SUPRABHATAM

1. Kowsalya supraja Rama poorva sandhya pravarthathe Uthishta narasardoola karthavyam daivamahnikam (Twice) 1. Sri Rama! Kausalya's endearing son! Wake up, dear; You have to do Your day-to-day duties; Do wake up please. 2. Uthishtothishta Govinda uthishta garudadhwaja Uthishta kamalakantha thrilokyam mangalam kuru (Twice)

2. Sri Govinda! All the three worlds are under Your rule; they have to prosper. Wake up, my child. 3. Mathassamasta jagatham madukaitabhare: Vakshoviharini manohara divyamoorthe Sree swamini srithajana priya danaseele Sree Venkatesadayithe thava suprabhatham 3. Sri Lakshmi! You are in Venkateswara's's bosom, With Your lotus-eyes wide open to the world. Get up dear. 4. Thavasuprabhathamaravindalochane Bhavathu prasanna mukhachandra mandale Vidhisankarendra vanithabhirarchithe Vrishasaila nathadavithel davanidhe 4. Sri Lakshmi! The celestials viz. Parvati, Saraswati, and Indrani stand in prayer to Thee. You have an endearing attachment to Your devotees. 5. Athriyadhi saptharushayssamupasyasandyam Aakasa sindhu kamalani manoharani Aadaya padhayuga marchayithum prapanna: Seshadrisekhara vibho! Thava suprabhatham

5. Sri Srinivasa! Maharishis like Atri are forging ahead from far and near, for your darshan, Get up, dear. 6. Panchananabja bhava shanmukavasavadhya: Tryvikramadhi charitham vibhudhasthuvanthi Bhashapathipatathi vasara shuddhi marath Seshadri sekhara vibho! thava subrabhatham

6. Aran, Ayan, Shanmuga and Devas are all anxious to adore You. The daily Panchangam is to be read and approved by You. Get up, Srinivasa, dear. 7. Eeshathprapulla saraseeruha narikela Phoogadrumadi sumanohara Balikanam Aavaathi mandamanilassaha divya gandhai: Seshadri shekara vibho! thava suprabhatham

7. Dawn is ahead. Flowers are opening their petals. The morning breeze is bracing. Get up and bless Your devotees. 8. Unmeelya nethrayugamuththama panjarasthaa: Paathraa vasishta kadhaleephala payasani Bhukthvaa saleelamatha keli sukha: patanthi Seshadri sekhara vibho! thava suprabhatham 8. Parrots are chanting Your celestial names repeatedly to the ecstasy of Your Bakthas. Get up, God, to hear the Sahasranamams of Your Divine Self. 9. Thanthreeprakarshamadhuraswanaya vipanchyaa Gayathyanantha charitham thava naradopi Bhashasamagrama sakruthkara sararammyam Seshadri sekhara vibho! thava suprabhatham 9. Thumburu Narada is speeding up to You. His Veena is set to sing Your glory. Do hear these melodious songs of Narada. 10. Brungavaleecha makaranda rashanuvidda Jhankara geetha ninadaissa sevanaya Niryathyupaantha sarasee kamalodarebhyaha Seshadri sekhara vibhol thava suprabhatham 10. Lotushidden bees, having come out in the open with the opening of the petals, are singing solemn hymns. Oh Srinivasa! You are omnipotent. 11. Yoshaganena varadhadni vimathyamaane Ghoshalayeshu dhadhimanthana theevraghoshaaha Roshaathkalim vidha-dhathe kakubhascha kumbhaha Seshadri sekhara vibho! thava suprabhatham 11. Ayarpadi, ladies are singing their sweet melodies as they are churning butter. They announce the day-dawn. Get up, Oh Govinda! Bless these endearing Gopis. 12. Padmeshamithra sathapathra kathalivargha Harthum shriyam kuvalayasya nijanga Lakshmya Bheree ninadamiva bibrathi theevranadam Seshadri sekhara vibho! thava suprabhatham 12. The humming black bees seem to sing that they are far more attractive than the black 'Kuvali' flowers from which they draw honey.All the three of you namely, bees, flowers and Your Holy Self form a holy Trinity in colour and splendour. 13. Sreemannabheeshta varadhakhila lookabandho Sree Sreenivasa Jagadekadayaika sindho Sree devathagruha bhujanthara divyamurthe Sree Venkatachalapathe! thava suprabhatham 13. You have changed Your abode from Heaven to Venkatam to give boons to Your devotees. Do Hurry up! Venkatesa, to bless them.

14. Sree swamy pushkarinikaplava nirmalangaa Sreyorthino hara viranchi sanadadhyaha Dware vasanthi varavethra hathothamangaha: Sree Venkatachalapathe! thava suprabhatham 14. Ayan, Aran and Celestials, after taking bath in Swami Pushkarini, are awaiting Your Grace to receive blessings. 15. Sree seshasaila garudachala venkatadri Narayanadri vrishabhadri vrishadri mukhyam Akhyam thvadeeyavasathe ranisam vadanthi Sree Venkatachalapathe! thava suprabhatham 15. You have made Venkatam your permanent abode. Aran, and celestials are chanting the glory of the Sapthagiri. 16. Sevaaparaashiva suresa krusanudharma Rakshombhunatha pavamana dhanadhi nathaha: Bhaddanjali pravilasannija seersha deSaha: Sree Venkatachalapathe! thava suprabhatham 16. The Dikpalakars, eight in number, are seeking Your grace in prayerful mood to take orders for their allotted work. 17. Dhateeshuthevihagaraja mrugadhiraja Nagadhiraja gajaraja hayadhiraja: Swaswadhikara mahimadhika marthayanthe Sree Venkatachalapathe! thava suprabhatham 17. Garuda, lion, Anata, Gaja, Aswa, all these five are awaiting Your Command to improve their way of doing things to serve You better and more effectively. 18. Sooryendhubhouma bhudhavakpathi kavya souri Swarbhanukethu divishathparishathpradanaa: Twaddhasa dasa charamavadhidaasa daasa: Sree Venkatachalapathe! thava suprabhatham 18. Navagrahas are awaiting Your pleasure. Please wake up 19. Thwathpadadhulibharita spurithothha manga: Swargapavarga nirapeksha nijantharanga: Kalpagamakalanaya kulatham labhanthe Sree Venkatachalapathe! thava suprabhatham 19. Surya and the rest of the Navagrahas are steadfast in their dutiful obeissance to Your devotees. They await Your Command to serve you through your devotees. 20. Thvadgopuragra sikharani nireekshmana Swargapavarga padaveem paramam shrayantha: Marthyaa manushyabhuvane mathimashrayanthe

Sree Venkatachalapathe! thava Suprabhatham 20. Srinivasa! Mankind desires to be with you for ever and for ever in Venkatam and to serve You life-long. 21. Sree bhoominayaka dayadhi gunammruthabdhe Devadideva jagadeka saranya moorthe Sreemannanantha garudadibhirarchithangre Sree Venkatachalapathe! thava suprabhatham 21. Ananta and Garuda are eagerly standing at Your door. Their anxious to serve You at a moment's notice is telling. 22. Sree Padmanabha Purushothama Vasudeva Vaikunta Madhava Janardhana chakrapane Sree vathsachinha saranagatha parijatha Sree Venkatachalapathe! thava suprabhatham 22. Bakthas are chanting Your names as Vasudeva, Madhava, Govinda, Janardhana, Chakrapani and other endearing names. Devotees are ever ready to obey Your Command. 23. Kandarpa darpa hara sundara divya murthe Kanthaa kuchamburuha kutmialola drishte Kalyana nirmala gunakara divyakeerthe Sree Venkatachalapathe! thava suprabhatham 23. Sri Lakshmi is enchanted by Your beauty. She would not leave her Lord. For the sake of Bakthas get up please and afford them Dharshan. 24. Meenakruthe kamatakola Nrusimha varnin Swamin parashvatha thapodana Ramachandra Seshamsharama yadhunandana kalki roopa Sree Venkatachalapathe! thava suprabhatham 24. Thy descent from Paramapada was heralded in Thy numerous avathars when You did immense good to Your devotees. Great God, do come to us to help us in our distress. 25. Elaa lavanga ghanasaara sugandhi theertham Divyam viyathsarithi hemaghateshu poornam Drutwadhya vaidika sikhamanaya: prahrushta: Thishtanthi Venkatapathe! thava suprabhatham 25. Vedic Savants are in wait with Akasaganga theertham for Your morning Anushtanam. Vedic hymns sung by them are a delight to hear and cherish. Do get up Sri Srinivasa 26. Bhaswanudethi vikachani saroruhani Sampoorayanthi ninadai: kakubho vihangha: Sree vaishnavassathatha marthitha mangalasthe Dhamasrayanthi thava Venkata! subrabhatham 26. The twitterings of birds on all sides proclaim the dawn of the day. Devotees are gathered in numbers and they sing their vociferous adoration to You.

27. Bhramadayassuravarasamaharshayastthe Santhassa nandana mukhastvatha yogivarya: Dhamanthike thavahi mangala vasthu hasthaa: Sree Venkatachalapathe! thava suprabhatham 27. Brahma and celestials are awaiting You with their choicest edibles to greet You, great God. 28. Lakshminivasa niravadya gunaika sindo: Samsarasagara samuththaranaika setho Vedanta vedya nijavaibhava bhakta bhogya Sree Venkatachalapathe! thava suprabhatham 28. Devotees in ecstasy are at Your door in all eagerness. You are in duty bound to help them with your inimitable caress and affection; Great one! 29. ltnam vnsnacnala pamerlna suprabhatham Ye manava: prathidinam patithum pravrutha: Thesham prabhatha samaye smruthirangabhhajam Pragnyam paraartha sulabham paramam prasoothe 29. Day-to-day prayers to You, Sri Vehkatesa! fetch untold wealth of devotional culture and fervour. God, give us your grace.

Sri Venkatesa Sthotram

1. Kamalakucha choochuka kunkumatho Niyatharunithathula neelathano Kamalayatha lochana lokapathe Vijayeebhava Venkatasaila pathe 1. Sri Sapthagiri-vasa! Your descent from Paramapadam You are our leader and preceptor. Sri Padmavati, Your heavenly spouse is our endearing refuge. 2. Sachadhurmukha shanmukha panchamukha Pram ukakhila daivatha mouli mane Saranagatha vathsala saranidhe Paripalayamam vrishasailapathe 2. Superb Siva and ardent Ayan do adore You. Mortal man appeals to you to dissipate his distress. 3. Athivelathaya thava durvishahai Ranuvela Kruthairaparada sathai: Paritham thvaritham vrishasailapathe Paraya krupaya paripahi Hare 3. Many a fault have I committed. I am confident You will extend Your grace to enable me to wade through this mire of misery.

4. Adhivenkata saila mudaramather Janathabimathadhika danarathath Paradevathaya gathithannigamai: Kamaladayithtanna param kalaye 4. Sri Lakshmi's Lord! Upanishads adore You. There is none greater than you. 5. Kalavenuravavasa gopa vadhu Sathakoti vrithath smarakoti samath Prathivalla vikabhimathath sukhadhath Vasudeva suthanna paramkalaye 5. Sri Venkatesa! You are Lord Krishna Himself. The melody of Your flute enchants Gopis. Your beauty is unassailable. You are brighter than brightness itself. 6. Abhirama gunakara dasarathe Jagadeka danurdhara dheeramathe Raghunayaka Rama Ramesa vibho Varadho bhava deva daya jaladhe 6. Sri Srinivasa! You are Rama Himself, the dazzling son off Dasaratha You have won our hearts 7. Avaneethanaya kamaneeyakaram Rajaneechara charu mukhamburuham Rajaneechara raja thamo mihiram Mahaneeyamaham Raghuramamaye 7. Sri Sita, Your holy Spouse, laboured hard to share your ordeals in the forest. You annihilated the Ravana Race and restored confidence among the Rishis who had all surrendered to you. 8. Sumukham Suhrudam Sulabham sukhadam Swanujam cha Sukhayamamogha Saram Apahaya Raghudwaha manyamaham Na kathnchana kanchana jathu bhaje 8. Valiant Rama! You gave succour with Your brothers to humanity in distress. You are a beacon light to posterity. 9. Vinaa Venkatesam nanatho nanatha: Sadaa Venkatesam smarami smarami Hare Venkatesa Praseeda Praseeda Priyam Venkatesa Prayachha Prayachha 9. Oh Rama! there is none equal to You. You are our benefactor. You are ever in our thought and word. 10. Aham doorathasthe padamboja yugma Pranamechaya gathya sevam karomi Sakruthsevaya nithyasevapalam thvam

Prayachha prayachha prabho Venkatesa 10. Sri Venkatesa! I pray to You in abundant faith;You hurried to my rescue. Pray, grant me the favour of serving You till this life lasts. 11. Agnanina maya doshaanaseshan vihithan Hare Kshamasvathm kshamasvathvam Seshasailasikhamane 11. Great God! Many an error have I committed in ignorance. Do take me out of this ocean of misery. Your descent from the Heavens to Tirumala, the Booloka vaikuntam is indeed for Humanity's sake.

Sri Venkatesa Prapathi

1. Eesanam jagothosya Venkatapathe: rvishno: paraam preyaseem Thadhwakshasthala nithyavasarasikam thath kshanthi samvardhineem Padmalankrutha pani pallavayugam Padmasanasthaam Sriyam Vathsalyadi gunojwalam Bhagavatheem vande jaganmatharam 1. Sri Srinivasa! Sri Lakshmi ever dwells in your broad bosom. She appeals to you to excuse my errors and to admit poor me in your rich presence. 2. Sreeman krupajaianidhe krithasarvaloka Sarvagna Saktanathavathsala sarvaseshin Swamin susheela sulabhasritha parijatha Sree Venkatesa charanow saranam prapadhye 2. Sri Venkatesa! You are an ocean of Bliss. I am Sri Lakshmi's endearing devotee. Pray allow me to you with my ardent prayers. 3. Aanupurarpitha sujatha sugandhi pushpa Sowrabhya Sowrabhakarow samasannivesow Sowmyow sadanubhavanepi navanu bhavyow Sree Venkatesa charanow saranam papadhye 3. Fragrant Flowers adorn your Holy Feet. I am surrendering myself to these fragrant, flowerbedecked feet. 4. Sadyo vikasi samudithvara saandra raga Sourabhya nirbhara saroruha soumya vaartham Samyakshu sahasa padeshu vilekhayanthow Sree Venkatesa charanow saranam prapadhye 4. Lotus, the queen of flowers, is more too equal to Your dazzling Feet.

5. Rekamayadwaja sudhakala saathapatra Vajraamkrusamburuha kalpaka sanka chakrai: Bhawyai ralankruthathalow parathathva chinnai: Sree Venkatesa charanow saranam prapadhye 5. Sri Srinivasa! You are Supremely omniscient. Coanch and Chakra line the soles of your Holy Feet. 6. Thamrodara dyuthi parajitha padmaraagow Baahyairmahobhi rabhi bhootha mahendra neelow Udhyannakhamsubhi rudastha sasaanka bhasow Sree Venkatessa charanow saranam prapadhye 6. The soles of your Feet are the most dazzling, surpassing the precious Padmaraga. The white nails in your beautiful toes exceed the full-moon splendour. 7. Saprema bheethi kamalakara pallavabhyam Samvahanepi sapadiklamamada dhanow Kantha vavaangmanasa gochara sowkumaryow Sree Venkatesa charanow saranam prapadhye 7. As Tirivikrama, your feet measured the world. As Sri Rama, you roamed in the Dandakaranya Forests. Sri Sita s caress removed the toil off thy legs. 8. Lakshmeemaheetha dhanuroopa nijanubhava Neeladi divyamahisheekara pallavanam Aarunya sankramanatha: kila saandra raagow Sree Venkatesa charanow saranam prapadhye 8. The divine touch of Nappinnai, Thirumagal and manamagal has rendered your feet attractively red Your Holy feet have therefore become as soft as flowers. 9. Nithyanamadvidhi sivadi kireetakoti Prathyupthadeepta navarathna mahaprarohai: Neerajanavidhi mudaramupada dhanow Sree Venkatesa charanow saranam prapadhye 9. Ayan, Aran and Devas are constantly at your side, praying incessantly for the general good. Diamonds on the heads of celestials, and the brilliance from the inset precious stones add lustre to thy feet. 10. Vishno: pade parama ithyuditha prasamsow Yow madhwa uthsa ithi bhogyathayapyupaaththow Bhooyasthathethi thava paanithala pradishtow Sree Venkatesa charanow saranam prapadhye 10. Upanishads announce your greatness in Venghadam. Your imposing Tiruvadi are being pointed out by you for mortals to cherish.

11. Parthaaya thathsadrusa saarathina thvayaiva Yow darshithow swacharanow saranam vrajethi Shoyopi mahyamihathow karadarsithowthe Sree Venkatesa charanow saranam prapadhye 11. You are Kannan of the Gita. You then asked Arjuna to surrender to your feet. And in like manner you are directing mortals to surrender unto your feet. 12. Manmoordhni kaaliyapane vikataataveshu Sree Venkatadri sikhare sirasi srutheenaam Chithepyananyamanasam samamahithowthe Sree Venkatesa charanow saranam prapadhye 12. Sri Venkatesa! You were born as Sri Rama. You then took an avathar as Sri Krishna. Vedas proclaim you. We adore you forever. 13. Amiana hrushyadavaneethala keernapushpow Sree Venkatadri sikharabharanaya manow Aanandithaakila manonayanow thavaithow Sree Venkatesa charanow saranam prapadhye 13. Devas and others extol you at your flower-be the decked feet. These flowers are of an unfading kind, as they are in constant touch at your Tiruvadi. Bakthas are in ecstasy as they visualise the heads of flowers at your Tiruvadi. 14. Praya: prasanna janatha prathamavagahyow Mathu: sthanaviva sisoramrtuhayamanow Prapthow parasparathulamathulantharowthe Sree Venkatesa charanow saranam prapadhye l4. Your Tiruvadi are invincible. Bakthas, drinking the sweet sight of your endearing Tiruvadi, are ever ready to serve you at your Holy Feet. 15. Sathvotharaissathathasevya padambujena Samsaratharaka dayadradruganchalena Soumyopayanthru munina mamadarshithowthe Sree Venkatesa charanow saranam prapadhye l5. Manawala Mamuni, extolling your Tiruvadi, announces to the devotee world that your Holy Feet should ever be in their thoughts and words. 16. Sreesa sriya ghatikaya thvadupaya bhave Prapye thvayi swayamu peyathaya spuranthya Nithyasrithaya niravadya gunayathubhyam Syam kinkaroo Vrishagireesanajathumahyam 16. Alarmelmangai, your Heavenly consort guides us all. Oh, God Srinivasa! Help us to cross this sea of Samsara. We are ever your slaves.

Sri Venkatesa Mangalasasanam

1. Sriyah kanthaya kalyana nidhaye nidhayerthinam Sri Venkata nivasaya Srinivasaya Mangalam. 2. Lakshmi savibhramaloka-subhru vibhrama chakshushe Chakshushe SarvaloKanam Venkatesaya Mangalam. 3. Sri Venkatadri Sringagra-Mangalaha bharananghraye Mangalanam nivasaya Venkatesaya Mangalam. 4. Sarvavayava soundarya Sampadha Sarvachethasam Sada sammohanayasthu Venkatesaya Mangalam. 5. Nithyaya niravadhyaya Sathyananda chidhathmane. Sarvantharathmane Srimad Venkatesava Mangalam. 6. Swathassarvavide sarvasakthaye Sarvaseshine. Sulabhaya Suseelaya Venkatesaya Mangalam. 7. Parasmai Brahmane Poorna Kamaya Paramathmane. Prayunje Parathathvaya Venkatesaya Mangalam. 8. Akalathathva masrantha mathmanamanu-pasyatham. Athripthya mritha rupaya Venkatesaya Mangalam. 9. Prayah swacharanow Pumsam Saranyathvena Panina. Kripaya dhisathe Srimad-Venkatesava Mangalam. 10. Dhayamritha tharanginya-Stharangairiva Seethalaih. Apagaissinchalhe viswam Venkatesava Mannalam. 11. Sragbhushambara hetheenam Sushamava hamurthaye. Sarvarthi Samanavasthu Venkatesaya Mangalam. 12. Sri Vaikunta virakthaya Swami Pushkarineethate Ramaya Ramamanaya Venkatesaya Mangalam. 13. Srimad sundarajamathru manimanasavasine. Sarvaloka Nivasava Srinivasaya Mangalam. 14. Mangalasasana paraih madacharya Purogamaih. Sarvaischa Purvairacharyaih Sathkrithayasthu, Mangalam.

Lalita Trishati Stotram

Lalita Trishati Stotram
Translated by P. R. Ramachander Though the God Vishnu, Shiva and Brhama (called the Trimuthi) are the most important Gods in Hinduism, there is a very large school of thought which gives primacy to .the Shakthi (literally the strength) which is the female aspect controlling even these gods. The followers of Shakthi cult were called Shakteyas. Among this group rose a peculiar group of sages who were called Tantrics. They believed in Shakthi only and worshipped her using a strange method which was not usual for example worshipping a virgin, doing yoga sitting on a corpse and so on. They preferred acts rather than words mostly. To them the names of Goddess had some divine meaning, which would give them supernatural powers. They also believed in animal and even human sacrifice. From them rose voluminous religious literature dedicated to Shakthi .In these books sounds were considered extremely important. Chanting each sound was believed to result in different powers or benefits. The most important ancient books that they followed were the

Devi Bhagavatam (The story of Devi), Devi Mahatmyam (from Markandeya purana), Lalitha Sahasranama and Lalitha Trishathi.(both from Brhamanda purana) These are contained in the chapter called Lalithopakyanam (The essay on Lalitha). This entire chapter is in the form of conversation between Hayagreeva (an avatara of Vishnu with a horse head) and Agasthya, who is one of the important saptha rishis. Agasthya is also the saint who is supposed to have originated the Tamil language by writing its first book of grammar. He was married to Lopamudra. It is believed she became the holy river Kaveri that made South India fertile. Among the stotras in this chapter are the Lalitha Sahasra namam (the thousand names of Lalitha) and Lalitha Trishathi (the Lalitha three hundred.) Lalitha is the name of the goddess meaning, she who can be easily attained or She who is simplicity personified. Adi Shankara has written a bhashyam (explanatory text to Laltha Sahasra namam.). He also has contributed to Shakteya literature by writing a book called Soundarya Lahari (literally waves of beauty). In the Lalithopakyanam chapter, Hayagreeva teaches Agasthya the famous Lalitha sahasranamam. But Agasthya does not get satisfied because he feels that his teacher has not taught him one another important stotra. Hayagreeva hesitates because that one stotra is extremely secret. Then Lalitha herself appears before Hayagreeva and asks him to teach Agasthya, the most secret of the stotras called Laltha Trishati. She also tells him that this is the Sarva Poorthikara stotra meaning that stotra which completes everything. Then Hayagreeva thanks his disciple for giving him an opportunity of seeing the Goddess Lalitha herself and teaches him The Lalitha Trishathi stotra. This stotra recounts the 300 names of the goddess. Twenty names each start from each of the fifteen letters which form the Pancha dasakshari manthra (the 15 letter manthra). This manthra is Ka- aa-ee-la-hrim Ha sa-ka-ha-la-hrim Sa-ka-la-hrim The first five letters (vaag bhava Koota) given in the first line originate from the Mooladhara (Literally basic support or the support which is the root) which is situated below the vertebral column. This is supposed to house the baser instincts in man. This manthra (entire first line) is supposed to rise from Mooladhara like the fire in time of deluge and touch the anahatham (the basis for food) The second six letters (Kama raja koota) start from the anahatham with the power and brilliance of billions of sun and touches the Agna chakra(Literally the wheel of command). The last four letters (Shakthi koota) starts from the Agna chakra like the soothing light of billions of moon and touches the Lalata Madhya(The center of the forehead). This series of sounds is supposed to start from the baser instincts (Compared to a coiled serpent sleeping in The Mooladhara) lights one by one the Stomach , the chest and travels through the Sushmna Nadi and blossoms the unopened bud of the Lotus with thousand petals in the brain. Once this is opened the Yogis believed that there is no knowledge in earth and heaven that you did not know.

Each line of Panchadasakshari manthra is considered equivalent to one Gayatri. Because of this the chanting of Lalitha Trishathi is supposed to lead to great benefits to the Sadhaka. It is supposed to give him all that is needed. Dhyanam Athi madhura chapa hastha aparimitha moda bana sowbhagyam Aruna-athisaya-karuna-abhinava-kula sundharim vande Bow I before Her, Who is the Colour of red, Who is mercy of mercies, Who is epitome of beauty, every minute and second Who holds the bow made of sugarcane, And who has arrows which bring happy prosperity. Stotram * 1 * Kakara Roopa - She who is like the alphabet ka-This alphabet ka represents light- This is also the first letter of the Pancha dasakshari manthra * 2 * Kalyani - She who makes good things to happen * 3 * Kalyana- guna shalini - She who is personification of good qualities * 4 * Kalyana shaila nilaya - She who resides at the peak of the mountain of good * 5 * Kamaniya - She who is attractive * 6 * Kalavathi - She in whom fine arts reside * 7 * Kamalakshi - She who has lotus like eyes * 8 * Kalmashagni - She who destroys sin(Kalmasha literally means dirt) * 9 * Karunamritha sagara - She who is the sea of the nectar of mercy * 10 * Kadambha kanana vasa - She who lives in the forest of Kadamba (a tree of heaven) * 11 * Kadamba kusuma priya - She who likes the flowers of Kadamba (indicates mind with good thoughts) * 12 * Kandharpa vidhya - She who is the holy knowledge worshipped by the God of love. * 13 * Kandharpa janakapanga veekshana - She who created God of love by her sight * 14 * Karpoora veedi kallolitha kakupthada - "She who fills all the world by the holy scent of chewing of betel leaf with ingredients like cardamom, nutmeg, mace, camphor, saffron etc" * 15 * Kali dosha hara - She who destroys the bad effects of Kali (communal discord is also called kali) * 16 * Kanja lochana - She who has eyes like lotus and Neelotpala flowers which are born in water. Or She who takes care of the universe by her mere vision. * 17 * Kamra vigraha - She who has a mien which steals the mind * 18 * Karmadhi sakshini - She who is the witness for action * 19 * Karayathree - She who makes one do actions * 20 * Karma phala pradha - She who gives fruits of actions * 21 * Eakara Roopa - "She who is like the alphabet ea-Ea denotes the absolute truth, the brahma- This is also the second letter of the pancha dasakshari manthra" * 22 * Eaka ksharya - She who is denoted by the holy letter Om * 23 * Eka aneka akshra krithi - She who is personification of each alphabet as well as all alphabets

* 24 * Ethath-thathithya nirdesya - She who cannot be indicated as this or that * 25 * Ekananda -chidakrithi - She who is personification of ultimate happiness and knowledge * 26 * Evamithyaagama bodhya - She who is not indicated as this by scriptures or she who is not described by scriptures * 27 * Eka bhakthi madarchida - She who is being worshipped by those with one minded devotion * 28 * Ekagra chitha nirdyatha - She who can only be meditated upon by fully concentrated attention (thought) * 29 * Eshana rahi dathrudha - She who is supported by those without attachment (desire) * 30 * Ela sugandhi chikura - She who has hairs with the sweet smell of cardamom * 31 * Ena kooda vinasini - She who destroys bundles of sin * 32 * Eka bhoga - She who enjoys all pleasures herself * 33 * Eka rasa - She who is the essence of only love * 34 * Ekaiswarya pradayini - She who gives the real and only asset ( the asset of salvation) * 35 * Ekatha pathra samrajya pradha - She who gives you the power of the emperor of the world * 36 * Ekanda poojitha - She who can be worshipped in absolute solitude * 37 * Edhamana prabha - She who has the foremost luster * 38 * Ejadeneka jagadeeswari - She who is the goddess of all the moving world * 39 * Eka veeradhi samsevya - She who is being worshipped by valorous warriors first * 40 * Eka prabhava salinya - She who has unmatchable riches * 41 * Eekara Roopa - "She who is like the alphabet ee-ee denotes Shakthi , that which makes us all move-This is also the third letter of Pancha dasakshari manthra" * 42 * Eesithri - She who eggs you do everything or She who is the motive force * 43 * Eepsithartha-pradayini - She who gives that which is asked * 44 * Eedrigithya vi nirdesya - She who cannot be indicated or limited by word like this- she who cannot be described by words * 45 * Eeswaratwa vidhayini - She who gives you the feeling of God- she who makes you feel god like * 46 * Eesanadhi brahma mayi - "She who is in the form of five gods viz brahma, Vishnu Rudra, Eesa, and Sadashiva" * 47 * Eesithwadh ashta Siddhidha - She who gives the eight super natural powers * 48 * Eekshithri - She who exists because of her will or she who is the witness * 49 * Eekshana srushtanda kotya - She who creates billions of beings by her will * 50 * Eeswara vallabha - She who is the consort of Eeswara ( God) * 51 * Eeditha - "She who is praised in the holy books like Vedas, puranas etc" * 52 * Eeswarardhanga sareera - She who is half the body of Eeswara * 53 * Eesaadhi devatha - She who is the Goddess to the God(Eeswara) * 54 * Eeswara prerana kari - She who make suggestions to the God (Eeswara) * 55 * Eesa thandava sakshini - She who is the witness to the cosmic dance of God(Eeswara) * 56 * Eeswaroth sanga nilaya - She who sits on the lap of the God(Eeswara) * 57 * Eedhi badhaa vinasini - She who destroys unexpected calamities * 58 * Eeha virahitha - She who does not have desire to attain the unattainable * 59 * Eesha shakthi - She who is the power within of God(Eeswara) * 60 * Eeshath smithanana - She who has a smiling face * 61 * Lakara roopa - She who is the form of alphabet la- la denotes the wave which initiates

wisdom-This is the fourth letter of pancha dasaakshari manthra * 62 * Lalitha - She who is simplicity personified Or She who is like the mother who makes children happy by play acting * 63 * Lakshmi Vani nishevitha - "She who is served by Lakshmi the goddess of wealth and Sarawathi , the goddess of knowledge" * 64 * Laakhini - She who is easily approachable * 65 * Lalana roopa - She who can be seen as goddess in all women * 66 * Lasadh dharadima patala - She who is the colour of opened pomegranate flower * 67 * Lalanthika lasadh bala - She who has a shining forehead with the beautiful thilaka (dot) * 68 * Lalada nayanarchidha - She who is worshipped by Rudra who has an eye in the forehead or She who is worshipped by those yogis with insight * 69 * Lakshanojwala divyangi - She who shines with all perfections * 70 * Laksha kodyanda nayika - She who is the lord of billions of universes * 71 * Lakshyartha - She who is the inner meaning of the aims * 72 * Lakshanagamya - She who cannot be understood by explanations * 73 * Labdhakama - She whose desires have been fulfilled * 74 * Lathathanu - She who has a soft body of a climbing plant (tendril) * 75 * Lalamara jadhalika - She who has a thilaka made of musk in the forehead * 76 * Lambi muktha lathanchitha - She who beautifies herself with long pearl chains * 77 * Lambodhara prasa - She who is the mother of Lord Ganapthi * 78 * Labhya - She who can be attained * 79 * Lajjadya - She who has the wealth of shyness or She who hides shyly from non-devotees * 80 * Laya varjidha - She who never dies during ultimate deluge * 81 * Hreemgara Roopa - She who is of the form of word hreem- the fifth letter of panchadasakshari manthra * 82 * Hreemgara nilaya - She who resides in Hreem * 83 * Hreem pada priya - She who likes the manthra hreem * 84 * Hreem kara beejha - She who is hidden in the manthra hreem * 85 * Hreem kara manthra - She who has hreem as manthra (word of incitation) * 86 * Hreem kara lakshana - "She who has hreem as property,- (Ha denotes Shiva, Ra denotes Goddess and EE denotes Vishnu, thus hreem indicates creation, organization and destruction)" * 87 * Hreemkara japa supreetha - She who is pleased by recitation of Hreem * 88 * Hreemathi - She who has within her hreem * 89 * Hreemvibhushana - She who has hreem as ornament * 90 * Hreem shila - "She who has all the good qualities of hreem(Brahma, Vishnu and Shiva)" * 91 * Hreem padaradhya - She who can be worshipped by the word hreem * 92 * Hreem garbha - "She who has within her hreem (Brahma, Vishnu and Shiva)" * 93 * Hreem padhabidha - She who takes the name of hreem * 94 * Hreemkara vachya - She who is the meaning of hreem * 95 * Hreemkara poojya - She who is being worshipped by hreem * 96 * Hreem kara peediga - She who is the basis of hreem * 97 * Hreemkara vedhya - She who can be realized by hreem * 98 * Hreemkara chinthya - She who can be meditated through hreem * 99 * Hreem - She who gives salvation * 100 * Hreem sareerini - She who has her body as hreem * 101 * Hakara roopa - She who is of the form of alphabet ha- this letter indicates the valour

which kills enemies-this is the sixth letter of panchadasakshari manthra * 102 * Hala drith poojitha - She who is worshipped by him who has the plough( could be Lord Balarama or the farmer) * 103 * Harinekshana - She who has eyes similar to the deer * 104 * Harapriya - She who is the darling of Lord Shiva * 105 * Hararadhya - She who is being worshipped by Lord Shiva * 106 * Haribrahmendra vandhitha - "She who is worshipped by Vishnu, Brahma and Indra" * 107 * Haya roodaa sevithangri - She who is worshiped by the horse mounted cavalry * 108 * Hayamedha samarchidha - She who is worshipped during Aswa medha yaga(horse sacrifice) * 109 * Haryaksha vahana - She who rides the lion (Durga) * 110 * Hamsa vahana - She who rides the swan (Saraswathi) * 111 * Hatha dhanava - She who kills asuras * 112 * Hathyadi papa samani - She who reduces the effect of sins like murder * 113 * Harid aswadhi sewitha - She who is worshipped by he who rides the green horse(Indra) * 114 * Hasthi kumbhothunga kucha - She who has breasts as high as the forehead of the elephant * 115 * Hasthi krithi priyangana - She who is the darling of he who wears elephant skin (Shiva) * 116 * Haridhra kumkuma digdha - She whose body is covered with turmeric powder and kumkum (saffron) * 117 * Haryaswadhya amara archidha - She who is worshiped by Indra (he who rides on green horse ) and other devas * 118 * Harikesa sakhi - She who is the friend of Paramasiva(who has hair of golden green) * 119 * Hadhi vidhya - She who is the personification of Hadhi vidhya named as Lopa mudhra (ha-sa-ka-la-hrim ha-sa-ka-ha-la-hrim sa-ka-la-hrim) * 120 * Halaa madhalasa - She who is drunk with wine which was created from the ocean of milk * 121 * Sakara roopa - She who is of the form of alphabet sa which denotes material wealth and pleasures-This is also the sixth letter of Panchadasakshari manthra * 122 * Sar vagna - She who knows everything * 123 * Sarvesi - She who rules over everything * 124 * Sarva mangala - She who gives all good things or She who is all good things personified * 125 * Sarva karthri - She who is the doer of all actions * 126 * Sarva bharthri - She who takes care of everything * 127 * Sarva hanthri - She who destroys everything * 128 * Sanathana - She who does not have any beginning or She who is eternal * 129 * Sarva navadhya - She who does not have any blemish(she who is always new) * 130 * Sarvanga sundari - She whose every organ of the body is beautiful * 131 * Sarva sakshini - She who is the witness of everything * 132 * Sarvathmika - She who is the soul of every thing * 133 * Sarva sowkhya dhatri - She who gives all pleasures (actually good aspects of life) * 134 * Sarva vimohini - She who bewitches everything * 135 * Sarvadhara - She who is the basis of everything * 136 * Sarva gatha - She who is everywhere or She who goes everywhere * 137 * Sarva avaguna varjitha - She who has deleted all bad qualities from her * 138 * Sarvaruna - She who is reddish or She who is the dawn of everything

* 139 * Sarva maatha - She who is the mother of everybody (She who is the end of reasoning in all) * 140 * Sarva bhooshana bhooshitha - "She who is made up with all ornaments ( since she is you yourself , she wears all your ornaments)" * 141 * Kakara artha - She whose meaning is the alphabet ka-This alphabet ka represents light- This is also the eighth letter of the Pancha dasaksshari manthra * 142 * Kala hanthri - She who is destroyer of (beyond) time or She who destroys God of death * 143 * Kameshi - She who rules over desires * 144 * Kamithartha da - She who fulfills all desires * 145 * Kama sanjivini - She who brought the God of love (kama0 to life * 146 * Kalya - She who is an expert in fine arts or She who is fit for being meditating upon * 147 * Kadina sthana mandala - She who has firm breasts * 148 * Kara bhoru - She who has thighs like the elephants trunk * 149 * Kala nadha mukhya - She who has face like a full moon * 150 * Kacha jitambudha - She who has hair which resembles the dark cloud * 151 * Kadakshyandhi-karuna - She who has a merciful sight (slant sight) * 152 * Kapali-prana-nayiga - She who is the wife of Lord Shiva * 153 * Karunya vigraha - She who is total personification of mercy * 154 * Kantha - She who is the stealer of minds * 155 * Kanthi dhootha japavali - She who has a luster greater than flowers * 156 * Kalalapa - She whose talk is in crescents * 157 * Kambhu kanti - She who has a neck like conch * 158 * Kara nirjitha pallava - She whose hands softer than tender leaf buds * 159 * Kalpa valli sama bhuja - She who has arms as beautiful as the kalpaga creeper * 160 * Kasthuri thilakanchitha - She who wears thilaka with musk (dot in the forehead) * 161 * Hakarartha - "She whose meaning is the alphabet ha-This alphabet ka represents money, valour etc- This is also the ninth letter of the Pancha dasakshari manthra" * 162 * Hamsa gathi - She whose gait is like a swan Or She who is attainable only by realized souls * 163 * Haataka abharnojjwala - She who shines wearing gold ornaments * 164 * Haara Haari kucha bhoga - She who has a breast decorated by ornaments or She whose breasts attract Shiva * 165 * Hakini - She who cuts the bondages * 166 * Halya varjitha - She who keeps away bad thoughts * 167 * Harithpathi samaradhya - She who is being worshipped by those eight gods who guard the different directions(dig balakas) * 168 * Hatahthkara hathasura - She who killed asuras quickly by her valour * 169 * Harsha pradha - She who gives happiness * 170 * Havirbhokthri - She who partakes the offering given to devas in fire * 171 * Hardha santhama sapaha - She who removes darkness from the mind * 172 * Halleesa lasya santhushta - She who is pleased with dance (with two sticks?) of girls * 173 * Hamsa manthrartha roopini - She who understands the inner meaning of hamsa manthra (the manthra relating to breath control) * 174 * Hanopadhana nirmuktha - She who has got beyond wants * 175 * Harshini - She who blesses one with happiness * 176 * Hari sodhari - She who is the sister Lord Vishnu

* 177 * Haha Hoohoo Mukha sthutya - She who is being praised by Gandharvas called Haahaa and Hoohoo * 178 * Hani vriddhi vivarjitha - She who has got beyond growth and death * 179 * Hayyangavina hridhaya - She who has a heart like butter * 180 * Harikoparunam shuka - She who is of red colour * 181 * Lakarakhya - She whose meaning is the alphabet la-- This is the tenth letter of the Pancha dasakshari manthra * 182 * Latha poojya - She who is being worshipped by chaste women * 183 * Laya sthith udbaveswari - She who is the supreme Goddess now and during the deluge * 184 * Lasya darshana santhushta - She who becomes pleased by seeing womens dance * 185 * Labha labha vivarjitha - She who is beyond botheration in receipt and loss * 186 * Langye tharagna - She who does not obey others orders or She who gives orders which cannot be disobeyed * 187 * Lavanya shalini - She who is of unmatched beauty and grace * 188 * Laghu siddhita - She who gives supernatural powers easily * 189 * Laksha rasa savarnabha - She who shines in the colour of the juice of sealing wax * 190 * Lakshmanagraja poojitha - She who was worshipped by Lord Rama (elder brother of Lakshmana) * 191 * Labhyethara - She who is different from results of action * 192 * Labdha bhakthi sulabha - She who can be attained by devotion (bhakthi) * 193 * Langalayudha - She who has a plough as a weapon (In her form of Adisesha) * 194 * Lagna-chamara-hastha-sri-saradha-parivijitha - She who is served by Lakshmi and Sarawathi (actually fanned by them using chamara) * 195 * Lajjapada samaradhya - She who is most fit to be worshipped by those who shy of (shun) this world * 196 * Lampata - She who has hidden herself from the earthly principles * 197 * Lakuleshwari - She in whom the communities in the world merge * 198 * Labdha-maana - She who is praised by all * 199 * Labdha -rasa - She who has attained the ultimate happiness * 200 * Labdha sampath samunnadhi - She who has attained (got) the apex of riches * 201 * Hringarini - She who is the personification of the letter Hrim-This is the eleventh letter of Panchadasakshari mantra * 202 * Hrinkaradhi - She who is the origin of the matharakshara of Hrim and Om * 203 * Hrim Madhya - She who is in the midst of Hrim or She who is the reason of existence of the middle life of the earth * 204 * Hrim Shikhamani - She who wears hrim in her head * 205 * Hrim kara kundagni shikha - She who is the flame of the fire place (homa kundam) called hrim * 206 * Hrim kara sasi chandrika - She who is the nectar like rays of the light of the moon called hrim * 207 * Hrimkara Bhaskara ruchi - She who is the hurting and powerful rays of the sun called hrim * 208 * Hrimkarambodha chanchala - She who is the ray of lightning of the black clouds called Hrim * 209 * Hrimkara kandham kurika - She who is the germinating tendril of the tuber called Hrim

* 210 * Hrimkaraiga parayana - She who completely relies on hrim * 211 * Hrim kara deergiga hamsi - She who is the she swan playing in the canal called hrim * 212 * Hrimkarodhyana kekini - She who is the peahen playing in the garden of hrim * 213 * Hrimkararanya harini - She who is the doe (female deer) playing in the forest of hrim * 214 * Hrimkaravaala Vallari - She who is the ornamental climber in the flower bed of hrim * 215 * Hrim kara panchara sukhi - She who is the green parrot in the cage called hrim * 216 * Hrimkarangana deepika - She who is the light kept in the courtyard called hrim * 217 * Hrimkara kandhara simhi - She who is the lioness living in the cave called hrim * 218 * Hrimkarambhoja bringika - She who is the she-insect playing in the lotus flower called hrim * 219 * Hrimkara sumano maadhvi - She who is the honey in the flower called hrim * 220 * Hrimkara tharu manjari - She who is the flower bunch in the tree called hrim * 221 * Sakarakhya - She who is of the form of alphabet sa-the twelfth letter of the pancha dasakshari manthra * 222 * Samarasa - She who is uniformly spread all over the universe (like the salt in water) * 223 * Sakalagama samsthitha - She who is being praised by all holy books * 224 * Sarva vedantha thatparya bhoomi - She who is the place where the ultimate meaning of Vedantha ( the philosophical books of Veda) are found * 225 * Sad asada asraya - She who is the place where the formless and those with form lives * 226 * Sakhala - She who has all the rays (She who is complete) * 227 * Satchidananda - She who is the ultimate true happiness * 228 * Saadhya - She who is reachable * 229 * Sadgathi Dhayini - She who gives salvation * 230 * Sanakathi muni dhyeya - She who is being meditated upon by sages like Sanaka * 231 * Sada shiva Kudumbini - She who is the wife of Sada Shiva * 232 * Sakaladhishtana roopa - She who is the common point of worship of all different methods of worship * 233 * Sathya roopa - She who is personification of truth * 234 * Samaa krithi - She who treats everybody equally * 235 * Sarva prapancha nirmathri - She who has made all the universe * 236 * Samanadhika varjitha - She who is incomparable * 237 * Sarvothunga - She who is the greatest among all * 238 * Sanga hina - She who does not have attachments * 239 * Saguna - She who has all the good qualities * 240 * Sakaleshtada - She who gives all that is desired * 241 * Kakarini - She who sounds like the alphabet ka- -it is also the thirteenth letter of the panchadasakshari manthra * 242 * Kavya lola - She who is mentioned in epics in the form of supreme happiness * 243 * Kameshwara manohara - She who steals the mind of The god of Kama (The god of love )-i.e. Shiva * 244 * Kameswara prana nadi - She who is the ultimate indicator of the soul of The god of Kama(the god of love) * 245 * Kamesoth sanga vasini - She who sits on the left lap of The god of Kama(the god of love) * 246 * Kameshawara alingathangi - She who is being embraced by the god of Kama(the god of love)

* 247 * Kameshwara sukha pradha - She who gives pleasure to The god of Kama(the god of love) * 248 * Kameshwara pranayini - She who is the sweet heart of The god of Kama(the god of love) * 249 * Kameshwara vilasini - She who makes devotees understand The god of Kama(the god of love) * 250 * Kameshwara thapa siddhi - She who is the result of penance done by The god of Kama(the god of love) * 251 * Kameshwara mana priya - She who is most dear to the mind of The god of Kama(the god of love) * 252 * Kameshwara prana nadha - She who is the ruler of the mind of The god of Kama(the god of love) * 253 * Kameshwara vimohini - She who steals the mind of the god of Kama(the god of love) * 254 * Kameshwara brahma vidhya - She who is the ultimate science of reaching the truth as made known by the god of Kama(the god of love) * 255 * Kameshwara graheswari - She who is the lord of the house of The god of Kama(The god of love) i.e. the goddess of the entire universe * 256 * Kameshwara ahladhakaree - She who makes The god of Kama (the god of love) supremely happy * 257 * Kameshwara maheswari - She who is the supreme goddess of the god of Kama(the god of love) * 258 * Kameshwari - She who is being worshipped by the god of love(Kama) * 259 * Kama koti nilaya - She who presides over the Kama koti peeta in Kanchipuram (literally seat of billions of love) * 260 * Kamakshitharthada - She who fulfills the desires of devotees * 261 * Lakarini - She who sounds like the alphabet la- -it is also the fourteenth letter of the panchadasakshari manthra * 262 * Labdha roopa - She who has taken the form to fulfill the desires of devotees * 263 * Labhdha di - She who can be got known by wisdom * 264 * Labhdha vanchitha - She who fulfills all that one wants * 265 * Labhdha papa mano dhoora - She who is far away from the reach of sinners * 266 * Labhdha ahankara dhurghama - She whom the egoists will find difficult to reach * 267 * Labhdha shakthi - She who gets all powers by her will * 268 * Labhdha deha - She who gets a body if she wills * 269 * Labdha iswarya samunnathi - She who can get all the wealth by her will * 270 * Labhdha vriddhi - She who has reached the infinite * 271 * Labhdha leela - She who can become playful by her will * 272 * Labhdha yowana shalini - She who is ever young by her will * 273 * Labhdahika sarvanga soundarya - She who is the supreme beauty by her will * 274 * Labhdha vibrama - She who enacts the play of maintaining the world * 275 * Labhdha raga - She who has desires * 276 * Labhdha pathi - She who has Shiva as her husband * 277 * Labhdha nanagama sthithi - She who leads to existence of scriptures * 278 * Labhdha bhoga - She who enjoys fulfillment of her will * 279 * Labhdha sukha - She who enjoys comforts * 280 * Labhdha harshabhi pooritha - She who gets fulfilled by the supreme happiness that she

desires * 281 * Hrimkara moorthi - She who is the personification of the sound hrim- the fifteenth and last letter of the panchadasakshari manthra * 282 * Hrim kara soudha shringa kaphodhiga - She who is the dove who lives in the top of the palace called hrim * 283 * Hrim kara dughabdhi sudha - She who is the butter (nectar) churned from the ocean of milk called hrim * 284 * Hrimkara kamalendhira - She who is Goddess Lakshmi sitting on the lotus called hrim * 285 * Hrimkara mani deeparchi - She who is the light of the ornamental lamp called hrim * 286 * Hrimkara tharu sharika - She who is the lady bird sitting on the tree called hrim * 287 * Hrimkara petaka mani - She who is the pearl locked in the box called hrim * 288 * Hrimkaradarsha bimbhidha - She who is the image reflected in the mirror called hrim * 289 * Hrinkara kosasilatha - She who is the shining sword in the packet called hrim * 290 * Hrimkara sthana narthaki - She who is the dancer in the stage called hrim * 291 * Hrimkara shukthika mukthamani - She who is the pearl found in the oyster shell called hrim * 292 * Hrimkara bodhitha - She who is being taught by the sound hrim * 293 * Hrimkaramaya sowarna stambha vidhruma puthrika - She who is the coral statue on the shining pillars called hrim * 294 * Hrimkara vedhoupanishad - She who is the upanishad placed in the top of Veda called hrim * 295 * Hrimkara dwara dakshina - She who is the money gifted in the gate called hrim * 296 * Hrimkara nandhanarama nava kalpaga vallari - She who is the new divine climber present in the garden called hrim * 297 * Hrimkara himavath ganga - She who is the river Ganga in the himalaya mountain called hrim * 298 * Hrimkararnava kousthubha - She who is the precious gem given birth by the ocean called hrim * 299 * Hrimkara manthra sarwaswa - She who is the total wealth churned out of the manthra hrim * 300 * Hrimkarapara sowkhyadha - She who gives all pleasures to those who chant hrim Phala Sruthi After teaching him the Lalitha Trishathi stotra sage Hayagreeva told Agasthya that out of the 15 letters of Panchadasakshari Manthra the letters Ka(thrice repeated) and Ha(twice repeated ) are the letters indicating Shiva ., Hrim (thrice repeated) is a letter indicating Shiva and Shakthi as well as the Trimurthis and the rest of the seven letters are the letters indicating Shakthi. Then Hayagreeva explains to Agasthya the formation of Srichakra. He also tells him that:1.Just by one repetition of the Lalitha Trishathi stotra , the mind becomes full of contentment and peace. 2.All that can be attained by Thantra can be attained by chanting of this great stotra 3.Without any desire ,if a devotee chants these, the Goddess would judge what he wants and give him all those. 4.People without devotion and honesty should never chant this because then negative effects will result.

 1975-2007 All rights reserved. None of this material may be reproduced, apart from purely personal use, without the express permission of the Webmaster Web pages designed by Mike Magee. mike.magee@btinternet.com Original artwork is Jan Bailey, 1996-2006. Translations are Mike Magee 1996-2006.

Lalita Tripurasundari, the Red Goddess

Dear One, Tripura is the ultimate, primordial Shakti, the light of manifestati She, the pile of letters of the alphabet, gave birth to the three worlds. At dissolution, She is the abode of all tattvas, still remaining Herself Vamakeshvaratantra

What is Shri Vidya and what relationship does it have to the goddess Lalita to her yantra, the Shri Yantra? Vidya means knowledge, specifically female knowledge, or the goddess, and in this context relates to her aspect called Sh Lalita or Tripurasundari whose magical diagram is called the Shri Yantra. Sh is a red flower, so her diagram is a flower too.

The U.K. Main Site at www.shivashakti.com is Hosted by Register.com The North American Mirror Site at www.religiousworlds.com/mandalam/index.html is Hosted by Gene R. Thursby

The tantrik tradition views its symbols as having a gross aspect, a subtle asp and a supreme aspect. In terms of Lalita, the gross form is the image of the goddess with her four arms and so forth, the subtle form is as yantra, and the supreme form is her mantra, all three being the goddess in different aspects. Behind the sometimes colourful symbolism is deep wisdom coupled with practical methods for realising oneself.

See Also Bala Panchanga, Bhavanopanisad, Dakshinamurti Samhita, Fifteen Nityas, Gandharva Tantra, Jnanarnava Tantra, Kurukulla, Lalita, Meditation on Lalita, Nityotsava, Paradise, Philosophy of Tripura Tantra, Rajarajeshvari Kavacha, Shodhanyasa, Shrichakranyasa, Shrinathanavaratnamalika, Shri Vidya Ratna Sutras, Shripuja, Shoshika, Subhagodaya, Varahi, Yakshinis, Yogini Hridaya

Lalita loves puja. This term is usually translated as worship. However, this i misleading, as it introduces a duality into a process intended to bring the

practitioner (sadhaka or sadhvika) to a non-dual position. There can be vario pujas including daily rites, those performed at the four twilights, rites done f specific objects, optional rites done on festival days, or on otherwise auspici days such as lunar eclipses or the entrance of the sun into a sidereal constellation, rites in assemblies or groups, and rites accomplished with a partner. Subhagodaya, on this site, is a translation which gives the full puja Tripurasundari or Lalita.

Lalita means She Who Plays. All creation, manifestation and dissolution is considered to be a play of Devi or the goddess. Mahatripurasundari is her na as transcendent beauty of the three cities, a description of the goddess as conqueror of the three cities of the demons, or as the triple city (Tripura), bu really a metaphor for a human being.

What then is a yantra? The word is usually translated as a machine, but in th special sense of the tantrik tradition refers to the Devi in her linear or geometrical form. Yantras, by the way, are always used flat. They may be tw dimensional or three-dimensional. Every aspect of Devi has her own mantra and yantra. The yantra of Devi Lalita is Shri Yantra. The divinity of the yant always occupies the centre or apex.

The different parts or petals and lines of the yantra are usually arranged in concentric circles (mandalas) and contain rays or sub-limbs of devi. The Shr Yantra has nine of these mandals, each filled with various aspects of the Dev In Shri Yantra there are 111 aspects. The Shri Yantra is said to be a geometr form of the human body, which implies that goddess as Macrocosm is one w human being as Microcosm.

Formation of the Shri Yantra

The creation of the Shri Yantra is described in the Yogini Hridaya (Heart of Yogini Tantra), which still does not exist in an English translation, as far as are aware. This is said to be the second part of the Vamakeshvara Tantra.

"From the fivefold Shakti comes creation and from the fourfold Fire dissolution. The sexual union of five Shaktis and four Fires causes the chakr to evolve. O Sinless One! I speak to you of the origin of the chakra.

"When she, the ultimate Shakti, of her own will (svecchaya) assumed the fo of the universe, then the creation of the chakra revealed itself as a pulsating essence. From the void-like vowels with the visarga (:) emerged the bindu, quivering and fully conscious. From this pulsating stream of supreme light emanated the ocean of the cosmos, the very self of the three mothers.

"The baindava of the chakra has a triple form, dharma, adharma and atma, a matri, meya and prama. The chakra of nine yonis is the great mass of consciousness bliss and is the ninefold chakra and the nine divisions of the mantra.

"The baindava is placed on a dense flowery mass and is the Chitkala. Simila the ambika form of eight lines is the circle of the vowels. The nine triangles quiver forth the effulgent form of 10 lines. The Shakti, together with her surrounding nine blossomed forth the 10 trikonas. The second quivering for

of 10 lines has Krodhisha as first of the 10. These four chakras, of the nature light, create the 14-fold form, the essence of perception." -- Yogini Hridaya, 6-16.

At the very heart of the bindu or centre of the Shri Yantra is that which caus it to emanate. This is Kamakala, consisting of the three bindus or potentials. One is red, one is white, and one is mixed. The red bindu is ova, the white bindu semen, and the mixed bindu the union of Shiva-Shakti, the individual potential Shri Cakra.

Father and Mother are represented in Shri Vidya by two limbs or aspects of Lalita known as Varahi and Kurukulla. The semen of Varahi, the father-form gives four alchemical dhatus to the child. The ova of Kurukulla, the motherform, gives five dhatns to the child. Consciousness enters via orgasm. The three bindus, collectively known as Kamakala (digit of sexual desire), are th root potential of sun, moon and fire. It is like sun and moon coming together an eclipse, or the seed from which the plant human being grows.

Varahi's four alchemical dhatus are known as the four fires. Kurukulla's alchemical dhatus are known as the five saktis. The combination of these fiv saktis (downward pointing triangles) and four fires (upward pointing triangl forms the complex figure in the centre of Shri Cakra.

Varahi's four fires are the 12 (3 x 4) sun Kalas, 12 sidereal constellations. Kurukulla's five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar days The complete individual grows within nine months to be born as a Shri Yan or plant. The flowering of this plant is shown by the 24 petals of the yantra. The above all gives rise to the familiar shape of the Shri Yantra. The yantra usually arranged in one of two forms. In the Bhuprastara, it is two dimension and laid flat, usually facing the east, but sometimes the north, depending on practice. The Meruprastara has the yantra in a pyramidal form. Unless the yantra be decorated with the appropriate bija and other mantras, it is worthle It is also dead unless it is installed with life and the individual doing the puja initiated into one of the lines (parampara).

The Nine Mandalas of the Shri Yantra The Earth Square or Bhupura

This mandala represents the enclosing walls or fence of the zonule of a practitioner. The three lines of the bhupura of Shri Yantr each has a set of subsidiary aspec or sub-limbs of the goddess. On t outer line are the eight world protectors (lokapalas), the guardia spirits of the directions and intermediate directions.

On the middle line are eight Sidd Saktis identified with the senses.

the inner line are eight Shaktis ruling Desire, Anger, Envy, Delusion, Greed, Jealousy, Virtue and Vice. They are the eight Matrikas. These saktis are collectively known as the Obvious Ones (Prakata Yoginis). A form of the trip Devi known as Tripura rules all these shaktis in this individual mandala of th yantra known as 'The Chakra Ruling the Three Worlds'. She has four arms, i the colour of crystal, is adorned with pearls and holds a book, a pot, and a beautiful lotus. her Vidya is Am Am Sauh.

Outer line: Indra (E) wears yellow, rides an elephant; Agni (SE) wears red, rides a ram; Yam (S) wears black, carries a staff; Nirriti (SW) wears dark gree Varuna (W) wears blue, and his vehicle is a makar; Vayu (NE) wears pale clothes; Soma (N) wears pure white; Ishana (NE) is a form of Mahadeva Shi

Middle Line: The Siddhi Shaktis are smeared with vermilion, wear red garlands, carry noose and goad, and are as bright and beautiful as red lotus

Inner Line: Brahmi wears yellow, has four arms, is beautiful. One hand disp fear, one grants boons, the others hold a jewelled jar and makes the gestur of purification. Mahesvari wears white, has three eyes, holds trident, skull, axe, and vessel containing sour curds. Kaumari wears yellow, holds shaktidart, Javelin, and makes the gestures of dispelling fear and granting boons. Varahi is dark in colour, holds conch, discus, dispels fear, grants boons. She wears many ornaments and gems. She has the head of a pig, holding ploug mace, sword and shield. Indrani is black, carrying a bright blue lotus. Camun is black, holds trident and damaru (hourglass drum), holds axe, and milk in bowl. Mahalaksmi wears yellow, holds serpent, shield, bell and milk in a sku shaped cup. The nature of this outermost mandala is fire of fire. The gem is topaz. The time is 24 minutes (360 breaths). The Mudra is the All Agitating.

Sixteen Petals

The saktis in this circle are known the Hidden Ones.

The whole mandala of 16 petals i called 'Fulfiller of Desire'. The presiding form of the Lalita is Tripureshi. Her vidya is Aim Klim Sauh. She is described as ornamented with all gems, carryin book and a rosary. The 16 yoginis this mandala are associated with t attainment of desires by the cultivation or strengthening of po over mind, ego, sound, touch, sig taste, smell, intellect, steadiness, memory, name, growth, etheric

body, revivification, and physical body. They are described as the Nitya Kal Each holds a noose, a goad, pot full of nectar, and makes the sign of giving. They are very red.

The gem of the mandala is sapphire. The dhatu of physical alchemy is chyle the first product of the disintegration of food by the biological fires. The tim is three hours (2700 breaths). The Mudra is the Wettening Mudra. The natu of the mandala is sun of fire.

Eight Petals

The saktis in this mandala are cal the Very Secret Yoginis. The who circle of eight petals is called the Exciting Cakra'. Presiding here is Tripura Sundari. Her vidya is Hri Klim Sauh. She is described as swaying because of her love intoxicated state, with her eyes fu of bliss.

She smiles with passion. She show the mudras dispelling fears and granting boons.

The eight saktis in each of the eig petals of the mandala are describe as saktis of Speech, Holding, Walking, Excreting, Pleasure, Abandoning, Concentration and Detachment. They are described as sapphire blue, holding noose, goad, dispelling fear, and holding blue lotus. Their names (Ananga Madana etc) all convey terms of loving sexuality. The gem is cat's eye. The dhatu is Flesh. The time is day and night (21600 breaths). The mandala's nature is moon of fire.

Fourteen Triangles

This mandala is called 'The Cakra Bestowing All Good Fortune'. Th Yoginis are called 'Concealed by Tradition'. The presiding form of devi is Tripura Vasini. Her vidya Haim Hklim Hsauh.

She is very red and very beautiful Fourteen shaktis of the triangles a associated with the chief nadis or currents of bioenergy. They are described as being proud, wanton young, colour of cochineal, ornamented with gems, holding

noose, goad, mirror, winecup full of nectar. They are the Akarshanis or Attractors. The gem is coral. The dhatu is blood. The time is weekday. The Mudra is called All Subjugating. The nature of the mandala is fire of sun.

Outer 10 Triangles

This mandala is called 'The Cakra Bestowing All Objects to the Sadhaka'. The saktis are called th Kula Kaulas. The presiding aspec Red Devi is Tripura Shri.

Here, the goddess is as effulgent a 1000 rising Suns, adorned with celestial ornaments, with large ris breasts, holding book and rosary, dispelling fears and granting boon

The 10 shaktis in the triangles are described as having thrilled faces holding noose and goad and adorn with various crystal and heavenly gems.

These are the Yoginis of the 10 vital breaths. The gem is pearl. The dhatu is Ova/Semen. The time is Lunar Day (tithi).

The Mudra is called the All Intoxicating with Love. The nature is sun of sun

Inner 10 Triangles

The mandala is called 'The Cakra Protecting All'. The Yoginis are called Without Origin. The presid aspect of Lalita is Tripura Malini. Her vidya is Hrim Klim Blem.

She holds noose and goad, dispel fear, and holds a skull. She is of vermilion brightness.

Her shaktis are the colour of 1000 rising suns, adorned with pearls a gems, holding noose, chisel, and showing the gestures of knowledg and giving boons. They are the sa of the 10 Vital Fires. The gem is emerald. The dhatu is Marrow. The time is Lunar Fortnight. The Mudra is th Great Goad. The nature is moon of sun.

Eight Triangles

This mandala is called 'The Cakra Destroying all Disease'. The yogi are known as the Secret or Rahas yoginis. The presiding aspect of t Red Goddess is Tripura Siddha. Her vidya mantra is Hrim Shrim Sauh. She is described as the Destroyer of Poison.

Her yoginis are the colour of pomegranate flowers, wearing red clothes, smeared with red scent, e carrying five arrows and a bow. These saktis are the rulers of Cold Heat, Happiness, Sorrow, Desire, and the three gunas Sattvas, Rajas, Tamas. They are also called the eight Vasinis and rule the eight Sanskrit letter groups. The gem in this mandala is diamond (Vajra). The time is month. The Mudra is Khecari Mudra. The natu of the mandala is said to be fire of moon.

The Four Weapons

In between the mandalas of eight triangles and the central triangles are the fo weapons of the Red Goddess -- flowery bow, flowery arrows, noose and goa

Central Triangle

This mandala is called 'The Cakra Giving All Success'. The Yoginis called Very Secret. Lalita dwells here as Tripura Amba, her Vidya being Hsraim Hsrklim Hsrsauh.

She is also known as Sampatprad Bhairavi, coppery effulgent, like 1000 suns, with three eyes, a face like the moon, adorned with white gems, with a beautiful figure, risi swelling breasts, intoxicated, wanton, young, proud, holding bo dispelling fear, holding a rosary a granting boons.

Her three saktis are called Lady of Lust (Kameshvari), Adamantine Lady (Vajreshi), and Flowery Vagina (Bhagamalini). Kameshvari is called the Ru Shakti. She is white in colour, besmeared with camphor, adorned with pearls and crystal, and various other gems, holding book, rosary, bestowing boons dispelling fear.

Vajreshi is the Vishnu Shakti. She is bright as red powder (kumkuma), ador with flowers and gems, like the dawn sun. Her eyelids are smeared with sapphire dust, she holds sugarcane how, flowery arrows, bestows boons, dispels fear.

Bhagamalini is the Brahma Shakti. She is effulgent as molten gold, adorned with priceless gems, holds noose, goad, and shows the gestures of knowledg and bestowing boons.

The gem of the mandala is Gomaya. The dhatu is Fat. The time is season (tw months). The Mudra is the Bija Mudra. The nature of the mandala is sun of moon.

Bindu

This mandala is called 'Purely Blissful'. The Yogini in this mand is the Queen of Queens, Rajarajeshvari, the Very Red One her Transcendent Majesty Lalita Maheshvari Mahatripurasundari.

Her vidya (Kamaraja vidya) is ka la hrim ha sa ka ha la hrim sa ka l hrim, plus a secret 16th syllable. H description is that given in Vamakeshvara Tantra.

Surrounding her are the Fifteen Nityas. The gem is ruby. The dha is hair. The time is year. The mud is Yoni Mudra. The nature of this central mandala is moon of moon.

Yantra Mantra Tantra of Lalita

Lalita, as primordial devi, rays out her attendants and shaktis as modification of moon, sun and fire. In this Shiva has no place, no qualities, is without the ability to act. Only when united with devi may 'he' act.

This is based on the subtle and practical idea of Shiva as pure consciousness witness of the triple manifestation of his Shakti. This Shakti, the very essenc of the three gunas of Sattvas, Rajas, and Tamas, is the cause of all manifestation in the universe and as a human being. The three shaktis, by blending and reblending, create all things.

Shakti is triple as sun, moon and fire -- that is to say of all the sidereal constellations and planets, and therefore of Time itself. She is triple as Will (Iccha), Knowledge (Jnana) and Action (Kriya). She is threefold as intellect, feelings, physical sensation.

Shakti is triple as wake-dream-deep sleep. What is called the Fourth is the witness, Shiva, who is said to pervade the whole cosmos just as heat pervade

red hot iron. The physical body, according to the precepts of Ayurveda, is triple as the 'humours' Vata, Pitta and Sleshma. The varying combinations of these three shaktis make up the physical body.

Shakti is also fivefold as aether, air, fire, water and earth. The combination o the five elements and three gunas produce Lalita's Eternities (Nityas) -- 15 in number, each identified with a lunar day of the bright fortnight. The moon, symbolising Shakti, is the mirror or reflection holding together all creation.

A close examination of the details relating to the nine mandalas of Shri Yan reveals that the shaktis of the whole circle represent the human being, who, potential, is Shakti-Shiva united. The aim is for a person to realise that all powers, energies and manifestation are shaktis of consciousness, pure awareness.

The yantra may be examined in two ways, either as manifestation or dissolution. Maintenance is an intermediate state between the two polarities. When she is worshipped as creatrix the order is from centre to perimeter. As dissolver, the puja is from perimeter to centre.

In Sivananda Yogi's Subhagodaya is given the daily ritual or puja of Lalita's Shri Yantra -- based on the Vamakeshvara Tantra. This rite is based on nondualism, in a spiritual sense the realisation of the intrinsic oneness of macrocosm and microcosm.

As the puja is intended to banish all thoughts of difference, the devi is first f or visualised in the heart, and then drawn out via the breath and installed in t yantra. She is then worshipped as actually residing there. But a clear link ha been made between subject and object. The true home of devi is as cosmocreatrix in the heart of the body which is the devi in human form.

The Various Mandalas of Shri Yantra

The Triple Goddess, from her own will to manifest, extends herself in a ninefold way, as modifications of moon, sun and fire. The attributions of the various mandalas shows the type of energy represented. The meditation in Bhavana Upanshad is a figurative way of describing this celestial city or mountain which is a human being.

The island of jewels is the gross human body with its 9 alchemical bases or dhatus. Each is figuratively described as a gem -- diamond, emerald, sapphir ruby &c. The sea of nectar (semen/ova) is the base for the arising of the hum body. The diagram suns up the meditation. We can see that this island of gem is a very pleasant place to he, full of gardens, with a beautiful, begemmed palace, wafted with a gentle breeze upon which is carried great fragrance, co alluring.

This indicates the Kaula view that one gains liberation by a very pleasant wa enjoying as one goes. This paradise island is very, very close. Each of the elements in the island meditation has a subtle meaning associated with the

esoteric physiology of Shri Vidya.

She, Lalita, united with Shiva, is subtlety of subtlety, hidden behind the curt hanging from the canopy. Her forms may appear to become progressively le subtle, but she still remains herself.

Bala-Sundari-Bhairavi

Although Tripurasundari, as mother of the universe (jagadamba) is the aspec most often met with in works of Shri Vidya, she is also worshipped as Bala young girl), and as Bhairavi (a crone).

As Bala, she is 16 years old, a virgin, very playful and dear. Bala has her ow yantra and mantra. her vidya is Aim Klim Sauh. Bhairavi is also an aspect of Lalita, but represents Shakti in whom menstruation has ceased, and has some affiliations with Kali.

Applications of Shri Vidya

There are many prayogas (ritual uses) related to Shri Yantra. Some rites dep on auspicious times, such as Full moon days or nights in specific solar mont Devi also manifests as the five elements of aether, fire, air, water and earth. The saktis are purple (air), white (water), red (fire), yellow (earth), blue (aether).

Chapter II of Vamakeshvara gives a large number of rites, which one is not entitled to perform unless the daily rite is also accomplished. These rites are called the shatkarma, six acts: protection, peace, victory, wealth, punishmen destruction. The categories vary occasionally. When punishing an enemy it i necessary to both protect yourself and to know the right time for performanc according to the rules, and also the vulnerable points, which vary with the phase of the moon and with astrological aspects.

It is important to remember that Shri Vidya was primarily oral, and vital information was often left out of the written versions, so it is necessary to kn a host of things before a rite can be started.

Initiation

Devi Lalita may be installed in a disciple, a yantra, or an image. All the methods essentially follow a similar form, but the right time must be selecte A disciple must have the necessary qualifications and potential.

After initiation, she or he is to perform an operation to endue the vidya with energy or life. This involves the recitation of the root vidya a specified large number of times, although other valid methods exist for preparation.

The Vidya (Mantra)

There are said to be 15 lines of mantra, each perceived by a different Rishi (Seer). The most widespread seems to be that called Kadi (beginning with 'Ka'), which itself has three sections. The other main division is Hadi, althou it is said that the Kularnava Tantra incorporates both in a division called Kahadi. Devotees of the Kadi line worship the Shri Yantra from the perimet to the centre, while Hadi devotees worship it from the centre to the perimete Some of the lines of the vidya are said to be broken, and do not run in a continuous stream.

The 64 Kaula Tantras

These tantras are enumerated in Vamakeshvara and Kulachudamani Tantras and in other places. At some time in history a school of Shri Vidya was form on an orthodox Vedik basis. A proponent of this school, Lakshmidhara, wro commentary on the famous Shri Vidya hymn called Saudaryalahari.

Unfortunately, most of the 64 tantras are lost. But their contents may be gau from Lakshmidhara's commentary. We have to remember that the descriptio are based on an orthodox Vedic interpretation.

1) Mahamaya Sambhara. Deluding of intellect and senses. 2) Yogini Jala Sambhara. Involving the agency of Yoginis. 3) Tattva Sambhara. Causing elements to appear and transform. 4-11) Eight Bhairava Tantras. The commentator says that these are objectionable as they belong to the Kapalik or skull wearers such as Naths, Aghoris, and so forth. 12-19) The Bahurupa Astaka. Importance attached to the eight shaktis or Matrikas.

20-27) The Eight Yamalas. Of these, only Rudra Yamala seems to have survived, although it is doubtful that the text which exists is the same as the original. Other of the yamalas do exist in part as quotations in later tantras. T commentator says these relate to Siddhi. 28) Candra Jnana. Expounds the 16 Nityas, but condemned as 'it smacks of Kapalika tenets'. 29) Malini Vidya. Enabling one to cross great oceans. This could be the Malini Vijaya Tantra, work of the Kashmir Saivites which includes magical operations based on th 36 tattvas.

30) Maha Sammohana. Hypnosis. 31-33) Vamajusta, Mahadeva and Vatula. These are condemned as they deal with Vamachara. 34-35) Vatula Uttara an Kamika. The latter is still extant, and belongs to the Kashmir group of Agam The chief guru of this school is the famous Abhinavagupta. 36) Hridbheda Tantra. Condemned through Vamachara. 37-38) Tantrabheda and Guhyatan Condemned because of retaliatory magic. 39) Kalavada. Digits of the moon, induction of chandrakalas, which are the 108 parts of the moon found in a horoscope.

40) Kalasara. The rules of colour. There is no reason given for its exclusion. 41) Kundika Mata. Attainment of siddhi through elixirs and drugs. 42) Mata Uttara. Deals with 'quicksilver'. See the Matrikabheda Tantra. 43) Vinakhya Power over Yakshinis. 44) Trotala. Magical practices of medicine and clairvoyance. 45) Trotala Uttara. Bringing the 64 crores of yoginis face to fa 46) Pancamrita. Nectar from the body. The five nectars are mentioned in the Kaula Jnana Nirnaya. 47) Rupabheda. 48) Bhuta Uddamara. 49) Kulasara. 5 Kullaoddisha. 51) Kulacudamani. 48,50 and 51 are still available. The

commentator says these tantras are not sanctioned by Veda.

52-56) Sarvajna Tantra, Mahakali Mata, Arunesi, Modinisa, Vikunthesvara. They are all declared reprehensible as they belong to the digambaras (naked sadhus). 57-64) East, West, South, North, Uttara Kaulas, Vimala, Vimalotta Devi Mata. One of these lines still exists.

The Nine Nathas

Each of the nine Nathas or lords is identified with an aperture of the human body, and with one of the nine mandalas of the whole Shri Yantra. One's ow guide is Shiva as pervading these nine chakras, and is identified with the current of bioenergy called Susunna. They are all meditated on as white, wit two eyes and two arms, showing the gestures banishing fear and giving boon They may be visualised as being in sexual intercourse with the presiding aspects of the Devi in the nine mandalas.

The Four Oceans

The four duties of a human being are described as oceans because of their limitless extent. The sadhaka in the zone is at the junction point or field of action of these four oceans, on the island of gems.

The Nine Bodily Dhatus

Each of the nine matters (dhatu) in the body is presided over by an aspect of Lalita. The Universe, in Shri Vidya, is said to be time, space, and a combination of the two. The first is Shakti, the second Shiva, and the third Shiva and Shakti in union. These are also the three eyes on Lalita's face, and sun, moon, fire.

The Island of Nine Gems

On this island, which is all and everything, seed and sprout, the six seasons a manifest simultaneously. The Aeon Trees (Kalpadruma) are identified with resolution as any act undertaken with resolution is fruitful. The six seasons a identified with the six tastes of a human being.

Horses are the five senses as they lead one forward into action, figuratively taken as war. It is Lalita who slayed the demon Bhanda with all his fearful hordes. All her saktis assisted her in this. Then the celestial city, the Nagar w built. Elephants are the objects of senses, or the impressions.

Shri Vidya implies unity between knower, means of knowledge and knowle itself. These are the three cities. This means that the knower, by means of th five instruments of knowledge, offers to knowledge itself, Devi in the yantra (See Bhavanopanishad).

The Fifteen Nitya Shaktis

These are modifications of Lalita as red goddess with her three gunas and he five elements of aether, air, fire, water and earth. They are identified with th 15 days of the lunar fortnight. As the moon remains itself, though appearing differently according to phase, so too Lalita. Each Nitya has her own vidya, yantra and group of energies (saktis). Lalita or Tripurasundari is the 16th da Full moon, with her 15 digits. Each of the 15 Nityas has a certain number of arms, the totality of arms (= rays) of the whole circle being 108. Because an unit of time is taken as a microcosm or parallel of any other valid unit, each the 15 Nityas has 1440 breaths.

One lunar fortnight is 21600 breaths -- which is the number of a whole cycle process. The breaths of a human being during one day and night are 21600 10800 of which are solar, the other 10800 being lunar. By this device, the un of the 15 Nityas, time, space and a human being is shown. As time is breath Shri Vidya, we find that the periods of the four famous yugas are also based breath. Each breath is influenced during the day by the planets in their waxin and waning of power.

These cause poisons to accumulate in the physical body. Nectar is released when the sun mandal 'melts' the moon mandal, and one attains to Hamsa. Th is the nectar of compassion.

Lalita as the Whole Universe

Tantrik rites often include 'nyasas', the placing of some principles in a certai sequence on one's own body. The idea is that this process purifies and divinises.

Lalita's Sodha (sixfold) Nyasa is a highly complex rite in which a practitione places on the body the 51 letters of the alphabet, the planets, the 27 naksatra lunar mansions, the 12 sidereal constellations, and the 51 sacred sites (pithas of all India.

Placing these different things on the body the practitioner comes to realise oneness with the whole cosmos. This ritual also illustrates some important concepts. The Tantraraja states that there is no difference between the circle the letters of the alphabet and the sidereal Zodiac. Lalita as devi is Shakti as language, mantra, sound, music and vibration. She is also Shakti of Time as planets and constellations. She is the very essence of sun and moon. Each of these realms requires inner comment.

51 Ganesas and 51 Letters

The image of Ganesa illustrates the three realms. elephant, his body human, and his vehicle a mouse. These are three realms in one being. He is lord of obstacles in three ways. As elephant, his great strength can break harriers. A human, he can use his intelligence. As mouse, he can penetrate the smallest places. Every aspect of Shri Vidya may be understood in three ways -- gross subtle, and supreme -- and so the meaning of things often remains uncertain unless you already know someone who has the key, or belong to the in grou

As letters of the alphabet, Lalita is Matrika Shakti, who deludes by her May

through words, speech, mantra.

Planets

The tantriks knew the seven traditional planets of western astrology, and als had a greater number of shadowy planets, of which Rahu and Ketu -- the no of the moon -- are the best known. The planets are important to an understanding of Shri Vidya, but the details are so extensive that they must b reserved for a later time.

27 Nakshatras

These constellations were thought of as beyond the 12 sidereal constellation so remote they were almost beyond time itself. These 27 are employed in Sh Vidya to determine suitability of partners, constructing Vajra Yantras, and s forth. Each of the 27 has its own animal. A yoni or lingam is classified as be harmonious or the reverse according to the position of the natal moon in the constellations. They are also associated with sacred herbs and trees, and muc used in specific or optional rites.

Yoginis

The Yoginis of the bodily centres (dhatus) reveal very much of interest as th are associated with the well known but much misunderstood cakras. These Yoginis are really images of the ayurvedic or alchemic bases in the body.

They can only be understood in relation to such an alchemy. Kundalini is the body shakti, the great deluder, the trickster, the cause of sleep. To raise her means to become conscious of her manifestation. Shakti in the body has her various forms as Prana (Breath) Shakti, fire Shakti and so forth. When Prana Shakti becomes agitated, she zigzags up the body. At this time one starts to experience dissolution. Various things my be seen and felt.

Dakini, Rakini &c. preside over the alchemical physical bases of skin, blood flesh, fat, bone, marrow. The last of these yoginis presides over the highest dhatu, highest as it forms the physical basis for new life -- ova/semen. In thi form she is truly limitless, as she manifests as the Aeon Tree (Kalpadruma). The Dakinis and Rakinis &c. are pictured as terrifying as they consuners of food one ingests.

Twelve Rashis (Constellations)

These are viewed as 12 great suns or sun Kalas, mighty Adityas presiding ov great affairs, feeding on human beings and their essence.

51 Pithas

These are places in India particularly sacred to devi, as they mark the spots where the parts of her body fell after it was sliced into pieces by the discus o Visnu. The yoni fell at Kamarupa, hence the special spiritual regard in whic

this place is held by Kaulas.

The Nadis

Nadi means river, and is extended to include other currents and courses, suc as those of the bioenergy and the pulse. Ayurvaidyas have written works distinguishing various types of pulse indicating dysfunction of the three powers. Nadi is also 150th part of the ascendant in a birth chart based on the sidereal zodiac. Such a birth chart is called Rashi Kundali. It is impossible to cast accurate charts without knowing which nadi rules a person or time. Eac nadi has an aspect of the devi ruling it, and a solar and lunar part -- hence th are 3600 in the zodiac.

There are said to be 72000 nadis in the human organism. This number indica a large but not infinite number of channels of bioenergy. They are the pathw of Prana Shakti.

The chief pathways are Susumna, extending from a point between the anus a genitals to the top of the head; ida and pingala, which are the solar and lunar pathways coiled around the central channel. This Susumna is Shiva and Sha in sexual union. The human body is conceived of as a tree -- the root is at th top of the head, and it ramifies downwards. These channels are the pathways body vehicles for Vata, one of the three dosas or humours in Ayurveda of th human body, and constitute the central nervous system with three main concentrations.

Marmas
Marmas are 108 in number, well documented points of the human organisn which, if pierced, usually cause death. Many are recognised by western medicine. On the Shri Yantra, marmas are represented by the confluence of three or more lines.

Sandhis

These are joints in the human frame, knee joint, elbow joint &c. The body is the temple of the devi. On the Shri Yantra sandhis are represented by the junction of two lines.

Meaning of Kula

A 'kula' is a Shakti. The foregoing shows that each Shakti in the yantra is so energy of the human organism in its gross, subtle, or causal aspects. 'Akula' 'not Kula') is Shiva.

"Having abandoned her family of young Kula women, she becomes Shiva, w no qualities, no characteristics, devoid of the form of time." -- Vamakesvara Tantra

"All things the body. The body is the sacrificial ladle. Knowledge is the food -- Shiva Sutras II, 9-10.

The Weapons of Lalita

Lalita holds five flowery arrows, noose, goad and bow. The noose is attachment (moon). The goad is repulsion (sun). The sugarcane bow is the mind. The flowery arrows are the five sense impressions. When oonsciousne perceives these, the outward directed arrows stop being dry sticks.

These five flowery arrows together with the bow are personified as six Krishnas or Kamadevas. V84 of ch xxiv of Tantrarajatantra states that Lali assumed a male form as Krishna, and 'by enveloping all women enchanted t whole world'. Each of the six forms is like dawn, with six arms, holding flut noose, goad, sugarcane bow, flowers, sour milk.

Eroticism in Shri Vidya

The physiology of Shri Vidya postulates macrocosm and microcom as one. From this follows the realisation that the sexual union of man and wanan mirrors the cosmic creation. It is natural that loving sexuality should be seen have a cosmic status.

Kaulas have been criticised as their works emphasise love and death, but the were always realists. Many tantras establish that the terrifying Kali and the benign Lalita are two sides of the same coin. This coin or currency is called life. Lalita, with her waxing moon, represents creation, and Kalika with her waning moon dissolution. Each is a complete symbol, of high sublimity and loaded with spiritual significance.

The 15 Syllable Mantra

A chart, in Sanskrit, in the Adyar Library edition of Varivasya Rahasya, wh deals with the 15 lettered Vidya of Lalita is so useful to an understanding of Shri Vidya and the yantra that we have summarised its contents below.

The Kadi Vidya runs ka e i la hrim: ha sa ka ha la hrim: sa ka la hrim. There also a secret 16th syllable said to be the quintessence of Lalita.

There vidya, yantra, guru, disciple, goddess are all conceived of as being on The Shri Yantra is within the wheel of time (Kalacakra), and represents the human body (microcosm), and the universe (macrocosm). These 15 letters a conceived to exist within the meru or spine of a human being, from the base the top of the head.

The seven (or nine) 'cakras' are strung along this thread of light, as are the different mandals or circles of Shri Yantra. Note that the Lalita Vidya is itse divided into three parts, each represents fire, sun and moon.

Different letters of the alphabet all exist in a subtle form within the spinal co Each chakra is presided over by a Yogini whose function is connected with transmutation of food, which is alchemy of the food factory.

There are 50 petals associated with these six cakras as there are 50 letters of

Sanskrit alphabet. 21600/50 = 432. The cakra of the absolute or semen/ova itself has 1000 letters or petals. Semen is conceived of as residing here becau of its alchemical nature as an elixir produced by the synthesis of the forms o food. These three which are oneness are knower, means of knowledge, object of knowledge. Their union is called samarasa.

The three corners of the central triangle of the Shri Chakra are presided over three symbolic Nathas. The Fourth Natha, Shiva Himself, is united with Sha in the centre of the Bindu.

This Bindu, united Shiva Shakti, creates the cosmos. If we observe nature w see that the Shri Cakra (child) comes from the sexual union or samarasa (perfect assimilation) of man (Shiva) and woman (Shakti).

Their samarasa is known as the Fourth, because it appears when all three are present, and also produces or has the three as its powers or saktis.

This Fourth is awareness, the witness, the enjoyer, the measurer, the measur stick, and the measured, Adinatha, the merulingam, beyond time and space, therefore outside the Shri Yantra or the cosmos as modification or play of su moon and fire. These last three form the body of Lalita. The three saktis of the Fourth are known as Kamesvari, Vajresi and Bhagamalini, in the symbolism of Shri Vidya.

They are also the saktis Iccha, Jnana and Kriya (Knowledge, Will, Action), a in their aspects as Creator, Maintainer and Destroyer are known as Vama, w vomits forth the universe, Jyesta who maintains, and Raudri who dissolves. The body of a human being is made up of these three in combination and blending. They are active, passive and reconciling.

The three are also symbolised as three holy mountains known as Kamagiri, Purnagiri, and Jalandhari. The apex of these foothills is the very secret Oddiyana, at the centre of Shri Yantra. The three also represent three symbo lingas within the human frame.

Conceived of as the human body, and as the Meru or subtle spine, these thre places are points of convergence or pilgrimage of the channels of bioenergy connected with the sun and moon. There is a correspondence between these channels in the body, and the luminaries in the heaven.

As the Shri Yantra is Time and Space, all constellations, planets, lunar mansions, are conceived of as being the body of Lalita, Maha Tripura Sunda It was these three cities that were destroyed by Lord Shiva, and described in Shiva Mahimna Stotra.

At the confluence of the three rivers of bioenergy are three lingams of Supre Shiva, resorted to by the wise. One united with the Fourth is liberated. Other are deluded by the Maya or play of the goddess, who, with her three aspects

all is known as Mahamaya Adya, the womb of all.

She deludes by her every process, and has the form of Matrika devi, or godd of speech and words. The 15 syllables of the vidya are usually disguised in symbolic design or code. The three Hrims are called the three maya granthis knots of delusion. This Hrim breaks down into Ha for Shiva, Ha for Shakti, Im for samarasa. The Fourth (Turiya) also pervades consciousness in its states of waking, dreaming and deep sleep. This is also expressed in the Shiva Sutra.

Meaning of Shri Vidya

The Yogini Hridaya, the second part of the Vamakeshvara Tantra, states tha the mantra has several meanings. Some are literal, others traditional, inner, Kaulika, occult and real.

Literal Meaning

The syllables represent Shiva and Shakti. The first part, Ka E I La Hrim, is called Vagbhava, and is Vama Shakti, Brahma, Jnana Shakti, and Eastern Fa The second part, Ha Sa Ka Ha La hrim, is Kamaraja, Jyesta Shakti, Visnu, Iceha Shakti, and Southern Face. The third part, Sa Ka La hrim, is called Shakti, is Raudri Shakti, Rudra, Kriya Shakti and Western Face. The fourth part, the hidden or secret syllable, is mother goddess, Shambhu Natha, the totality of the three shaktis of Knowledge, Will and Action, and the Northern Face or amnaya.

Traditional Meaning

Ka = air, Ha = fire, Sa = water, La = earth, Ha = aether. The vowels are abov aether. The 15 syllables are 1 of aether, 2 of air, three of fire, four of water, a five of earth. The three forms of La represent the three Worlds. The five form of the letter Ha represent sound.

Inner Meaning
The vidya shows oneness of Shiva, Guru, devi and disciple; as it is Shiva in sound form (Shakti) which preserves the line.

Kaula Meaning

The Mother goddess is known as Ganeshi (Lady of Hosts), because of her gr nunber of rays. These are the Ganesas of the sixfold Nyasa. Devi has three e which are sun, moon, fire. She has three saktis which are Will, Knowledge, Action. She has three gunas which are active, passive, reconciling. These are the nine planets. The 27 naksatras are 10 Knowledge and Action modes, 10 objects of senses, Devi, Deva, three gunas as one, and the four inner causes. The six yoginis have their names beginning Da, Ra, La, Ka, Sa, Ha -- and en in 'akini'. They preside over the physical bases (dhatus) of the body. The 12

sidereal constellations are the 10 vital breaths, the embodied being (jiva), an the Supreme Creator. The 51 pithas correspond to the letters of the alphabet, and are points of confluence one should visit within the body. Each of the th sections of the vidyas represents speech -- in potential, in formation, in manifestation. The Devi is Matrika Shakti.

Breath is Time

This is a fundamental postulate of Shri Vidya and much of the symbolism is based on it. The letters of Sanskrit said to represent the embodiment of Laiit as mantra are 52 in number: 16 vowels and 36 consonants. These, multiplied together, total 576. This number, divided by nine yields 64. The Shri Yantra said to have 64,000,000 yoginis in the nine sub-mandalas.

Each mandala has a unit of Time associated with it. The basic unit is a breat One nadika is equal to 24 minutes or 1440 seconds, and each breath is one 360th of this, or four seconds. A human being breathes 21600 times each 24 hours.

A Kali Yuga is 432,000 years of 360 days. A Dvapara Yuga is 864,000 year A Treta Yuga is 1,296,000 years. A Satya Yuga is 1,728,000 years. The circ of the sidereal zodiac has 12 constellations, each of which has nine parts (navamshas). These 108 (12 x 9) are called Candrakalas.

Each Candrakaia is, itself, a micro-constellation. The number of degrees in t sidereal cakra is 360. The number of minutes is 21600. A conjunction is 21600', a square 5400', an opposition 10800'. Each eternity (Nitya) of the roo mantra has 1440 breaths. (See the prayoga of Bhavana Upanishad). This implies that Lalita is 21600, as she is the collectivity of the 15 Nityas.

Lalita's cakra is the grand synthesis of Time, Space, and humankind. Her 36 tattvas are the whole cosmos.

Ritual Accessories (Upachara)

These can be multiplied indefinitely. The chief are scent (earth), incense (air flame (fire), water, and flowers (aether). They should all be red, or tinged w red. They represent, in their basic form, the five impressions. See Gandharv Tantra.

Devatas of the Leftovers

At the end of the rite Vatuka Natha is in the NE, and takes flame leftovers; Yoginis in the SE take mantra leftovers; Kshetrapala in the SW takes scent a incense leftovers; Ganesa, in the NW, takes mudra leftovers. The aspect of Lalita called Sosika consumes everything that is left. She is worshipped in th NE in a circular pit.

Gayatri

This is the name of a specific kind of mantra used at the four twilights of da midday, dusk and midnight. There are Vedik and Tantrik gayatris. Lalita has her own which is tripurasundaryai vidmahe kameshvaryai dhimahi tanno klinne prachodayat.

Esoteric Meaning of the Vidya

This leads the sadhaka to identify the vidya with moon, sun and fire, as secti of the central or Susunna Nadi, relating to Intellect, Emotions, and Physical Sensations. These have to he brought together for the Fourth to appear. Ther are 10 fire kalas, 12 sun kalas, and 15 moon kalas. The 16th includes them a

Sound

The letters of the vidya are Nada, or sound, and the absolute, and end as utte sound. When charged with the consciousness of the Fourth these mere letter become mantra. Otherwise, words continually delude.

The 16th syllable of the vidya also represents the Fourth. This Fourth is Kamakala. Beyond it is the Ultimate Absolute (Atiturya - beyond the Fourth and beyond any sort of description.