Sri ashvaroodhaa meditation Sri Ashvaroodhaamba is the pratyanga deity of Sri Lalithambika.

She was created By Sri Lalitha from her noose. She is seated on a horse called aparaajitaa- undefeated. In LalitopakhyanA, during the war with Bhandasura, she killed the kuruNDA on the first day and ulookajit on the third day. The mantra of ashvaroodhaamba is one of those which have the pranNava in them. The mantra runs thus: Om Am hrIm krom Ehi parameshvarI svAhA. Her dhyanA sloka is:

badhvaa pasheenaamkushena kRshyamAnA svasAdhyakam ghnanteeM vetreNa vaklAsruK pANiM ashvaananaam bhaje badhvaa pasheena: tied up with rope (noose), naturally the bija in all dictionaries for the noose paasham is Am amkushena: the goad., similarly the goad bija is krom kRshyamAnA: pulled by (the goad) both of the above acts tying and pulling will point to the movement in the mantra is Ehi svasAdhyakam: what ever is to be subdued, won or desired by the self, or in other context it will refer to an intended person, who is an enemy. These will point to the ari shat (six internal enemies) who have to be won over by continuous sadhana. The maya bija aptly describe this hrIm

ghnanteeM vetreNa vaklAsruK pANiM: killed by the bark whip ( or a skin whip) smeared with blood in her hands, the horse faced one. The swish of a whip, relates to the sound produced, the blood is the mantra adhvaa, thus we find the primordial sound as said the aadi (first) mantra Om Devata anga Shiras (Head) Kesha, roma (Hair) Tvak (Skin) shukla, majja, asthi sarvaanga rudhira/ Abahran (Blood/Ornaments) Adhva Padaadhvaa Bhuvanaadhvaa VarNaadhvaa tattvaadhvaa kalaadhvaa mantraadhvaa

ashvaananaam the horse faced one. This is an allegory to the lord of all knowledge. Thus pointing to parameshvarI Bhaje: I praise. svAhA can be split as su+AhA, meaning well done a praise. The horse is a symbol of the breath, which in turn is the gross-mind. Thus riding the horse is riding the mental modifications and thoughts. shva also means tomorrow, a is a negation. Thus ashva will mean no tomorrow- the present. Thus keeping the awareness in the present is the symbol evolved here. Para also means highest a is again negation , thus point to the mundane jita means conquered, So we find a conquering of mundane by being keeping our awareness in the present . KuruNDa will point to the very common green leaf vegetable to , thus showing us the mundane, conquest by simple breath exercises-the pranayama will now be the defeat on the first day, or in parlance the initial sadhana karma. Later in the sadhana depicted as the fourth day, slaying of the ulUkajit- who is the vanquisher of Indra ( Indriya nathaa- the lord of the five senses , thus pointing the mastery of sensual governance) will now point

to the sadhana of bhuta shuddhi wherein the pranayama is combined with bhavana for the remobval of the anava mala. O Lord Datta here are fowers at your feet