r Rja Mtagi Mediation

O Loveable guru! Guide us in darkness; lead us to light with music r Rja Mta gi !evi" who emerged out o# the sugarcane bow o# r Lalit" was made the $rime minister% &here was a s$ecial charka 'chariot( #or her to ride) the Ge*a charka% &he chariot had seven tiers" like the seven notes in music and the charioteer was +asanti ,*mal !evi% &he devatas seated around her in her chariot are manmtha with his wives rati and $reeti" his #ive #orms and his #ive arrows% lso #ound are the si-teen virgins 'kan*akas(" the eight $air o# bhairavas and mtruks% &he !hanurveda 'war#are deit*( took a #orm and $resented to her the .ow called .rahma siras% /he was $raised with 01 names on her march to war" which is #ound in the ritual manuals% !uring the war when 2i,ukra engaged in magical war#are b* throwing a vighna *antra" she along with 2rhi were not a##ected and $ra*ed to r Lalit to remove this obstacle% gain on the third da* o# battle" she engaged with 2i,ukra '&he enem* $rime minister( and severed his head with an arrow #rom the above bow% +er Ge*a cakra was alwa*s moving in ste$ with r 3akra and 4iri cakra 'o# r 2rhi(% Mtagm bhitgm madhumadamuditm npamldhyavem sadvm oacelm mkamadatilakmindurekhvatamsm karodyat akha patrm smita madhurad sdhakasyeTadtrM dhyyet devm ukbhm ukamakhila kalrpamasyscaprve +er mantra has 56 s*llables and she is meditated in the +eart cakra 'anahata(" along with her a ga u$ ga" $rat*a ga devats and the *mal guru$duak during the earl* morning) bed side ra,mi ml mantra recitation% &he translation o# the above meditative verse is78 O Mta gi devi) daughter o# mta ga muni" *ou are adorned with jewels" with a into-icating smile" wearing n$a #lowers on *our braid" holding va) a stringed musical instrument" adorned with red clothes" s$orting a musk mark on her #orehead along with a crescent moon on her diadem" wearing earrings o# conch shells 'OR $alm leaves #olded like an earring(" bestowing on the as$irant all his needs b* her loveable glance and beauti#ul smile" *ou are green like a $arrot" and the re$resentative o# all art #orms resides beside *ou in the #orm o# a $arrot%8

9e shall tr* to meditate on her while reciting her mantra% m im hrM rm im klM sauh m namo bhagavati 7 :magine a small thread o# light #rom *our muldhra cakra rising u$ to the anhat 'heart( and blossoming into a lotus there o# 0; $etals% &his is #ound in the above verse as < bhitgm=) adorned with jewels" the same is the im$act o# <bhagavati=) one who is with bhaga > i%e aisvar*a which means richness or lordshi$% r mtagsvari! &his is an address to the deit* also #ound in the dh*na verse as <Mtagm=% ?ow meditate on the deit* on the lotus as green in colour as said <sukbhm= "arva jana manohari! &his re#ers to the attraction o# mind o# all $eo$le% &he moon is the soothing attractive object to the mind o# all $ersons" universall*% 9e can meditate on the moon on her crown %&his is said as <indurekhvatamsm= "arvamukha rajani# &his re#ers to the $leasing nature o# !evi with all world" living things% +er #ace with an into-icated smile will surel* cause all to be $leased% +ere the into-ication means that her awareness level is not like that common ordinar* $eo$le% 9e can meditate on the her #ace with the charming" into-icating smile as < madhu mada muditm= klM hrM rM! &hese are bjakaras o# the !evi )<klM= re#ers to tattva sodhana" <hrM= to sva svar@$nusandhna and <rm= immersed in divine% &his can be done b* ndnusandhna" immerse o# mind in harmon* o# music" since best instrument o# musical harmon* is vna" meditate on rub* studded vna in hands o# !evi" this is #ound as <sadvm$% sarva rja vaakari! &his means that devi attracts all Am$erors in the world% 9e can see that #ive names herea#ter will have an a$$endage <va,a kari=) one who attracts% &his is secret o# this mantra=s meanings% &here can be no #oe) u$aniat sa*s Btmanastu kmya sarvam priyam bhavati8 > hence all are attracted C subjugated as #riends C

admirers% Meditate on the earrings made o# conch shell C #olded $alm lea# as said in the dh*na sloka as <karodyat akha patrm= sarva strpurua vaakari! &his means that devi #urther attracts all men and women in this world% &his not onl* re#ers to the humans also to all living beings inhabiting the world% &he Musk deer attracts its $artner b* the smell o# musk% /imultaneousl* it will also search #or the source o# the smell not knowing that this smell is emitted #rom its own bod*% Meditate on the mark o# musk on her #orehead as said in the dh*na verse)<mkamadatilakm=% sarva dutamga vaakari! &his means that devi #urther attracts and subjugates all animals which have bad Cevil tendencies% &his not onl* re#ers to the animals but also to the humans who have such tendencies% Darrots have a charming as$ect which will attract all and are also $ersoni#ication o# all art #orms% &he subtle nature o# arts will subjugate all% +ence meditate on the $arrot near her as said )<smita madhurad sdhakasyeTadtrM=% sarva satva vaakari! &his means that devi #urther even attracts and subjugates all the good natured humans Canimals% Elowers have a charming as$ect which will attract onl* the $ure good minded living things% <n$a= as $er ka&a$a*di code will re#er 0F" which will denote the #ive karmendri*s" #ive g*nendri*s% lso the ke,a 'hair( o# devat is termed as bhuvandhv which is allegoric o# the universe% &hus the created universe with the above are re#erred when we meditate on the braided hair with n$a #lowers% &his will cause the stillness in the mind which will be now drowned in the satva nature% +ence meditate on braided hair with n$a #lowers as said )<npa mldhya vem= sarva loka vaakari! &his means that devi in all as$ects will e##ectivel* attract all living things" whether good or bad% Red colour will universall* mean Love" which is all encom$assing% % +ence meditate on red garment o# !evi )<oa celm= amukam me vaamnaya! &his re#ers to the subjugation o# a $articular $erson to me% <amukam= is to be re$laced with the name o# that $erson% 9e #ind variations in this area

in man* lineages% /ome $re#er <sarvajanam=" others <trailok*am=" 9e also #ind <rjanam=% /ince this is mantra devata is also re#erred as r rjamta gi and as seen #rom .hrgava rma kal$asutra <rja darsannhi n**ah=" the last o# the above ma* be used% Meditate on the smile on her #ace with a #low o# grace to the as$irant as said in < smita madhura drs sdhakasya ishTa dhtrm=) &he as$irant=s $ra*er is #or the #inal anubhava) realiGation that all this is .rahman% svh sauh klM im rM hrM aiM! &hese #inal svh and bjakaras are in the reverse order are to merge the as$irant " the deit* and the universe in line with the above thoughts% 9hile meditating on the above a #iner structure in the various $arts o# the mantra was revealed% &he si- dhra cakras and the sahasrra could be linked to these $arts% &hus we #ind <sarva janamanohari= corres$onding to g* cakra) manas tatva" <sarva mukha rajani= to muldhra) mukha re#ers to the earth element" <sarva rja vaakari= to visuddhi) rja is number 01 as $er secret code" <sarvastrpurua vaakari= to svashistna) the basic instinct attractive $lace" <sarva dushtamrga vaakari= to anhata" since karun rasa originates #rom heart" <sarva satva vaakari= to sahsrra) 'satva $radhna guru caranravinda( the most noble guru=s #eet are ever $resent there" <sarva loka vaakari= to mani$uraka cakra) all world iss #igurativel* said to reside in the stomach o# the divine% &hus we #ind a veena $la*ing method in the above seHuence o# the various $arts o# the mantras on the s$inal chord) klM hrM rM%

0% sangta*ogin7 sangta is music" *oga in union% /he is the !evi who shows the wa* to union with divine through music% ;% ,*m7 dark hued% !evi is meditated in a dark hue" o# green% I% ,*mal7 &his is an e-tension o# the above" here we are directed to meditate !evi in all dark hued objects in this world" like rain bearing clouds" etc%

J% mantra n*ik7 &he word mantra means that which trans#orms the $erson who chants into a realm o# mindless state" n*ik means one who is Hueen > skill #ull in $er#orming this deed K% mantri7 &his is an e-tension o# the above where in we discover that the !ivine in this #orm is es$eciall* #or this trans#ormation Mantrii also means a minister% 1% sacivesn7 &his is #urther light on the above name" saciva means minister and sni is the head" so she is the $rime minister in the court o# r Lalitmbika) kme,vara L% $radhne,7 $radhna means im$ortant" si means head" since as seen above " the role o# a $rime minister as the im$ortant head in the court on advice to the em$eror " that=s wh* r bhrgava rma in kal$asutra sa*s about the im$ortance o# ,*mal u$san as <rjadarsant hi n**ah= 6% ,uka$ri*7 ,uka means $arrot and $ri* means #ond o#" &hus this $oints to the $arrot loving nature o# this deit*% Darrot signi#ies the 2edas C all arts which are re$etition o# what is heard% +ence we ma* conclude that this deit* is the Mueen o# all art #orms% Erom /ecret code 4a &a $a*di we #ind <su= and <ka= are <K= and <0=" reading it will be 0K which will denote r Lalitmbika% /ince *mal is #ond o# and also is adored b* r Lalit" this name is thus inter$retated% 5% vvat7 2na is a stringed musical instrument and she is meditated as holding a vna% va is also denoting the s$inal chord and the /u/huMn mraga inside it% *mal being the devi o# all the dhra cakras as seen above is vvati%

0F% vaiik7 +er skill in $la*ing the vna is stressed here% &his relates to the sdhana guidance o# the divine in the ndnusandhna% s a continuation o# the above name we can inter$ret that the kundalini sdhana is im$lied here% 00% mudri7 Mudr is the ring which bears ro*al sign" Lalit sahasra nama also sa*s <mantrii n*asta raj*ad@h=" &he rule o# Lalit devi=s em$ire)smrj*a is b* *mal on the $ower o# the ring bearing the ro*al authoriGing sign given to her b* r Lalitmbika% ll gestures which cause bliss are called mudr% &his devi being the #orm o# bliss will mean the same% 0;% $ri*aka$ri*7 $ri*aka7 a #lower called $ri*aka " $ri*N #ond o# that #lower 0I% n$a$ri* 7a #lower called n$a " $ri*N #ond o# that #lower" even in the meditative verse we #ind a re#erence to her hair braided and having n$a #lowers% 0J% kadambe,7 kadambaN a s$ecial tree called kadamba" siN she is the Hueen o# that tree%% 0K% kadambavanavsin7 kadamba is a s$ecial t*$e o# tree as seen above " vanaN #orest #ull o# that t*$e o# tree; vsiniN lives in that #orest% 01% sadmad7 sad) alwa*s" mad) into-icated% &he conscious level o# the devi and her as$irant are not like the ordinar*" the* are di##erent is indicated here% &he Lalito$kh*na describes the o$$osite; vi,ukra is slain b* *mal !evi and vianga b* vrhi% &his ma* in tune with the idea in battle in the da*s o# *ore" when eHuals onl* #ight% &he narration in Lalito$kh*na is b* Lord +a*agrva" who took $art in the battle% +e was $laced in the #ore#ront; behind him was stambhini with the rest o# the arm*% Recitation o# Lalit sahasranma is b* va,ini vk devis who were on the seventh tier o# the r 3akra rja chariot" #lanked with the chariots o# ,*mal and mantrini% +ence the di##erence in the narration in lalito$kh*na and sahasranma is evident #rom the $lacement o# the narrators as above" we ma* acce$t the va,ini vk !evi=s view as clear

rather than Lord ha*agrva who might have over looked or narrated within acce$ted $rinci$les

a% &aghu ymal Meditation

O Lord Datta , loveable kula guru, shower our blessings mikya vmupallayantm madalasm majulavk vilsm mhendra nladyuti komalgm mtagakanym manas smarmi

&he above is the meditation verse 'dh*na sloka( o# r Laghu *mal !evi" who is the a ga devat" $rimar* attendant" o# r RjaMta gi% Laghu means eas*" so this !evi is eas* to a$$roach and con#ers boons on a little e##ort% /he takes $art in the war o# r Lalit with .handasura rides a chariot and sla*s kur@a" on the #irst da*% +er mantra in ?it*otsava is Bim namah ucchisTa cdli mtagi sarva vasamkari svh8% 9e shall tr* to #ind an identit* o# the meditative verse with the mantra% mikya vmupallayantm! *mal devi is mediated as $la*ing the rub* studded veena% 2eena re$resents backbone and suumna nadi with other two 'ida and $ingala( are the strings in it% &hus we #ind a subtle re#erence to 4undalini" which can be meditated as 2gbja <aim=% &his vowel on continuous re$etition will sound like the $la*ing o# the veena% madalasm majulavk vilsm! /he is meditated as in a into-icated state" uttering so#t language % &his is the vaikhari 'gross( s$eech" which can be meditated as <ucchiTa cd&=% Occhi&a also means le#t over a#ter eating which here is the s$oken word% mhendra nladyti komalgm! /he is meditated as o# blue hued with beauti#ul bod*% :n $ra*ogas o# si- t*$es 'a&karmas( said in tantra deit* is to be meditated as blue hued #or attraction 'va,karaa(" so this attractive #orce can be seen as <sarva vaakar=%

mtagakanym! /he is addressed as daughter o# sage mta ga" which can be seen in <mtagi$ manas smarmi! &hus above !evi is dee$l* meditated% !ee$ meditation involves a com$lete identi#ication with deit*" which is main $ur$ort o# mantra <namah= and <svh=% <na= is negation o# sel# re$resented b* <ma= ; <svh= is oblation into #ire which consumes o##ered materials" thus we are directed to wholl* involve and dee$l* meditate on deit* resulting in com$lete uni#ication o# individual consciousness with Oniversal consciousness resulting in e-$erience o# unlimited bliss% Let us now see $hiloso$hical im$ort o# sla*ing o# asura Bkur@a8" this name is constructed #rom two words <kuru= and <u= which will mean work and indulgence% /o a workaholic is denoted here% +e has no time #or sdhana% Once he is initiated and starts the sdhana" he has to #ind a time out o# bus* work schedule% &he initial bliss enjo*ed on ja$a and $uja will cause #urther interest and will $ull him into this $rocess% &his is the sla*ing o# the asura b* this devi%

b% 'agvdini Meditation
O !earest Lord !atta" shower *our blessings on us!! amalakamala samsth lekhin pustakodyat karayugala saroj kunda mandragaur dhta sasadhara khadollasi koTrapTh bhavatu bhava bhaynm bhan(gin bhrat nah &he above is meditation verse 'dh*na sloka( o# r vgvdini !evi" who is the u$ ga devata" secondar* attendant" o# r Rjamta gi% 2k is the s$oken word; vdana is its deliver*" or constant interactions through s$oken words% :n sdhana an as$irant in initial level will have lots o# doubts and misgivings% &hese have to be cleared with r Guru onl*% .hrgavarma also sa*s <guru vk*a ,stradau sarvatra asam,a*ah=) don=t doubt the words o# r Guru or the scri$tures% :n this order Guru=s words have a $re#erence over

scri$tures" thus i# his words are contrar* to the scri$tures" the* have to be obe*ed to the letter and in s$irit" which will onl* lead the seeker in the sure $ath o# sel# realiGation% 2agvadini takes $art in the war o# r !evi Lalit with .handasura" riding on a swan and sla*s drughaa" on the third da*% +er mantra in ?it*otsava is )im klM sauh vada vada vgvdini svh* &his is an attem$t to #ind the mantra in the dh*na sloka% amalakamala samsth lekhin pustaka # seated on a 9hite lotus holding a $en 'which is like a iron needle( and a $alm lea# book% &his is the vgbhava bja <im= which bestows all knowledge" the book re$resents ,stras% udyatkarayugala saroj kunda mandra gaur# &he above are held in brilliant lotus like hands" which have a whitish jasmines #lower like brilliance% &his can be meditated as <klM=" which is the kamarja bija bestowing all worldl* com#orts and $leasures% &he lotus born in mudd* cla* water '$rthvi tatva( and its smell 'gandha tatva( will re$resent the worldl* com#orts% Pasmine will re$resent $leasures b* its into-icating $er#ume% dhta sasadhara khadollsi koTrapTh! wearing a crescent moon on her crown is meditated here" the same svaru$a meaning is seen in Dar=s meditative verse as <candra kalvat$ % +ence the $ar bja <sauh= can be meditated here bhrat! &his means one who shines #orth" seen in the mantra as < vgvdini= bhavatu bhava bhaynm bhan(gin nah! Let our #ear o# the worldl* activities be destro*ed is the $ur$ort o# this verse% &he dis$elling o# the #ear o# samsra is b* constant awareness and realiGation o# the universal consciousness% &his can be achieved b* the grace o# r Guru% &he as$irant has to tread the $ath o# sdhana as instructed b* him" an* doubts on the $ath shall be asked and cleared re$eatedl*" till the sdhaka is sure that he is on the right $ath and have the #inal realiGation% &he re$eated clearance is denoted b* <vada vada= and the #inal realiGation is b* <svh=

Let us now see $hiloso$hical im$ort o# the sla*ing o# asura Bdrughaa8% &his asura=s name means <iron hammer o# a blacksmith=% &his will be the hardest one" and shall break or dent other an* metal $ieces or things% &hus we can in#er the dee$est misgivings and doubts o# an as$irant $ersoni#ied as this asura" r 2agvadini devi being the $ersoni#ication o# the re$eated clearance o# doubts and constant vigil in the sdhana b* r Guru" which will remove these hindrance" in turn this is sla*ing o# this asura%

c% +aku&, Mediation

Our most humble salutations to the lineage #rom r Mah 4amesvara to our guru 9ith a $ra*er to dis$el the darkness called ignorance b* lighting the lam$ o# knowledge in our minds nakul vajradantl sdhya jihvhi damsini bhakta vaktva janan bhvany sarasvat &he above is the meditation verse o# ?akuL" $rat*a ga !evi o# r Rjamta gi%

!uring #irst da* o# war with .handasura" #ive o# his commanders" named 4araga" 4kavsita" vajraloma" vajramukha" vajradanta ventured into battle% &he* created an illusion o# ser$ent goddess called sar$ii" who $rojects out a horde o# snakes o# di##erent s$ecies% r !evi Lalit brought #orth r ?akul devi #rom her $alate 'u$$er $art) inside o# mouth(% r ?akul discharged akanakulstra ' wea$on that shall $roduce an On)e-haustible horde o# mongoose( which $roduced a horde o# mongoose with diamond like teeth% &he* #ought and slew enem* horde o# snakes% Einall* she discharged Garudstra" which swallowed o# war" she killed viea% +er mantra in ?it*otsava is ) Tpidhn naku& dantaih parivt pavih# illusion called sar$ii% /he engaged with above commanders in a battle and severed heads o# commanders with a sword% On third da*

sarvasyai vca shna cru mmiha vdayet8 ?akula means mongoose) traditionall* considered as an enem* o# ser$ents% :t is also believed that mongoose will smear some herbal rootsC leaves on its mouth be#ore a #ight with ser$ent to $rotect it #rom venom o# snake% Q translation o# above g mantra7 BO! ?akuli devi *our li$s which cover teeth are smeared with thunder)bolt like s$eech" *ou are head o# all s$oken words" Let m* s$eech here be beauti#ul8% +ere &hunder)bolt like s$eech is allegoric to master* in logic and debate% On a whole this re#ers to unde#eated $osition in all debates% &his is also concurred in Lalit sahasranma $halasruti which said that ?akuli will cause unde#eated $osition in debates to a $erson who chants this sahasranma% 4ula also re#ers to si- astral centers in central $ath called suumn ndi" called as a&cakras" in bod*% 4undalini ,akti) which is $ersoni#ied as a snake will move #rom lowest cakra m@ldhra" $iercing all #ive cakras above it" to reach sahasrra which is called a)kula" not o# si- centers" but highest)above all% ?a)kula means na*ati) kule" which means guiding through these centers% &hus we are amaGed to see revelation that this devi is devoted to continuous monitor o# 4undalini=s movement) snake" on right $ath in #orm o# guidance #rom r Guru" not allowing it to move in a ha$haGard manner or getting sus$ended in or between cakras% &his ha$haGard movement or sus$ension in or between cakras ma* cause mental de)balance and other $h*sical ailments are onl* due to unHuali#ied or undirected sdhana b* as$irant% &his 4ula sdhana is mainl* through verbal instructions b* guru" +ence this devi is $ersoni#ication o# his verbal directions" which continuousl* light wa* #or a seeker% &his is an attem$t to #ind mantra in dh*na sloka% nakul - sarasvat ! 9e #ind both as an address to deit*" which is also #ound in mantra as Bnakul*

vajradantl ! &his means diamond like teeth" mantra sa*s B Tpidhn dantaih*) &eeth covered b* li$s% % sdhya jihvhi damsini! &his is an allegor* to snake $oison being bitten on o$$onents tongue " this is clearl* said in mantra as Bparivt pavih#* as$irants li$s are smeared with thunderbolt like s$eech" which shall Huell an* objections #rom o$$onent% bhakta vaktva janan ! &his $oints to source o# above act o# silencing o# o$$onent" which is #rom mouth o# as$irant% &his is re#erred in mantra as shna8 > &he +ead C lord o# all s$eech and its source is mouth% bhvany! &hus above devi as described is visualiGed b* as$irant% &he result o# this visualiGation is beauti#ul s$eech in a debate" which is denoted in mantra as )cru mmiha vdayet*% Bsarvasyai vca

Let us now see his sdhana%

$hiloso$hical im$ort o#

sla*ing o# all

above asuras% &he* are

re$resentatives o# di##erent t*$es o# $eo$le who will hinder im$rovement o# a sdhaka in 0% !araga7 &he name means a skull) em$t*% &here #ore this will $oint to a dull witted $erson with no knowledge% +e will tr* to con#use sdhaka b* his illogical em$t* arguments% ;% kkavsita7 &he name means breath like a crow% 3rows are traditionall* believed to live long due to their lower rate o# breath% &his will now $oint to a $erson who has some $rn*ma skills% +e will suggest other wa*s" calling them better" #ruit#ul with less e##ort and #inall* will lead the sdhaka astra*% Onl* a sure committed belie# on the guru=s words and a total surrender to r sure wa* o# attainment in this sdhana% I% vajra loma, vajra mukha and vajra danta7 vajra means diamond" the one o# the most hardest substance% Guru is the

Q% Loma means sweat" +ence a $erson who believes in $h*sical work)out i%e% a staunch bod* builder% +e will tr* to raise the kundalini b* this method% .% Mukha means the #ace and hence all sensor* organs in it" thus we #ind a $erson #ull* indulging in $leasure o# the sense organs% :n ancient times there was a theor* called crvka siddhnt which was like this% 3% !anta means teeth" hence s$eech b* direct revelation% &his is now a knowledgeable ade$t in debates with lots o# logic% J% viea7 2ia is $oison" ea means moon and hence mind 'candra m manaso jtah(% &his will now re#er to $ersons with $oisoned minds who will also tr* to $oison sdhaka=s mind with lots o# data against this sdhana #rom smtis and other sources% % &hus we #ind these auras are unshakeable and dee$l* rooted tendencies in us and also are seen as $eo$le in our environment% /la*ing C Removal o# this asura C tendenc* will be b* r Guru=s grace $ersoni#ied as this deit*% &he #ollowing is a $rocedure #or $lacement o# the mantra on the teeth o# sdhaka #or #ullest realiGation o# grace o# this devi as $er $ra$a ca sra sra sa graha% , &e.t e/treme upper molar T, ne/t molar 0i, ne/t molar dh, ne/t molar n - ne/t molar na - le.t upper canine ku, le.t upper incisors & , ne/t incisors 1a , ne/t incisors +taih , ne/t incisors 0a,right upper canine Ri, right upper molar 'r, ne/t molar t , ne/t molar pa, ne/t molar

vih, right e/treme upper molar sa, right e/treme lo2er molar rva, ne/t molar syai, ne/t molar v, ne/t molar ca - ne/t molar - right lo2er canine ", right lo2er incisors na , ne/t incisors c , ne/t incisors ru , ne/t incisors m,le.t lo2er canine mi, le.t lo2er molar ha, ne/t molar v , ne/t molar da, ne/t molar yet, le.t e/treme lo2er molar