सससस).’ This is
based on the principle that our body consists of sensory organs along with flesh and blood that
cause the feeling of bodily lust. The physical description of Kurukullā is terrifying, probably
indicating that lust is one of the factors that form a stumbling block to the spiritual progression.”

After paying our respects to her, we move to the next fort (fort number 23), the sun fort.

We now walk through the sun fort to reach bhānu prākāra (bhānu means sun and prākāra means
roundabout), the roundabout after sun fort. Sun shines from this place and illuminates all the
fourteen mythical worlds (seven upper worlds are mentioned in Gāyātri mantra). As we walk
through this prākāra, we find a huge hall which is constructed with lustrous rubies. There is a
lotus like gold throne placed at the far end of the hall. On the throne is seated Mārtāṇḍa-
 14

Bhiarava (mārtāṇḍa refers to the sun). He is wearing a red flower garland. Flowers in the
garland are deep red in color and are very fresh (fresh flowers are specifically mentioned to say
that the flowers are not affected by sun’s heat). Light of the sun is known as cakṣuṣmati, which
means faculty of sight. Mārtāṇḍa-Bhiarava has two wives and they are Cakṣuṣmatī and Chāyā
Devi (chāya means shadow). Two of his wives represent light and shadow. Sun god, who is
also known as Mārtāṇḍa-Bhiarava, is a great devotee of Lalitāmbikā. A reference to this is
available in Lalitā Sahasranāma 785, Mārtāṇḍa-bhairavārādhyā, which is explained thus: “She
is worshipped by Mārtāṇḍa-bhairava. He is posited in the twenty fourth prākāra of Śrī Nagara.
Śrī Cakra is in the centre of this Śrī Nagara. Anything associated with Her is prefixed with Śrī,
a sign of auspiciousness. Sage Durvāsa says that he worships him with his wife Chāya Devi.”
After worshipping Mārthaṇda-Bhairava and his two wives, we proceed to the next fort.

Next fort is moon fort (fort number 24) and we move towards this fort. This place is very cool
and pure white in colour. There are many stars shining in this place. We find moon shining like
a pure white flower and is surrounded by many stars. (It is said in Scriptures that all the twenty
seven stars, that are referred in astrology are his wives.) We pay our respects to Candran (moon)
and exit through the moon fort.

On exiting the moon fort, we find a huge fort called śṛṅgāra fort (fort number 25, the last fort).
Śṛṅgāra means erotic sentiments. Lalitā Sahasranāma 376 addresses Her as Śṛṅgāra-rasa-
saṁpūrṇā, which means that She is in the form of essence of love. Like all other abstractions,
love also originates from Her. Śṛṅgāra fort is built with gold and precious gems. There is a
deep trench outside this fort. This trench is full of water. There are many gold boats rowing in
the trench. These boats are well decorated with precious gems. Every boat carries pretty divine
damsels. We find Manmatha amongst them! After praying to Manmatha, we enter into the great
Śṛṅgāra fort.

When we enter into Śṛṅgāra fort, we place our feet with great reverence on the cintāmaṇi
prākāra, the roundabout fully constructed with the most precious of all gems, cintāmaṇi. It is
called cintāmaṇi, because it is capable of fulfilling all types of desires. After crossing this
cintāmaṇi prākāra, we find a huge tropical garden with full of different types of herbs,
flowering plants, huge lotus ponds with inexplicable and beautiful lotus flowers, very tall trees,
etc and this place is known as Mahāpadmāṭavi (Lalitā Sahasranāma 59 - Mahāpadmāṭavī-
saṃsthā). Lalitāmbikā visits this forest garden frequently. In the midst of this Mahāpadmāṭavi,
there is a very huge palace known as Cintāmaṇi Gṛha, the Abode of Lalitāmbikā. Lalitā
Sahasranāma 57 says, Cintāmaṇi-gṛuhāntasthā. In the middle of Cintāmaṇi Gṛha is Śrī Cakra
and in the centre of Śrī Cakra, is seated Lalitāmbikā.

From the point where we are standing now, we are able to see Cintāmaṇi Gṛha. To reach
Cintāmaṇi Gṛha, we are now walking through Mahāpadmāṭavi. As we are continuously reciting
Lalitā Sahasranāma, we did not have any difficulty in standing before the Eastern entrance of
Cintāmaṇi Gṛha. At the outer side, we find huge vessels made of gold and these are known as
arghyapātra-s. These vessels contain pure water. There will be one big vessel in which clean
water is poured. There are medium sized vessels for the purpose of drinking, washing hands,
washing feet and for gargling. Every time, water is taken from the main vessel and used for the
 15

purposes mentioned above and after usage they are accumulated in smaller vessels. Thus we
have five vessels and hence it is called pañcapātra (1 main vessel and 4 medium or small sized
vessels). This gold pañcapātra is held by god Agni in his hands, who stands outside the entrance
of the main gates of Cintāmaṇi Gṛha. Thus, Agni forms the base of these vessels. The main
vessel is also known as vardhanī kalaśa. (vardhana means causing to increase or increase in
prosperity). There is another vessel called sāmānyārghyapātra, usually a conch. Water to this
conch is taken from the bigger vessel of pañcapātra. Water from this is used to purify the
offerings made to Lalitāmbikā (including garlands, food, etc). Then there is another vessel
known as viśeṣārghyapātra (special arghya vessel). Viśeṣārghyapātra is the body of sun and the
contents of viśeṣārghyapātra is nectar and this vessel is specially worshipped. There are several
maṇḍala-s in this viśeṣārghyapātra and they are agni (fire), sūrya (sun), soma (moon) Brahmā,
(in charge of creation, not the Creator), Viṣṇu (sustainer), Rudra (the destroyer), Maheśvara
(the annihilator or the one who conceals) and Sadāśiva (the re-creator; the one who creates the
annihilated universe by Maheśvara). These five (except fire, sun and moon) are known as the
chiefs of pañcakṛtya-s. This is explained in Lalitā Sahasranāma 274 (She is the abode of all the
five functions discussed above. Nāma 250 Pañca-brahma-svarūpinī says that She is the cause
of all these five acts. All these five acts are carried out by Her as prākaśa (cit) vimarśa (śaktī)
mahā māyā svarūpinī. She is also known as Cit Śaktī. Cit means the consciousness that is
absolute and unchanging). These five gods reside inside the viśeṣārghyapātra and their palaces
are situated beneath viśeṣārghyapātra. It is said that all the fourteen worlds (seven below the
earth, the earth and six above the earth) are illuminated by these palaces. Preparation of
viśeṣārghya and worshipping viśeṣārghyapātra are important aspects in Śrī Cakra Navāvaraṇa
worship.

We are now at the main gates of Cintāmaṇi Gṛha. We go around Cintāmaṇi Gṛha to fully
understand its grandeur. Now we are on the eastern side. Main entrance gates to Cintāmaṇi
Gṛha are situated on the eastern side. We are now facing Cintāmaṇi Gṛha and to our right, is
the palace of Śāmala Devi. We have already seen her in the space between forts 7 and 8 (silver
and gold forts). This is another palace of Śāmala Devi (this can be explained as a palace for
refreshment). To our left is the palace of Vārāhi Devi. We have already seen her in the space
between forts 15 and 16 (forts of pearls and emerald). Like Mantrinī Devi (Śāmala Devi),
Vārāhi too uses this refreshment.

Cintāmaṇi Gṛha has four main entrance gates, one each at the four cardinals. Each of these
main gates is guarded by āmnāya devata-s. Eastern gate is guarded by Bhuvaneśavarī
(representing mantra yoga). South side is guarded by Dakṣiṇa Kālī (path of devotion). Western
side is guarded by Kubjikā (path of tantra, the main authority being Kubjikatantra). Northern
side is guarded by Guhya Kālī (path of knowledge).

As we go around, at Southeast corner, we find a fire altar, known as Cidagnikuṇḍa. Lalitāmbikā

originated from this kuṇḍa. This is explained in Lalitā Sahasranāma 4, Cidagnikuṇḍa-
saṃbhūtā, which is interpreted thus: {Cit + agni + kuṇḍa + saṃbhūta. Cit means nirguṇa Brahman
or Brahman without attributes (the foundational consciousness). Agni kuṇḍa means a fire altar, in which
fire sacrifices are done by offering oblations. Saṃbhūtā means born. Agni kuṇḍa or the fire altar means
the dispeller of darkness. Darkness means lack of knowledge or ignorance which is called a-vidyā
 16

(vidyā means knowledge). This should not be interpreted as the one who was born out of the fire. She
is the Supreme Consciousness who dispels ignorance. She dispels ignorance through Her form of pure
Consciousness, who illuminates within, dispelling the darkness of māyā.} After prostrating before
this fire altar and after having seen the birth place of Lalitāmbikā, we move forward to
Southwest, where we find Cakrarāja ratha, the chariot of Lalitāmbikā. This is described in
Lalitā Sahasranāma 68, Cakrarāja-rathārūḍha-sarvāyudha-pariṣkṛtā, which is reproduced here,
as reference is made to Śri Cakra in this nāma.

{Cakrarāja is the chariot of Lalitāmbikā in which She travels along with all types of weapons. Weapons
mean the ways of attaining suddhavidyā or pure knowledge which is called the knowledge of the
Brahman. This chariot consists of nine tiers. There are other two chariots that accompany this Cakrarāja
the details of which will be discussed in the next two nāma-s. This Cakrarāja is said to mean the Śrī
Cakra, the place of Lalitāmbikā. Pariṣkṛtā means adorned.

A brief knowledge of Śrī Cakrā becomes a necessity to understand this nāma. Śrī Cakrā consists of nine
partitions or angles broadly divided into five Śaktī cakra-s and four Śiva cakra-s. The triangles facing
upwards are called Śiva cakra-s, and the triangles facing down are Śaktī cakra-s. Śrī Cakrā contains
forty four triangles in which forty three goddesses (44th is Lalitai) and seventy nine yoginī-s (demi-
goddesses) live. All the gods and goddesses are said to reside in Śrī Cakra and that is why it is said that
one can perform pūja to any god/goddess in Śrī Cakra. The nāma 996 Śrī Cakrārāja nilayā confirms
Her domicile in Śrī Cakra.

Cakrarāja also means the six cakra-s (mūlādhārā to ājña). Ratha means base or foundation. Arūḍha
means control and sarvāyudha means pure knowledge which is called suddhavidyā. The six cakra-s
form the foundation to attain pure knowledge through which mind can be controlled in the sixth cakra.
The five psychic cakra-s represent the five basic elements and the ājña cakra represents mind. Therefore
to control the basic elements and the mind, pure knowledge becomes essential. When cakra-s are
controlled, siddhi-s are attained.}

After worshipping Cakrarāja, Lalitāmbikā’s chariot, we move on to North western side, where
we find Geyacakra ratha, This is the chariot of Mantrinī Devi who is also called Śyamalā Devi.
After worshipping the same, we move forward to North eastern side, where Kiricakra-ratha is
situated. This chariot belongs to Daṇḍanāthā Devi who is also known as Vārāhī Devi. After
worshipping this chariot, we proceed to the main entrance gates of Cintāmaṇi Gṛha.

From a distance, through the Eastern gates of Cintāmaṇi Gṛha, we are able to see the outer wall
of Śrī Cakra. We are greatly exited to get into Śrī Cakra, for which we are awaiting for
necessary permissions from Śyamalā Devi, Vārāhī Devi and Bhuvaneśavarī Devi. We are now
waiting outside the gate, taking rest under the huge tress of Mahāpadmāṭavi.

While we are waiting for necessary permissions, our Guru gives a small lecture about Śrī Cakra
(should be read as सससस chakra).

“We have reached this place after crossing twenty five forts and we are about to enter into Śrī
Cakra. I am not going into the details of various enclosures now. There are two types of
worshipping Śrī Cakra. One is ritualistic worshipping all the nine enclosures with flowers, etc.
There are several goddesses in these enclosures and all of them are worshipped before reaching
 17

the innermost triangle and the bindu (the dot in the center). The inner most triangle and the
bindu are the source of creation of the universe. There is another way of worshipping Śrī Cakra
through mind, as explained in Bhāvanopaniṣad (ससससससससससस), which is based on certain
subtle conveyances of Atharvaveda. Bhāvanopaniṣad is in the form of sūtra-s (aphorisms) and
enlighten the similarity between human body and Śrī Cakra. Bhāvana means contemplation,
where only the mind is used. When you involve your mind in worship, you are bound to have
significant and instantaneous effects. You must always remember that you can reach Her feet
only through your mind and not through your sensory organs. At the same time, you must also
remember, that you cannot straight away begin mental worship, without going through the
process of ritual worship. If you do that, your sādhana will be imperfect and you cannot achieve
the desired results. Bhāsakararāya, one of the greatest devotees of Parāśakti in recent times
spoke about three stages of worship. First one is worshipping Her with gross forms, such as
having Her idol, etc. This includes navāvaraṇa pūjā, Lalitā Sahasranāma or Triśatī arcane, etc.
In this kind of worship, we always consider Her as someone different from us and we adore
Her by placing Her on a higher pedestal. When one attains perfection in these rituals, he moves
on to worship Her with mantras, gradually moving away from ritualistic worship. Initiation of
mantras happens during this period. One moves from Bālā mantra to Pañcadaśī and ultimately
to Ṣoḍaśī. Even in mantra sādhana, one begins with all types of nyāsa-s (touching a particular
part of the body with specific fingers of the hand, symbolically placing Parāśakti all over the
body). Over a period of time, he dispenses all nyāsa-s and concentrate only on the mantra.
When he is comfortable with this stage, he begins to move on to the final stage of his sādhana,
merely contemplating Her within. He does not need the help of pūjā-s and mantra recitations
and he, on his own establishes a cosmic connection with Her in deep meditation. In the deep
state of meditation (nirvikalpa samādhi or deep trance), there should be nothing, except your
mind and Her subtle form. This stage is explained in Lalitā Sahasranāma 254, Dhyāna-dhyātṛ-
dhyeya-rūpā (She is the form of a triad – the meditation, the meditator and the object of
meditation. This triad leads to another triad – the knower, the known and the knowledge.
Higher level of spiritual knowledge can be attained only through dhyāna or meditation.
Meditation is only a process of powerful concentration. Reading books and listening to
sermons are not knowledge. Knowledge is attained through internal quest and exploration.
The store house of knowledge is not extraneous, but within. The store house is nothing but the
Supreme Self. Patañjali Yoga Sūtra (III.2) explains this further. “Unbroken flow of that
concentration in that object is called dhyāna.”)

At the initial stages, he tries to become one with Her, but he is not able to sustain this union for
long. However, he continues his practice ignoring his own form and after a long and hectic
sādhana, he realizes Her within. Now he knows that there is no difference between Her and his
own self, which thought destroys all his dualities, which in turn removes the veil of māyā in
his mind. This can be further explained, but this is not the place to discuss more on this.

“Concept of Guru is very important in knowing Her truly. Unfortunately, many say that they
are realized souls, which is only a myth. This is known as deceptive realization, where their
egos play spoil sport. Guru will know his disciple and will take him through the stages over a
period of time. The transition from stage one to the third stage depends upon one’s devotion,
 18

level of sādhana and willingness to move forward, without questioning the intentions of his
Guru. A true Guru knows how to uplift his disciple. A true Guru will not take much time to
shape his disciple. That is why Bhāvanopaniṣad begins by saying “śrīguruḥ sarvakāraṇabhūtā
śaktiḥ || ससससससससस सससससससससससस ससससससस” The next sūtra says that only because
of Guru, the disciple has nine openings in his body. In other words, the Upaniṣad says that the
body of the disciple is in no way different from the body of his Guru. You will be surprised to
know that the nine openings of the body (pair of eyes, pair of ears, two nostrils, mouth, organs
of excretion and procreation- total nine) are the nine enclosures of Śrī Cakra. This not only
establishes that there is no difference between Guru and his disciple but also establishes that
there is no difference between our body and Śrī Cakra. Thus, there is no difference between
Guru, Śrī Cakra and the disciple.

Each of the nine enclosures (āvaraṇa) of Śrī Cakra is presided over by a cakreśvarī (presiding
goddess of that particular āvaraṇa). Apart from cakreśvarī, there is a yoginī in each of these
nine āvaraṇa-s (navāvaraṇa- nine enclosures). Cakreśvarī is not different from Parāśakti. Every
cakreśvarī represents Parāśakti, but in a much concealed manner. Let us assume that a lamp is
covered by eight different veils. When we complete one āvaraṇa, one of the veils will be
removed. These veils are known as tiraskaraṇi, who is worshipped in the beginning itself during
navāvaraṇa pūjā. When we move towards inner triangle and bindu, at the end of each āvaraṇa,
one veil is removed and Parāśakti reveals Herself more clearly.

But yoginī-s are different. Yoginī-s can be explained as spiritual powers, symbolically
represented as divine damsels. Yoginī is derived from the world yoke (English word), which
means union. Yoke is a word derived from yoga, which also means union. Practice of yoga
leads to the union of jīvātman with Paramātman. Yoginī-s play significant role in making this
union complete, by sufficiently providing enough spiritual powers to jīvātman, so that jīvātman
is completely purified to become eligible to unite with Paramātman. Lalitā Sahasranāma 237
is mahā-catuḥ-ṣaṣti-koṭi-yoginī-gana-sevithā (Mahā-catuḥ-ṣaṣti-koṭi means sixty four crores or
640 million. Yoginī-gana are demigoddesses. She is worshipped by these 640 million
demigoddesses also known as yogini-s. In Śrī Cakra, there are eight mātṛkā devi-s (also known
as aṣḥta māta-s) like, Brāhmī, Māheśvarī, Kaumārī, Vaiśṇavī, Vārāhī, Indrāṇī, Cāmuṇdā,
Mahālakśmī. The aṣḥta māta-s have eight deputies called as yogini-s which make sixty four
yogini-s. Each of these sixty four yogini-s has one crore or ten million attendant yogini-s.
Thus the calculation of 640 million yogini-s is arrived. These yogini-s attend to different
aspects of administration of the universe.)

Apart from aiding the union of jīvātman with Paramātman, yoginī-s also cause the intertwining
of Śiva and Śakti cakra-s of Śrī Cakra in a perfect and smooth manner. At the end of each
āvaraṇa, one mudra (finger gesture) śakti and one of the eight aṣṭamasiddhi-s are also
worshipped. Therefore, at the end of each āvaraṇa, first the concerned cakreśvarī followed by
one of the aṣṭamasiddhi-s, mudra śakti and finally Lalitā Mahātripurasundarī Parā Bhṭṭārikā
(bhṭṭārika means noble and majestic Goddess) are worshipped. While performing Śrī Cakra
pūjā, it is always assumed that She is seated facing the eastern direction and we have to enter
through the western direction.
 19

When Guru finished, Bhuvaneśavarī Devi (Āmnyāyā Devi) informed us that permission is
granted for us to enter Her Abode, Śrī Cakra. We now commence our journey to the Supreme
Abode of Lalitā Mahātripurasundarī Parā Bhṭṭārikā.

While we are waiting for necessary permissions, our Guru gives a small lecture about Śrī Cakra
(should be read as सससस chakra).

“We have reached this place after crossing twenty five forts and we are about to enter into Śrī
Cakra. I am not going into the details of various enclosures now. There are two types of
worshipping Śrī Cakra. One is ritualistic worshipping all the nine enclosures with flowers, etc.
There are several goddesses in these enclosures and all of them are worshipped before reaching
the innermost triangle and the bindu (the dot in the center). The inner most triangle and the
bindu are the source of creation of the universe. There is another way of worshipping Śrī Cakra
through mind, as explained in Bhāvanopaniṣad (ससससससससससस), which is based on certain
subtle conveyances of Atharvaveda. Bhāvanopaniṣad is in the form of sūtra-s (aphorisms) and
enlighten the similarity between human body and Śrī Cakra. Bhāvana means contemplation,
where only the mind is used. When you involve your mind in worship, you are bound to have
significant and instantaneous effects. You must always remember that you can reach Her feet
only through your mind and not through your sensory organs. At the same time, you must also
remember, that you cannot straight away begin mental worship, without going through the
process of ritual worship. If you do that, your sādhana will be imperfect and you cannot achieve
the desired results. Bhāsakararāya, one of the greatest devotees of Parāśakti in recent times
spoke about three stages of worship. First one is worshipping Her with gross forms, such as
having Her idol, etc. This includes navāvaraṇa pūjā, Lalitā Sahasranāma or Triśatī arcane, etc.
In this kind of worship, we always consider Her as someone different from us and we adore
Her by placing Her on a higher pedestal. When one attains perfection in these rituals, he moves
on to worship Her with mantras, gradually moving away from ritualistic worship. Initiation of
mantras happens during this period. One moves from Bālā mantra to Pañcadaśī and ultimately
to Ṣoḍaśī. Even in mantra sādhana, one begins with all types of nyāsa-s (touching a particular
part of the body with specific fingers of the hand, symbolically placing Parāśakti all over the
body). Over a period of time, he dispenses all nyāsa-s and concentrate only on the mantra.
When he is comfortable with this stage, he begins to move on to the final stage of his sādhana,
merely contemplating Her within. He does not need the help of pūjā-s and mantra recitations
and he, on his own establishes a cosmic connection with Her in deep meditation. In the deep
state of meditation (nirvikalpa samādhi or deep trance), there should be nothing, except your
mind and Her subtle form. This stage is explained in Lalitā Sahasranāma 254, Dhyāna-dhyātṛ-
dhyeya-rūpā (She is the form of a triad – the meditation, the meditator and the object of
meditation. This triad leads to another triad – the knower, the known and the knowledge.
Higher level of spiritual knowledge can be attained only through dhyāna or meditation.
Meditation is only a process of powerful concentration. Reading books and listening to
sermons are not knowledge. Knowledge is attained through internal quest and exploration.
The store house of knowledge is not extraneous, but within. The store house is nothing but the
Supreme Self. Patañjali Yoga Sūtra (III.2) explains this further. “Unbroken flow of that
concentration in that object is called dhyāna.”)
 20

At the initial stages, he tries to become one with Her, but he is not able to sustain this union for
long. However, he continues his practice ignoring his own form and after a long and hectic
sādhana, he realizes Her within. Now he knows that there is no difference between Her and his
own self, which thought destroys all his dualities, which in turn removes the veil of māyā in
his mind. This can be further explained, but this is not the place to discuss more on this.

“Concept of Guru is very important in knowing Her truly. Unfortunately, many say that they
are realized souls, which is only a myth. This is known as deceptive realization, where their
egos play spoil sport. Guru will know his disciple and will take him through the stages over a
period of time. The transition from stage one to the third stage depends upon one’s devotion,
level of sādhana and willingness to move forward, without questioning the intentions of his
Guru. A true Guru knows how to uplift his disciple. A true Guru will not take much time to
shape his disciple. That is why Bhāvanopaniṣad begins by saying “śrīguruḥ sarvakāraṇabhūtā
śaktiḥ || ससससससससस सससससससससससस ससससससस” The next sūtra says that only because
of Guru, the disciple has nine openings in his body. In other words, the Upaniṣad says that the
body of the disciple is in no way different from the body of his Guru. You will be surprised to
know that the nine openings of the body (pair of eyes, pair of ears, two nostrils, mouth, organs
of excretion and procreation- total nine) are the nine enclosures of Śrī Cakra. This not only
establishes that there is no difference between Guru and his disciple but also establishes that
there is no difference between our body and Śrī Cakra. Thus, there is no difference between
Guru, Śrī Cakra and the disciple.

Each of the nine enclosures (āvaraṇa) of Śrī Cakra is presided over by a cakreśvarī (presiding
goddess of that particular āvaraṇa). Apart from cakreśvarī, there is a yoginī in each of these
nine āvaraṇa-s (navāvaraṇa- nine enclosures). Cakreśvarī is not different from Parāśakti. Every
cakreśvarī represents Parāśakti, but in a much concealed manner. Let us assume that a lamp is
covered by eight different veils. When we complete one āvaraṇa, one of the veils will be
removed. These veils are known as tiraskaraṇi, who is worshipped in the beginning itself during
navāvaraṇa pūjā. When we move towards inner triangle and bindu, at the end of each āvaraṇa,
one veil is removed and Parāśakti reveals Herself more clearly.

But yoginī-s are different. Yoginī-s can be explained as spiritual powers, symbolically
represented as divine damsels. Yoginī is derived from the world yoke (English word), which
means union. Yoke is a word derived from yoga, which also means union. Practice of yoga
leads to the union of jīvātman with Paramātman. Yoginī-s play significant role in making this
union complete, by sufficiently providing enough spiritual powers to jīvātman, so that jīvātman
is completely purified to become eligible to unite with Paramātman. Lalitā Sahasranāma 237
is mahā-catuḥ-ṣaṣti-koṭi-yoginī-gana-sevithā (Mahā-catuḥ-ṣaṣti-koṭi means sixty four crores or
640 million. Yoginī-gana are demigoddesses. She is worshipped by these 640 million
demigoddesses also known as yogini-s. In Śrī Cakra, there are eight mātṛkā devi-s (also known
as aṣḥta māta-s) like, Brāhmī, Māheśvarī, Kaumārī, Vaiśṇavī, Vārāhī, Indrāṇī, Cāmuṇdā,
Mahālakśmī. The aṣḥta māta-s have eight deputies called as yogini-s which make sixty four
yogini-s. Each of these sixty four yogini-s has one crore or ten million attendant yogini-s.
 21

Thus the calculation of 640 million yogini-s is arrived. These yogini-s attend to different
aspects of administration of the universe.)

Apart from aiding the union of jīvātman with Paramātman, yoginī-s also cause the intertwining
of Śiva and Śakti cakra-s of Śrī Cakra in a perfect and smooth manner. At the end of each
āvaraṇa, one mudra (finger gesture) śakti and one of the eight aṣṭamasiddhi-s are also
worshipped. Therefore, at the end of each āvaraṇa, first the concerned cakreśvarī followed by
one of the aṣṭamasiddhi-s, mudra śakti and finally Lalitā Mahātripurasundarī Parā Bhṭṭārikā
(bhṭṭārika means noble and majestic Goddess) are worshipped. While performing Śrī Cakra
pūjā, it is always assumed that She is seated facing the eastern direction and we have to enter
through the western direction.

When Guru finished, Bhuvaneśavarī Devi (Āmnyāyā Devi) informed us that permission is
granted for us to enter Her Abode, Śrī Cakra. We now commence our journey to the Supreme
Abode of Lalitā Mahātripurasundarī Parā Bhṭṭārikā.

FIRST ĀVARAṆA (First enclosure)

We now enter the first āvaraṇa (enclosure). We find three tiers of huge square walls, white, red
and yellow in colour. All the three walls put together is known as “trilokyamohanacakra”,
which is also known as bhūpura. Trilokya mohana means attracting three worlds. Three worlds
can be explained both grossly and subtly. Grossly it means the three worlds referred in three
vyāhṛti-s of Gāyatrī mantra, bhūr, bhuvar and svar loka-s. Subtly the three worlds are three
states of consciousness, active, dream and deep sleep states. There are 28 goddesses in
trilokyamohanacakra.

Presiding deity of this āvaraṇa is Tripurācakreśvarī; Aṇimāsiddhi is the siddhi devi,

Sarvasaṁkṣobhiṇi mudra is the mudra śakti and Prakaṭayoginī is the yoginī. At the end of this
āvaraṇa, all these śakti-s are worshipped. Lalitā Mahātripurasundarī Parā Bhṭṭārikā is also
worshipped in each of the āvaraṇa-s. Each āvaraṇa has one specific mudra with which Parāśakti
is worshipped and apart from the specific mudra, She is also worshipped with yoni mudra at
the end of each āvaraṇa. As far as worshipping this prathamāvaraṇa (first enclosure) is
 22

concerned, first square which is protected by ten śakti-s is white in colour is to be worshipped
with white flowers. Second wall or second square, which has eight śakti-s is to be worshipped
with red flowers. Third and the last wall or square, which has ten śakti-s is to be worshipped
with yellow flowers. Now we are going to have darśan of these twenty eight śakti-s. (During
Śrī Cakra worship, the innermost triangle should be facing the practitioner.) Numbers indicated
in the chart and numbers indicated in the narration correspond to the place of that particular
śakti in the wall.

First wall:

This wall has ten śakti-s, which includes aṣṭama siddhi-s (eight śakti-s representing supper
human powers) and two other śakti-s (7 and 8). It is important to note that eight (1 to 8) of them
are guarding the eight cardinals; out of which four of them guarding the four entrance gates
and the other four guarding other four cardinals.

1. aṇimāsiddhi ससससससससससस; 2. laghimāsiddhi ससससससससससस; 3. mahimāsiddhi

ससससससससससस;

4. īśitavasiddhi ससससससससससस; 5. vaśitasiddhi सससससससससस; 6. prākāmyasiddhi

ससससससससससससससस;

7. bhuktisiddhi सससससससससससस; 8. icchāsiddhi ससससससससससस; 9. prāptisiddhi

सससससससससससससस;

10. sarvakāmasiddhi ससससससससससससस.

Second wall:

This wall is protected by eight śakti-s, who are commonly known as aṣṭamātṛ-s (eight mothers
or aṣṭamātā-s. It is important to note that the first four of them (11, 12, 13 and 14) are guarding
the four entrances of Śrī Cakra and the rest guarding the four corners (15, 16, 17 and 18) of Śrī
Cakra.

11. brāhmīmātṛ सससससससससससस; 12. māheśvarimātṛ ससससससससससससस; 13.

kaumārīmātṛ सससससससससस;
14. vaiṣṇavīmātṛ ससससससससससस; 15. vārāhīmātṛ सससससससससस; 16. māhendrīmātṛ
सससससससससससससस;
17. cāmuṇḍāmātṛ सससससससससससस; 18. mahālakṣmīmātṛ सससससससससससससस.

Third wall:

This wall is protected by ten mudraśakti-s. During navāvaraṇa pūjā, at the end of each āvaraṇa,
Parāśakti is worshipped through these ten finger gestures, known as ten mudra-s. This is also
referred in Lalitā Sahasranāma 977, daśamudrā-samārādhyā. (Mudra-s are the configuration of
 23

fingers that represent the energy of the deity concerned. They are the secret signs of exchange
between the practitioner and the deity and should never be used in public. Mudra-s are highly
powerful.) The last of these mudras can be used only by those, who are initiated into Ṣoḍaśī
mantra.

19. sarvasaṅkṣobhiṇī mudraśakti ससससससससससससससस सससससससससस; 20.

sarvavidrāviṇī mudraśakti सससससससससससससस सससससससससस; 21. sarvākarṣiṇī
mudraśakti सससससससससससस सससससससससस; 22. sarvavaśaṅkarī mudraśakti
ससससससससससस सससससससससस; 23. sarvonmādinī mudraśakti
ससससससससससससस सससससससससस; 24. sarvamāhāṅkuśā mudraśakti
सससससससससससससस सससससससससस; 25. sarvakhecarī mudraśakti ससससससससस
सससससससससस; 26. sarvabīja mudraśakti ससससससस सससससससससस; 27. sarvayooni
mudraśakti सससससससस सससससससससस; (Lalitā Sahasranāma 982 is Yoni-mudrā (Śiva
says to Pārvatī (Todala tantra II.25) “My dear, this yoni mudra removes all illness. Oh!
Goddess, without elaborating I can just say that it destroys great diseases and Oh! Goddess,
without exaggerating I can say that this mudra causes the realisation of the mantra, brings about
direct perception of one ’s self and bestows on the practitioner the great liberation.”). 28.
sarvatrikhaṇḍā mudraśakti ससससससससससससस सससससससससस; (Lalitā Sahasranāma
983 is trikhaṇḍeśī. This mudra is used to invoke Her during rituals. Trikhanṇḍa mudra also
means the union of various triads into single entity. For example, practitioner, his Guru and
Devi or the knower, the known and the path of knowing are triads. Merger of triads into a
single entity is the supreme knowledge that the practitioner has asked for in the previous nāma
using yoni mudra. It is also said that this mudra refers to the three kūṭa-s of Pañcadaśī mantra.
From the broader perspective, this mudra can be termed as the Brahma mudra. The extended
pair of fingers point out to creation, sustenance and dissolution. During navāvaraṇa pūjā, only
those who are initiated into Ṣoḍaśī alone can use this mudra).

We have discussed about 28 goddesses in the first āvaraṇa, known as trilokyamohanacakra

and these goddesses guard three outer walls of Śri Cakra. It is also interesting to note that
beginning from trilokyamohanacakra, there are no male gods in any of the āvaraṇa-s. Even all
the four gates of Śri Cakra are guarded only by goddesses.

Bhāvanopaniṣad says that our body is a replica of Śri Cakra and our body parts are related to
these nine enclosures. In the first wall of trilokyamohanacakra, also known as bhūpura, there
are ten siddhi devi-s. The outer most wall is guarded by siddhi devi-s because, siddhi-s are to
be ignored, when one attains them. Sage Patañjali says in his Yoga Sūtra says that these siddhi-
s are possible only if we develop the highest level of concentration and our ability to connect
to an element (like air, water, etc) with our consciousness. In the present day world, attaining
such siddhi-s is impossible and if one tries to practice this, with certainty it can be said that he
is only wasting his time. Now, let us understand about these ten goddesses in the first wall.

1. Aṇimā means ability to become smaller than an atom.

2. Laghimā means ability to float in the air by making the body light.
 24

3. Mahimā is the power to become huge.

4. Īśitava is the power of creativity and the ability to rule.

5. Vaśitva is the power to subjugate both living as well as insentient objects.

6. Prākāmya is the ability to get any task done in no time.

7. Bhukti siddhi is not mentioned by Sage Patañjali and this is out of the purview of eight
siddhi-s known as aṣṭamasiddhi-s. It is the power to enjoy with what is attained. This siddhi is
discussed only in tantric scriptures.

8. Icchā siddhi is also outside the purview of aṣṭamasiddhi-s referred by Patañjali. Some are of
the opinion that sarvakāmasiddhi is icchāsiddhi. We go only by the ten goddesses mentioned
in authentic texts and hence we consider icchāsiddhi and sarvakāmasiddhi as two different
siddhi-s. Sometimes, sarvakāmasiddhi and prākāmyasiddhi are considered as the same. But
tantric texts have different versions. Icchā siddhi means power to attain any form according to
his will. He can become an ant and again he can become an elephant.

9. Prāpti is the power to go anywhere, even to other worlds.

10. Sarvakāma is fulfillment of all his desires.

(There could be certain variations while interpreting siddhi-s).

As discussed earlier, no male god can enter Śri Cakra. Goddesses who guard different cardinal
points are known as siddhyaṁbā. The ten siddhyaṁba-s discussed above guard ten cardinal
points. For example, Aṇimā siddhyaṁbā, guard eastern cardinal, Laghimā siddhyaṁbā is
guarding the western cardinal, etc and other siddhyaṁbā-s and their cardinals can be found out
from the chart attached to the previous article.

It is also said that out of these siddhyaṁbā-s, nine siddhyaṁbā-s represent navarasa or nine
emotional states. Lalitā Sahasranāma 376 is śṛṅgāra-rasa- saṁpūrṇā, which is explained thus:
“Lalitāmbikā is said to be the embodiment of extracts (rasa) of finer things in life. There are
said to be eight to ten types of rasa-s, though only nine types of rasa-s are generally mentioned.
These ten rasa-s are love (śṛṅgāra), heroism, disgust, anger, mirth, fear, pity, amazement,
tranquillity and warmth.”

In the above interpretation, only nine types of emotional states are mentioned. The tenth one is
niyati, which can be interpreted to mean prārabdha karma (that part of karma which is carved
out of the total sum of karma accumulated over past several births and known as saṁcita karma;
prārabdha karma is the karma meant for the present life and to be experienced in this life itself).
Niyati also forms one of the six kañcuka-s (coverings) of māyā, as per Trika philosophy. Niyati
is not included while interpreting Lalitā Sahasranāma 376, because, Brahman is beyond the
concept of karma and hence not applicable to Her.
 25

The second wall is protected by eight divine mothers known as aṣṭamātā-s. According to tantric
texts, these aṣṭamātā-s originated from eight different gods and having thus originated from
different gods, aṣṭamātā-s assist Parāśakti in Her war against demons (mythical war against
sinners). Demons are persistent evil doers who are unwilling to mend their ways. Since
Parāśakti is upholder of the universe, She has to ensure that there is a proper balance between
good and bad in the world. If bad begins to predominate, She manifests and annihilate them.
During wars against perpetual evildoers, these aṣṭamātā-s assist Her. Now let us have a look
about their origin. Serial number is their numbers in Śri Cakra and numeric in parenthesis refers
to the serial order of aṣṭamātā-s

11. (1) Brāhmī originated from Brahmā

12. (2) Māheśvari from Māheśvara

13. (3) Kaumārī from Kārttikeya, also known as Skanda. He is also known as Kaumāra. He is
the son of Śiva and Pārvatī

14. (4) Vaiṣṇavī from Viṣṇu

15. (5) Vārāhī from Vārāha, one of the incarnations of Viṣṇu

16. (6) Māhendrī from Indra

17. (7) Cāmuṇḍā is said to have born from the body of Parāśakti Herself.

18. (8) Mahālakṣmī from Nārāyaṇa

It is also said that their consorts are aṣṭabhairava-s. There are different versions on this.
Obviously, Mahālakṣmī is the Consort of Mahāviṣṇu. This is explained subsequently.

While the ten siddhidevi-s in the outer wall represent emotional status of mind, these aṣṭamātā-
s represent skin, blood, muscle, fat, bone, bone marrow, procreative fluids and vitality. Their
places of residence in a human body are ājñācakra, breasts, navel, heart, throat, face, nose and
forehead. But, according Śivāgama, instead of Mahālakṣmīmātṛ, Caṇḍī is named. In that case,
the Bhairava consort of Caṇḍī is Saṁhāra Bhairava.

Aṣṭamātā-s and their consorts aṣṭabhairava-s are given below:

(1) Brāhmī - Asitāṅgabhairava

(2) Māheśvari – Rurubhairava

(3) Kaumārī - Caṇḍabhairava

(4) Vaiṣṇavī – Krodhanabhairava

(5) Vārāhī – Unmattabhairava

 26

(6) Māhendrī - kapālbhairava

(7) Cāmuṇḍā - Bhīṣaṇabhairava

(8) Caṇḍi - Saṁhārabhairava *

*Generally only saptamātā-s (seven in number) are referred. In certain Scriptures aṣṭamātā-s
are also referred. In that case, either Mahālakṣmī or Caṇḍi is named as the eighth mother. If
Mahālakṣmī is referred, then there is no corresponding Bhairava. In certain texts, Yamī is
mentioned and correspondingly her consort is Yama (lord of death). There is no corresponding
Bhairava for Yamī too.

The third wall is guarded ten mudraśakti-s. We have to leave the tenth mudra, sarvatrikhaṇḍā
mudra, as this belongs to Parāśakti. The nine mudras represent nine types of powers and they
are (19 to 27 in the same order) power of agitation, power of fighting, power of fascination,
power of subjugation, power of insanity, power of motivation, power to connect to ariel beings
or the power to move in void, referring to higher spiritual levels and the power to create.
Trikhaṇḍa means dividing something into three parts and here it means the union of the knower,
known and the path of knowing (sādhana). Beyond this, no further information is available
about these mudraśakti-s.

Thus, if we look at the three walls of the first enclosure, we will find three planes corresponding
to the three loka-s and they are attainments (ten siddhyaṁba-s relating to the mind),
obstructions (aṣṭamātā-s causing attachment to physical body) and powers (power of fighting,
etc as discussed in the previous paragraph) of normal human activates are represented or these
three stages of normal human activity originated form Śri Cakra. The latter seems to be more
appropriate, as the entire universe has originated only from the central triangle of Śri Cakra
and the bindu within (representing Śakti and Śiva respectively). Hence the first enclosure is
called trilokyamohanacakra and the three loka-s are attainments, obstructions and powers as
discussed above.

We are now going to enter the second āvaraṇa (dvitīyāvaraṇa ससससससससससस). This enclosure
is known as sarvāśā-paripūraka cakra (ससससससस-ससससससस सससस). Presiding deity of this
āvaraṇa is Tripureśīcakreśvarī (presiding deity of the first āvaraṇa is Tripurācakreśvarī. The
difference is Tripurā in the first āvaraṇa and Tripureśī in this āvaraṇa). Laghimāsiddhi is the
Siddhi Devi. Sarvavidhrāviṇī is the Mudrāśakti and Guptayoginī is the Yoginī. At the end of
this āvaraṇa, these śaktī-s are worshipped. . Lalitā Mahātripurasundarī Parā Bhṭṭārikā is also
worshipped in each of the āvaraṇa-s. Each āvaraṇa has one specific mudra with which Parāśakti
is worshipped and apart from the specific mudra, She is also worshipped with yoni mudra at
the end of each āvaraṇa.
 27

The second āvaraṇa is in the form of lotus petals (ṣoḍaśadala padma सससससस सससस) and
there are sixteen such lotus petals that form sarvāśā-paripūraka cakra. Between the first
enclosure and this enclosure, there are three circles known as trivṛtta or trivalaya, where tri
refers to numeric three and vṛtta or valaya means circles. There are no śaktī-s in any of these
three circles guarding Śri Cakra. There circles are not worshipped. These circles mean three of
the four puruṣārtha-s (human pursuits) viz. dharama (prescribed conduct), artha (acquiring
wealth) and kāma (satiating desires). The fourth puruṣārtha, viz. mokṣa (liberation) can be
attained only if we reach the central triangle of Śri Cakra.

This āvaraṇa is worshipped in anticlockwise direction, as indicated by ascending numerical in

the chart (in red ink). The sixteen lotus petals are attached to trivṛtta in the outer side and in the
inner side they are attached to the eight lotus petals of the third āvaraṇa. Now let us begin our
journey in the second āvaraṇa for worshipping these sixteen śaktī-s. It is to be remembered that
we are now moving anticlockwise direction.

1. Kāmākarṣiṇī nityakalādevī ससससससससससस सससससससससससस. (nityakalādevī is to be

suffixed to all the devi-s mentioned hereafter).

2. Buddhyakarṣiṇī सससससससससससससस; 3. Ahaṁkārākarṣiṇī सससससससससससससस; 4.

Śabdākarṣiṇī सससससससससससस; 5. Sparśākarṣiṇī सससससससससससससस; 6. Rūpākarṣiṇī
ससससससससससस; 7. Rasākarṣiṇī सससससससससस; 8. Gandhākarṣiṇī सससससससससससस;
9. Cittākarṣiṇī ससससससससससससस; 10. Dhairyākarṣiṇī ससससससससससससस; 11.
Smṛtyāākarṣiṇī ससससससससससससससस; 12. Nāmākarṣiṇī ससससससससससस; 13. Bījākarṣiṇī
ससससससससससस; 14. Ātmākarṣiṇī सससससससससससस; 15. Amṛtākarṣiṇī
सससससससससससस 16. Śarīrākarṣiṇī nityakalādevī सससससससससससस
सससससससससससस.

During our journey in the previous āvaraṇa, we wound up at 28, as indicated in the chart. This
āvaraṇa is placed opposite (around 600) to 28. We have to reach 1(indicated in red ink in the
 28

chart) of second āvaraṇa from 28 of first āvaraṇa, moving in anticlockwise direction. Once we
reach 1 of this āvaraṇa, we move forward only in anticlockwise direction.

These sixteen petals refer to multiple things and they are -

1. Each petal has one vowel embedded in it. There are sixteen vowels in Sanskrit, a to aḥ (स to
सस). Since this ṣoḍaśadala padma holds all the sixteen vowels, this cakra produces words, their
sound (pronunciation) and meaning.

2. These sixteen petals also represent the following; five prāṇa-s (prāṇa, apāna, vyāna, udāna
samāna); five jñānendriya-s (organs of perception – ear, skin, eye, tongue, nose); five
karmendriya-s (organs of action – mouth, feet, hands, organ of procreation and organ of
excretion); and mind, thus making 16 petals of this enclosure.

3. It is also said that these sixteen śakti-s represent sixteen tithi-s (one tithi is equivalent to one
lunar day). Totally there are sixteen tithinityā devi-s and they are worshipped in the innermost
triangle of Śri Cakra. Sixteen tithinityā devi-s include Mahānittyā, who is Lalitāmbikā and She
is worshipped in the bindu, which is the central point of Śri Cakra. We will be worshipping
tithinityā devi-s while worshipping eighth āvaraṇa. But, in navāvaraṇa pūjā, they are
worshipped in the beginning itself.

4. These sixteen śakti-s also represent sixteen kalā-s of moon and these sixteen kalā-s are
represented by sixteen tithinityā devi-s, as discussed above. Based on this, nityakalādevī is
suffixed after their names (nitya also means daily). However, names of the sixteen kalā-s are
different. These sixteen kalā-s of the moon are worshipped during viśeṣārghya pūjā.

5. In their individual capacities, these nityakalādevī-s represent the following sixteen attributes
– desire, intellect, ego, sound, touch, form, taste, smell, thought processes, fortitude (mental
courage), recollections (memory), names and forms, source, the self within (jīvātman), eternity
and the gross body.

In the first āvaraṇa, we worshipped 28 śakti-s and in this āvaraṇa, we have worshipped 16 śakti-
s. Thus, we have so far worshipped 44 śakti-s in Śri Cakra, who take care different aspects of
sustenance of the universe.

We are now about to enter the third āvaraṇa, known as tṛtīyāvaraṇam (ससससससससससस),
which is also known as sarva saṁkṣobhaṇa cakra (सससस सससससससस सससस).
Saṃkṣobhaṇa means commotion and sarva saṁkṣobhaṇa means all types of commotions. All
types of mental commotions originate from this āvaraṇa. This āvaraṇa has eight petal lotus,
known as aṣṭadala padma (सससससस सससस). This āvaraṇa is presided over by Tripurasundarī
Cakreśvarī (presiding deity of the first āvaraṇa is Tripurā Cakreśvarī, presiding deity of second
āvaraṇa is Tripureśī Cakreśvarī and the presiding deity of this āvaraṇa is Tripurasundarī
Cakreśvarī. We have to note the minute difference in their names.) Mahimā Siddhi is the siddhi
Devi; Sarvākarṣiṇī is the mudra śakti and Guptatarayoginī is the Yoginī. At the end of
worshipping these eight devi-s, above śakti-s are worshipped and after worshipping them,
Lalitā Mahātripurasundarī Parā Bhṭṭārikā is also worshipped in each of the āvaraṇa-s. Each
 29

āvaraṇa has one specific mudra with which Parāśakti is worshipped and apart from the specific
mudra (in this āvaraṇa Sarvākarṣiṇī is the mudra), She is also worshipped with yoni mudra at
the end of each āvaraṇa. Before, going into the details, let us worship these eight devi-s.

The peculiarity of these devi-s is that their names begin with anaṅga. Anaṅga means bodiless.
Worshipping āvaraṇa devi-s begin from western side as against the eastern side of the second
āvaraṇa. Āvaraṇa devi-s are marked in blue ink in eight petal lotus. They are worshipped clock
wise, west, north, east, south, north west, north east, south east and south west.

1. anaṅga kusumā devī ससससससससससससससस; 2. anaṅga mekhalā devī

सससससससससससससस; 3. anaṅga madanā devī ससससससससससससस; 4. anaṅga
madanāturā devī ससससससससससससससससस; 5. anaṅga rekhā devī
ससससससससससससस; 6. anaṅga veginī devī ससससससससससससससस; 7.
anaṅga aṅguśā devī सससससससससससससससस; 8. anaṅga mālinī devī
ससससससससससससससस

All these devi-s represent Manmatha (Cupid) in some way or other. Manmatha is also bodiless.
These devi-s form flowers, girdle, intoxication, addiction, silhouette, urge, goad and garland of
Manmatha. Apart from representing and acting on behalf of Manmatha, they also cause certain
subtle modification in the mind of a human being and these modifications are explained as
psychophysical in nature. Psychophysical is explained as quantitative relations between
physical stimuli and their psychological effects. It is a sort of body-mind combination.

There are different interpretations as to how they represent psychophysical properties.

According to one version they represent prakṛti (primordial nature), mahat (mahat means great;
according to Sāṁkhya philosophy, mahat arises from the union of puruṣa and prakṛti; the Self
within can be realized only due to mahat principle and this depends upon mind), ego (non-
essential ego), pañcatanmātra-s (sound, touch, sight, taste and smell), five principle elements
of the universe (ākāśa, air, fire, water and earth), ten organs of action and perception
(karmendriya-s and jñānendriya-s), antaḥkaraṇa (mind, intellect, consciousness and ego) and
puruṣa (individual soul, which is being currently discussed in Brahma Sūtra interpretations in
 30

this site). Another interpretation is that these eight devi-s represent expression, apprehension,
movement, elimination, lust, rejections, attention and detachment.

When we move towards Śri Cakra, we shed those qualities represented by different devi-s in
different āvaraṇa-s and when go near the innermost triangle, we are completely purified, as we
are about to become one with Śiva and Śakti. When we move away from Śri Cakra, we attain
these qualities and attributes one by one, so that when we are born, our inner Self is completely
covered by māyā. The former journey is towards liberation and the latter journey is towards
creation.

We are now entering the fourth āvaraṇa, which is known as turiyāvaraṇa (fourth enclosure).
This āvaraṇa is called as sarva-saubhāgya-dāyaka cakra (सससस-ससससससस-सससस सससस).
All types of prosperity originate from this āvaraṇa. Sarva-saubhāgya-dāyaka means giver of all
kinds of prosperity, including both material and spiritual. Presiding deity of this āvaraṇa is
Tripuravāsinī cakreśvarī, Sarvavaśaṅkarī is the Mudrāśakti and Saṁpradāyayoginī is the
Yoginī. At the end of this āvaraṇa, the above śaktī-s are worshipped. . Lalitā
Mahātripurasundarī Parā Bhṭṭārikā is also worshipped in each of the āvaraṇa-s. Each āvaraṇa
has one specific mudra with which Parāśakti is worshipped and apart from the specific mudra,
She is also worshipped with yoni mudra at the end of each āvaraṇa. This āvaraṇa is in the form
of a triangle and there are 14 śakti-s in this triangle. This is the first triangle that we come across
when we enter into Śri Cakra. Śri Cakra has nine triangles like this and out this nine, four
triangles are facing upwards and five triangles are facing downwards. These nine triangles
intersecting each other give rise six āvaraṇa-s and 44 triangles. All these triangles represent
Divine Procreative energy. Four upward facing triangles are known as Śiva cakra-s (triangles)
and the five downward facing triangles are known as Śakti cakra-s.

This āvaraṇa consists of 14 triangles and this is marked in the above image. When we worship
these devi-s, we have to move in anticlockwise manner.
 31

1. Sarvasaṁkṣobhiṇī śakti सससससससससससससस ससससस (at the end of the name, śakti
is to be added); 2. Sarvavidraviṇī ससससससससससससस; 3. Sarvākarṣiṇi
सससससससससससस 4. Sarvāhlādinī ससससससससससससस;
5. Sarvasaṁmohinī सससससससससससस; 6. Sarvastaṁbhinī सससससससससससस; 7.
Sarvajṛṁbhiṇī ससससससससससस
8. Sarvavaśaṅkarī ससससससससससस; 9. Sarvarañjanī सससससससससस; 10. Sarvonmādinī
ससससससससससससस;
11. Sarvārthasādhinī सससससससससससससस; 12. Sarvasaṁpattipūraṇī
सससससससससससससससस;
13. Sarvamantramayī ससससससससससससस; 14. Sarvadvandvakṣayaṅkarī śakti
ससससससससससससससससससससस ससससस

Their worship begins from the East and proceeds in anticlockwise manner. These fourteen
śakti-s are referred as the fourteen upper worlds as mentioned in Brahmagāyātrī mantra and
these worlds are Bhū, Bhuva, Sva, Maha, Jana, Tapa and Satyaṁ. It is also said that these
fourteen śakti-s represent fourteen important nāḍī-s (tubular vessels) in our body and they are
alaṁbhuśā, kuhū, viśvodarā*, vāraṇā*, hastijihvā, yaśovati*, payasvinī*, gāndhārī, pūśā,
śaṁkhinī, sarasvatī*, iḍā, piṅgalā and suṣumna. These nāḍī-s help in excretion, procreation,
digestion, locomotion, hearing, vision, taste and of course three divine nāḍī-s. iḍā, piṅgalā and
suṣumna. However, Yogacūḍāmaṇi Upaniṣad (verses 18,19 and 20) talks about only ten nāḍī-
s (* represent those nāḍī-s not mentioned in the Upaniṣad). There are other variations also.

The above 14 śakti-s are in charge of fourteen qualities or attributes such as mental agitation,
chasing away (evil thoughts), attraction (physical), causing happiness, delusion (māyā),
obstruction (in the path Self-realization), release (releasing obstructions in the path of Self-
realization), subjugation (surrendering to Her), rejoicing (experiencing Bliss), maddening,
accomplishment of desires (both material and spiritual), providing wealth (material wealth), all
mantras (to conquer mind) and dispelling all types of dualities (dispelling ). When this āvaraṇa
is worshiped, She sends the right Guru to the worshiper who will take him to higher spiritual
levels. It is also said that Śiva Himself appears as Guru in human form. This also establishes
the difference between Guru (imparts spiritual knowledge, leading to Self-realization) and guru
(who initiates into mantras and teaches the aspirant about performing pūjā-s and other rituals).

At the end of the fourth āvaraṇa, we have worshipped 66 śaktī-s. (First āvaraṇa 28; second
āvaraṇa 16; third āvaraṇa 8 and this (fourth) āvaraṇa 14 totalling to 66).

We are now entering fifth āvaraṇa, which is known as pañcamāvaraṇa (fifth enclosure). This
āvaraṇa is called Sarvārthasādhakacakra (सससससससससससससससस). Ten primary prāṇa-s
originate from this āvaraṇa and each vital breath is represented by a śakti. There are ten
triangles in this āvaraṇa and each triangle is presided over by a śakti. Thus there are ten śakti-
s in this enclosure. By worshipping the śakti-s in this āvaraṇa, Guru-disciple relationship is
strengthened. Sarvārtha means accomplishments of all our aims and objects of this life and in
particular, Self-realization and consequent liberation from the process of transmigration. This
āvaraṇa is presided over by Tripurāśrī Cakreśvarī and Sarvonmādinī is the Mudrāśakti and
Kulotīrṇayoginī is the Yoginī. She increases spiritual knowledge through strongly bonding
 32

Guru-disciple relationship. After worshipping them at the end of this āvaraṇa, Lalitā
Mahātripurasundarī Parā Bhṭṭārikā is worshipped with yonimudra.

This āvaraṇa consists of 10 triangles and this is marked in the above image. When we worship
these devi-s, like in the previous āvaraṇa, we have to move in anticlockwise manner. These
devi-s are marked 1 to 10 in red in the chart above. These devi-s also represent ten vital breaths
- prāṇa, apāna, vyāna, udhāna, samāna, nāga, kūrma, hṛkara, devatatta and dhanañjaya. Each
of these prāṇa-s occupy certain specific parts in a human body. Prāṇa in the chest; apāna in
the navel and is the cause for procreation and excretion; vyāna in nostrils, stomach and is the
cause for circulation of blood and lymph; udhāna having its abode at throat and circulates in
arms and legs; samāna causes digestive fire (jaṭharāgni). These five are primary prāṇa-s and
the next five are secondary prāṇa-s and their functions are nāga in vomiting; kūrma in winking
of eyes; hṛkara in digestion; devatatta in yawning and sleeping; and dhanañjaya is the cause for
subtle sounds within the body and this does not leave the body even after death; by continuing
to remain in the corpse, it makes the corpse to decay and at the time of cremation, it escapes
through the skull by breaking open the skull. It continues to remain in the corpse that is buried
and makes the corpse to decay and finally escapes through the skull after a few days in the
same manner discussed above.

1. Sarvasiddhipradā devī ससससससससससससससस सससस; 2. Sarvasaṁpatpradā devī

सससससससससससससस सससस;
3. Sarvapriyaṅkarī devī सससससससससससससस सससस; 4. Sarvamaṅgalakāriṇī devī
ससससससससससससससस सससस;
5. Sarvakāmapradā devī सससससससससससस सससस; 6.Sarvaduḥkhavimocinī devī
सससससससससससससससस सससस;
7. Sarvamṛtyupraśamanī devī ससससससससससससससससस सससस; 8. sarvighnanivāriṇī
devī सससससससससससससससस सससस;
 33

9. Sarvāṅgasundarī devī ससससससससससससससस सससस; 10. Sarvasaubhāgyadāyinī devī

ससससससससससससससससस सससस.

Their worship begins from the eastern side and proceeds in anticlockwise manner. The
difference between the previous āvaraṇa is that the former was gross in nature like material
wealth, etc and this āvaraṇa ias purely in subtle in nature and deals with invisibilities like prāṇa.
Apart from controlling prāṇa-s, these ten śakti-s control the following. They are bestowing
everything, giving material wealth, worthiness (both material and spiritual), fulfilment of all
types of desires, removal of sorrow and pain, removing all pains at the time of death and
foretelling death (Birth and death are always painful, hence there is an urgent need to get
liberated in this birth itself. It is said that everyone knows very clearly, when the process of
death is initiated in his or her body. It is also said that process of death does not even last for a
few seconds.), removal of all obstructions both in spiritual and material life, giving a good
external appearance and good looks and bestowing both material and spiritual prosperity. From
this āvaraṇa onwards, knowledge about Śiva is imparted gradually.

In order to merge with Śiva, to whom alone an individual soul can merge to get total liberation,
one has to have complete knowledge of Śiva. Śiva here means Brahman. Such a soul merges
with Śiva (Brahman), to become one with Him. This can be done only by Lalitāmbikā, as
explained in Lalitā Sahasranāma 727, Śiva-jñāna-pradāyinī.

{Further reading on Śiva-jñāna-pradāyinī: She imparts the knowledge of Śiva, the Ultimate.
Śiva jñāna (knowledge) means the knowledge of the Brahman, which is also known as the
Supreme knowledge. To know Śiva, one should first know His Śaktī, who alone is capable of
leading a person to the Brahman or Śiva. Rāmāyaṇa says ‘wind can be realized through
movements, fire can be realised through heat and Śiva can be realized only through Śaktī.’ It
can also be said that Śiva is the source of knowledge for Her. It is said śaṁkaraṁ caitanyam
which means that Śiva is both jñāna and kriyā. He is the sovereign, pure free will in knowledge
and action. Based upon this principle, Śiva Sūtra-s opens by saying caitanyamātmā.
Caitanyam means consciousness of the highest purity and knowledge. There is no difference
between Brahman and the highest form of consciousness. But how Śaktī alone is capable of
unravelling Śiva? This is answered by Śiva Sūtra (I.6) again which says that by meditating on
Śaktī, the universe disappears as a separate entity thereby unveiling Self illuminating Śiva. The
process of such happening is described in Spanda Kārikā (I.8) (another treatise of Kashmiri
Saivism) which says ‘the empirical individual cannot ward off the urge of desires. But entering
the energetic circle of the Self (Śiva), he becomes equal to that Self.’ The seeker of Śiva
becomes Śiva himself. This is known as Śiva jñāna and She imparts this kind of Supreme
knowledge. It is also said that Śiva cannot be attained without first realising Śaktī. She alone
can lead one to Śiva. Śiva is inaccessible directly. Unless She chooses to impart the required
Supreme knowledge, none can realise Śiva. Hence, She is called Śiva-jñāna-pradāyinī.}

We are now entering the sixth āvaraṇa (ṣaṣṭhāvaraṇa), which is known as Sarvarakṣākaracakra
(ससससससससससससससस). This āvaraṇa has ten triangles as indicated in blue colour in the
 34

chart and each āvaraṇa is presided over by a śakti. On the subtle side, sarvarakṣākara means
protection from the spiritual stage attained. This is presently being explained in detail in the
series on Brahma Sūtra. Guru-disciple relationship that was strengthened in the previous
āvaraṇa leads to destruction of duality in this āvaraṇa, which ultimately leads to liberation. On
the grosser side, these ten śakti-s represent ten digestive fires. Ten prāṇa-s of the fifth āvaraṇa,
now transforms into ten digestive fires (ten aspects of digestion, absorption and excretion).
This āvaraṇa is presided over by Tripuramālinī Cakreśvarī. Sarvamahāṅkuśā is the Mudrāśakti
and Nigarbhayoginī is the Yoginī. In this āvaraṇa also, worship is to be done in anticlockwise
manner. Now, let us worship these ten śakti-s.

1. Sarvajñādevī सससससससससससस; 2. Sarvaśaktidevī ससससससससससससस;

3. Sarvaiśvaryapradādevī सससससससससससससससससससस; 4. Sarvajñānamayīdevī

सससससससससससससससस;

5. sarvavyādhivināśinīdevī सससससससससससससससससससससस; 6. Sarvāthārasvarūpādevī

ससससससससससससससससससस:

7. Sarvapāpaharādevī सससससससससससससस; 8. Sarvānandamayīdevi

सससससससससससससससस;

9. sarvarakṣāsvarūpiṇīdevī सससससससससससससससससससससस; 10. Sarvepsitaphalapradādevī

ससससससससससससससससससससस.

Like other āvaraṇa-s, we proceed from the Eastern side in anticlockwise manner. If we look at
devi-s in various āvaraṇa-s, we can understand that their activities become more subtle as we
proceed towards the central triangle. An aspirant who has reached this stage is further fine
tuned to make him eligible to attain Her. However, he has to be still more perfected to merge
into the Prakāśa form Śiva. Śiva is worshipped in the bindu, the central point of Śri Cakra.
Creation begins from Him and leads to the immediate next triangle, the innermost triangle of
Śri Cakra. The three angles of the innermost triangle represent icchā, jñāna and kriya śakti-s.
 35

Let us find out how these śakti-s cleanse the aspirant. First devi gives him all the requisite
knowledge so that he is completely freed from māyā. In this stage, the aspirant begins to realize
“I am That”. This devi imparts this knowledge by saying, “You are That”. Second devi gives
him necessary spiritual energy to transform into a yogī, in whom the union between the
individual soul and Brahman takes place. A yogī is the one, whose individual consciousness is
yoked with Supreme Consciousness. Third devi assists him in attaining mastery over all types
of knowledge that leads him to realization. Fourth devi ensures that such knowledge stays with
him. During spiritual practices, one will not pay attention to his or her physical body. Due to
lack of physical activities, he is bound to have some disease or other (in modern times it is
about diabetes and heart ailments). He has no time or inclination to take care of his body.
Instead, this devi takes care of his body and frees him from all types of diseases (it can be
observed that those who are at highest spiritual level have paunch. This is the reason why many
ancient sages have been depicted with big bellies). Sixth devi supports all his or her spiritual
practices (please recall Lalitā Sahasranāma 659 sarvādhāra. Every devi in Śri Cakra is
connected to any one of the nāma-s of Sahasranāma. This will be discussed towards the end of
this series). When one attains liberation, even the traces of karmic imprints have to be removed.
Seventh devi does this. Parāśakti is an embodiment of purity. In order to go anywhere near Her,
one has to be purified. This purification process is related to mind. When one is able to reach
this āvaraṇa, it means that he has almost disowned his body. This concept is not applicable to
navāvaraṇa pūjā, which is done externally. What is being discussed here is related to
Bhāvanopaniṣat (mental worship; bhāvana means contemplation).

(There is a reference about physical and mental worship. A king built a temple and fixed a date
for its consecration. He prayed to Śiva that He should be present personally during consecration
rituals. But Śiva refused and said that He has already accepted invitation from someone else,
who is also building a temple very close to king’s temple and the consecration is fixed and both
these dates coincided. King was surprised and asked his men to find out this temple. His men
could not find any temple nearby. King was surprised and requested Śiva to show him the
temple so that he can be present to attend the consecration function. Śiva told him the place
and asked the king to go to that place only the next day, the day fixed for consecration. King
went to that place and he did not find any temple. But there was a hut in that place and in front
of the hut, there was a man in rags who was bursting with emotions with tears rolling down his
eyes. King called him and without opening his eyes he told the king not to disturb him as he
was performing consecration of his temple. Now king understood why Śiva did not accept
king’s invitation and gladly accepted the poor man’s invitation. This story highlights the power
of mental worship.)

Eighth devi causes Bliss. When the mind sheds all types of thought processes, mind becomes
pure. In a completely purified mind, all types of dualities are annihilated. When the mind is
pure, one experiences Bliss. This stage cannot be explained that easily. This Bliss is to be
experienced. For no reason, one becomes emotional and enters into the state of Bliss. The only
external symptom of Bliss is tears rolling down. Ninth devi protects this yogī completely (this
is the stage where one cannot fall from his spiritual level attained; there are many instances
where one falls from his hard earned spiritual level. If one falls from his spiritual level, it is
 36

virtually impossible to get back to his original spiritual level. Therefore one has to be extremely
cautious while pursuing spiritual path). Tenth devi grants his two wishes of falling at Her lotus
feet first and later getting liberated. This devi approves him to go to the next āvaraṇa.

We are now about to enter the seventh āvaraṇa or saptamāvaraṇa (sapta means seven; please
recall saptamatā-s), which is known as sarvarogaharacakra (ससससससससससससस). This
āvaraṇa has eight triangles, as indicated in blue colour in the chart and each āvaraṇa is presided
over by a vāgdevī. These eight vāgdevī-s composed Lalitā Sahasranāma. While reciting Lalitā
Sahasranāma, they are worshipped as Ṛṣi-s (in Ṛṣyādi nyāsaḥ they are worshipped as vaśinyādi
vāgdevatā ṛṣayaḥ ससससससससस ससससससससस सससस). They composed Lalitā
Sahasranāma and made its maiden rendition*. On the subtler side, they preside over all the 51
Sanskrit alphabets and hence they are known as vāgdevī-s (this can also be written as vācdevī-
s). Vāc means to express, to speak, etc. Without sound, we cannot understand anything.
Parāśakti has given them powers to administer everything related to alphabets. These eight
vācdevī-s have attained complete mastery over language. But for their mastery, Lalitā
Sahasranāma, an amazing masterpiece, would not have come into existence. Like primeval
stage of vāc**, they work on the subtleties of human mind such as spiritual ignorance, mind,
intellect and ego. Subtleties of mind need through transformation in order to understand the
teachings of Guru, “tat tvaṁ asi” (You are That). When Guru teaches the concept of “tat tvaṁ
asi”, the student should affirm “ahaṁ brahmaṁ asi” (I am That). Merely making a statement
saying that I am Brahman is not realization. Brahman is to be experienced through Bliss. These
eight devi-s do this subtle work for those who are eligible to have this Supreme Knowledge.
Mental afflictions are called roga (sickness) and as these eight vācdevī-s remove mental
sickness. This āvaraṇa is known as sarvarogaharacakra, where sarva mens all; roga means
sickness and hara means destroying. Their place of residence is indicated as 1 to 8 in red colour.
Now, let us get to know these eight vācdevī-s. As in other āvaraṇa-s, they are also worshipped
in anticlockwise manner.

1. Vaśinī vāgdevī ससससस सससससससस; 2. Kāmeśvarī vāgdevī ससससससससस

सससससससस;
 37

3. Modinī vāgdevī सससससस सससससससस; 4. Vimalā vāgdevī ससससस सससससससस;

5. Aruṇā vāgdevī ससससस सससससससस; 6. Jaini vāgdevī सससस सससससससस;
7. Sarveśvarī vāgdevī सससससससससस सससससससस; 8. Kaulinī vāgdevī सससससस
सससससससस.

Apart from what is explained above, these eight vācdevī-s also represent puryaṣṭaka*** which
consists of the following eight - 1) five organs of action (karmendriya-s), 2) five organs of
senses (jñānaendriya-s), 3) antaḥkaraṇa (four in numbers - manas, buddhi, cittam and ahaṃkāra
or ego), 4) five prāṇa-s (prāṇa, apāṇa, etc), 5) five elements (ākāśa, air, etc) 6) desire, 7)
ignorance and 8) karma.

With this āvaraṇa, worshipping of secondary deities in Śri Cakra gets completed. Including this
āvaraṇa, we have so far worshipped 94 śakti-s. However, fifteen tithi nityā devi-s are yet to be
worshipped and they will be worshipped outside the innermost triangle. This will be discussed
in subsequent parts.

Below Jaini vāgdevī (marked as 5 in the image), three lines can be noticed. This is called Guru
Maṇḍala, where Guru-s reside. There are four types of Guru-s. First is Paraguru, who is the
first Guru or Ādi Guru. Ādi Guru is Mahākāmeśvara. It is He, who has initiated Mahākāmeśvarī
into Śrī Vidyā. Thus Śiva becomes the first Guru and the first disciple of Śrī Vidyā lineage is
Parāśakti. Therefore Ādi Guru Mahākāmeśvara and His disciple Mahākāmeśvarī are
worshipped in the inner most triangle and the bindu within. If we look at the image, above the
flat end of the innermost triangle and below the triangle where Jaini vāgdevi resides, there are
three horizontal parallel lines. This is the place our Guru-s live. There are three types of Guru-
s in Śrī Vidyā cult. One’s own Guru is known as svaguru. He is the one who has initiates the
aspirant into Śrī Vidyā cult. He is often called Guruji!!. He should be a Self-realized person
and should be capable of taking the aspirant beyond māyā. A true Guru is the one who carefully
follows up with those who are initiated and takes them to successive higher stages, till Parāśakti
is realized. His job does not end here. After making the aspirant to realize Parāśakti, he has to
make the aspirant realize Śiva. A Guru has to tirelessly work hard with his students, till they
are able to evolve themselves. Only this type of Guru is considered on par with Parāśakti and
not those who merely initiate his disciples. If the second type of guru is considered on par with
Parāśakti, both the guru and his students accrue huge amount of insurmountable karma. This
is to be always kept in mind before getting initiated into Śrī Vidyā cult. Lalitā Sahasranāma
713**** says that Lalitāmbikā Herself is in the form of Guru Maṇḍala.

Guru Maṇḍala in detail will be discussed in the next part.

{*Further reading: This scene takes us back to the situation at the time of first appearance of
this Sahasranāma. All gods and goddesses are seated in Lalitāmbikā-s royal court. Sapta
(seven) riṣi-s, other riṣi-s, eighteen siddha-s and other saints are also seated. The seating
arrangement was as per the protocol. There is a huge throne made out of gold and the best of
precious stones. Suddenly, there was a divine fragrance that spread throughout the royal court
and the whole area was filled with radiating red light. Lalitāmbikā entered the court along with
Her assistants. All those seated got up and paid their obeisance to Her. Her form is described
 38

in dhyāna verses. She had earlier summoned Her eight Vāc Devi-s and spoke to them thus:
“The eight of you got the power of your vāc (mastery of speech) through my blessings. You
are appointed to provide the power of vāc to my devotees. You are aware of the secrets of my
Śrī Cakra. You perpetually chant my name with great devotion. Therefore, I command you to
script a verse about me consisting of 1000 nāma-s. When my devotees recite this verse, I
should derive immense satisfaction. The verse should have my name as its cachet”. She
emphasized three points for composing the verse. First, it should have 1000 nāma-s; second,
the verse should have Her name embossed; third, She should be gratified when Her devotees
recite the verse. Bearing Her command in mind, Vāc Devi-s composed such a verse and were
ready for the recitation. When Lalitāmbikā nodded Her head, Vāc Devi-s commenced their
recitation and Lalitā Sahasranāma was declared to the universe. She expressed Her immense
happiness by nodding Her head often and smiling frequently while attentively listening to their
rendition. She also encouraged the Vāc Devi-s by saying ‘good’ and ‘excellent’.}

** Please refer Lalitā Sahasranāma 366 to 371

*** {Further reading on puryaṣṭaka: (as told by sage Vāsiṣṭha to Lord Rama in Yoga-vāsiṣṭha
- VI.5). Brahman who is without beginning or end and which is the seed of the universe,
becoming differentiated is jīva (soul); subjecting itself to the idea of separateness, it becomes
ahaṃkāra (ego) with manana (contemplation), it becomes manas (mind); with the certainty of
intelligence, it becomes buddhi (intellect); then the five elements (sound, etc) through indriyā-
s (sensory organs). With the thought of the body, it becomes the body itself; with the thought
of a vessel, it becomes the vessel. A form (subtle body), having such a nature is called
puryaṣṭaka body or eight constituents of the body. The eight constituents are mind, ego,
intellect, sound, touch, sight, taste and smell, the last five together known as tanmātra-s.}

****Further reading: Lalitā Sahasranāma 713 is Guru-maṇḍala-rūpiṇī and is explained thus:

This nāma subtly conveys that the meaning and interpretation of kāmakalā should be learnt
only from a Guru as this has intrinsic and subtle meaning. Most of these interpretations have
already been dealt with elaborately. Guru maṇḍala means lineages of Guru-s. Śrī Vidyā
attaches great importance to Guru and his lineage. Whatever Guru says should be final.
Lineage of Guru is stressed because, rituals and certain procedures differ from maṇḍala to
maṇḍala (maṇḍala here means group) and each maṇḍala follows different customs and
practices. Each Śrī vidyā student will have three categories of Gurus - Guru, Paramaguru
(Guru’s Guru) and Parameṣṭhiguru (Paramaguru’s Guru). During navāvaraṇa pūja, all these
Guru-s are worshipped along with many other Guru-s. This nāma says that She is in the form
of Guru maṇḍala. There is no difference between Guru and Lalitāmbikā, hence this nāma. The
first Guru or Ādi Guru is Śiva. Guru is also worshipped in sahasrāra, where She conjoins Śiva.

Primarily there are three types of Guru Lineages. They are for kādividhyā upāsaka-s, ṣoḍaśī
upāsaka-s and hādividhyā upāsaka-s. Upāsaka-s mean worshippers. What is described here is
the one that belongs to ṣoḍaśī upāsaka-s. There are three types of Guru-s in each of these
lineages. They are Divyaguru-s, Siddhaguru-s and Mānavaguru-s. Let us now understand them.
Each āmnāya has one principle Guru. He is the one who had laid down the methods of worship
 39

in that particular āmnāya. Āmnāya means sacred tradition*. Number of Guru-s under each
group differs from tradition to tradition and similarly, the names of Guru-s also differ. One’s
Guru is worshiped in the lower most dotted line. Guru’s Guru, known as Paramaguru is
worshiped in the middle line (marked in red) and Paramaguru’s Guru is known as Parameṣṭhi
Guru and he is worshipped in the top line (marked in red)**. Parameṣṭhi means supreme. In
other words, Guru would have been initiated by his Guru (who is Paramaguru for us) and
Paramaguru would have been initiated by Paramaguru’s Guru (who is Parameṣṭhi Guru for us).
Tradition followed in this article is as per Paraśurāma kalpa sūtra, the best authentic version of
Śrī Vidyā upāsaṇa.

**There are variations about where to worship these three types of Guru-s. The right method
would be to worship divyaguru-s in C, as they are very close to Parāśakti. Siddhaguru-s should
be worshipped in B and Mānavaguru-s should be worshiped in A, away from Parāśakti, which
means they have to intensify Her contemplation still further.

If we look at the image above, we can find three lines marked A, B and C. In A our Parameṣṭhi
Guru is worshiped along with five other divyaguru-s. Nine Divyaguru-s are (from 1 to 5):

1. Vyomātītāmbā सससससससससससससस; 2. Vyomeśyambā ससससससससससससस;

3. Vyomagāmbā ससससससससससस; 4. Vyomacāriṇyambā सससससससससससससससस
5. Vyomasthāmbā ससससससससससससस
In B our Paramaguru is worshiped along with nine Siddhaguru-s and they are (from 1 to 9)

1. Unmanākāśa ānandanātha ससससससससस सससससससस; In subsequent eight names,

ānandanātha (सससससससस) is to be added next to their names. 2. Samanākāśa
ससससससस;
3. Vyāpakāśa सससससससस; 4. Śaktyākāśa ससससससससस; 5. Dhvanyākāśa
सससससससससस;
6. Dhvanimātrā ससससससससससस; 7. Anāhatākāśa ससससससससस; 8. Bindvākāśa
ससससससससससस;
9. Indrākāśa सससससससससस.

In C our Guru (the one who has initiated into Śrī Vidyā cult, is worshiped along with nine
mānavaguru-s and they are (from 1 to 9)

1. Paramātma ānandānātha ससससससस ससससससससस; In subsequent eight names,

ānandanātha (सससससससस) is to be added next to their names.
2. Śāmbhava सससससस; 3. Cinmudra ससससससससस; 4. Vāgbhava सससससस; 5. Līlā
सससस;
6. Sambhrāma सससससससस; 7. Cida ससस; 8. Prasanna ससससससस; 9. Viśvānandanātha
ससससससससससससस.

A Guru, either at the time of initiation or during pūrṇābhiṣeka confers a dīkṣā name to the
aspirant. Method of initiation is purely Guru’s choice. He can initiate either through one of the
normal procedures (verbally, etc) or by performing pūrṇābhiṣeka. Mostly, normal initiation is
 40

done first and depending upon the progress of the disciple pūrṇābhiṣeka is done subsequently
and at that time dīkṣā name is given to him. Such dīkṣā names should be used only during
Guru’s presence or among the disciples of the same Guru. This name should not be used in
public except in the case of saṃnyāsin-s. The dīkṣā name given by a Guru will also end with
ānandanātha. Sometimes, deśika and bhaṭṭaraka are used instead of ānandanātha (technically it
is only nātha).

Before worshipping Guru Maṇḍala, the three sides of innermost triangle and the bindu within
the triangle are worshipped. Triangle represents Parāśakti and the bindu represents Śiva.
Innermost triangle has three sides, left, right and top. Inside the triangle, there is a bindu
(marked in red).

It is Mahākāmeśvara (Paramaśiva), who initiated Mahākāmeśvarī during Kṛita yuga

(consisting or 1,728,000 years). This is the first of four yuga-s. In Śrī Vidyā cult,
Mahākāmeśvara who initiated Mahākāmeśvarī is known as Caryānandanātha (carya means to
be practiced or to be performed, signifying the importance of sādhana). Caryānandanātha is
also known by other names such as Vidyānandanātha and Paramaśivānandanātha. After having
initiated Mahākāmeśvarī in Kṛita yuga, Mahākāmeśvara initiated Uḍḍīśānandanātha in Tretā
yuga (1,296,000 human years), Śaṣṭhīśānandanāta in Dvāpara yuga (864.000 human years) and
Mitreśānandanātha in the present Yuga (Kali yuga comprising of 432,000 human years; 2013-
14 is 5115th year of Kali yuga). Thus, Mahākāmeśvara is worshiped in the bindu and the three
Gurus who were initiated directly by Paramaśiva along with three other Gurus are worshipped
in the three sides of the innermost triangle.

Mahākāmeśvara (Paramaśiva) is worshipped in the bindu with this mantra:

स सस ससससस ससससस सस ससससस ससससस सस ससससस ससस ससससस

ससससससससससस सससससससससससस ससससस सससससससससससस ससससस
सससससससससससससससससससससस सससससससससससस सससस
सससससससससससस सससससससस
 41

om aiṁ hrīṁ śrīṁ aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ glauṁ hskhphreṁ hasakṣamalavarayūṁ hsauḥ
sahakṣamalavarayīṁ shauḥ śrīvidyānandanāthātmaka caryānandanātha śrī mahāpādukkāṁ
pūjayāmi ||

The Gurus who are initiated by Paramaśiva are worshiped on the three sides of the innermost
triangle.

On the left side of the triangle (left side of the practitioner) following Gurus are worshiped.

1. Uḍḍīṣanandanātha ससससससससससससस; 2. Prakāśānandanātha

सससससससससससससस;
3. Vimarśānandanātha सससससससससससससस; 4. Ānandanandanātha
सससससससससससस.

On the top of the triangle, following Gurus are worshipped.

1. Ṣaṣṭīśānandanātha सससससससससससससस; 2. Jñānānandanātha

ससससससससससससस;
3. Satyānandanātha सससससससससससस; 4. Pūrṇānandanātha ससससससससससससस.

On the right side of the triangle (right side of the practitioner) following Gurus are worshiped.

1. Mitreśānandanātha ससससससससससससससस; 2. Svabhāvānandanātha

सससससससससससससस;
3. Pratībhānandanātha सससससससससससससस; 4. Subhagānandanātha
सससससससससससस.

In general, in Śrī Vidyā cult, great importance is attached to Guru and Guru Maṇḍala. It is also
said that Paramaśiva not only initiated Gurus into Śrī Vidyā, but also imparted Ātmavidyā (tat
tvaṁasi or you are That, where That stands for Brahman).

At the time of initiation, Guru apart from initiating a mantra, also gives Gurupādukā mantra.
Gurupādukā mantra is given for the Guru who initiates, Guru’s Guru (Paramaguru for the one
who is being initiated and Paramaguru’s Guru (Parameṣṭhi Guru for the one who is being
initiated). During this process, dīkṣā names of all the three Gurus are revealed to the disciple.
There are three types of mantras for Guru, Paramaguru and Parameṣṭhi Guru. A disciple has to
pay his respect to his Guru by using mṛgīmudra (mṛgī means female deer, a doe).

Further readings:

* Further reading on Āmnāya-s

Guru and the process of initiation

Before we proceed to eighth āvaraṇa, we should know about tithi nityā devī-s as they are
worshipped in the outer side of the innermost triangle. Before entering into eighth āvaraṇa we
 42

will be worshiping Her four weaponries placed outside the innermost triangle. This will be
discussed in the next part.

Tithi nityā devī-s represent fifteen digits of the moon and each digit is known as tithi or lunar
day. There are fifteen tithi-s or lunar days and each tithi is represented by a nityā devī and
hence they are known as tithi nityā devī-s. Technically speaking, there are only fourteen tithi-
s and the fifteenth tithi is either full moon (pūrṇimā) or new moon (amāvāsyā). Fifteenth lunar
day, either full moon (pūrṇimā) or new moon (amāvāsyā) is represented by Mahākāmeśvarī
Herself. Pañcadaśī has fifteen letters and each of these letters represent one kalā (digit) of the
moon. But, kalā also means sixteenth part (1/16). But we have only fifteen letters in Pañcadaśī
mantra. The sixteenth kalā is Ṣoḍaśī bīja śrīṁ (ससससस), which is hidden and always remains
subtle. As there are only fifteen tithi nityā devī-s, how to worship the sixteenth Ṣoḍaśī kalā?
Answer to this question is considered as secret, as the answer reveals Mahākāmeśvarī.
Sixteenth kalā is worshiped in the bindu, the place of Śiva. But in the bindu, Śiva is not
worshiped while worshipping tithi nityā devī-s, but Mahākāmeśvarī is worshiped. This also
subtly conveys the union of Śiva and Śakti. Though there is no separate procedure for Ṣoḍaśī
upāsaka-s (those who are initiated into Ṣoḍaśī), when Mahākāmeśvarī is worshipped in the
central bindu, the above aspect is to be contemplated. It would be ideal to worship Mahānityā
(Mahākāmeśvarī) in the bindu with Ṣoḍaśī mantra for the sixteenth kalā, though it is not
explicitly mentioned; but it is implied. Texts say that while worshipping Mahānityā, Pañcadaśī
mantra should be encased (sampuṭīkaraṇa) between two aḥ (सस). Each nityā devī represents
fifteen vowels from a to aḥ (स to सस). But, those who are initiated into Ṣoḍaśī should use
Ṣoḍaśī mantra, instead of Pañcadaśī mantra.

It is also said that during śuklapakṣa (waxing moon), tithi nityā devī-s should be worshiped
from 1 to 16 (anticlockwise) as shown in the image. But during kṛṣṇapakṣa (waning moon),
they should be worshiped in clock wise manner, i.e. from 16 to 1. However, one has to follow
what his or her Guru says. In Śrī Vidyā worship, one has to meticulously follow what his or
Guru says and there should be no deviation from his instructions, as he follows the traditions
of his Guru and Paramaguru. But, it should always be remembered that he should be a Guru,
who has attained mastery over the various types of worshiping Śri Cakra and should remain
with Parāśakti all the time. Each tithi nityā devī have their own yantra-s and mantra-s. They
have their own mūlamantra-s, āvaraṇa pūjā-s, etc. The innermost triangle is formed by the first
three tithi nityā devī-s, viz. Kāmeśvarī, Vajreśvari and Bhagamālinī, each representing one
corner of the triangle. Though as tithi nityā devī-s, they do not hold the innermost triangle, they
hold this triangle as three devi-s representing three guṇa-s. This will be discussed in the next
āvaraṇa, viz. eighth āvaraṇa. In fact, the innermost triangle is held by them. However, there are
other views on this, which says that Lalitāmbikā, Kāmeśvarī nityā and Bhagamālinī nityā hold
the innermost triangle. But this argument cannot be accepted. When Lalitāmbikā is seated on
the lap of Śiva, obviously, She cannot be holding this triangle. Further, She cannot be compared
to other nityā devī-s, who function under Her.

Following are the tithi nityā devī-s and their abode is marked as 1 to 15 in the image above and
mentioned in anticlockwise manner.
 43

Worship of tithi nityā devī-s begin with the worship of Mahānityā, Lalitāmbikā. She is
worshipped like this in the bindu, three times using the following mantra.

Om aiṁ hrīṁ śrīṁ (स सस ससससस ससससस) followed by the initiated mūlamantra (either
Pañcadaśī or Ṣoḍaśī) and at the end of mūlamantra alphabet aḥ (सस) is recited followed by
Lalitā Mahātripurasundarī Parā Bhṭṭārikā pūjayāmi (tarpayāmi) namaḥ. Tarpayāmi is included
only while performing navāvaraṇa pūjā. Navāvaraṇa pūjā will be dealt with separately, in due
course.

1. Kāmeśvarinityā ससससससससससससससस (nityā is to be suffixed to all the names);

2. Bhagamālini सससससससस; 3. Nityaklinnā ससससससससससससस;
4. Bherunḍā सससससससस; 5. Vahnivāsini ससससससससससस; 6. Mahāvajreśvarī
ससससससससससससस;
7. Śivadūtī ससससससस; 8. Tvaritā ससससससस; 9. Kulasundarī सससससससससस;
10. Nityā सससससस; 11. Nīlapatākā सससससससस; 12. Vijayā ससससस; 13. Sarvamaṅgalā
सससससससससस;
14. jvālāmālinī सससससससससससस; 15. Citrā सससससस;
Finally Mahātripurasundarī Parā Bhṭṭārikā preceded by initiated mūlamantra in the bindu.
She is known as Mahānityā.

Fifteenth tithi is either full moon or new moon and hence She is worshiped on these days. It is
also said that on full moon day, She is in the form of Pañcadaśī mantra and on the new moon
day, She is in the form of Ṣoḍaśī mantra. There is a reason for this, which is also considered as
highly secretive. During new moon day, both sun and moon come together signifying the union
of Śiva and Śakti, which is explained in Lalitā Sahasranāma 999 Śiva-śakty-aikya-rūpiṇī.
Based on this principle, it is said that Ṣoḍaśī surely gives liberation. Though, She is the cause
for liberation, merger of the individual soul with the Self happens only with Śiva. For the same
reason, She is addressed as is Śiva jñāna pradāyinī in Lalitā Sahasranāma 727. Merger with
Śiva can happen only if She is fully realized. That is why, the knower, the path of knowing and
the known should become one during contemplation. Liberation is possible only if She fully
pervades our mind. Unless we become one with Parāśakti, obviously, when She unites with
Śiva, merger of our individual soul cannot merge with Śiva. Sixteenth kalā is invisible and
 44

immortal. There is a reference to this in Bṛhadāraṇyaka Upaniṣad (I.v.14). The Upaniṣad says,
“Nights and days are his (Hiraṇyagarbha*) fifteen digits and the constant one is His sixteenth
digit. …..Through this sixteenth digit, he permeates all these living beings on the new moon
night….” It is also important to note that Śiva too has sixteen kalā-s and it is said that Śiva’s
lunar and solar aspects culminate.

This is the reason, why Ṣoḍaśī is considered as the most powerful mantra and should not be
initiated to those who are not worthy of it. A Guru takes extraordinary care before initiating
someone into Ṣoḍaśī. Literally, Guru is paving way for the liberation of his disciple when he
initiates him or her into Ṣoḍaśī. It is often believed that a Guru does not initiate a person into
Ṣoḍaśī without Her approval.

Many of these tithi nityā devī-s are referred in Lalitā Sahasranāma.

* Hiraṇyagarbha: Vedānta Paribhāsā a 17th century scripture explains hiraṇyagarbha. It says

“Hiraṇyagarbha is the first soul to be born and is different from Brahmā, Viṣṇu and Śiva.” The
subtle body consisting of the five vital forces, the mind, the intellect and the ten organs is
produced from the five basic elements. This paves the way for the soul to experience the result
of actions or in other words it causes karma-s. The subtle body is of two kinds, superior and
inferior. The superior one is the subtle body of hiraṇyagarbha and the inferior is the subtle
body of living beings. The subtle body of hiraṇyagarbha is called as mahat or the cosmic
intellect and the subtle body of living beings is called ego.

We are about to enter the eighth āvaraṇa, which is the innermost triangle. Within this triangle
is the bindu. Tithi nityā devī-s were worshipped outside this triangle. Guru Maṇḍala was
worshiped above this triangle. This is the triangle from which, the entire universe was born.
Eighth āvaraṇa or aṣṭamāvaraṇa is known as Sarvasiddhipradā, which bestows all attainments,
leading to a completely transformed stage from mundane consciousness to the highest level of
spiritual attainment. This is the stage where one can experiences the highest level of Bliss. This
āvaraṇa is presided over by Tripurāṁbācakreśvarī. Sarvabīja is the Mudrāśakti and
Atirahasyayoginī (atirahasya means highly secretive) is the Yoginī. There are only three Devi-
s in this āvaraṇa. Before worshipping them, we need to worship Lalitāmbikā’s weaponries,
which are placed outside this triangle. These weaponries are marked as A, B, C and D in the
image below. It is very important to note that both Mahākāmeśvara and Mahākāmeśvarī have
the same weaponries. Both of them have arrows, bows, nooses (pāśa) and hooks (aṅkuśa). Now
a doubt could arise in our minds, whether they hold these weaponries jointly or individually.
This doubt arises because the mantras mention both of them. For example, let us take the mantra
for bows which goes like this.

kāmeśvarī kāmeśvara dhanurbhyāṁ namaḥ| bāṇaśakti pūjayāmi ||

ससससससससस सससससससस सससससससससस सससस सससससससस सससससससस

This means that we worship the bows of both Kāmeśvarī and Kāmeśvara, as usage of
dhanurbhyāṁ signifies two and not one. In reality, both of them are not different. They are the
 45

same. What Kāmeśvarī holds is nothing but the mirror image of the weaponries, which
Kāmeśvara hold. This subtly conveys that our inherent māyā has not yet been annihilated, even
at this point of time. Why our māyā has not yet been annihilated, though we are very close to
the innermost triangle? Māyā can be annihilated only if we realize and merge into Her. This
has not yet happened as we are still outside the innermost triangle. Unless we enter into the
innermost triangle (innermost triangle is the place where our merger with Her takes place), our
inherent māyā will continue to be present. Though major portion of māyā has been annihilated,
still traces continue to remain even at this stage. We must always bear in mind that Parāśakti
is svātantrya śakti of Śiva and is in no way different from Him. Both of them are single entity
and not two separate entities. It is due to māyā or delusion that they appear as different to our
mind. These details have been elaborately dealt with in differnt articles. We now proceed to
worship their weaponries.

A is their bāṇa, which means arrow. Both of them have five arrows. These five arrows imply
pañcatanmātra-s (sound, touch, sight, taste and smell). This is explained in Lalitā Sahasranāma
11, Pañcatanmātra-sāyakā.

B is their bow. This bow is made up of sugar cane. Lalitā Sahasranāma 10 calls this bow as
kodaṇḍā (Manorūpekṣu-kodaṇḍā). This bow implies the mind. Mind involves both saṃkalpa
and vikalpa. Saṃkalpa means resolve, process of thought. Vikalpa means difference of
perception. Both are opposite to each other. Mind is also subtle, like knowledge. Mind is
reflected through the five sensory organs. It has both saṃkalpa and vikalpa qualities, as it acts
through the impressions received from sense organs that get fine tuned in the form of thought
and finally explode in the form of actions.

C is pāśa, the noose. Lalitā Sahasranāma 8 (Rāgasvarūpa-pāśāḍhyā) speaks about this pāśa.
She pulls all the desires of Her devotees using this noose, which represents iccā śakti, the desire.
When a devotee reaches this stage, She annihilates all his desires by using this noose and
transforms him into absolute purity. This transformation happens because in the next stage he
is going to merge with Her, by entering into the innermost triangle.

D is hook or aṅkuśa and this is explained in Lalitā Sahasranāma 9 (Krodhākāraṅkuśojvalā). A

hood is a weapon to control elephants. Mind by nature, always leans towards sensory organs.
By using this aṅkuśa, She ensures that the devotee gets himself detached from all types of
sensory excesses.

After worshipping these weaponries, we are freed not only from the afflictions of the mind,
such as desire, attachment, ego, sensory pleasures, but also relieved from māyā to a very great
extent. All types of delusions get annihilated, just before we enter into the inner most triangle,
yet the traces remain. Parāśakti is the embodiment of purity and before we merge into Her, all
our impurities are annihilated. These impurities will not rear their heads again, because She
showers Her Grace on us during this time. This stage can be attained only if our karmic account
permits. All our karmas should have been experienced and we should have surrendered to Her
much before entering into the first āvaraṇa of Śri Cakra, which is not merely a yantra. Ultimate
goal of reaching Her is often not achieved as we merely consider Śri Cakra as an yantra. It is
 46

the point of origin of the universe. The innermost triangle and the bindu within is the point of
origin and the manifestation of the universe is complete before the entry into Śri Nagara (not
Śri Cakra), which has been discussed in the beginning of this series. Therefore, when
navāvaraṇa pūja is performed, one has to mentally stay connected with Her. This is also the
reason for performing navāvaraṇa pūja in as much privacy as possible. This concept is
explained in Lalitā Sahasranāma 871 (Bahirmukha-sudurlabhā - She is very difficult to attain
for those who are not able to look within. Mind is the prime factor to look within. Unless
senses are controlled, it is difficult to control the mind. This nāma says that She cannot be
attained only by external means.)

After being purified, we are ready to enter into the eighth āvaraṇa. This is the innermost
triangle, from where the universe was born and into which the universe will merge at the time
of annihilation. There is a veil in the centre of the triangle. This veil is called tiraskaraṇi, which
means a veil. This is the veil of mahāmāya (the Divine Power of illusion). This veil can be
removed only by the three Devi-s protecting the three corners of this triangle and that too, only
on Her command.

These Devi-s are marked as1, 2 and 3 in the innermost triangle. These Devi-s alone are capable
of conferring mantra siddhi. These three Devi-s are the cause for trikhaṇḍa mudra, which can
be used only by those who are initiated into Ṣoḍaśī. These three Devi-s are also worshiped in
anticlockwise manner, beginning from east, proceeding to South and then to North.

1 represents Mahā Kāmeśvarī (not Parāśakti; Mahā and Kāmeśvarī are two separate words
here) and she protects the eastern corner, the point of triangle facing down. She represents fire,
Divine creative aspect (power of Brahmā), Divine energy that permeates the universe and
individual self (jīvātman or individual soul). She also represents icchā śakti. (Lalitā
Sahasranāma 658, Icchāśakti-jñānaśakti-kriyāśakti-svarūpiṇī). She also represents
kāmagiripīṭha.

2 represents Mahā Vajreśvarī and she represents the sun, antarātman (antarātman means
internal feelings of the mind; possibly, this could mean one’s karmic account), jñānaśakti and
the power of Viṣṇu, the Divine aspect of sustenance. She also represents pūrnagiripīṭha.
 47

3 represents Mahā Bagamālinī and she represents destruction, annihilation, kriyāśakti, presence
of the Self within the individual self, also known as Paramātma (Paramātman means the
Supreme Spirit, yet not the Self or Brahman. Brahman, also known as the Self is Paramaśiva,
with whom we are going to merge in the next āvaraṇa). She also represents jālandharapīṭha.

All the three Devi-s are now satisfied with our spiritual attainment and they remove the veil of
tiraskaraṇi and we now become speechless as we are seeing Lalitā Mahātripurasundarī Parā
Bhṭṭārikā with our biological eyes. She is not seated in the bindu as we were thinking all these
days. She is seated quite a distance away from the Bindu towards West. Bindu also remains
veiled. Bindu is the seat of Śiva. We are awe struck. We become totally immobile for several
moments till She calls us by our names. She is fully aware of our past, present and future. We
are not able to speak. We forget all the mantras, hymns and verses that we have been practicing
till now. We fall flat before Her and by touching Her pinkish feet, we reach the Supreme stage
Bliss. Our individual consciousness is now totally lost. We forget ourselves. We are literally
unconscious now. We need nothing now. We have attained the goal of our lives. She calls us
by names and makes us to sit on Her lap. We now understand that Śiva’s lap is meant for Her
and Her lap is meant for us. She looks into our eyes with compassion and love. We are blessed
to notice that everlasting smile in Her face. We now understand what infinity is. We are now
half dead. We are not aware of what is happening around us. We feel the Divine Fragrance
throughout this innermost triangle. We have no mind to leave Her lap. We now fully understand
the DIVINE MOTHER, about whom we were talking about for years and years. She is the
Supreme Power of Śiva, known as Parabrahmaśakti and presides over Mahoḍyāṇapīṭha. We
continue to remain in Her lap, in spite of Her willingness to take us to Śiva. We don’t want to
leave Her lap. We do not even want liberation. We are completely satisfied by remaining on
Her lap.

Practically speaking there is no ninth āvaraṇa, which is the Bindu (bindusthāna), as this is
within the innermost triangle. Ninth āvaraṇa (navamāvaraṇa) has myriad significances. It is
also known as sarvānandamayacakra. Sarvānandamaya means Absolute Bliss, which cannot
be explained at all. It is very important to note that Śrī Mahātripurasundarī is the Cakreśvarī of
this āvaraṇa. This is because She presides over Bindu, where Śiva is seated. This subtly
conveys how meticulously She takes care of Her Consort. Sarvayoni is the Mudrāśakti and
Parāparāti-rahasya-yoginī is the Yoginī (Parāparāti-rahasya means extremely sercretive).
Nobody has access to this Bindu except Parāśakti. All the acts of Divine originate from this
Bindu, as only here the Divine procreative union of Śiva and Śakti takes place. The principle
acts of Divine are creation or sṛṣṭi (LS 264), sustenance or sthiti (LS 266) and destruction
known as saṁhāra (LS 268). There are other two acts, which are also equally important and
they are annihilation (LS 270; this is also known as tirodhāna which means concealment or
disappearance) and recreation (LS 273; anugraha or recreation out of compassion). This is
explained in Lalitā Sahasranāma LS 905, as Baindavāsanā (baindava means bindu and āsana
means seat.) All these five acts originate from this Bindu, go towards the outer triangle and
from there various energies are diversified and creation is completed at the entry point of Śrī
Nagara. From this entrance point, manifestation of the universe is completed. This procedure
is with regard to creative aspect or sṛṣṭikrama. The reverse process is known as saṁhārakrama.
 48

At this point, let us understand that sṛṣṭikrama refers to our birth and saṁhārakrama refers to
our liberation. Different krama-s will be dealt with later in this series, as we are going to be
liberated shortly.

In the ninth āvaraṇa, union of Śiva and Śakti happens. Their union varies according to the
krama. If it is sṛṣṭikrama (creation), their union is different and if it is saṁhārakrama, their
union is on different plane. Saṁhāra here refers to liberation and now, we are only discussing
about liberation. During sṛṣṭikrama, during their union, only both of them alone remain. But
during saṁhārakrama, we are also present along with Her. It is like a mother holding the hands
of her child and handing over the child to the child’s father. During sṛṣṭikrama, She attains the
form of Kāmakalā (LS 322 Kāmakalā rūpā) and their union is symbolized in the form of a
Liṅga, where the bottom portion represents Śakti and the upper portion represents Śiva.

At the end of eighth āvaraṇa, we continued to remain in Her lap and we refused even liberation,
the ultimate goal of anyone’s life. But She takes pains in explaining to us the importance of
liberation. She told us about the pains of birth and death, how we have worked hard in our
sādhana (spiritual practice) to reach this level, etc. She also told us that Her Consort will be
more compassionate and more lovable to us. Reluctantly we agreed to Her sermons. In any
moment from now, we are going to be liberated.

She is now raising up from Her throne (LS 3) and by holding our hands, She enters into the
Bindu. Bindu is full of Splendorous Light and in the midst of blinding light we could not see
anything around. The place is full of Divine Fragrance. We could not move any further as the
Light was so blinding. We have read in Upaniṣad-s, how this Light would be. But we have an
opportunity to personally experience this Light now. When She moves towards the Light, the
blinding white Light gradually turning red and Śiva is revealed to us, who is fully radiant, in
crystal complexion, extraordinary brilliance throughout His body. He cannot be explained at
all. The energy from Him is so powerful and we feel as if we are being pushed towards Him.
This is what is known as the energy of liberation, which is explained as Mahā-grāsā (LS 752).
Kaṭha Upaniṣad (I.ii.25) says “the best among all people are like food to the Self. Death
overcomes everyone, yet even death is a mere condiment for the Self.”

Parāśakti is now seated by Śiva’s side. The crystal complexion of Śiva now looks like the
colour of the rising moon on a full moon day. We now understand that this is the Bindusthāna,
the place from which the universe originates and dissolves. As we have almost lost our
consciousness, nothing goes into our minds. We have lost our mind, intellect, consciousness
and ego. All the four components of antaḥkaraṇa are already annihilated when we entered the
eighth āvaraṇa. At this point where we are now, our body, mind and soul are completely
purified. We have read that merger into Brahman cannot take place unless these are purified.
What we have read once, we are experiencing now. For any experience, knowledge is very
important and without knowledge, spiritual experiences cannot be explained or defined.

She now asks all of us to come near Her and She makes us to sit on Her lap again. By sitting
on Her lap, we are able to have close darśan of Śiva. He smiles at us and then He looks at
Parāśakti. Now She begins to move slowly towards Śiva and ultimately She merges with Him.
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Now we understand what is really meant by Śiva-śakty-aikya-rūpiṇī (LS 999). We are now
inside Śiva and we are liberated, not to be born again!

As far as ninth āvaraṇa is concerned, there is an additional procedure for those who are initiated
into Ṣoḍaśī. The mantra for Ṣoḍaśī upāsaka encompasses everything that is possible in this
universe. She is worshiped as Prakāśa Vimarśa sāmarasya rūpinī. Prakāśa refers to Śiva,
(prakāśa means Light, principle of Self-revelation, by which everything else in the universe is
made known) and Vimarśa is Śakti (vimarśa refers to that part of prakāśa, which makes the
worldly objects visible, the state of manifestation of the universe) and sāmarasya is the
procreative union of Śiva and Śakti (sāmarasya is explained as the identity of Consciousness,
in which all differentiation has disappeared).

This completes the first section of this series. This series will be continued later, for the purpose
of understanding ritual aspects of Śri Cakra and other intricacies. Contemplating our body with
Śri Cakra with the help of Bhāvanopaniṣad will also be dealt with.
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