Researches in Sahaja Yoga

hr Lalit Sahasra-nma
The Thousand Names of the Supreme Goddess

Researches in Sahaja Yoga No. 2

The collective should research the scriptures and books written by
enlightened souls and should produce books supporting Vishwa
Nirmala Dharma. H.S.H. Shri Mataji Nirmala Devi. Sahaja Yoga.
The Goddess Saraswat carries books of knowledge to suggest that
the scholar must create books out of the eternal truths discovered
during his pursuit of knowledge.
Swadhishthan Chakra

All our publications are available to download free

from symb-ol.org
1

This work is surrendered at the Divine Lotus Feet of

Her Supreme Holiness Shri Mataji Nirmala Devi,
in the hope that, through connection to Her,
some Pure Knowledge may emerge
through this limited human brain.

Om Twameva skht hr Lalit skht

hr di hakti Mtj hr Nirmal Devyai namo nama
Salutations to the Supreme Devi, who is incarnated on this Earth
as Her Supreme Holiness Shri Mataji Nirmala Devi.

Contents
Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Sanskrit Pronunciation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Commentators on LSN . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Background notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

4
5
10
16
17

(1) hr Vidy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
(2) Tantra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18
(3) Granthis and Mandalas . . . . . . . . . . . . . . . . . . . . . . . . . 18
(4) Anushtubh metre . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22
(5) Philosophies alluded to in the LSN . . . . . . . . . . . . . . . 23
(6) The Five Functions of the Divine . . . . . . . . . . . . . . . . . 23
(7) Tripura Sundari meaning . . . . . . . . . . . . . . . . . . . . . . 24
(8) The Story of hr Lalit . . . . . . . . . . . . . . . . . . . . . . . . . . 26

Dedication and Meditation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Sahasra-nma Stotram the 1000 names as a poem . . . . . . . . . .
A List of the 1000 names with commentary . . . . . . . . . . . . . . . . . . . .
Appendix (1) Introductory Verses . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Appendix (2) Phala Shruti (Final Chapter) . . . . . . . . . . . . . . . . . . . . . . . .
Appendix (3) Books on LSN and related topics . . . . . . . . . . . . . . . . . . .
Appendix (4) The Fifteen-syllabled Mantra . . . . . . . . . . . . . . . . . . . . . .
Appendix (5) 16-syllabled Sahaja Yoga Mantra . . . . . . . . . . . . . . . . . . .
Appendix (6) Short Explanation of hr Chakra . . . . . . . . . . . . . . . . . . . . .

30
31
61
161
169
181
186
190
191

Abbreviations
Also: An alternative translation is
C.a.m: Can also mean.
LSN
hr Lalit Sahasra-nma Stotra
n.
Name number
p.
Page number
q.v.
Quod vide this item is defined somewhere else in the book.
RiSY
Researches in Sahaja Yoga series of books on Sahaj topics.
SN
Sahasra-nma Stotra (Poem of 1000 names)
3

Why do we need another edition of the hr Lalit Sahasra-nma?

There are some excellent English editions of the Thousand Names of hr
Lalit with commentaries, and this book is intended to supplement rather
than supplant them. On page 191 there a list of some of the editions currently
available with a brief resum of each, explaining their advantages and
disadvantages.
This edition seeks to present this miraculous poem in an easy-to-use form
that can, and hopefully will, be used regularly by Sahaja Yogis to worship Our
Holy Mother Shri Mataji. One drawback of many editions is that the original
poem is not given in Roman script, so westerners would be unable to recite it.
Some editions give the list of names in the dative case (with most names
ending in ya or e) which is not ideal for use in Sahaja Yoga mantras.
Sometimes the Sanskrit names are not hyphenated, making long names
difficult to decypher eg.:
Navavidrumabimbahrnyakkriradanachchhad rather than:
Nava-vidruma-bimba-hr-nyak-kri-radanach-chhad.
These points are mentioned in the critique of each edition.
Shri Mataji used the LSN in many Pujas and Havans, especially in the early
days, and recommended Sahaja Yogis to learn and recite the LSN at various
times. Her 108 Names are taken from it. It seems to help develop the quality
of Bhakti-devotion, so essential to our ascent.
It is hoped that the commentary, while not attempting to rival the very
scholarly commentaries available such as the Theosophical Societys or DKPs
editions of the LSN, will bring out how precisely the names describe Shri
Matajis Incarnation on this Earth.
Chris Marlow.
Kerala, April 2015.
4

hr Lalit Sahasra-nma Stotram

The hr Lalit Sahasra-nma (LSN) is one of the greatest poems of Sanskrit
literature, and it is probably best 1recited as such. Apart from its wonderful
rhythm and sononance, the poem has great wit and humour in the word
plays: Sanskrit abounds in double meanings and assonances and the LSN
utilizes this to the full.
It is a masterpiece of composition, partly as it is the only set of 1000 names
where no small filler words (cha, tatha, etc.) are added to fit the names into
the metre. The composition fits the rules of 2Anushtubh metre almost
perfectly. The other comparable, though much simpler, Thousand Names is
that of hr Vihu in the Mahbhrata. The LSN is probably the longest
Sahasra-nma Thousand Names ever composed, due to the large number of
3
long names.
But more important than this entertaining literary style is the content of the
poem, which is the Highest Spiritual Knowledge, known as hr Vidy. This is
the 4Tantra of the Supreme Goddess, which as Sahaja Yogis we have been
fortunate enough to have been taught first hand! Tantra is the technique of
raising the Kualin Shakti through the Chakras to the top of the head
where the union of the tma with the All-pervading Parabrahman-Supreme
Consciousness gives us Self-realisation, and we become s-yugya- a part of the
Body of the Goddess ourselves.
1

2
3

With its easy flowing rhythm it goes well to a plain melody (see page 8 for
suggestions) and may be recited in under an hour. Recited individually in a
mantra form, the Thousand Names can take three hours.
See note on Anushtubh metre p.21.
The LSN has 182 verses compared to the Vishnu SNs 104 and Shri Mahakali
SNs 161. Many of the long names are at the beginning and the first hundred
names take up one fifth of the 182 verses. 73 names consist of a complete line of
16 syllables (Floccinoccinihilipilification, considered the longest word in English,
has only 12 syllables) and a further 251 names have at least 8 syllables.
See note on Tantra p.17.
5

Lalit means playful, and this poem worships Her

whose sport is the Universe, the One who
creates this world as a drama. As all the Deities
are mere aspects of Her, what is the need to
praise any other?
The Goddess Shri Lalit is the Goddess of
Beauty. She is the joy-giving Sarvnandamay Gives the joy from everything. In
every created world, in every particle, in
every form, there is a power which gives us
joy. This power of joy is the power of Shri
Lalita. She is called as Mah Tripura-sundar
Bija Mantras, 14-10-78

My second name is Lalita. When the vibrations

rise, the vibrations which you are feeling on your palms,
that is Lalit Shakti. It is full of beauty and love People have completely
distorted the idea of Lalit Shakti. They say that it is the power of
destruction. But it is not at all correct. This power is extremely beautiful,
Meaning of Nirmala 31-12-80
creative and artistic.

Her Worship is also the easiest, requiring only a sincere devotion, and not
dependant on rigorous protocols as some other Deities are. She creates
everything in this Universe and so no aspect of life is repugnant to Her;
Indeed it seems that a happy balanced existence, fulfilling our duties and
enjoying the pleasures of normal married life without attachment, is helpful
to the attainment of the highest felicitude, which is complete absorption into
Her Blissful Nature. She is Paramnanda-mayi- whose Nature is Supreme
Bliss, so that while all aspects of life are Her, they are also illusory, the only
reality being Her Nature as Supreme Blissful Consciousness (Param
Chaitanya).
She is a married woman, and Her desire for unification with Her husband, hr
Kmehwara- a name for hr Sad-hiva, the Eternal Spirit- is reflected in
human beings as the Kualin, the Pure Desire for unification with the Spirit.
6

She is a mother, and the highest love She has for us, Her children, is to
expedite our spiritual evolution. The Truth of our existence is that we are the
Spirit, and that our Spirit is but a tiny drop of Her, the Ocean of Supreme
Consciousness within us.
The Thousand names is part of the hr Lalit Mahtmyam-Glory of hr Lalit
which is found at the end of later versions of the Brahmnda Purna. It is
similar in form to the Dev Mhtmyam in the Mrkaeya Pura and
contains the story of how the Goddess was invoked by the Devas to help
them win back Heaven from the demons and the ensuing battle which
culminates in the destruction of the demon Bhandsura. Within the story are
several praises of the Goddess including this Thousand Names, along with
some detailed information on the 1hr Chakra and other methods of
worshipping the Goddess.
The hr Lalit was probably written after the Saundarya Lahari; another
great poem recommended by Shri Mataji which expounds hr Vidy. hr
Vidy is the knowledge and worship of the Supreme Goddess, including the
use of the fifteen-syllabled mantra (q.v.) and the worship of the hr Chakra
(q.v.). This knowledge is associated with Kachi in South India, the home of
the main monastery founded by hr di 2Shankarchrya. It seems likely
that the Lalit Sahasranma was composed in Kachi at least a thousand
years ago.
1

The hr Chakra is a mystical diagram used in the worship of the Goddess, and is
the symbol of Vishwa Nirmala Dharma. See Appendix 4 p.186.

hr di hankarchrya was born in Kerala in South India and is considered to be

an incarnation of Lord hiva: certainly His spiritual prowess is unmatched by any
except Divine Incarnations. He revitalized Hinduism which had fallen into ritualistic
decadence and superstition. He is reputed to have died at the age of thirty-two but
what He achieved in His short life is truly stupendous. He left a large body of
writing including commentaries on all the important texts of Hinduism which
existed in his time; he travelled extensively challenging and winning over spiritual
leaders of his day in debate and he established monasteries continued on next page...
7

There are some very erudite commentaries on the LSN and the Saundarya
Lahari, two of the main texts dealing with hr Vidy and Tantra. While much
of this scholarly commentary is interesting and enlightening, we are fortunate
not to have to delve through all the abstruse learning involved in order to
enjoy the Bliss of the Divine Presence. Through Sahaja Yoga we are able to
enjoy a connection to the Goddess and, indeed, to achieve the highest
spiritual states mentioned in these commentaries simply through recognition
of and surrender to Her Supreme Holiness Shri Mataji Nirmala Devi. The
miraculous fact of the Goddess Herself taking human form and coming to this
planet, to bestow on us the highest Moksha, is so mind-boggling that it is only
in the deepest states of meditation that we can really comprehend it.
To aid pronunciation and understanding of the word structure, hyphens are
used; Sijna-mai-majra-maita-hr-padmbuj rather than:
Sijnamaimajramaitahrpadmbuj.
When
dismantling
*Sandhi, it is not always possible to predict the spelling of each word in a
compound name, as combinations of different words can produce the same
result: so mrtnitya(815) can be dismantled into mrt-nitya, mrt-anitya,
mrt-nitya, etc.; As the name Nity -Eternal is found elsewhere it is taken
as Anity -Temporal to avoid a repeat. In fact deciding how to separate the
names is often a personal choice. We will abide by the judgement of
Bhaskarraya- a 17th century commentator widely regarded as definitive in
his interpretations (see p.15). His suggestions are followed in most editions.
all over India which still exist today, whose chief monk has been titled
hakarchrya ever since; the title di means the first.
Modern scholars give His dates as 780-810CE but the Indian tradition (and the
vibrations) put Him closer to the time of Christ maybe around 100-400CE. For
example Shri Mataji mentions that He imported some Romans to run the
monasteries He set up in India, as He knew they were efficient people this would
not have been possible in 800CE. His commentaries include the Brahma Sutra, 18
Principal Upanishads, the 1000 names of hr Vihu, etc.

continued...

*Sandhi- the system of modifying the endings of words to join them euphonically - see
Sanskrit pronunciation p.12.
8

Reciting the LSN

The LSN is traditionally sung on PachamiFifth Day of Navartri.
Lalit Pachami; In India we say that
this is first day of the Holy Ghost
permeating this power all over, and
is a very great day Houston, 04-10-81

The Phala-shruti listening to the fruits at

the end recommends chanting it every day,
but especially on Fridays, Full-moon days, 9th
and 14th day of bright half of the month,
Above: Makara as the symbol of
Swdhihhna Chakra
Solstices and on *Sankranti.
Below: hr Lakshm seated on Makara

The poem may be simply recited or

intoned. It is long enough that one definitely gets the feeling of being in it
losing any sense of being at the beginning or nearing the end.
For collective chanting a simple tune can be helpful. As a part of Navaratri
Puja 2013 in Cabella we sang the LSN to the tune of Tere Hi Guna Gate Hai
with a chorus of Sksht hr di hakti Mtj hr
Nirmal Devyai namo nama every eight verses.
*Sankranti is the day the Sun changes sign (in
Vedic Astrology) so there are 12 Sankrantis a
year. Makar Sankranti is the most important
occurring around Jan 17th as the Sun enters
Capricorn (Makara). Makara is a mythical
sea-creature similar to the depiction of
Capricorn with the front half of a goat (or
elephant, crocodile or deer) and the tail of a
fish.

Sanskrit Pronunciation
Sanskrit is written in Deva-ngar
-From the city of the Gods script,
also called Ngar. This developed
from an earlier script called
Brahmi, and reached its present
form around 1000 CE. Devangar letters have fixed sounds
and one can be fairly sure of the pronunciation from the spelling.
Two types of letters which are not differentiated in English are the Cerebral
and Dental. Cerebral consonants are said with the tongue curled up to touch
the soft palate/ roof of the mouth. These are written with a dot under; , h,
, h, , and h. The Dental t, th, d, dh, n, l and h are pronounced with the
tongue touching the back of the teeth. In English these are pronounced about
half-way between with the tongue touching the ridge in the middle of the
mouth (called Alveolar) and sound like Cerebral consonants to Indians. Listen
to the way Shri Mataji says a N - it sounds almost like Ira Nari.
Differentiating between aspirated and un-aspirated consonants is tricky for
westerners as we pronounce most initial consonants half aspirated anyway,
down the garden for example, has an aspirated d in down but an unaspirated cerebral in garden. The aspirated consonants have to be
pronounced more like the Irish -dhown the gharden. Un-aspirated
consonants are more often found in French, for example qui is unaspirated
while the English key is aspirated.
1.

Vowels. Devangar has only 14 vowels as opposed to 23 vowel sounds in

English, and three of those are virtually unused. It is important to know

whether a, i or u are short or long.

10

The symbols , and have been used for long vowels as in cart, keen and
pool. a, i or u written without a line on top are short. Long and short a are
different sounds whereas long i and u are the short sounds lengthened.
The short a sound is like the u in but or the a in local and never as in bat (this
hard a sound (mat, flat) does not exist in any Indian language) Saying the consonants
without any vowel sound is close. Gaapati, for example, would be
pronounced g-n-p-ti roughly like gunner-putty.
The short i is as in bit and the long as in beet.

The short u is as in put and not as in fun (which is a short a, unless you come
from Yorkshire) and the long as in boot.
o and e are always long, so med- would be pronounced as English maid and
mod- as in modem and never short as in modern. Om rhymes with home.
au and ai are the diphthongs (double sounds) a-u and a-i, so praud = proud
and praid = pride (prayeed).
The symbols and appear at the end of words when a short a at the
beginning of the next word is dropped, as in sthit-si which is sthito+asi, or
namast-stu which is namaste+astu, so the vowel is extra long.
Where a word ends in e, it is always pronounced long or eh.

Consonants
The cerebral , h , h, , and h are pronounced with the tip of the
tongue curled back against the roof of the mouth. These are the letters
generally used for writing English in Ngar script (a, sore etc.).
2

There are no real fricatives (th, f, v) in Sanskrit, so th is not like the but is
an aspirated t, as in boahook and is thus written h eg. Aharva. Also ph is
not f but an aspirated p (as in map-holder)
3.

Both v and w are used in transliterating Sanskrit but are in fact the same
letter. The sound is halfway between v and w like vw i.e.tvwam. One
suggestion is to try to pronounce w with the upper teeth touching the lower
4.

11

lip. Normally w is used when the consonant is compounded, eg. twam,

swami; and v when on its own, eg. hiva, Vihu;
There are three sibilants in Sanskrit, a normal dental s, an aspirated h
which almost never starts a word (except when meaning six) and is usually
found compounded eg. Vihu, and an unaspirated h as in hiva, Gaeha,
hr etc. with a soft h fromed in the front of the mouth, as in sure.
s is always unvoiced, ie. like hiss and not his.
5.

A common case ending is an aspiration called visarga which is sometimes

written as a final h or , e.g. nama, but more accurately written nama
indicating an echo of the final vowel sound with the aspiration. This is often
the nominative singular of nouns and adjectives, and commonly modifies in
composition.

6.

7.

is a vowel, normally written i, as in itam, Kiha or Sanskit and

sometimes u, as in amut. Be aware that there is no full vowel sound after

the . Both the vowel and the consonant r are retroflex (with the tongue
curled back) and should be rolled in the Scottish manner and not with the
English tendency to elongate the vowel and drop the r (ie. dark being
pronounced daak)
The composite letter j is pronounced palatally and hence had been
written gy (as in gyna knowledge) to facilitate pronunciation.
g is always pronounced as in begin and not as in vegetable (which is j).
y is always a consonant so a word like hrihtydau is only three syllables,
although compounded of hrihti-dau.

8.

In Hindi and Marathi short a at the end of words and before long syllables
is dropped so Rma becomes Rm, Sulabh becomes Sulbh etc.
This is not done in Sanskrit.

9.

10. Aspirated

ending -. This is described as an aspiration (expulsion of air ha)

with an echo of the final vowel sound, or a very short ha after a, , u, , au
or o, and a very short hi after i, , e or ai.
12

11. Anuswra

Nasal - . This does not have a fixed sound but is a nasal

agreeing with the following consonant; so in most cases the relevant n or m is

written eg. Sandhi, Sakat, Sajay, Maala, Sampat. Before h or s it is like
saying m without closing the lips fully eg. Sahita, Hasa. At the ends of
words it is pronounced m, eg. Twa.

Hyphens and Apostrophes are used in the Sanskrit to facilitate

pronunciation and ease of reading. An apostrophe usually indicates a missing
letter (as in English) showing that the vowel at the beginning of the following
word also belongs to the end of the previous word eg. Gadim = Gaa +
dim; but is also used in cases where a final vowel modifies to a consonant
eg. Khalvidam = Khalu + idam or Buddhyaha = Buddhi + aha.
Hyphens are used to separate words in compounds eg. hakti-dhara Bearing
a Spear. In both cases, they should be run together as one word.

Sandhi (euphonic combinations)

Sanskrit is written as it is spoken, with whole sentences run together as a
continuous string of letters or sounds. In a phrase, which may a compound of
many words, the endings of word are modified to blend into the next word.
The end of a phrase may be deduced from a lack of Sandhi. In effect we do
the same in English without writing it, so that Do you want to get a cup of
tea? if actually written as normally pronounced would be
Jawannageddacuppatee?
There are long complicated rules as to how this achieved; for example Sat chit
nanda becomes Sach-chid-nanda and Jagat (world) softens to Jagan-mt
and Jagad-amb (both meaning World-Mother) An a at the end of a word
will coalesce with a vowel at the beginning of the following word, so ava
uttart becomes avottart. Visarga (final aspiration -) modifies in
composition, so nama nama becomes namo nama, Indra twam
becomes Indras-twam, and bindu uttara becomes bindur-uttara.

Pronunciation. The Indian way of saying mantras or indeed talking in

general, is rather like playing the bagpipes, in that the vocal chords make a
13

constant drone which is modulated into words in the mouth, rather than each
word being individually enunced; and thus a whole sentence becomes one
piece.
One writer comments The key to reciting Sanskrit is to dwell exaggeratedly
on every heavy syllable (and in particular to draw out long vowels to a great
length) while passing lightly and rapidly over all light syllables. A heavy
syllable is one with a long vowel, or a short vowel followed by two or more
consonants, Aspirated sh, dh etc. are single consonants.

Stress. There is a stress in the form of a slight upward inflection musically

which generally falls on the penultimate syllable of a word or phrase, if that
syllable is heavy, or the syllable before that if that is heavy or even the one
before that if heavy. So the stress on namo nama is on the o, and the
nama is rather thrown away.

Notation. The notation adopted here is one which we hope will sound right
to the uninitiated, while still giving full information. It is mostly the modern or
scientific Sanskrit system with the following exceptions:Notation used in this book
-h eg hiva, hr, Gaeha
-h eg. Vihu Kiha
-ch eg. Chandra, gachchhami
-chh eg. Chhandas, gachchhami
The vowel i or u eg. Kiha, Amut

Modern Sanskrit equivalent

- eg. iva, r , Gaea
-s eg.Viu, Ka
-c eg. Candra, gacchami
-ch eg. Chandas, gacchami
- eg. Ka, Amt.

Notes on Sahaja Yoga mantras.

*Technically it is correct to say hr Nirmal Devyai namo nama as we are
saying We bow to hr Nirmala Devi and Devyai is the dative form. This is
how it is written and said in India.
However to say hr Nirmal Devi namo nama is not incorrect. This is the
vocative meaning O Immaculate Devi, salutations again and again.
14

Nominative endings
Sahaja Yoga mantras do not follow strict grammatical rules of Sanskrit. In the
usual mantra hr Ganesha is written in the caseless form. The Nominative
case would be hr Ganeha. This aspirated ending is hardly heard but has
the effect of lengthening and stressing the final vowel. Fortunately this is how
westerners normally say it anyway.
The table below shows the common nominative endings. Words ending in
long - are feminine and do not change in the nominative.
Nominative endings (singular)
Words ending in:Masculine
-a
-a
-i (short)
-i
-in (eg. Swmin)
-
-an (eg. Rjan)
- (Rj)
-u or -
-u (short) or (long)
-i (eg. Karti, Mti)

Feminine
-
-i
-in
-n (Rjn)
-u or -

- (Kart)

Neuter
-am
-i
-i
-ni

-r (Kartr) or - (Mt)

Dative Endings.
When saying a mantra in the form Om hr Ganehya nama (as in Havans)
the dative ending -ya on the name Ganeha is required by the adverb
nama. In the mantra Om twameva skht hr Ganeha skht the
subject is in the nominative. The following is a table of dative endings for
anyone wishing to inter-convert.
Dative endings (singular)
Words ending in:-

Masculine

Feminine

-a/-
-i/-
-u/-
-ti (eg. karti)
Consonants (eg.tman)

-ya
-aye
-ave
-tre (kartre)
-e (tmane)

-yai
-yai or -iye if monosyllabic
-vai or -uve if monosyllabic
-tre
-e

15

Commentators on the hr Lalit

Bhskararya (c.1650-1700 CE) is widely considered the greatest commentator
on the hr Lalit SN, due to his deep spirituality and grasp of the subject
matter of hr Vidy Tantra. No other commentator has the universal respect
which he receives. Several of the available editions of the LSN such as the
Bhratiya Vidy Bhavan, Theosophical Society and DKP explain his
commentary. He delves into the hidden meanings of the words and usually
gives two or three ways of understanding a name and sometimes six or seven.
Lakshmidhara (c.1800) in another reliable commentator and is mentioned in
some of the books.
Other commentators tend towards the Kaula-marga- the worship of the
lower Chakras which has given Tantra a bad name.
Sometimes the translators do not give the most common meaning of a word,
and, while their more esoteric explanations give us deeper insight, the usual
meaning must also be worthy of consideration. In the short translations which
accompany the poem in this edition, the common meaning of a word is most
often given providing it seems appropriate in the context.
The hr Lalit SN makes reference to the Saundarya
Lahari by hr di hankarchrya and so was most
likely composed after his time. Had it existed in his day,
he would almost certainly have written a commentary
on it. He made a commentary on the hr Lalit
Trihati Three Hundred Names of hr Lalit, which
has twenty names starting with each of the Bja
Mantras of the Fifteen-syllabled Mantra (See
p.185).
Traditional depiction of
hr di Shakarchrya
16

Useful Background to the hr Lalit SN

Reference is made to these notes in the commentary / translations.

In the 1000 names there are allusions to the many branches of Indian
Philosophy, some prior knowledge of which will be useful. There are more indepth explanations in the Appendices at the end of the book.

Note (1)

hr Vidy

hr is the Goddess and hr Vidy means Her knowledge, specifically the

mantra-lore associated with Her worship. hr di hankarchrya helped to
establish this in its purest form.
There are four main aspects of the hr Vidy.
(1) Reciting the hr Lalit Sahasranma (1000 names)
(2) The Fifteen- or Sixteen-syllabled mantra (see below)
(3) The Worship of the hr Chakra. (see below)
These lead to the fourth stage which is absorption in and contemplation of
the Blissful Nature of the Supreme Goddess.
The Introductory verses and Phala-hruti mention that one should worship
the hr Chakra and recite the 15-syllabled Mantra before saying the
Thousand Names.

The 15-syllabled Mantra (longer explanation on page 185)

The 15-syllabled Mantra is a series of 15 Bja Mantras in three Ktas
sections. These are referred to in the 1000 Names (names 85-88).

hr Chakra (longer explanation on page 190)

The hr Chakra is the most famous, and most
complex, Yantra Mystical Diagram. It has nine
levels, which correspond to the Chakras,
Worlds, etc. There are Deities of each petal and
triangle which can be worshipped to activate
the Power of the Yantra.
17

Note (2)

Tantra

Tantra means the main point, doctrine, technique or teaching- and comes
from tan- to promote, shine or manifest, and -*tra- an instrumental suffix.
There are 24 main Tantras, large books like the Puranas dealing with
techniques for achieving Union with the Supreme Spirit, usually explained to
hr Prvat by Lord hiva. However there are two paths of Tantra - Samayamrga -The Accepted Path, and Kaula-mrga -Path of the Lower Chakras; the
former being an inner development of purity and surrender to the Goddess in
the Thousand-petalled Lotus, Sahasrra, and the latter involving indulgence
into sex, meat and alcohol which has brought Tantra into disrepute.
hr di hakarchrya particularly argued against this path, and reestablished the purity and restraint of true worship. His Saundarya Lahari is
an exposition of this. The Lalit SN was probably written in Kachi after His
time and it reinforces His teachings.
The LSN mentions that the Goddess is worshipped through Kaula-mrga, and
has some verses which can be interpreted in a more base way if desired.
However it also stresses that the Goddess is Akula- beyond the lower
Chakras.
But Tantra, as you know very well, is the mechanism of Kualin, and the
Yantra is the Kualin itself, is the machine. Kualin Puja, Italy, 21-06-92.
* Like mantra- instrument of thought, yantra- instrument of control
2
The lower six Chakras are known as the Kula- family, and the Goddess is Akulabeyond the lower Chakras.
Another reason why the word Tantric has bad connotations is that practitioners of
black magic are known as Tntrikas.

18

Note (3)

The Granthis and Mandalas

For a more in-depth explanation please refer to the Researches in Sahaja Yoga
Series (RiSY) book entitled The Three Worlds an investigation into the Three-fold
Nature of Creation.

The Lalit SN refers to the three Granthis -Knots, difficulties, obstructions, of

which the Goddess is the Vibhedin -Splitter. (names 99-105)
The Vihu Granthi is well known to Sahaja Yogis and is around the Solar
Plexus, between Nabhi and Heart Chakras below the sternum. This is in
accordance with the LSNs description. Various authors disagree about the
placement of the Granthis, but meditating on the locations given in the LSN
indicates that they are correct.
According to the LSN: The Goddess (as Kualin) opens, or splits, the Brahma Granthi on rising
from the Mldhra (Sacrum), so this Granthi is below Nbhi (Manipura)
Chakra. In fact the Kualin rises first to Nbhi, then out through the Void to
Swdhihhna, and re-collects in the Nbhi before rising to the Heart.
On rising from the Nbhi (Manipura) She breaks open the Vihu Granthi,
at the Solar plexus.
After establishing at gy, She breaks the Rudra (hiva) Granthi, before
entering Sahasrra.
There are three Manalas -circles, orbs, discs separated by the Granthis,
which correspond to the Bhr-Bhuvah Swah:

Bh- Earth -the lower three Chakras, Nbhi, Swdhishthan and Mldhra
are concerned with sustenance, reproduction and excretion, the instinctive
biological functions. This is the Circle of Fire, and is associated with the gross
physical body and the waking state -Jagrin.

19

Bhuva- Atmosphere, Heart, Vihuddhi and gyy Chakras, as the

functions of thinking/feeliing/expressing/judging. This is the Circle of the Sun
and is associated with thee Subtle Body and the Dreaming State (imagination)
Swapant.

Swa -Heaven, the Divinne realm of Sahasrra and abovve. This is associated
with the Causal Body (Divine Bliss) and the state of deeep dreamless sleep,
Supt. Experienced consciously Deep Sleep is a state of Thoughtlessness and
Connection to the Divine.

Note: If the Swdh

hihhna Chakra is drawn in its actual location

it will be just abovve the Mldhra Chakra in front off the Sacrum.
20

Below Vihu Granthi is Agni Maala- The Orb of Fire.

Between Vihu Granthi and Rudra Granthi is Srya Maala- the Orb of the
Sun.
Above Rudra Granthi is Chandra Maala- The Orb of the Moon. The Moon
rests in the Sahasrra, cooling and pouring bliss over the Subtle System.
In the poem, the Goddess is mentioned as residing in each of the three
Maalas. (352, 275, 240)
She is also named as The Flame inside the Triangle(597) implying that the Fire
is centred in the Sacrum, Effulgent as the Sun in the Heart(595-6) and
Luminous like the Moon at the Top, placed on the Forehead(591-3).
The Three Luminaries

Fire Agni or Vahni Maala The Realm of Fire is the Gross Body (Anna
Kosha -Sheath of Food) the realm of hr Brahmadeva, and is sensual and

instinctual, The power of this realm is hr Mahkl as the Iccha Shakti

(power of desire), and corresponding to the a of the three letters a-u-m
composing Om. The Gross Fires are the digestive system and the reproductive
urge, and the Subtle Form of Fire is the Kualin, the Flame of Pure Desire.

The Sun Srya or Bhnu Maala The Realm of the Sun is the Heart/
mind, thinking/ feeling/ imagination, and is the Subtle Body (Vigyna Kosha Sheath of Knowledge), ruled by hr Vihu, which experiences the senses
through the mind, and strives for fulfillment and self-improvement. The
power is hr Mahsaraswat, Kriya Shakti (power of action) and is the u of Om.

The Moon Chandra Maala The Realm of the Moon is the Spirit, source
of Bliss, and this realm corresponds to the Causal Body. (nanda Kosha Sheath of Joy), ruled by hr hiva. Before Self-realisation people only
experience this realm in short bursts, such as when transported by some
wonderful music or art. The power is hr Mahlakshm, Gyna Shakti
(power of knowledge) and is the m of Om.
21

Note (4)

Anushtubh Metre

Anuhubh is the most commonly used metre in Sanskrit verse and one of the
easiest to recite. It consists of two lines of sixteen syllables each. There is also
a break in the middle of each line, so the metre is effectively four Padas
Feet of eight syllables each.
Anuhubh has a few rules. The break between the first and second set of
sixteen syllables is strong and is never violated in the hr Lalit SN. The break
in the middle of the line is strong and even if a name spans it, it will occur at
the end of a word in the compound. (In the verse below the half-line breaks
are after sindr and sadoha)
There are rules for the arrangement of light and heavy syllables, which
the hr Lalit SN follows almost perfectly. A heavy syllable is either a long
vowel or a short one followed by two or more consonants, eg. the i in
Nirmala. Aspirates like th, dh etc. are single consonants.
The main rule is that:
o Padas 1 and 3 must end light-heavy-heavy-light ( )
o Padas 2 and 4 end light-heavy-light-heavy ( ).

In practice the last syllable of any pada may be light or heavy.

Either the second or third syllable of any pada must be heavy.

A pada cannot end with three iambi ( )

The verse below (chosen at random) , ,
, .

hruti-smanta-sindr- kita-pdbja-dhlik,
Sakal-gama-sadoha- hukti-sapua-mauktik.

(68)

Which follows the rules, as in practice the heavy syllable is allowed at the end
of the first pada.

22

Note (5)

Philosophies addressed in the LSN

The Lalit Sahasranma makes allusion to most of the philosophies of its time
(assuming that it was composed around the 10th Century CE.)
Some of these philosophies are:The Vedas / Upanihads / Vednta
Samkhya / Mimansa / Yoga
Samaya Tantra / Kaula Tantra
Note (6)

The Five Functions of the Divine

In Sahaja Yoga we are familiar with the three Functions of the Divine Creation, Preservation and Destruction, ruled by hr Brahmadeva, Vihu
and hiva. In later philosophy this is extended to five functions, these three
and above them a function of overseeing and balancing these three, called
hwara-the Controller. Beyond all this is Eternal Formless Consciousness, hr
Sadhiva.
One of the names in the hr Lalit is She is seated on a couch made of the
five corpses (names 58/249/250).The five corpses are hr Brahm, Vihu,
hiva, hvara and Sadhiva, the five aspects of the Divine which perform
the five functions. They are called corpses as they cannot even move
without the hakti Power, energy of the Goddess hr Lalit.
hvara, the Turiya- fourth state is the unified aspect of God which oversees
and balances the activities of hr Brahm as the Creator, Vihu as the
Upholder and hiva as the Destroyer of this Universe. hr Sadhiva, the
Panchami-fifth state, is the Eternal witnessing Spirit which remains
unaffected at the time of the dissolution of the Universe at the end of each
Kalpa, and into which the other forms are absorbed at the end of time (before
Creation starts again). hr Lalit is praised in the poem as all these aspects
including hwar, Turiy, Sadiva and Pancham.
23

Note (6).

Tri-pura-sundar

One of the recurring names of hr Lalit is Tri-pura-sundar, which, like most

Sanskrit names of God, is subtle and has several layers of meaning:Some possible interpretations are:1. The Shakti of hr hiva.
hr hiva is known as Tri-pura as He destroyed the demons of Tri-pura, a
three-fold city fortress built of iron, silver and gold, on the Earth, Sky and
Heaven. It could only be destroyed when the three astrological openings lined
up which only occurs every 25,000 years. (The demons thought they were
safe!) The Goddess is the Sundar- Wife or Shakti of Lord hiva.
Meanings: Tri- Three
Pura- City, stronghold, place, the body (as the stronghold of the Purusha-Spirit)
Sundar- A beautiful woman, a woman, wife.
This could also mean The Mistress of the Three
Worlds, ie. The three realms or three
Mandalas (see note 3).

Alternative meanings of some words.

Puras/ pur- before, in front, at first
Unda- springing out, flowing
Trip/ tripu- satisfied, satiated
Ura/ uras- chest, breast, heart
Ras/rasa- essence, sap, elixir, taste
R- dissolved, released, stream, the Kualin
(Ra) in the Central Channel ()
2. Existing before the creation.
The Goddess is tri-pura or tri-puras- Prior to the three
as She is pre-existent to the Three-fold Creation, viz. the Three Worlds,
three attributes, three states of consciousness, etc. because She is the
Creatrix of this Universe.
24

3. trip-ura- giving satisfaction to the heart, of satisfied heart.

4. Tripu-ras the elixir which satisfies, - unda-r- flowing stream, denoting
Her Nature as an inexhaustible fountain of Divine Bliss, which gives the
highest satisfaction.
From the Internet:
Tri-pura - The Three Cities' commonly refers to the triple form of the

Goddess. According to Bhaskararaya's commentary of the Tripura Upanihad:

There are three forms of Deity: Physical (sthla), Subtle (skma) and
Supreme (par). Now the first, the physical anthropomorphic form of the
deity, is described in the meditative verses (dhynaloka); the second, the
subtle form, consists of the deity's root-mantra (mlamantra); the third, the
supreme or transcendent form, consists of contemplative worship of the
Deity's Yantra (hr Chakra). Because Deities are threefold in form,
contemplative worship (upsti) is divided threefold into (1) External Sacrifice
(bahiryga) performed primarily to the physical form of the Deity, (2) Silent
repetition (japa) of the subtle form root-mantra, and (3) Internal Sacrifice
(antaryga) in the form of contemplative worship (upsti) of the Yantra.
Even though the Bindu Chakra, the "drop" in the center of the hr Chakra, is
only one point it has a threefold nature... The three Deities created from Her
peaceful (hnta) aspect are the three creative powers, Icch-hakti, Jnahakti, and Kriy-hakti. The female deities named Vm (Saraswati), Jyeh
(Lakshmi), and Raudr (Parvati) the three haktis of Brahm, Vihu, and
Rudra which are creations from Her Mother aspect Ambik.
Icch-hakti is the 'power of desire,' Jna-hakti is the 'power of
knowledge,' and Kriy-hakti is the 'power of action.'
Tripura also refers to the hr Chakra, the Yantra that represents the highest
vibrational form of Tripurasundari, according to the commentator on the
sutra of Gauapd. Bhaskararaya notes in his commentary on Tripura
Upanihad that the hr Chakra, composed of nine interlocking triangles, is
triple in nature.

25

Note (7).

The Story of hr Lalit

From the Brahmnda Purana

hr Sat, Lord hivas first wife, consumed Herself with fire, in protest at the
disrespectful treatment of Her husband by Her father, King Daksha. After the
loss of His wife hr hiva withdrew into meditation and renounced all
worldly pleasures.
Meanwhile the powerful demon Taraksura had defeated Indra and the
other Devas and was troubling the Three Worlds. Due to a boon granted by
the God Himself, he could only be destroyed by a son of hr hiva. As Lord
hiva was unmarried this presented a problem, so it was decided to try and
arrange a marriage for Him.
The Devas therefore persuaded hr Kmadeva, Cupid, the God of Love, to
fire one of His flower arrows into the heart of the meditating Lord, at a time
when hr Prvat was serving Him. (hr Prvat is a reincarnation of hr
Sat) The sudden pangs of love for hr Prvat disturbed hr hivas
equanimity, which angered the Three-eyed Lord and He reduced Kmadeva
to ashes with an irate glance. (This is the traditional story recounted in the hiva
Purna and other scriptures. What follows is found only in the Lalit Mahtmyam.)

When Lord hiva had burnt hr Kmadeva, the ashes were collected by
Chitrakarm -the Artist of the Devas- and fashioned into the shape of a man.
At a glance from hr hiva, this form became alive. He was well-built and
shining with superhuman lustre. Propitiating Lord hiva, he was granted great
power and promised that he would rule the world for sixty thousand years.
Chitrakarma wished him Bha, bha, (be fortunate) and he became
known as Bhaa or Bhasura.
Lord Indra, the King of Heaven, had been cursed to lose his power, as, in his
arrogance, he had been disrespectful to a sage by tossing a sacred garland he
was given on the ground. Bhaa duly defeated him and took over the
rulership of Heaven and Earth.
26

After the sixty thousand years were up, hr Vihu created a My, Mohin,
an extremely alluring female form, whose job was to delude Bhaa and his
followers. Meanwhile Indra and the Devas performed a great sacrifice,
digging a huge sacrificial pit in the earth and casting their own flesh into the
sacred fire. Finally there emerged a wheel of fire with the Supreme Goddess
hr Lalit standing at its center, as a youthful, charming and playful Goddess
dazzling with a brilliant red glow.
They eulogized Her; all the Gods and Goddesses worshipping Her and they
created a beautiful city for Her to inhabit. hr Brahma was thinking that only
hr Sadhiva could be the consort of this radiant Goddess, when, at the
same time, the Supreme Lord appeared, not dressed in animal skins and
besmeared with ashes, but in a fascinatingly beautiful form, as a radiant
youth, adorned with wonderful clothes and ornaments, and so was called hr
Kmehwara (the Lord of all Beauty and Desire). The marriage was celebrated
by all the Gods, hr Vihu giving away the bride as She is His sister.
Then hr Lalit, surrounded with haktis -Goddesses and a huge army, set
out to destroy Bhaa and his army of Daityas demons. Bhaa was in his
city hunyaka and sent first his generals, then his sons and finally his brothers
out to destroy hr Lalit and Her army, but they were all in turn annihilated.
An obstacle creating yantra was secretly placed in the Goddesses camp which
caused great lethargy among the Shaktis. By a glance at hr Kmehwara hr
Lalit created hr Ganeha who discovered and destroyed the magic symbol.
hr Lalits daughter Bl killed the sons of Bhaa.
Finally the great demon himself came to the battlefield. He deployed all kinds
of weapons of negativity, but hr Lalit countered them all with Her divine
weapons, including the ten incarnations of hr Vihu which sprang from Her
fingernails. Bhasura was finally killed with the Mah-kmehwara
(Highest Power of Love) missile.
27

All the Gods and sages praised the Great Goddess. hr Kmadeva, the God of
Love, was still a pile of ashes and His wife Rat was emaciated with grief, so
they implored hr Lalit to bring Him back to life, which She did.
The demon Taraksura was still troubling the world at this time and he had a
boon that only a son of Lord hiva could kill him. The Three-eyed Lord hiva
was still deeply immersed in meditation, but this time Cupids flowery arrow
found its mark; the Great Lord was filled with longing for hr Prvati, and
their auspicious marriage took place. hr Karttikeya was born from their
union (after many stages of nursing!) and the demon Taraksura was duly
destroyed.

Note: Hyphens are used between words making up compound names. A

space indicates a new name.
Apostrophes are used when the the letter starting the next word also belongs
at the end of the previous one.
eg. Sihsanehvar is Siha-sana-hvar joined together.

* Asterisk It is recommended not to say hr before names with an asterisk

in the list of names. These generally start with the names of Rakhasas
Demons; eg.
599. * Daitya-hantr Destroyer of Demons

The picture overleaf shows hr Lalit sitting on a Couch of the Five

Corpses. They are hr Sadhiva reclining with hr Brahm, Vihu,
hiva and hwara below. They are called corpses as they do not even
have the power to move without Her. She is being fanned by hr
Lakhm and Saraswat. hr Gaeha and Krttikeya guard in front,
flanking the hr Chakra at Her Feet.
28

29

hr Lalit Sahasra-nma Stotram

Dedication and Meditation
Asy hr Lalit sahasra-nma stotra-ml mah-mantrasya,
Of this Garland of mighty Mantras of the Thousand Names of hr Lalit,

Vahiny-di vg-devat ihaya,

The Composing Seers are Vsini and the other Vg-devats,

Anuhup chhanda,
The metre is Anutubh,

hr Lalit paramehvar devat,

The Presiding Deity is the Supreme Goddess hr Lalit,

Ai bijam, Sau hakti, Kl kilakam.

Aim is the Seed, Sau is the Power, Klm is the Door-latch.

hr Lalit mah-tripura-sundar prasda

siddhy-artha jape viniyoga.
This recitation is undertaken to please hr Lalit Mah-Tripura-Sundar.

Dhynam Meditation
Sindrrua vigrahm tri-nayanm
Mikya gauli-sphurat tr-nyaka-hekharm
Smita-mukhim pna-vakhoruhm |
Pim-ymali-pra ratna-chahakam
Raktotpalam bibhratm saumym ratna-ghaa-stha
Rakta-charam dhyyet parmbikm
We meditate upon the Supreme Mother, red like Sindr powder, three-eyed, with the
Moon as Her Crest Jewel shining above a Crown of Gems, with a smiling countenance
and well-formed breasts. In Her hands She bears a Red Lotus, and a precious cup of
Nectar. She is of a cheerful mein and Her Red Feet rest on a water-pot encrusted with
precious stones.

30

hr Lalit Sahasra-nma Stotram

The Thousand Names of hr Lalit as a poem
(The introductory verses and Phala-sruti appear later in the book)

Om hr Gaehya nama
Salutations to the Lord of Ganas and Remover of Obstacles

Om
hr-mt hr-mah-rj, hr-mat-sihsanehvar,
Chid-agni-kua-sambht, Deva-krya-samudyat.

(1)

Om, Sacred Mother, Great Empress, Supreme Goddess of the Lion-throne;

Born out of the sacred fire-pit of consciousness, You emerge for a Divine purpose.

Udyad-bhnu-sahasrbh, chatur-bhu-samanvit,
Rga-swarpa-pahhy, krodhkrnkuhojjval.

(2)

Shining like a thousand rising suns, You are endowed with four arms;
Holding a noose as the form of passions, blazing with a goad as the form of anger.

Mano-rpekhu-koda, pacha-tanmtra-syak,
Nijrua-prabh-pra- majjad-brahma-maal.

(3)

Weilding a sugar-cane bow in the form of mind, and the five elements as arrows;
You fill the whole Universe with Your own rose-tinted brilliance.

Champakhoka-punnga- saugandhika-lasat-kach,
Kuruvinda-mai-hre- kanat-kora-mait. [14]

(4)

Your hair has a beautiful fragrance of Champaka, Ashoka and Punnaga flowers;
And You are adorned with a crown of the finest rubies.

Aham-chandra-vibhrja- dalika-sthala-hobhit,
Mukha-chandra-kalakbha- miga-nbhi-vihehak.
Your forehead is resplendent like the half-moon on the eighth day;
And Your musk tilak is a dark spot on the face of the moon.

31

(5)

Vadana-smara-mgalya- giha-toraa-chillik,
Vaktra-lakshmi-parvha- chalan-mnbha-lochan.

(6)

The eyebrows in Your smiling face are the arches to the wedding palace of Cupid;
And Your eyes are like darting fishes in the ocean of beauty of Your face.

Nava-champaka-puhpbha- ns-aa-virjit,
Tr-knti-tiras-kri- ns-bharaa-bhsur.

[20]

(7)

Your nose is like a newly opened Champaka blossom;

And the brilliance of Your diamond nose-ring puts the stars to shame.

Kadamba-majari-klipta- kara-pra-manohar,
Tanka-yugal-bhta- tapan-oupa-maal.

(8)

The adornment of Kadamba flowers all around Your ears makes You fascinating;
With the orbs of the sun and moon as Your ear-rings.

Padma-rga-hildarha- pari-bhvi-kapola-bh,
Nava-vidruma-bimba-hr- nyak-kri-radanach-chhad.

(9)

Your cheeks surpass the beauty of mirrors made of rubies;

And Your delicate lips humble the shining beauty of fresh coral or Bimba fruit.

huddha-vidynkur-kra- dvija-pankti-dvayojjval ,
Karpra-vtik-moda- samkarhi-digantar.

(10)

Your shining teeth are two rows of sprouts of the Pure Knowledge;
The Betel leaves and camphor that You chew, make the whole Universe fragrant.

Nija-sallpa-mdhurya- vinir-bhatsita-kachchhap,
Manda-smita-prabhpra- majjat-kmesa-mnas. [28]

(11)

The melody of Your voice puts to shame the Veena of hr Saraswati;

And into the stream of Your entrancing smile the mind of hr Siva is drowned.

Ankalita-sdihya- chibuka-hr-virjit,
Kmeha-baddha-mgalya- stra-hobhita-kandhar.
Your chin is a splendid adornment which has no comparison;
And beautifying Your neck is the Mangala-sutra tied by hr hiva Himself.

32

(12)

Kanakngada-keyra- kamanya-bhujnvit,
Ratna-graiveya-chintka- lola-mukt-phalnvit.

(13)

Around Your lovely arms are various bangles and ornaments made of gold;
And gem-encrusted pendants and pearl necklaces encircle Your neck.

Kmehwara-prema-ratna- ma-prati-paa-stan,
Nbhy-lavla-romli- lat-phala-kucha-dvay.

(14)

Your breasts are an expression of the precious jewel of the love of hr hiva,
And hang like fruits on the creeper-like line of hair rising from Your navel.

Lakhya-roma-latdhra- ta-samunneya-madhyam,
Stana-bhra-dalan-madhya- paa-bandha-vali-tray. [36]

(15)

Your waist is so slender it can be adjudged only from the line of hair,
And the three folds on Your stomach form a support for the weight of Your breasts.

Arurua-kausumbha- vastra-bhswat-ka-ta,
Ratna-kinkiik-ramya- rahan-dma-bhhit.

(16)

Your hips are resplendent in a sari as red as the sun,

With a golden belt decorated with tiny bells.

Kmeha-gyta-saubhgya- mrda-voru-dvaynvit,
Mikya-mukukra- jnu-dvaya-virjit.

(17)

The beauty and smoothness of Your thighs is known only to Lord hiva,
And Your two knees are like crowns of precious jewels.

Indra-gopa-parikhipta- smara-tbha-jaghik,
Gha-gulph krma-pihtha- jayihu-prapadnvit.

(18)

Your calves are the quivers of the God of Love covered with sparkling jewels,
With hidden ankles, and the fore-feet shaped like tortoise- shells.

Nakha-ddhiti-samchhanna- namaj-jana-tamo-gu ,
Pada-dvaya-prabhjla- parkita-saroruh.
[45]
The brilliance of Your toenails dispels the darkness of Tamo Guna of those
who bow to You; And Your Holy Feet defeat the Lotus in radiant beauty.

33

(19)

Sijna-mai-majra- maita hr-padmbuj ,

Marl-manda-gaman, mah-lvaya-hevadhi.

(20)

Your Sacred Lotus-Feet are adorned with jingling anklets,

And Your gait is graceful like a swan, O Great Treasure-house of Beauty.

Sarvrunavadyg, sarvbharaa-bhhit,
hiva-kmehwarkasth, hiv swdhna-vallabh.

(21)

Wholly rosy, Your body is faultlessly beautiful, adorned with every ornament;
Seated on the thigh of Lord hiva, You are His Other Half,
and He is completely Your own.

Sumeru-madhya-sigha-sth, hrman-nagara-nyik ,
Chintmai-gihnta-sth, pacha-brahmsana-sthit.

(22)

Residing on the middle peak of Mount Meru, You are Queen of the Auspicious City,
Occupying the mansion of wish-fulfilling gems,
on a couch of the five aspects of God.

Mah-padmavi-samsth, kadamba-vana-vsin ,
Sudh-sgara-madhya-sth, kmkh kma-dyin. [63]

(23)

You dwell in the great Lotus forest, residing in the forest of kadamba trees,
Standing in the middle of the ocean of nectar, You are the lovely-eyed,
Fulfiller of all desires.

Devarhi-gaa-saghta- styamn-tma-vaibhav,
Bhasura-vadhodyukta- hakti-sen-sam-anvit.

(24)

Your greatness is extolled by the assembly of Gods and Sages,

As You emerge with an army of Shaktis to destroy Bhanssura.

Sampat-kar-sam-rha- sindhura-vraja-sevit ,
Ahwrhdhi-hhitswa- koi-koibhi-rvit.
Followed by a herd of elephants controlled by Sampat-kari,
And crores and crores of horses led by Ahva-rudha.

34

(25)

Chakra-rja-rathrha- sarvyudha-parih-kit ,
Geya-chakra-rathrha- mantri-pari-sevit.

(26)

You are mounted on the Chakra-rja chariot brandishing all kinds of weapons,
And followed by hr Mantrin on the Geya-chakra chariot.

Kiri-chakra-rathrha- daa-nth-puraskit,
Jvl-mlini-kkhipta- vahni-prkra-madhya-g.

[71]

(27)

Ahead rides Danda-ntha mounted on the Kiri-chakra chariot,

And you are surrounded by a fortress of fire created by Jvl-mlin.

Bhaa-sainy-vadhod-yukta- hakt-vikrama-harhit ,
Nity-parkramopa- nirkhaa-sam-utsuk.

(28)

You are joyful at the sight of the Shaktis about to destroy the army of Bhandsura,
And You rejoice at the valour of the Nity Goddesses.

Bhaa-putra-vadhod-yukta- bl-vikrama-nandit ,
Mantriyamb-virachita- vihga-vadha-tohit.

(29)

You are pleased with the courage of hr Bl in killing the sons of Bhaa,
And Mother Mantrins destruction of Vishnga (hatred) gives you satisfaction.

Vihukra-pra-haraa- vrh-vrya-nandit,
Kmehwara-mukhloka- kalpita-hr-gaehvar.

(30)

Brave Vrhs taking the life of Vishukra (impurity) gives You joy,
O You who created hr Ganesha by a mere glance at the face of hr Sadhiva.

Mah-gaeha-nirbhinna- vighna-yantra-praharhit,
Bhadsurendra-nirmukta- hastra-pratyastra-varhi.[79] (31)
You are overjoyed at hr Ganeshas breaking of the obstacle-creating Yantra,
And You rain weapons on the demon-king Bhaa as he releases his missiles.

Karguli-nakhotpanna- nryaa-dahkiti,
Mah-phupatstrgni- nirdagdhsura-sainik.
From Your fingernails spring forth the ten incarnations of hr Vihu,
And the fire of Your Mah-pashupata missile destroys the army of demons.
35

(32)

Kmehvarstra-nirdagdha- sa-bhasura-hnyak,
Brahmopendra-mahendrdi- deva-samstuta-vaibhav.

(33)

Destroying Bhandsura and his city Shnyak with Your Kmeshwara missile,
Your glory is praised by hr Brahm, Vihu, hiva and the other Gods.

Hara-netrgni-sam-dagdha- kma-samjvan-auhadhi,
hrmad-vg-bhava-ktaika- swarpa-mukha-pakaj.

(34)

You are the medicine that gave back life to the God of Love when He was
destroyed by the fire from the eyes of hr hiva;
Your Lotus Face is first part of the 15-syllabled Mantra as the source of speech.

Kahdha-kai-paryanta- madhya-ka-swarpi,
hakti-ktaika-tpanna- kayadho-bhga-dhari. [87]

(35)

From neck to waist You form the Middle part of the 15-syllabled mantra.
And below the waist, the third creative portion of the 15-syllabled mantra.

Mla-mantrtmik mla- ka-traya-kalebar,

Kulmitaika-rasika, kula-saketa-plin.

(36)

You are the Soul of the root mantra, Your body being the three portions of
the root mantra; You relish the nectar of the Kula, ie. the six chakras below
Sahasrra, and You protect their boundaries.

Kulgan kulnta-sth, kaulin kula-yogin,

Akul samaynta-sth, samaychra-tatpar.

(37)

O Chaste Lady, residing in the Sacrum bone, whose creation is the chakras,
and who knows all the secret techniques of the path to Self-realisation;
You are beyond all categories and reside in the Sahasrra, and are to be found
through inner worship You are devoted to those who worship You internally.

Mldhraika-nilay brahma-granthi-vibhedin,
Maipurntar-udit vihu-granthi-vibhedin.

(38)

Residing first in the Mldhra, You break the knot of Brahma (below the Nbh)
After rising inside the Nbhi, You break the knot of Vihu (below the Heart).

36

Agy-chakrntarala-sth, rudra-granthi-vibhedin,
Sahasrrmbujrh, sudh-srbhi-varhi. [106]

(39)

After establishing at Agy Chakra, You break the knot of Rudra (hr hiva)
Ascending on the thousand-petalled Lotus, You rain a shower of Divine Nectar.

Taillata-sama-ruchi, hat-chakropari-samsthit,
Mah-hakti kualin, bisa-tantu-tanyas.

(40)

As brilliant as lightning, You remain stationed above the six chakras,

The great energy, coiled and resting in the Sacrum bone, as slender as a Lotus stalk.

Bhavn bhvangamy, bhavraya-kuhrik,

Bhadra-priy bhadra-mrtir bhakt-saubhgya-dyin.

(41)

The Life of the Universe, approached through contemplation, You cut down the
forest of rebirths; Fond of the auspicious, of auspicious form, You give all good
qualities to Your devotees.

Bhakti-priy bhakti-gamy, bhakti-vahy bhaypah,

hmbhav hradrdhy, harva harma-dyin.

(42)

Fond of devotion, attained through devotion, You are obedient to the demands of
devotees, completely removing their fear; Compassionate Wife of hr hiva,
worshipped by hr Saraswati, You are the Shakti of hr hiva, who confers
happiness.

ham-kar hr-kar sdhv, harach-chandra-nibhnan ,

ht-odar hnti-mat, nir-dhr nir-ajan. [133]

(43)

Creator of auspiciousness, maker of holiness and splendour, most virtuous and

chaste, Your face is radiant like the autumn moon; Slender-waisted, whose nature is
peace, You are unsupported, and unstained by any blemish.

Nirlep nirmal nity, nir-kr nir-kul ,

Nirgu nihkal hnt, nihkm nir-upaplav.

(44)

You are without impurity, immaculate and eternal, without form, ever calm and
steady; Beyond attributes, indivisible, and ever peaceful, You are desireless, and
indestructible.

37

Nitya-mukt nir-vikar, nih-prapach nir-hray ,

Nitya-huddh nitya-buddh, nir-avady nir-antar.

(45)

Ever free, changeless, beyond the material world, without any basis or shelter;
Eternally pure, ever awakened, beyond any blame, and undifferentiated.

Nih-kra nih-kalak, nir-updhir nir-swar,

Nrg rga-mathan, nirmad mada-nhin.

(46)

You exist without any previous cause, faultlessly Brilliant, Absolute, and Supreme;
Free from passion, You crush the passions; unintoxicated, You destroy intoxication.

Nischint nir-ahamkar, nir-moh moha-nhin,

Nirmam mamat-hantr, nihpp ppa-nhin.

[167]

(47)

Being beyond thought, You have no ego; being without illusion, You destroy illusions;
Having no selfishness, You destroy selfishness; being Sinless, You destroy wickedness.

Nih-krodh krodha-haman, nir-lobh lobha-nhin,

Ni-samhay samhaya-ghn, nir-bhav bhava-nhin.

(48)

Being without anger, You neutralise anger; being without avarice, You destroy greed,
Being without doubt, You remove doubt; being unborn, You destroy the cycle of births.

Nir-vikalp nir-bdh, nirbhed bheda-nhin ,

Nir-nh mityu-mathan, nihkriy nih-parigrah.

(49)

Free of mental activity, You remain undisturbed; beyond duality, You destroy dualism;
Indestructible, You eradicate death; beyond action, You require no support or property.

Nistul nla-chikur, nirapy niratyay,

Dur-labh dur-gam durg, dukha-hantr sukha-prad.

(50)

Incomparable Goddess, black-haired; who cannot be harmed, or ever transgress;

Hard to attain, hard to reach, You are the Goddess who protects us from all evil,
removing sorrows, and granting happiness.

Duha-dr dur-chra- haman doha-varjit,

Sarva-gy sndra-karu, samndhika-varjit. [198]
Unattainable by the unrighteous, You annul wrong deeds, being free of faults;
All-knowing, and intensely compassionate, You have none to equal You.

38

(51)

Sarva-hakti-may sarva- mgal sad-gati-prad,

Sarvehwar sarva-may, sarva-mantra-swarpi.

(52)

All power and energy are You, all auspiciousness, and our guide to the right path;
Supreme Ruler of everything, everything is in You, and all mantras are Your forms.

Sarva-yantr-tmik sarva- tantra-rp manon-man,

Mahehwar mahdev, mah-lakhm mia-priy.

(53)

You are the Essence of all Yantras, the Subject of all sacred treatises,
and You uplift the mind; The Great Goddess, Shakti of hr Sadahiva,
the Power of hr Vihu, the Beloved of hr hiva.

Mah-rp mah-pjy, mah-ptaka-nhin,

Mah-my mah-sattw, mah-haktir mah-rati.

(54)

You are the Mightiest Form, the Highest Object of worship, and You
destroy the greatest of sins; You are the Great Illusory Power, as well as
the Highest Reality; You are the Supreme Energy, and the Greatest Bliss.

Mah-bhog mahaiswary, mah-viry mah-bal,

Mah-buddhir mah-siddhir, mah-yogehwar-ehwar. [225]

(55)

You are the Highest Enjoyment, the Supreme Ruler,of great courage,
and great strength; The Greatest Wisdom and the Highest Attainment,
the Goddess of the greatest of yogis.

Mah-tantr mah-mantr, mah-yantr mahsan,

Mah-yaga-kram-rdhy, mah-bhairava-pjit.

(56)

The Highest Technique, the Greatest Mantra, the Most Powerful Yantra,
and the Highest Throne; You are the Object of the highest ceremonies,
and are worshipped by the eternal form of Lord hiva.

Mahehvara-mah-kalpa- mah-tava-skhi,
Mah-kmeha-mahih, mah-tripura-sundar.
You witness the mighty dance of Lord hiva at the end of the great cycle of time;
Queen of hr hiva, You are the Great Empress of the three worlds.

39

(57)

Chatu-hahyupa-chrhy, chatu-hahi-kal-may,
Mah-chatu-hahti-koi- yogin-gaa-sevit.

(58)

Worshipped with the sixty-four offerings, You are the essence of the sixty-four arts;
And are the Great One served by sixty-four crores of yogins.

Manu-vidy chandra-vidy, chandra-maala-madhya-g,

Chru-rp chru-hs, chru-chandra-kal-dhar. [243]

(59)

You are the lore of mantras, the knowledge of the Chandra, and stand at the centre
of the orb of the moon (Sahasrra); Of beautiful form, with a beautiful smile,
You wear the moon in its beautiful crescent phase.

Charchara-jagan-nth, chakra-rja-niketan,
Prvat padma-nayan, padma-rga-sama-prabh.

(60)

Mistress of all that moves or moves not, dwelling in the king of chakras (Sahasrra);
Daughter of the Mountain, with eyes like Lotuses, You gleam like Lotus of love rubies.

Pacha-pretsan-sn, pacha-brahma-swarpi,
Chin-may param-nand, vigyna-ghana-rpi.

(61)

Seated on a throne of five corpses, the five forms of God are manifestations of You;
You are Consciousness, and the Supreme Bliss, and Your form is knowledge solidified.

Dhyna-dhyti-dhyeya-rp, dharmdharma-vivarjit,
Vihwa-rp jgari, swapant taijas-tmik.

(62)

You manifest as the meditation, the meditator and the object of meditation,
and You are free of any right or wrong conduct; The Universe is Your form,
and You are the essence of the waking state, the dreaming state, and of dreams.

Supt prgytmik tury, sarvvasth-vivarjit,

Sihi-kartr brahma-rp, goptr govinda-rpi. [267]

(63)

You are deep sleep, and the wisdom therein, and the fourth state of pure spirit;
and You are beyond all the states of being; You create this Universe, in the form of
hr Brahm, and You protect it, in the form of hr Vihu.

40

Sahri rudra-rp, tirodhna-karhvar,

Sad-hivnu-graha-d, pacha-kitya-parya.

(64)

You destroy this world, in Your form as hr hiva, withdrawing into Yourself;
Eternal Spirit, You recreate this universe, ever intent on the five functions of the Divine.

Bhnu-maala-madhya-sth, bhairav bhaga-mlin,

Padmsan bhagavat, padma-nbha-sahodar.

(65)

At the centre of the orb of the Sun, You are hr Bahairav, adorned with all
good qualities; Seated in a Lotus, endowed with the Divine qualities, You are
the sister of (share the abdomen with) the Lotus-navelled hr Vihu.

Unmeha-nimihotpanna- vipanna-bhuvanval,
Sahasra-hrha-vadan, sahasrkh sahasra-pt.

(66)

The Universe arises and disappears with the opening and closing of Your eyes;
You have a thousand heads and faces, a thousand eyes, and a thousand feet.

-brahma-kia-janan, varhrama-vidhyin ,
Nijgy-rpa-nigam, puypuya-phala-prad. [288]

(67)

O Mother of all from Brahm to the smallest worm, You ordain the four castes
and four stages of life; The Vedas are Your commands, O Giver of the fruits
of auspicious or wicked acts.

hruti-smanta- sindr- kita -pdbja -dhlik,

Sakalgama-sadoha- hukti-sapua-mauktik.

(68)

The dust from Your Feet is the bindu adorning the forehead of the Scriptures;
And You are the Pearl at the heart of all the sacred texts.

Puruhrtha-prad pr, bhogin bhuvanehvar,

Ambikndi-nidhan, hari-brahmendra-sevit.

(69)

Giving the four fruits of life, ever complete, You are the Enjoyer of the highest bliss,
and the Supreme Ruler of the Universe; O Mother, without beginning or end,
You are served by hr Vihu, Brahm and Indra.

41

Nrya nda-rp, nma-rpa-vivarjit,

Hr-kr hr-mat hidy, heyopdeya-varjit.

(70)

hri Mahalakshmi, our only Refuge, of the form of sound, You are free of
any name or form; You are the sacred syllable Hrm, the epitome of modesty,
residing in the heart, neither rejecting nor accepting anything.

Rja-rjrchit rj, ramy rjva-lochan,

Rajan rama rasy, raat-kikii-mekhal.

[312]

(71)

Worshipped by the king of kings (Kubera), O Empress, beautiful, with eyes like Lotuses;
Joy-giving, enchanting, the bliss that is to be tasted, You wear a belt of tinkling bells.

Ram rkendu-vadan, rati-rp rati-priy ,

Rakh-kar rkhasa-ghn, rm ramaa-lampa.

(72)

hr Lakshmi, whose face is like the full moon, pleasure is one of Your forms,
and You revived the God of Love through fondness for His wife;
O Protectress, who destroys the demons, You are the epitome of virtuous womanhood,
desiring the company of Your husband.

Kmy kma-kal-rp, kadamba-kusuma-priy,

Kaly jagat-kand, karu-rasa-sgar.

(73)

Pure desire leads to You, who are the spark of desire that gives rise to this creation;
Fond of Kadamba blossoms; You are everything auspicious, the Root of the world;
the Ocean of Compassion.

Kal-vat kallp, knt kdambar-priy,

Varad vma-nayan, vru-mada-vihval.

(74)

Endowed with the sixty-four arts, and speaking sweetly, beautiful and fond of honey;
Bestower of boons, with lovely eyes, You are intoxicated with the bliss of Vruni nadi.

Vihwdhik veda-vedy, vindhychala-nivsin,

[340]
Vidhtr veda-janan, vihu-my vilsin.
You transcend this Universe, being the Sacred Knowledge that is to be known,
O Dweller in the Vindhya Mountains; As the Shakti of hr Brahm,
You are the Mother of all Sacred Knowledge; as the Creative Power
of hr Vihu, the Universe is Your Sport.

42

(75)

Khetra-swarp khetreh, khetra-khetra-gya-plin,

Khaya-viddhi-vinir-mukt, khetra-pla-sam-archit.

(76)

This field (body and psyche) is Your form, and You rule over it, protecting both
the field and the witnessing Spirit; Completely free of both growth or decay;
You are the One worshiped by Lord hiva, the Protector of this life.

Vijay vimal vandy, vandru-jana-vatsal ,

Vg-vdin vmakeh, vahni-maala-vsin.

(77)

You are Victorious, Immaculate, the Goddess to be saluted, loving Your

devotees as Your own children;
The Source of Speech, Ruler of the Left Side, You reside in the circle of fire.

Bhakti-mat-kalpa-latik, pahu-pha-vimochin,
Sa-hit-heha-pha, sad-chra-pra-vartik.

(78)
You fulfill the desires of Your devotees, and release us from the bonds of animal nature;
Destroying all disbelief in the scriptures, You teach us the way of a good life.

Tpa-traygni-samtapta- samhldana-chandrik,
Taru tpasrdhy, tanu-madhy tampah. [361]

(79)

Your moon-like radiance soothes those afflicted by the three tormenting fires;
Ever young, worshipped through renunciation, of slender waist, the Remover of
darkness.

Chitis-tat-pada-lakhyrth, chid-eka-rasa-rpi ,
Swtmnanda-lav-bhta- brahmdynanda-santati.

(80)

You are Pure Consciousness, denoted by the word tat, Your form is only consciousness;
The bliss of Brahm and the other gods is merely a tiny speck of Your joy.

Par pratyak-chit-rp, pahyant paradevat,

Madhyam vaikhar-rp, bhakta-mnasa-hamsik.
You are beginning of Speech, as the spirit within, the perceiving stage, as the
Supreme Deity; You are the middle stage of speech, and the form of utterance,
You are the swan of discrimination on the lake of the minds of devotees.

43

(81)

Kmehvara-pra-n, kita-gy kma-pjit,

higra-rasa-sampr, jay jlan-dhara-sthit.

(82)

You are the channel of life energy for hr hiva, the Knower of all deeds,
worshipped at the holy city of Kmarpa; Full of the highest bliss,
You are the victorious Goddess, whose place is Jlandhara, the water-bearer.

Oya-pha-nilay, bindu-maala-vsin,
Rahoyga-kramrdhy, rahas-tarpaa-tarpit.

[382]

(83)

You reside at the holy seat of Odyana, and in the circle of Bindu at the centre
of the hr Chakra; You are worshipped by secret (inner) ceremonies,
and are pleased by the inner surrendering.

Sadyah-prasdin vhva- skhi skhi-varjit,

ha-aga-devat-yukt, h-guya-pari-prit.

(84)

You bestow grace easily, O Witness of the Universe, whom none can witness;
Accompanied by the deities of the six limbs, You are full of the six divine attributes.

Nitya-klinn nir-upam, nirva-sukha-dyin,

Nity-hoahik-rp, hr-kahrdha-harri.

(85)

Eternally compassionate, without equal, You grant the bliss of liberation;

The sixteen Nitya Goddesses are Your forms, You who are the half-body of Lord hiva.

Prabhvat prabh-rp, prasiddh paramehvar,

Mla-prakitir-avyakt, vyaktvyakta-swarpi.

(86)

Full of light, as light is Your form, You are the Established, Supreme Ruler
of the Universe; You are the Kualin Shakti, imperceptible,
both the manifest and the unmanifest are Your forms.

Vypin vividh-kr, vidyvidy-swarpi,

Mahkmeha-nayana- kumudhlda-kaumud.

[403]

(87)

All-pervading, of manifold forms, You manifest as both the true knowledge and the
false hr hivas eyes blossom at the sight of You like Lotuses under the full moon.

44

Bhakta-hrda-tamo-bheda- bhnu-mad-bhnu-satati,
hiva-dt hivrdhy, hiva-mrti hivam-kar.

(88)

You are the radiance of the Sun which dispels the darkness in the hearts of devotees;
Lord hiva is Your messenger, He worships You, He is an embodiment of You,
O Creator of all auspiciousness.

hiva-priy hiva-par, hihteht hihta-pjit,

Apramey swa-prakh, mano-vchm-agochar.

(89)

Beloved of Lord hiva, who is beyond hr hiva, O Highest Wisdom, worshipped

by the wise; Immeasurable, Self-luminous, beyond the reach of mind and speech.

Chit-haktih chetana-rp, jaa-haktir jatmik,

Gyatr vyhiti sandhy, dvija-vinda-nihevit.

(90)

You are the Power of Consciousness, thought is Your form, You are the Power of the
Universe and the Essence of Creation;
You are the sacred Gayatri mantra, the utterance thereof, and the dusk when it is to be
said, accompanied by the worship of the twice-born Men of God.

Tattwsan tat twam ay, pacha-kohntara-sthit,

Ni-sma-mahim nitya- yauvan mada-hlin. [431]

(91)

You are seated in the principles, being the Brahman, thehakti, and the manifestation,
standing within the five sheaths;
Of unbounded greatness, Eternally youthful, You are full of rapturous delight.

Mada-ghrita-raktkh, mada-pala-gaa-bh ,
Chandana-drava-digdhg, chmpeya-kusuma-priy.

(92)

Your reddened eyes are rolled in rapture, and Your cheeks are flushed with delight;
Your body is anointed with sandal paste, and You are fond of Champaka flowers.

Kuhal komalkr, kuru-kull kulehvar,

Kula-kulay kaula- mrga-tatpara-sevit.

(93)

O Skillful Goddess, of tender form, hr Kuru-kulla, Ruler of Sushumna Nadi;

You reside in the Mldhr, and are badly served by those devoted to the Kaula path.

45

Kumra-gaa-nthmb, tuhi puhir-matir-dhiti,

hnti swasti-mat kntir, nandin vighna-nhin.

(94)

Mother of hr Karttikeya and Ganesha, You are Enjoyment, Nourishment, Intelligence,

Steadfastness; Peace, Good Fortune and Love, O joy-giving Destroyer of Obstacles.

Tejovat tri-nayan, lolkh-kma-rpi,

Mlin hamsin mt, malaychala-vsin.

[458]

(95)

Bearer of light, with three eyes, O beautiful lady, all loveliness and desire personified;
Adorned with a garland, Swan-like, Mother; You reside in the Malaya mountains.

Su-mukh nalin su-bhr, hobhan sura-nyik,

Kla-kah knti-mat, khobhi skhma-rpi.

(96)

O Beautiful-faced, Lotus, of lovely eyebrows; beautiful, Queen of the Devas;

Wife of hr hiva, of all loveliness, You agitate this creation, and are of Subtle form.

Vajrehvar vma-dev, vay'vasth-vivarjita,

Siddhehvar siddha-vidy, siddha-mt yahaswin.

(97)

Mighty Goddess, beautiful Goddess, You are devoid of any changes of age; Ruler of the
Self-realised, You are their Knowledge, and their Mother, of great fame and glory.

Vihuddhi-chakra-nilaya- "rakta-var tri-lochan,

Khavgdi-pra-hara, vadanaika-samanvit.

(98)

Residing at Vishuddhi chakra, You are red coloured, and three-eyed;

With a skull-topped club and other weapons, and having one face.

Pyasnna-priy tvak-sth, pahu-loka-bhaya-kar,

Amitdi-mahhakti- samvit kinhwar. [484]

(99)

Fond of food made with milk, You invest the skin, and create fear in those of bestial
nature; You are surrounded by Amruta and other great potencies (the sixteen vowels) ,
and are known as Goddess Dkin.

Anhatbja-nilay, hymbh vadana-dvay,

Danhrojjvalkha-mldi- dhara rudhira-samsthit.

(100)

Dwelling in the Anhata Lotus, You are dark-hued and brilliant, with two faces;
Of gleaming tusks, adorned with a garland of letters and others, You invest the blood.
46

Kla-rtrydi-haktyaugha- vit snigdhaudana-priy,

Mah-vrendra-varad, rkiyamb-swarpi.

(101)

Surrounded with Shaktis such as Klartr (letters ka to ha), and fond of food made
with ghee; Giver of boons to the greatest of great heroes, Your form is Mother Rki.

Maiprbja-nilay, vadana-traya-samyut,
Vajrdikyudh-opet, marydi-bhir-vit.

(102)

Abiding in the Maipra Lotus, and endowed with three faces,

Equipped with the thunderbolt and other weapons, surrounded with Shaktis
starting with mar (letters a to pha)

Rakta-var mamsa-nihh, gunna-prta-mnas,

Samasta-bhakta-sukhad, lkinyamb-swarpi. [503]

(103)

Red-coloured, You are placed in the flesh, highly pleased with offerings made with
Jaggery; Granting happiness to all Your devotees, Your form is Mother Lkin.

Swdhihhnmbuja-gat, chatur-vaktra-manohar,
hldyyudha-sampann, pta-varnti-garvit.

(104)

Residing in the Swdhihthna Lotus, You are fascinating with four faces;
Replete with Trident and other weapons, You are Yellow-coloured and very proud.

Medo-nihth madhu-prt, bandhinydi-samanvit,

Dadhyannsakta-hiday, kkin-rpa-dhri.

(105)

Investing the fat tissue, fond of honey, surrounded by Goddesses starting with Bandhin;
Gladdened by offerings made with curds, You take the form of Goddess Kkin.

Mldhrmbujrh, pacha-vaktrsthi-samsthit,
Akuhdi-prahara, varaddi-nihevit.

(106)

Mounted on Mldhra Lotus, with five faces, and residing in the bone tissue;
Endowed with a goad and other weapons, You are served by Varad and other Yogins.

Mudgaudansakta-chitt, skinyamb-swarpi,
gy-chakrbja-nilay, hukla-var had-anan.
Propitiated with offerings made of gram, Your form is Mother Skin;
You reside in gy chakra Lotus, white-coloured, and six-faced.
47

[523]

(107)

Majj-samsth hamsavat- mukhya-hakti-samanvit,

Haridrnnaika-rasik, hkin-rpa-dhri.

(108)

Controlling the marrow and brain tissue, You are adorned with powers, firstly letter Ha;
With a special taste for food made with turmeric, You take the form of Goddess Hkin.

Sahasra-dala-padma-sth, sarva-varopa-hobhit,
Sarvyudha-dhar hukla- sam-sthit sarvato-mukh.

(109)

Standing in the thousand-petalled Lotus, supremely beautiful radiating all colours;

Bearing every weapon, You invest the reproductive seed, with faces in every direction.

Sarvaudana-prta-chitt, yakinyamba-swarpi,
Swh swadh matir medh, hruti smitir anuttam.

(110)

Pleased with every type of food offering, Your form is Mother Yakin;
You are swh and swadh, the offerings to the sacred fire, Wisdom, Intelligence,
the sacred texts and divine law, and You are without a superior.

Puya-krti puya-labhy, puya-hravaa-krtan,

Pulomajrchit bandha- mochan bandhurlak. [547]

(111)

Famous for auspicious exploits, You are attained by the righteous, even listening
to stories of Your geatness confers merit;
Worshiped by hr Indran, You liberate from bondage, having beautiful wavy locks.

Vimarha-rpi vidy, viyad-di-jagat-pras,

Sarva-vydhi-prahaman, sarva-mityu-nivri.

(112)

You are the First Manifestation of Consciousness, the Perceptive Knowledge,

and You give birth to this world of ether and other elements;
Curing all ailments, You ward off all forms of death.

Agra-gaychintya-rp, kali-kalmaha-nhin,
Ktyyan kla-hantr, kamalkha-nihevit.
To be known as the Foremost, whose form is beyond thought, You destroy the
worst sins of Kali Yuga; You are hr Ktyyani, Remover of time and death,
worshipped by the Lotus-eyed Lord Vihu.

48

(113)

Tmbla-prita-mukh, dim-kusuma-prabh,
Migkh mohin mukhy, min mitra-rpi.

(114)

Your mouth is full of red betel juice, brilliant red like pomegranate flowers,
With fawn-like eyes, You are the Enchantress, giving happiness, and having
the form of a friend.

Nitya-tipt bhakta-nidhir, niyantr nikhilehvar,

Maitrydi-vsan-labhy, mah-pralaya-skhi. [571]

(115)

Ever contented, the Treasure of Your devotees, You control this Universe,
O Ruler of all existence; Attained by those with intense desire for oneness,
You are the Witness of the great final dissolution.

Par-hakti par-nihh, pra-gyna-ghana-rpi,

Mdhv-pnlas matt, matika-vara-rpi.

(116)
You are the Supreme Power, the Highest Aim, and the Purest Wisdom in solid form,
Intoxicated like one drinking wine, You are lost in rapture, taking the form
of the sounds and letters.

Mah-kailsa-nilay, mila-mridu-dorlat,
Mahany day-mrtir, mah-sm-rjya-hlin.

(117)

Residing on the peak of Mount Kails, Your creeper-like arms are as soft
as Lotus-stalks; You are to be worshipped, as the Embodiment of compassion,
O Empress of supreme dominion.

tma-vidy mah-vidy, hr-vidy kma-sevit ,

hr-hoahkhar-vidy, trik kma-koik.

(118)

You are Self-knowledge, the Highest Knowledge, the Most Auspicious Knowledge,
who is to be worshipped with love; You are the Knowledge of the sacred sixteen
syllabled mantra, with its three groups, attained by those with the highest desire.

Kakha-kikar-bhta- kamal-koi-sevit,
hira-sthit chandra-nibh, bhlasthendra-dhanuh-prabh.
A glance from Your eyes has the power to make slaves of ten million Lakshms;
In the head, You are luminous like the moon; placed on the forehead,
shining with all the colours of the rainbow.
49

(119)

Hidaya-sth ravi-prakhy, trikontara-dpik,

Dkhya daitya-hantr, dakha-yagya-vinhin.[600]

(120)

In the heart, You are effulgent like the sun, You are the flame inside the Triangle
of Mldhr; You are hr Sati- the Daughter of Daksha and First Wife of Lord
hiva, the Slayer of the Asuras, and the Destroyer of King Dakshas sacrifice.

Darndolita-drghkh, dara-hsoj-jvalan-mukh,
Guru-mrtir gua-nidhir, gomt guha-janma-bh.

(121)

With large eyes darting hither and thither, Your face is dazzling with a wide smile;
You are in the form of the Guru, the Treasury of all virtues, the Mother of this Earth,
and You gave birth to hr Karttikeya.

Deveh daa-ntisth, dahar-kha-rpi,

Pratipan-mukhya-rknta- tithi-maala-pjita.

(122)

Queen of the Devas, who resides in moral principles, Your form is the ether in the heart;
You are worshipped as the fifteen phases of the moon, from new to full.

Kaltmik kal-nth, kvylpa-vinodin,

Sa-chmara-ram-v- savya-dakhia-sevit.

[614]

(123)

The Inspiration of all arts, the Master of all arts, You enjoy listening to poetry and
literature; hr Lakshmi and Saraswat stand on Your left and right with chamari fans.

di-haktir ameytm, param pvankiti,

Aneka-koi-brahma- janan divya-vigrah.

(124)

Primordial energy, whose Self is immeasurable, Supreme Mother, whose form purifies;
You are the Mother of endless millions of Universes, whose Divine Form is resplendent.

Kl-kr keval guhy, kaivalya-pada-dyin,

Tripur tri-jagad-vandy, tri-mrtir tri-dahehvar.

(125)

Creating the Bja mantra klm, Alone, Mysterious; the Bestower of the highest state of
liberation; Existing before the three gunas etc., You are adored by the three worlds, of
the form of Brahma, Vihu and hiva, and the Ruler of the thirty Devas.

50

Tryakhar divya-gandhhy, sindra-tilaknchit,

Um hailendra-tanay, gaur gandharva-sevit.

(126)

Three-eyed, with a heavenly scent, adorned with red Sindur on the forehead;
You are hr Um, the Daughter of the King of Mountains, with a shining golden form,
attended by heavenly musicians.

Vihva-garbh svara-garbh, varad vg-adhhvar, [640]

Dhyna-gamyparich-chhedy, gyna-d gyna-vigrah.

(127)

Containing the Universe within, You are the Golden egg of creation, the Grantor of
boons, and the Foremost Goddess of Speech; Approached through meditation,
Unbounded, You are the Giver of Knowledge, as Knowledge is Your form.

Sarva-vednta-sa-vedy, satynanda-sva-rpi,
Lopmudrrchit ll- klipta-brahma-maal.

(128)

You are to be known through all the sacred teachings, the Bliss of Truth is
Your form; Worshipped by the wife of Sage Agastya, You create innumerable
Universes for Your sport.

Adihy dihya-rahit, vigytr vedya-varjit,

Yogin yoga-d yogy, yognand yugan-dhar.

(129)

Invisible, having nothing of the senses, You are the Knower but without anything
knowable; You have all magical powers, You grant Yoga and You are the One to be
connected to, You are the Bliss of Divine Union, and the Upholder of the ages of time.

Ichchh-hakt-gyn-hakt- krya-hakt-sva-rpi,
Sarvdhr su-pratihh, sad-asad-rpa-dhrin.

(130)

The Powers of Desire, Knowledge and Action are Your forms; You are the Support of
everything, firmly established, upholding both the real and unreal forms.

Aha-mrtir aj jetr, loka-ytr-vidhyin,

Ekkin bhma-rp, nir-dvait dvaita-varjit.

[668]

(131)

Having eight forms, unborn, ever victorious, the Controller of the procession of the
worlds; Solitary, but of many forms, undivided and free of all duality.

51

Anna-d vasu-d viddh, brahmtmaikya-sva-rpi,

Bihat brhma brahm, brahmnand bali-priy.

(132)

Giver of Sustenance and Wealth, the Eldest of the Universe, embodying the Oneness of
everything with the Supreme Spirit; Very great, Full of Spiritual Knowledge, Shakti of
hr Brahm, You are the Bliss of the Brahman,and fond of those who are strong.

Bhh-rp bihat-sen, bhvbhva-vivarjit,

Sukhrdhy hubha-kar, hobhan-sulabhgati.

(133)

Language is Your form, Your armies are mighty, You are free of both existence
and non-existence; Easily worshipped, Beneficent, You are the easiest and most
auspicious path to Self-realisation.

Rja-rjehvar rjya- dyin rjya-vallabh,

Rjat-kip rja-pha- nivehita-nijhrit.

(134)

Ruler of the kings of kings, giver of kingdoms, dearly loved by those of royal nature;
Of shining compassion, You place those who seek refuge in You on the thrones of kings.

Rjya-lakhm koha-nth, chatur-aga-balehvar,

[694]
Sm-rjya-dyin satya-sandh sgara-mekhal.

(135)

You are the Prosperity of kings, the Master of the treasury, the Ruler of the four
divisions of the army; the Giver of empires, the Abode of truth, and Your girdle is the
ocean.

Dkhit daitya-haman, sarva-loka-vaha-kar,

Sarvrtha-dtr svitr, sach-chid-nanda-rpi.

(136)

Initiated in all knowledge, the Destroyer of demons, having all the worlds under
Your sway; Fulfilling all purposes, You are the Creatrix, whose form is Existence,
Consciousness and Bliss.

Deha-klparich-chhinn, sarva-g sarva-mohin,

Saraswat hstra-may, guhmb guhya-rpi.
Unlimited by space or time, Present in everything, You create illusion for the
whole Universe; O Goddess of learning, Essence of the Holy Books,
Mother of Kartttikeya, Your form is hidden from us.

52

(137)

Sarvopdhi-vinir-mukt, sad-hiva-pati-vrat,
Sa-pra-dyehvar sdhv, guru-maala-rpi.

(138)

Free of all limitations and conditionings, You are the faithful wife of hr Sadhiva;
Achieved by traditional paths, You are Truth and Goodness, as the cycle of Gurus.

Kulot-tr bhagrdhy, my madhu-mat mah,

Gamb guhyakrdhy, komalg guru-priy. [722]

(139)

Beyond the senses, worshipped as the Power of the Sun, You are the illusory
Creative Power, whose nature is intoxicating bliss, manifesting as the Mother Earth;
Mother of the Ganas, worshipped by the Devas, delicate limbed, and fond of true Gurus.

Swa-tantr sarva-tantreh, dakh-mrti-rpi,

Sanakdi-sam-rdhy, hiva-gyna-pradyin.

(140)

Self-dependent, Ruler of all techniques, embodied as Lord hivas silent form,

Worshipped by Sanaka and other sages, You grant the auspicious knowledge of the Lord.

Chit-kal-nanda-kalik, prema-rp priya-kar,

Nma-pryaa-prt, nandi-vidy naehvar.

(141)

You are the grain of consciousness, the portion of bliss, manifesting as love,
creating affection; Pleased with the recitation of the names of God, You are
the Knowledge that gives joy, and the Shakti of Lord hiva in His great dance.

Mithy-jagad-adhi-hhn, mukti-d mukti-rpi,

Lsya-priy laya-kar, lajj rambhdi-vandit.

(142)

You are the basis of this illusory world, and the Giver of liberation, being liberation
personified; Fond of dance, You are the Dissolver, giving Nirvikalpa Samadhi and
full of bashful modesty, You are worshipped by Rambh and other celestial maidens.

Bhava-dva-sudha-vihti, pprya-davnal ,
Daur-bhgya-tla-vtl, jardhvntara-viprabh. [745]

(143)

The shower of Your divine nectar extinguishes the forest-fire of our mental activity,
and You are the fire which burns out the forest of our sins;
You are the wind which scatters our misfortunes like cotton, and You are the sunlight
which dispels the darkness of old age from the soul.

53

Bhgybdhi-chandrik bhakta- chitta-keki-ghanghan,

Roga-parvata-dambholir, mityu-dru-kuhrik.

(144)

You are the Moon creating a high tide of good fortune, and the rain clouds which make
Your devotees minds dance with joy like peacocks; You are the Thunderbolt which
destroys a mountain of ailments, and the Axe which fells the tree of death.

Mahehvar mah-kl, mah-gras mah-han,

Apar chaik chaa- musura-nihdin.

(145)

Mighty Goddess, great dark Destroyer, who consumes the whole Universe, the
mightiest morsel; Who ate not even a leaf, O Goddess who is all fired-up, to destroy the
demons Chanda and Munda.

Kharkhartmik sarva- lokeh vihva-dhri,

Tri-varga-dtr su-bhag, tryambak tri-gutmik.

(146)

The Indwelling Spirit of everything destructible or eternal, You are the Ruler
of all the worlds, the Upholder of the Universe; You give the three blessings,
and all divine qualities, O Three-eyed Mother of the three Gods, the three
moods of creation spring from You.

Swargpa-varga-d huddh, jap-puhpa-nibhkiti,

Ojovat dyuti-dhar, yagya-rp priya-vrat. [771]

(147)

You give both temporal and eternal joy, O Pure Goddess, who gleams like the
rosy Japa blossom; You are Vitality, clothed in splendour, the fire ceremony is
Your form, and You are fond of religious practices.

Dur-rdhy dur-dharh, pali-kusuma-priy,

Mahat meru-nilay, mandra-kusuma-priy.

(148)

Hard to propitiate, and hard to please, You are fond of Ptali flowers; You are
the great Object of Worship, residing on Mount Meru, and fond of Mandara flowers.

Vrrdhy vir-rp, vi-raj vihwato-mukh,

Pratyag-rp parkh, pra-d pra-rpin.
Worshipped by the courageous, You are the vast form of the Universe,
free of passion, and facing in every direction; Introspection is Your nature,
O Subtlest Supreme, You give breath, as life-breath is Your form.

54

(149)

Mrtaa-bhairavrdhy, mantri-nyasta-rjya-dh,
Tri-pureh jayat-sen, nis-trai-guy parpar.

(150)

Worshipped by hr Bhairava in the form of the Sun, You entrust the running
of this Universe to Your Shaktis; Goddess of the three cities, whose army is ever
victorious, You are without the three attributes, being both beyond and within.

Satya-gynnanda-rp, smarasya-parya ,
Kapardin kal-ml, kma-dhuk kma-rpi [796]

(151)

You manifest as Truth, Knowledge and Bliss, as the highest state of equanimity;
Wife of Ganga-bearing Lord hiva, You are the tradition of the arts,
and You fuflfill all desires, as the form of all beauty and love.

Kal-nidhi kvya-kal, rasa-gy rasa-hevadhi,

Puh purtan pjy, puhkar puhkarekha.

(152)

Treasury of all arts, You are the Art of poetry and literature, knowing the
sentiments expressed in dance and acting, the Inexhaustible Treasure-house
of experience; Well-nourished, Ancient, the Object of worship, You are the
Lotus of the Heart, and Lotus-eyed.

Param-jyoti param-dhm, param-u part-par,

Pha-hast pha-hantr, para-mantra-vibhedin.

(153)

You are the Supreme Brilliance, the Highest Abode, the Minutest Atom, and You
are beyond the beyond; Holding the noose in Your hand, You are the Remover
of all attachments, and You destroy any mantras used against Your devotees.

Mrtmrtnitya-tipt, muni-mnasa-hamsik,
Satya-vrat satya-rp, sarvntar-ymin sat.

(154)

You are Form, and Formless, and Satisfied with temporal offerings; the Swan of
discrimination on the sacred lake of the minds of sages;Devoted to and embodying
the Truth, You are the Inner Controller of everything, being all Truth and Goodness.

Brahm brahma-janan, bahu-rp budhrchit,

Prasavitr prachadgy, pratihh prakakiti. [830]
O Shakti of hr Brahm, Mother of the Formless, You have manifold forms,
and are Worshipped by the wise; You are the Creatrix, very angry, the Authority,
and Foundation of everything, and the forms that we experience.

55

(155)

Prehvar pra-dtr, pachhat-pha-rpi,

Vihi-khal vivikta-sth, vra-mt viyat-pras.

(156)

Ruler of life, Giver of life, the fifty places of worship are Your forms; Unfettered,
residing in Holy places, You are the Mother of the courageous, Creating Space.

Mukund mukti-nilay, mla-vigraha-rpi,

Bhva-gy bhava-roga-ghn, bhava-chakra-pravartin.

(157)

Giver and Abode of Liberation, the basic shapes are Your form; Knower of our
meditations, destroying the ailments of this existence, You turn the Wheel of Rebirth.

Chhanda-sr hstra-sr, mantra-sr talodar,

Udra-krtir uddma-vaibhav vara-rpi.

(158)

You are the Core of the Vedas, the Essence of the scriptures, and the Power of sacred
speech, whose inside is like a calm ocean; Of exalted fame, of unlimited splendour, all
appearances, colours, letters etc. are Your forms.

Janma-mityu-jar-tapta- jana-vihrnti-dyin,
Sarvopanihad-ud-ghuh, hntyatta-kaltmik. [853]

(159)

You give rest to those burned by the concerns of life, death and old age;
You are highly sung in the Upanishads, Your Nature is the highest state of non-duality.

Gambhr gagannta-sth, garvit gna-lolup,

Kalpan-rahit khh, knt kntrdha-vigrah.

(160)

Of unfathomable depth, residing in the space of the heart, very proud,

and delighting in music; Free of thought, the Highest Goal,
You are the Destrotyer of sin, and Your body is half hr hiva.

Krya-kraa-nir-mukt, kma-keli-tara-git,
Kanat-kanaka-tank, ll-vigraha-dhri.

(161)

Free of cause and effect, You are the waves of desire-power that create the Universe;
With Your shimmering golden ear-rings, You create this world of forms for Your sport.

Aj khaya-vinir-mukt, mugdh khipra-prasdin,

Antar-mukha-sam-rdhy, bahir-mukha-su-dur-labh.
Unborn, and free of all decay, Innocent Goddess, who is quickly pleased;
Worshipped by those who look inwards, You are hard to attain for those with
outward attention.
56

(162)

Tray trivarga-nilay, tri-sth tripura-mlin,

Nir-may nir-lab, swtm-rm sudh-siti. [879]

(163)

Three-natured, resting in the three blessings, in the three Gods, You wear the head
of the demon Tripura as a garland; Without sickness, without support,
You rejoice in Your Own nature, which is a stream of Divine Nectar.

Sasra-panka-nir-magna-sam-uddharaa-padit,
Yagya-priy yagya-kartr, yajamna-swarpi.

(164)

You are expert in rescuing those drowning in the morass of worldly existence;
Fond of sacrifices, Performer of sacrifices, hr hiva as the Protector of
sacrifices is Your form.

Dharmdhr dhandhyakh, dhana-dhnya-vivardhin,

Vipra-priy vipra-rp, vihwa-bhramaa-kri.

(165)

Support of righteousness, Overseer of wealth, You increase wealth and

sustenance; Fond of religious scholars, the Godly-natured are Your form,
O Goddess who causes the whole Universe to turn.

Vihwa-grs vidrum-bh, vaihav vihu-rpi ,

Ayonir yoni-nilay, ka-sth kula-rpi.

(166)

Consumer of the whole Universe, shining like coral, You are the hakti of
hr Vihu, hr Vihu being one of Your forms; Having no origin, You reside
in the triangular origin, standing at the peak, the lower chakras are also Your forms.

Vra-gohh-priya vr, naih-karmy nda-rpi ,

Vigyna-kalan kaly, vidagdh baindav-san. [905]

(167)

Fond of the outpourings of the courageous, O Warrior Goddess, beyond all action,
sacred Sound is Your form; Adept in the Highest Knowledge, Creative, Skilful,
You are seated in the central spot of the hr Chakra.

Tattw-dhik tattwa-may, tattwam-artha-rpin ,

Sma-gna-priy saumy, sad-hiva-kuumbin.
Transcending the 24 principles of creation, Reality is Your nature, the meanings
of truth are Your forms; Fond of the chanting of hymns, You are gentle and
moon-like, the Shakti of hr Sadahiva.
57

(168)

Savypa-savya-mrga-sth, sarvpad-vini-vri,
Swasth swabhva-madhur, dhir dhira-sam-archit.

(169)

Residing in the left and right paths, You remove all misfortunes;
Established in Your Self, which is naturally blissfulful, You are steadfast,
and are worshipped by the wise and brave.

Chaitany-rghya-sam-rdhy, chaitanya-kusuma-priy,
Sadodit sadtuh, taru-ditya-pal.

(170)

Worshipped by the waters of Divine Vibrations, Fond of the blossoms of consciousness;

You are ever shining, ever satisfied, glowing rosily like the new-risen Sun.

Dakhidakhirdhy, dara-smera-mukhmbuj,
Kaulin-keval nardhya-kaivalya-pada-dyin. [926]

(171)

Worshipped by both the adept and the simple, Your Lotus-like face is radiantly
smiling; You are the Sole Goddess worshipped through the Chakras,
bestowing the priceless gift of complete one-ness with Your Nature.

Stotra-priy stuti-mat, hruti-sa-stuta-vaibhav,

Manasvin mna-vat, maheh magalkiti.

(172)

Fond of praise, You are everything praiseworthy, Your greatness is extolled in

the scriptures; You control the mind, being the essence of mind,
O Great Goddess, of Auspicious form.

Vihwa-mt jagad-dhtr, vihlkh vi-rgi,

Pra-galbh paramodr, parmod mano-may.

(173)

Mother of the Universe, Support of the World, Wide-eyed, and Free of attachments;
Very Powerful, Supremely Generous, You are the Highest Joy, pervading the mind.

Vyoma-keh vimna-sth, vajri vmakehvar ,

Pacha-yagya-priy pacha-preta-machdhi-hyin.[947]
The Sky is Your Hair, You occupy the cosmic vehicle, and wield the thunderbolt,
and You are the Supreme Ruler of the Devas; Fond of the five-fold worship,
You recline on the couch of five corpses (five forms of God).

58

(174)

Pacham pacha-bhteh, pacha-sakhyopa-chrin,

hhwat hhwataiswary, harma-d hambhu-mohin.

(175)

You are the Supreme Spirit, and Ruler of the five elements, Worshipped with the five
offerings; Ever-present, Eternal Supreme Ruler, Giver of Happiness, You cause
delusion even to Lord hiva Himself.

Dhar dhara-sut dhany, dharmi dharma-vardhin,

Loktt gutt, sarvtt hamtmik.

(176)

You are the Earth, and Daughter of the Mountain, possessing Wealth, and
Righteousness, You promote Righteousness in Your devotees; Beyond the three worlds,
beyond the three attributes, beyond everything, Your Essence is Peace and Bliss.

Bandhka-kusuma-prakhy, bl lla-vinodin ,
Su-magal sukha-kar, suveh-hy su-vsin.

(177)

Shining like the red Banduka flower, You are child-like, with the sport of Creation
as Your play; Beautifully Auspicious, You create happiness, in glorious robes,
You are beautifully dressed as a married woman.

Su-vsiny-archana-prt, "hobhan huddha-mnas,

Bindu-tarpaa-santuh, prva-j tri-purmbik. [966]

(178)

Pleased by the worship of married ladies, and very Beautiful, Your mind is the
Highest Purity; Pleased by offerings to the Central Dot of the hr Chakra,
You are the First-born, and Mother of the three states, three bodies etc.

Daha-mudra-sam-rdhy, tripur-hr-vaham-kar,
Gyna-mudr gyna-gamy, gyna-gyeya-sva-rpi.

(179)

Worshipped with the ten hand-gestures, You control the Goddess of Tripur-hr;
As the mudra of knowledge, You are approached through Knowledge, Knowing
and what is to be known are both Your forms.

Yoni-mudr tri-khaeh, tri-gumb trikoa-g,

Anaghdbhuta-chritr, vchhitrtha-pradyin. [978]
As the mudras of Mldhra, and of Ultimate Unity, You are the Mother of the
three attributes, residing in the triangle of Mldhra;
Beyond sin or sorrow, Your character and conduct are wonderful beyond human
understanding, and You grant the fulfillment of all desires.
59

(180)

Abhystihaya-gyt, ha-adhvtta-rpi,
Avyja-karu-mrtir, agyna-dhvnta-dpik.

(181)

Known through constant meditation, You are the Form at the end of the six paths
of devotion; the Embodiment of disinterested love, You are the lamp which
dispels the darkness of ignorance.

bla-gopa-vidit, sarvn-ullaghya-hsan,
hr-chakra-rja-nilay, hrmat-tripura-sundar.

(182)

Known by all from small children to hr Kriha, Your commands are never
transgressed; Residing in the Royal hr Chakra, You are the Beautiful Goddess
endowed with all glory, who is pre-existent to the three divisions of creation.

hr-hiv hiva-haktyaikya- rpi Lalitmbik. [1000] Om

You are the Goddess and the God, the Embodiment of the Oneness of hiva and Shakti,
O Mother Lalit, Most Charming Goddess whose sport is this entire Universe.

Skht hr di hakti Mtj hr Nirmal Devyai namo nama.

Incarnated as Our Holy Mother hr Mtj Nirmal Dev, Salutations to You.
Here ends the Thousand Names of hr Lalit as a poem.

60

hr Lalit Sahasranma
A list of the Thousand Names with Commentary
Verse 1
1.
2.
3.

hr Mt
The Sacred Mother
hr Mah-rj
The Great Empress
hr-mat sihsanehvar The Supreme Goddess of the Lion-throne

hrMtMahRjhr-mat
Siha
sana
hvar

Holy, auspicious, beautiful, splendour

Mother, measurer
Great, supreme, best, highest
Empress, queen, ruler
Possessing good qualities, glorious, respectful form of address
Lion, tiger
Sitting, a seat, a throne
Supreme, Goddess, Ruler

There are many subtleties in this first line and some possible interpretations are:1) By addressing the Supreme Goddess hr Lalit first as Holy Mother, it implies
that She rules our personal heart; as Great Empress, She rules this material world
and as the Goddess of the Lion-throne or the Goddess who is seated on a Lion
She is the Adi Shakti, hr Durg, the Creator and Ruler of this whole Universe both
spiritual and temporal.
2) As Mother She gives birth to this Universe, as Empress, She rules and sustains
it, and as hr Durg, the Shakti of hr Sadahiva, She is responsible for its
dissolution. She therefore fulfills the three roles of Creatrix, Sustainer and
Destroyer.
3) Each name starts with the Bja (seed) mantra hrm which, with others like
aim, hrm and klm, is one of the root mantras denoting the Supreme Goddess. It
is the sacred sixteenth syllable of the 15 syllabled mantra. She is the source, the
saying and the object of the mantra. hrm-t- embodying the Quality of hrm,
61

hrm-ah Saying hrm, hrm-at Attaining (the state of) hrm

4) The Highest Spiritual Knowledge is called hr-vidy. She is the Producer, Ruler
and Supreme Object of that knowledge.
5) The Rig Veda mentions a mantra containing three ms which confers all
knowledge and success. The first line here is a sixteen syllabled mantra containing
three ms. Other mantras containing three ms are Am Hrm Klm.. and the
fifteen-syllabled mantra (see p 189)
4.
5.

Chid agni kua sambht Born from the sacred fire-pit of consciousness
Deva krya samudyat
Emerging for a Divine purpose

ChitAgniKua-

Consciousness, spirit
Fire, the God of Fire
Pit, havan, water-pot

DevaDivine, a God
KryaPurpose, work, effect
Sam-ud-yat- Emerged, risen up

4. Sam-bht- born, produced. The Goddess is, of course, unborn; however in

the tale of the destruction of Bhandsura, hr Lalit was invoked in a sacred fire
ceremony by Indra and the Devas and emerged from the flames in a wheel of fire,
in response to the dire need of all the Devas, whose power was being sucked in by
the lethargy caused by Bhasura. She therefore emerged to do the Deva Krya
Work of the Devas.
Kua, like kumbha, is a water-pot as in Kualin which can be divided as
Kua water-pot, lina- sleeping, hiding. The Kualin is the subtle form of Fire
(just as tm Spirit is the subtle form of Air/Wind) so chid-agni-kua- Fire-pit
of consciousness is the Sacrum Bone. The Fire-pit of consciousness can also be
though of as the Brahma-randhra -Crevice of the Supreme at the top of the head,
through which the Goddess emerges into the Sahasrra as the Kualin Shakti, to
give us our Moksha Liberation.
5. Krana and Krya mean cause and effect, so Deva Krya can mean The Divine
effect or Effecting divinity, ie. when the Kualin rises up (Samudyata) we enter
the Kingdom of Heaven and get our connection to God.

62

Verse 2
6.
7.
8.
9.

Udyad bhnu sahasrbh

Chatur bhu sa-anvit
Rga swarpa pahhy
Krodhkrnkuhojjval

UdyadBhnuSahasrabhChaturBhuSam-anvit-

Rising
Sun
Thousand
Shining
Four
Arms
Furnished with

Shining like a thousand rising suns

Furnished with four arms
Holding the noose as the form of passions
Blazing with a goad as the form of anger

RgaSwa-rpaPahahyKrodhakraAnkuhaUj-jval-

Passions, love
Own form, special quality
Noose, bonds
Holding, weilding
Anger
Form, shape, appearance
Goad, elephant driving hook
Blazing

6. hr Lalit is known as the Red Goddess, so rising suns gives this sense of a

ruddy glow.
The LSN abounds with word plays like the juxtaposition of bhnu- sun and bhuarms, as well as the repetition of udyad from the end of the last verse. This also
makes it easier to remember by heart.
Udyad- having risen, bhnu- shining, radiating, sahasrbh- in our Sahasrra.
7. Having four arms- the Mldhra Chakra (like a Swastika) has four arms and is

the Earth realm and Earth element. The weapons that the Goddess holds are, in
one sense, what ties us to this earthly life. As well as the means by which the
Goddess keeps us attached to this illusory world, the noose and goad also liberate
us, rga being Her love for us and krodha, Her anger against evil forces.

63

Verse 3
10.

Mano rpekhu koda

Holding a sugar-cane bow in the form of mind

11.

Pacha tanmtra syak

With arrows as the five subtle elements

12.

Nijrua prabh pra majjad brahma maal

Filling the whole universe with Your rose coloured brilliance

10 /11. Her My works through the mind attached to the objects of the senses.

ManoMind, psyche, heart/mind

RpaForm
Sugar-cane
IkhuKoda- Bow
Pacha- Five
Tan-mtra- Subtle elements
Arrows
Syak,

NijaInnate, ones own, continual

AruaRosy, red, the Sun
Pra-bhBrilliant, shining
PraWhole, full, complete
MajjadMarrow, essence
Brahma-Egg of Brahma, the Universe
Maal- Circle, sphere, orb

Verse 4
13.

Champakhoka punnga saugandhika lasat kach

The One whose gleaming hair has a beautiful fragrance of Champaka,
Ashoka and Punnaga flowers

14.

Kuruvinda mai-hre kanat kora mait

Adorned with a shining crown of Kuruvinda gems

14. can also mean: Your long tangled hair is adorned with a multitude of wish-

fulfilling gems.
Champaka- Waxy white frasgrant flower
Ahoka flower (=free of sorrow)
AhokaPunnaga flower
PunngaSaugandhika- Sweet-smelling
(su-good, gandha-perfume)

LasatKach-

Shining, smelling, resounding

Kuruvinda-Rubies from the Kuruvinda mines

MaiGem
hreRow, line, multitude
KanatShining, satisfying, wishing
KoraCrown, diadem, long tangled hair
Mait- Adorned, decorated

Hair

64

Verse 5
15.

Aham chandra vibhrja dalika sthala hobhit

Beautiful with a forehead as resplendent as the half-moon on the eighth day

16.

Mukha chandra kalakbha miga nbhi vihehak

With a musk spot on the forehead like the markings on the face of the moon

AhamChandraVibhrjaDalikaSthalahobhit-

Mukhamoon
Chandrashine forth, radiant
Kalakaburst, split
bhaeminet flat area, forehead Miga-nbhiresplendent, beautiful
Vihehakeighth (day)

face
moon
stain, spot, mark
shining
musk, antelope-like markings on the moon
mark on forehead, distinguishing

16. The markings on the moon are sometimes likened to a rabbit and sometimes an

antelope. The double meaning of Mriga is musk (used for the Tilak forehead
mark) and antelope (from which musk is obtained).
Verse 6
17.

Vadana smara mgalya giha toraa chillik

Of smiling face with eyebrows like the arches to the wedding palace of Cupid

18.

Vaktra lakhmi parvha chalan-mnbha lochan

Having eyes like darting fishes in the ocean of Your beautiful face

Vadanaface, first, foremost

Smarasmiling
Mgalya-giha- wedding hall

Vaktra- face
lakhmi- having auspicious marks, beautiful
parvha- watercourse, tank, royal insignia
Mgalya-auspicious, giha-house
chalan- moving, agitated
Toraaarched doorway
mnafish,
Chillikeye-brow (type of creeper) bhashining
Lochan- eyes

65

Verse 7
19.

Nava champaka puhpbha ns-daa virjit

Glorious with a nose like a newly opened Champaka blossom

20.

Tr-knti tiras-kri ns bharaa bhsur

Radiant with a diamond nose-stud whose brilliance puts the stars to shame

NavaChampakaPuhpabhaNsDaaVirjit-

TrkntiYellow/ white fragrant flower Tiras-kriBlossom

NsShining
BharaaNose
BhsurNew, nine

Stars
Excelling
Nose
Bearing, maintaining
Shining, radiant, bright, splendid

Staff, sceptre, authority, punishment

Eminent, brilliant, glorious, ruling

Verse 8
21.

Kadamba majari klipta kara pra manohar

Fascinating with clusters of Kadamba flowers arranged around Your ears

22.

Taka yugal-bhta tapanoupa maal

Wearing the discs of the sun and moon as a pair of ear-rings

22. The Sun and Moon are the Goddesses two eyes, ear-rings and breasts.

KadambaMajariKliptaKaraPraManohar-

Kadamba flower
Clusters of flowers

Taka- Ear-ornament
Yugal-bhta- Wearing a pair, yoked with
yugali- Pair, yoked, bhta-being

Arranged, fixed
Ears
Full, complete
Fascinating, beautiful
(mano-mind, hara-stealing)

Tapana- The Sun, shining

UupaThe Moon, boat-shaped
Maal- Disc, circle

66

Verse 9
23. Padma

rga hildarha pari bhvi kapola bh

The One whose cheeks surpass the beauty of mirrors made of rubies
24. Nava

vidruma bimba hr nyak-kri radanach-chhad

With delicate lips that surpass the shining beauty of fresh coral or Bimba fruit

Padma-rga-hila- Lotus-hued rocks, ie. rubies

darhaMirror
Pari-bhvi- Surpassing, mocking, conquering
Cheek
KapolaBhhBecoming, being, the earth

NavaFresh, new, nine

Vidruma- Coral
BimbaA red gourd-like fruit, a disc, the sun,
hrGlorious, shining, splendour
Nyak-kri- Humiliating, contemptuous
Radana- Tooth, tusk, splitter
Chhad- Covering (tooth-covers = the lips)

Verse 10
25.

huddha vidynkurkra dvija pankti dvayojjval

The two shihing rows of teeth are like fresh sprouts of the Pure Knowledge
26.

Karpra vik moda samkarhi digantar

And the scent of the Betel leaves You chew, makes the whole Universe fragrant

huddhaVidyAnkurakraDvijaPaktiDvayUj-jval-

Pure
Knowledge
Sprouts, shoots
Form
Teeth (twice-born)

KarpraCamphor
VtikBetel nut (pn)
ModaFragrance, joy, pleasure
Samkarhi- Diffusing, spreading fragrance
Digantar- Atmosphere, far regions

Row, series, assembly

Two
Blazing, gleaming

25. Shuddha-vidy is associated with the sixteen-syllabled mantra, so the thirty-

two teeth are like two rows of sixteen Bja-seed mantras hence the word-play
about freshly sprouted.
See page 189 for an explanation of the Sixteen-syllabled Mantra.

67

Verse 11
27.

Nija sallpa mdhurya vinir bhatsita kacchap

The One whose melodious discourse puts to shame the Vna of hr Saraswati
28.

Manda smita prabh pra majjat kmesa mnas

The One into whose gentle and entrancing smile the mind of hr Siva is drowned

NijaOwn, personal
Conversation, discourse.
SallpaSweetness
MdhuryaVinir-bhartsita-Threatened, put to shame
Kachchhap- (Tortoise-shaped) Veena

MandaSmitaPrabhPraMajjatKmesaMnas-

-South Indian sitar-like instrument

especially that played by hr Saraswati

Gentle, slow
Smile, laugh
Splendour, light, beauty
Full of, complete
Essence, marrow
Lord hiva
Mind, heart

Verse 12
29.

Ankalita sdihya chibuka hr virjit

Adorned with a chin the likeness of whose splendour has never been seen
30.

Kmeha baddhas mgalya-stra hobhita kandhar (12)

Beautified by the wedding necklace around Your neck tied by hr hiva Himself

AnkalitaSdihyaChibukahrVirjit-

Not examined, unobserved

Resemblance, likeness
Chin
Splendour, auspicious
Adorned, beautified

KmehaBaddhaMgalya-strahobhitaKandhar-

68

Lord hiva
Tied, attached, obstructed
Wedding necklace
Adorned, beautiful
Neck

Verse 13
31.

Kanakngada keyra kamanya bhujnvit

Decorated with various bangles and ornaments of gold around Your beautiful arms

32.

Ratna graiveya chintka lola mukt phalnvit

With gem-encrusted pendants and pearl necklaces encircling Your neck

32. can also mean She gives the

reward (phalnvita) of liberation (mukta) to the

restless mind (chintka lola)
KanakaAgadaKeyraKamanyaBhujaAnvit-

Gold
Armlet
Bracelet (upper arm)
Desirable, beautiful
Arm
Having, furnished with

RatnaGraiveyaChintkaLolaMukt-phalaAnvit-

Jewel
Necklace
With gems, thinker, the mind
Dangling, swinging, restless
Pearl (mukta-liberated, phala-fruit)
Furnished with, possessing

Verse 14
33.

Kmehwara prema ratna ma prati-paa stan

Whose breasts are an expression of the precious jewel of the love of hr hiva

34.

Nbhylavla romli-lat phala kucha dvay

With breasts like two fruits on the creeper-like line of hair from Your navel

KmehwaraPremaRatnaMaPrati-paaStanDvay-

Lord hiva
Love
Jewel
Gem
Expressing
Breasts

NbhyaAlavlaRomliLatPhalaKucha-

Having two

69

Springing from the navel

Basin for water around the roots of a tree
A line of body hair above the navel in women
Creeper
Fruit
The female breast

Verse 15
35.

Lakhya roma-lat dhrat samunneya madhyam

Having a waist so slender it can be adjudged only from the line of hair

36.

Stana bhra dalan-madhya paa-bandha vali tray

(15)

With three folds at the waist forming a support for the weight of Your breasts

LakhyaRoma-latDhratSamunneyaMadhyamBandhaValiTray-

StanaWinding line of hair above the navel BhraThe state of having, wearing, bearing DalanDeduced, inferred
MadhyaWaist, middle
PaaDistinguishable by,

Breasts
Support, bearing
Split, petal
Waist, middle
Turban, crown

Tied, knotted
Fold of skin, wrinkle
Three

Verse 16
37.

Arurua kausumbha vastra bhswat ka-ta

The One whose waist is resplendent in a sari as red as the sun

38.

Ratna kinkiik ramya rahan dma bhhit

With a golden belt decorated with tiny bells

AruaRed, dawn, the Sun

Red, dawn, the Sun
AruaKausumbha- Orange, made of safflower
Garment, sari, clothes
VastraBhswat- Resplendent, shining, the Sun
K-ta- Hips, loins

RatnaKikiikRamyaRahanDmaBhhit-

70

Jewel
Small bells
Enjoyable, beautiful
Belt, girdle, rope
Girdle, cord
Decorated, adorned

Verse 17
39.

Kmeha gyta saubhgya mrdavoru dvaynvit

Possessing thighs the beauty and smoothness of which is known only to Lord hiva

40.

Mikya mukukra jnu dvaya virjit

Glorious with knees like two crowns of precious jewels

KmehaGytaSaubhgyaMrdavaUruDvyaAnvit-

MikyaKnown
MukuaBeauty, loveliness, happiness kraSoftness, gentleness
JnuBroad, large, excellent
DvayaPair, two
VirjitLord hiva

Ruby
Crown
Shape, appearance
Knees
Pair, two
Lustrous, glorious, shining

Having, furnished with

Verse 18
41.

Indra-gopa pari-khipta smara tbha jaghik

Whose gleaming calves are the quivers of the God of Love covered with fire-flies

Gha gulph
With hidden ankles
43. Krma pihtha jayihu prapadnvit (18)
42.

The One whose Feet are shaped like the back of tortoise-shells

Indra-gopaPari-khiptaSmaraTabhaJaghikAnvit-

Fire-fly (protected by Indra) GhaCovered, scattered

Resembling
Quiver, holder
Shining
Calves, shanks

Gulph
KrmaPihthaJayihuPrapada-

Having, furnished with

71

Secret, mysterious, hidden

Ankle
Tortoise
The back
Victorious
Front of foot, prostration

Verse 19
44.

Nakha ddhiti sam-chhanna namaj-jana tamo gu

The Brilliance of Your Toenails dispels the darkness
of Tamo Guna of those who bow to You

45.

Pada dvaya prabh-jla parkita saroruh

Your two Holy Feet defeat the Lotus in radiant beauty

NakhaToe-nail, nails
PadaFeet
Brightness, power, inspiration
DvayaPair, two
DdhitiPrabhBeauty, splendour, radiance
Samchhanna- Entirely covered, concealed
Bowing, prostrating
JlaWatery, trap, illusion
NamajPeople, creatures
Parkita- Set aside, rejected, disdained
JanaDarkness, ignorance
Saroruh- Lotus (lake-growing)
TamoAttribute, quality
GuTamo-gua Attribute of the Left Side, Lethargy, ignorance, sleep.
Verse 20
46.

Sijna mai majra maita hr padmbuj

The One whose Sacred Lotus-Feet are adorned with jingling anklets

Marl manda gaman

48. Mah-lvaya hevadhi
47.

SijnaMaiMajraMaitahrPadaAmbuj-

Jingling
Gem
Anklets
Adorned
Sacred, glorious
Feet

Whose languid gait is graceful like a swan

The Treasure-house of Great Beauty

MarlFemale swan
MandaLanguid, slow, lazy
Gaman- Gait, moving
MahGreat
Lvaya- Beauty, charm, saltiness
hevadhi- Treasury, wealth

Lotus, water-born

72

Verse 21

The next 12 verses follow the story - the marriage to hr Kmehwara (Sadhiva),
the battle, the destruction of Bhandura and the revival of the God of Love.

Sarvru
50. Anavadyg
51. Sarvbharaa bhhit
52. hiva kmehwarkasth
53. hiv
54. Swdhna vallabh
49.

SarvaAruAnavadyaAgSarvabharaaBhhit-

All, everything
Red, rosy, sunny
Faultless
Body, limbs
All, every
Ornament, decoration
Adorned, decorated

Wholly rosy
Whose body is faultlessly beautiful
Adorned with every ornament
Seated on the thigh of hr hiva
The Other Half of hr hiva
She who has completely won over Your Lord

hivaKmehwaraAkaSthhivSwdhnaVallabh-

The Auspicious Lord

Supreme Lord of beauty, Ruler of Desire
Thigh (curved), hook
Stationed, standing
Auspicious Goddess, wife of hr hiva
Being in ones power, self-dependent
Most beloved, dear above all, supreme

Verse 22

Sumeru madhya sigha-sth Standing on the middle peak of Mount Meru

56. hrman nagara nyik
The Queen of the Auspicious City
57. Chintmai gihnta-sth
Residing in the mansion of wish-fulfilling gems
58. Pacha brahmsana sthit
Seated on a throne of the five aspects of God
55.

58. Brahman Supreme Formless God assumes five forms to create, preserve and

dissolve the Universe, namely Brahm, Vihu, hiva, hana and Sadhiva (see p.22)
These are called Five Corpses (name 249) as they cannot even move without Her Power.
Su-meru- Good Mount Meru
ChintmaiWish-fulfilling gem
GihaHouse
Madhya- Middle, centre
Anta-thStaying at the end
Sigha- Peak, horn
Standing, residing
PachaFive
SthBrahmaGod, the Supreme Spirit
hrman- Splendid, royal
Town, city
sanaSeated, a seat
NagaraLeader, mistress
SthitStaying, resident
Nyik73

Verse 23

Mah-padmavi sam-sth
60. Kadamba vana vsin
61. Sudh sgara madhya-sth
62. Kmkh
63. Kma dyin
59.

Dwelling in the great Lotus forest

Residing in the forest of wish-fulfilling trees
Standing in the middle of the ocean of nectar
Lovely-eyed
Fulfiller of all desires

62. can also mean: The Sun and Moon are Your eyes. K- Sun, M- Moon.

MahPadmaAaviSamsthKadambaVanaVsin-

SudhSgaraMadhyaSthKmaAkhKmaDyin-

Great
Lotus
Forest
Dwelling, residing
Wish-fulfilling tree
Forest
Dwelling, living

Nectar, Divine ambrosia

Ocean
Middle
Staying, standing
Lovely, desirable
Eyes
Desire, love
Giver, grantor

Verse 24
64.

Devarhi gaa saghta styamn tma vaibhav

The One whose greatness is extolled by the assembled groups of Gods and Sages

65.

Bhasura vadhodyukta hakti sen sam-anvit

Emerging with an army of Shaktis to destroy Bhanssura

DevaihiGaaSaghtaStyamntmaVaibhav-

Gods
Sages, poets
Groups, assembly
Assembly, mass, war
Praising
Self, spirit

BhasuraVadhaUd-yuktahaktiSenSam-anvit-

Power, greatness

74

The demon Bhaa

Destroyer, killer
Zealously active
Goddesses, power
Army
Possessing, furnished with

Verse 25
66.

Sampat-kar sam-rha sindhura vraja sevit

Followed by a herd of elephants controlled by Goddess Sampat-kari

67.

Ahvrhdhi-hhithva koi-koi-bhir vit

Surrounded by crores and crores of horses led by Goddess Ahva-rudha

Horses are the senses, and elephants the sense impressions.

66. Sampat-kari- creating good fortune- is the Turiya- fourth state where one
discriminates clearly between eternal truth and illusion of the mind and senses.
She is in this state, but is concealed from us by a multitude of sense impressions.
67. The mind is ahvrudha-mounted on the senses and the adhi-sthitaoverseer of the mind is the tma- Self. She is this Detached Witness in us hidden
by the My of millions of sense impressions and thoughts.
SampatKarSam-rhaSindhuraVrajaSevit-

Success, fate, prosperity

Doing, making, creating
Controlling, ascending
Elephant, sense impressions
Herd, multitude
Followed, served

AhwarhaAdhi-hhitaAhwaKoiKoibhirvit-

Horse
Controlling, mounted, ascended
Superintended, settled
Horses, the senses
Crore, ten million
With crores (instr)
Surrounded, concealed

Verse 26
68.

Chakra rja rathrha sarvyudha parih-kit

Mounted on the Chakra-rja chariot brandishing all kinds of weapons

69.

Geya chakra rathrha mantri pari-sevit

Followed by Goddess Mantrin on the Geya-chakra chariot

68. Also means Those who

worship the hr Chakra get every means of protection.

69. Also means Those who praise the hr Chakra become wise and knowledgeable.
Chakra- rjaRatharhaSarvayudhaParih-kit-

GeyaChakraRatharhaMantriPari-sevit-

King of wheels, hr Chakra

Chariot , warrior, body
Mounted, ascended
All, every
Weapon
Furnished with, surrounded by

75

Song, praised in song

Wheel, discus
Chariot, body
Mounted, elevated
Advisor, wise, knowledgable
Followed, attended, served

Verse 27
70.

Kiri chakra rathrha daa-nth puras-kit

Ahead rides Danda-ntha mounted on the Kiri-chakra chariot

71.

Jvl-mlinikkhipta vahni prkra madhya-g

Surrounded by a fortress of fire created by Jvl-mlin

70. Also: Those worshipping the hr Chakra with light and oblations becomes the

most honoured and powerful. Daa-ntha could mean the Master of the Spine
ie. the Kualin, so: Worshipping the hr Chakra the Kualin rises up the spine
71. Also: The Kualin Flame travels up the Central Channel and reaches the crown.
KiriChakraRatharhaDaaNthPuras-kit-

Light beam, pile , boar (Kri praiser) Jvl-

Flame, blazing, (Kualin)

Mlinika- Garlanded, crowned

khipta- Produced, thrown down

Wheel, cycle
Chariot, body, delight

Mounted, arisen, attained (or maybe ardha -not mounted)

Staff, power, punishment, spinal cord
Master, help, protector
Going in front, honoured, eastward

VahniFire,
Prkra- Fortress, rampart, wall
Madhya-g- Staying, in the middle

Verse 28
72.

Bhaa sainy vadhod-yukta hakt vikrama harhit

Joyful at the sight of the Shaktis about to destroy the army of Bhandsura

73.

Nity parkramopa nirkhaa sam-utsuk

Eagerly watching the valour of the Nity Goddesses

72. Also: Breaking through the army of Illusions the Kualin Shakti creates joy.

BhaaSainyVadhaUd-yuktahaktVikramaHarhit-

The demon Bhaa, hypocrisy, NityOf the army, soldier

Destroying
Actively engaged,
Goddesses

Par-kramaopaNirkhaaSam-utsuk-

Valour, force, step

Pleased, joyful

76

Eternal, constant
Courage, attack
Swelling, pride
Observing, watching
Eager, anxiously desiring

Verse 29
74.

Bhaa putra vadhod-yukta bl vikrama nandit

Pleased with the courage of hr Bl in killing the sons of Bhaa

75.

Mantriyamb virachita vihga vadha tohit

Satisfied by Mother Mantrins destruction of Bhaas brother Vishnga

BhaaThe demon Bhaa

PutraSons
VadhaDestroying
Ud-yukta- Actively engaged
BlDaughter, child
Vikrama- Courage, proceeding
Nandit- Joyful, pleased

MantriiAmbVirachitaVihgaVadhaTohit-

Goddess, counsellor
Mother
Performed, constructed
Hatred, Bhaas brother
Destruction, killing
Satisfied, pleased

Verse 30
76.

Vihukra pra haraa vrh vrya nandit

Joyful at the courageous Vrhs taking the life of Bhaas brother Vishukra

77.

Kmehwara mukhloka kalpita hr Gaehwar

Creating hr Ganesha by a mere glance at the face of hr Sadhiva

VihukraPraHaraaVrhVryaNandit-

impurity, Bhaas brother

life, breath
taking, stealing
boar-formed Goddess
bravery, strength

KmehwaraMukhalokaKalpitahr-gaehwar-

joyful, pleased

77

Lord hiva
face
glance, looking at
forming, making
hr Ganesha

Verse 31
78.

Mah-gaeha nirbhinna vighna yantra praharhit

Overjoyed at hr Ganeshas breakingof the obstacle-creating Yantra

79.

Bhasurendra nirmukta hastra pratyastra varhi

Raining weapons on the demon-king Bhaa as he releases his missiles

Mah-gaeha-hr Ganesha
NirbhinnaBreaking, splitting
VighnaObstacle, opposition
YantraMystical diagram, machine
Pra-harhit- Very pleased, overjoyed

BhadaAsurendraNirmuktahastraPraty-astraVarhi-

The demon Bhaa

King (Indra) of demons (asuras)
Loosed, liberated
Weapons
Return missile
Raining, showering

Verse 32
80.

Karguli nakhotpanna nryaa dahkiti

From whose fingernails spring forth the ten incarnations of hr Vihu

81.

Mah-phupatstrgni nirdagdhsura sainik

The Fire of Your Mah-pashupata missile destroys the army of demons

KaraAguliNakhaUtpannaNryaaDahakiti-

Hand
Fingers
Nails
Arisen, born
Refuge of men, hr Vihu
Ten
Manifestations, forms

MahPhupatastra
AgniNirdagdhaAsuraSainik-

78

Great
Lord of cattle, hr hiva
Missile, arrow
Fire
Burnt up
Demon
Forces, army

Verse 33
82.

Kmehvarstra nirdagdha sa bhasura hnya-k

Burning up Bhandsura and his city Shnyak with the Kmeshwara missile

83.

Brahmopendra mahendrdi deva samstuta vaibhav

Your power is praised by hr Brahm, Vihu, hiva and the other Gods

KmehvaraAstraNirdagdhaSa-bhasurahnya-k,
SamstutaVaibhav-

BrahmMissile
UpendraBurnt up
MahendraThe demon Bhaa
diMaking zero, Bhaas city DevaLord hiva

hr Brahmadeva
Younger brother of Indra, hr Vihu
Great King, hr Indra
And others, starting with, first
Gods

Praised together
Greatness, power

Verse 34
84.

Hara netrgni sam-dagdha kma sajvanauhadhi

The medicine that restored life to the God of Love who was
destroyed by the fire from the eye of hr hiva

85.

hrmad vg-bhava ktaika swarpa mukha pakaj

Your Lotus Face embodies the first section (of the 15 syllabled mantra)

Lord hivas eyes are the Sun and Moon and His third eye is Fire. Fire is
associated with the Kualin and the Central Channel
85. The first section of the 15 syllabled mantra is Ka e i la hrm, called vgbhava- conferring speech, a name associated with hr Brahmadeva-Saraswat.
84.

HaraNetraAgniSam-dagdhaKmaSamjvanaAuhadhiPakaj-

Taker, Lord hiva

Eyes
Fire
Burnt up
Cupid, The God of Love
Making alive
Medicine

hrmadVgBhavaKtaEkaSwarpaMukha-

Lotus, water-born

79

Glorious
Speech, language
Existence, becoming
Portion, most excellent, peak
One
Own form, special quality
Face

Starting with the previous line in Verse 34 is the description of the mystical
qualities, beginning with the 15-syllabled mantra.(see p.189)
Verse 35
86.

Kahdhah kai paryanta madhya ka swarpi

From neck to waist the Middle part (of the 15-syllabled mantra) is Your form

87.

hakti ktaika tpanna kayadho bhga dhri

And below the waist is the Shakti portion (of the 15-syllabled mantra)

KahaAdhaKaiParyantaMadhyaKaSwarpiDhri-

Neck
Down, below
Hips
As far as, side
Middle, waist
Section, peak, excellent
Own form, special quality
Bearing, supporting

haktiKtaEkaTpannaKaiAdhoBhga-

Power, creative energy

Section, excellent, peak
One
Burning
Hips
Down, below
Portion

Verse 36
88.
89.
90.
91.

Mla mantrtmik
The Essence of the Root Mantra
Mla ka traya kalebar Your body is the three portions of the Root Mantra
Kulmit aika-rasika
Having a special taste for the nectar of the Family
Kula saketa plin
The Protector of the boundaries of the Chakras

90/91. Kula family refers to the body or the lower six Chakras. The Sahasrra is

called Akula. The Left-hand Path (the one considered impure) is called Kaulabelonging to the Kula. There is also said to be a downward pointing thousandpetalled Lotus inside the head called Kula, and the Sahasrra above the head is
Akula (n.96).
MlaMantratmikMlaKaTraya-

Root, basis
Empowered sound
Soul, essence
Root, basis
Portions, peaks
Three

Kalebar- Body
KulaFamily, lower Chakras, Sushumna Nadi
mitaNectar, immortal
Eka-rasika- Special taste
Saketa- Boundaries, limits
PlinProtrectress
80

Verse 37

Kulgan
93. Kulnta-sth
94. Kaulin
95. Kula yogin
92.

Chaste Lady
Residing in the Sushumna Nadi
whose creation is the chakras
Knowing all the secret techniques of the
path to Self-realisation

Akul
Beyond the lower Chakras, residing in the Sahasrra
97. Samaynta-sth
Found through Samaya (inner worship)
98. Samaychra tatpar Devoted to the traditional paths
96.

Kulaagananta-sthKaulinYogintatpar-

Family, group, the lower chakras A-kul

Without family

Samaya- Convention, inner worship

Staying inside, standing at the end Anta-sth- In the midst, at the end
Goddess of Kaula-marga
Samaya- sacred Path, accepted way
Possessing powers or Yoga
chraPractice, conduct
Woman

Devoted to, engaged in

Verse 38
99.
100.
101.
102.

Mldhraika nilay
Brahma granthi vibhedin
Maipurntar udit
Vihu granthi vibhedin

Residing first in the Sacrum

The Splitter of the Knot of Brahma
Having risen through the Nbhi Chakra
The One who breaks open the Knot of Vihu

100/102. See note on Granthis on page 18.

Mldhra- Root support, the Sacrum bone Maipur(or possibly Muldhra Chakra) ntarFirst, one
UditEkaNilayResiding
Vihuhr Brahmadeva
GranthiBrahmaKnot, difficulty
VibhedinGranthiVibhedin- Splitting, breaking apart

81

Place of the gem- Nbhi Chakra

Inside
Risen
All-pervading, hr Vihu
Knot, obstruction
Breaking, splitting

Verse 39
103.
104.
105.
106.

Agy chakrntarla-sth
Rudra granthi vibhedin
Sahasrrmbujrh
Sudh srbhi-varhi

Having established at Agy Chakra

The Breaker of the knot of Rudra (hr hiva)
Mounted on the thousand-petalled Lotus
Showering a stream of Divine Nectar

104. See note on Granthis on page 18.

AgyChakraAntarla-sthRudraGranthiVibhedin-

Control, authority
Wheel, disc
Situated in the middle
hr hiva
Knot, obstruction
Breaking apart, splitting

SahasrraAmbujarhSudhSraAbhiVarhi-

Thousand spoked
Lotus (ambu-water, ja-born)
Ascended, mounted
Nectar of the Gods
Flow, stream, essence
Completely
Raining, showering

Verse 40
107.
108.
109.
110.
111.

Taillata sama-ruchi
hat chakropari samsthit
Mah-hakti
Kualin
Bisa tantu tanyas

Taillata- Lightning
Same as
SamaBrilliant, shining
RuchihatSix
ChakraWheel, disc
Above, at the upper end of
UpariSam-sthit- Situated

As brilliant as a streak of lightning

Stationed above the Six Chakras
The Great Creative Energy
Pure Desire in the Sacrum bone
As slender as a Lotus stalk

MahGreat
hakti - Power, energy
Kualin- Coiled (Kundala-coil) and resting in the
Water-pot (Sacrum) Kunda-pot, lina-resting

BisaTantuTanyas-

82

Lotus-fibre, stalk
Thread
Very thin, slender

Verse 41
112.
113.
114.
115.
116.
117.

Bhavn
Bhvan-gamy
Bhavraya kuhrik
Bhadra priy
Bhadra mrtir
Bhakta saubhgya dyin

BhavnBhvanGamyBhavarayaKuhrik-

The Giver of life to the universe

Attained through meditation
The Wood-cutter of the forest of rebirths
Fond of the auspicious,
Whose form is auspiciousness
The Giver of all good qualities to devotees

BhadraAuspicious, happy, good

Priy
Fond, dear to, beloved
BhadraLovely, gracious
MrtirForm, personification
BhaktaDevotee, worshipper
Sau-bhgya- Good qualities, prosperity
Giver, bestowing
Dyin-

Existence, wife of hr hiva

Contemplation (among other things)
Approached, accessible
Birth, existence
Forest
A wood-cutter

Verse 42
118.
119.
120.
121.
122.
123.
124.
125.

Bhakti priy
Bhakti gamy
Bhakti vahy
Bhaypah
hmbhav
hradrdhy
harva
harma dyin

BhaktiPriyGamyVahyBhayaApa-h-

Fond of devotion
Attained through devotion of the heart
Obedient to the demands of true devotees
Completely removing their fear
The Compassionate Wife of hr hiva
Worshipped by Goddess Saraswati
The Shakti of hr hiva
The Giver of happiness

hmbhavFond of, dear to

hradaApproached
rdhyObedient, devoted to, controlled by harva
Fear, anxiety
harmaCompletely removing
DyinDevotion, worship

83

Compassionate, wife of hambhu

Autumnal, hr Saraswati
Worshipped
Using arrows
Happiness, prosperity
Giver, bestowing

Verse 43
126.
127.
128.
129.
130.
131.
132.
133.

ham-kar
hr-kar
Sdhv
harach chandra nibhnan
htodar
hnti-mat
Nir-dhr
Nir-ajan

hamKarhrKarSdhvharachChandraNibha-

Auspiciousness, well-being, peace

Making, creating, doing
Splendour, prosperity
Making
Virtuous, good (f. of Sdhu)
Autumn
Moon
Like, resembling

The Creator of auspiciousness and peace

The Maker of holiness and splendour
Most virtuous and chaste
With face radiant like the Autumn Moon
Slender-waisted
Whose nature is peace
Unsupported
Unstained by any blemish

AnanhtaUdarhntiMatNirdhrAjan-

Face
Slender, thin
Belly,
Peace
Consisting of, having the quality of
Not, without
Support, foundation
Adornment, cosmetics

Verse 44
134.
135.
136.
137.
138.
139.
140.
141.
142.
143.

Nirlep
Nirmal
Nity
Nir-kr
Nir-kul
Nirgu
Nihkal
hnt
Nihkm
Nir-upaplav

Nir = nihLepMalNity-

Not, without
Impurity
Spots, dirt
Eternal, constant

Without impurity
Immaculate
Eternal
Without form
Ever calm and steady
Beyond the attributes
Indivisible
Ever peaceful
Desireless
Indestructible

GuKalhntKm84

Attribute, quality, style

Small part, divisions of time, arts
Peaceful, untroubled
Desire, love

krkul-

Form, shape, appearance

Agitated, confused

Upaplav- Affliction, calamity, msifortune

Verse 45
144.
145.
146.
147.
148.
149.
150.
151.

Nitya-mukt
Nir-vikar
Nih-prapach
Nir-hray
Nitya huddh
Nitya buddh
Nir-avady
Nir-antar

Ever free
Changeless
Beyond the material world
Without any basis or shelter such as a body
Eternally pure
Ever awakened
Beyond any blame
Undifferentiated

151. She has no inside or outside as everything is within Her and She pervades the

Universe equally at every point.

NityaMuktNir = nihVikarPrapachhray-

Eternally, constantly, always

Free, liberated
Not, without, beyond
Change, sickness

huddhBuddhAvadyAntar-

Development, the Universe

Shelter, refuge, dependance

85

Pure
Awakened, intelligent
Blame, shame
Inside

Verse 46
152.
153.
154.
155.
156.
157.
158.
159.

Nih-kra
Nih-kalak
Nir-updhir
Nir-swar
Nrg
Rga-mathan
Nir-mad
Mada-nhin

Existing without any previous cause

Faultlessly Brilliant
Absolute
Supreme
Free from passions
The Crusher of the passions
Unintoxicated
The Destroyer of intoxication

Nih = Nir = N - Not, without, beyond

Cause, creation
KraKalakSpots, blemishes
Updhir- Limiting conditions,
Supreme, ruler, God
swar-

RgMathanMadNhin-

Passions,
Destroyer, harassing
Intoxication, excitement
Crusher, destroyer

Verse 47
160.
161.
162.
163.
164.
165.
166.
167.

Nis-chint
Nir-aham-kar
Nir-moh
Moha nhin
Nir-mam
Mamat hantr
Nih-pp
Ppa nhin

Being beyond thought

Without any sense of limited individuality
Without illusion
The Destroyer of illusions
Having no sense of mine
The Remover of selfishness
Beyond sin
The Eradicator of wickedness

160. Nis-chinta not worrying. This is connected with the Left Nbhi which

catches when we worry instead of surrendering to the Divine. Moha is also

connected with Nbhi (hr Vihu / Kriha is called Mohan the Deluder)
Mamat -selfishness is more right Nabhi being connected to Ego. Ppa-sins are
transgressions of Dharma, also connected with Nabhi/Void.
Nis = Nir =Nih- Not, without, beyond
ChintThought, worry, anxiety
Sense of individual identity, ego
Ahakar86

MamMine
Mamat- Selfishness, egotism
HantrRemover, destroyer

MohNhin-

PpNhin-

Delusion, enchantment
Destroyer, annihilator

Wickedness, sin
Causing to perish

Verse 48
168.
169.
170.
171.
172.
173.
174.
175.

Nih-krodh
Krodha haman
Nir-lobh
Lobha nhin
Ni-samhay
Samhaya-ghn
Nir-bhav
Bhava nhin

Without anger
The Neutraliser of anger
Without avarice
The Destroyer of greed
Without doubt or confusion
The Remover of doubt
Unborn
The Destroyer of the cycle of births

168 etc. Anger and greed are connected with

liver/Nabhi. Mentioned here are the

six enemies which Shri Mataji helps us to overcome by surrendering to Her
Mada Intoxication, Moha Delusion, Krodha Anger, Lobha Greed, Kma
Lust came earlier, (Matsarya Envy / Jealousy is the sixth which is not mentioned)
also included are Rga Passion, Ppa Sins, Mamat Selfishness, Samshaya
Doubt, Bheda Dualism.
Nih = nir = niKrodhahamanLobhaNhin-

Samhaya- Doubt, uncertainty, hesitation

GhnDestroying, removing
BhavaBirth, existence, origin

Not, without, beyond

Anger, wrath
Calming, soothing, night
Greed, avarice

Destroyer, causing to get lost or killed

87

Verse 49
176.
177.
178.
179.
180.
181.
182.
183.

Nir-vikalp
Nir-bdh
Nir-bhed
Bheda nhin
Nir-nh
Mityu mathan
Nihkriy
Nih-parigrah

Nir = nihVikalpbdhBhedNhin-

Free of mental activity

Remaining undisturbed
Without any division
The Destroyer of dualism
Indestructible
The Eradicator of death
Beyond action
Requiring no support or property

Not, without, beyond

Mental activity
Attachments
Duality, division
Destroyer, remover

NhMityuMathanKriyParigrah-

Destruction, death
Death
Eradicating, harassing
Action, deeds
Enclosure, house

Verse 50
184.
185.
186.
187.
188.
189.
190.
191.
192.

Nistul
Nla chikur
Nirapy
Niratyay
Dur-labh
Dur-gam
Durg
Dukha hantr
Sukha prad

Nis = NirTulNlaChikurApyAtyayDur-

Incomparable
Black-haired
Who cannot be harmed
Can never transgress
Hard to attain
Hard to reach
The Goddess who protects us from all evil
Removing sorrows
Granting happiness

LabhGamDurgDukhaHantr
SukhaPrad-

Not, without, beyond

Equal, comparison, weight
Black, blue
Hair on the head
Departure, death, misfortune
Death, transgression, guilt
Hard, difficult

88

Attain, reach
Approach
Hard to attain, a fortress
Sorrow, misfortune
Remover, destroyer
Happiness
Giver, grantor

Verse 51
193.
194.
195.
196.
197.
198.

Duha dr
Durchra haman
Doha varjit
Sarva-gy
Sndra karu
Samndhika varjit

Unattainable by the unrighteous

The One who annuls wrong deeds
Free of all faults
Being all knowledge
Intensely compassionate
Having none to equal or surpass You

SarvaGySndraKaruSamnaAdhikaVarjit-

Unrighteous, wicked, bad

DuhaUnattainable, hard to reach
DrHard, difficult
DurConduct, practices
chraDurchra- Difficult practices, misfortunes
haman- Calming, extinguishing, destroying
Faults, bad deeds
DohaFree of
Varjit-

All, everything
Knowing
Intense, full of
Compassion, pity
Equal, goodness
Superior, exceeding
Free of, without

Verse 52
199.
200.
201.
202.
203.
204.

Sarva hakti-may
Sarva magal
Sad-gati prad
Sarvehwar
Sarva-may
Sarva mantra swarpi

SarvahaktiMayMagal
SadGatiPrad-

All, every
Power, energy
Consisting of
Auspiciousness, happiness
True, real, good

Consisting of all the powers and energies

All auspiciousness
Our guide to the right path
The Supreme Ruler of everything
Consisting of everything
The form of all mantras

hwar- Supreme, Goddess, ruler of

SarvaEverything, all
MayBeing the nature of, consisting of
Mantra- Sacred empowered sounds
Swa-rpi-Ones own form, special quality

Path, course
Giver, causing

89

Verse 53
205.
206.
207.
208.
209.
210.
211.

Sarva yantrtmik
Sarva tantra rp
Manon man
Mahehwar
Mah-dev
Mah-lakhm
Mia-priy

SarvaYantratmikTantraRpManaUn-man-

All, every
Mystical diagram
Essence, spirit
Technique, method
Form, embodiment
Mind

The Essence of all mystical diagrams

The Subject of all sacred treatises
Uplifting the mind
The Shakti of hr Sadahiva
The Great Goddess
The Evolutionary Power of hr Vihu
The Beloved of hr hiva

Mahehwar-Great Goddess, Shakti of hr hiva

Mah- Great, mighty
DevGoddess
Lakhm- Prosperity and spiritual ascent
Mia- hr hiva
Priy- Fond, beloved, dear to

Uplifting

Verse 54
212.
213.
214.
215.
216.
217.
218.

Mah-rp
Mah-pjy
Mah-ptaka nhin
Mah-my
Mah-sattw
Mah-haktir
Mah-ratih

MahRpPjyPtakaNhin-

The Highest Form

The Highest Object of worship
Destroying the greatest of sins
The Great Illusory Power
The Highest Reality
The Supreme Energy
The Greatest Bliss

MySattwhaktiRati-

Great, mighty, highest

Form, embodiment
To be worshipped
Sins, wickedness
Destroyer, remover

90

Illusion, magic, creative energy

Truth, reality
Power, energy
Bliss, pleasure, joy

Verse 55
219.
220.
221.
222.
223.
224.
225.

Mah-bhog
Mahaihwary
Mah-viry
Mah-bal
Mah-buddhi
Mah-siddhi
Mah-yogehwarehwar

MahBhogAihwaryViryBal-

Great, mighty, highest, very

Enjoyment, food
Power, dominion, rulership
Courage, bravery, strength

The Highest Enjoyment

Supremely Powerful
Of great courage
Very strong
The Greatest Wisdom
The Highest Attainment
The Supreme Ruler of the greatest of yogis

BuddhiWisdom, intelligence,
SiddhiAttainment, success, self-realisation
Yogehwara- Supreme yogi, highest of saints
hwarGoddess, ruler, Supreme

Strong, powerful

Verse 56
226.
227.
228.
229.
230.
231.

Mah-tantr
Mah-mantr
Mah-yantr
Mahsan
Mah-yaga kramrdhy
Mah-bhairava pjit

Mah- Great, mighty, highest, very

Tantra- Technique, method, teaching
Mantra- Empowered sacred sound
Yantra- Mystical diagram
sana- Seat, throne, posture

The Highest Technique

The Greatest Mantra
The Most Powerful Yantra
The Highest Throne
Propitiated by the highest ceremonies
Worshipped by hr Maha-bhairava, the
Eternal Form of Lord hiva

YagaSacrifice, ceremony
Krama- Path, progress, performance
rdhya- To be propitiated
Bhairava- Roaring fearfully, aspect of Lord hiva
Pjit- Worshipped

91

Verse 57
232.

Mahehvara mah-kalpa mah-tava skhi

The Witness of the mighty dance of Lord hiva at the end of the great cycle of time

233.
234.

Mah-kmeha mahih
Mah-tripura sundar

The Great Queen of hr Para-hiva

The Great Empress of the three worlds

234. can also mean: The Wife of Lord hiva as the Destroyer of the demon Tripura.

MahehvaraMahKalpaTavaSkhi-

Lord hiva
Great, mighty, highest
Cycle of time
Dance

Kmeha- Lord hiva

Mahih- Great, powerful, buffalo-formed Goddess
Tri-pura- Three worlds, three cities, a demon
Sundar- Beautiful woman, woman, Goddess, wife

Witness

Verse 58
235.

Chatu-hahyupa-chrhy
Richly endowed with the sixty-four elements of worship

236.

Chatu-hahi kal-may
The Essence of the sixty-four arts

237.

Mah-chatu-hahti koi yogin gaa sevit

The Great Goddess served by a troupe of sixty-four crores of yogins

235. Note: y is always a consonant so hahtyupa is three syllables.

Chatu-hahi -Sixty-four
Upa-chraOfferings and actions of worship
Richly endowed with, filled with
hyArts, divisions of time
KalEssence, consisting of
May-

MahKoiYoginGaaSevit-

92

Great, mighty, highest

Crore, ten million
Goddesses with magical powers
Troop, attendants
Served, attended, followed

Verse 59
238.
239.
240.
241.
242.
243.

Manu vidy
The Knowledge of mantras
Chandra vidy
The Knowledge of the Chandra Mantra
Chandra maala madhya-g At the centre of the Orb of the Moon
Chru rp
Of beautiful appearance
Chru hs
Smiling sweetly
Chru chandra kal dhar
You wear the moon in its beautiful
crescent phase

239/240. Manu and Chandra are the fourth and fifth of twelve devotees of the

Goddess who have given their names to certain mantras similar to the fifteensyllabled mantra. Hari, Hara and Virinchi (Vishnu, Shiva and Brahm
241. Chandra Maala-Realm of the Moon is the Sahasrra and the Chakras above.
See note(3) p18.

ManuVidyChandraMaalaMadhya-g-

Mantra, wisdom, law

Knowledge, learning
Moon, cooling
Disc, circle, orb, area
In the middle

ChruRpHsKalDhar-

Beautiful, esteemed, pleasing

Form, shape, appearance
Smile, laugh
Phase of the moon
Wearing, bearing, supporting

Verse 60
244.
245.
246.
247.
248.

Charchara jagan nth

Chakra rja niketan
Prvat
Padma nayan
Padma rga sama-prabh

CharaAcharaJaganNthChakra-rjaNiketan-

Mistress of the moving and non-moving world

Dwelling in the king of chakras (Sahasrra)
Daughter of the Mountain-king
With eyes like Lotuses
Shining like rubies

Moving
Un-moving, fixed
Moving, the world
Mistress, protector, occupied with
hr Chakra, Sahasrra
Abode, residence

93

PrvatPadmaNayanPadma-rgaSamaPrabh-

Wife of hr hiva
Lotus
Leaders, the eyes
Lotus-hued, rubies
Like, same as
Shining, brilliant

Verse 61
249.
250.
251.
252.
253.

Pacha pretsansn
Pacha brahma swarpi
Chin-may
Paramnand
Vigyna ghana rpi

249/250. See

note (6). p.22.

PachaPretasanasnBrahmaSwarpi-

Five
Corpse, dead spirit
Seat, couch, throne
Seated
The Supreme Spirit
Ones own form, special quality

Seated on a throne of the five corpses

The five forms of the Supreme Brahman
Of the nature of Consciousness
The Supreme Bliss
Whose form is knowledge solidified

Chin=chit
MayParamanandVigynaGhanaRpi-

Consciousness
Consisting of, made of
Supreme, highest
Bliss, joy, ecstasy
Knowledge, understanding, science
Solid
Form, embodiment

Verse 62
254.

Dhyna dhyti dhyeya rp In the form of Meditation, the Meditator

and the Object of meditation

255.
256.
257.
258.
259.

Dharmdharma vivarjit
Vihwa rp
Jgari
Swapant
Taijas tmik

DhynaDhytiDhyeyaRpDharmaAdharmaVivarjit-

Free of any right or wrong conduct

The Form of the waking soul
The Essence of the waking state
The Dreaming State
You reveal Yourself through dreams

VihwaMeditator, one paying attention JgariTo be meditated on

SwapantForm, embodiment
TaijasDuty, righteousness
tmikMeditation

Bad behaviour
Completely free

94

The universe, everything

Waking, awake
Dreaming
Light, luster, vital power, dreams
Composed of, having the nature of

Verse 63
260.
261.
262.
263.
264.
265.
266.
267.

Supt
Prgytmik
Tury
Sarvvasth vivarjit
Sihi kartr
Brahma rp
Goptr
Govinda rpi

Deep dreamless sleep

Whose nature is wisdom
The Fourth State of pure spirit
Devoid of all the states of being
The Creatrix of the Universe
Taking the form of hr Brahm
The Protectress of the Universe
Taking the form of hr Vihu

261. Pragy Wisdom, supreme knowledge is the state of the soul in Deep Sleep.

Govinda go-Cow, Mother Earth, worshipper vinda-rescuer. hr Vihu is

called Govinda for several reasons, one of which is that He rescued the Earth from
the waters in His boar-form. He also rescues us by His incarnations directing us
towards liberation. hr Krishna is the Rescuer of cows as He made them sacred
(in the Vedas for example cows were not so sacred and were sacrificed)
267.

SuptPrgyatmikTurySarvaAvasthVivarjit-

Deep sleep
Wisdom, spiritual knowledge
Whose nature is, consisting of
Fourth
All, every
State of consciousness
Completely free, devoid of

Sihi- Creation, the Universe

Kartr- Creator, maker, doer
Brahma- hr Brahmadeva
Rp- Form, shape, appearance
Goptr- Protector, cowherd
Govinda- Lord of cowherds, hr Vihu/ Krishna
Rpi- Form, embodiment, incarnation

Verse 64
268.
269.
270.
271.
272.
273.
274.

Sahri
Rudra rp
Tirodhna-kar
hvar
Sad-hiv
Anu-graha-d
Pacha kitya parya

The Destroyer, who dissolves this world

Taking the form of hr hiva
Withdrawing into Yourself

The Supreme Ruler

The Eternal Spirit
You recreate this universe
Ever intent on the five functions of the Divine

271 onwards. hvara is the aspect of the Supreme which oversees the functions of
95

Brahm, Vihu and hiva, and these four withdraw into the Ultimate Witness
Sadhiva at the time of the final dissolution. These are the five functions of the
Divine.(see Note (6) p.22)
Sa-hriRudraRpTiro-dhnaKarhvar-

Remover, destroyer
Fierce, Lord hiva
Form, incarnation
Disappearance
Making, doing
Supreme, ruler, Goddess

Sad-hivAnu-grahaDPachaKityaParya-

Eternal form of the Supreme Spirit

Favour, kindness, new creation
Giving
Five
Duties, to be done
Principal object, final aim

Verse 65
275.
276.
277.
278.
279.
280.

Bhnu maala madhya-sth

Bhairav
Bhaga mlin
Padmsan
Bhagavat
Padma nbha sahodar

At the centre of the Orb of the Sun

hr Mahkl, the Shakti of Lord hiva
Adorned with all good qualities
hr Saraswat, seated in a Lotus
hr Lakshm, full of all Divine qualities
You share the abdomen with the
Lotus-navelled hr Vihu

275. can also mean: Residing in the Heart (see note(3) p.18)

Sahodari saha-with, same udari-belly, womb; Sahodari can mean a

brother or sister as born from the same womb. The Goddess is the sister of hr
Vihu, who gives Her away at Her wedding. hr Lakshmi, the consort of hr
Vihu is more a companion than wife and there is no suggestion of them having
children.
280.

BhnuMaalaMadhyaSthBhairavBhagaMlin-

Shining, the Sun

Circle, disc, orb, area of influence
Middle
Residing, standing
Roaring frighteningly
Wealth, beauty, Divine quality
Garlanded, adorned

PadmasanBhagavatNbhaSahaUdarSahodari-

96

Lotus, the chakras

Seated, a seat
Possessing wealth and beauty
Navel
Together with, from the same
Womb, possessing the abdomen
From the same womb, sister

Verse 66
281.

Unmeha nimihotpanna vipanna bhuvanval

The Universe arises and disappears with the opening and closing of Your eyes

282.
283.
284.

Sahasra hrha vadan

Sahasrkh
Sahasra pt

Having a thousand heads and faces

Having a thousand eyes
With a thousand feet

The second half of this verse alludes to a famous poem from the ig Veda, where
Puruha, the Supreme Spirit, is described as having a thousand heads, a thousand
eyes and a thousand feet; She is therefore being equated with the Supreme Spirit;
in fact Vadana can mean the front or first, as well as face, implying that She
exists prior to the Puruha ie. before any division into duality.
UnmehaNimihaUtpannaVipannaBhuvanaval-

SahasrahrhaVadanAkhPt-

Opening the eyes

Closing the eyes, blinking
Arisen, born, produced
Destroyed, gone
The world, existence

Thousand
Head, highest, best
Face, foremost, first
Eyes
Feet

Line, row, continuity

Verse 67
285.
286.
287.
288.

-brahma kia janan

Varhrama vidhyin
Nijgy rpa nigam
Puypuya phala prad

BrahmaKiaJananVarahramaVidhyin-

Mother of all from Brahm to the smallest worm

Ordaining the four castes and four stages of life
Whose commands are the Scriptures
Giver of the fruits of auspicious or wicked acts

NijaOnes own,
gy- Command, authority
Rpa- Form, embodiment
Nigam- Vedas and Vedic texts
Puya- Auspicious, good deeds
Apuya- Inauspicious, bad deeds
Phala- Fruit, reward
Prad- Giving, creating

Up to
hr Brahmadeva the Creator
Worm, insect, Scorpio
Mother, generating, causing
Caste, colour, letter etc
Stage of life, hermitage
Ordainer, establisher

97

Verse 68
289.

hruti smanta sindr kita pdbja dhlik

The dust from Your Feet is the sindoor in the hair-parting of the Scriptures

290.

Sakalgama sadoha hukti sapua mauktik

The Pearl inside the oyster-shell of the mass of all the sacred texts

289. Placing Sindoor in the parting of the hair is an act of marriage, and only

married women wear it, so it is a crowning glory.

hrutiSmantaSindrKita PdaAbja Dhlik-

Listening, the Vedas

Parting of the hair
Red lead, auspicious red powder
Done, performed, act
Feet
Lotus- water-born
Dust, flower pollen

SakalagamaSadohahuktiSapuaMauktik-

All, every
Sacred texts, traditional knowledge
Totality, abundance, mass
Pearl-oyster, shining
Jewel case, casket, cover
Pearl, striving after liberation

Verse 69
291.
292.
293.
294.
295.
296.
297.

Puruhrtha prad
You give the Four Fruits of Life
Pr
Ever full and complete
Bhogin
The Enjoyer
Bhuvanehvar
The Supreme Ruler of the Universe
Ambik
Mother
An-di-nidhan
Without beginning or end
Hari brahmendra sevit Served by hr Vihu, Brahm and Indra

291. The Four Fruits are: Dharma- righteousness, duty,

Kma- pleasure, love,

Artha- purpose, wealth, and Moksha- liberation.

PuruhaArthaPradPrBhoginBhuvanahvar-

Man, the Supreme Spirit

Purpose, meaning, wealth
Giving, producing
Full, complete
Enjoyer
Being, mankind, the World
Supreme, Ruler, Goddess

AmbikAn-diNidhanHariBrahmaIndraSevit-

98

Mother
Without beginning
End, death, destruction
hr Vihu
hr Brahmadeva
King of the Devas
Served, followed, worshipped

Verse 70
298.
299.
300.
301.
302.
303.
304.

Nrya
Nda rp
Nma rpa vivarjit
Hr-kr
Hr-mat
Hidy
Heyopdeya varjit

hr Mahlakshmi, the refuge of mankind

Of the form of sound
Free of any name or form
The Bja mantra Hrm and the Creator of modesty
Whose nature is Hrm and the epitome of modesty
Residing in the heart
Neither rejecting nor accepting anything

300. The created Universe consists of sat, chit, and nanda along with nma and

rpa, name and form, which, being illusory, She is devoid of.
301. Hrm is the Bhuvanehvar or Mahlakshmi Bja. Ha is hr Sadhiva, Ra is the
Kundalin, the Sushumna Ndi and the nasal sound m the union with Lord hiva
in Sahasrra.
NraAya
NdaRpNmaVi-varjitVarjit-

Man, mankind
To be gone to, refuge
Sound, the nasal sound
Form, appearance, embodiment
Name, form
Completely free

HrKrMatHidyHeyaUpdeya-

Modesty, shame, a Bja mantra

Making
Consisting of, having the nature of
In the heart, beloved
To be rejected, to be avoided
To be accepted, to be chosen

Free of, devoid of

Verse 71
305.
306.
307.
308.
309.
310.
311.
312.

Rja rjrchit
Rj
Ramy
Rjva lochan
Rajan
Rama
Rasy
Raat kikii mekhal

Worshipped by the king of kings (Kubera)

The Empress
Beautiful
Lotus-eyed
Joy-giving
Enchanting
What is to be enjoyed
Wearing a belt of tinkling bells

305. can also mean Worshipped with the Rja-rjehvari mantra.

306. The western quarter of the sky containing the Soul of the Universe.
99

312. A double meaning as Raa means joy, pleasure and also Battle.

RjaRja-rjaArchit
Rj,
Ramy
RjivaLochan-

RajanRamaRasyRaatKikiiMekhal-

King, chief, most excellent

hr Kubera-God of wealth
Worshipped
Empress, queen
Joy-giving, pleasing
Lotus, deer

Delighting, befriending
Charming, pleasing, pleasure, joy
Tasty, enjoyable, blood,
Ringing, tinkling
Small bells
Belt, girdle

Eyed

Verse 72

Ram
314. Rkendu vadan
315. Rati rp
316. Rati priy
317. Rakh-kar
318. *Rkhasa-ghn
319. Rm
320. Ramaa lampa
313.

hr Lakshm, the Goddess of Beauty

Whose Face is like the full moon
Embodied as Rati, wife of the God of Love
Reviving the God of Love through fondness for His wife
The Protectress
The Destroyer of demons
The Epitome of virtuous womanhood
Desiring the company of Your husband

316. Rati- pleasure is the name of the wife of Kmadeva, the God of Love. She

begged for his life to be returned, which was necessary as Lord hiva had to fall in
love with Shr Prvat in order to have a son to kill Taraksura. (See p.27) This name
may also be translated Fond of Pleasure.
320. In olden days they had no problem using the allegory of sex to denote the
spiritual quest, but we are a bit more squeamish these days.
Ram
RkaInduVadanRatiRpPriy-

hr Lakshm, beautiful
Goddess presiding over the full moon
Moon
Face
Pleasure, Cupids wife
Embodiment, form, appearance
Fond of, beloved

100

RakhKarRkhasaGhnRmRamaaLampa-

Protection
Doer, creator (fem)
Demon
Destroying
Woman, joy-giving
Husband, pleasing, delightful
Desirous, addicted to

Verse 73

Kmy
322. Kma-kal rp
323. Kadamba kusuma priy
324. Kaly
325. Jagat kand
326. Karu rasa sgar
321.

The One desired by seekers of the truth

Manifesting as the small speck of Desire
Fond of Kadamba blossoms
Auspicious
The Root of the world
The Ocean of Compassion

322. The

Para-brahman is in a state of perfect balance with no desire to create until

a tiny imbalance of desire arises to become aware of Itself, called Kma-kal.
Kmy
KmaKalRpKadambaKusumaPriy-

To be desired, lovable
Desire, love, pleasure
Arts, moon-phases
Form, appearance, embodiment
White fragrant flower
Flower, blossom
Fond of, beloved

KalyJagatKandKaruRasaSgar-

Beautiful, noble, auspicious

The Earth (f of Jagat)
Bulbous root
Compassion, pity
Sentiment, taste, essence
Ocean

Verse 74

Kal-vat
328. Kallp
329. Knt
330. Kdambar priy
331. Varad
332. Vma nayan
333. Vru mada vihval
327.

Endowed with the sixty-four arts

Speaking softly
The Beloved
Fond of honey
Bestower of boons
With lovely eyes
Unsteady from intoxication with the bliss of vruni nadi

330. Kdambar is an intoxicating beverage, but is also the bliss poured by the

Moon in Sahasrra. The name is open to misinterpretation!

333. Vru emerged from the churning of the Ocean of Milk, carrying spirituous
liquor which the Asuras Demons took. It is also said to be the name of a ndi
connecting to Sahasrra.
KalVatKala-

VaraDVma-

Arts, phases of the moon

Possessing, embodying
Soft, melodious, sweet

101

Boon, choice, best

Giving, producing
Beautiful, left side

lpSpeech, conversation
Knt- Beautiful, beloved
Kdambar- Sweet liquid from Kadamba flowers
PriyFond of, dear to

NayanVruMadaVihval-

Leaders', the eyes

Shakti of the Lord of the Ocean
Intoxicated, excited, rapture
Agitated, afflicted, unsteady

Verse 75

Vihwdhik
335. Veda vedy
336. Vindhychala nivsin
337. Vidhtr
338. Veda janan
339. Vihu-my
340. Vilsin
334.

VihwaAdhi-kVedaVedyVindhyaAchala-

Transcending and governing this Universe

The Sacred Knowledge of the Vedas
Dweller in the Vindhya mountains
The One who apportions Destiny
The Mother of all sacred knowledge
The Illusory Creative Power of hr Vihu
The Universe is for Your sport

Nivsin- Dweller, residing

Vidhtr- Distributor, creator, Fate
Janan- Mother, begetting
Vihu- The All-pervading Supreme Being
My- Magic, illusion, creative energy
Vilsin- Radiant, charming, playful

Everything, the Universe

Surpassing, government
Sacred knowledge, the Vedas
Knowledge, acquisition, manifestly
Holy mountains in Gujurat/M.P.
Un-moving, mountains

Verse 76

Khetra swarp
342. Khetreh
343. Khetra khetra-gya plin
344. Khaya viddhi vinir-mukt
345. Khetra pla sam-archit

Creating the body in Your own image

KhetraField, the body, wife

Swa-rpOnes own form, own appearance
Supreme, ruler, overseer
hKhetra-gya- Knower of the field, the Spirit
Protectress
Plin-

KhayaDecay, end, abode

ViddhiGrowth, increase,
Vinir-mukt- Completely free
Khetra-pla- Protector, Lord hiva
Sam-archit Worshipped, honoured

341.

The Ruler over the body

Protecting the body and the Spirit
Completely free of decay or growth
Worshiped by Lord hiva

102

Verse 77

Vijay
347. Vimal
348. Vandy
349. Vandru-jana vatsal
350. Vg vdin
351. Vmakeh
352. Vahni maala vsin
346.

Victorious
Immaculate
The Venerable Goddess who is to be praised
Loving Your devotees as Your Own Children
The Source of Speech, hr Saraswati
The Ruler of the Left Side, hr Mahkl
Residing in the Circle of Fire, the Kualin

having beautiful hair,

352. hr Mahkl is the Ruler of the Circle of Fire. (See note (3) p.18)
352. Vahni bearer, fire is particularly associated with the digestive fire. It can
also mean the number three from the three fires, so this can mean residing in the
three maalas (Bhr, Bhuvah, Swah). (see p.20)
351. Vma-kehi would mean

Vijay
Vimal
VandyVandruJanaVatsal-

Victorious
Without blemish, pure
Praiseworthy, adorable
Praising, worshipping
People, creatures
Loving as ones child, devoted to

VgSpeech, language
Vdin- Speaking,
Vmaka- The left side h- ruler
Or: Vma- Beautiful, lovely Keh- Having hair
VahniFire
Maala- Circle, orb, disc, area of influence
Vsin- Dwelling, clothed in

Verse 78

Bhakti-mat kalpa latik

354. Pahu pha vimochin
355. Sa-hit heha pha
356. Sad-chra pra-vartik
353.

Bhakti-matKalpa-latikPahuPhaVimochin-

Fulfilling the desires of Your devotees

Releasing us from the bonds of animal nature
Destroying hypocrisy and false doctrines
Establishing good conduct

Sa-hita- Drawing together, destroying

A mythical ceeper fulfilling desires Aheha- Without remainder, entirely
Animals,
Pha- Heretic, hypocrite, false doctrine
Bonds, fetters, noose, snare
SadTrue, good, real
Unyoking, loosening
chraBehaviour, rules of conduct
Pra-vartik- Establishing, promoting
Possessing devotion

103

Verse 79
357.

Tpa traygni sam-tapta sam-hldana chandrik

The Moonlight refreshing those burned by the three fires of existence

Taru
359. Tpasrdhy
360. Tanu madhy
361. Tam-'pah
358.

Youthful
Worshipped through renunciation
Of slender waist
The Remover of darkness and ignorance

357. Our mental activity can be like a forest fire raging inside our brain. When we

put our attention on hr Matajis Feet in Sahasrra we feel a cool radiance which
soothes this mental activity, like rain on a forest fire. Sahasrra is the Chandramandala-realm of the Moon and the radiance can be likened to moon-light.
TpaTrayaAgniSa-taptaSahldanaChandrik-

Burning
Three
Fire
Burnt
With
Gladdenng, refreshing
Moon-light, splendor, radiance

TaruTpasrdhyTanuMadhyTamoApa-h-

Young, youthful
Renuniation, penance
Worshipped
Slender, thin
Waist, middle
Darkness, ignorance, left side
Destroying, completely removing

Verse 80

Chiti
Wisdom
363. Tat pada lakhyrth
Denoted by the word tat, ie. the Brahman
364. Chid eka rasa rpi
Essentially only consciousness
365. Swtmnanda lav-bhta brahmdynanda santati
362.

The Bliss of Brahm and the other gods is merely a tiny speck of Your joy

ChitiTatPadaLakhyarthaChidEkaRasaRpi-

Intelligence, knowledge, thought, wisdom

That, the Supreme Brahman
Word
Denoting, signifying
Meaning, purpose
Consciousness
One, sole
Essence, sentiment, taste
Formed of, the embodiment of

104

SwatmnandaLavBhtaBrahmadiSantatih-

Ones own,
Spirit, Self
Bliss, joy
A particle, small part, cut off
Existent, being
hr Brahmadeva the Creator
And others, beginning with
Continuous, extended over

Verse 81

Par
367. Pratyak chit rp
368. Pahyant
369. Para-devat
370. Madhyam
371. Vaikhar rp
372. Bhakta mnasa hasik
366.

The First Stage of Speech, from beyond

Whose form is introspection
The Second Stage of Speech, perceiving
The Supreme Deity
The Middle Stage of Speech
The Fourth Stage of Utterance
The Swan of Discrimination on the sacred lake
of the minds of devotees

372. Hasa is a subtle word with many interpretations- Ha is Lord hiva and

sa, the di Shakti, so the word Hasa denotes the union of hiva and Shakti. She
is this Union in the minds of devotees. Ha, like aha, means I am and sa-that
denotes the Brahman; so Hasa embodies the truth that we are in essence the
Supreme Brahman. Hasa can also mean one who has this union or knowledge- a
great saint.
Mnasa is a sacred lake below Mount Kails, and is the home of wild geese.
ParBeyond, first stage of speech
MadhyamTurning towards,
VaikharPratyakAttention, thought
RpChitPratyak-chit- Introspection, attention turned inwards
Form, shape, appearance
BhaktaRpManasaPahyant- Seeing, beholding, 2nd stage
Beyond, superior
HasikParaGod, deity
Devat-

Middle, 3rd stage of speech

Utterance, 4th stage
Form, embodiment
Devotee, worshipper
Mind, sacred lake
Female swan, goose

Verse 82

Kmehvara pra n
374. Kita-gy
375. Kma pjit
376. higra rasa sampr
377. Jay
378. Jlan-dhara sthit
373.

The Channel of the life energy of hr hiva

The Knower of all deeds
Worshipped for the fulfillment of desires
Full of the Highest Nectar of Bliss
Victorious
Residing in the water-bearer, ie. the Sacrum
105

374-/5. This could be one name as Krita-action, Gny-knowledge and Km

(Bhakti)-love, devotion are the three paths of worship.

375. can also mean: Worshipped at the holy city of Kmarpa or Worshipped by the
God of Love (to whom She gave a new body and His bow and arrows).
376. can also mean: Worshipped at Prn-giri (giri-mountain is implied by hingapeak) hingra rasa normally means erotic love, and is a quality of the heart.
On a subtle level hrnga means peak or highest, ara- spokes, petals so it refers
to the Sahasrra Chakra.
378. C.a.m Stationed at Jlandhara- a holy city where the Goddess is worshipped.
These three holy places, Kmarpa, Prn-giri, Jlandhara, are said to be the
three corners of the inner triangle of the hr Chakra, and Oyna is the Central
Dot (next name).
KmehvaraPraNKitaGyKmaPjit-

hr Sadhiva
Life energy, breath
Channel, nerve
Deeds, actions
Knowing
Desire, the God of Love
Worshipped

higra- Love, passion, desire, enjoyment

RasaBliss, nectar, taste, essence, sentiment
Sa-pr- Filled with, full
JayVictorious
JlanWater
DharaBearing, holding
SthitStationed, residing, standing

Verse 83

Oya pha nilay

380. Bindu maala vsin
381. Raho yga kramrdhy
382. Rahas tarpaa tarpit
379.

OyaPhaNilayBinduMaalaVsin-

Exalted, a holy city in South India

Seat, holy place
Residing, resting place
Dot, spot
Circle, cycle, orb
Dwelling, clothed

Resting in the most exalted seat

Dwelling in the Bindu of the hr Chakra
Worshipped by secret (inner) ceremonies
Satisfied by the inner worship with mantras

RahoYgaKramardhyRahasTarpaaTarpit106

Secret, private, inner

Ceremony, worship
Performance, steps
Worshipped
Secret, private, inner
Worship with mantras
Satisfied

Verse 84

Sadyah prasdin
384. Vhva skhi
385. Skhi varjit
386. ha-aga devat yukt
387. h-guya pari-prit
383.

The Goddess who bestows grace easily

The Witness of the Universe
Without any other to witness Yourself
At one with the Lord of the six limbs (hr hiva)
Full of the Six Divine Attributes

386. The Lord of the six limbs is hr hiva. The six limbs can be head, torso, arms

and legs- meaning the whole body.

387. The Six Divine Attributes are:- Prosperity, righteousness, wealth, fame,
wisdom and dispassion.
SadyahPrasdinVhvaSkhiSkhiVarjit-

haAgaDevatYuktGuyaPariPrit-

immediately, on the same day

showing favour, serene
everything, the Universe
witness (f)
witness, sa-with, akshi-eyes
free of, devoid of, having no

six
limbs, body
god, deity, lord
possessing, joined, united
endowed with good qualities
very, completely
full, complete

Verse 85

Nitya klinn
389. Nir-upam
390. Nirva sukha dyin
391. Nity ho-ahik rp
388.

392.

Always compassionate
Incomparable
The Giver of the bliss of liberation
Whose nature is realised by daily worship
with the sixteen syllabled mantra

hr-kahrdha-harri Being the half-body of Lord hiva

390. Her compassion is that She always gives us what is good for our spiritual ascent.
391. can also mean: Pleased by the daily worship with the sixteen offerings, or The

sixteen Nity Goddesses are Your forms.

NityaKlinnNirUpamNir-vaSukhaDyin-

eternal, constant, always

soft-hearted, wet
not, without, beyond
comparison, resemblance, equal
extinguishing, final emancipation
happiness, bliss
giver, grantor, producer

NityGoddesses, daily ceremony

ho-ah-ik-16, the 16-syllabled mantra
Rpform, nature, appearance
hr-kah- beautiful throat, Lord hiva
Ardhahalf
harrihaving a body
107

Verse 86

Prabhvat
394. Prabh rp
395. Prasiddh
396. Paramehvar
397. Mla prakiti
398. Avyakt
399. Vyaktvyakta swarpi
393.

Prabh- Light, radiance, splendour

Full of, having the quality of
VatForm, appearance, nature
RpPra-siddh- Accomplished, famous
Parama- Supreme, highest, most beyond
hvar- Goddess, ruler

Radiant
Of the form of light
The Accomplisher of everything
The Supreme Ruler of the Universe
Adi hakti, ie the Kualin
The Unmanifested
Whose nature is the perceptible world and
the Spirit beyond the senses

MlaRoot, firmly fixed

Prakitir- Nature, Adi Shakti
Avyakt- Unmanifested, imperceptible, Spirit
Vyakta- Manifested, perceptible, adorned
Swarpi- Embodied

Verse 87

Vypin
All-pervading
401. Vividhkr
Of manifold forms
402. Vidy-vidy swarpi
Manifest as true knowledge and false
403. Mah-kmeha nayana kumudhlda kaumud
400.

hr hivas eyes bloom with joy at the sight of You like Lotuses under the full moon

Vypin- Pervasive
Vividha- Various
krForm, appearance
Knowledge
VidyAvidyIllusion, ignorance, wrong ideas
Swa-rpi- Whose nature is, own form

MahKmehaNayanaKumudaAhldaKaumud-

108

Great, highest
Lord of desire, hr hiva
Conducting, eyes
Red Lotus, unkind, avaricious
Joy, delight
Moonlight

Verse 88
404.

Bhakta hrda tamo bheda bhnu-mad bhnu satatih

The radiance of the Sun which dispels the darkness in the hearts of devotees

hiva dt
406. hivrdhy
407. hiva mrti
408. hivam-kar
405.

Who recruited Shri hiva as a Messenger

Worshipped by Lord hiva
Of auspicious and beneficent Form
The Creator of all auspiciousness

405. In the Devi Mhtmyam the Goddess asks Lord hiva to carry a message to

the Demons humbha and Nihumbha (Ch.8 v.24).

BhaktaWorshipper, devotee
Affection, intention
HrdaTamoDarkness, illusion, error
Change, disrupt, interrupt,
BhedaBhnu-mat-Sunlight, beauty
Sun, light
BhnuSatatih- Heaps, continuing, progeny

hivaDtirdhyMrtihivamKar-

Auspicious, happy, benevolent

Messenger
Propitiated, served
Body, manifestation, image
Auspiciousness, benevolence
Making, producing, giving

Verse 89

hiva priy
410. hiva-par
411. hihteht
412. hihta pjit
413. Apramey
414. Swa-prakh
415. Mano vchm agochar
409.

hivaPriyParhihtaIhtPjit-

Auspicious, happy, bliss

Beloved, dear to, fond of
Beyond, before, higher than
Wise
Worshipped, sacrificed
Worshipped

Beloved of Lord hiva

Beyond hr hiva
The Highest Wisdom
Worshipped by the wise
Immeasurable
Self-luminous
Beyond the reach of mind and speech

A-pra-meySwaPrakhManoVchmA-gochar109

Not measurable
Self, ones own
Luminous, shining
Mind, heart
Speech, language
Beyond reach, unattainable

Verse 90

Chit hakti
417. Chetana rp
418. Jaa hakti
419. Jatmik
420. Gyatr
421. Vyhiti
422. Sandhy
423. Dvija vinda nihevit
416.

The Power of Consciousness

Having Thought as Your form
The Power of the Universe
The Essence of Creation
The Sacred Gayatri Mantra
The Utterance thereof
The Dusk when it is to be said
Performed by the twice-born Men of God

416. According to the rules of Sandhi (see p.12) this should be spelt Chich-chhakti,

but we have always kept it as Chit hakti in Sahaja Yoga, which is easier to
understand and sounds about the same.
ChithaktiChetanaRpJaatmik-

Consciousness
Power, energy
Consciousness, Spirit
Form, embodiment
Creation, stupidity
Consisting of, of the nature of

GyatrVyhitiSandhyDvijaVindaNihevit-

Sacred song, mantra of 24 syllables

Recited, spoken, utterance
Dusk, time for prayers
Twice-born, realized souls
Multitude
Observed, practiced

Verse 91

Tattwsan
425. Tat
426. Twam
427. Ay
428. Pacha kohntara sthit
429. Ni-sma mahim
430. Nitya yauvan
431. Mada hlin
424.

Seated in the Principles

The Brahman
You
Coming forth
Standing within the five sheaths
Of unbounded greatness
Eternally youthful
Full of rapturous delight

425-7 Tattwa-may-Whose Nature is the Ultimate Reality is the obvious choice of this

name, but as it occurs again later, it is divided to create 1000 different names.
Tattwa
san
TatTwam-

Principle, quality, Truth

Seated, a seat
That, Brahman
Thou,

SthitNiSmaMahim110

Residing, stationed
Not, without, beyond
Boundary, limit
Greatness, glory

AyPachaKoha
Antara-

Coming
Five
Sheath, box, treasury, egg
Within, in the middle

NityaYauvanMadahlin-

Constant, eternal, always, ocean

Youth, young woman
Intoxication, joy, desire
Endowed with, full of

Verse 92

Mada ghrita raktkh

433. Mada pala gaa bhh
434. Chandana drava digdhg
435. Chmpeya kusuma priy
432.

Mada- Joy, pleasure, intoxication

Ghrita- Rolling, moving to and fro
Rakta- Red, excited, blood
Akh- Having eyes
Pala- Rose-coloured, pink
Gaa- Cheek, side of face
Bhh- Exhibiting, springing from

Whose reddened eyes are rolling in rapture

Having Cheeks flushed with delight
Whose body is anointed with sandal paste
Fond of Champaka flowers

ChandanaDravaDigdhaAgChmpeyaKusumaPriy-

Sandalwood
Wet, juice,
Smeared, anionted
Having limbs, the body
Champaka- white waxy perfumed flower
Blossom, flower
Fond of, beloved, wife

Verse 93

Kuhal
437. Komalkr
438. Kurukull
439. Kulehvar
440. Kula kulay
441. Kaula mrga tatpara sevit
436.

Skillful
Of tender form
The Red Goddess Kurukulla
Ruler of Sushumna Nadi
Who resides in the Mldhr
Worshipped by devotees of the Kaula path

438. Kurukull is the name of a Buddhist Goddess who, like hr Lalit, is depicted

as red-coloured, four-armed with bow and flower arrows. She is shown dancing in
a pose similar to Lord hiva as Natarja Lord of the Dance. One of Shri Mahkls
1000 names is Kurukull-virodhini Not hostile to Goddess Kurukulla and like Shri
Mahkl She wears a garland of skulls.
441. The Kaula path is the inauspicious one, the Left Side way. The author here
appears to be accepting their worship, but in fact tat-para has another meaning
of inferior, saying that the Kaula worship is inferior.
KuhalKomala-

Right, auspicious, skillful

Tender, beautiful,

Kualay111

Waterpot, pit, pool

House, abode

krAppearance, form, countenance

Kuru-kull- Name of a Buddhist Goddess
KulaFamily, group,
hvarSupreme Ruler, Goddess

KaulaMrgaTat-paraSevit-

Left-hand path
Path, way, road
Eagerly engaged in, devoted to, inferior
Served, enjoying

Verse 94

Kumra gaa-nthmb
443. Tuhi
444. Puhi
445. Mati
446. Dhiti
447. hnti
448. Swasti-mat
449. Kntir
450. Nandin
451. Vighna nhin
442.

Kumra- Prince, hr Karttikeya

Gaa-ntha-Lord of Ganas, hr Gaeha
Mother
AmbSatisfaction, pleasure
TuhiNourishment, growth
PuhiIntelligence, wisdom
MatiFortitude, satisfaction
Dhiti-

The Mother of hr Karttikeya and Ganesha

Enjoyment
Nourishment
Intelligence
Steadfastness
Peace
The Essence of Reality
Love
Joy-giving
The Destroyer of obstacles

hntiSwastiMatKntiNandinVighnaNhin-

Tranquility, peace
Good fortune, auspiciousness
Having the character of
Loveliness, beauty
Joy-giving, happy, daughter, river Gag
Obstacle, difficulty
Destroyer, remover

Verse 95

Tejovat
453. Tri-nayan
454. Lolkh
455. Kma rpi
456. Mlin
457. Hamsin
458. Mt
459. Malaychala vsin
452.

All light
Having three eyes
Beautiful lady with rolling eyes
All Loveliness and Desire personified
Adorned with a garland
Swan-like
The Mother
Residing in the Malaya mountains
112

TejoVatTriNayanLolaAkhKma-

Brilliance, light, fire element

Mlin- Garlanded, a Goddess who serves Lalit
Having the quality of, possessing Hasin- Swan-like, graceful, the Universal Soul
Three
Mt- Mother, measurer
Eyes
Malaya- Mountains in SW India, home of Sandalwood
Restless, changeable, hr Lakshm Achala- Mountains, hills
Eyes, sun and moon
Vsin- Residing,, dwelling, clothed, perfumed
desire, love, beautiful
Rpi- Having a form, embodiment

Verse 96

Su-mukh
461. Nalin
462. Su-bhr
463. hobhan
464. Sura nyik
465. Kla kah
466. Knti-mat
467. Khobhi
468. Skhma rpi
460.

SuMukhNalinBhrhobhanSuraNyik-

Beautiful-faced
Lotus
of lovely eyebrows
Beautiful
Queen of the Devas
Wife of the blue-throated hr hiva
of all loveliness
Agitating this creation
Assuming a Subtle Form, Manifesting as the Subtle Body

Beautiful, good, auspicious

Faced
Lotus
Eyebrows
Beautiful, auspicious
Shining, the gods
Queen, ruler, leader

KlakahKntiMatKhobhiSkhmarpi-

Black, dark blue

Throated
Love, affection
Consisting of, whose nature is
Agitator, causing emotion
Subtle, infinitesimal
Formed, the embodiment of

Verse 97

Vajrehvar
470. Vma dev
471. Vay-'vasth vivarjita
472. Siddhehvar
473. Siddha vidy
474. Siddha mt
475. Yahasvin
469.

The Supreme Ruler of the Thunderbolt

The Beautiful Goddess, hr Saraswati
Devoid of any changes of age
Supreme Deity of the Self-realised
The Knowledge of the Self-realised
The Mother of Yogis
Of great fame and glory
113

VajrahvarVmaDevVayoAvasthVivarjita-

SiddhahvarVidyMtYahasVin-

Mighty, adamantine, a thunderbolt

Ruler, Goddess, supreme
Beautiful, left side
Goddess
Period of life, youth, vigour
State, condition
Completely free, devoid

Self-realised, successful
Goddess, ruler, supreme
Knowledge, learning
Mother
Glory, fame
Possessing, embodying

The next twelve verses describe hr Lalits rulership of the Chakras giving Her
Form and Weapons, the letters forming the Bja-seed mantras of the Chakra,
which foods are pleasing, humour of the body ruled, and the quality and name of
the Goddess.
It might seem odd that it starts at Vihuddhi, goes down to Mldhra, then to
gy and Sahasrra, but this is the order of the letters of the alphabet, starting
with the 16 vowels at the Vihuddhi and ending with Ha and Kha at gy. Also
the mundane mind is at Vihuddhi, and we need to take the attention down inside
first, to salute hr Ganesha at Mldhra Chakra, for the Kualin to rise, and
carry the attention up to gy and Sahasrra.
Verse 98

Vihuddhi chakra nilay

477. rakta var
478. Tri-lochan
479. Khavgdi pra-hara
480. Vadanaika-samanvit
476.

VihuddhiChakraNilaya-raktaVarTriLochan-

Complete purification
Wheel, disc
Residing, stationed
Fully red
Colour, appearance
Three
Eyes

Residing at Vishuddhi chakra

Fully red coloured
Three-eyed
With a skull-topped club and other weapons
Having one face

Khavgadipra-haraVadanaEkaSa-anvit-

114

Skull topped club

And other, etcetera
Weapons
Face
One
Furnished with, possessing

Verse 99

Pyasnna priy
Fond of food made with milk
482. Tvak sth
Investing the skin
483. Pahu loka bhaya-kar
Creating fear in those of bestial nature
484. Amitdi mah-hakti savit
481.

Surrounded by Amuta and other great potencies ie. the sixteen vowels
485.

kinhwar

PyasaAnnaPriyTvakSthPahuLoka-

hr Mahkl, the Goddess served by kin

BhayaFear, alarm, dread

KarMaking, creating, doing
AmitaNectar, immortality
diAnd other, starting with
Mah-hakti- Great powers, energies
Sa-vit
Turning, causing to revolve
kinGoddess attendant on hr Kl
Ruler, supreme, Goddess
hwar

Milk
Food, sustenance, rice
Fond of, beloved
Skin, organ of touch sense
Residing, staying
Animals
World, realm

Verse 100

Anhatbja nilay
487. hymbh
488. Vadana dvay
489. Danhrojjval
490. Akha mldi dhara
491. Rudhira sasthit
486.

Dwelling in the Anhata Lotus

Dark-hued and brilliant
With two faces
Of gleaming tusks
Wearing a garland of rosary beads and other ornaments
You invest the blood

Anhata- Without percussion, Heart Chakra

bjaLotus, water-born
Nilay- Residing, resting
hyma- Dark, dusky, black
Shining, brilliant
bhVadana- Faces
Dvay- Two
Danhra- Jaws, tusks

Uj-jvala- Blazing, gleaming

AkhaRosary beads, the senses, knowledge
a- first letter, kha- last letter of the alphabet
MlaGarland
diAnd other, starting with
DharaWearing, holding
Rudhira- Blood
Sa-sthit- Residing, stationed

115

Verse 101
492.

Kla rtrydi haktyaugha vit

Surrounded with a stream of Shaktis such as Klartr

Snigdhaudana priy
494. Mah-vrendra varad
495. Rkiyamb swarpi
493.

Fond of porridge made with ghee

Giver of boons to the foremost of great heroes
Your form is Mother Rki.

492. The Bjas of the Heart are ka, kha, ga, gha, cha, chha, ja, jha, a, a and ha.

Klartri is one of the nine forms of hr Durg (Heart Chakra) worshipped during
Navaratri (7th day). C.a.m: Worshipping Klartri produces a flood (of the Bliss) of
di hakti.
494. The great heroes are all the Goddesss children from hr Gaeha, hiva,
etc. to the seekers who courageously pursue the path of truth.
Kla-rtrdihaktiAughaVitaSnigdhaOdanaPriy-

Dark night, letter ka

And other, starting with
Powers, (the letters)
Flood, stream
Surrounded, enclosed, wealth
Oily, sticky, affectionate
Mashed grains, porridge, boiled rice
Fond of, beloved

MahGreat, mighty, highest

VraWarrior, hero, brave
IndraKing, foremost
VaraBoons, most excellent, choice
DGiving, producing
RkiGoddess, r = granting, bestowing
AmbMother
Swa-rpi- Ones own form, embodied as

Verse 102

Maiprbja nilay
497. Vadana traya sayut
498. Vajrdikyudhopet
499. marydi-bhir vit
496.

Abiding in the Maipra Lotus

Endowed with three faces
Having a thunderbolt and other weapons
Surrounded with energies starting with mar

499. The Bjas of Nbhi are the letters a, ha, a, ta, tha, da, dha, na, pa and pha.

Maipra-Place of the gem, Nbhi chakra dikabjaLotus

yudhaReiding, abiding
UpetNilayVadana- Faces
marThree
diTrayaSa-yut- Having, possessing
BhirThunderbolt
vitVajra116

And other, beginning with, etcetera

Weapons
Endowed with, having
Goddess, d = give, letter a
And other, starting with
With (instrumental ending)
Turning, leading round

Verse 103

Rakta var
501. Masa nihh
502. Gunna prta mnas
503. Samasta bhakta sukhad
504. Lkinyamb swarpi
500.

RaktaVarMasaNi-hhGuaAnnaPrtaMnas-

Red-coloured,
Placed in the flesh
Pleased with offerings made with Jaggery
Granting happiness to all Your devotees
In the form of Mother Lkin

Samasta- All
BhaktaDevotees
SukhaHappiness, good fortune
DGiving, producing
LkinGoddess, l = take,
AmbMother
Swa-rpi- Ones own form, embodied as

Red, coloured, blood

Colour, appearance, letter etc
Flesh, meat
Residing,
Jaggery, raw sugar
Food, sustenance, rice
Pleased, beloved
Mind, heart

Verse 104

Swdhihhnmbuja gat
506. Chatur vaktra manohar
507. hldyyudha sampann
508. Pta var
509. Ati-garvit

Residing in the Swdhihthna Lotus

505.

SwdhihhnambujaGatChaturVaktraMano-har,
AtiGarvit

Fascinating with four faces

Replete with Trident and other weapons
Yellow-coloured
Very proud

hlaTrident, spear, stake

diAnd other, etc
yudhaWeapons
Sa-pann- Endowed with, possessed of
PtaYellow
VarColour, appearance, letters etc

Staying in its own place

Lotus, water-born
Staying, going, residing
Four
Faces
Mind-stealing, beautiful
Very, beyond, surpassingly
Proud, conceited

117

Verse 105

Medo nihh
511. Madhu prt
512. Bandhinydi samanvit
513. Dadhyannsakta hiday
514. Kkin rpa dhri
510.

Investing the fat tissue

All Sweetness and Kindness
Endowed with Bandhin and other powers
Gladdened by offerings made with curds
You take the form of Goddess Kkin

512. The Bjas of Swdhishthna are ba, bha, ma, ya, ra and la.

MedoFat, marrow, lymph

Residng, situated in
Ni-hh
Sweetness, honey, springtime
MadhuKind, pleased, beloved
PrtBandhin- A Goddess, Bhand-fortune, letter ba
And others, starting with
diSa-anvit- Endowed with, full of

DadhiAnnasaktaHidayKkinRpaDhri-

Milk
Food, sustenance, rice
Happy, joyful
Heart
Goddess, k- love, desire
Form, shape, appearance
Wearing, bearing, possessing

Verse 106

Mldhrmbujrh
516. Pacha vaktr
517. Asthi sasthit
518. Akuhdi prahara
519. Varaddi nihevit
515.

Mounted on Mldhra Lotus

With five faces
Residing in the bone tissue
Endowed with a goad and other weapons
Served by Varad and other Yogins

519. The Bjas of Mldhra are va, ha, ha and sa.

Mldhra- Support of the root, lowest Chakra

Lotus Ambu water ja born
AmbujaMounted, ascended
rhFive
PachaFaces
VaktrBone
AsthiSa-sthit- Established, residing

AkuhadiPra-haraVaraddiNi-hevit-

118

Goad, elephant hook

And other, starting with, first
Weapons
Granting boons, letter va
And other, starting with
Served, followed, accompanied

Verse 107

Mudgaudansakta chitt
521. Skinyamb swarpi
522. gy chakrbja nilay
523. hukla var
524. had anan

Propitiated with offerings made of Gram

520.

Mudga- Green gram, chana, chick peas

Odana- Porridge, boiled rice
sakta- Made happy, pleased
Chitt- Heart, mind, thought, attention,
Skin- Goddess Skin
Amb- Mother
Swa-rpi- Embodied, incarnated

In the form of Mother Skin

Residing in gy chakra Lotus
White-coloured
Six-faced

gyChakraAbjaNilayhuklaVarhadAnan-

Control, authority,
Wheel, disc
Water-born, Lotus
Dwelling
White, semen
Colour, appearance
Six
Face

Verse 108

Majj samsth
Controlling the marrow and brain tissue
526. Hasavat-mukhya hakti samanvit
525.

Having Powers starting with Hamsavat (letter Ha)

Haridrnnaika-rasik
528. Hkin-rpa-dhri
527.

526. The Bjas of gy

MajjSam-sthHasa-vatMukhyahaktiSam-anvit-

Having a taste for offerings made with turmeric

Taking the form of Goddess Hkin

are ha and kha.

HaridraAnna-

Marrow, brain tissue, essence

Present in, investing

Haldi, turmeric
Food, rice

Swan-like, Quality of discrimination, letter ha as a Goddess

Aika-rasik-Having a special taste for

HkinA Goddess, h-removing
RpaForm, appearance
Bearing, wearing, assuming
Dhri-

Firstly, and other

Powers, energy
Possessing, furnished with

119

Verse 109

Sahasra-dala padma-sth
530. Sarva varopa-hobhit
531. Sarvyudha dhar
532. hukla sam-sthit
533. Sarvato mukh
529.

SahasraDalaPadmaSthSarvaVaraUpahobhit-

Thousand
Petals, leaves
Lotus
Residing, being
All, every
Colours, sounds
Very
Beautiful

Standing in the thousand-petalled Lotus

Supremely beautiful radiating all colours
Bearing every weapon
Investing the reproductive seed
Facing in every direction

SarvaAyudhaDharhuklaSam-sthitSarvatoMukh-

All , every
Weapons
Bearing, weilding
White, semen
Residing, investing
Everywhere, in all directions
Facing, having a face

Verse 110

Sarvaudana-prta-chitt
535. Yakinyamba-swarpi
536. Swh
537. Swadh
538. Matir
539. Medh
540. hruti
541. Smitir
542. Anuttam
534.

Sarva
UdanaPrtaChittYakinAmbaSwa-rpi-

All, every
Food, porridge
Pleased,
Attention, mind, thought
A Goddess
Mother
Whose form is

Pleased with every type of food offering

Taking the form of Mother Yakin
The offerings to the sacred fire
The offering to the ancestors
Wisdom
Intelligence
The sacred texts
Divine law
Without any superior

SwhSwadhMatiMedhhrutiSmitiAnUttam-

120

Speak well, mantra offered to the fire

Mantra to the ancestors
Understanding, wisdom
Intelligence, wisdom, brain
Listened to, the Vedas
Remembered, the Shastras
Not, without
Superior, highest

Verse 111

Puya-krti
544. Puya-labhy
545. Puya-hravaa-krtan

Famous for auspicious exploits

Pulomajrchit
547. Bandha-mochan
548. Bandhurlak

Worshiped by hr Indran

543.

546.

PuyaKrtiLabhyhravaaKrtan-

Auspicious, good deeds, merit

Fame, glory, renown
Attained, reached
Listening
Telling stories,repeating,

Attained by the righteous

Listening to stories of Your geatness
confers merit
Giving liberation from bondage
Having beautiful wavy locks

PulomajaArchit
BandhaMochanBandhuraAlak-

Lotus-born, wife of Indra

Worshipped, honoured
Bonds, knots, relations
Liberating, loosening
Wavy, rounded, charming,
Curls, locks, young girl

Verse 112

Vimarha-rpi
550. Vidy
551. Viyad-di jagat-pras
549.

The First Manifestation of Consciousness

Perceptive Knowledge
Giving Birth to this world of Ether and
other elements

Sarva-vydhi-prahaman Curing all ailments

553. Sarva-mityu-nivri
Warding off all forms of death
552.

Vimarha- Reflection, the creative response to

RpiManifestation, embodiment
VidyKnowledge, learning
ViyadEther, sky, atmosphere
diAnd other, starting with, etcetera
World, universe
JagatPrashBringing forth,giving birth, mother

121

PrakhaSarvaVydhiPra-hamanMityuNivri-

Shining of the Spirit

All, every
Ailments,
Calming, destroying
Death
Keeping off, hinderer, preventor

Verse 113

Agra-gay
555. Achintya-rp
556. Kali-kalmaha-nhin
557. Ktyyan
558. Kla-hantr
559. Kamalkha-nihevit
554.

To be known as the Foremost

Whose form is beyond thought
Destroying the worst sins of Kali Yuga
Invoked by the Devas to destroy the demons
The Remover of time and death
Worshipped by the Lotus-eyed Lord Vihu

can also be interpreted as -chintya-rp -To be always kept in mind,

thought of, attended to.
557. Ktyyan is one of the Nine Names of the Goddess associated with Navaratri;
the form of the Goddess which appeared as a combination of the powers of all the
Deities.
555. -

AgraForemost, best
GayTo be known, counted
A-chintya- Not to be thought of, inconceivable
RpForm,
KaliWorst, the last Age of vice
Kalmaha- Sin, impurity, moral stain
Nhin- The Destroyer, Remover

Ktyyan - Daughter of sage Katyayana

KlaTime, black, death
HantrRemover, destroyer
Kamala- Lotus, hr Lakshmi
AkhaEyes
Nihevit- Attended, served, visited

Verse 114

Tmbla-prita-mukh
561. Dim-kusuma-prabh
562. Mig-kh
563. Mohin
564. Mukhy
565. Min
566. Mitra-rpi
560.

TmblaPritaMukhDim-

Red betel, aromatic leaf

Filled, completed
Having a mouth
Pomegranate

Whose mouth is full of red betel juice

Brilliant red like pomegranate flowers
With fawn-like eyes
The Enchantress
First and foremost
Compassionate and pardoning
Having the form of a friend

Miga- Deer, musk

Akh- Having eyes
Mohin- Enchantress, hr Vihus illusory form
Mukhy- Foremost, best
122

KusumaPra-bh-

Blossoms, flowers
Shining, brilliant

Min- Compassionate, hr Prvat

Mitra- Friend, a Vedic God
Rpi- Having the form of

Verse 115

Nitya-tipt
568. Bhakta-nidhir
569. Niyantr
570. Nikhilehvar
571. Maitrydi-vsan-labhy
572. Mah-pralaya-skhi
567.

Ever contented
The Treasure sought by worshippers
The Controller of the Universe
The Ruler of all existence
Attained by those with intense desire
The Witness of the great dissolution

NityaEternal, constant, always

Maitr (or maitrya)- friendliness, benevolence, union,
di- And other, beginning with
Tipt- Satisfied
Vsan- Longing for, conditioning (among other things)
Bhakta- Worshipper, devotee
Nidhir- Treasure, treasury
Labhy- (or labhya) attained, reached
Ni-yantr- Governing, restraining, defining Mah- Great
Pra-laya- Final dissolution of the universe
Nikhila- Whole, all, entire
Skhi- Witness
hvar- Ruler, Goddess, supreme
571- C.a.m: Attained by those who desire the welfare of the world.

Verse 116

Par-hakti
574. Par-nihh
575. Pragyna-ghana-rpi
576. Mdhv-pnlas
577. Matt
578. Matika-vara-rpi
573.

ParSupreme, beyond
Power, energy
haktiNihh- Depending on, devoted to
Pragyna- Wisdom, highest knowledge
GhanaSolid, condensed
Assuming the form of
Rpi-

The Supreme Power

The Highest Aim
The Purest Wisdom in solid form
Indolent like one drinking wine
Lost in rapture
Taking the form of the sounds and letters

MdhvPnaAlasMattMatikaVara123

Wine, sweetness
Drinking, protecting,
Indolent, tired, inactive
Intoxicated, rapturous
Little mothers, the letters
Sounds, letters, etc

Verse 117

Mah-kailsa-nilay
580. Mila-midu-dorlat
581. Mahany
582. Day-mrtir
583. Mah-sm-rjya-hlin
579.

MahKailsaNilayMilaMiduDorLat-

Great, mighty, highest, top

Mount Kails
Residing, abode
Lotus-fibre, fibrous root
Soft, delicate, tender
Arm, fore-arm
Creeper, ie Slender and graceful

Residing on the highest peak of Mount Kails

With creeper-like arms as soft as Lotus-stalks
To be worshipped
The Embodiment of compassion
The Empress of the greatest empire

MahanyDayMrtirMahSm-rjyahlin-

Praiseworthy, illustrious
Compassion, pity
Form, embodiment
Greatest, mightiest
Empire, kingdom, dominion
Possessing, full of

Verse 118

tma-vidy
Self-knowledge
585. Mah-vidy
The Highest Knowledge
586. hr-vidy
The Most Auspicious Knowledge
587. Kma-sevit
Who is to be worshipped with love
588. hr hoahkhar vidy The Knowledge of the sixteen syllabled mantra
589. Trik
With its three groups
590. Kma-koik
The lowest part is Kma-rj Kta
584.

588. The Sixteen-sylabled Mantra is the Fifteen-syllabled Mantra with the Bja

Seed hr added at the end. It has 3 sections. See Appendix (4) p.186
590. The first of the three sections of the 16-syllabled mantra is called Kma-rj

Ruled by Desire. C.a.m: Creating millions of desires. In the lowest section, the

Earth Realm, we are deluded by worldly illusions and our attention is constantly
bombarded with desires. She creates these desires as well as giving us liberation
from them when we wish to find the Ultimate Reality.
tmaVidyMahhrKma-

Self, Spirit
Knowledge, what is to be known
Great, highest
Splendid, auspicious
Desire, the God of Love

hrhoahaAkharTri-kKma124

The Bja Mantra hrm

Sixteen
Containing syllables
Three-peaked
Desire, love

Sevit-

Attended, served

Koik The lowest end; or: Koi millions k creating

Verse 119
591.

Kakha kikar-bhta kamal-koi sevit

A glance from Your eyes has the power to make slaves of ten million Lakshms

hira-sthit
On the head
593. Chandra-nibh
Luminous like the moon
594. Bhla-sthendra-dhanuh-prabh On the forehead, shining like a rainbow
592.

KaaAkhaKikarBhtaKamalKoiSevithira-

Glance, side look

Eyes
Servant, slave
Becoming, being
hr Lakshm, Lotus
Crore, ten million
Attended, served, followed
Head, top, best

SthitChandraNibhBhlaSthaIndraDhanuhPra-bh-

Residing, staying, stationed

Shining, the Moon
Like, resembling
Forehead
Positioned, staying
Lord of storms, rain, thunder etc
Bow Indra-danuh= rainbow
Shining, brilliant

593. Chandra-nibh C.a.m:-bright, handsome.

Verse 120

Hidaya-sth
596. Ravi-prakhy
597. Trikontara-dpik
598. Dkhya
599. * Daitya-hantr
600. Dakha-yagya-vinhin
595.

In the Heart
Effulgent like the Sun
The Flame inside the Triangle of Mldhr
The Daughter of Daksha
The Slayer of the Asuras
Destroying the sacrifice of King Daksha

598. Dkhyan- can also mean wearing golden ornaments. Also dakha-south,

right-hand ayan-approached implies that She is reached by the Dakhina-mrgathe Right Hand (good) Path

HidayaSthRaviPra-khyTri-koaAntaraDpik,

Heart
Residing, being, stationed
Sun
Acknowledged, visible, splendour
Triangle Kona- corner, angle
Inside, within
Flame, lamp

Dkha- Belonging to King Daksha (see below)

AyaComing from, way, refuge
DaityaSons of Diti, demons, rakshasas
HantrDestroyer, Remover
Dakha- Father of Sati, Lord hivas first wife
Yagya- Sacrifice, fire ceremony
Vi-nhin- Complete Destroyer, crusher
125

Verse 121

Darndolita-drghkh
602. Dara-hsoj-jvalan mukh
603. Guru-mrtir
604. Gua-nidhir
605. Gomt
606. Guha-janma-bh
601.

With large eyes rolling widely

Of dazzling face with a wide smile
The Personification of the Teacher
The Treasury of all virtues
The Mother of this world
Mother Earth who bore hr Karttikeya

603.- Guru-murti- having a serious side. Shri Mataji always said that She found it

hard to be serious for more than five minutes at a time, but She could be if it was
necessary.
605.- Go- Earth. hr Vihu is called go-vinda-rescuer of the Earth, as He lifted it
out of the waters in His Boar-form.
606.- C.a.m: You are the Source of Existence whose nature is hidden or: Born in a
secret country ie. The Kualin lying hidden in the Sacrum.
DarandolitaDrghaAkhHsa-

An opening, navel, hole, slightly, fear

Moving to and fro, swinging
Long, deep, large
Having eyes
Smiling, laughing, mocking, pride,
laughing with the mouth open
Uj-jvalan- Beautiful, glorious, blazing, radiant
Having a face
MukhBhExistence, earth, country, universe

Guru- Teacher, respected, heavy, serious

Mrti- Embodiment, form of , countenance
Gua- Good qualities, attributes
Nidhi- Store, ocean, treasure-house
GoCows, the world, Sushumna Ni
Mt- Mother, earth, made of, measurer
Guha- secret, name of hr Karttikeya
Janma- Birth, production, nature
Janma-bh Native country

Verse 122

Deveh
The Queen of the Devas
608. Daa-ntisth
Residing in moral principles
609. Dahar-kha-rpi
Whose form is the ether in the heart
610. Pratipan-mukhya-rknta-tithi-maala-pjita
607.

Worshipped as the phases of the moon from new to full

DevahDaaNti-

The Shining Ones, the Gods,

Superior, ruler, God
Staff, rod, punishment, justice
Administering, guidance, precepts

RpiPratipadMukhyaRknta126

In the form of,

First day, new moon
First, month of the moon
Full moon

SthDaharkhaRpi-

Residing, investing
Inner, in the heart
Ether, subtle element
In the form of,

TithiLunar day
Maala- Cycle, circle, procession
Pjita- Worshipped

Verse 123

Kaltmik
Whose nature is art
612. Kal-nth
The master of art
613. Kvylpa-vinodin
Taking pleasure in listening to poetry
614. Sachmara-ram-v-savya-dakhia-sevit
611.

hr Lakshmi and Saraswat stand on Your Left and Right with Chamari fans

Kaltmik
NthKvyAlpaVi-modinSevit-

Arts, phases of moon, parts

Having the nature of
Master,
Poetry, literature
Recitation
Eager, pleased
Attended by, served

SaWith
Chmara- Fan made from a Yaks tail
RamBeautiful, hr Lakshm
Vhr Saraswat
SavyaLeft
Dakhia- Right

Verse 124

di-hakti
The Primordial Energy
616. Ameytm
Whose Self is immeasurable
617. Param
The Supreme Mother
618. Pvan-kiti
Whose form purifies
619. Aneka-koi-brahma-janan The Mother of many millions of Universes
620. Divya-vigrah
Whose Divine Form is resplendent
615.

dihaktiA-meyatmParamPvanakiti-

First, primordial, beginning

Energy, power
Immeasurable
Spirit, Self
Supreme,
Purifying,
Form, embodiment

AnekaKoiBrahmaJananDivyaVigrah-

127

Not one, many

Crore, ten million
Egg of Brahman, the Universe
Mother, progenitor
Divine, resplendent, shining
Form, body

Verse 125

Kl-kr
622. Keval
623. Guhy
624. Kaivalya-pada-dyin
625. Tripur
626. Tri-jagad-vandy
627. Tri-mrtir
628. Tri-dahehvar
621.

Creating the Bja mantra klm

Alone
Hidden
The Bestower of the state of liberation
Pre-existent to the three gods, three gunas etc
Adored by the three worlds
Taking the three forms of Brahma, Vihu and hiva
The Supreme Ruler of the thirty Gods

Am, Hrm and Klm are the evolved forms of A-U-M of Om. Klm is the Bliss
Power of hr Mhkl in the Sahasrra (Chandra Mandala). Hrm is mentioned in
names 301/2 as connected with the Heart (Srya Mandala).
628. The 30 Gods are 12 Adityas, 8 Vasus, 11 Rudras, Srya and Chandra. This
adds up to 33, so 30 is being poetic.
621.

KlKrKevalGuhyKaivalyaPadaDyin-

Bja (seed) mantra

Making, creating
Alone, sole, only
To be kept secret
Oneness
Feet
Giving, creating

TriPur
JagadVandyMrtiTri-dahahvar-

Three
Before, city
World
To be worshipped
Incarnations, forms
Thirty, Heaven,
Supreme, ruler, Goddess

Verse 126

Try-akhar
630. Divya-gandhhy
631. Sindra-tilakchit
632. Um
633. hailendra-tanay
634. Gaur
635. Gandharva-sevit
629.

TriThree
Akhar- Eyed
DivyaDivine, heavenly, glorious

Three-eyed
Endowed with a heavenly scent
Adorned with red Sindur on the forehead
hr Prvat
The Daughter of the king of mountains
Assuming a shining golden form
Attended by heavenly musicians

UmhailaIndra128

The wife of hr hiva

Mountain
King, lord

GandhahySindraTilakaAchit-

Scent, perfume, smell

TanayWearing, possessing
GaurRed lead
GandharvaAuspicious mark on forehead
SevitDistinguished, handsome, honoured

Daughter
Shining, golden, white
Celestial musician
Attended, served

Verse 127

Vihva-garbh
637. Svara-garbh
638. Varad
639. Vg-adhhvar
640. Dhyna-gamy
641. Aparich-chhedy
642. Gyna-d
643. Gyna-vigrah
636.

VihvaGarbhSvaraVaraVgAdhihvar-

Containing the Universe within

The Golden egg of creation
The Grantor of boons
The Foremost Goddess of Speech
Approached through meditation
Undivided and Unlimited
The Giver of the Highest Knowledge
Having Knowledge as Your body

The Universe, everything

Inside, offspring, womb, egg
Golden
Boons, choice, the most excellent
Speech, language
Foremost, over
Ruler, Goddess, supreme

DhynaMediataion, contemplation
GamyTo be approached, attained
A-parich-chhedy- Without division or limitation
GynaKnowledge
DGiving, creating
Vi-grahForm, body, shape, power

Verse 128
644.

Sarva-vednta-sa-vedy
The One who brings together all teachings stemming from the Vedas

645.

Satynanda-sva-rpi
Embodied as the Bliss of the Ultimate Reality

646.

Lop-mudrrchit
Worshipped by the Lopamudra mantra

647.

Ll-klipta-brahma-maal
The Supreme Goddess who creates the cycles of the Universe as sport

129

647. The Brahmnda-Egg of Brahman- is the source of Creation. As it broke open

the Om emerged, being identical with hr Ganeha, and the Physical Universe
manifested. Thus Brahmnda comes to mean The Universe.
SarvaVedntaSa-vedySatyanandaSva-rpi-

Lopmudra- Wife of sage Agastya

Final knowledge, Hindu philosophy
-name of the 15-syllabled mantra
Joined, united, coming together
Archit- Worshipped, honoured
Truth, reality, goodness
LlPlay, drama, sport
Bliss, joy, happiness
KliptaCreated, arranged
Ones own form, special quality
Brahma- The Supreme Spirit
Egg
AaMaal- Disc, circle, cycles
All, every

Verse 129

Adihy
649. Dihya-rahit
650. Vigytr
651. Vedya-varjit
652. Yogin
653. Yoga-d
654. Yogy
655. Yognand
656. Yugan-dhar
648.

A-dihyDihyaRahitVigytrVedyaVarjitDhar-

Invisible
Having nothing of the senses
The Knower
Devoid of anything knowable
The Possessor of Yoga
The Giver of Yoga
The One to be connected to
The Bliss of Divine Union
The Upholder of the ages

Not perceivable, invisible

Perceptible with the senses
Free of, devoid of
Knower, understander
Knowledge, learning
Free of, devoid of

YoginYogaDYogynandYuga(n)-

Supporting, wearing, bearing

130

Having Yoga or magical powers

Connection, attachment
Giving, producing
To be meditated on
Bliss, joy, ecstacy
Eras, ages of the world

Verse 130
657.

Ichchh-hakt-gyn-hakt-krya-hakt-sva-rpi
Embodied as the Powers of Desire, Knowledge and Action

Sarvdhr
659. Su-pratihh
660. Sad-asad-rpa-dhrin
658.

Ichchh- Desire
Power, energy
haktGyn- Knowledge
Action
KryaSva-rpi- Whose form is, embodied as
All, everything
Sarvadhr- Support

The Support of everything

Firmly established
The Upholder of real and unreal forms

SuWell, good, beautiful, auspicious

Prati-hh- Established, staying, foundation
SadTrue, real, good
AsadFalse, unreal, bad
RpaForms, appearances
Dhrin- suqpporter, upholder

Verse 131

Aha-mrtir
662. Aj
663. Jetr
664. Loka-ytr-vidhyin
665. Ekkin
666. Bhma-rp
667. Nir-dvait
668. Dvaita-varjit
661.

AhaMrtiA-jJetrLokaytrvi-dhyin-

Eight-formed
Unborn
Ever victorious
The Controller of the procession of the worlds
Solitary
Of multitudinous forms
Undivided
Free of all duality

EkkinBhmarpNirDvaitVarjit-

Eight
Forms, appearances
Not born
Victorious
World, realm
Journey, procession
Controller

131

Solitary, being alone

Multitude, wealth, earth
Forms, shapes
Not, without, beyond
Duality, doubt
Free from, devoid of

Verse 132

Anna-d
The Giver of sustenance
670. Vasu-d
The Giver of wealth
671. Viddh
The Eldest
672. Brahmtmaikya svarpi
669.

The Embodiment of the Oneness of the Spirit with the Formless Brahman

Bihat
674. Brhma
675. Brahm
676. Brahmnand
677. Bali-priy
673.

Very great
Full of spiritual knowledge
The Shakti of hr Brahm
The Highest Bliss of the Brahman
Fond of oblations

AnnaSustenance, food, rice

Giving, creating
DVasuWealth, shining, the Gods
Viddh- Aged, grown up, wise, exalted
Brahma- The All-pervading Spirit
tmaThe Individual Spirit, Self
Oneness
AikyaSva-rpi- Embodiment, ones own form

BihatBrhmaBrahmBrahmanandBaliPriy-

Great, mighty
One knowing the Brahman
Power of hr Brahmadeva
Brahman, Formless Spirit
Bliss, joy, ecstasy
Oblations, offerings
Fond of, dear to

Verse 133

Bhh-rp
679. Bihat-sen
680. Bhvbhva-vivarjit
681. Sukhrdhy
682. hubha-kar
683. hobhan-sulabhgati
678.

BhhRpBihatSenBhva-

Language, speaking
Form, embodiment
Great, mighty
Army
Existence, being, becoming

In the form of Language

Having mighty armies
Free of existence and non-existence

Easily worshipped
The Beneficent
The Easiest and Most Auspicious Path
to Self-realisation

SukhardhyhubhaKarhobhan132

Comfortable, happy, pleasant

Worshipped
Auspicious, beautiful, splendid
Making, creating
Auspicious, beautiful, splendid

A-bhva- Non-existence
Vi-varjit- Free from, devoid of

Su-labha- Easily obtained, useful

gatihPath, arrival, attained

Verse 134

Rja-rjehvar
The Ruler of the Kings of Kings
685. Rjya-dyin
The Giver of Kingdoms
686. Rjya-vallabh
Very Fond of the kingly
687. Rjat-kip
Of shining compassion
688. Rja-pha-nivehita-nijhrit
684.

Placing those who seek refuge in You upon the thrones of kings
684. can also mean: You are the Rja-rjehvar mantra or The Supreme Ruler of hr

Kubera (wealth)or Rja-rjehvara is Lord hiva, She is His Shakti.

688. Rja-pha can mean the seat at the centre of the hr Chakra ie. in Her
presence. You grant Your darshan to those who surrender to You.(darshan-sight,
presence.)
Rja-rjahvarRjyaDyinRjyaVallabh-

RjatShining, royal
KipCompassion, pity, kindness
RjaKing, sovereign
PhaSeat, throne
Ni-vehita- Placed upon, made to enter
NijaOnes own, constant
Seeking refuge, following
hrit-

King of kings, Kubera

Goddess, supreme, ruler
Kingdom, empire
Giver, creator
Kingly, royal
Most dear, highly beloved

Verse 135

Rjya-lakhm
690. Koha-nth
691. Chatur-aga-balehvar
692. Sm-rjya-dyin
693. Satya-sandh
694. Sgara-mekhal
689.

The Prosperity of kingdoms

The Protector of the treasury
Ruler of the four divisions of the army
The Giver of empires
True to Your promises
Girdled by the ocean

689. can also mean Bearing signs of royalty.

690. can also mean Protector of the kings treasure,

There are three or five Kohas sheaths covering the tma Soul; these are the
133

nanda Koha Sheath of Bliss forming the Causal body, the Manas, Pra and
Vigyna Koha Sheaths of Mind, Life Energy and Knowledge forming the Subtle
body and the Anna Koha sheath of food forming the gross physical body. She is
the Protector and Mistress of all these. (see p.19 and RiSY book The Three Worlds)
691. chatur-aga-bala can be the strength of the four limbs or the four divisions
of the army (cavalry etc.), She is the Ruler of both.
694. hr Lakshmi is the Mother Earth (La Earth, ksham forebearing) who
sprouts the seed of the Kualin. The Kualin cannot rise until we establish
Nbhi Chakra, which involves breaking the knot of Brahma and crossing the
Bhava-sgara the Ocean of Illusion which surrounds the Nbhi.
Rjya- Kingdom, kingly, royal,
Lakhm- With good signs, Goddess of prosperity,
Koha- Sheath, covering, treasure
Nth- Protector, mistress, owner
Chatur- Four
Aga- Limbs, body, divisions
BalaStrength, force, army
hvar- Ruler, commander

Sm-rjya- Reigning over, empire

DyinGiver, creator
SatyaTrue, sincere
Sandh- Promise, fixed state
SgaraOcean,
Mekhal- Girdle, belt

Verse 136

Dkhit
696. Daitya-haman
697. Sarva-loka-vaha-kar
698. Sarvrtha-dtr
699. Svitr
700. Sach-chid-nanda-rpi
695.

DkhitDaityahamanSarvaLokaVahaKar-

Initiated in all knowledge

Destroyer of demons
Having all the worlds under Your sway
Granting all purposes
The Shakti of hr Brahm, the Creatrix
Whose form is Existence, Consciousness
and Bliss

Artha- Purpose, meaning, wealth

Dtr- Giver, creator
Svitr- Power of the Sun, the Gyatr mantra
SatTruth, reality, goodness
Chit- Consciousness, attention
nanda-Bliss, joy
Rpi- Having the form, embodied as

Initiated, consecrated
Demons, Sons of Diti
Destroying, pacifying
All, every
World, realm
Control,
Maker, doer

134

Verse 137

Deha-klparich-chhinn Unlimited by space or time

702. Sarva-g
All-pervading
703. Sarva-mohin
Creating illusion for the whole Universe
704. Saraswat
The Goddess of speech and learning
705. hstra-may
The Essence of the Holy Books
706. Guhmb
The Mother of hr Kartttikeya
707. Guhya-rpi
Of mysterious and mystical form
701.

704. Traditionally Saraswat is taken as: Saras-Lake, speech, vat Having the quality

of. Subtly it can mean: Sa-With Ra Kualin Shakti Swa Self, tm T Having the
quality of ie. Whose quality is the Union of the Kualin and Spirit giving

Connection to God and a state of Bliss.

DehaKlaA-parichChhinnSarva-gSarvaMohin-

Space
Time
Without any, completely devoid of
Interruptions, divisions, limitations
All-pervading
All, everything, the Universe
Enchantress, creating illusion

SaraswathstraMayGuhaAmbGuhyaRpi-

Lake, Shakti of hr Brahmadeva

Teaching, rules, sacred books
Consisting of, whose nature is
Reared in secret, hr Karttikeya
Mother
Secretly, mysterious, mystical
Formed, embodied as

Verse 138

Sarvopdhi-vinir-mukt
709. Sad-hiva-pati-vrat
710. Sa-pra-dyehvar
711. Sdhu
712.
713. Guru-maala-rpi
708.

Free of all conditionings

The faithful wife of hr Sadhiva
The Goddess achieved through traditional paths
Purity and Goodness
The Central Channel
Manifesting in the cycle of Gurus

710. can also mean- The Goddess who is the Supreme Bestower.
713. can also mean-The Orb of Jupiter is Your form. The cycle of Gurus is the

unbroken line from the Supreme down to our own personal Guru. As our Guru is
the Supreme, for us this is a very short line!
711/2. The name Sdhv -Devoted Wife is n.128, so this is taken as Sadhu + .
is the primordial Mother. SMND, Pune, 17-10-88.
135

Sarva- All, every

Updhi- Conditionings, limiting attributes
Vi-nir- Completely
Mukt- Free, liberated
Sad- Eternal, always
hiva- Auspicious, happy, beneficent
Pati- Husband, lord, protector
Vrat- Obedient, solemn vow, rule

Sa-pra-dya- Traditional teachings, bestowing

hvarRuler, supreme, Goddess
Sdhv- Leading straight to the goal, good, noble,
a faithful wife (f of sdhu)
GuruTeacher, heavy, the planet Jupiter
Maala- Circle, cycle, orb
Rpi- Formed, embodied as

Verse 139

Kulot-tr
715. Bhagrdhy
716. My
717. Madhu-mat
718. Mah
719. Gamb
720. Guhyakrdhy
721. Komalg
722. Guru-priy
714.

Having traversed the lower chakras

To be worshipped as the Power of the Sun
The illusory Creative Power
Whose nature is sweetness
The Mother Earth
Mother of the Ganas
Propitiated by mystics
Delicate limbed
Those of a respectable nature are dear to You

There are two forms of Tantra- the worship of the Supreme Goddess. The
Samaya Mrga-accepted way- is in accordance with the Vedas; the Kaula Mrgaway of the Kula- is morally destructive, involving intoxicants and sex. As bhaga
and madhu can mean sexual pleasure and wine, this verse is equivocal. The LSN
mentions that hr Lalit is worshipped by the Kaula Mrga, but hints that this
worship is inferior.
The word Kula-group- appears a few times and can mean several things- the set
of the six lower chakras; a downward facing thousand-petalled Lotus at the base of
Sushumna Nadi; the triad of the knower, the known and the knowing, or
measurer, measured, and measuring. The Sahasrra, being above the six lower
chakras is called Akula.
714 etc.

KulaSet, family, the lower chakras

Ut-tr Traversed, crossed
Bhaga- The Sun, good fortune, gracious lord
rdhy- To be worshipped, propitiated

GaaAttendants, groups, categories

Amb- Mother
Guhyaka- Privately, secretly, a mystic,
a class of demi-gods

136

MyMadhuMatMah-

Creative energy, magic, illusory power

Sweetness, honey, wine, springtime
Full of, of the nature of
The Earth

KomalaAgGuruPriy-

Soft, tender, delicate

Bodied, limbed
Teacher, heavy, respectable
Fond of, dear to

Verse 140

Swa-tantr
724. Sarva tantreh
725. Dakh mrti rpi
726. Sanakdi sam-rdhy
727. hiva-gyna pradyin
723.

Self-dependent
The Ruler of all techniques
Embodied as Lord hivas silent form
Worshipped by Sanaka and other sages
Granting the auspicious knowledge of the Lord

723. Swa-tantra is independent and

swa-tantrat is Independence in Hindi.

725. Dakshina-murti facing south is a name of several deities as well as Lord hiva
including hr Hanuman. If God is facing south then it makes sense to meditate
facing north. East is also traditional in many religions. North-east is the direction
ruled by Lord hiva and is favoured as a direction to sit facing for meditation.
SwaTantraSarvah,
DakhMrtiRpi-

Sanaka- The great Yogi Sanaka

diAnd other, beginning with
SamWith
rdhy- Worshipped
hivaHappy, auspicious``
Gyna- Knowledge
Pra-dyin- Giver, creator

Self, ones own

Control, technique, teaching,
All, every
Goddess, ruler, supreme
South, right hand
Form, incarnation
Form, embodiment

Verse 141

Chit-kal
729. nanda-kalik
730. Prema-rp
731. Priya-kar
732. Nma-pryaa-prt
733. Nandi-vidy
734. Naehvar
728.

Chit-

Consciousness, Spirit

The Grain of Consciousness

The Phase of the Moon which gives bliss
Manifesting as Love
Creating Affection
Pleased by Recitation of the Names of God
The Knowledge that gives Joy
The Shakti of Lord hiva in His Great Dance

Nma137

Names

KalnandaKalikPremaRpPriyaKar-

Tiny part of anything, especially time

Bliss, joy
Phase of the moon, division of time
Love
Form, object
Affection, fondness
Creating, making, doing

Pryaa- Highest refuge, God

PrtPleased
NandiJoyful
VidyKnowledge, learning
NaaDance
hvar- Goddess, supreme, ruler
Naehwara-Lord of the dance- hr hiva

Verse 142

Mithy jagad adhi-hhn

736. Mukti-d
737. Mukti-rpi
738. Lsya-priy
739. Laya-kar
740. Lajj
741. Rambhdi vandit
735.

The Basis of this illusory world

The Giver of liberation
Liberation personified
Fond of dance
The Dissolver
Giving Nirvikalpa Samadhi, bashful modesty

Worshipped by Rambh and other

celestial maidens
Mithy- False, improper
LsyaA dance performed by women
JagadWorld, Universe
PriyFond of, dear to
AdhiIn front, foremost
LayaDissolution, merging
Making, doing, creating
hhn- Basis, foundation, government KarMukti- Liberation,
LajjModesty, mystical term for Nirvikalpa Samadhi
Giving, producing
Rambha- A beautiful Apsaras celestial maiden
DRpi- Having the form of
diAnd others, beginning with
Vandit- Worshipped, saluted
Verse 143
742.

Bhava-dva-sudha-vihti
The shower of Divine Nectar extinguishing the forest-fire of our mental activity

743.

Pprya-davnal
The Fire which burns out the forest of our sins

744.

Daur-bhgya-tla-vtl
The wind which scatters our misfortunes like cotton

745.

Jardhvntara-viprabh
The Sunlight which dispels the darkness of old age from the soul
138

742. see

name 357 re. Forest-fires.

BhavaWorry, illusion
DvaForest-fire, conflagration
SudhaDivine nectar
Shower, rain
VihtiPpaSins, wickedness
Forest
AryaDavaForest-fire, burning
Fire
AnalBhShining
Vi-pra-bh- Shining radiantly, very bright

DaurBhgyaTlaVtlJaraAdhvaAntaraVipra-

Hard, bad, difficult (from Dur-hard)

Luck, fate, fortune
Cotton
Gale, hurricane
Old age
Course, road
Inside
Wise, learned, a Brhman

Verse 144
746.

Bhgybdhi-chandrik
The Moon creating a high tide of good fortune

747.

Bhakta-chitta-keki ghanghan
The rain clouds which make our minds dance with joy like peacocks

748.

Roga-parvata dambholir
The Thunderbolt which destroys a mountain of ailments

749.

Mityu dru kuhrik

The Wood-cutter who fells the tree of death

747. Peacocks are reputed to dance at the approach of rain. There is a more subtle

meaning She is fond of destroying the pride (peacock) and thought (chitta) of Her
devotees
Bhgya- Luck, fate, fortune
High tide
AbdhiChandrik- The Moon
Devotee, worshipper
BhaktaMind, heart, thought
ChittaPeacock
KekiCloud, destroying
GhanaGhanghan- Heavy rain clouds, fond of killing

RogaParvataDambholiMityuDruKuhrik-

139

Disease, sickness
Mountain
Indras thunderbolt
Death
Tree
Wood-cutter, axe

Verse 145

Mahehvar
The Mighty Goddess
751. Mah-kl
The Great Dark Destroyer
752. Mah-gras
Consuming the whole Universe
753. Mah-han
The Mightiest Morsel
754. Apar
Who ate not even a leaf
755. Chaik
The Goddess who is all fired-up
756. *Chaa- musura-nihdin Destroying the demons Chanda
750.

and Munda.

MahehvarMahKlGrashanA-par

Shakti of Mahehvara ie, Lord hiva Chaik-Angry, passionate, fired-up

Great, mighty, highest
Chaa- Angry, name of a demon
Black, ruler of time, death
Mua- Bald, another demon
Consuming, swallowing
AsuraNot shining, demonic
Morsel, food
Ni-hdin- Killer, destroyer
Not a leaf, hr Prvat who performed greast penance to win Lord hiva

Verse 146
757.

Kharkhartmik

Sarva- lokeh
759. Vihva-dhri
760. Tri-varga-dtr
761. Su-bhag
762. Tryambak
763. Tri-gutmik
758.

KharaAkharatmikSarvaLokahVihvaDhri-

Perishable
Imperishable, eternal
Consisting of
All, every
Worlds, realms
Ruler, supreme, Goddess
The Universe, everything
Supporting, upholding

The Indwelling Spirit of everything

both destructible or eternal
The Ruler of all the worlds
Being the Upholder of the Universe
You give the three qualities
Possesing all divine qualities
Three-eyed Mother of the Three Gods
You manifest as the three moods of creation

Tri = TryVargaDtrSuBhagAmbakAmbaGuatmik-

140

Three (gunas, gods, worlds etc)

Group, set
Giver, producer
Good, auspicious
Qualities
Eyes
Mother, ka- making,
Attributes, qualities
Consisting of, whose nature is

Verse 147

Swargpa-varga-d
765. huddh
766. Jap-puhpa-nibhkiti
767. Ojovat
768. Dyuti-dhar
769. Yagya-rp
770. Priya-vrat
764.

The Giver of both temporal and eternal joy

Pure
Gleaming like the rosy Japa blossom
Possessed of great Vitality
Clothed in splendour
The Embodiment of the fire ceremony
Fond of religious practices

Swarga- Heaven, temporary heaven before re-entering earth Ojo-vitality, life-force

VatHaving the quality of
Apa-varga- Final emancipation from re-birth
Giving, producing, effecting
DyutiSplendour
DDhar- Wearing, bearing, supporting
huddh- Pure
The China Rose
Yagya- Sacrifice, fire ceremony
JapRpForm, embodiment
Puhpa- Flower
Gleaming, radiant
PriyaFond of, beloved
NibhaForm, appearance
VratVow, religious practice, fast
kitihVerse 148

Dur-rdhy
772. Dur-dharh
773. Pali-kusuma-priy
774. Mahat
775. Meru-nilay
776. Mandra-kusuma-priy
771.

DurrdhydharhPaliKusumaPriy-

Difficult, hard

Hard to propitiate
Invincible and Irresistable
Fond of Ptali flowers
The great Object of Worship
Residing on Mount Meru
Fond of Mandara flowers

Mahat-

Mahat great, to approach, worship

Worship, propitiate
Attack, overcome
Pink, Bigonia flowers
Blossoms, flowers
Fond of, dear to, beloved

Great, important, Spiritual Knowledge

MeruNilayMandraKusuma-

141

A mountain at the centre of the Earth

Dwelling, residing
White Mandara flower
Flower, blossom

Verse 149

Vrrdhy
778. Vir-rp
779. Vi-raj
780. Vihwato-mukh
781. Pratyag-rp
782. Parkh
783. Pra-d
784. Pra-rpin
777.

VrardhyVirRpViRajVihwatoMukh-

Worshipped by the courageous

The Vast Form of the Universe
Free of passion
Facing in every direction
Whose nature is known through turning inwards
The Subtlest Supreme
The Giver of life
The One whose form is the breath of life

Courageous, mighty, warrior

Worshipped, honoured
Huge, vast, the macrocosm
Form, appearance, nature
Without
Passion, activity, the firmament
On all sides, everywhere
Facing, supreme

PratyagRpParakhPraDRpin-

Turned inwards, towards the self

Form, nature, embodiment
Beyond, highest, other
Ether, Supreme Spirit
Breath, life energy
Giving, producing
Having form, embodied as

Verse 150

Mrtaa-bhairavrdhy Worshipped by hr hiva as the Sun

786. Mantri-nyasta-rjya-dh
785.

Tri-pureh
788. Jayat-sen
789. Nis-trai-guy
790. Parpar
787.

Entrusting the running of this Universe to Your Shaktis

The Goddess who is beyond the Three States
Whose army is ever victorious
Without the three attributes
Being both beyond and within

785. Mrtaa-Bhairava is an incarnation of Lord hiva. The Sun denotes twelve,

from the twelve signs of the Zodiac; also it shines in the heart which has twelve
petals.
787. See note (7) on Tripura Sundar. p.23.
790. Parpara can have many interpretations; Highest of the high, Before and
after, Above and below, Beyond past and future, Destroying enemies,
Mrtaa- The Sun, twelve
Tri-puraBhairava- Roaring Terribly, Lord hiva
h- (f.)
rdhy- To be worshipped, made favourable Jayat142

Three Cities, Name of hiva,

Ruler , Controller, Supreme
Victorious, Hail!

MantriNyastaRjyaDhh-

SenArmy, missile
NisNot, without, devoid of
Trai-guy- Belonging to the three gunas
ParaFinal, beyond, other, after, enemy
Apara-

Counselor, minister
Resigned, laid down
Dominion, rulership
Shaking, agitating

Verse 151

Satya-gyn-nanda-rp
792. Smarasya-parya
793. Kapardin
794. Kal-ml
795. Kma-dhuk
796. Kma-rpi

Manifesting as Truth, Knowledge and Bliss

791.

SatyaTruth, reality, goodness

Gyna- Knowledge
nanda- Bliss, supreme joy
RpEmbodiment, form
Sma
Same, equal
Rasya- Feeling, sentiment
Parya-Highest abode, refuge

The Highest State of Equanimity

The Wife of Ganga-bearing Lord hiva
The Tradition of the Arts
You fuflfill all desires
The Embodiment of Beauty and Love

KapardinKalMlKmaDhukRpi-

Having knotted hair, shell-shaped

Arts, moons phases, parts
Garland, decoration, row
Desire, love, pleasure
Giving, fulfilling
Embodiment, appearance

794. C.a.m. Garlanded with the Phases of the Moon

Verse 152

Kal-nidhi
798. Kvya-kal
799. Rasa-gy
800. Rasa-hevadhi
801. Puh
802. Purtan
803. Pjy
804. Puhkar
805. Puhkarekha
797.

Kal- Arts, phases of moon, parts

Nidhi- Treasure, treasury
Kvya- Poetry, litrerature

The Treasury of all arts

The Art of Poetry and literature
Knowing the sentiments expressed in dance and acting
The Inexhaustible Treasure-house of experience
Well-nourished
Ancient
The Object of Worship
The Lotus of the Heart
Lotus-eyed

PuhPurtan
Pjy,
143

Nourished
Ancient, very old
To be worshipped

Rasa- Taste, juice, sentiment, bliss

Gy- Knowing
hevadhi- Treasure-house, store

Puhkar
kha.

Lotus
Viewing, looking,

Verse 153

Param-jyoti
807. Param-dhm
808. Param-u
809. Part-par
810. Pha-hast
811. Pha-hantr
812. Para-mantra-vibhedin
806.

Para- Supreme, highest, beyond

Jyoti- Light, brilliance, flame
Dhm- Abode, seat
Parama- Supreme, highest, best
Minute, atom
AuPart- Abl. of para-from the highest
Par- Beyond, higher than

The Supreme Brilliance

The Highest Abode
The Minutest Atom
Beyond the beyond
Holding the noose in Your hand
The Remover of all bonds
The Destroyer of the mantras used
against Your devotees

PhaHastHantrParaMantraVibhedin-

Bonds, attachments, noose

Holding, in the hand
Destroyer, remover
Against, other, distant
Empowered words
Splitting apart, destroying

Verse 154

Mrt
814. Amrt
815. Anitya-tipt
816. Muni-mnasa-hasik
813.

Satya-vrat
818. Satya-rp
819. Sarvntar-ymin
820. Sat
817.

Existing in all forms

Formless
Satisfied with temporal offerings
The Swan of Discrimination on the sacred
lake of the minds of sages
Devoted to the truth
The Embodiment of truth
The Inner Controller of everything
The Embodiment of all Truth and Goodness

816. There are several layers to this name. Mnasa-spiritual- is a sacred lake near

Mount Kails with swans on. Could also mean: Sages with their attention on You
become highly realized.
144

MrtaAmrtaA-nityaTiptMuniMnasaHamsik-

Satyatruth, reality, goodness

Vratvow, fast, religious practice
Rpform, appearance
SarvaAll, everything
AntarInner, within
Ymin
Controller,
swan, the Spirit, Great Sage Sat- Faithful Wife, Embodying Truth, Goodness
having form, solid
without form
not eternal, perishable
satisfied with,
sage, inspired, saint
of the mind, spiritual,

Verse 155

Brahm
822. Brahman
823. Janan
824. Bahu-rp
825. Budh-rchit
826. Pra-savitr
827. Pra-cha
828. gy
829. Pratihh
830. Praka-kiti
821.

Brahm- Consort of Brahm

Brahman- The Formless Supreme Spirit
Janan- Mother, the procreator
BahuManifold, many
RpForms
Budha- Wise, the planet Mercury
Archit- Worshipped, praised

The Shakti of hr Brahm

The Formless Supreme Spirit
The Mother
Having manifold forms
Worshipped by the wise
The Creatrix
Very angry
The Controller
The Foundation
All manifested forms

Pra-savitr- Begetter, mother

Pra-cha- Very fierce, burning
gyAuthority, command, 6th chakra
Pra-tihh- Foundation, established
PrakaaManifest, apparent, open
kitiForm, appearance, nature

145

Verse 156

Prehvar
832. Pra-dtr
833. Pachhat-pha-rpi
834. Vihi-khal
835. Vivikta-sth
836. Vra-mt
837. Viyat-pras
831.

Prahvar
DtrPachhatPhaRpiViyatPras-

Breath, life
Ruler, supreme, Goddess
Giver, producer
Fifty
Seat, place of worship
Form, incarnation

Ruler of life
Giver of life
The fifty letters are Your forms
Unfettered
Staying in Holy places
The Mother of the Courageous
Creatrix of Space

VihikhalViviktaSthVraMt-

Without
Chains, fetters, restraint
Solitary, apart, solitude
Remaining, residing
Brave, manly, warrior
Mother, measurer

Sky, heaven, dissolved

Bringing forth, mother

Verse 157

Mukund
839. Mukti-nilay
840. Mla-vigraha-rpi
841. Bhva-gy
842. Bhava-roga-ghn
843. Bhava-chakra-pravartin
838.

MukundMuktiNilayMlaVigrahaRpiPra-vartin-

The Giver of liberation

The Abode of liberation
Taking the form of the principal shapes
Knowing what is in the hearts of devotees
Destroying the ailments of this existence
Turning the wheel of rebirth

BhvaGyBhavaRogaGhnChakra-

A name of hri Vihu

Liberation, final emancipation
Residence, abode
Root, foundation, principal
Shape, body, separation, war
Having the form of, embodied as
Putting into motion, restless

146

Character, conduct, heart, feelings

Knowing
Birth, worldly existence
Disease, ailments
Destroying
Wheel, disc

Verse 158

Chhanda-sr
845. hstra-sr
846. Mantra-sr
847. Talodar
848. Udra-krtir
849. Uddma-vaibhav
850. Vara-rpi
844.

ChhandaSrhstraMantraTalaUdar-

The Core of the Vedas

The Essence of the scriptures
The Power of sacred speech
Of flat belly
Of exalted fame
Of unrestrained power
Embodied as all appearances, colours, letters etc

A hymn, the Vedas, a metre

Core, essence, power, substance
Sacred books, teachings, rules
Sacred speech, mystical formula
Base, flat, hand, downwards
Having a belly, insides, womb

UdraKrtiUddmaVaibhavVaraRpi-

Exalted, best, noble

Fame, renown
Unrestrained, impetuous
Might, power, greatness, glory
Colour, caste, letters, appearance
Having the form of, embodied as

Verse 159
851.

Janma-mityu-jar-tapta-jana-vihrnti-dyin
Giving rest to those burned by life, death and old age

Sarvopanihad-ud-ghuh
853. hnty-atta-kaltmik

Highly praised in the Upanishads

852.

Janma- Birth
Mityu- Death
JarOld age
TaptaBurned
JanaPeople, creatures
Vihrnti- Giving rest, causing to cease
Dyin- Giver, producer

The highest state of non-duality

SarvaUpanihadUd-ghuhhntiAttaKaltmik-

147

All, every
Sacred text, divine mystery
Highly praised, sung
Peace, tranquility, untroubled
Gone beyond
Portion, part, arts, moons phases
Having, composed of, whose nature is

Verse 160

Gambhr
Of unfathomable depth
855. Gagannta-sth
Residing in the space of the heart
856. Garvit
Very proud
857. Gna-lolup Delighting in music
858. Kalpan-rahit
Free of imaginings
859. Khh The Highest Goal
860. Aknt
The Destroyer of sin
861. Kntrdha-vigrah
The One whose body is half hr hiva
854.

Gambhr- Deep, profound, serious

Gagana- Sky, atmosphere
AntaAt the end, in the middle
SthStanding, residing, being
Garvit- Proud, haughty
GnaMusic, singing , song
Lolup- Eager, longing for

Kalpan- Fashioning, fancy, image

Rahit- Free from, devoid of
Khh- Course of the wind and sun, goal,
highest peak, upper limit, the sun

AkaAnt
KntaArdhaVigrah-

Sin, misfortune
End, death
Beloved, Lord hiva
Half
Body, form, separation, war

Verse 161

Krya-kraa-nir-mukt Free of cause and effect

863. Kma-keli-tara-git The waves of desire-power that create the Universe
864. Knat-kanaka-tank
Wearing shimmering golden ear-rings
865. Ll-vigraha-dhri
Creating this world of forms for Your sport
862.

KryaKraaNir-muktKmaKeliTara-git-

Effect, work, purpose

Cause, creating
Completely free
Desire, love
Play, sport, amusement
Going across, a wave,
moving to and fro

KnatKanakaTankLlVigrahaDhri-

148

Shining, shimmering
Shining, golden
Ear-rings, ear ornaments
Sport, play, drama
Body, form, separation, war
The upholder, creator

Verse 162

Aj
867. Khaya-vinir-mukt
868. Mugdh
869. Khipra-prasdin
870. Antar-mukha-sam-rdhy
871. Bahir-mukha-su-dur-labh
866.

A -j
Not born, without production
KhayaDecay
Vi-nir-mukt- Completely free
MugdhSimple, stupid
KhipraQuickly
PrasdinPleased,

Unborn
Free of all decay
Simple and Innocent
Quickly pleased
Worshipped by those who turn inwards
Hard to attain for the outward-oriented

AntaMukhaSam-rdhyBahiSu-durLabh

Inside
Face, facing
Worshipped, propitiated
Outside
Very hard
Attained, reached

Verse 163

Tray
873. Tri-varga-nilay
874. Tri-sth
875. Tripura-mlin
876. Nir-may
877. Nir-lab
878. Swtm-rm
879. Sudh-siti
872.

Three-natured
Resting in the three blessings
Manifesting as the three Gods
Garlanded with the heads of the demons of Tripura
Without sickness
Without support
Rejoicing in Your Own nature
The Stream of Divine Bliss

875. see p.23 Note on Tripura Sundar.

TrayThree-fold, the nature of three

TriThree
Varga- Blessings
Nilay- Residing, staying
SthStanding, staying, abiding
Tri-pura- Three cities, a city of the demons
Mlin- Wearing a garland

NirNot, without, beyond

may- Sickness, disease
lab- Dependence, support
SwaOnes own
tm- Spirit, self
Rm- Rejoicing, pleased
Sudh- Divine nectar, bliss
Sitih- Flowing, going, path
149

Verse 164
880.

Sasra-paka-nir-magna-sam-uddharaa-padit
Skilled in rescuing those drowning in the morass of worldly existence

Yagya-priy
Fond of sacrifices
882. Yagya-kartr
The Performer of sacrifices
883. Yajamna-swarpi Embodied as those who conduct sacred rituals
881.

SasraWorldly existence, illusory world

Mud, moral impurity
PakaNir-magna- Sunk under, immersed in
With, together
SamUd-dharaa- Uplifting, rescuing, liberating
Expert, learned
Padit-

YagyaPriyKartrYaja-mnaSwa-rpi-

Sacrifice, fire ceremony

Fond of, dear to
Doer, maker, creator
Sacrificer, chief, head man
Ones own form, of ones nature

Verse 165

Dharmdhr
885. Dhandhyakh
886. Dhana-dhnya-vivardhin
887. Vipra-priy
888. Vipra-rp
889. Vihwa-bhramaa-kri
884.

DharmadhrDhanaAdhy-akhDhnyaVi-vardhin-

Righteousness, duty
Support, foundation
Wealth, prize
Over-seer
Being wealthy, rich
Increasing, promoting

The Support of righteousness

The Overseer of wealth
You increase wealth and sustenance
Fond of religious scholars
Taking the form of inspired poets
Goddess who causes the whole Universe to turn

VipraLearned, wise, inspired

PriyFond of, beloved
VipraPoet, sage
RpForm
Vihwa- The Universe, everything
Bhramaa- Causing to turn, wandering
Kri- Doer, maker, creator

150

Verse 166

Vihwa-grs
891. Vidrumbh
892. Vaihav
893. Vihu-rpi
894. Ayoni
895. Yoni-nilay
896. Ka-sth
897. Kula-rpi
890.

The Consumer of the Universe

Shining like coral
The hakti of hr Vihu
Taking the form of hr Vihu
Having no origin
The residence of all origins
Standing at the peak
Embodied as the lower chakras

Vihwa- The Universe, everything

GrsConsuming, swallowing
Vidruma- Coral
bhShining
Vaihav The Shakti of hr Vihu
Vihu- All-pervading, the Supreme Being
Rpi- Form, embodiment, incarnation

ANot, without
Yoni- Womb, birth, origin
Nilay- Residing, house
Ka- Peak, highest, most excellent
Sth- Staying, having a place
Kula- Family, the lower chakras

Verse 167

Vra-gohh-priya
899. Vr
900. Naih-karmy
901. Nda-rpi
902. Vigyna-kalan
903. Kaly
904. Vidagdh
905. Baindavsan
898.

Fond of the collectivity of realised souls

The Supreme Spiritual Adept
Attained without the performance of rituals
Embodied as sacred sound
The Effector of self-realisation
Creative
Skilful
Seated in the Bindu of the hr Chakra

900. Nish-karma-not performing rituals, inactive, naish-karmya-Whose rituals are not

to be performed, or She has nothing to be done.

VraGo-hhPriya
VrNaih-

Brave, hero, an adept

Cow-house, assembly, fellowship
Fond of, dear to, beloved
Wife, matron
From nish- not, beyond

VigynaKalanKalyVi-dagdhBaindava-

151

Knowledge, self-realisation
Effecting, doing, impelling
Healthy, clever, auspicious
Consumed, artful, skilled
Belonging to the Bindu-dot

Karmy
Nda-

To be performed,
Sound, resonance

san.
Rpi-

Seat, throne, sitting

Embodied as,in the form of

Verse 168

Tattwdhik
907. Tattwa-may
908. Tattwam-artha-rpin
909. Sma-gna-priy
910. Saumy
911. Sad-hiva-kuumbin

Ruling and transcending the 24 principles,

Reality is Your nature
The meanings of truth are Your forms
Fond of the chanting of hymns
Gentle and moon-like
The Shakti of hr Sadahiva

906.

TattwaAdhikMayArthaRpin-

Principle, truth, reality

Superior, ruler
Consisting of, whose nature is
Meaning, purpose
Having the form of, being like

SmaGnaPriySaumySad-hivaKuumbin-

Hymns, praises, Sma Veda

Songs
Fond of, dear to
Gentle, soft, moon-like
The eternal form of the Supreme Spirit
Wife of a householder, mother of a family

Verse 169

Savypa-savya-mrga-sth
913. Sarvpad-vini-vri
914. Swasth
915. Swabhva-madhur
916. Dhir
917. Dhira-sam-archit

Residing in the left and right paths

You remove all misfortunes
Established in Your Self
naturally blissfulful
Steadfast
Worshipped by the wise and brave

912.

SavyaApa-savyaMrgaSthSarvapadVini-vri-

On the left, left side, inauspicious

Right side
Path, road, seeking
Standing, residing, established
All, every
Misfortune, distress
Remover, destroyer, ward off

SwaSwa-sthSwa-bhvaMadhurDhirSam-archit-

152

Self, own
Being ones self, self-sufficient
Naturally, self-natured
Sweet, charming, delightful
Steadfast, wise, brave
Worshipped

Verse 170
918.

Chaitanyrghya-sam-rdhy

Chaitanya-kusuma-priy
920. Sadodit
921. Sad-tuh
922. Taruditya-pal
919.

ChaitanyaArghyaSamrdhyKusumaPriy-

Worshipped by the waters of Divine Vibrations

Fond of the blossoms of consciousness
Ever shining
Ever satisfied
Glowing rosily like the new-risen Sun

Consciousness, Supreme Spirit

Offering of water, flowers etc. to a guest
With
Worshipped
Flowers, blossom
Fond of, beloved

SadUditTuhTaruadityaPal-

Always, constantly, ever

Risen, lofty, ascended, proud
Satisfied, pleased
New, young, fresh
The Sun, the Devas
Pink, pale red, rosy

Verse 171
923.

Dakhidakhirdhy
Worshipped by both the adept and the simple

Dara-smera-mukhmbuj
Smiling radiantly with a Lotus-like face
925. Kaulin-keval
The Sole Goddess worshipped through the Chakras
926. Anarghya-kaivalya-pada-dyin
924.

Bestowing the Priceless Gift of the Highest Oneness

Dakhia- Adept, right hand, bearing offerings Kaulin- Kula Goddess

Adakhia-Inept, inexperienced, without offerings Keval- Sole, alone, only
Anarghya-Priceless
rdhy- Worshipped
Slight, cleaving
Kaivalya- Absolute unity, complete detachment
DaraSmile, laugh
PadaFeet, step, way
SmeraDyin- Giver, producer
Mukha- Face
Ambuj- Lotus

153

Verse 172

Stotra-priy
Fond of praise
928. Stuti-mat
Praiseworthy
929. hruti-sa-stuta-vaibhav Whose Greatness is extolled in the scriptures
930. Manas-vin
Controlling the mind
931. Mna-vat
Highly honoured
932. Maheh
The Great Goddess
933. Magalkiti
Of Auspicious form
927.

StotraPraises, hymns
PriyFond of, dear to
Praise, adulation
StutiMatHaving the quality of, possessing
Hearing, scriptures, upanishads
hrutiSa-stuta- Extolled, praised
Vaibhav- Greatness, power

ManasMind, heart/ mind, wisdom, intelligence

VinFull of, leading
MnaRespect, honour
Mna-vat- Respected, honoured
Maheh- Wife of Maheha- Lord hiva
Magala- Auspiciousness, happiness
kitihForm, aspect

Verse 173

Vihwa-mt
935. Jagad-dhtr
936. Vihlkh
937. Vi-rgi
938. Pra-galbh
939. Paramodr
940. Parmod
941. Mano-may

The Mother of the Universe

The Support of the World
Having large and powerful eyes
Free of attachments
Very Powerful
Supremely Generous
The Highest Joy
Pervading the Mind
Vihwa- Universe, everything
PraVery, in front
MtMother
Galbh- Confident, brave, strong
JagadWorld
Parama- Supreme, highest
Dhtr- Support, creator
Udr- Generous, exalted, noble,
Vihla- Large, powerful
ParaHigher, beyond, other
AkhEyed
mod- Joy, serenity, perfume
Vi-rgi- Dispassionate
Mano- Mind, spirit, perception
MayPervading, consisting of
934.

154

Verse 174

Vyomakeh
Having the Firmament for Your Hair
943. Vimna-sth
Occupying the Cosmic Vehicle
944. Vajri
Wielding the Thunderbolt
945. Vmakehvar
The Supreme Ruler of the Devas
946. Pacha-yagya-priy
Fond of the Five-fold Worship
947. Pacha-preta-machdhi-hyin
942.

Reclining on the Couch of five corpses

942. Vyomakeshi is a name of Lord hiva. It can also be vyomaka - hi Creator and

Ruler of space.
947. The couch of five corpses is explained in note 7, page 185
Vyoma- Sky, firmament, space, air, ether
Keh- Having hair
Vimna- Celestial vehicle
SthOccupying, residing
Vajri- One wielding a thunderbolt
Vmaka- Making beauty, the Devas
hvar- Ruler, superior, Goddess

Pacha- Five
Yagya- Sacrifice, fire ceremony
Priy- Fond of, dear to
Preta-

Corpse, ghost

Macha- Throne, raised seat, couch

AdhiOn, over
hyin- Reclining, sleeping

Verse 175

Pacham
The fifth and highest state of Supreme Spirit
949. Pacha-bhteh
The Ruler of the five elements
950. Pacha-sakhyopa-chrin Worshipped with the five offerings
951. hhwat
Eternal and Ever-present
952. hhwataiswary
Of Eternal Dominion
953. harma-d
The Giver of Happiness
954. hambhu-mohin
Deluding even Lord hiva Himself
948.

Pachami-fifth- hr Lalit is worshipped on the fifth day of Navaratri. The

fifth state, beyond the Turiya-fourth state of pure Spirit, is the Sadhiva,
compete absorbtion in the Formless Spirit, from which there may be no return.
948.

155

Death is also called panchami. The Goddess is to be worshipped on Fridays, the

fifth day.
950. The Five Offerings are either; Dhpa incense, Dpa light, Gandha
perfume, Puhpa Flowers and Naivedya Food offering, or the Pachmut
five-fold nectar of Milk, Ghee, Curds, Honey, Sugar and Saffron (see names 476 on)
Pacham- Fifth, the fifth day
Pacha- Five
BhtaGross elements- earth etc,
hRuler
Sakhya- Number, reckoning
Upa-chrin-With offerings, approached

hhwata-(f)- Eternal, constant

Aiswary- Dominion, rulership
harmaHappiness, prosperity
DGiving, producing
ham-bhu- Creating bliss, Lord hiva
MohinEnchantress, fascinating female
form of Lord Vihu

Verse 176

Dhar
956. Dhara-sut
957. Dhany
958. Dharmi
959. Dharma-vardhin
960. Loktt
961. Guntt
962. Sarvtt
963. hamtmik
955.

Dhar- Supporting, the Earth,

Dhara- A mountain, support
SutDaughter, offspring
Dhany- Bestowing wealth
Dharmi- Virtuous, honourable
Dharma- Duty, good conduct
Vardhin- Increasing, effecting

The Earth
The Daughter of the Mountain
Bestowing Wealth
Righteous
Increasing the Righteousness of Your Devotees
Beyond the Three Worlds
Beyond the Three Attributes
Beyond Everything
The Essence of Peace and Bliss

Loka- Worlds, realms

Att- Gone beyond, beyond
Guna- Attributes, moods, qualities
Sarva- All, everything
hama- Tranquility, freedom from illusions,
passions etc, final beatitude

tmik-Whose nature is, consisting of

156

Verse 177

Bandhka-kusuma-prakhy
965. Bl
966. Lla-vinodin
967. Su-magal
968. Sukha-kar
969. Suvehhy
970. Suvsin
964.

Bandhka-Red flower
Kusuma- Blossoms
Pra-khy- Shining forth
BlChild, girl
LlaPlay, sport, drama
Vinodin- Amusing, driving away
SuGood, auspicious, beautiful
Magal- Happy, blissful auspicious, lucky

Shining like the red Banduka flower

Child-like
Having the sport of Creation as Your play
Beautifully Auspicious
Creator of happiness
In glorious robes
Auspiciously dressed as a married woman

Sukha- Happiness, bliss

Kar- Making, creating
Su- Good veha- Clothes, appearance
hy- Richly endowed with, abounding in
Suva- Husband
Asin- Possessing, having
Also: Su- good Vsin- clothed, dwelling

Verse 178

Suvsinyarchana-prt
972. hobhan
973. huddha-mnas
974. Bindu-tarpaa-santuh
975. Prva-j
976. Tri-purmbik
971.

Pleased by the honouring of married ladies

Very Beautiful
Your mind is the Highest Purity
Propitiated by offerings to the center of hr Chakra
The First-born
The Mother of the three worlds, three bodies, etc

Can mean pleased both by married ladies being honoured as well as Herself
being worshipped by married ladies. It was always an important part of the Puja to
have married ladies to decorate and dress hr Mtj. The Goddess is served by
hr Lakshm and hr Saraswat who are both married ladies.
974. Bindu represents the Formless aspect of the Goddess as Pure Bliss.
971.

Suvsini-

Bindu-

Married lady, well-dressed

157

Central dot in the hr Chakra

ArchanaWorship, honouring
PrtPleased
-hobhan-Brilliant, glorious, beautiful
huddha- Pure, cleansed, faultless
MnasSpirituality, of the heart/mind

Tarpaa- Offering water etc

San-tuh-Satisfied, pleased
PrvaFirst, previous
JBorn
Tri-pura- Three places, three worlds etc
Ambik- Mother

Verse 179

Daha-mudra-sam-rdhy
978. Tripur-hr-vaham-kar
979. Gyna-mudr
980. Gyna-gamy
981. Gyna-gyeya-sva-rpi
977.

Worshipped with the ten hand-gestures

Subjugating the Three Worlds to Your Will
The Gesture of Knowledge
Approached through knowledge
The forms of knowing and what is known

Tripura-hr is the name of the Goddess ruling the outer 10-pointed level of
the hr Chakra called Accomplisher of all objects which is taken to represent
Vihuddhi Chakra. This makes sense if the 10 hand gestures are connected with
the ten petals as the hand is part of Vihuddhi.
979. Gnyna Mudra is the famous hand gesture often used to show Yogis in
meditation with the thumb and forefinger tip-totip and the other three fingers
extend straight.
978.

DahaTen
Gyna- Knowledge, self-realisation
Hand gestures used in worship GamyApproachable, attainable
MudraWith
Gyeya- What is to be known
SamSva-rpi- Ones own form, special quality
rdhy- Worshipped
Tri-pur- Three cities
Light, splendour, Goddess Tri-pur-hr- is the name of a Goddess in the hr Chakra
hrVaham-kar- Controlling, subjugating to ones will, fulfilling desires

158

Vese 180

Yoni mudr
983. Tri-khaeh
984. Tri-gu
985. Amb
986. Trikoa-g
987. Anagh
988. Adbhuta chritr
989. Vchhitrtha pradyin
982.

YoniMudrTriKhaah,
GuaAmb-

Womb, origin, belly

Hand gesture used in worship
Three
Divisions, pieces
Goddess, ruler
Attribute, quality, mood
Mother

The Gesture of Mldhra

The Gesture of Ultimate Unity
The Three Attributes
The Mother
Residing in the Triangle of Mldhra
Beyond sin or sorrow
Of wonderful exploits
Granting the fulfillment of all desires

Tri-koa- Triangle
GStaying, going
An-agh Without sin or misfortune
Adbhuta- Wonderful, miraculous
Chritr- Fame, exploits, character
Vchhita- Desires
ArthaPurpose, meaning
Pra-dyin- Granting, fulfilling, supreme giver

Verse 181

Abhystihaya-gyt
991. ha-adhvtta-rpi
992. Avyja-karu-mrtir
993. Agyna-dhvnta-dpik
990.

Known by the most excellent of pure mind

The Form at the end of the six paths of devotion
The Embodiment of disinterested love
The Lamp which dispels the darkness of ignorance

991. The Six Paths of devotion are the worship of Ganeha, Krttikeya, Vishnu,

hiva, Devi and Srya.

992. Shri Mataji never sought popularity with Her devotees. As Her love was for our
spiritual ascent She could often be harshest with the most devoted of Her
followers. She would be pleasant and even flattering to non-seekers.
Abhysa- Constant practice, keeping a pure mind, Avyja- Not pretending or artificial
Karu- Compassion, pity
Ati-haya- Of superior quality
Mrtir- Shape, form, embodiment
Gyt- Known
haSix
Agyna- Ignorance, illusion
Adhva- Paths of devotion, methods
Dhvnta- Darkness, night
159

AttaRpi-

Dpik-

Crossed, passed over, beyond

Whose form is, embodiment of

Lamp, light, flame

Verse 182

bla-gopa-vidit
995. Sarvn-ullaghya-hsan
996. hr-chakra-rja-nilay
997. hrmat-tripura-sundar
994.

blaBy small children

hr Krishna, cowherd
GopaViditKnown
All, every
SarvaAn-ullaghya- Not transgressed
Commands, ordinances
hsan-

Known by all from children to hr Kriha

Your commands are never transgressed
Residing in the Most Excellent hr Chakra
The Beautiful and Auspicious Goddess who
exists before the three divisions of creation

hr-chakra- Yantra (mystical design) of the Goddess,

RjaShining, excellent, best
NilayResiding
hr-matHaving all good qualities, glorious
Tri-puraThree cities, or before the three
SundarBeautiful

Verse 182

hr-hiv
The Goddess and the God
999. hiva-haktyaikya-rpi Embodying the Oneness of hr hiva and Shakti
1000. Lalitmbik.
Mother Lalit, Most Beautiful and Charming
998.

Goddess whose sport is this entire Universe

Om
hrhivhaktiAikyaRpiLalitmbik-

The Goddess, light, splendour

Beneficent, Lord hiva, the Spirit
Energy, of God, Kualin power, feminine aspect
Oneness
Whose form is, embodiment of
Playful, charming, beautiful, desirable
Mother

160

hr Lalit Sahasra-nma Stotram

Appendix (1). Introductory verses
The hr Lalit SNs introduction of 50 verses is unusually long, as is the Phala
hruti-listening to the fruits- a further 87 verses after the main poem explaining
the benefits of reciting it. The Ganesha Atharva Sheersha, for example, has
six verses of Phala hruti and the Devi Kavach fourteen.
Prva-bhga First chapter

Om hr Lalit Mah-tripura-sundaryai nama

Om Salutations to the Supreme Goddess
To the Beauty that is beyond the Three States of Consciousness, Three Attributes, etc.

Agasty uvcha - Sage Agastya said:

Ahvnana mah-buddhe sarva-hstra-vihrada,
Kathitam Lalit-devyh-charitam param-dbhutam.

(1)

Oh! *Ahvnana, of great wisdom, well-versed in all the hstras,

You have related the most wonderful history of Dev Lalit.

Prvam prdur-bhavo mtu-stata, patt-bhi-hechanam,

Bhasura-vadhah-chaiv, vistarea twayodita,

(2)

You related to Me in detail the birth of the Mother, then Her coronation,
And Her slaying of Bhasura.

Varitam hr-puram chpi, mahvibhava-vistaram,

hr-mat-pacha-dah-khary, mahim varita-stath.

(3)

The hr-pura (hr Chakra) has been minutely described to us in all its glory
And also the greatness of the Mantra (Pachada) (fifteen-syllabled).
*Ahvnana Horse-faced refers to hr Hayagrva Horse-necked who is a Great
Sage considered to be a form of hr Vihu. hr Agastya (one of the seven Brahmaihis, mind-born sons of hr Brahm) is being instructed by Him.
161

hoh nys-dayo nys, nysa-khae samrit, ,

Antaryaga-kramas-chaiv bahiryaga-krama-stath

(4)

In the Nysa-khaa, the Nysas such as hoha-nysa have been described;

The Method of inner worship, as also that of external worship.

Mah-yga-kramah-chaiv, pj-khae prakrtita,

Purah-charaa-khae tu, japa-lakhaam-ritam.

(5)

And, Mahyga has been described in the Pj-khaa;

In the chapter on Puracharaa you have told us the rules of Japa.

Homa-khae tway prokto, homa-dravya-vidhi-krama,

Chakra-rjasya vidyy, hr-devy dehik-tmano.

(6)

In the Homa-khaa you have told us the things to be used in the Homa
and the Method of performing it

Rahasya-khae td-tmyam, parasparam-udritam,

Stotra-khae bahu-vidh, stutaya pari-krtit.

(7)

The fundamental identity between Chakra-rja, Vidy (fifteen-syllabled Mantra),

hr Dev, Guru and pupil, has been imparted to us in the Rahasya-khaa.
In the chapter Stotra-khaa various sets of prayers have been given.

Mantrin-dain-devyo, prokte nma-sahasrake,

N tu hr-Lalit-devya, proktam nma-sahasrakam.

(8)

The Thousand Names of the Goddesses Mantri and Danin have been told to Me,
But those of Dev Lalit, have not been imparted to Me.

Tatr me samhyo jto, hayagrv day-nidhe,

Kim v tway vismitam taj- jtw v sam-upekhitam.

(9)

Oh! Hayagriva, ocean of mercy, on this point doubt has arisen in Me;
Have you forgotten it or knowingly omitted it.

Mam v yogyat nst, hrotum nma-sahasrakam,

Kim-artham bhavat noktam, tatra me kra-am vad.
Or, is it because that I am unworthy to bear the Thousand Names?
Tell me then why you have omitted this.
162

(10)

(hr Sut uvcha)

It pihto hayagrvo, munin kumbha-janman,

Pra-hiho vachanam prha, tpasam kumbha-sambhavam.

(11)

Sta said: Thus questioned by the holy Son of Kumbha (Sage Agastya),
Hayagrva greatly delighted, addressed the ascetic Kumbha-sambhava thus:

(hr Hayagrva uvcha)

Lopmudr-pate-'gasty, svadhna-man siu,

Nmnm sahasram yan-noktam, kraam tad-vadmi te.

(12)

Hayagriva said: Oh! Agastya, husband of Lopmudr, listen with concentrated

mind. I shall tell you why I did not instruct you in the Thousand Names.

Rahasyam-iti matwham, nokta-vamste na chnyath,

Punah-cha pichchhase bhakty, tasmt tat te vadmyaham.

(13)

I did not tell you because, I thought it was a secret and for no other reason;
As you have now asked Me with devotion I shall impart that to you.

Bryt-hihyya bhaktya, rahasyam-ap dehika,

Bhavat na pradeyam syda-bhaktya kad-chana.

(14)

The Teacher may impart even a secret to a student who is possessed of devotion;
But it shall never be taught by you to one who has no devotion.

N hahya na duhya, nvihwsya karhichit,

hr-mti-bhakti-yuktya, hr-vidy-rja-vedine.

(15)

Never to a disbeliever, to a wicked man, at no time to one who is faithless. But to one
who is thoroughly devoted to the Divine Mother, who understands the Royal Science;

Upsakya huddhya, deyam nma-sahasrakam,

Yn nma-sahasra, sadya siddhi-pradn vai.

(16)

To a worshipper who is pure, you may impart the Thousand Names.

Tantrehu Lalit-devystehu mukhy-amidam mune,

hr-vidyaiva tu mantrm, tatra kdir-yath par.
Goddess Lalit has many thousands of powerful names in the Tantras;
But. This, O Sage, is the first and the best. hr Vidy is the finest of all the
Mantras, and in it the Kdi Vidy is the first and the best.
163

(17)

Pur hr-puram-iva, haktn Lalit yath,

hr-vidh-opsakn cha, yath devo vara hiva.

(18)

Just as hr-pura is the best among cities so is hr Lalit among the aktis,
And the Supreme hiva among the devotees of hr Vidy.

Tath nma-sahasrehu, varam-etat pra-krtitam,

Yathsy pahand-dev, pryate Lalitmbik.

(19)

Of the various Thousand Names this is the most excellent. Dev Lalitmb is
not as pleased with the recitation of any other set of Thousand Names as with this.

Anya nma-sahasrasy, phnna pryate tath,

hr-mtu prtaye tasmd- aniha krtayed-idam.

(20)

Therefore to gain the Divine Mother's favour one should repeat this continually.

Bilva-patrais-chakra-rje, yo-'rchayel Lalitmbikam,

Padmair v tulas-puhpair-ebhir nma-sahsrakai.

(21)

With him who worships Mother Lalit, in the King of Chakras (hr Chakra)
Offering Bilva leaves, Lotuses, or Tulsi while reciting the Thousand Names.

Sadya prasda kurute, tatra sihsanehvar,

Chakrdhi-rjam-abhyarchya, japtw pacha-dahkharm (22)
With him the Goddess of the Lion-throne at once becomes pleased.
After worshipping the hr Chakra, he should recite the Fifteen-syllabled Mantra.

Japnte krtayen-nityam-ida nma-sahasrakam,

Japa-pjdyahakto-'p, pahen nma-sahasrakam.

(23)

And at the end of the Japa, repeat these Thousand Names.

If unable to perform the Japa, Pja etc., at least repeat these Thousand Names.

Sgrchane sga-jape, yat-phala tad-avpnuyat,

Upsane stutr-any, pahed-abhyudayo hi sa.

(24)

He obtains merit as if performing the worship and the Japa in detail.

In worshipping he may repeat other hymns also; for they confer merit on him.

164

Ida nma-sahasram tu, krtyen-nitya-karmavat,

Chakra-rj-rchanam devy, japo nmn ch krtanam.

(25)

He should repeat these Thousand Names as a daily duty; the worship of the hr
Chakra, the Japa, and the recitation of the Thousand Names of Dev,

Bhaktasya kityam-etvad-anyad abhyudaya vidu,

Bhaktasyvahyakam-idam nma-sahasra krtanam.

(26)

Should be performed thus by a devotee; Other praises for prosperity;

But the repetition of the Thousand Names is imperative to a devotee.

Tatra hetu pra-vakhym, hiu twa kumbha-sa-bhava,

Pur hr-Lalit-dev bhaktana hita-kamyay

(27)

I will tell you the reason for this, listen; Oh! Kumbha-Sambhava,
Once Dev Lalit intending to do good to Her devotees,

Vg-devr-vahinm-ikhya, sam-hyedam-abravt,
Vg-devat vahiny-dy, hiu-dhva vachana mama.

(28)

Called the Goddesses of Speech led by Vsin, and addressed them thus.
Dev said: Oh! Ye Goddesses Vgdev, Vsin and others, mark My words.

Bhavatyo mat-prasdena, prol-lasad-vgvibhtaya,

Mad-bhaktn vg-vibhti-pradne vini-yojit.

(29)

Your splendid power of speech is derived from My Grace;

You are deputed by Me to confer the power of speech on My devotees.

Mach-chakrasya rahasya-gy, mama nma-paryan,

Mama stotra-vidhnya, tasmd-gy-paymi va.

(30)

You know the secret of My Chakra, and you are wholly devoted to My names;
So I command you to compose hymns in praise of Me.

Kurudhva-makitam stotram mama nma-saharakai,

Yena bhaktai stuty me, sadya prti, par bhavet.
Compose a prayer adorned with My Thousand Names, so that thus praised
by the devotees, I may at once become extremely delighted.

165

(31)

(hr Hayagrv uvcha)

Ity-gyapt vacho-devya, devy hr-Lalitmbay,

Rahasyair-nmabhir-divyaih- chakru stotram-anuttamam

(32)

Hayagriva said: Thus ordered by the Divine Mother Lalit,

The Goddesses composed this excellent prayer of the secret names of the Dev.

Rahasya-nma-shasram-it tad-vihruta param,

Tata kadchit-sadasi, sthitv sihsan-'mbik.

(33)

Hence it is well-known as the Thousand Secret Names.

Once upon a time, the Mother sitting on Her Lion-throne

Sva-sev-vasara prdt- sarveha kumbha-sambhava,

Sev-rtham-gats-tatra, brahmi-brahma-koaya.

(34)

Gave audience to all, Oh! Kumbha-Sambhava,

And to worship Her there came crores of Brahmas with Brahms.

Lakhm-nryan ch, koaya sam-upgat,

Gaur-koi-sametn, rudrmapi koaya.

(35)

Also there came crores of Nryans with Lakshmis,

Crores of Rudras with crores of Gauris.

Mantri-dain-mukhya, sevrtha ya sam-gat,

haktayo vividh-kr-sts sakhy na vidyate.

(36)

Innumerable different Shaktis such as Mantri and Dadini came to serve Her.

Divyaugh mna-vaughah-cha, siddhaughah-ch sam-gat,

Tatra hr-Lalit-dev sarveh darhana dadau.

(37)

There were also multitudes of Devas, of men and of Realsied Souls,

And Dev Lalit gave audience to them all.

Tehu dihv-opa-vihehu sve sve sthne yath-kramam,

Tatra hr-Lalit-devi-kakh-khepa-nodit.
When these had worshipped Her, they took their respective seats;
Then, directed by the glance of hr Dev Lalit,

166

(38)

Utthya vahin-mukhy, baddh-jali-pu-stad,

Astu-van-nma-sahasrai, sva-kitair-Lalit-bikm.

(39)

Vsin and others, rising from their seats with folded hands
Praised the Mother Lalit, singing the Thousand Names composed by themselves.

hrutv stavam prasann-bhil-Lalit-paramehvar,

Sarve te vihmaya jagmurye tatr sadas sthita,

(40)

The great Queen Lalit was delighted on hearing this hymn

And all those that were assembled there were amazed.

Tata provcha Lalit, sadasyn devat-gan,

Mam-gya-yaiv vgdevyah-chakru stotram-anuttamam.

(41)

Then Lalit addressed the assembly of the Gods and said:

"The Goddesses of Speech composed this incomparable hymn at My Command.

Akita nmabhir-divyair- mama prti-vidh-yakai,

Tat-paha-dhvam sad yyam, stotra mat-prti-viddhaye.

(42)

It is adorned with many of My Divine Names, which are pleasing to Me.

Therefore recite always this prayer and thus increase My gladness.

Pra-vartaya-dhvam bhaktehu, mama nma-sahasrakam,

Idam nma-sahasra me, yo bhakta pahate sakit.

(43)

Declare these Thousand Names to My devotees.

These Thousand Names of Mine, if a devotee recites even once.

Mama priyatamo gyeyas- tasmai kmn-dadm-yaham,

hr-chakre m sam-abhyarchya japtv pacha-dah-kharm (44)
He should be known as most dear to Me, and I grant him all that he desires.
Having worshipped Me in the hr Chakra, and recited the Fifteen-syllabled Mantra.

Pahchn-nma-sahasra me krtayen-mama tuhaye,

Mm-archayatu v m v, vidy japatu v na v.
One should repeat these Thousand Names to please Me.
Whether he performs the recitation of the Mantra or not,

167

(45)

Krtayen-nma-shasram-idam mat-prtaye sad,

Mat-pry sakaln-kmml-labhate ntra samhaya.

(46)

If only always he recites these Thousand Names to please Me,

Without doubt, he will obtain all his desires by My Grace.

Tasmn-nma-sahasram me krtaya-dhvam sad-dart,

hr Hayagrv uvcha: Iti hr-Lalitesn hst devn-sahnugn. (47)
Therefore, always recite these My Thousand Names with reverence.
Hayagriva said: Thus the Goddess Lalit commands the Devas and their followers.

Tad-gyay tad-rabhy brahma-vihu-mahehwar,

haktayo mantri-mukhy, idam nma-sahasrakam.

(48)

From that time, at Her command; Brahma, Viu, Mahewara,

and the haktis viz., Mantrini and others,

Pahant bhakty satatam, Lalit-pari-tuhaye,

Tasmd-avahyam bhaktena, krtanyam-idam mune.

(49)

Ever recite with devotion these Thousand Names to gain the Grace of Lalit.
Therefore, O Sage, the devotees must indeed recite this.

vahyakatve hetuste may, prokto munh-vara,

Idnm nma-sahasram, vakhymi hraddhay hriu.

(50)

O Lord of Sages, I have already told you why this recitation is necessary;
Listen then with devotion while I repeat the Thousand Names.
Here ends the first and introductory chapter of hr Lalit Sahasra-nma
in the Uttar-khaa of the Brahma Purna of the
dialogue between Hayagrva and Agastya.

168

hr Lalit Sahasra-nma Stotram

Uttara-bhga -Last book
Phala-hruti -Listening to the fruits
Ityetan nma-sahasram kathitam te ghaodbhav
Rahasynm rahasyam ch Lalit-prti-dyakam,

(1)

Thus, Oh! Kumbha-Sambhava, the Thousand Names are declared to you,

The secret of secrets which pleases hr Lalit.

Anen sadiham stotram n bhtam n bhavihyat.

Sarva-roga-prahamanam sarva-sampat-pravardhanam,

(2)

There has been no Stotra equal in merit to this, nor there ever will be one such.
This stotra causes all diseases to subside and confers all prosperity.

Sarvpa-mityu-hamanam kla-mityu-nivraam.
Sarva-jvartir-hamanam dirghyuhya-pradyakam'

(3)

It averts untimely death, avoids timely death,

Removes the pain caused by fever, and confers longevity.

Putra-pradama-putrm puruhrtha-pradyakam.
Idam viheht-hr-devy stotram prti-vidhyakam,

(4)

It blesses the issueless with sons and confers the four blessings of life.
This stotra especially is highly pleasing to hr Dev.

Japen-nityam prayatnen Lalitopastitat-para.

Prta sntw vidhnen samdhya-karma sampya cha,

(5)

The devotee of hr Lalit should always with effort repeat this.

After morning bath he should perform the Sandhya ceremony,

Pja-giham tato gatw chakra-rjam samarchayet.

Vidym japet-sahasram v trihatam hatam-eva v,

(6)

Worship hr Chakra in the Puja room; then repeat the 15-syllabled Mantra
a thousand times, or three hundred, or at least one hundred times.

169

Rahasya-nma-shasram-ida pahcht-pahen-nara.
Janma-madhye sakich-chp y etat pathate sudh,

(7)

Then he should repeat this secret Sahasra-nma,

The wise one repeats it at least once in his life time.

Tasya puya-phalam vakhye hiutwam Kumbha-sambhava.

Gagadi-sarva-tirthehu yah snyt-koi-janmasu,

(8)

Listen thou, O Kumbha-Sambhava, as I declare the fruits of repeating these names.

Better than bathing in Gaga and all other holy waters numberless times,

Koi-liga-pratihhm tu ya kuryd-avimuktake.
Kurukhetre tu yo dadyat-koi-varam ravi-grahe,

(9)

More effective than installing crores of hiva Ligas;

Worshipping with ghee during ten million Solar Eclipses at Kurukshetra

Koi sau-varbha-arm hrotriyehu dvi-janmasu.

Ya koim hayamedh-nma-ahared-gaga-rodhasi,

(10)

Better than giving crores of gold coins to learned Twice-borns.

charet-kpa-koiryo nirjale mar-bhtale.

Durbhikhe ya pratidinam koi-brahmaa-bhojanam,

(11)

Digging millions of wells in dry areas;

Feeding Brahmaas by crores, daily, in times of dearth and famine,

Sraddhay paray kuryat-sahasra-pari-vatsaran.

Tat-puya-koi-guitam labhet-puyam-anuttamam,

(12)

All these being done with supreme faith regularly for a thousand years,
The resulting Puyas multiplied times without number itself equals

Rahasya-nma-shasre nmno-pyekasya krtant

Rahasya-nma-shasre nmaikam api ya pathet,

(13)

The merit of repeating this secret Thousand Names.

The merit resulting from repetition of a single name of this Sahasranma

Tasy ppn nahyant mahntyap n samhaya.

Nitya-karmn-anuhhnn nihiddha karad api,
Destroys the accumulated sins of lifetimes. There is no doubt about this.
All sins of omission of daily duties are neutralised
170

(14)

Yat ppa jyate pusm tat-sarvam nahyati dhrtam.

Bahuntra kim-ukten hiu twam Kalahi-suta,

(15)

Sins from the commission of prohibited acts are surely destroyed.

Why describe in so many words? Listen, O Kumbha-Sambhava:

Atraika-nmno y hakti ptaknm nivartane

Tan-nivartyam-agham kartum nlam, lokh-chaturdaha,

(16)

There is no sin in the fourteen worlds which cannot be removed

By a single name in this Sahasranma which is the antidote for all sins.

Yas-tyaktw nma-shasra ppa-hnim-abhpsati,

Sa hi hta-nivityartham hima-hailam nihevate,

(17)

Attempting to cleanse oneself of sins by any other means than this

Sahasranma is like going to the Himalayas to get rid of cold.

Bhakto ya krtayen-nityam idam nma-sahasrakam

Tasmai hr Lalit-dev prta-abhhtam prayachchhati,

(18)

If the devotee repeats this Sahasranma daily, hr Lalit is pleased

And confers on him the desired objects.

Akrtayann-idam stotram katham bhakto bhavihyati

Nityam samkrtan-hakta krtayet puya-vsare,

(19)

How can one who does not repeat this hymn be called a devotee?
If he is unable to repeat it daily, let him do so on auspicious days at least.

Sakrntau vihuve chaiva swa-janma-tritaye-'yane

Navamym v chaturdahyam sitym hukra-vsare.

(20)

On Sankranti day, during solstices, on the birthdays of self, wife and sons,
On the 9th or 14th days of the bright fortnight, and on Fridays.

Krtayen-nma-shasram pauramsym vihehata

Pauramsym chandra-bimbe dhytw hr Lalitmbikm,
This Sahasranma should be repeated especially on the Full-moon day,
Meditating on Mother Lalit as seated in the disc of the moon.

171

(21)

Pach-upachrai sapjya pathen-nma-sahasrakam

Sarve rog praahyanti drgham-yuh-ch vindati.
Ayam-yuhkaro nma prayoga kalpanodita

(22)
(23)

Worshipping Her with the five offerings one should repeat this Sahasranma.
All diseases are destroyed and one obtains a long lease of life.
This process of prolonging life is mentioned in the Kalpas.

Jvarrtam hiras spihv pathen nma-sahasrakam ,

Tat-khat-prahamam yti hirastodo jvaro-'p cha,

(24)

Placing the palm on the head of a feverish person reciting this Sahasranama,
Fever and headache are got rid of immediately.

Sarva-vyadhi-nivityartham spihv bhasma japed idam,

Tad-bhasma-dhra deva nahyant vydhaya khat

(25)

For healing' purposes, all diseases are immediately cured.

By the external application of ash sanctified with this Sahasranma

Jalam sa-mantrya kumbhastham nma-shasrato mune,

Abhihicheda graha-grastn grah nahyant tat-khant

(26)

Oh! Muni, vibrate a pot of water with this Sahasranma

Poured on the head of a 'possessed' person, the evil spirit will at once leave.

Sudh-sgara-madhya-sthm dhytv hr-Lalitmbikm,

Ya pathen-nma-shasram viham tasy vinahyat

(27)

By meditating on Mother Lalit as seated in the midst of the Ocean of Nectar,

And repeating this Sahasranama, poison becomes harmless.

Vandhynm putra-lbhya nma-shasra-mantritam,

Navantam pradadyttu putra-lbho bhaved-dhruvam.

(28)

By taking butter sanctified with this Sahasranma

A barren woman will surely beget children.

Devy phen sambaddhm-kihtm akusen ch ,

Dhyatvabhihtam striyam rtrau japen-nma-sahasrakam

(29)

Dev brings the desired woman by the noose and elephant-hook, at night,
172

Ayat swasamipam s yadyapyanta-puram gat,

Rjkarhaa-kmah-ched rj-vasathadi mukha.

(30)

Reciting the Sahasranama, she comes to his side, even if confined in a palace.

Trirtram ya pathed etat hr-devi dhyna tat-para,

Sa rj pravahyen turagam v matagajam.

(31)

To get the love of a king, one should face the direction in which he lives.
Repeat this Sahasranma for three nights, fully immersed in meditation of Dev.

rhyyti nikaa dsavat praipatya cha,

Tasmai rjya ch koham cha dadyd eva vaham gata.

(32)

And the king becoming subservient, comes by horse or elephant

And prostrates before him like a servant.

Rahasya-nma-shasram ya krtayati nityaha,

Tan mukh loka-mtrea muhyel-loka-trayam mune.

(33)

By a mere gaze at the face of him who repeats daily this secret Sahasranama,
The three worlds get bewitched.

Yastvida nma-shasra sakit-pahat bhaktimn,

Tasya ye hstra-vasteh nihant harabhehwara.

(34)

The enemies of him, who repeats this Sahasranma with devotion,

Are killed by the Dragon Goddess.

Yo vbhichra kurute nma-shasra-pthake,

Nirvartya tat-kriym hanyt-ta va pratyagir svayam.

(35)

Any black magic against the repeater of this Sahasranma

Will rebound upon the performer of the act .

Ye krra-dihy vkhante nma-shasra-pthakam

Tn-andhn kurute khipram swayam mrtaa-bhairava.

(36)

Him, who looks upon the repeater of this Sahasranama, with a cruel eye,
soon does Martaa Bhairava blinds.

Dhana yo harate chorair nma-shasra-japina,

Yatr kutr sthita vap Khetraplo nihant tam.
173

(37)

Any robber, who steals from the repeater of this Sahasranma,

Wherever he conceals himself, is killed by Goddess Ketrapl.

Vidysu kurute vdam yo vidu-nma-jpin,

Tasya vk-stambhana sadya karot Nakulesvar.

(38)

Any learned man, who dares to argue about the Vidy with a chanter
Of this Sahasranama, is at once made dumb, held spell-bound by Nakulevar.

Yo rj kurute vairam nma-shasra-jpin,

Chatur-aga balam tasy Dain samharet swayam.

(39)

Any king making war with a devotee of this Sahasranama,

Goddess Dai herself destroys all his army.

Ya pathen nma-shasram ha-msam bhakti-sayuta,

Lakhmh-chchalya-rahit sad tihthat tad-gihe

(40)

If one chants with devotion continuously for six months,

The Goddess of Wealth will reside permanently in his house.

Msam-ekam pratidinam trivram ya pathen-nara,

Bhrat tasy jihvgre rage nityat nityaha.

(41)

Reading this Sahasranma once a month, or daily, or thrice a day,

The Goddess of Speech will keep dancing forever on the tip of his tongue.

Yastveka-varam pathat pakham-ekamat-indrita,

Muhyant kma-vaha-g miga-khyastasy vikhat.

(42)

By reading this Sahasranma without laziness for a fortnight,

Women are seized by love at a mere glance.

Ya pahen-nma-shasram janma-madhye sakin-nara,

Tad dihi-gochar sarve muchyante sarva-kilbihai.

(43)

Persons accidentally coming into contact with him who has read this
Even once in his life-time, are freed from sins.

Yo vetti nma-shasram tasmai deyam dvi-janmane,

Annam vastram dhanam dhnyam nnyebhyastu kadchana

(44)

The twice-born man who knows this Sahasranma should be offered food,
Clothes, money and paddy, and never to anyone else.
174

hr-mantra-rjam yo vetti hr-chakram ya samarchat,

Ya krtayat nmni tam sat-ptram vidur-budha

(45)

For the wise recognise him to be the fit guest who knows the Panchadai,
Who worships the hr Chakra and who chants this Sahasranma.

Tasma deyam prayatnen hr-dev prtim ichchhit,

N krttayati nmni mantra-rjam n vetti ya.

(46)

Hence to him and to him alone one should, with effort, offer presents,
If he wants to please the Goddess. One not repeating the 15-syllabled Mantra

Pahu-tulya sa vijeyas-tasmaih dattam nirarthakam,

Parikhya vidy-vihaye tebhyo dadyd-vichakhaa.

(47)

Or this Sahasranma is like a beast, and presents to him are useless.

Hence the learned should test the knowledge before offering presents.

hr-mantra-rja sadiho yath mantro na vidyate,

Devat Lalit-tuly yath nst ghaodbhav

(48)

Just as there is no Mantra to match the hr-vidy, no Deity equal to hr Lalit,

Rahasya-nma-shasra-tuly nsti tath stuti,

Likhitw pustake yastu nma-shasram-uttaman.

(49)

So also, there is no hymn equal to this Sahasranma.

Whoever writes out this supreme Sahasra-nma in a book

Samarchayet-sad bhakty tasya tuhyat Sundar,

Bahuntra kim-ukten siu twam Kumbha-sambhav.

(50)

And worships it with devotion, Sundari will be pleased.

Why so many words, listen thou, O Kumbha-Sambhava,

Nnen sadiham stotram sarva-tantrehu vidyte ,

Tasmd-upsako nityam krtayed idam dart.

(51)

In all the Tantras there is no hymn to be found which is equal to this.

Ebhir-nma-sahasraistu hr-chakram yo-'rchayet sakit,

Padmair v tulas-puhpai, kalhrair v kadambakai.
The results of saying these names with devotion, from worship of
The hr Chakra performed with Lotus, Tul , Kalhara, Kadambaka,
175

(52)

Champakair jti kusumair mallik - karavrakai,

Utpalair bilva-putrair v kunda-kesara-paalai.

(53)

Champaka, Jati flowers, Mallika, Karaviraka, Utpala, Bilvapatra, Kunda, Kesara, Ptala

Anyai sugandhi-kusumai ketak -mdhavi-mukhai,

Tasy puya-phalam vaktum n saknot mahehvara.

(54)

And other fragrant flowers like Ketaki and Madhavi, while chanting these names
The results of such worship are indescribable even by Mahewara.

S vett Lalit-dev swa-chakrrchana-ja phalam,

Anye katham vijniyur-brahmdy swalpamedhasa.

(55)

Only hr Lalit that can bestow the results of worshipping Her Chakra.
How can Brahma and other Gods who have a limited knowledge, know it?

Prati-msam paura-msymebhir nma-sahasrakai,

Rtrau yah-chakra-rja-sthm archayet para-devatm.

(56)

He who worships on the night of the full moon day in every month,
Becomes one with hr Lalit and hr Lalit with him.

Sa eva Lalit-rpas-tadrp Lalit swayam,

N tayor-vidyte bhedo bheda-kit ppa-kid bhavet.

(57)

There is no difference between hr Lalit and the devotee

And to draw any distinction between them is to sin.

Mah-navabhym yo bhakta hr-devm chakra-madhya-gm,

Archayen nma-shasrais tasy mukti kare sthit.

(58)

Worshipping hr Dev residing in the hr Chakra on the Great Ninth day

With these Thousand Names, salvation is in his grasp.

Yastu nma-sahasre hukra-vre samarchayet

Chakra-rje mahdevm tasy puya-phalam hiu.

(59)

Listen and know the result of worshipping the Great Dev

With this Sahasranma in the hr Chakra on Fridays.

Sarvn-kmna-vpyeh sarva-saubhgya-samyuta,
Putra-pautrdi-samyukto bhuktv bhogn yathepsitn.
All one's desires in this world are fulfilled, he attains all prosperity
And is blessed with sons and grandsons.
176

(60)

Ante hr-Lalit-devy syujya-mati durlabham,

Prrthanyam hivdyaih cha prpnoty-ev na samhaya.

(61)

After enjoying all the desires he will finally attain Connection to the Goddess,
Which is hard to reach and which is also coveted by iva and others.

Ya sahasram brhma-nmebhir nma-sahasrakai,

Samarchya bhojayed-bhakty pyasppa-harasai.
Tasma prti Lalit swa-smrjyam prayachchhat,

(62)

Whoever bows to a thousand Men of God repeating these names, offering food
reverently, with such a person Lalit is pleased and gives him salvation.

Na tasya durlabham vastu trihu lokehu vidyate.

Nihkma krtayed-yastu nma-shasram uttamam,

(63)

If a person chants this supreme hymn without selfish desires,

There is nothing in all the Three Worlds which is unattainable by him.

Brahma-gynam avpnot yen muchyeta bandhant.

Dhanrth dhanam-pnot yaho-'rth chpnuyd yaha,

(64)

He gains Supreme Knowledge by which he will be liberated.

He that longs for wealth will get wealth; he that courts fame will get fame.

Vidyrth chpnuyd-vidym nma-shasra-krtatnt.

Nnen sadiham stotram bhoga-mokha-pradam mune,

(65)

He whose purpose is knowledge becomes learned by chanting this Sahasranma.

O Muni, there is no other hymn equal to this, which confers both
Worldly attainments and salvation at the same time.

Krttaniyam-idam tasmad-bhoga-mokhrthibhirnarai.
Chatur-hrama-nihthaih-ch krttaniyam-idam sad,

(66)

This should therefore be repeated by persons desiring both worldly enjoyment

And salvation; it can be said by those who are in any of the four stages of life.

Swa-dharma sam-anuhthan vaikalya-pariprtaye.

Kalau ppaika-bahule dharmnuhhna-varjite,
To expiate any lapse of Dharma in this Kali Yuga in which
Even good people err against their duty

177

(67)

Nma-sam-krttana muktv ni nnyat-paryaam.

Laukikad-vachanan-mukhyam vihu-nma-anukrtanam,

(68)

There is no protective Mantra like the repetition of this Sahasranma.

The repetition of Viu's names is preferable to ordinary talk.

Vihu-nma-sahasrch-cha hiva-nmaikam-uttamam.
hiva-nma-sahsrchch devy nmaikam-uttamam

(69)

To a Thousand Names of Viu a single name of iva is preferred.

To a Thousand Names of iva one single name of Dev is preferred.

Dev-nma-sahasr koiha hant kumbha-ja.

Tehu mukhya daha-vidha nm-shasram-uchyate,

(70)

There are crores of sets of Thousand Names to Dev, O Kumbha-Sambhava.

Of these, ten sets of a thousand are the best.

Rahasya-nma-shasram-ida hasta dahaswap.

Tasmt-sakrtayen-nitya kali-doha-nivittaye,

(71)

And of those ten sets of thousand names, this holy one is the best.
Therefore, it should be repeated daily to ward off the sins of the Kali age.

Mukhya hr-mti-nmet na jnant vimohit

Vihu-nma-par kechit hiva-nma-par pare,

(72)

The ignorant do not recognise this hymn of Dev as the best.

Some devote themselves to the names of Vihu and others to those of hiva.

Na kahchid-ap lokehu Lalit-nma-tatpara,

Yennya-devat-nma krtita janma-koihu,
Tasyaiv bhavat hraddh hr-dev-nma-krtane.

(73)
(74)

Rare in this world is one devoted to the names of hr Lalit.

Chanting the names of other deities in millions of births gives the faith
Required to recite these names of the Supreme Goddess.

Charame janman yath hr-vidyopsako bhavet,

Nma-shasra-pthah-ch tath charama-janman.
In his last birth a person becomes a worshipper with hr-vidy;
The repetition of these Thousand Names ensures that it is his last birth.
178

(75)

Yathaiv viral loke hr-vidychra-vedita,

Thataiv viral guhya-nma-shasra-phak.

(76)

Just as there are only a few in the world who know the method of hr Chakra
Worship, even so there are only a few who chant this secret Sahasranma.

Mantra-rja japah-chaiv chakra-rjrchana tath,

Rahasya-nma-pthah-cha nlpasy tapasa phalam.

(77)

The practice of hr Vidy, the worship of hr Chakra and the repetition

Of this holy Sahasranma are not attainable by without renunciation.

A-phan nma-shasra prayed yo Mahehvarm,

Sa chakhuh vin rpa pahye-deva vimha-dh.

(78)

Trying to please the Supreme Goddess without chanting this Sahasranma

Is like attempting to see objects with the eyes shut.

Rahasya-nma-shasra tyaktv ya siddhi-kmuka ,

S bhojana vin nnam khun-nivittim-abhipsat.

(79)

Desiring Self-realisation without recourse to this Sahasranma

Is indeed like trying to satisfy hunger without taking food.

Yo bhakto Lalit-devy sa nitya krtayed-idam,

Nnyath priyate dev kalpa-koi-hatair-api.
Tasmd rahasya-nmni hr-mtu prayata pahet,

(80)

The devotee of Lalit should repeat this constantly; otherwise the Dev
Cannot be pleased in a thousand million ages; Therefore, one should chant
This secret Sahasranma of the holy Mother with devotion.

It te kathita stotra rahasya kumbha-sabhava

Nvidy-vedine bryn-nbhaktya kadchana,

(81)

Here, O Kumbha-Sambhava, is this secret hymn declared to you.

This is not to be imparted to one without divine knowledge or devotion.

Yathaiv gopy hr-vidy tath gopyam-ida mune,

Pahu-tulyehu n bryj-janehu stotram-uttamam,

(82)

Just as hr Vidy is to be concealed, O Muni, this praise should be

Kept secret. This Best of Hymns should not be revealed to those like cattle.
179

Yo dadat vi-mhtm hr-vidy-rahitya cha

Tasmai kupyant yoginya s'nartha sumahn smita,

(83)

Whoever is stupid enough to give this holy knowledge to the undeserving,

The Yoginis curse him and cause him to lose wealth and status.

Rahasya-nma-shasra tasmat-sa-gopayed-idam
Sva-tantrea may nokta tavp kalasi-bhav,

(84)

In this way these secret Thousand Names should be kept concealed;

I spoke it not of my own accord even to you, O Kumbha-Sambhava.

Lalit preraenaiv mayokta stotram-uttamam

Krtanyam-idam bhakty kumbha-yone nir-antaram,
Ten tuht mahdev tavbhha pradsyat.

(85)

It is by the command of hr Lalit that this holy hymn is spoken to thee.

Therefore, O Kumbha Sambhava, repeat this continuously with devotion.
Pleased with this, the great Devi will give you all blessings.

hr Sut uvcha. Sta said:

Ity-uktv hr hayagrivo dhytv hr-Lalitmbikam,
nanda-magna-hidaya sadya pulakit'bhavat

(86)

After speaking thus to Agastya, and meditating on Mother Lalit, hr Hayagrva

(Vihu) became absorbed in Bliss, so that truly His hair stood on end.

Iti hr Hayagrva-Agastya samvade Lalit-sahasra-nma-stotram

hat-trimso-'dhyayt Brahmaa-pure sapurnam.

(87)

Here ends the thirty-sixth chapter of the Brahma-pura, of the conversation

In which hr Hayagrva revealed the Thousand Names of hr Lalit to Sage Agastya.

180

Appendix (3).

Books

A list of books available on the hr Lalit SN and related topics.

Since the early days in Sahaja Yoga, the hr Lalit SN, Saundarya Lahari and
Devi Mahatmyam have been recommended reading, presumably because in
describing the Supreme Goddess, they describe Shri Mataji so well; and also
because reciting them seems to help to develop Bhakti-devotional love in the
heart. Saying the Sanskrit itself has this effect more than the translations, even if
we do not fully understand the meaning. Shri Mataji has commented that those
who develop Bhakti rise very high in Sahaja Yoga.
I believe that Shri Mataji suggested learning the hr Lalit SN by heart (which I
havent managed yet!) and at one time asked the Australians to say it every day.

Sri Lalita Sahasranama- Pub. Bharatiya Vidya Bhavan. (BVB)

Aut. C. S. Murthy. First printed -1962. 250 pages. 5 x 7 paperback.

The most common edition in Sahaja Yoga. This is the version that hr Matajis 108
names are taken from; the translations are identical although sometimes
shortened or paraphrased. The author seems to be a genuine devotee and his
comments are quite erudite, based on Bhaskararayas commentary (see p.15) He
proposes that there is a thousand petalled Lotus below the Mldhra Chakra,
called Kula, and the thousand petalled Lotus in the head, Sahasrra, called Akula,
is downward pointing. His positioning of the Granthis is at variance with what is
written in the Lalit SN itself, which seems strange. The translations are
sometimes simplified and miss some of the poetic imagery of the Sanskrit.
The book does not contain the poem written out in Roman script, but it does
contain translations of the introductory verses and the Phala-hruti.
The frontispiece is the hr Chakra used as the symbol of Vishwa Nirmala Dharma.
In the back is a larger, more conventionally drawn and detailed hr Chakra.
Generally the vibrations are good; The 1000 names are given in the nominative
case (good for Sahaja Yoga mantras) and hyphenated for easy reading. There are a
few mistakes, eg. Dhamin (957/8) is given twice, instead of Dhany, and Pauloka-bhayankari (482) is also given two names earlier instead of Pyasnna-priya.
181

Pros. Interesting introduction and commentary. 1000 Names in nominative case,

hyphenated. Translations of Intro-verses and Phala-hruti given. Not too large.
Cons. No poem in Roman script. Contains mistakes.

Lalit-sahasranma- Pub. Theosophical Society.

Aut. R.A. Shastry. First printed- 1899 (yes, 1899!) 450 pages. 6 x 9 hardback.

Like the Theosophical Societys Saundarya Lahari, this is a very detailed and
erudite work, with a lot of background on Chakras, Kualin, Self-realisation etc.
It explains Bhaskararayas commentary and is certainly the most scholarly of all
the editions available. It gives a translation of the Introductory verses and the
Phala-hruti, and lists the names with English translations and plenty of
commentary (the 1000 names takes up 333 pages!), but the poem itself is only in
Devangari (which takes up 16 pages). The Sanskrit names are given in brackets
after the English translation, and are not hyphenated. This book is therefore not
recommended for those wishing to recite the poem or the names.
Pros. Very scholarly work with good introduction and commentary. Intro-verses +
Phala-hruti translations given. Names in Nominative case. Hardback available.
Cons. No Poem in Roman Script. Sanskrit names hard to read as in small italic
font and not hyphenated much.

Lalit-Sahasranma- Pub.DK Printworld. (DKP)

Aut. L.M. Joshi. First printed- 1998. 470 pages. 6 x 9 hardback

A scholarly and comprehensive study of the names, generally in accord with the
BVB version, but the translations are closer to the poetic imagery of the original
Sanskrit. He is generally explaining Bhaskararaya, who often gives half a dozen
ways of interpreting a name. This is valid in Sanskrit, as each name, however long,
is written all in one piece and may be sub-divided in several different ways.
The text of the poem, with introduction and Phala-hruti, is given in Roman script,
hyphenated to a limited extent (eg. vihvatomukhi- could easily be hyphenated to
vihvato-mukhi- facing in all directions) The 1000 names are given clearly in large
bold print, but not hyphenated. There is an alphabetical index.
A scholarly work, vibrationally not quite as good as the BVB edition (perhaps more
182

intellectual and less devotional?)

Pros. Well laid out, clear and easy to read. Poem in Roman script with hyphens.
Names in nominative case. Useful indexes. Good commentary. More faithful
translations. Hardback.
Cons. The list of 1000 names not hyphenated. No translation of Intro verses or
Phala-hruti.

ri Lalit Sahasranma- Pub. hr Ramakrishna Math.

Aut. Prof. D.S. Sharma. First printed -2005. 282 pages. 5 x 7 paperback.

This contains an interesting 46 page introduction by Prof. Sharma from an older

edition. The poem is given in Roman script, but only partly hyphenated (eg.
padmanayana-Lotus-eyed is not hypenated, although easily separable into padmanayana). This makes it hard to read quickly. The list of 1000 names is given in
Dative form, eg. Om hr Mtre nama for hr Mt, which is not so good for
Sahaja Yoga mantras. The translations are short, not always very poetic and
generally without commentary.
Not as detailed or erudite as the BVB, and without the hr Chakra; but it does
have the Poem in Roman script. A good pocket edition.
Pros. Interesting and informative introduction. Poem in Roman Script.

Cons. 1000 names in dative case. Less commentary. Poem not well hyphenated.
Sri Lalithambika Sahasranama stotram, Pub. Sri Ramakrishna Tapovanam.
Aut. Swami Vimalananda. 1984. 5 x 7 paperback. 348 pages. Not in print.

Contains an interesting and vibrationally good 40-page introduction. Not suitable

for recitation as it does not contain the poem in Roman script, and the names are
given in the dative case, although quite well hyphenated.
Pros- Interesting introduction and commentary.

Cons- No poem in Roman script; names in dative case. Not in print.

hr Lalit Trihati bhya. Three hundred names of hr Lalit. Pub. Bharatiya
Vidya Bhavan. Aut. C.S.Murthy. 1st Print. Before 1981. 127 pages. 5 x 8 paperback.
Translation of hr di hankarcharyas commentary.
183

This Three Hundred Names of hr Lalit apparently predates the Thousand

Names, as it has a commentary by hr di hankarcharya, which the Thousand
Names almost certainly would have, had it existed in His time. Each name starts
with the bja-seed letters of the fifteen-syllabled mantra- twenty names with each
letter. There is much interesting information in the commentary, and the names
seem to have strong vibrations.
Pros- only English version available.

Cons- names not hyphenated.

Saundarya Lahari. Pub. Theosophical Society.
Aut. S.S. Shastri. First printed- 1937. 288 pages. 5 x 7 hardback.

A very detailed and scholarly work, with lots of background on Self-realisation,

Kualin, Chakras and the hr Chakra; most of which seems pure and correct.
The Saundarya Lahari is capable of interpretation on many levels, and the author
brings this out very ably and with some understanding, explaining the pitfalls of
interpreting it in a baser way.
The Sanskrit is rendered in Roman script, so it can be recited by those not able to
read Devanagari.
A useful and interesting book, but not to be delved into too deeply, until you are
ready to discriminate between the useful knowledge and the other stuff.

Saundaryalahari- a commentary by the 68th Shankaracharya of Kchi.

Pub. Bharatiya Vidya Bhavan (BVB) 2001. 606 pages. 7 x 10 hardback.

I realize most Sahaj Yogis will throw their hands up in horror, thinking this is some
kind of false guru. However this man, who died in 1994 at the age of 100, explains
the significance of the poem very well. He shows considerable knowledge of the
matter, without going into intellectual explanations, in a similar way to hr Mataji.
I enjoyed reading his comments, and felt a deep and peaceful spirituality in the
way that he explained things. (Translated from Tamil)
This is not a book for those seeking a straightforward commentary on the
Saundarya Lahari. The text is given in Devangari and Roman script, but no English
translation.
184

Saundaryalahari- Pub. Motilal Banarsidass.

Aut. V.K. Subramanian. 1st print. 1977. 5 x 8 paperback 112 pages.

This was a popular edition in the early days of SY (blue cover with a statue of the
Goddess on)
This book contains the Sanskrit in Deva-ngari and Roman script, with a fairly lucid
English translation, but with only brief commentary, and so sometimes fails to
bring out the subtleties. As this is a poem of tremendous hidden import, it is good
to have a translator who really understands the subject, and can explain the many
layers of meaning.
It has the yantras associated with each verse at the back, and the powers
associated with them, which used to cause us some amusement in the early days.
Pros- Slim, straightforward and uncluttered. Text in Roman script.
Cons- Does not explain the subtleties of the poem much.

Vihu-sahasranma- the Thousand Names of hr Vihu, with commentary by

hr di hankarcharya. Pub. Theosophical Society.
Aut. R.A.Sastry. 1st print. 1980. 6 x 8 hardback. 475 pages.
This has been included in the bibliography as it is the other great example of
Sahasra-nma literature, although older and simpler than the Lalit SN (it is part of
the Mahbhrata) and because it has a commentary by hr di hankarcharya.
Shri Mataji used these names for Havans on several occasions.(eg. Cabella
10/07/92)

Like all the Theosophical Societys editions it is well-researched, well-produced and

scholarly, showing a good knowledge of spirituality.
The introduction, names and commentary are good reading and the names are
given in the nominative case. Probably should be on your bookshelf.

185

Appendix (4). The

Fifteen-syllabled Mantra (Pacha-dahkhara)

[pacha-five, daha-ten, akshara-letter]

Of the three main techniques for worshipping the Goddess, the hr Chakra
and the Lalit SN are sacred objects that Shri Mataji has used and
recommended; however She has not mentioned the Pacha-dahi-fifteensyllabled mantra which is the third branch of the worship of the Goddess in
India and is referred to as an integral part of hr Vidy Knowledge of the
Goddess in many texts including the Lalit SN, Devi Atharva Sheersha,
hrmad Devi Bhagavatam and Saundarya Lahar, all of which were writings
approved of and recommended by hr Mataji.
It is said that this mantra is initiatory ie. it has to be imparted by the Guru;
and from personal experience, having experimented with this mantra over a
number of years, it has taken a long time before any effect was felt.
As we might expect the mantra takes the attention (and the Kualin) up
through the Chakras. Each section ends with La Hrm; the la seems to be an
obstruction (such as one of the Granthis) and Hrm breaks through the
obstruction (Hi/Hara/Hari means Remover, Destroyer). The final obstruction
is the barrier between our individual Self and the Supreme Consciousness.
When this is removed we realise the Turiya-fourth State beyond the Three
Attributes, which is actually the Pure Consciousness as the witness.
Hr also means the same as Lajj -modesty. Lajj is a name for the Sushumna
Nadi. (Hrm-mati 302, Hrm-kri 301, Lajj 740)
The mantra is composed only of Bja-seed Mantras, which have significance
rather than meaning, and the power of the mantra is in the sounds.
The mantra is-

Ka e la hrm, ha sa ka ha la hrm, sa ka la hrm

This version of the mantra is known as the Kdi-starting with Ka. There is also
a version known as Hdi-starting with Ha in which the first section is replaced
with Ha sa ka la hrm and the rest is the same.
186

The mantra is divided into three Ktas- horns, peaks or projections, or

Khaas- portions, which are mentioned in the LSN (names 85-88). These can
be taken to represent the Three Worlds Bhr, Bhva, Swa. As with all
praises and mantras the important thing is to use them and discover the
effect on our Subtle System rather than delve into intellectual explanations.
The first section is Vg-bhava Kta becoming speech, which is described in
the LSN as being the face of the Goddess. Then the Kma-rja Kta- desire as
king- from neck to waist. The third section is called hakti Kta- Peak of
Energy (Kundalin) below the waist. We might expect them to be the other way
around.

The three Ktas may be considered to be Sihi-Creation, Stithi-Sustenance

and Praharana-Dissolution.

The significance of the Bja mantras.

Section 1.

Ka e la hrm

The Sihi Creation Section is the Bhr-Earth realm and consists of the Lower
Three Chakras and the Kualin. The Lower Three Chakras are the roots of the
Three Channels.

Ka - Creation starts with kma-kal a tiny imbalance of desire in the perfect

equanimity of the Supreme Brahman. This is a desire of the Supreme
Consciousness to become aware of Itself. This creates the Left Side, the
Mahkl Shakti. It is the Earth element and the Mldhra Chakra. In the
1000 Names of hr Mahkl hr Mahkl is described as Ka-kra-varasarvgi whose whole body resounds with the letter Ka.
e - This desire gives rise to Creation. The letter e in Devangar is
written as a triangle, symbolizing the Womb or Sacrum. This gives rise
to hr Mahsaraswat, the Right Side-action and Swdhihhna Chakra.
i hr Lakshm/Mahlakshm, Nbhi Chakra, the root of the Central Channel.
la -is the Mother Earth (The Kualin as the Evolutionary Power). Planet
Earth is the Kualin of the Universe.
187

hrm -is a very subtle bja which Shri Mataji explained is composed of:
ha- hr hiva (Hara)
ra- the Kualin Shakti rising through;
- the central channel, to give;
m anuswra, union of the Self with the All-pervading.
Hrm raises the Kualin up the Sushumna to the Sahasrra. The root is H Remove, destroy and this removes the blockage of the Brahma Granthi.

Section 2.

Ha sa ka ha la hrm-

Ha is Lord hiva (Hara-destroyer) the attention moves into Centre Heart. Sa

is hr Prvati (Sa-Shakti); the attention moves into the Left Heart. Ka takes
the attention up to Vishuddhi Chakra (hr Krishna?) Ha is Hamsa Chakra. La
is Agya Chakra/ Rudra Granthi. Hrm breaks through this and the attention
moves into Sahasrra inside the head.

Section 3.

Sa ka la hrm

Sakala takes the attention into Sahasrra above the head where the Divine
Lotus Feet of the Goddess rest. We get the Bliss of connection to Her. This is
Praharana-dissolution as all illusions drop away and we approach the
Ultimate Reality. Sakala has a meaning everything ie. the Sahasrra which
encompasses all the Chakras and Deities. Sakala also means having parts
denoting the manifested Universe (as opposed to Nish-kala-not having parts,
the indivisible Formles Consciousness).

The Sixteen-syllabled Mantra

The hoahkhar Sixteen-syllabled Mantra (n.588) is the Fifteen-syllabled
Mantra with the Bja hrm at the end. hrm is the Bja Mantra of the
Supreme Goddess in the Heart and Sahasrra.
This makes 3 Ktas peaks, like the 3 syllables of Om (The silent halfsyllable is known only to Yogis) and 3 Manifestations of di hakti (hr
Mahkl, Mahsaraswat, Mahlakshm and the Kualin akti).
188

Table of the Bijas of the 15-syllabled Mantra.

The 15-syllabled mantra is given in the Devi Atharva Sheersha and the
Saundarya Lahari using code-words to represent each Bja. These can give us
a clue to the significance of the Bja.
Bja

Code-word in
the Devi A.S.

Code-word in the

Association with the Subtle System

Saundarya Lahari

Section 1. Sshti creation. Vg-bhava Kuta creating speech. Face of the Goddess.
hr Mahkli root of Left Side - Mldhra
Kmo- Desire hiva- Spirit
ka

Yoni- womb

KamalLakshm
Vajra-pnila
Indra
hrm Guh- Secret

hakti Power

hr Mahsaraswati creation- root of Right

Side- Swdhihhna. (hr Brahmdeva is
Hiranya Garbha-Golden Womb/Embryo)

Kma- God of

hr Mahlakshmi root of Central Channel

Nbhi.
Vihu Granthi (between Nbhi and Heart)

Love

Kshiti- Earth

Hillekh Heart Breaking. Hari remover. Breaks through the

Vihu Granthi ; Kualin rises to Heart.

writing
Section 2. Stithi Sustenance. Kma-raja Kuta desire as King. Neck to waist of Goddess.
hr hiva (Hara) Centre heart
Hams- Swan Ravi- Sun
ha
hr Prvati (Sati) Left Heart (tm)
hta-kiranasa

ka

Mta- Creating

RihvaDestroying
Indra- Indra
la
hrm Guh- Secret

ha

MoonSmara-Kmadeva, hr Krishna Vihuddhi. Part of hr Krishnas

incarnation (Pradyumna) was as Kmadeva.
God of Love
Hamsa/Agnya.
Hamsa- Swan

Rudra Granthi
hakra- Indra
Hillekh Heart Breaking the Rudra Granthi.- Kualin enters

Sahasrra inside the head.

document
Section 3. Paharana- dissolution. Shakti Kuta- Body of the Goddess from waist down.
SakalPar Beyond sa Sahasrra above the head. The Feet of the
sa
Mra Death ka Goddess rest here.
Everything
ka

la
hrm Mya- Illusion

Hari Remover,
hr Vihu -la

HillekhaKnowledge

Breaks the barriers between tm and

Paramtm Individual and the Supreme Spirit

189

Appendix (5).

16-syllabled Sahaja Yoga Mantra

This mantra, which Shri Mataji has given us, is also sixteen-syllabled:-

Om Twameva skht hri Nirmal Devyai namo nama.

This mantra takes the attention up through the Chakras.

Om- Mldhra Chakra. hr Ganesha is the Embodiment of Om which is

the Foundation of everything.

Twam-You is the Kualin, our personal Mother who knows us very well.
eva-are indeed- Nbhi Chakra. eva is e-Kualin va-moving, carrying ie.
the Central Channel which starts at Nbhi Chakra. Eva is a name of
hr Vihu meaning moving at speed.

Sksht-really, perceptibly, in person- Swdhihh Chakra. Knowledge is

obtained sksht- with the senses. Fire, the element of
Swdhishthn, is the element associated with the sense of sight
(Sksht literally means with the eyes)

hri-splendour- Heart, the sun shining in the heart. hrm is the Bja Mantra
of the Centre Heart and Sahasrra. Shri Mtjs name starts with it.

Nirmal-pure, immaculate- has the same meaning as Vihuddhi -complete

purification.

Devyai-to the Goddess-gy Chakra. To err is human, to forgive, Divine.

From Deva-Divine, shining

Namo nama- Salutations again and again- Sahasrra. From nam-to bend, bow
Namo is Na-Not Mo Worldly Illusion (Moha), clearing Back Agnya. Attention
up to Sahasrra inside the head (Limbic Area)
Nama is Na-Not, Ma-I- an ego-negating mantra. Connecting with Shri
Matajis Feet in Sahasrra above the head.
It is said: One must bow ones head to enter the Kingdom of Heaven.
190

Appendix (6).

hr Chakra

For more detail see the Researches in Sahaja Yoga book on hr Chakra.

An extract from the Bharatiya Vidya Bhavan edition of the LSN:

hr Chakra is a sacred and essential factor in the worship of hr Lalit. Its
association with hakti worship can be traced back to Upanihads, Purnas
and Tantras. Just as OM is a symbol of hr Lalit in all Her aspects, as a
diagram or Yantra, hr Chakra is Her Sacred Symbol. hr hankara
Bhagavatpada (di hankarchrya) in his first 41 hlokas of Saundarya
Lahari, very revealingly depicts this symbolic representation and significance,
not only of hr Chakra, but its various components also in Samaycharatraditional worship.

A commentator on the Saundarya

Lahari, Kaivalyahrama gives an
elaborate and accurate method of
constructing the hr Chakra. This
generally is inscribed on gold, silver or
copper leaf, or on a crystal (Sphatika) or
a stone, or Bhurja leaf. This also is
sometimes constructed as a 3A three-dimensinal hr Chakra
dimensional tiara of nine steps
representing the nine avaras. The hr with nine levels. The Bindu
Central Dot is a hiva Linga
Chakra that is generally worshipped in representing Formless Spirit.
temples of Dev and monastic institutions
(Mutts), is the one prescribed in the Vamakehwara Tantra with 5 triangles
pointing downwards and four triangles upwards. It is also known as Sishtikrama-Creation- Chakra representing the creation of this Universe by the
Ultimate Reality. If this hr Chakra is placed upside down, it is known as
Sahara-krama Chakra which symbolises the dissolution of this Universe.
191

On examination of hr Chakra,
C
one
notices a small circle or po
oint (Bindu)
inside with a number of
o triangles
(Trikoas), Angles (Koaas), Petals
(Dalas), Circles (Vrittas) -known as
ormed by 3
Mekhalas and a square fo
parallel lines (Bh-pura). There are
Sandhis- places of conjjunction of
two lines, and Marmanss, of three
lines. But on a close exam
mination, it
will be noticed that therre are nine
components
in
hr
Chakradesignated as varas Enclosures.
These limitations, the Nirrva Chaitanya, the Infinite Consciousness
C
or the
Ultimate Reality, appearss to assume in the creation off Cosmos, or jagat
world. They symbolicallyy represent the stepping dow
wn of the Ultimate
Reality, Sat-Chit-Ananda from
f
the sublimest to the grosse
est Universe of nma
-name and rpa -form, of our experience through nine stages which
constitute in their totality hr Chakra. These nine vara
as not only limit the
reality but also veil it.
o
They are from the centre outwards:
(1) Bindu Dot, point or circle at the centre of hr Chakraa.
f
triangle surrounding (1).
(2) Trikoa Triangle, the first
(3) Ahta-kona chakra surrrounding (2) with 8 outward-po
ointing angles.
(4) Antar-dahra Inner 100-spoked - the figure with 10 anggles surrounding (3).
(5) Bahir-Dahra Outer 10-spoked - the outer figure surrounding (4) and
similar to it having 10 spokes
s
or angles pointing outwards.
(6) Chatur-dahra 14-sp
poked figure surrounding (5). This
T is surrounded by
a circle or vritta.
otus of 8 petals between the circle
c
surrounding (6)
(7) Ahta-dala padma, a Lo
and the next circle.
192

(8) Sodaha-dala Padma 16-petalled Lotus between the circle surrounding

(7) and the outermost three circles known as Mekhala traya.
(9) Bh-pura Place of Earth or square closed by 3 parallel lines with an
entrance in the middle of each side. This Bh-pura is the outermost part of
hr Chakra.
When it is remembered that hr Chakra is a symbol of hr Lalit it
represents the entire universe of our experience and the power and Reality
inherent in it. hr Chakra with its nine components and with their many parts
represents the identity of hr Lalit, with Brahma (Cosmos), Jva
(Pida Microcosm, Individual Soul) Mtik the alphabet. The five
triangles pointing down represent hakti and the four triangles pointing
upward hiva aspects of the Ultimate Reality.
In Samaya-mata, the symbolism and identifications are clear and complete of
the nine varaas. Each of these nine varaas is assigned:
(1) A shape, such as Bindu dot or Trikoa Triangle.
(2) Name- such as Sarvnanda-my-chakra.
(3) The Category or Tattva such as ksa-ether etc., represented by it.
(4) State of mind or Sthyi such hnta-peace, Raudra-angry etc.
(5) Rasa or taste such as sweetness etc.
(6) The letter of the mantra or Matiki.
(7) The Lotus in the body such as Mldhra.
(8) The Presiding Deity, for instance, the innermost point or circle, is known as
Baindva sthna, corresponding to the stock of Sahasrra Padma the seat of
hr Lalit as Chit-Kal or Pure Consciousness. It is worth noting how
uninvolved the Bindu-Sahasrra is in the rest of hr Chakra.
The first triangle or Trikoa corresponds to gy Chakra, the Asta-kona to
Vihuddhi, the inner ten-spoked Chakra to Anhata, the outer ten-spoked
Chakra to Manipra, the fourteen-spoked Chakra to Svdhihna and Bhpura, the outer square to Mldhra. The four openings into it are the four
Veds.
193

These nine Chakras have correspondence to the four states of habda or

Nda-sound-such as Pari, Pahyanti, Madhyami and Vaikhari and the four
states of Jva known as Jgut-waking, Svapna-dreaming, Suhupti-deep
sleep, and Turya-fourth. The region round Bindu corresponds to Turya state,
the innermost Self-luminous Consciousness (Prakaha). The innermost
triangle round the Bindu with its apex pointing downwards, known, as hakti
Chakra is the first movement of consciousness towards objectivisation known
as Vimarh hakti Power of Reflection, Awareness. Its 3 apices represent
Ichch, Kriy and Jna haktis, and Vm Saraswat, Jyeha Lakshm
etc. It is also known as Avyakta Unmanifest, the Matrix of the Universe, of
Nma -Name and Rpa Form. It also represents, Par Vk or habda, the
source of the three other Vks ie. Madhyama, Pasyant and Vaikhar and the
Mtrika Alphabet of 50 letters.
The rest of the 7 varaas Enclosures are illuminated by these above two
i.e. Prakha and Vimarh. This triangle also represents Triput ie. knower,
known and knowledge and is also known as kma-kal Speck of Desire. This,
in association with the next varaa, represents, the Chandra Maala Orb
of the Moon and signifies the state of dream-less sleep or suupti. The Rudra
Granthi is also associated with these two. The Aakona Chakra signifies
Pasyant Vk. The next two varas, Antar-dahra and Bahir-dahra are
merely rays of the first two i.e., Bindu and Trikoa and signify the dream
state Svapna of Jiva and Srya-maala, and Vinu-Granthi is above them.
They represent Madhyama Vk and correspond respectively to Anhata and
Maipura Chakras in the body.
The Chaturdahra Chakra corresponds to Svdhihhna Chakra in the
body, and signifies the Vaikhari Vk and the Mtika Alphabet of 50 letters.
The Bhpura or the square, the outer most component of hr Chakra,
corresponds to Mldhra in the body. Here the descent of consciousness
from Bindu or Sahasrra is complete and it rests there as KualinMuldhra with Svdhihhna, signifies the wakeful or jgut state of Jiva,
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and is associated with Agni-maala and Brahma-Granthi.

The 8- and 16-petalled Lotuses together with the next and the last
component of hr Chakra are the attributes of Prakha Shining, Spirit ie.,
Prakhmhas Portions of Spirit while the remaining 5 are known as
Vimarhhas Portions of Shakti.
This in short is the significance of hr Chakra to a devotee of Samaychra
Accepted Path. Space does not permit us to go into this subject in a more
detailed manner. There is some controversy also and difference of opinion
about its significance and the various components of hr Chakra amongst the
learned commentators of nanda-lahar, such as Kaivalyhrama,
Kmehwarasur and of Vamakehwara Tantra. The above is a reasonable
gist of their views.

0Ooo.

.ooO

The correspondence given above is one of the many ways of interpreting the
hr Chakra. For more information on hr Chakra, including the Names and
Deities of the Enclosures and their correspondences, methods of
construction, etc. see the Researches in Sahaja Yoga book hr Chakra the
symbolism of the Yantra of the Supreme Goddess (available to download from
the website symb-ol.org).

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