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segunda-feira, 30 de abril de 2012

Glorification a Few Days Later,

by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

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From the cover of the upcoming publication "Camatkar-candrika"

[Vrndavana, India: August 20, 2005]

Before Srila Rupa Gosvami, no one explained the glory of the love of Sri Radha. Before him, vatsalya-rasa (parental love for Sri Krsna) and other rasas were explained, but not this.
Rupa Gosvami gave Srila Raghunatha dasa Gosvami his own book, Lalita-Madhava, to read, and Srila Raghunatha dasa Gosvami wept due to its expressions of the intense separation moods of Sri Sri Radha-Krsna. Then, in order to pacify him, he gave him his Dan-keli-kaumidi, a humorous pastime of Radha and Krsna and the gopis meeting at Govardhana. Srila Raghunatha dasa Gosvami became happy again, and he wrote Dan-keli-cintamini.
Sri Caitanya Mahaprabhu distributed his mercy through Srila Rupa Gosvami.

yan kali rupa sarira na dharata?
tan vraja-prema-mahanidhi-kutharika, kaun kapata ugharata

"If Rupa Gosvami had not appeared in Kali-yuga, who would have opened the great store-house of vraja-prema and distributed its contents freely?"
(Yan Kali Rupa, verse 1)

Rupa Gosvami established the supremacy of parakiya-bhava, based on the authentic evidence of Gopi-gita, Brahmara-gita and other chapters of Srimad-Bhagavatam.

ativilanghya te 'nty acyutagatah
gati-vidas tavodgita-mohitah
kitava yositah kas tyajen nisi

["Dear Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud song of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives."
(Srimad-Bhagavatam 10.31.16)]

radha krsna-pranaya-vikrtir hladini saktir asmad
ekatmanav api bhuvi pura deha-bhedam gatau tau
caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam
radha-bhava-dyuti-suvalitam naumi krsna-svarupam

["The loving affairs of Sri Radha and Krsna are transcendental manifestations of the Lord's internal pleasure-giving potency. Although Radha and Krsna are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Sri Krsna Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani although He is Krsna Himself."
(Caitanya-caritamrta Adi-lila 1.5)]

Who taught us this? Srila Rupa Gosvami. And moreover, he himself wrote and explained:
anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah saci-nandanah

["May that Lord who is known as the son of Srimati Sacidevi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service."
(Caitanya-caritamrta Adi-lila 1.4)]

Srila Rupa Gosvami gave us Upadesamrta.
vaco vegam manasah krodha-vegam
jihva-vegam udaropastha-vegam
etan vegan yo visaheta dhirah
sarvam apimam prthivim sa sisyat

["A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world."
(Upadesamrta, verse 1)]

Don't blaspheme anyone. Gurudeva will correct everyone in connection with him. If you do parikrama of Giriraja Govardhana, Govardhana won't correct you. If you do devotional service under the guidance of Guru, he will correct.

utsahan niscayad dhairyat
sanga-tyagat sato vrtteh
sadbhir bhaktih prasidhyati

["There are six principles favorable to the execution of pure devotional service: (1) being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting according to regulative principles [such as sravanam kirtanam visnoh smaranam [SB 7.5.23]-hearing, chanting and remembering Krsna], (5) abandoning the association of nondevotees, and (6) following in the footsteps of the previous acaryas. These six principles undoubtedly assure the complete success of pure devotional service."
(Upadesamrta, verse 3)]

You have no time to blaspheme. In the fifth verse Srila Rupa Gosvami teaches how to respect a kanistha (third-class or neophyte devotee), madhyama (second-class or intermediate devotee) and uttamam-adhikari (first-class or self-realized devotee) respectively. Don't give the same respect to the uttama as to the kanistha, and don't give the same respect to the kanistha as to the uttama.

What is the meaning of Matha? It is the place were students live, in order to learn about Krsna's service, and nothing else. Srila Bhaktisiddhanta Sarasvati Thakura established the Gaudiya mathas. As Srila Rupa Gosvami established the mano-bhistam of Sri Caitanya Mahaprabhu, Srila Bhaktisiddhanta Sarasvati Thakura established the mano-bhistam (the innermost hearts desire) of Srila Bhaktivinoda Thakura.
If one wants to understand Sri Caitanya Mahaprabhu, he must follow Sri Upadesamrta:

vaco vegam manasah krodha-vegam
jihva-vegam udaropastha-vegam
etan vegan yo visaheta dhirah
sarvam apimam prthivim sa sisyat

["A sober person who can tolerate the urge to speak, the mind's demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world."
(Upadesamrta, verse 1)]

Srila Narottama dasa Thakura prayed:

keno va achaye prana ki sukha paiya
narottama dasa keno na gelo mariya

["For what type of pleasure do I maintain my life?" Narottama dasa laments, "If I do not perform bhajana of Sri Caitanya Mahaprabhu, why do I not simply die?"
(Aksepa, verse 5)]

Everyday we should look in our own hearts, to see how much we are following Srila Rupa Gosvami. We should think, "If I am not following Srila Rupa Gosvami then I should die. There is no purpose to my life."

Below are two paintings that the artists were working on throughout Kartika, created under the guidance of Srila Narayana Maharaja for the covers of his upcoming Hindi publications of Prema-samput and Camatkar-candrika.

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[BVML Home Page] Srila Narayana Maharaja Page

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Maharaja Page


Who is Lord Nrsimhadeva?

(An Appearance Day Lecture)

by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

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[This year, 2007, the divine appearance day of Lord Nrsimhadeva is on April 30th in America. The following is Srila Narayana Maharaja's lecture on His glories, given in Badger, California on May 14, 2003.]
Today is the auspicious appearance day of Lord Nrsimhadeva. Who is Nrsimhadeva? He is Krsna Himself – "Kesava dhrta narahari rupa." Krsna Kesava – He is the same Kesava, but not directly. He is none other than Cakra. Krsna's cakra (wheel-shaped weapon) became Nrsimhadeva; and whenever there is a temple installation of Cakra, the prayers are offered to Nrsimhadeva.
Lord Nrsimhadeva's main mercy is to protect devotees. The Cakra who saved Ambarisa Maharaja was Nrsimhadeva himself, and the cakra who killed Sisupala was also Nrsimhadeva; there is no difference between the two. All the instruments (weapons) in the hands of Krsna manifest as His Visnu incarnations; and it can also be said that His incarnations are manifestations of Baladeva prabhu.
If you have any difficulties or problems given by demons or others, and you call Nrsimhadeva, he will come and save you. Vaisnavas therefore have a special consideration regarding Nrsimhadeva. We do not worship many other incarnations, like Vamanadeva or Kurmadeva or Kalki, but we do worship Nrsimhadeva.
Since there will be no cooking in the morning or midday today, I would like all the sannyasis and prominent speakers, one by one, to read continuously from the Srimad-bhagavatam Seventh Canto, and to also explain the verses – up to Prahlada Maharaja refusing to accept a material boon of Nrsimhadeva. The readings should include the way in which Prahlada taught all the demon boys and made them maha-bhagavatas; that is, it should include the chapter in which the verse beginning "guru susrusaya" is included. I want all of you to attend and hear these readings.
There is no need of taking prasadam before dusk, the time of Nrsimhadeva's appearance. Only children and those who are old and sick, or those whose doctors have advised not to fast – they may take something for their maintenance. If Nrsimhadeva sees that you are all fasting and taking so much trouble, he will be pleased. Otherwise, if you joke and make merry, he will neglect you. It is for Nrsimhadeva that you are accepting tapasya (austerity); I want you to attract his mercy. Today we do this austerity, as we do on Ekadasi, Caitanya Mahaprabhu Purnima, (Gaura Purnima), Rama-navami (the appearance day of Sri Ramacandra), and astamis like Janmastami and Radhastami. These austerities are not like those performed by the yogis; these are performed to attract Krsna's mercy, so try to follow.
I now want to begin our glorification of Lord Nrsimhadeva.
Yudhisthira Maharaja once performed a Rajasuya sacrifice. * He sent his army under the guidance of Bhima and Arjuna to conquer the entire world, but He did not want to kill anyone. He told his leaders that if the kings and princes of the other lands surrender without fighting, they should simply take a tax from them, and those kings and princes who wanted to fight could fight. Bhima and Arjuna traveled everywhere and took taxes from all the other kings, and when they returned a very high class of fire sacrifice was performed.
The question arose at the sacrifice as to who would be worshipped first so that their festival would be successful. Sahadeva proposed, "Krsna should be worshiped first, because He is the Lord of Lords, the Supreme Lord, and He is here." Bhisma-pitamaha and others supported this proposal, but Sisupala became very angry. At that time he was the leader of Duryodana and all the other demons, and he had some envy towards Krsna and wanted to kill Him. He knew about the foretelling that Krsna would kill him, so he thought that he should kill Krsna first and be saved. He had previously wanted to marry Rukmini, but "tricky" Krsna had kidnapped her in front of him and all the other princes and kings, defeated them all, and then married her.
Krsna is satisfied and complete (purna). He needs nothing in this world and He has nothing to take from anyone. Still, for the enactment of His transcendental pastimes He kidnapped Rukmini and married her, and Sisupala and the others could simply wring their hands. When Krsna was leaving their midst with Rukmini, the other princes and kings had exclaimed, "Alas, this bogus black person, in front of generals like Jarasandha and others, kidnapped her – and they could not stop Him. He defeated them all and took her away!" Thus, Sisupala wanted to take revenge.
Now he looked at Krsna and began to criticize and abuse Him. He challenged, "Who is this person?!" Krsna actually has no father or mother, but Sisupala accused Him that, "This person has two fathers, and no-one knows who His real father is. He has no varna (caste) and no one knows where He is from. He is not only a thief, but a lusty person – very lusty. When he sees any lady He becomes attracted; and somehow, by trick, He brings those ladies to Him. Moreover, He is not satisfied with only one lady; He must have thousands and millions of ladies. Not only this, He once climbed on a tree with the garments of the gopis who were taking bath naked, and He told them that they should come before Him one by one to get their clothes. What is this silly thing?! You have no intelligence and you are so mad that you have selected Him to worship first. As long as I am here, I will not allow this!" Hearing this, Duryodhana and other demons clapped.
Sisupala considered that as long as he was present, he would not let anyone perform their first worship to Krsna. He said that he would fight for this not to happen, and he thus managed to utter his one hundredth offense.
When Sisupala's mother had given birth to him, he had four arms. At that time an aerial voice announced that that man, by seeing whom two of Sisupala's arms would disappear, that person would later kill him. All the relatives had come to see this beautiful and strong four-handed child. Out of social custom, Krsna took many ornaments for that boy, and being a representative of His father He came to see His cousin-brother. When He came near Sisupala He wanted to take him in His arms, but Sisupala's two arms at once disappeared. His mother began to weep loudly and said, "Krsna, You are my nephew, so I want to request a boon from You. It has been foretold by an aerial voice that whoever my son sees, thus making his two arms disappear, would later kill him. I thus pray for You not to kill him – even if he offends You." Krsna replied, "Oh yes, I am giving you this boon. I will kill him only when he abuses Me more than 100 times – otherwise I will not.&quo t; His mother was very happy and said, "He will never do this. I will train him and advise his good behavior.
When Sisupala became older, he learned of this fact. He therefore became angry and continuously abused Krsna. Now, when he had abused Him more than 100 times, Krsna took His Cakra. The Cakra wanted to go very fast – not as it had moved when it had chased Durvasa. It was only following behind Durvasa and not killing him. For Sisupala, on the other hand, it took off his head at once. A very effulgent light immediately came from Sisupala's body, and that light went into the sky and then returned and entered the body of Krsna.
Yudhisthira Maharaja wondered why rsis, yogis and maharsis, after thousands of births of chanting mantras like "so 'ham, so 'ham" could not attain the destination of sayujya-mukti (impersonal liberation). How wonderful it was, then, that this light entered the lotus feet of Krsna. But where did it go?
Narayana was present within Krsna's body, because all the incarnations are always in Krsna, the Supreme Lord. Sisupala thus returned to Narayana in Vaikuntha and became His doorkeeper Jaya, but this was not seen externally. The entire world is in the stomach of Krsna. Narayana and other incarnations can also all fit there, but still His stomach can be empty and He can feel hungry.
Yudhisthira Maharaja was not an ordinary person. Bhima was very strong and powerful, and Arjuna was also. However, when we consider who was stronger –Yudhisthira, Bhima or Arjuna – we find that where Arjuna and Bhima were not successful, Yudhisthira Maharaja was successful by his mere glance.
Bhima was once wrapped up by the body of a snake, and that snake would not release him. Yudhisthira then came, simply glanced at that serpent, and it left at once. So do not think that Bhima and Arjuna are more powerful than Yudhisthira. Arjuna's bhakti is superior to the others, but dharma was especially present in Yudhisthira Maharaja. That is why he was called Dharmaraja, and that is why he was so powerful.
When Yudhisthira Maharaja saw Sisupala's soul enter Krsna's body, he began to think, "How wonderful! Even a yogi, rsi or muni does not have this kind of mercy of Krsna." He then asked Narada Rsi, "You know everything and you can remove my doubts. So please explain why, since Krsna has no fear of anyone and He does not want anything from anyone, since He is purnatama (complete), atmarama (satisfied internally) and atmakama (satisfied externally), why does He take the side of devotees and demigods? And why does He defeat or kill demons? I want to know why."
Narada replied that the cause of all this is kala (time) – the results of past activities. Sometimes, like during Satya-yuga, (the age of goodness), the demigods and others like them become prominent. In Kali Yuga, on the other hand, the demons are more powerful. It seems that Krsna helps certain personalities, but actually the events of this world are controlled by time. Krsna is equal to all, and everything here is thus due to kala.
You should not be angry or criticize anyone. If you are in distress or disturbed by many problems, it is due to you, yourself:
tat te 'nukampam su-samiksamano
bhunjana evatma-krtam vipakam
hrd-vag-vapurbhir vidadhan namas te
jiveta yo mukti-pade sa daya-bhak
["My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim."
(Srimad-Bhagavatam 10.14.8)]
Eva atma krtam. What one has done in the past is now coming back to him. If one is a pure bhakta and the results of all his past activities are finished, why would problems come to him? His so-called problems are due to the mercy of Krsna. Problems are not coming; Krsna is sending them. The Pandavas were praying for great calamity so that Krsna would be with them. Krsna gave them great distress – as he gave to Draupadi when Dusasana tried to remove her clothes – and He did the same to Prahlada Maharaja. He gave Prahlada so many troubles. Why? He considered, "The entire world should know that My devotees are exalted; they do not care about saving themselves, so I must save them." You can know all these truths by reading Srimad-Bhagavatam. You should read Srimad-Bhagavatam Seventh Canto until 6:00 p.m., at which time I will return, and then we will perform abhiseka (the bathing ceremony) of Nrsimhadeva. Some flowers should also be here for offering. We will observe today as we do Ekadasi, and we can break fast after Nrsimhadeva's birth (dusk). If anyone wants to break his fasting before that time, he may take only fruits and vegetables. If anyone wants to fast until the tomorrow morning, he can do so very easily. Then, tomorrow we will worship Nrsimhadeva and after that we will take prasada. Now, bring Seventh Canto and begin. Gaura Premanande.
[*Endnote – "After gaining victory in the Battle of Kuruksetra, Maharaja Yudhisthira, the Emperor of the world, performed the Rajasuya sacrificial ceremony. The emperor in those days, upon his ascendance to the throne, would send a challenge horse all over the world to declare his supremacy, and any ruling prince or king was at liberty to accept the challenge and express his tacit willingness either to obey or to disobey the supremacy of the particular emperor. One who accepted the challenge had to fight with the emperor and establish his own supremacy by victory. The defeated challenger would have to sacrifice his life, making a place for another king or ruler. So Maharaja Yudhisthira also dispatched such challenging horses all over the world, and every ruling prince and king all over the world accepted Maharaja Yudhisthira’s leadership as the Emperor of the world."]

Editorial Advisor: Pujyapad Madhava Maharaja
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Sita Thakurani Dasi - Lecture Part 2

 Lord  Nrsimhadeva Class

Sita Thakurani Dasi - Lecture Part 1

Hari Nama em Mogi das Cruzes - SP

Manohar Das Manoel

Srila Gurudeva witnessing the Rath Yatra Festival at Puri

BhaktiBallabh Tirtha Goswami Maharaj


BhaktiBallabh Tirtha Goswami Maharaj
Divine Harikatha by His Divine Grace Srila Bhakti Vigyan Bharati Goswami Maharaj.

DATE: 21 May - 27 May, 2012
TIME: 7pm-10pm
VENUE: Sree Raghunath Mandir
Sector 15, Panchkula (Chandigarh)

All are cordially invited.

This is a long journey

Surendra Tapuriah

Sree Sree Guru Gaurangau Jayatah!

When a person sincerely performs Bhajan, he feels his drawbacks. Now when you are trying to perform Bhajan for GOD realization, you are facing so many hurdles on the way to reach the ultimate goal, so many drawbacks of which you had no feeling earlier. This is a long journey. You have only started Bhajan. Nothing can be achieved all of a sudden. It will take time. It depends upon the tenacity of purpose and wholehearted sincere endeavor.

As long as we cannot give up our material egos, it will not be possible to eradicate mundane vanities and drawbacks. Misconception of self is the root cause of self-arrandizment, deceitfulness and other drawback. It is not easy for an enslaved Jiva to give up mundane egos, so naturally it is very difficult to remove those shortcomings. By constant companion of bone fide Sadhus and by steadfast practice of different forms of devotion with submission to real sadhus, we can gradually remove our shortcoming. It will take time. It depends upon the intensity of Sadhan. Nothing could be achieved all of a sudden. This is also true when we actually perform Sadhan, we can realize our defects and drawbacks and we become humble.

We became more and more humble when we come in contact more and more with Sri Krishna Who is Absolute Good. This humbleness is not bad. When we come in touch with light, we can then realize that we were in darkness.

--- His Divine Grace Srila Bhakti Ballabh Tirtha Goswami Maharaj

 tradução eletronica

Quando uma pessoa sinceramente realiza Bhajan, ele sente que seus inconvenientes. Agora, quando você está tentando executar Bhajan para realização de Deus, você está enfrentando tantos obstáculos no caminho para alcançar o objetivo final, para muitos inconvenientes dos quais você não teve nenhum sentimento mais cedo. Esta é uma longa jornada. Você só começou Bhajan. Nada pode ser alcançado de repente. Vai levar tempo. Ela depende da firmeza de propósito e esforço sincero de todo o coração.

Enquanto não podemos desistir de nossos egos materiais, não será possível erradicar a vaidades mundanas e desvantagens. Equívoco de si mesmo é a causa raiz de desvantagem auto-arrandizment engano, e outros. Não é fácil para um Jiva escravizados a desistir de egos mundanos, então, naturalmente, é muito difícil de remover essas deficiências. Ao companheiro constante de ossos Sadhus e pela prática constante de diferentes formas de devoção com a submissão de sadhus reais, podemos eliminar gradualmente a nossa deficiência. Vai levar tempo. Ela depende da intensidade da Sadhan. Nada poderia ser alcançado de repente. Isto também é verdade quando nós realmente executar Sadhan, podemos realizar os nossos defeitos e desvantagens e nos tornamos humildes.

Nós nos tornamos mais e mais humilde quando entramos em contato mais e mais com Sri Krishna Quem é o bem absoluto. Esta humildade não é ruim. Quando entramos em contato com a luz, podemos então perceber que estávamos na escuridão.

--- Sua Divina Graça Srila Bhakti Ballabh Tirtha Goswami Maharaj


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Biographies of Vaishnava Sages and Saints

    The many pastimes of the lives of the Vaishnava Saints and Sages are quite fascinating and provide much inspiration. Many miraculous activities and events are recorded in connection to such saints, and many insights are provided in how to make progress in spiritual life by following their examples. Descriptions of 75 saints and sages are provided. Just click on the name of the person for his or her biography. 
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Jahnava Mata

Jahnava Mata

Shri Suryadasa Sarakhela lived in Shaligrama. He had five brothers: Damodara, Jagannatha, Gauridasa, Krishna dasa, and Nrishinga Chaitanya. His fathers name was Shri Kamsari Mishra and his mother's name was Shri Kamala Devi. Surya dasa used to be the King's treasurer, and it was in this connection that he was given the title "Sarakhela."

Shri Suryadasa Sarakhela had two daughters. The older of the two was named Shri Vasudha and the younger was named Shri Jahnava. The Gaura-Ganodesha-dipika says: shri varuni revatyoramshasambhave, tasya priye shrivasudha cha jahnava, shri suryadasakhya-mahatmanah sute, kakudmirupasya cha suryatejasah, kecit shri vasudha-devim, kalav api vivrinute, ananga-manjarim kecij, jahnavim ca pracakshate, ubhayam tu smichinam, purva-nyayat satam matam. Kavi Karnapura says, "Shri Nityananda Prabhu's dear consorts, Shri Vasudha and Jahnava Devi are expansions of Varuni and Revati, respectively. Shri Suryadasa Pandit had formerly been Maharaja Kukudmi. His bodily effulgence was as brilliant as the sun. Some say that Shrimati Vasudha-devi is the incarnation of Shrimati Ananga-manjari, and others say that Shrimati Jahnavi-devi is the incarnation of Shrimati Ananga-manjari. In truth, both opinions are correct. They are both incarnations of Shrimati Ananga-manjari.

Suryadas Sarakhela was a dear devotee of Nityananda and Gauranga. Seeing his daughters maturing into the full bloom of their youth, he began to think about the subject of their marriage. This is recorded in Bhakti-Ratnakara: "Suryadasa Pandit began to think about this very deeply. Once, thinking in this way late at night, he fell asleep. At that time, a dream came to him. With this, his mind was filled with bliss. In his dream, he saw himself giving his two daughters in marriage to Shri Nityananda Prabhu.

Seeing this wonderful dream, the pandit swam in the ocean of ecstasy. A little while later, his dream broke. The next morning, he told a brahmana friend of his about his dream. He said, "I saw that Nityananda Prabhu is Balaram Himself. His unprecedented bodily effulgence filled the ten directions with its radiance. His arms and legs were decorated with all manner of wondrous and beautiful ornaments. My two daughters accompanied him on either side of him, and, having assumed the forms of Revati and Varuni, they were exceedingly beautiful. Certainly I must offer the hands of my daughters to Shri Nityananda Prabhu in marriage. Until he accepts them, I shall never find peace."

In this way, having informed his brahmana friend of his intentions, Sarakhela Pandit dispatched him to Nabadwipa, to Shrivasa Pandita. With great haste the brahmana left, and soon he arrived at the house of Shrivasa. At that time, Nityananda Prabhu was staying at the house of Shrivasa Pandita. The brahmana explained to Shrivasa how Suryadas Sarakhela wanted to offer his two daughters in marriage to Nityananda Prabhu. Upon hearing all this, Shrivasa became happy, and submitted the entire matter to Shri Nityananda Prabhu. The merciful Nityanandna Prabhu told the brahmana to return to Suryadas Sarakhela with the assurance that he would certainly fulfill his heart's desire. When the news came to Advaita Acharya, he became extremely happy. He said, "May all this take place very soon." Meanwhile, the brahmana returned to Shaligrama and gave the auspicious news to Suryadas Sarakhela. Upon hearing this, Suryadas's ecstasy knew no bounds.

In Borogacchi grama lived the son of King Harihora, Shri Krishnadasa. He was a great and dear devotee of Shri Nityananda Prabhu. He was prepared to bear and make all the necessary arrangements for a lavish wedding, putting his own home at the disposal of the entire celebration. Wanting Lord Nityananda to accept this as his offering, Krishna dasa went quickly to Nityananda Prabhu, and prayed that he might be allowed to bring the Lord to Borogacchi gram and commence with the wedding there.

Shrivasa, Shri Advaita Acharya, Shri Chandrashekhara, Murari Gupta as well as all the other devotees of Shri Gaurasundara gathered there and began performing sankirtana. Shri Surya Dasa Sarakhela's brother, Krishnadasa, quickly returned to Borogacchi Gram. Nityananda Prabhu also arrived there shortly, as did all the devotees from Shaligrama. Seeing Nityananda Prabhu and all the different devotees who had arrived, Suryadas Sarakhela ran out on the road before them in great ecstasy and, welcoming them, invited them to his own home, after falling before the lotus feet of Shri Nityananda Prabhu in humble submission. The Bhakti-Ratnakara records this as follows: "Falling at the lotus feet of Shri Nityananda Prabhu Suryadasa flooded the ground with his tears. With his two hands he tightly held the lotus feet of Nityananda Prabhu. His voice trembling, he wanted to speak, but could find no words. Nityananda Prabhu slowly began to smile, and gradually was unable to contain his ecstatic laughter. Bestowing his full mercy upon Suryadasa, he embraced him. Suryadasa became absorbed in bliss. Who could have understood the limits of his ecstasy? Seeing his brother, Gauridasa also became ecstatic; not being able to contain his patience, was overwhelmed with internal delight.

A little while later, Shri Suryadasa Pandita worship the lotus feet of Nityananda Prabhu and offered his two daughters—Shri Vasudha and Shri Jahnava Mata—into the hands of Nityananda. The Bhakti Ratnakara says, "In the opinion of both the scriptures and the people in general Suryadasa was most fortunate, having given his daughters in charity to the Supreme Personality of Godhead, Lord Nityananda Prabhu.

Thereafter, following the beautiful and auspicious wedding, Shri Nityananda Prabhu remained in Shaligrama Pura for some time. In time, he went to Nabadwipa dhama, and arrived at the house of Sachidevi with his two wives. He offered his obeisances to the lotus feet of Shri Sachidevi. Sachimata was delighted to see Vasudha and Jahnava. She embraced them again and again, sat them on her lap and affectionately pinched them on the cheek.

All the Vaishnava housewives in Nabadwipa showed great affection toward the two brides of Nityananda. On the order of Sachidevi, Nityananda went to the house of Advaita Acharya in Shantipura. When Sita Thakurani saw Vasudha and Shri Jahnava, she floated inthe waves of ecstasy. She also embraced them as affectionately as Sachidevi had. Shri Nityananda stayed there at the house of Advaita for some time, until Uddharana Datta Thakura requested him to come to stay at his place in Saptagrama. There he stayed for a few days, and, after taking part in a great sankirtan festival, went on to Boro Grama. Nityananda Prabhu performed endless kirtan pastimes and wandered from one place to the next for this purpose.

After some time, Shri Vasudhadevi gave birth to a daughter named Ganga and a son named Virachandra. Shri Jahnavadevi, on the other hand, had no children.

After Shri Nityananda Prabhu, Advaita Acharya, Shrivasa Pandita, and many other members of Shri Chaitanya Mahaprabhu's personal entourage had gone back to Godhead, Shri Jahnava Mata wanted to further inundate the world with a flood of sankirtan nectar. At that time, in Kheturi Gram, on the Phalguna Purnima day, the day of Mahaprabhu's advent, a great festival was to be held. The three acharyas Narottama, Shyamananda, and Shrinivasa (the three-fold mercy-potency of the Lord) heard that a great festival was to be held in Kheturi Gram at the house of Raja Santosha Datta. They too arrived to take part.

The festival had been arranged by King Santosh Dutta. He was the son of Narottam's brother as well as Narottam's disciple. For this festival, Jahanava Devi herself, the wife of Lord Nityananda, had come. Along with her came her uncle, Shri Krishna Mishra, as well as Shirpati, Shrinidhi, Minaketana Ramadasa, Murari Chaitanya, Jnana dasa, Parameshvari dasa, Balarama Dasa, Vrindavan Das Thakura, and all the other dearmost followers of Shri Nityananda Prabhu. Jahanava Mata first went to the house of Gauridasa Pandit in Ambika Kalna along with all her followers. The disciple of Gauri das Pandita, Hridaya Chaitanya with great cordiality welcomed Shri Jahnava Mata and all the devotees. Shri Jahnava Mata with her own hand cooked the offering for the Gaura-Nityananda deities there. Having had a festival there for one night, they went on to Nabadwipa. Arriving at the house of Mahaprabhu, and not seeing Sachimata there, Shri Jahanva Mata was very unhappy to have missed her, and felt the pangs of separation. Shripati and Shrinidhi then took Shri Jahnava Mata to their own Nabadwip home. Not seeing Shrivasa Pandita and Malinidevi there, she was heartbroken and began to cry. They stayed the night there, and on the following day went to Shantipura. Finding that Shri Advaita Acharya and Shri Sita Thakurani had passed away, Jahnava Mata was filled with grief. Their sons, Achyutananda and Gopala cordially greeted Jahnava Mata and all her Vaishnava associates and welcomed them with a proper ceremonial reception.

At length, Shri Jahnava Mata, along with her devotee associates went on to a place in Kanthak Nagara known as Teliyabudhir Gram, where the brother of Ramchandra Kaviraja, whose name was Govinda Kaviraja, greeted Her with all respect and offered puja to her. After staying there one night, they all set out for Kheturi Grama.

Arriving on the other side of the river from Kheturi Grama, they found that Raja Santosha Datta had made arrangements for boats to ferry the devotees across the river Padma as well as other conveyances to bring the devotees into Kheturi Gram. He also made many other arrangements for the well-being of the devotees, including suitable housing and ample prasada. Everything was decorated very beautifully. Raja Santosha Datta personally came a long way down the road just to welcome Jahanava Mata and her company by offering them flowers and garlands, as well as many other gifts.

In this way, all the devotees headed by Jahnava Mata entered Kheturi Gram while performing Sankirtana. At this time, with Shrinivasa, Narottama, and Shyamananda in front welcomed the delegation of devotees headed by Jahnava Mata by offering their full obeisances with great humility in the dust of the road. The devotees embraced each other in great ecstasy, and gradually they filled the four directions with the ecstatic and tumultuous sound of their kirtan.

Raja Santosha Datta had caused beautiful houses to be constructed to house the devotees headed by Jahnava Mata. He also made arrangements for servants to care for their every need. Gradually the different devotees headed by Jahanva retired to their respective quarters, and after having honored prasada, they rested. Seeing that the service of the Vaishnavas had been properly taken care of, Raja Santosha Datta was very happy.

The following day was the appearance day of Shri Chaitanya Mahaprabhu. Within the newly constructed mandir, six deities were to be installed. In the evening, the devotees began performing sankirtana. Shri Raghunandana, from Shri Khanda, began the preliminary kirtan. All the people of Kheturi gram turned out for the occasion. Within the midst of that great assembly, Nityananda's shakti, Shri Jahanva Mata looked very beautiful. Upon seeing her, upon seeing the devotees gathered there, and upon hearing the divine kirtan of those great souls, all the atheists and sinners were supremely purified. Everyone had left their homes and hurried out to see the devotees and to drown themselves in the nectar of the kirtan. Everyone dived and surfaced in the ocean of ecstasy, and in this way were drowned in the bliss of Vaikuntha. In this way, the kirtan continued until midnight.

The following day, with great pomp, and before a huge crowd, Shrinivas Acharya himself performed the abhishek ceremony for the installation of the six deities. On the order of Jahnava Mata and the devotees, Narottama Thakura began to perform kirtan. In the midst of that kirtan, Shri Gauranga Mahaprabhu Himself, accompanied Nityananda Prabhu and all his eternal associates, made his divine appearance. Who can describe the overflowing of ecstasy felt by the assembled devotees there in Kheturi Grama on that day? Those who could remember that festival all attained eternal fame.

On the third day of the festival, Jahanva Mata herself cooked the bhoga for the deities. "Shri Jahnava Devi was extremely delighted by the Sankirtan festival. After purifying herself by bathing in the Ganges at midday, with great enthusiasm, she cooked wonderful preparations of rice, vegetables and other things. Her cooking was unprecedented." (BR 10th Taranga).

Shri Jahnava Mata herself distributed prasada by her own hand to the great souls present there at that grand festival. After the festival was over, Jahnava Mata left Kheturi Gram accompanied by her entourage of devotees, and set out for Vrindvana. On the way there, they passed through Prayaga and Kashi and arrived in Mathura. There they visited Krishna's holy birthplace, and, after bathing at Vishrama Ghata, they entered Vrindavana. In order to welcome Shri Jahanva Mata, some of the Vrindvana devotees met her in Mathura. Shri Parameshvari Das describes this meeting, and mentions the names of the different devotees who turned out to meet her, as follows:

"There was Gopal Bhatta Goswami, a reservoir of gaur-prema, and Bhugarbha Goswami, as well as the highly qualified Lokanatha. Krishna dasa brahmachari and Shri Krishna Pandita, Shri Madhu Pandit and the celebrated Shri Jiva were also present there. All of them were introduced to Jahnava Mata, who was informed of their names by Jiva Goswami. Hearing all this, Jahnava Mata's great ecstasy was increased." (Bhakti Ratnakara)

Having approached Shri Jahnava Mata, all the goswamis present there fell before her lotus feet and offered their pranams, and she allso offered her pranams to them. Shri Jahnava Mata, seeing the ecstatic efforts of the Goswamis was very happy. At last she toured the holy places in Vrindavana and saw the different deities of Vrindavana, headed by Shri Govinda, Shri Gopinatha, and Shri Madana Mohana. The Goswamis had made an extensive effort to see to it that the arrangements for Jahnava Mata's stay were topmost. After some days in Vrindavana, she went to see Govardhan hill, Radha-kunda and Shyamakunda. When she visited the different places of the Lord's pastimes, different divine moods amd emotions connected with those pastimes awakened within her. In this way, after wandering about in Vrindavana for some time, she returned to Gaudadesha, Bengal.

Having reached Gaudamandala, the greater circle of Mahaprabhu's pastimes in Bengal, She first went to Kheturi Gram. There, the devotees came out to greet and welcome her, led by Narottama and Ramchandra Kaviraja. After staying there a few days, she went on to Budhari Gram. In Budhari Grama lived ther brother of Vamshidasa, Shri Shyamadasa Chakravarti. She proposed that his daughter Shri Hemalata should be married to Boro Gangadasa. On her order, Shyamadasa gave his daughter to Boro Gangadasa. After the wedding, Jahnava Mata gave Gangadasa the responsibilty of worshiping the deity of Shyamasundara. After staying in Badhuri Gram for some time, Jahnava Mata went to see the birthplace of Shri Nityananda Prabhu in the village of Ekachakra. As she took darshan there, she heard about the father and mother of Shri Nityananda, Harai Pandit and Padmavati. Hearing about her father-in-law and mother-in-law, and meditating upon them, She was overwhelmed with separation and began to weep. In the company of a local brahman, she saw the different places of Nityananda Prabhu's childhood pastimes. No one can describe the bliss she felt upon seeing those places. That day she stayed at the empty house which had once been occupied by Nityananda's parents, which had once been Nityananda's home. She passed the night chanting the names of the Lord in kirtan.

Having stayed for one night in Ekachakra, she went to Kanthak Nagara, near Katwa. She say the place of the Lord's sannyasa, and wept. From there, she went to Yajigram, to the house of Shrinivasa Thakura. The devotees there, headed by Shrinivasa Acharya, welcomed her with great devotion. Shrinivasa invited her into his home and performed a puja in honor of Jahnava Mata, worshiping her. In this way, that best of Acharyas, Shrinivasa, absorbed himself in the service of Jahnava Mata. After staying in Yajigram for some days, she again returned to Nabadwipa, to the birthplace of Shriman Mahaprabhu. At that time, Ishan, the family servant of Mahaprabhu was in his ripe old age. Upon entering the house of Mahaprabhu, Jahanva Mata fainted in ecstasy. Seeing her absorbed in a divine trance of ecstasy, the devotees also became ecstatic and began to weep tears of prem. Fromt he house of Mahaprabhu, She went to the courtyard of Shrivasa, where she spent the night. And all night, in the coutryard of Shrivasa, the devotees engaged in mahasankirtana, dancing and chanting with great enthusiasm, for the courtyard of Shrivasa is where Mahaprabhu began his sankirtan pastimes. That night, Jahanva Mata had a dream in which she saw Shri Gaurasundara and his devotees performing different pastimes.

The following day, She offered her prayers again and again to the holy dham of Nabadwipa, and then turned towards Ambika Kalna and set out in that direction. At again being visited by Shri Jahnava Mata, the residents of Ambika Kalna were overjoyed. Remembering Gauridasa Pandita, who had since passed away, Shri Jahnava Mata wept again and again. She offered her prayers there, at the lotus feet of the Shri Gaura and Nityananda deities. There the devotees began a kirtan, and in the midst of that great and tumultuous kirtan, Gaura and Nityananda personally appeared. That night, Jahnava Mata, as she had done previously, cooked many preparations for the pleasure of Gaura-Nityananda and offered it them upon the altar. Later, she herself distributed that prasada to the devotees there. That night, as she slept, in her dreams she saw Gauridasa Pandita with Gaura and Nityananda. They all offered Jahnava Mata their blessings.

The following day, bidding farewell to the devotees, Jahanva Mata went to the home of Uddharana Datta Thakura. There, after staying for a one-night sankirtan festival, she got in a boat and returned to her own home in Khorodoha Gram. In Khoradoha Gram, upon seeing her once again, the devotees felt boundless joy. With great eagerness everyone tried to push in front of the crowd to catch a glimpse of her. The devotees greeted her with sankirtan. Nityananda's son, Birchandra and his daughter Shri Ganga offered their prayers at the lotus feet of Shri Jahnava Mata, and in turn were affectionately embraced by her. She smelled their heads in affection. After this, Jahnava Mata and Shri Vasudha devi, offered their respects to each other. After this, Shri Jahnava Mata spoke of her visit to the different holy places in Gaura Mandala and Vraja Mandala with all the devotees. Shri Jahnava Mata retained Parameshvari Thakura as a servant. The two of them were unlimitedly happy to see one another once again. The other devotees bid their farewells.

The story of Shri Jahnava Mata's pilgrimage throughout the holy places of Gaura Mandala and Vraja Mandala has become quite famous throughout the society of Gaudiya Vaishnavas. Shri Jahnava Mata is a reservoir of prema-bhakti and is known as Nityananda-svarupini—the other self of Nityananda Prabhu. She delivered many sinners and atheists by her mercy. Her divine opulence (aishavarya) and sweetness (madhurya) are both astounding.

The birthday of Shri Jahnava Mata, the shakti of Nityananda, is celebrated on the 8th day of the full moon in the month of Vaishakha.

Shrila Bhaktivinoda Thakura, in his Kalyana Kalpataru has prayed as follows at the lotus feet of Shri Jahnava Mata:

"Having fallen into this ocean of misery, my life is a bewilderment, and I do not know how to reach its shore, nor even where to search for it. All my efforts (karma) are useless, all my knowledge (jnana) is useless, as are mysticism (yoga), austerity, religious penance, and mundane piety. None of these processes have any power to rescue me. I am weak, helpless. I don't know how to swim across this ocean of ignorance. Who will deliver me from this dangerous predicament? Within this dangerous ocean of material existence I see the crocodiles of sense gratification—what a terrible sight! Within this ocean, I am tossed about by the turbulent waves which constantly boil and churn like a ship without a rudder. The impulses and urges that I have acquired from my previous births are like a wind that blows the ship in all directions. My mind is unsteady. This ship has no captain, no direction. I weep in despair, seeing that I cannot cross this ocean of misery. O Jahnava Devi! Today, by the power of your divine qualities, be merciful to this servant of yours. Dispell this illusion which torments me, and relieve me of the anguish of material existence. Let me take shelter at your lotus feet, for in this way I shall certainly cross over the ocean of birth and death. You are Nityananda-shakti—the divine energy of Nityananda Himself. You are the guru of Krishna-bhakti. Be merciful to me and grant me the shade of your holy lotus feet, which are like a wish-fulfilling tree. You have delivered countless abominable sinners. Please deliver me in the same way. Today, this lowly sinner falls at your holy feet, praying for your mercy."

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Glorification of Sri Sita-Rama

Glorification of Sri Sita-Rama

by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

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[Mathura, April 13, 2000] Janaka Maharaja had given the definition of bhakti to Lord Rama’s brother, Bharata. "Anyabhilasita-sunyam, jnana-karmady-anavrtam, anukulyana krsnanu-silanam bhaktir uttama. One who has no other desire than to please Krsna, and who is not influenced by the process of jnana-marga (cultivation of knowledge) karma, and so on, is situated in pure bhakti.” The king told him that nothing can control prema (pure love of God); it has its own law. One who has prema will always consider the desires of his object of love. He has no personal interest. He will always think, "How will my beloved be pleased?" Our real purpose is to please our worshipful deity, God and Guru; not to please ourselves."
After Ravana was killed, Sita devi had to undergo the agni pariksa, fire test. Of course, Maya-Sita entered the fire, and the real Sita devi remained unharmed – proving that she was completely pure and chaste. Rama then gave the kingdom of Ravana to Vivisana, Ravana's brother, and after that he took Sita devi and all their associates to Ayodhya on a mystic airplane. There were millions and billions of associates, but this airplane was able to expand so that they could all fit on it.
On their journey, Rama pointed out to Sita all the places where they had enjoyed pastimes together, or where He and Laksmana had killed various demons. For example, Rama would say, "Oh look, here is where we built the bridge to Lanka. Do you remember?" When they reached Kishkinda, where all of Rama's monkey associates lived, they stopped. Sita devi then invited all the wives of the monkeys to come aboard the airplane, as they were also very interested to see Rama's coronation.
The party stayed one night and then went to Citrakut. Hanuman took the form of a brahmana and went to the place where Bharata was staying in Nandigram. Bharata was living the life of a renunciate, wearing simple cloth, with matted hair and living on fruits and roots; and all of his ministers lived in the same way. In the guise of a brahmana, Hanuman approached Bharata and said, "Oh Bharata Maharaja, Rama has come. Prepare to welcome him!" Upon hearing that his dear brother had finally returned, he was overjoyed and fainted. When he came to consciousness he said, "I want to give you many gifts. So please accept 18,000 cows, as many beautiful women as you desire, horses and other wealth. Still I cannot give you anything equal in value to the news you have given me." Hanuman then returned to his original form, and Bharata said, "Oh, you are Hanuman!"
After Rama’s abhiseka ceremony, he wanted to give many gifts to everyone. Sita devi thought of a very nice gift to give Hanuman, so she gave him her most beautiful pearl necklace. Hanuman took it, examined it and broke it, and the pearls scattered all over the floor. Sita devi was surprised and asked, "What are you doing?" Hanuman replied, "Oh, I was just seeing if 'Rama' is written anywhere here." "But don't you know Rama is in your heart?" she said. Then Hanuman tore open his chest. In this way, Rama’s associates teach us that whatever is given to others should be in connection with Krsna.
Lord Rama and Sita devi stayed together for many years, and everyone was very happy within their kingdom. Some people, however, criticized Rama for accepting Sita back after she had been in the palace of Ravana. According to Vedic principles, it is unacceptable to accept one's wife after her being away for one night – what to speak of one year. One evening, the wife of a washer-man came home late. Her husband immediately told her that she could not enter the house. He threw her out saying, "I am not like Rama, who accepted his wife back after she'd been with another man."
This news spread and the story got back to Rama. He was most disturbed, and realized that he had to do something. How could he rule a kingdom in which some of the people did not have faith in him? He called a meeting, asking all his brothers to come; but none of them could give him any advice. He himself then realized what to do. He remembered that Sita had desired to visit all the sages in the forest and shower them with gifts. He asked Laksmana to take her to the asrama of those sages, deliver his sorrowful message to her, and then leave her in the forest. Laksmana was devastated that he was called upon to do this, but he could not say anything, as he was Rama's younger brother. He therefore had to accept that responsibility.
Sumanta was Laksmana's chariot driver, and moreover a very great minister of Rama. Laksmana told everything about Rama's order to Sumanta and said, "My life is full of miseries. Now, today is the biggest misery of my life!" They passed Prayag and went across a river. "Valmiki's asrama is here," Laksmana told Sita. Then, with a heavy heart he told her, "Everyone is accusing Rama of accepting an unchaste wife. Many people don't have full faith in him now; so how is it possible for him to rule the kingdom and guide the citizens properly?"
When Sita devi heard this she fainted, and when she revived she said, "I don't want to create any difficulties for him. I do not want him to be disturbed by the public. Please pay my obeisances to all. Laksmana, I want to pray at your lotus feet, as I have offended you twice. The first night in Ayodhya, after our marriage ceremony, I stopped you from massaging Rama's lotus feet. Though this had been your cherished duty for many years, I took this away from you. When you asked Rama about this, he could not answer. Then we asked the great sage Vasistha and he said, 'The duties now have to be divided. So Laksmana, all the duties outside of the house should be taken by you. Sita devi should now perform all the duties inside of the house.' In this way it was decided.
"Secondly, I was once allured by a deer in the forest when we were in exile. I heard Marici call out, 'Alas, Laksmana!' Assuming it was Rama's voice, I told you to go immediately to help Him. You said, 'No Sita, it is an illusion created by a demon.' I insisted and told you, 'I know. You are a spy of Bharata, and you have lusty feelings for me. That is why you don't want to save your brother!' These words pierced your heart. You replied that you always saw me as your mother and had never even seen my face; you had only seen my feet. You could not bear these harsh words. Then, when you went to see Rama, he chastised you saying, 'Why did you take heed of the words of that woman?' Then Ravana came here and begged, 'biksana dehi' three times. When I did not want to come outside of your circle of protection he threatened me, 'I curse you that your husband will die if you do not give anything to me here!' So please forgive me for these offenses."
After leaving Sita devi in the forest Laksmana lamented, "Oh, alas! I will surely give up my life!" Sumanta tried to pacify him, and told him the truth of the matter. "Once I was with Dasaratha Maharaja, and at that time two sages, Vasistha Rsi and Durvasa Muni, came to visit him. Maharaja Dasaratha served them very nicely and then asked them to kindly tell him about the future of his four children. Vasistha Rsi remained silent and Durvasa Muni responded by saying, ‘Oh, you have four sons. Very good." Dasaratha Maharaja said, "Yes, first tell me about Rama's future." Durvasa said, "Rama's future will undoubtedly be full of miseries. He will have to leave Ayodhya, and everyone there will feel unbearable separation from Him. You will not be able to bear His absence, and you will die in separation. Rama will later have to be separated from his wife, and after suffering immensely they will become reunited. Then again they will have to be apart; and Rama will rule the kingdom alone without his wife. Do not tell this to anyone." Dasaratha Maharaja was in complete shock, but he promised that he would not speak what he had heard to anyone. He said, "From today, I am your disciple."
Having heard this from Sumanta, Laksmana realized that his brother Rama is in fact the Supreme Lord Visnu. Sumanta continued telling Laksmana the story that Durvasa Muni had told to Dasaratha Maharaja: "Once, a very big battle ensued between the demigods and the demons. The demons were defeated and went to the wife of Brghu Maharaja to take shelter; and, being very merciful, she gave them shelter. The demigods went to Lord Vamanadeva and told him the situation. He then took His cakra and beheaded Brghu Maharaja's wife. Brghu Maharaja was very upset and cursed Vamanadeva saying, "You are responsible for my wife's death. I loved her very much. Now I will have to suffer so much in separation from her. For this I curse you that you will have to suffer in the same way in the future. You will have a very beautiful wife who will serve you in every way. You will be fully satisfied and completely enamored with her feminine grace and charm, and her saintly qualities. You will then be separated from her, and you will always suffer immensely from that pain of separation." Hearing this, Vamanadeva happily accepted the curse. He knew that in the future the whole world would be benefited by this. Also, this was but a pretext, as separation naturally increases the happiness of meeting.
Sita devi was walking towards the asrama of Valmiki Rsi, when some of his brahmacaris spotted her. They informed Valmiki that a lady looking like a demigoddess was coming. Valmiki came out to greet her, and immediately recognized who she was. He said, "Oh, you are Sita devi, the wife of Lord Rama. I know this because I have written the Ramayana. Please come in." The ladies there were very pleased to see Sita devi and said, "Oh, please allow us to serve you." Valmiki instructed them how to serve her in every way.
When Rama sent Satrughna to Mathura, he happened to come near to Valmiki's asrama on the way. He paid obeisance to Sita devi and her sons, Luv and Kush, from a distance. Luv and Kush were very intelligent children. Valmiki was very expert in archery, singing and music, and he taught Luv and Kush these arts. They could thus sing in all ragas very sweetly. Valmiki also taught them the Ramayana.
No one in the entire kingdom was there to console Rama. However, the ladies were there to console Sita devi in the asrama of Valmiki. One day Rama turned to Vasistha Rsi and said, "Will you please perform a sacrifice?" Vasistha replied, "Then you must call your wife back." "Oh, I cannot do that." "Then you must remarry," he insisted. Rama said, "It is not possible." "Then you will have to make a golden deity of Sita devi." Vasistha then performed the sacrifice. In fact, every year he performed a very big sacrificial ceremony for Rama, near Naimisaranya on the bank of Gomati, with a new golden deity of Sita devi each year.
One year many kings and sages were called, and Valmiki came with Luv and Kush. The boys were extremely beautiful, with very broad chests and slender waists. During a rest period, Valmiki asked them to sing Ramayana. They had melodious voices, and they sang in such a heart-rendering way that they captured everyone's hearts. Rama was especially touched, and tears came to His eyes. Valmiki had previously warned the boys, “If anyone asks you who you are, tell them, 'I am a disciple of Valmiki'”. Rama ordered Laksmana, "Go and give them eighteen thousand gold coins and many, many beautiful clothes and gifts. Then ask them who they are."
When they were presented with these gold coins, clothes, and gifts, they said, "What will we do with all these things? We are brahmacaris." Then Laksmana asked which dynasty they belonged to, and they replied, "You seem very learned. Why ask this? Why not ask who is our Gurudeva? We are disciples of Valmiki Rsi." For five or seven days they came and recited the Ramayana, and after many days Rama and others came to know who they were.
Rama then called Valmiki and requested that Sita devi come and prove Her chastity so that he could call her back. Valmiki said, "I have never spoken a lie in my life. I can assure you that Sita is completely pure and chaste." Rama said, "I know that. I'm quite confident of this, but I want proof for my citizens. So please bring Her here. Then we'll see what we can do."
At this time Brahma, Sankara, and many demigods and goddesses came, curious to see this event. Sita devi sent Luv and Kusa ahead to their father. She arrived thereafter, and Valmiki spoke gently to her, "O daughter, Sita devi. Come forward and prove your chastity." Sita devi said, "Mother, please prove this to one and all, that I have never served any other man. I have never even had thoughts of any man other than Rama in my whole life. Please accept me, mother." Pritivi-devi appeared from the earth and Sita sat on her lap on a golden throne. In a moment, Prthivi-devi completely covered Her. In other words, she took Sita devi with her, back under the Earth. Rama couldn't bear to see Sita leave him like this, and he fainted. Then, when he returned to consciousness, he prayed to Prthivi-devi, requesting her to bring back Sita. He told her, "One time I went with a bow to the ocean and he was very much afraid. So I can turn you into dust in a moment." Just then Brahma came and told Rama, "No. Don't do it! This is the last time. Sitaji has gone to your own abode, so you should very quickly wind up your pastimes and go there."
Gaura premanande!

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Sita Navami

Sri Isha Upanishad

Sri Isha Upanishad

The Isha Upanishad is part of the White Yajur-veda. It is short with a total of only 19 mantras or verses. Nonetheless, it contains a concentrated view of the essential Vedic philosophy. It is also considered quite auspicious to recite this Isha Upanishad, which produces not only insights into our spiritual position and identity, but also the proper energy from the sound vibrations to invoke purity in the atmosphere as well as realizations in our consciousness. It shows the way the Upanishads describe the nonmaterial aspects of the Supreme Being, as when it describes Him as One who walks but does not walk. It is a way of relating how the Lord has no material qualities, but has all spiritual qualities and characteristics. By understanding this, one can begin to perceive the spiritual truths of which the Upanishads speak.

The Invocation

om purnam adah purnam idam

purnat purnam udachyate

purnasya purnam adaya

purnam evavashishyate

The Personality of Godhead is perfect and complete. And because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as a complete whole. Whatever is produced of the complete whole is also complete by itself. And because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance.


ishavasyam idam sarvam

yat kincha jagatyam jagat

tena tyaktena bhunjitha

ma gridhah kasya svid dhanam

Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one must not accept other things, knowing well to Whom they belong.


kurvann eveha karmani

jijivisec chatam samaha

evam tvayi nanyatheto 'sti

na karma lipyate nare

One may aspire to live for hundreds of years if he continuously goes on doing work in that way, because that sort of work will not bind him to the law of karma. And there is no alternative to this way for man.


asurya nama te loka

andhena tamasavritaha

tams te pretyabhigacchanti

ye ke chatma-hano janaha

The killer of the soul, whoever he may be, must enter into the planets known as the worlds of the faithless, full of darkness and ignorance.


anejad ekam manaso javiyo

nainad deva apnuvan purvan arshat

tad dhavato 'nyan atyeti tishthat

tasminn apo matarishva dadhati

The Personality of Godhead, although fixed in His abode, is more swift then the mind, and can overcome all others running. The powerful demigods cannot approach Him. Although in one place, He has control over those who supply the air and rain. He surpasses all in excellence.


tad ejati tan naijati

tad dure tad vantike

tad antarasya sarvasya

tad u sarvasyasya bahyataha

The Supreme Lord walks and does not walk. He is far away, but He is very near as well. He is within everything, and again He is outside of everything.


yas tu sarvani bhutany

atmany evanupashyati

sarva-bhuteshu chatmanam

tato na vijugupsate

A person who sees everything in relation to the supreme Lord, and sees all entities as His parts and parcels, and who sees the Supreme Lord within everything, never hates anything, nor any being.


yasmin sarvani bhutany

atmaivabhud vijanataha

tatra ko mohah kah shoka

ekatvam anupashyataha

One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What is there as illusion or anxiety for him?


sa paryagac chukram akayam avranam

asnaviram shuddham apapa-viddham

kavir manishi paribhuh svayambhur

yathatathyato 'rthan vyadadhac chashvatibhyah samabhyaha

Such a person must know in fact the Greatest of all, Who is unembodied, omniscient, beyond reproach, without veins, pure and uncontaminate, the self-sufficient Philosopher who is awarding everyone's desire since time immemorial.


andham tamah pravishanti

ye 'vidyam upasate

tato bhuya iva te tamo

ya u vidyayam rataha

Those who are engaged in the culture of nescient activities shall enter into the darkest region of ignorance. Worse still are those engaged in the so-called culture of knowledge.


anyad evahur vidyaya

anyad ahur avidyaya

iti shushruma dhiranam

ye nas tad vichachakshire

The wise have explained to us that one result is derived from the culture of knowledge, and it is said that a different result is obtained from the culture of nescience.


vidyam chavidyam cha yas

tad vedobhayam saha

avidyaya mrityum tirtva

vidyayamritam ashnute

Only one who can learn the process of nescience and that of transcendental knowledge side by side can transcend the influence of repeated birth and death, and enjoy the full blessings of immortality.


andham tamah pravishanti

ye 'sambhutim upasate

tato bhuya iva te tamo

ya u sambhutyam rataha

Those who are engaged in the worship of demigods enter into the darkest region of ignorance, and still more so do the worshipers of the impersonal [form of the] Absolute.


anyad evahuh sambhavad

anyad ahur asambhavat

iti shushruma dhiranam

ye nas tad vichachakshire

It is said that one result is obtained by worshiping the Supreme Cause of all causes, and that another is obtained by worshiping what is not supreme. All this was heard from the undisturbed authorities who clearly explained it.


sambhutim cha vinasham cha

yas tad vedobhayam saha

vinashena mrityum tirtva

sambhutyamritam ashnute

One should know perfectly well about the Personality of Godhead and His transcendental name, as well as the temporary material creation with its temporary demigods, men and animals. When one knows these, he surpasses death and the ephemeral cosmic manifestation with it, and in the eternal Kingdom of God he enjoys his eternal life of bliss and knowledge.


hiranmayena patrena

satyasyapihitam mukham

tat tvam pushann apavrinu

satya-dharmaya drishtaye

O my Lord, Sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee.


pushann ekarshe yama surya prajapatya

vyuha rashmin samuha tejaha

yat te rupam kalyanatamam tat te pashyami

yo 'sav asau purushah so 'hama smi

O my Lord, O primeval philosopher, maintainer of the universe, O regulating principle, destination of the pure devotees, well-wisher of the progenitors of mankind--please remove the effulgence of Your transcendental rays so that I can see Your form of bliss. You are the eternal Supreme Personality of Godhead, like unto the sun, as am I.


vayur anilam amritam

athedam bhasmantam shariram

om krato smara kritam smara

krato smara kritam smara

Let this temporary body be burned to ashes, and let the air of life be merged with the totality of air. Now, O my Lord, please remember all my sacrifices, and because You are the ultimate beneficiary, please remember all that I have done for You.


agne naya supatha raye asman

vishvani deva vayunani vidvan

yuyodhy asmaj juhuranam eno

bhuyistham te nama uktim vidhema

O my Lord, powerful as the fire, omnipotent one, now I do offer You all obeisances and fall at Your feet on the ground. O my Lord, please lead me on the right path to reach You, and since You know all that I have done in the past, please free me from the reactions to my past sins, so that there will be no hindrance to my progress.


108 Names of Devi

 108 Names of Devi
and the
Shri Lalita Sahasranam Stotram
(This is a meditation on Devi chanted at the beginning of Shri Lalita Sahasranam,
the Thousand Names of Devi)

sindhur aruna vigraham trinayanam
manikya mauli spurat
tara nayaka shekharam
smita mukhim apina vakshoruham
panibhyam alipurna ratna chashakam
raktotpalam bibhratim
saumyam ratna ghatastha rakta
charanam dhyayet param ambikam

dhyayet padmasanastham
vikasita vadanam padma patraya takshim
hemabham pita vastram karakali talasat
hemapadmam varangim

sarvalankara yuktam satatam abhayatam
bhaktanamram bhavanim
shri vidyam shanta murtim sakala suranutam
sarva sampat pradatrim

sakumkuma vilepana
mallika chumbi kasturikam
samanda hasitekshanam
sashara chapa pashamkusham

asesha jana mohinim
aruna malya bhushojvalam
japa kusuma bhasuram
japavidhau smaretambikam

arunam karunam
tarangi takshim
dhrita pasham
kusha pushpa bana chapam
animadibhi ravratam mayukhai
rahamityeva vibhavayet mahesim

She has three eyes; Her hue is like that of red sindhura; the diadem of precious stones She wears has a crescent on it shining wonderfully.

That She is easily accessible is indicated by Her benign smile; Her children have an inexhaustible store of the milk of life in Her full breasts; the vessel of honey in one hand and the red lotus in the other symbolize joy and wisdom of which She alone in the source; and Her feet placed on the precious pot full of valuable gems indicate that these are not difficult for those who surrender to Her feet and take refuge in Her.

I meditate on Sri Bhavani who is seated in the lotus of expansive countenance, Whose eyes are like lotus petals, who is golden-hued, who wears a yellow raiment, who has in her hand lotus flowers of gold, who always dispels fear, whose devotees bow before her, who is the embodiment of peace, who is Sri Vidya Herself who is praised by the gods, and who gives every wealth that is sought...

I meditate on the Mother whose eyes are smiling a little, who has in Her hands the arrow, the bow, the noose and goad, who bewitches everybody, who is glittering with red garlands and ornaments, who is painted with vermillion, whose forehead is kissed with the mark of musk and who is red and tender like the japa flower...

I mediate on the great Empress who is light red in color, whose eyes are full of compassion, who has in Her hands the noose, the goad, the bow and the flowery arrow and who is surrounded on all sides by powers, such as 'anima,' like rays, as if She is the Self within me...

The Durga Yantra

108 Names of Devi, the Divine Mother
(This is a selection of names from the Shri Lalita Sahasranam, the Thousand Names of Devi with the meanings.
Chanting and meditating on these names is said to ward off all evils.)

Salutations to the great goddess Shri Lalitambika

Salutations to the sacred Mother

Salutations to the great Empress

Salutations to the consort of Shiva

Salutations to the Mother who is reached through constant reflection on Truth

Salutations to the Mother who loves to be benevolent

Salutations to the Mother who is the embodiment of benevolence

Salutations to the Mother who is pleased by Her devotees' loving worship

Salutations to the Mother who is reached by yearning service and meditation

Salutations to the Mother who is made one's own by loving acts of devotion

Salutations to the Mother who dispels all fear

Salutations to the Mother who worships Shambhu

Salutations to the Mother who is worshiped as the Goddess of learning in the autumn

Salutations to the Mother who is the consort of Sarva

Salutations to the Mother who is always the giver of happiness

Salutations to the Mother who is inseparable from Parama Shiva

Salutations to the Mother who is Vishnu's consort, Lakshmi

Salutations to the Mother who has a slender waist

Salutations to the Mother who is ever at peace with Her devotees

Salutations to the Mother who has no other support

Salutations to the Mother who is unstained

Salutations to the Mother who is untouched

Salutations to the Mother who is ever pure

Salutations to the Mother who is eternal

Salutations to the Mother who is without form

Salutations to the Mother who is never perturbed

Salutations to the Mother who is attributeless

Salutations to the Mother who is indivisible

Salutations to the Mother who is perfectly serene

Salutations to the Mother who is free from all desires

Salutations to the Mother who is eternally free from illusion

Salutations to the Mother who is the unchanging basis for all change

Salutations to the Mother who is beyond all phenomena of the world

Salutations to the Mother who depends on none

Salutations to the Mother who is eternally taintless

Salutations to the Mother who is perpetual abode of knowledge

Salutations to the Mother who is entirely free from flaw

Salutations to the Mother who is without end

Salutations to the Mother who is without beginning

Salutations to the Mother who has no lapse whatsoever

Salutations to the Mother who is limitless

Salutations to the Motherwho is supreme

Salutations to the Mother who has no passions

Salutations to the Mother who destroys all attachments

Salutations to the Mother who has no pride

Salutations to the Mother who wipes out arrogance

Salutations to the Mother who is free from all anxiety

Salutations to the Mother who is completely free from ego

Salutations to the Mother who is completely free of delusion

Salutations to the Mother who cures the delusions of Her devotees

Salutations to the Mother who has no ego or "my"-ness

Salutations to the Mother who destroys conceit and selfishness in Her devotees

Salutations to the Mother who is the negation of sin

Salutations to the Mother who completely destroys sin by the mere repetition of Her name

Salutations to the Mother who has no enemy or anger

Salutations to the Mother who extinguishes anger rising in the minds of Her devotees

Salutations to the Mother who is completely free from greed

Salutations to the Mother who removes greed from the minds of Her devotees

Salutations to the Mother who is free from doubt

Salutations to the Mother who has no origin

Salutations to the Mother who puts an end to the rounds of birth and death

Salutations to the Mother who is the eternal pure intelligence

Salutations to the Mother who remains ever untroubled

Salutations to the Mother in whom all are one

Salutations to the Mother who destroys the distinctions made by the mind

Salutations to the Mother who is immortal

Salutations to the Mother who uproots the cause of death in Her devotees

Salutations to the Mother who is beyond all action

Salutations to the Mother who takes nothing

Salutations to the Mother who is unequaled

Salutations to the Mother who has locks of shining black hair

Salutations to the Mother who never departs

Salutations to the Mother who is beyond all danger

Salutations to the Mother who is attained through long-sustained and necessary efforts

Salutations to the Mother who is not reached without painstaking continued exertion

Salutations to the Mother who is Goddess Durga

Salutations to the Mother who destroys sorrow

Salutations to the Mother who confers the bliss of liberation

Salutations to the Mother who is omniscient

Salutations to the Mother who is intensely compassionate

Salutations to the Mother who is the source of all power

Salutations to the Mother who possesses all that is auspicious

Salutations to the Mother who takes the seeker to the supreme goal

Salutations to the Mother who is the queen of the universe

Salutations to the Mother who is immanent in all

Salutations to the Mother who transcends nature and is the source of all

Salutations to the Mother who is the great goddess Kali who destroys even death

Salutations to the Mother who is the great goddess

Salutations to the Mother who is the great goddess Lakshmi who is the source of life's bounty

Salutations to the Mother who is the supreme form

Salutations to the Mother who is worthy of worship

Salutations to the Mother who is the great creator of the illusory energy

Salutations to the Mother who is the supreme existence

Salutations to the Mother who is the supreme energy

Salutations to the Mother who is boundless bliss

Salutations to the Mother who is the supreme enjoyment and luxury

Salutations to the Mother who has supreme dominion

Salutations to the Mother of supreme prowess and strength

Salutations to the Mother who is of great strength

Salutations to the Mother who is supreme intelligence

Salutations to the Mother whose attainments are supreme

Salutations to the Mother who is the subject of the great Tantras

Salutations to the Mother who is the great mantra

Salutations to the Mother who is worshiped in the symbols of yantras

Salutations to the Mother whose seat is worthy of great worship

Salutations to the Mother who is the supreme radiance

Salutations to the Mother who is the supreme abode

Salutations to the Mother who is the most subtle

Salutations to the Mother who is the greatest

Salutations to the Mother who is the supreme energy

Salutations to the Mother who is with the worshipful Shiva

Salutations to the Mother who is the form of energy or potency united with Lord Shiva

Salutations to the Mother who is a form of the potency (shakti) united with Lord Vishnu

Salutations to the Mother who is a form of the potency (shakti) united with Brahma

Salutations to the Mother who is the goddess Shri Lalitambika

Salutations to the Mother who is called Amritanandamayi

Salutations to the Mother whose name is also the divine Mother Tripurasundari

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Bhavaanyashtakam (Prayers to Devi)

Na taato na maataa na bandhur na daataa
Na putro na putree na bhrityo na bhartaa
Na jaayaa na vidyaa na vrittir mamaiva
Gatistvam gatistvam tvamekaa Bhavaani
Oh Bhavani, I have no father, no mother, no relatives, no giver, no son, no daughter, no servant, no master, no wife, no knowledge, no occupation.
Oh, Bhavaani! You are the only One Recourse.
Bhavaabdhaavapare Mahaadukh Bhiruh
Prapaata Prakaami pralobhi pramattaha
Kusamsaarpaashah prabaddhah sadaaham
Gatistvam Gatistvam tvamekaa Bhavaani
In this endless ocean of worldly life in which I have fallen, I am fearful of the vast misery, I am lustful, greedy and careless. I am always tied up with the chain of wicked worldliness.
Oh, Bhavaani! You are the only One Recourse.
Na Jaanaami Daanam na cha dhyaanayogam
Na jaanaami tantram na cha stotramantram
Na jaanaami poojaam na cha nyasayogam
Gatistvam gatistvam tvamekaa Bhavaani
I do not know how to offer charity or meditate. I do not know Tantras, of praise (of God), I do not know how to worship or have the knowledge of Yoga.
Oh, Bhavaani! You are the only One Recourse.
Na jaanaami punyam na jaanaami teertham
Na jaanaami muktim layam vaa kadaachit
Na jaanaami bhaktim vratam vaapi maataha
Gatistvam gatistvam tvamekaa Bhavaani
I do not know what are good deeds or what are Holy places. I do not know what is liberation or meditation (on the Supreme Lord); I do not know what is devotion or what is religious observance.
Oh, Bhavaani! You are the only One Recourse.
Kukarmi kusangi kubudhihi kudaasaha
Kulaachaaraheenah kadaacharaleenaha
Kudrishtih kuvaakya prabandhah sadaaham
Gatistvam gatistvam tvamekaa Bhavaani
I am engrossed in evil actions, bad company, have poor discrimination (lack of moral qualities), am a disobedient servant; devoid of noble conduct and am absorbed in immoral behavior. I am always visualizing and perceiving bad things and use bad speech.
Oh, Bhavaani! You are the only One Recourse.
Prajesham ramesham mahesham suresham
Dinesham nisheethe shvaram vaa kadaachit
Na jaanaami chaanyat sadaaham sharanye
Gatistvam gatistvam tvamekaa Bhavaani
I do not know Brahma, Vishnu, Shiva, India, Sun, or Moon. You are the one who protects everyone! I do not know anyone else (except You).
Oh, Bhavaani! You are the only One Recourse.
Vivaade vishaade pramaade pravaase
Jale chaanale parvate shatru madhye
Aranye sharanye sadaa maam prapaahi
Gatistvam gatistvam tvamekaa Bhavaani
You who protects everyone! Please protect me always in the midst of disputes, sorrow, danger, foreign travels, in the waters, fire, mountains, or while among the enemies or in the forest.
Oh, Bhavaani! You are the only One Recourse.
Anaatho daridro jaraaroga yukto
Mahaaksheena deenah sadaa jaanya vaktraha
Vipatto Pravishtah pranashtah sadaaham
Gatistvam gatistvam tvamekaa Bhavaani
I am an orphan, poor, accompanied with disease and old age, am very weak, unfortunate, sunk in sorrow and my face always has a dull and sluggish look. Having fallen in distress, I am lost.
Oh, Bhavaani! You are the only One Recourse.
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The Lalitha Sahasranamam Stotram or Lalita Sahasra Namam Stotra is the sacred Hindu devotional slokha for the devotees of Goddess Lalitha Devi, the Divine Mother Goddess Parvathi Devi in the form of her and the male gods' feminine power, Shakti.

Lalitha Sahasranamam Stotram appears in Brahmanda Purana in the chapter of discussion between Sage Agasthya and Hayagriva, the incarnation of Lord Vishnu with the horse head. At his request of sage Agastya, Hayagreeva taught him Lalita Sahasranamam Stotram or the most holy 1000 names of Goddess Lalitha, the Goddess of bliss. Lalitha Sahasranamam Sloka is organized according to Pancha Kruthyam (5 works). The Pancha Kruthyam are Srishti (Creation), Stithi (Protection), Samharam (Destruction), Thirodhanam (Hiding), and Anugraham (Blessing).

Lalita Sahasranamam is also known as the Rahasya Nama Sahasra (the thousand secret names). Lalitha Sahasra Namam is a very powerful slokha chanting it and meditating it on the meaning of the 1000 names of Goddess Lalitha will ward off all evils and would lead to the fulfillment of all the wishes of the devotees. Chanting Lalitha Sahasranamam on Fridays is considered auspicious.


Asya Sri Lalita Sahasranamastotra Maha Mantrasya
Anustup Chandah
Srilalita Paramesvari Devata
Srimadvagbhavakuteti Bijam
Madhyakuteti Saktih
Saktikuteti Kilakam
Sri Lalita Maha Tripurasundari prasadasiddhidvara
Cintitaphalavaptyarthe Jape Viniyogah

Lalita Sahasranamam Stotram Dhyanam

Sindhuraruna vigraham trinayanam manikya mouli spurath
Thara Nayaga sekaram smitha mukhi mapina vakshoruham,
Panibhayam alipoorna ratna chashakam rakthothpalam vibhrathim,
Soumyam ratna gatastha raktha charanam, dhyayeth paramambikam.

Arunam Karuna Tarangitaksim Dhrta Pasankusa Puspa banacapam
Animadibhiravrtam Mayukhairahamityeva Vibhavaye bhavanim

Dyayeth padmasanastham vikasitha vadanam padma pathrayathakshim,
Hemabham peethavasthram karakalitha-lasadhema padmam varangim,
Sarvalangara yuktham sathatham abhayadam bhaktha namram bhavanim.
Srividyam santhamuthim sakala suranutham sarva sampat pradhatrim.

Samandahasiteksanam Sasaracapapasankusam
Asesajanamohinim arunamalyabhusambaram
Japakusumabhasuram japavidhau smaredambikam

Lalitha Sahasranamam Stotram Lyrics

Srimatha Sri Maharajni Sri Math Simasaneshwari
Chidagni Kunda Sambootha Deva Karya Samudhyatha
Udyath Bhanu Sahasrabha Chadur Bahu Samanvidha
Ragha Swaroopa Pasadya Krodhakarankusojwala
Mano Rupeshu Kodanda Pancha than mathra sayaka
Nijaruna prabha poora majjath brahmanda mandala

Champakasoka – punnaga-sowgandhika-lasath kacha
Kuru vinda mani – sreni-kanath kotira manditha
Ashtami Chandra vibhraja – dhalika sthala shobhitha
Muka Chandra kalankabha mriganabhi viseshaka
Vadana smara mangalya griha thorana chillaka
Vakthra lakshmi –parivaha-chalan meenabha lochana

Nava champaka –pushpabha-nasa dhanda virajitha
Thara kanthi thiraskari nasabharana bhasura
Kadambha manjari kluptha karna poora manohara
Thadanga yugali bhootha thapanodupa mandala
Padma raga sila darsha paribhavika polabhu
Nava vidhruma bimbha sri nyakkari rathna chhadha

Shuddha vidyangurakara dwija pangthi dwayojjala
Karpoora Veedi Kamodha Samakarsha digandara
Nija Sallabha Madhurya Vinirbhardista Kacchabhi
Mandasmitha prabha poora majjat Kamesha manasa
Anakalidha Sadrushya Chibuka sri virajitha
Kamesha baddha mangalya sutra shobitha kandhara

Kankangadha Keyura Kamaniya Bujanvidha
Rathna graiveya chinthaka lola muktha phalanvitha
Kameswara prema rathna mani prathi pana sthani
Nabhyala vala Romali latha phala kucha dwayi
Lakshya Roma Latha Dharatha Samunneya Madhyama
Sthana bhara dalan Madhya patta bhandha valithraya

Arunaruna kausumba vasthra bhaswat kati thati
Rathna kinkinika ramya rasana dhama bhooshitha
Kamesha gnatha sowbhagya mardworu dwayanvitha
Manikhya mukuta kara janu dwaya virajitha
Indra kopa parikshiptha smarathunabha jangika
Kooda Gulpha Koorma prashta jayishnu prapadanvidha

Nakadhi dhithi samchanna namajjana thamoguna
Pada dwaya Prabha jala parakrutha saroruha
Sinchana mani manjira manditha sri pamambuja
Marali Mandha Gamana Maha Lavanya Sewadhi
Sarvaruna Anavadhyangi Srvabharana Bhooshita
Shivakameswarangastha Shiva Swadheena Vallabha

Summeru Madhya sringastha Sriman nagara nayika
Chinthamani grihanthastha Pancha brahmasana sthitha
Maha padma davi samstha Kadambha vana vasini
Sudha sagara madhyastha Kamakshi Kamadhayini
Devarshi Gana-sangatha-stuyamanathma-vaibhava
Bhandasura vadodyuktha shakthi sena samavitha

Sampathkari samarooda sindhoora vrija sevitha
Aswaroodadishidaswa kodi kodi biravrutha
Chakra raja ratha rooda sarvayudha parishkridha
Geya chakra ratha rooda manthrini pari sevitha
Giri chakra ratharooda dhanda natha puraskrutha
Jwalimalika ksiptha vanhi prakara madhyaka

Bhanda sainya vadodyuktha shakthi vikrama harshitha
Nithya parakamatopa nireekshana samutsuka
Banda puthra vadodyuktha bala vikrama nandhita
Manthrinyamba virachitha vishangavatha Doshitha
Vishuka prana harana varahi veeerya nandhitha
Kameshwara mukaloka kalpitha sri Ganeshwara

Mahaganesha nirbhinna vignayanthra praharshitha
Banda surendra nirmuktha sashtra prathyasthra varshani
Karanguli nakhothpanna narayana dasakrithi
Maha pasupathasthragni nirdagdhasura sainika
Kameshwarasthra nirdhagdha sabandasura sunyaka
Brhmopendra mahendradhi deva samsthutha vaibhava

Hara nethragni sandhagdha kama sanjeevanoushadhi
Sri vagbhave koodaiga swaroopa mukha pankaja
Kantatha kadi paryantha Madhya koodaiga swaroopini
Sakthi koodaiga thapanna Kadyatho bhaga dharini
Moola manthrathmikha Moola kooda thraya kalebhara
Kulamruthaika rasika Kula sanketha palini

Kulangana Kulanthastha Kaulini Kula yogini
Akula Samayanthastha Samayachara that para
Moladharaika nilaya Brhama Grandhi Vibhedini
Mani poorantharudhitha Vishnu grandhi vibedhini
Agna chakarantharalastha Rudra grandhi vibhedini
Sahararambhujarooda Sudha sarabhi varshini

Thadillatha samaruchya Shad chakropari samshitha
Maha ssakthya Kundalini Bisa thanthu thaniyasi
Bhavani Bhavana gamya Bhavarany kudariga
Bhadra priya Bhadra moorthy Bhaktha sowbhagya dhayini
Bhakthi priya Bhakthi gamya Bhakthi vasya Bhayapaha
Sambhavya Saradharadya Sarvani Sarmadhayini

Sankari Sreekari Sadhwi Sarat chandra nibhanana
Satho dhari Santhimathi Niradhara Niranjana
Nirlepa Nirmala Nithya Nirakara Nirakula
Nirguna Nishkala Santha Nishkama Niruppallava
Nithya muktha Nirvikara Nishprapancha Nirasraya

Nithya shuddha Nithya bhuddha Niravadhya Niranthara
Nishkarana Nishkalanka Nirupadhi Nireeswara
Neeraga Ragha madhani Nirmadha Madhanasini
Nischintha Nirahankara Nirmoha Mohanasini
Nirmama Mamatha hanthri Nishpapa Papa nashini
Nishkrodha Krodha–samani Nir Lobha Lobha nasini

Nissamsaya Samsayagni Nirbhava Bhava nasini
Nirvikalpa Nirabhadha Nirbhedha Bhedha nasini
Nirnasa Mrityu madhani Nishkriya Nishparigraha
Nisthula Neela chikura Nirapaya Nirathyaya
Dhurlabha Dhurgama Dhurga
Dhuka hanthri Sukha prada
Dushta doora Durachara samani Dosha varjitha

Sarvangna Saandra karuna Samanadhika varjitha
Sarva shakthi mayi Sarva mangala Sadgathi prada
Sarveshwari Sarva mayi
Sarva manthra swaroopini

Sarva yanthrathmika Sarva thanthra roopa Manonmani
Maaheswari Mahaa devi Maha lakshmi Mrida priya
Maha roopa Maha poojya Maha pathaka nasini
Maha maya Maha sathva Maha sakthi Maha rathi

Maha bhoga Mahaiswarya Maha veerya Maha bala
Maha bhudhi Maha sidhi Maha Yogeswareswari
Mahathanthra Mahamanthra Mahayanthra Mahasana

Maha yaga kramaradhya Maha bhairava poojitha
Maheswara Mahakalpa Maha thandava sakshini
Maha kamesha mahishi Maha tripura sundari

Chatustatyupacharadya Chathu sashti kala mayi
Maha Chathusashti kodi yogini gana sevitha
Manu Vidya Chandra Vidya Chandra mandala Madhyaga
Charu Roopa Charu Hasa Charu Chandra Kaladhara
Charachara Jagannatha Chakra Raja Nikethana

Parvathi Padma nayana Padma raga samaprabha
Pancha prethasana seena Pancha brahma swaroopini
Chinmayi Paramananda Vignana Gana Roopini
Dhyana Dhyathru dhyeya roopa Dharmadhrama vivarjitha
Viswa roopa Jagarini Swapanthi Thaijasathmika

Suptha Prangnathmika Thurya Sarvavastha vivarjitha
Srishti karthri Brahma roopa Gopthri Govinda roopini
Samharini Rudhra roopa Thirodhana kari Eeswari
Sadashivaa Anugrahada Pancha krithya parayana
Bhanu mandala madhyastha Bhairavi Bhaga malini
Padmasana Bhagavathi Padmanabha sahodari
Unmesha Nimishotpanna Vipanna Bhuvanavali
Sahasra seersha vadana Saharakshi Sahasra path

Aabrahma keeda janani Varnashrama vidhayini
Nijangna roopa nigama Punyapunya phala pradha
Sruthi seemantha kula sindhoori kritha padabjha dhooliga
Sakalagama sandoha shukthi samputa maukthika
Purashartha pradha Poorna Bhogini Bhuvaneshwari
Ambika Anadhi nidhana Hari brahmendra sevitha

Naarayani Naada roopa Nama roopa vivarjitha
Hrim kari Harimathi Hrudya Heyopadeya varjitha
Raja rajarchitha Rakhini Ramya Rajeeva lochana
Ranjani Ramani Rasya Ranath kinkini mekhala
Ramaa Raakendu vadana Rathi roopa Rathi priya

Rakshaa kari Rakshasagni Raamaa Ramana lampata
Kaamya Kamakala roopa Kadambha kusuma priya
Kalyani Jagathi kandha Karuna rasa sagara
Kalavathi Kalaalapa Kaantha Kadambari priya
Varadha Vama nayana Vaaruni madha vihwala
Viswadhika Veda vedya Vindhyachala nivasini
Vidhatri Veda janani Vishnu maya Vilasini

Kshetra swaroopa Kshetresi Kshethra kshethragna palini
Kshaya vridhi nirmuktha Kshetra pala samarchitha
Vijaya Vimala Vandhya Vandharu jana vatsala
Vaag vadhini Vama kesi Vahni mandala vaasini
Bhakthi mat kalpa lathika Pasu pasa vimochani

Samhrutha sesha pashanda Sadachara pravarthika
Thapatryagni santhaptha samahladahna chandrika
Tharuni Thapasa aradhya Thanu Madhya Thamopaha
Chithi Thatpada lakshyartha Chidekara swaroopini
Swathmananda lavi bhootha brahmadyanantha santhathi

Paraa Prathyak chidi roopa Pasyanthi Para devatha
Madhyama Vaikhari roopa Bhaktha manasa hamsikha
Kameshwara prana nadi Kruthagna Kama poojitha
Srungara rasa sampoorna Jayaa Jalandhara sthitha
Odyana peeda nilaya Bindu mandala vaasini
Raho yoga kramaradhya Rahas tarpana tarpitha

Sadya prasadini Viswa sakshini Sakshi varjitha
Shadanga devatha yuktha Shadgunya paripooritha
Nithya klinna Nirupama Nirvanasukha dayini
Nithya Shodasika Roopa Sri Kandartha Sareerini
Prabhavathi Prabha roopa Prasiddha Parameshwari
Moola prakrithi Avyaktha Vyktha Avyaktha swaroopini
Vyapini Vividhakara Vidhya avidhya swaroopini
Maha kamesha nayana kumudahladha kaumudhi
Bhaktha hardha thamo bedha bhanu mat bhanu santhathi

Shivadhoothi Shivaradhya Shiva moorthi Shivangari
Shiva priya Shivapara Shishteshta Shishta poojitha
Aprameya Swaprakasha Mano vachama gochara
Chitsakthi Chethana roopa Jada shakthi Jadathmikha
Gayathri Vyahruthi Sandhya Dwija brinda nishewitha

Tatwasana Tat Twam Ayee Pancha kosandara sthitha
Nissema mahima Nithya youawana Madha shalini
Madha goornitha rakthakshi Madha patala khandaboo

Chandana drava dhigdhangi Champeya kusuma priya
Kusala Komalakara Kuru kulla Kuleshwari
Kula kundalaya Kaula marga that para sevitha
Kumara gana nadambha
Thushti Pushti Mathi Dhrithi
Santhi Swasthimathi Kanthi Nandhini Vigna nasini

Tejowathi Trinayana Lolakshi-Kamaroopini
Malini Hamsini Matha Malayachala vasini
Sumukhi Nalini Subru Shobhana Sura Nayika
Kala kanti Kanthi mathi Kshobhini Sukshma Roopini

Vajreshwari Vamadevi Vayovastha vivarjitha
Sidheswari Sidha vidya Sidha matha Yasawini
Vishudhichakra Nilaya Aarakthavarni Trilochana
Khadwangadhi prakarana Vadanaika samavidha
Payasanna priya Twakstha Pasu loka Bhayamkari
Amruthathi maha sakthi samvrutha Dakineeswari

Anahathabja nilaya Syamabha Vadanadwaya
Dhamshtrojwala Aksha maladhi dhara Rudhira samsthida
Kala rathryadhi Shakthi youga vrudha Sniggdowdhana priya

Maha veerendra varadha Rakinyambha swaroopini
Mani poorabja nilaya Vadana thraya samyudha
Vajradhikayudhopetha Damaryadhibhi ravrutha
Raktha varna Mamsa nishta Gudanna preetha manasa

Samastha bhaktha sukhadha Lakinyambha swaroopini
Swadhishtanambujagatha Chathur vakthra manohara
Sulayudha sampanna Peetha varna Adhi garvitha

Medho nishta Madhu preetha Bhandinyadhi samanvidha
Dhadyanna saktha hridhaya Kakini roopa dharini
Mooladrambujarooda Pancha vakthra Sthithi samsthitha
Ankusathi praharana Varadadhi nishevitha
Mudgou danasaktha chittha Sakinyambha swaroopini

Agna chakrabja nilaya Shukla varna Shadanana
Majja samstha Hamsavathi mukhya shakthi samanvitha
Hardrannaika rasika Hakini roopa dharini
Sahasra dhala padhmastha Sarva varnopi shobitha
Sarvayudha dhara Shukla samsthitha Sarvathomukhi
Sarvou dhana preetha chittha Yakinyambha swaroopini

Swaha Swadha Amathi Medha Sruthi Smrithi Anuthama
Punya keerthi Punya labhya Punya sravana keerthana
Pulomajarchidha Bandha mochini Barbharalaka

Vimarsa roopini Vidhya Viyadhadhi jagat prasu
Sarva vyadhi prasamani Sarva mrutyu nivarini
Agraganya Achintya roopa Kali kalmasha nasini
Kathyayini Kala hanthri Kamalaksha nishevitha
Thamboola pooritha mukhi Dhadimi kusuma prabha

Mrgakshi Mohini Mukhya Mridani Mithra roopini
Nithya Truptha Bhaktha Nidhi Niyanthri Nikhileswari
Maitryadhi vasana Labhya Maha pralaya sakshini
Para Shakthi Para Nishta Prgnana Gana Roopini

Madhvi pana lasaa Matha Mathruka Varna roopini
Maha Kailasa nilaya Mrinala mrudhu dhorllatha
Mahaneeya Dhaya moorthi Maha samrajya shalini
Atma vidhya Maha Vidhya Srividhya Kama sevitha
Sri Shodasakshari vidhya Trikoota Kama Kotika

Kataksha kimkari bhootha kamala koti sevitha
Shira sthitha Chandra nibha Bhalastha Indra Dhanu Prabha
Hridayastha Ravi pragya Tri konanthara deepika
Dakshayani Dhithya hanthri Daksha yagna vinasini
Dharandholitha deergakshi Dharahasojwalanmukhi
Guru Moorthi Guna nidhi Gomatha Guhajanma bhoo

Deveshi Dhanda neethistha Dhaharakasa roopini
Prathi panmukhya rakantha thidhi mandala poojitha
Kalathmika Kala nadha Kavya labha vimodhini
Sachamara Rama vani Savya dhakshina sevitha Adishakthi
Ameya Atma Parama Pavana krithi
Aneka koti Bramanda janani Divya Vigraha
Klim karee Kevalaa Guhya Kaivalya Padha dhayini
Tripura Trijagat vandhya Trimurthi Tri daseswari

Tryakshya Divya Gandhadya Sindhura thila kanchidha
Uma Sailendra Thanaya Gowri Gandharwa Sevitha
Viswa Grabha Swarna Garbha Avaradha Vagadeeswaree
Dhyanagamya Aparichedya Gnadha Gnana Vigraha
Sarva Vedhantha Samvedya Satyananda Swaroopini
Lopa mudrarchitha Leela kluptha brahmanda mandala
Adurshya Drusya rahitha Vignathree Vedhya varjitha

Yogini Yogadha Yogya Yogananda Yugandhara
Iccha shakthi-Gnana shakthi-Kriya Shakthi Swaroopini
Sarvaadhara Suprathishta Sada Sadroopa Dharini
Ashta moorthy Aja jethree Loka yathra vidahyini
Ekakini Bhooma roopa Nirdwaitha Dwaitha varjitha
Annadha Vasudha Vriddha Brhmatmykya Swaroopini

Brihathi Brahmani Brahmi Brahmananda Bali priya
Bhasha roopa Brihat sena Bhavabhava vivarjitha
Sukharadhya Shubhakaree Shobhana sulabha gathi
Raja Rajeswari Rajya Dhayini Rajya vallabha
Rajat krupa Raja peetha nivesitha nijasritha
Rajya lakshmi Kosa natha Chathuranga baleswai

Samrajya Dhayini Sathya Sandha Sagara Mekhala
Deekshitha Dhaitya Shamani Sarva loka vasam kari
Sarvartha Dhatri Savithri Sachidananda Roopini
Desa kala parischinna Sarvaga Sarva mohini

Saraswathi Sasthra mayi Guhamba Guhya roopini
Sarvo padhi vinirmuktha Sada Shiva pathi vritha
Sampradhayeshwari Sadhu Ee Guru mandala roopini
Kulotheerna Bhagaradhya Maya Madhumathi Mahee
Ganamba Guhyakaradhya Komalangi Guru Priya
Swathanthra Sarwa thanthresi Dakshina Moorthi Roopini

Sanakadhi Samaradhya Siva Gnana Pradhayini
Chid kala Ananda Kalika Prema roopa Priyamkaree
Nama parayana preetha Nandhi Vidhya Nateshwaree
Mithya Jagat athishtana Mukthida Mukthi roopini
Lasya priya Laya karee Lajja Rambha adhi vandhitha
Bhava dhava sudha vrishti Paparanya dhavanala
Daurbhagya thoolavathoola Jaradwanthara viprabha
Bhagyabdhi chandrika Bhaktha Chitta Keki Ganagana

Roga parvatha Dhambola Mrutyu Dharu Kudarika
Maheswaree Maha kali Maha grasa Mahasana
Aparna Chandika Chanda mundasura nishoodhini
Ksharaksharathmika Sarva lokesi Viswa Dharini
Thrivarga Dhathri Subhaga Thryambhaga Trigunathmika
Swargapavargadha Shuddha Japapushpa nibhakrithi
Ojovathi Dhyuthidhara Yagna roopa Priyavrudha
Dhuraradhya Dhuradharsha Patali kusuma priya
Mahathi Meru nilaya Mandhara kusuma priya

Veeraradhya Virad Roopa Viraja Viswathomukhi
Prathyg roopa Parakasa Pranadha Prana roopini
Marthanda Bhairavaradhya Manthrini nyashtha rajyadhoo
Tripuresi Jayatsena Nistrai gunya Parapara
Satya gnananda roopa Samarasya parayana
Kapardhini Kalamala Kamadhukh Kama roopini
Kala nidhi Kavya kala Rasagna Rasa sevadhi

Pushta Purathana Poojya Pushkara Pushkarekshana
Paramjyothi Param dhama Paramanu Parath para
Pasa Hastha Pasa Hanthri Para manthra Vibhedini
Moortha Amoortha Anithya thriptha Muni manasa hamsika
Satya vritha Sathya roopa Sarvantharyamini Sathee
Brahmani Brahmaa Janani Bahu roopa Budharchitha
Prasavithri Prachanda Aagna Prathishta Prakata Krithi
Praneshwari Prana Dhatri Panchast Peeta Roopini
Vishungala Vivikthastha Veera matha Viyat prasoo

Mukundaa Mukthi Nilaya Moola Vigraha Roopini
Bavagna Bhava rokagni Bhava Chakra Pravarthani
Chanda sara Sasthra sara Manthra sara Thalodharee
Udara keerthi Uddhhama vaibhava Varna roopini
Janma mrutyu jara thaptha Jana Vishranthi dhayini
Sarvopanisha dhudh gushta Shantyathheetha kalathmika

Gambheera Gagananthastha Garvitha Gana lolupa
Kalpana rahitha Kashta Akantha Kanthatha vigraha
Karya karana nirmuktha Kama keli tharangitha
Kanath kanaka thadanga Leela vigraha dharini
Ajha Kshaya nirmuktha Gubdha Ksipra prasadhini
Anthar mukha samaradhya Bahir mukha sudurlabha

Thrayee Trivarga nilaya Thristha Tripura malini
Niramaya Niralamba Swatma rama Sudha sruthi
Samsara panga nirmagna samuddharana panditha
Yagna priya Yagna karthree Yajamana swaroopini
Dharma dhara Dhanadyaksha Dhanadhanya vivardhani

Vipra priya Vipra roopa Viswa brhamana karini
Viswa grasa Vidhrumabha Vaishnavi Vishnu roopini
Ayoni Yoni nilaya Kootastha Kula roopini
Veera goshti priya Veera Naish karmya Nadha roopini
Vignana kalana Kalya Vidhagdha Baindavasana
Tathwadhika Tatwa mayee Tatwa Martha Swaroopini

Sama gana priya Soumya Sada Shiva kutumbini
Savyapa savya margastha Sarva apadvi nivarini
Swastha Swabhava madura Dheera Dheera samarchida
Chaithnyarkya samaradhya Chaitanya kusuma priya
Saddothitha Sadha thushta Tharunadithya patala
Dakshina Daksinaradhya Dharasmera mukhambuja

Kaulini kevala Anargya kaivalya pada dhayini
Stotra priya Sthuthi mathi Sthuthi samsthutha vaibhava
Manaswaini Manavathi Mahesi Mangala kruthi
Viswa Matha Jagat Dhathri Visalakshi Viragini
Pragalbha Paramodhara Paramodha Manomayi
Vyoma kesi Vimanastha Vajrini Vamakeshwaree

Pancha yagna priya Pancha pretha manchadhi sayini
Panchami Pancha bhoothesi Pancha sankhyopacharini
Saswathi Saswathaiswarya Sarmadha Sambhu mohini
Dhara Dharasutha Dhanya Dharmini Dharma vardhini
Loka theetha Guna theetha Sarvatheetha Samathmika
Bhandhooka kusuma prakhya Bala Leela Vinodhini
Sumangali Sukha kari Suveshadya Suvasini
Suvasinyarchana preetha AAshobhana Shuddha manasa

Bindhu tharpana santhushta Poorvaja Tripurambika
Dasa mudhra samaradhya Thrpura sree vasankari
Gnana mudhra Gnana gamya Gnana gneya swaroopini
Yoni mudhra Trikhandesi Triguna AmbaTrikonaga
Anaga Adbutha charithra Vanchithartha pradayini
Abhyasathisaya gnatha Shaddwatheetha roopini

Avyaja karuna moorhy Agnana dwantha deepika
Abala gopa vidhitha Sarvan Ullangya Sasana
Sri Chakra raja nilaya Sri Math Thripura Sundari
Sri Shivaa Shiva Shakthaikya Roopini Lalithambika
Evam Srilalita devya Namnam Sahasrakam Jaguh

The Sri Lalitha Sahasranama Stotram with Translations

Sinduraruna vigraham trinayanam manikyamauli sphurat
Tara nayaka shekharam smitamukhi mapina vakshoruham
Panibhyamalipoorna ratna chashakam raktotpalam bibhratim
Saumyam ratna ghatastha raktacharanam dhyayet paramambikam
The Divine mother is to be meditated upon as shining in a vermilion-red body, with three eyes, sporting a crown of rubies studded with the crescent moon, a face all smiles, a splendid bust, one hand holding a jewel-cup brimming with mead, and the other twirling a red lotus.
Dhyayet padmasanastham vikasitavadanam padmapatrayatakshim
Hemabham pitavastram karakalitalasad hemapadmam varangim
Sarvalankara yuktam satata mabhayadam bhaktanamram bhavanim
Shrividyam shanta murttim sakala suranutam sarva sampatpradatrim
The Divine Goddess is to be meditated upon as seated on the lotus with petal eyes. She is golden hued, and has lotus flowers in Her hand. She dispels fear of the devotees who bow before Her. She is the embodiment of peace, knowledge (vidyaa), is praised by gods and grants every kind of wealth wished for
Lalita Sahasranama stotram
1.Om shrimata shrimaharagyi shrimatsimha saneshvari
Chidagni kundasambhuta devakarya samudyata ..
Shrimata: Salutations to the Divine Mother, who is the Mother of all.
Shri-mahararagni: Great Empress of the whole Universe.
Shrimat-simhasaneshvari: Great Sovereign, enthroned on the lion’s back.
Chidagni kundasambhuta: Who came out of the fire of Pure Consciousness.
Devakarya samudyata: Who promotes the cause of Divine forces.
2.Udyadbhanu sahasrabha chaturbahu samanvita
Raagasvarupa pashadhya krodha karankushojjvala.
Udyadbhanu sahasrabha: Who is radiant as a thousand suns rising together.
Chaturbahu samanvita: Four-armed Divinity.
Ragasvarupa pashadhya: Who holds in her lower left hand a noose representing the power of love.
Krodha karankushojjvala: Who holding the flashing Ankusa (goad) of anger in Her lower right hand for restraining the forces of evil.
3.Manorupekshu kodanda pancha tanmatra sayaka
Nijaruna prabhapura majjadbrahmanda mandala.
4.Manorupekshu kodanda: Who wields in her upper left hand a Sugarcane bow that stands for mind.
Panchatanmatra sayaka: Who holds five arrows representing the five Tanmatras (Subtle elements).
Nijaruna prabhapura majjadbrahmanda mandala: In the rosy splendour of whose form the whole universe is bathed.
Champakashoka punnaga saugandhika lasatkachaKuruvinda manishreni kanatkotira mandita.
Champakashoka punnaga saugandhika lasat kacha: Whose shining locks of hair impart their fragrance to flowers like Chamka, Ashoka and Punnaga adorning them.
Kurvinda manishreni kanatkotira mandita: Whose crown is shining with rows of Kuruvinda gems.
5.Ashtami chandra vibhraja dalikasthala shobhita
Mukhachandra kalankabha mruganabhi visheshaka.
Ashtami chandra vibhraja dalikasthala shobhita: Whose forehead shines, arching like the crescent moon of the eighth lunar digit (Ashtami)
Mukhachandra kalankabha mruganabhi visheshaka: The Kasturi Tilaka adorns her moonlike face, like the spot in the moon.
6.Vadanasmara mangalya gruhatorana chillika
Vaktra lakshmi parivaha chalan minabha lochana.
Vadanasmara mangalya gruhatorana chillika: Whose face, the auspicious home of Karma (Cupid), has eyebrows that resemble archways leading to that abode of beauty.
Vaktra lakshmi parivaha chalan minabha lochana: Whose eyes move like fish in the streams of beauty flowing from Her face.
7.Navachampaka pushpabha nasadanda virajita
Tarakanti tiraskari nasabharana bhasura.
Navachampaka pushpabha nasadanda virajita: Whose shapely nose is like a freshly blown Champaka bud.
Tarakanti tiraskari nasabharana bhasura: With a nasal ornament set with a jewel that excels the brilliance of the planet Venus.
8.Kadamba manjari klupta karnapura manohara
Tatanka yugalibhuta tapanodupa mandala.
Kadamba manjari klupta karnapura manohara: Who is radiant and charming with a bunch of Kadamba flowers over her ears.
Tatanka yugalibhuta tapanodupa mandala: Who has the orbs of the Sun and Moon as Her pair of ear pendants.
9.Padmaraga shiladarsha paribhavi kapolabhuh
Navavidruma bimbashri nyakkari radanachhada .
Padmaraga shiladarsha paribhavi kapolabhuh: Whose cheeks are far fairer than mirrors of ruby (Padmaraga)
Navavidruma bimbashri nyakkari radanachhada: Whose lips outshine the redness of fresh coral and bimba fruit.
10.Shuddha vidyankurakara dvijapankti dvayojjvala
Karpura vitikamoda samakarshi digantara.
Shuddha vidyankurakara dvijapankti dvayojjvala: Whose beauty is enhanced by her rows of teeth that resemble the sprouting of pure Knowledge (Suddha Vidya or Sri – Vidya).
Karpura vatikamoda samakarshi digantara: The fragrance of the campho limbedded betel roll in whose mouth is spreading in all directions.
11.Nijasallapa madhurya vinirbhartsita kachhapi
Mandasmita prabhapura majjatkamesha manasa.
Nijasallapa madhurya vinirbhartsita kachhapi: Whose speech is more melodious than the Veena of Sarasvati known as Kachhapi.
Mandasmita prabhapura majjatkamesha manasa: The radiance of whose smile inundates the mind of Kamesvara, Her consort.
12.Anakalita sadrushya chubukashri virajita
Kamesha baddhamangalya sutra shobhita kandhara.
Anakalita sadrushya chubukashri virajita: Her chin is peerless in beauty.
Kamesha baddhamangalya sutra shobhita kandhara: Whose neck is adorned with the Mangalasutra fastened thereon by Her consort Kamesvara.
13.Kanakangada keyura kamaniya bhujanvita
Ratnagraiveya chintaka lolamukta phalanvita.
Kankangada keyura kamaniya bhujanvita: Whose beautiful arms are decked with armlets and bracelets of gold.
Ratnagraiveya chintaka lolamukta phalanvita: Who wears a gem – set necklace having a big pearl as a pendant.
14.Kameshvara premaratna manipratipana stani
Nabhyalavala romali lataphala kuchadvayi.
Kamesvara premaratna manipratipana stani: Whose breasts form the price she pays to Her Consort (Mahesvara) in return for the gem of love He bestows on Her.
Nabhayalavala romali lataphala kuchadvayi: Whose breasts look like fruits on the creeper of the hair – line spreading upwards from the navel.
15.Lakshyaroma latadharata samunneya madhyama
Stanabhara dalanmadhya pattabandha valitraya .
Lakshyaroma latadharata samunneya madhyama: Who has a waist so slender that it can only be inferred as a base for the creeper of fine hair springing from her navel upwards.
Stanabhara dalanmadhya pattabandha valitraya: Whose waist, breaking under the weight of the breasts, gets three lines like a supporting belt.
16.Arunaruna kausumbha vastrabhasvath katitati
Ratnakinkini karamya rashana dama bhushita.
Arunaruna kausumbha vastrabhasvath katitati: Who wears a garment of deep red round Her hip.
Ratnakinkini karamya rashana dama bhushita: Who is adorned with a girdle having many mini bells set with precious stones.
17.Kamesha gyata saubhagya mardavoru dvayanvita
Manikya makutakara janudvaya virajita .
Kamesha gyata saubhagya mardavoru dvayanvita: The beauty and smoothness of whose thighs is known only to her consort, the Conqueror of love (Kamesha)
Manikya makutakara janudvaya virajita: Whose two knees are like crowns shaped from the precious stone Manikya.
18.Indragopa parikshipta smaratunabha janghika
Gudhagulpha kurmaprushta jayishnu prapadanvita.
Indragopa parikshipta smaratunabha janghika: Whose calf – muscles resemble the quiver of the god of love with bright glow–worm like decorations.
Gudhagulpha: Whose ankled are well filled and therefore without protrusion.
Kurmaprushta jayishnu prapadanvita: The arch of whose feet rival the shapeliness and beauty of the back of a tortoise.
19.Nakhadidhiti sanchhanna namajjana tamogunaa
Padadvaya prabhajala parakruta saroruha.
Nakhadidhiti sanchhanna namajjana tamoguna: The illumining splendor of whose tow nails dispel the darkness of ignorance in the votaries prostrating at Her feet.
Padadvaya prabhajala parakruta saroruha: Whose feet defeat the lotus in beauty.
20.Sinjana manimanjira manditashri padambuja
Marali mandagamana mahalavanya shevadhih.
Sinjana manimanjira manditashri padambuja: Whose lotus – feet are adorned with tinkling anklets set with jewels.
Marali mandagamana: Whose gait is slow and gentle like that of a swan.
Mahalavanya shevadhih: Who is a treasure house of Divine beauty.
21.Sarvaruna navadyangi sarvabharana bhushita
Shiva kameshvarankastha shiva svadhina vallabhe.
Sarvaruna: Who is rose – hued all over.
Anavadyangi: Who is faultless in every limb.
Sarvabharana bhushita: Who is adorned with divine ornaments.
Shiva kameshvarankastha: Who is seated on the lap of Shiva, the conqueror of desire (Kamesvara).
Shiva: The Consort of Shiva, whose Power She is.
Svadhina vallabha: Who dominates over Her Consort Siva in the creative part of the cyclic motion of time.
22.Sumeru madhya shrungastha shrimannagara nayika
Chintamani gruhantastha panchabrahma sanasthita.
Sumeru Madhya shrugastha: Who dwells on the mid most peak of Mount Meru.Shrimannagara nayika: Who is the Bindu, the central circle of bliss in the Shri-chakra.
Chintamani gruhantastha: Whose abode is Manidvipa the Island of Wish-yielding Gem.
Panchabrahma sanasathita: Who rests on a seat formed of the five Divinities (Brahmans), Brahma, Vishnu, Rudra, Isana and Sadasiva.
23.Mahapadmatavi samstha kadamba vanavasini
Sudhasagara madhyastha kamakshi kamadayini.
Mahapadmatavi samstha: Who dwells in a lotus forest, the thousand–petalled lotus of the Sahashra.
Kadamba vanavasini: Who resides amidst a grove of Kadamba trees (which fringe the Manidvipa)
Sudhasagara madhyastha: Who dwells in the center of the sea of Nectar (which is the light of the Blissful Moon of the pericap of the Sahashrara)
Kamakshi: The look of whose eyes is full of graceful
Kamadayini: Who grants all the prayers of votaries.
24.Devarshi ganasanghata stuyamanatma vaibhava
Bhandasura vadhodyukta shaktisena samanvita.
Devarshi ganasanghata stuyamanatma vaibhava: Whose majesty is the subject of praise of hosts of sages and divine beings.
Bhadasura vadhodyukta shaktisena samanvita: Whose command an army of Saktis are intent on destroying Bhadasura (the Asura being Ignorance, Lalitambika, the Atman, and the Saktis, the potencies of the Atman.)
25.Sampatkari samarudha sindhura vrajasevita
Ashvarudha dhishtihitashva kotikoti bhiravruta.
Sampatkari samarudha sindhura vrajasevita: Who is accompanied by a regiment of elephants, headed by Sampatkari.
Ashvarudha dhishtihitashva kotikoti bhiravruta: Who is surrounded by a cavalry of several crores of horses under the command of Ashvarudha.
26.Chakraraja ratharudha sarvayudha parishkruta
Geyachakra ratharudha mantrini parisevita.
Chakraraja ratharudha sarvayudha parishkruta: Seated in Her chariot Chakra raja equipped with armaments of every kind.
Geyachakra ratharudha mantrini parisevita: Who is attended by Her minister (Syamala) seated in Her chariot named Geya – chakra.
27.Kirichakra ratharudha dandanatha purashkruta
Jvala malinikakshipta vahni prakara madhyaga.
Kirichakra ratharudha dandanatha purashkruta: Who is preceded by Dandanatha, the commander of Her armiesin his chariot Kiri-chakra.
Jvala malinikakshipta vahni prakara madhyaga: Who has taken position in the center of the rampartof fire constructed by Jvalamalinika.
28.Bhandasainya vadhodyukta shaktivikrama harshitaNitya parakramatopa nirikshana samutsuka.
Bhadasainya vadhodyukta shaktivikrama harshita: Who rejoices at the valour of Her Saktis bent on destroying the army of Bhanda.
Nitya parakramatopa niriskhana samutsuka: Who is delighted on seeing the aggressiveness of Her Nitya deities in their attack on the army of Bhanda.
29.Bhandaputra vadhodyukta balavikrama nandita
Mantrinyamba virachita vishanga vadhatoshita.
Bhandaputra vadhodyukta balavikrama nandita: Who is overjoyed to see Her daughter Bala who is intent on slaying the son of Bhanda.
Mantrinyamba virachita vishanga vadhatoshita: Who feels satisfaction at the destruction of Vishanga by Her chief minister Syamala.
30.Vishukra pranaharana varahi viryanandita
Kameshvara mukhaloka kalpita shriganeshvara.
Vishukra pranaharana varahi viryanandita: Who appreciates the prowess displayed by Varahi in the destruction of Vishukra.
Kameshvara mukhaloka kalpita shriganeshvara: Who by a mere glance at her Consort Mahesvara generates Sri Ganesha (the elephant headed diety).
31.Mahaganesha nirbhinna vighnayantra praharshita
Bhandasurendra nirmukta shastra pratyastra varshini.
Mahaganesha nirbhinna vighnayantra praharshita: Who rejoices when that Ganesha destroys the magical devices placed by Bhandasura as obstacles to Her victory.
Bhandasurendra nirmukta shastra pratyastra varshini: Who counters by Her own missiles the rain of missiles directed against Her by Bhadnasura.
32.Karanguli nakhotpanna narayana dashakrutih
Mahapashu patastragni nirdagdhasura sainika.
Karanguli nakhotpanna rarayana dashakrutih: Who out of Her finger nails recreated all the ten Incarnations of Vishnu to destroy the Asuras slain by Him in His incarnations and now recreated magically by Bhanda out of a missile of his.
Mahapashu patastragni nirdaghasura sainika: Who burned to death the armies of demons with the fire of the great missile pashupata.
33.Kameshvarastra nirdagdha sabhandasura shunyaka
Brahmopendra mahendradi devasamstuta vaibhava.
Kamesvarastra nirdagha sabhadasura shunyaka: Who with the flames of the missile Kamesvara caused the destruction of bandha and also of his Capita Sunyaka.
Brahmopendra mahendradi devasamstuta vaibhava: Whose manifold powers (displayed in the fight with Bhanda) are praised by Brahma, Vishnu and Indra.
34.Haranetragni sandagdha kama sanjiva naushadhih
Shrimadvagbhava kutaika svarupa mukhapankaja.
Haranetragni sandagdha kama sanjiva naushadhih: The life giving herb, that revived the god of love (kama – deva) who had been burnt to death by the fire of Shiva’s eyes.
Shrimadvagbhava kutaika svarupa mukhapankaja: Whose lotus face represents the Vagbhava – Kuta of the pancha dashakshari – mantra which is subtle form of the Devi.
35.Kanthadhah katiparyanta madhyakuta svarupini
Shaktikutaika tapanna katyadho bhagadharini.
Kanthadhah katiparyanta madhyakuta svarupini: Whose middle region from the neck to the waist is represented by the central part (Kamaraja – Kuta) of the same Mantra.
Shaktikutaika tapanna katyadho bhagadharini: Whose form below waist is identical with the last part (Sakti – Kuta) of Pancha – dashakshari Mantra.
36.Mulamantratmika mula kutatraya kalebara
Kulamrutaika rasika kulasanketa palini.
Mulamantratmika: Who is the original Mantra (Mula-mantra, here Pancha – dashakshari) itself.
Mula-kuta-traya-kalebara: Whose body is identiacal with Pancha – Dashakshari Mantra with all its Kutas or combination of letters.
Kulamrutaika rasika: Who (as the Kundalini) revels in the nectar flowing from the Sahasrara through the whole of the Kula path (i.e.the Susumna).
Kulasanketa palini: Who guards the esoteric doctrine of the Kaulas.
37.Kulangana kulantastha kaulini kulayogini
Akula samayantastha samayachara tatpara.
Kulangana: Who is the Female Element (Kundalini) in the Kula Path.
Kulantastha: Who is the innermost Reality of the Kula Path.
Kaulini: Who is called Kaulini, the core of the Kaula form of worship.
Kulayogini: Who is the Deity of the Kaulas.
Akula: Who is also the Akula (Siva) who is in the thousand-petalled lotus above the Kula Path.
Samayantastha: Who is likewise the center of the Samaya doctrine (in which the worship is done internally through meditation and which holds Siva-Sakti as of equal importance in all respects).
Samayanchara tatpara: Whom the Samaya tradition of worship is dear.
38.Muladharaika nilaya brahmagranthi vibhedini
Manipurantarudita vishnugranthi vibhedini.
Muladharaika nilaya: Whose chief residence is the Muladhara.
Brahmagrandhi vibhedini: Who in Her ascent from the Muladhara breaks through the Brahma-grandhi (the Barrier of Brahma to the subtle dimension).
Manipurantarudita: Who then emerges in the Manipura – chakra.
Vishnugranthi vibhedini: Who then breaks through the Vishnu – granthi (the barrier to still subtler dimensions).
39.Agya chakrantaralastha rudragranthi vibhedini
Sahasraram bujarudha sudhasarabhi varshini.
Agya chakrantaralstha: Who next abides in the center of the Agya – chakra.
Rudragrandthi vibhedini: Who finally breaks through the Rudra – granthi (the barrier to the subtlest dimension).
Sahasraram bujarudha: Who then ascends to the Thousand – petalled Lotus known as the Sahasrara.
Sudhasarabhi varshini: Who sends streams of Nectar (spiritual bliss) from the Transcendant moon in the Sahasrara.
40.Tadillata samaruchih shatchakropari samsthita
Mahasaktih kundalini bisatantu taniyasi.
Tadillata samaruchih: Who shines like a steady flash of lightning.
Shatchakropari samsthita: Who then establishes herself above the six Chakras.
Mahasaktih: Whose immense joy consists in Asakti (union with Shiva)
Kundalini: Who resides in the Muladhara as the Kundalini (the coiled power).
Bisatantu taniyasi: Who is as fine and firm as the fibre of a lutus stalk.
41.Bhavani bhavanagamya bhavaranya kutharika
Bhadrapriya bhadramurtih bhakta saubhagya dayini.
Bhavani: Who is Bhavani, the consort of Bhava (Shiva).
Bhavanagamya: Who is realized through devoted meditation.
Bhavaranya kutharika: Who is verily like an axe for clearing the jungle of Samsara (transmigratory existence) in which the Jiva is caught.
Bhadrapriya: Who is fond of everything auspicious.
Bhadramurtih: Who is the embodiment of auspiciousness.
Bhakta saubhagya dayini: Who grants all-round advancement to devotees, both in the spiritual and the material fields.
42.Bhaktipriya bhaktigamya bhaktivashya bhayapaha
Shambhavi sharadaradhya sharvani sharmadayini.
Bhaktipriya: Who is fond of true devotion.
Bhaktigamya: Who is attained through true devotion.
Bhaktivashya: Who can be won over through true devotion.
Bhayapaha: Who dispels all fear.
Shambhavi: Who is known as Shambhavi, the Consort of Shiva.
Sharadaradhya: Who is adored by Sharada (the Consort of Brahma).
Sharvani: Who is the consort of Sharva or Shiva.
Sharmadayini: Who is the bestower of happiness.
43.Shankari shrikari sadhvi sharachandra nibhanana
Shatodari shantimati niradhara niranjana.
Shankari: Who is Shankari the Consort of Shiva, who is inseparable from Her.
Shrikari: Who is the spouse of Vishnu, who brings prosperity to devotees.Sadhvi: Who is a paragon of virtue.
Sharachandra nibhanana: Whose face shines like the autumnal moon.
Shatodari: Who has a very slender waist.
Shantimati: Who is full of peace.
Niradhara: Who has no support other than Herself. But supports everything else.
Niranjana: Who is free from the stain of ignorance.
44.Nirlepa nirmala nitya nirakara nirakula
Nirguna nishkala shanta nishkama nirupaplava.
Nirlepa: Who is free from all affectations of external contacts.
Nirmala: Who is free from all impurities.
Nitya: Who is eternal.
Nirakara: Who is not limited to and by any form.
Nirakula: Who is never agitated.
Nirguna: Who is beyond the three Gunas of Prakrti – Sattva, Rajas and Tamas.
Nishkala: Who is the Partless Unitary Whole.
Shanta: Who is ever serene.
Nishkama: Who is free from desires.
Nirupaplava: Who is free from afflictions.
45.Nityamukta nirvikara nishprapancha nirashraya
Nityashuddha nityabuddha niravadya nirantara.45
Nityamukta: Who is eternally free.
Nirvikara: Who is not subject to change.
Nishprapancha: Who is beyond the sphere of multiplicity.
Nirashraya: Who is not dependent on anything or anyone.
Nityashuddha: Who is eternally pure.
Nityabuddha: Who is the ever – awake Consciousness.
Niravadya: Who is flawless.
Nirantara: Who is without any division, being eternal by nature.
46.Nishkarana nishkalanka nirupadhir nirishvara
Niraga ragamathani nirmada madanashini.
Nishkarana: Who has no cause for Hersef, as she is the first cause.
Nishkalanka: Who is without any stain.
Nirupadhi: Who has no limitations.
Nirishvara: Who has no over – lord.
Niraga: Who is without passions.
Ragamathani: Who destroys all passion in the minds of devotees.
Nirmada: Who is without pride.
Madanashini: Who destroys all pride.
47.Nishchinta nirahankara nirmoha mohanashini
Nirmama mamatahantri nishpapa papanashini.
Nishchinta: Who is free from all doubts and anxieties.
Nirahankara: Who is without any egoism.
Nirmoha: Who is free from false view of things.
Mohanashini: Who dispels all illusions.
Nirmama: Who is devoid of self-interest in any matter, as She includes everyting in Herself.
Mamatahantri: Who destroys the sense of self – centredness in devotees.
Nishpapa: Who is sinless.
Papanashini: Who destroys sins together with the root of all sinful tendencies.
48.Nishkrodha krodhashamani nirlobha lobhanashini
Nis0amshaya samshayaghni nirbhava bhavanashini.
Nishkrodha: Who is without anger.
Krodhashamani: Who destroys the tendency to get angry.
Nirlobha: Who is free from greed.
Lobhanashini: Who destroys greed in Her devotees.
Nisamshaya: Who has no doubts.
Samshayaghni: Who effaces all doubts.
Nirbhava: Who is not involved in the cycle of births and deaths.
Bhavanashini: Who frees devotees from involvement in the cycle of births and deaths.
49.Nirvikalpa nirabadha nirbheda bhedanashini
Nirnasha mrutyumathani nishkriya nishparigraha.
Nirvikalpa: Who is without any modifications, as she is pure consciousness.
Nirabadha: Who can never be sublated.
Nirbheda: Who is beyond all differences.
Bhedanashini: Who destroys the sense of differences.
Nirnasha: Who is deathless.
Mrutymathani: Who destroys the fear of death.
Nishkriya: Who is without involvement in action.
Nishparigraha: Who needs no gift, as everything in the universe is hers.
50.Nistula nilachikura nirapaya niratyaya
Durlabha durgama durga duhkhahantri sukhaprada
Nistula: Who is peerless.
Nilachikura: Whose locks of hair are shining black colour.
Nirapaya: Who is imperishable.
Niratyaya: Who is indestructible.
Durlabha: Who is difficult to attain.
Durgama: Who is hard to approach.
Durga: Who is difficult of access.
Duhkhahantri: Who puts an end to sorrow.
Sukhaprada: Who bestows all happiness.
Dushtadura durachara shamani dosha varjita
Sarvagya sandrakaruna samanadhika varjita .. 51
Dushtadura: Who is far away for the wicked.
Durachara shamani: Who puts an end to evil ways.
Dosha varjita: Who is free from all evil.
Sarvagya: Who is omniscient.
Sandrakaruna: Who is deeply compassionate.
Samanadhika varjita: Who has none equal or superior.
Sarvashakti mayi sarva mangala sadgati prada
Sarveshvari sarvamayi sarvamantra svarupini .. 52
Sarvashaktimayi: Whom the powers associated with all deities belong.
Sarvamangala: Who is all auspicious.
Sadgati prada: Who leads one along the path of salvation.
Sarveshvari: Who is the Mistress of the whole universe.
Sarvamayi: Who is the all.
Sarvamantra svarupini: Who is the essence of all Mantras.
Sarva yantratmika sarva tantrarupa manonmani
Maheshvari mahadevi mahalakshmi mrudapriya .. 53
Sarva yantratmika: Who is the soul of all Yantras Mystic diagrams).
Sarva trantrarupa: Who is the embodiment of all Tantras (scriptures dealing with worship).
Manonmani: Who is Manonmani, the transcendent consciouness.
Maheshvari: Who is the Consort of Mahesvara, the Supreme Ruler of the Universe.
Mahadevi: Who is the Supreme Goddess.
Mahalaskhmi: Who is Mahalakshmi.
Mrudapriya: Who is the beloved of Mruda (Shiva).
Maharupa mahapujya mahapataka nashini
Mahamaya mahasattva mahashaktih maharatih .. 54
Maharupa: Whose form is magnificent and all – embracing.
Mahapujya: Who is the most worshipful.
Mahapataka nashini: Who can destroy the effects of even the most heinous sins.
Mahamaya: Who is Mahamaya (Supreme Power)
Mahasattva: Who is the Supreme Reality (Sattva).
Mahashaktih: Who is the Boundless Energy.
Maharatih: Who is boundless delight.
Mahabhoga mahaishvarya mahavirya mahabala
Mahabuddhih mahasiddhih mahayogesh vareshvari .. 55
Mahabhoga: Who is the great enjoyer.
Mahaisvarya: Who possesses supreme lordliness.
Mahavirya: Who is supreme in valour.Mahabala: Who is supreme in strength.
Mahabuddhih: Who is supreme in wisdom.
Mahasiddihih: Who is endowed with the highest of attainments (siddhi).
Mahayogesh vareshvari: Who is the object of worship for all Yogeshvaras (spiritual adepts).
Mahatantra mahamantra mahayantra mahasana
Mahayaga kramaradhya mahabhairava pujita .. 56
Mahatantra: Who is Herself the greatest Tantra.
Mahamantra: Who is the greatest Mantra (Shri Vidya).
Mahayantra: Who is the greatest Yantra (Shriyantra or Shri chakra).
Mahasana: Who is seated on the great seat (the thirty six Tattvas).
Mahayaga kramaradhya: Who is adored by Mahayaga (Supreme Sacrifice)
Mahabhairava pujita: Who is worshipped by Mahabhairava (Shiva).
Maheshvara mahakalpa mahatandava sakshini
Mahakamesha mahishi mahatripura sundari .. 57
Maheshvara mahakalpa mahatandava sakshini: Who is the witness of the Supreme Lord’s (Maheshvara’s) awesome destructive cosmic dance at the end of the creative cycle.
Mahakamesha mahishi: Who is the consort of the great Lord of desire (Maha – kamesha).
Mahatripura sundari: Who is Triupura-sundari (the Divine Beauty known by that name).
Chatushshashtih yupacharadhya chatushshashti kalamayi
Maha chatushshashti koti yogini ganasevita ..58
Chatushshashtih yupachardhya: Who is worshipped with sixty four ingredients (Upacharas).
Chatushshashti kalamayi: Who embodies the sixty four forms of fine arts.
Maha chatushshashti koti yogini ganasevita: Who is attended on by a host of sixty – four crores of Yoginis.
Manuvidya chandravidya chandramandala madhyaga
Charurupa charuhasa charuchandra kaladhara .. 59
Manuvidya: Who is the subject of Manuvidya (Shrividya having twelve traditional authorities headed by Manu).
Chandravidya: Who is the subject of Chandravidya (the same Srividya as practiced by Chandra, one of the twelve authorities).
Chandramandala madhyaga: Who is stationed in the centre of the moon (the pericap of the Sahasrara).
Charurupa: Whose form is exquisite.
Charuhasa: Whose smile is charming.
Charuchandra kaladhara: Who has the comely crescent moon in Her crown.
Charachara jagannatha chakraraja niketana
Parvati padmanayana padmaraga samaprabha .. 60
Charachara jagannatha: Who is the queen ruling over all beings sentient and insentient.
Chakraraja niketana: Who has Her abode in Chakra – raja or Shri chakra.Parvati: Who is Parvati, the daughter of the Himalayas.
Padmanayana: Whose eyes are like a lotus petal.
Padmaraga samaprabha: Who shines like a ruby.
Panchapretasa nasina panchabrahma svarupini
Chinmayi paramananda vigyana ghanarupini .. 61
Panchapretasa nasina: Who sits on a seat formed of the five dead deities (same as the Brahmas mentioned below).
Panchabrahma svarupini: Whose form is composed of five Brahmas (Brahma, Vishnu, Rudra, Ishvara and Sadashiva).
Chinmayi: Who is Pure Consciousness.
Paramananda: Who is Supreme Bliss.
Vigyana ghanarupini: Who is wisdom crystallized.
Dhyana dhyatru dhyeyarupa dharmadharma vivarjita
Vishvarupa jagarini svapanti taijasatmika .. 62
Dhyana dhyatru dhyeyarupa: Who is meditation, the person meditating and the object meditated upon.
Dharmadharma vivarjita: Who transcends both good and evil.
Vishvarupa: Who has the whole world perceived in the waking state as Her form, and who is therefore technically called Vishva.
Jagarini: Who is the waking state.
Svapanti: Who is the Dream State.
Taijasatmika: Who is the soul of Taijasa, the totality of Jivas experiencing the Dream State.
Supta pragyatmika turya sarvavastha vivarjita
Srushtikartri brahmarupa goptri govindarupini .. 63
Supta: Who is the state of Deep Sleep.
Pragyatmika: Who is the soul of the totality of Jivas experiencing Deep Sleep
Turya: Who is the Turya, which transcends all states.
Sarvavastha vivarjita: Who is devoid of all state
Srushtikartri: Who is the cause of creation.
Brahmarupa: Who has taken the form of Brahma for creation.
Goptri: Whose function is protection.
Govindarupini: Who has taken the form of Govinda (Vishnu) for this purpose.
Samharini rudrarupa tirodhana karishvari
Sadashivanugrahada panchakrutya parayana .. 64
Samharini: Whose function is to destroy the universe.
Rudrarupa: Who takes the form of Rudra for this purpose.
Tirodhanakari: Whose function is concealing this, i.e. reducing this universe to its primeval conditions.
Ishvari: Who is Ishvari who accomplishes this.
Sadashiva: Who is Sadashiva.
Anugrahada: Who by Her greacious blessing starts the universe again on the path of evolution from the involved state.Panchakrutya parayana: Who is engaged in the five functions mentioned above.
Bhanumandala madhyastha bhairavi bhagamalini
Padmasana bhagavati padmanabha sahodari .. 65
Bhanumandala madhyastha: Who is meditated upon as stationed in the centre of the solar orbd.
Bhariavi: Who is Bhariavi, the terror – generating Deity.
Bhagamalini: Who is Bhaga-malini excellences (lordliness, righteousness, glory, beauty, omniscience and detachment).
Padmasana: Who is Brahma, with seat in the cosmic lotus.
Bhagavati: Who is the Bhagavati or the supreme goddess.
Padmanabha sahodari: Who is the sister of Padmanabha or Mahavishnu.
Unmesha nimishotpanna vipanna bhuvanavali
Sahasrashirsha vadana sahasrakshi sahasrapath .. 66
Unmesha niminishotpanna vipanna bhuvanavali: The opening of whose eyes results in creation and closing in destruction.
Shahasrashirsha vadana: Who has thousands of heads and faces.
Sahasrakshi: Who has thousands of eyes.
Sahasrapath: Who has thousands of feet.
Abrahmakita janani varnashrama vidhayini
Nijagyarupa nigama punyapunya phalaprada .. 67
Abrahmakita janani: The generator of all from Brahma down to a worm.
Varnashrama vidhayini: Who ordained the social divisions and stations in life.
Nijagyarupa nigama: Whose commands the Vedas are.
Punyapunya phalaprada: Who is the dispenser of the fruits of righteous as also of evil actions.
Shruti simanta sinduri krutapadabja dhulika
Sakalagama sandoha shukti samputa mauktika .. 68
Shruti simanta sinduri krutapadabja dhulika: The dust of whose feet are borne on their head by the Shruti Devatas (Vedas personified as goddesses), who prostrate before Her and thereby colour Her feet with the vermilion marks on their foreheads.
Sakalagama sandoha shukti samputa mauktika: Who is the priceless pearl contained in the shell casket of all the Agamas (ritualistic scriptures).
Purushartha prada poorna bhogini bhuvaneshvari
Ambikanadi nidhana haribrahmendra sevita .. 69
Purushartha prada: Who bestows the fourfold values of human life – Dharma (morality), Artha (wealth), Kama (pleasure) and Moksa (liberation).
Poorna: Who is Poorna (the all-encompassing whole).
Bhogini: Who is ever full of bliss
Bhuvaneshvari: Who is Bhuvaneshvari the sovereign of the universe.Ambika: Who is Ambika, the Mother of the Universe, possessing the powers known as Ichha (will), Janana (cognition) and Kriya (action).
Anandi-nidhana: Who exists without a beginning or an end.
Haribrahmendra sevita: Who is adored even by Deities like Hari, Brahma and Indra.
Narayani nadarupa namarupa vivarjita
Hrinkari hrimati hrudya heyopadeya varjita .. 70
Narayani: Who is Narayani counterpart of Narayana (Vishnu).
Nadarupa: Who is in the form of Nada (cosmic sound).
Namarupa vivarjita: Who as Para-Brahman is without name and form.
Hrinkari: Who is seed-syllable (Bijakshara) Hrim, which represents Bhuvaneshvari who creates, sustains and dissolves the universe.
Hrimati: Who is endowed with modesty.
Hrudya: Who dwells in the heart and thereby gives highest satisfaction.
Heyopadeya varjita: Who has nothing to reject nor to seek.
Rajarajarchita ragyi ramya rajiva lochana
Ranjani ramani rasya ranatkinkini mekhala .. 71
Rajarajarchita: Who is Kubera, the lord of wealth, described as the kings of kings. Or worshipped by Kubera, the king of kings.
Ragyi: Who is the queen (shakti) of the Supreme Being.
Ramya: Who is lovely.
Rajiva lochana: Whose eyes are lutus-like.
Ranjani: Who gives delight.
Ramani: She who is charming.
Rasysa: Who is the essence of all things we enjoy.
Ranatkinkini mekhala: Who wears a girdle of tinkling bells.
Rama rakenduvadana ratirupa ratipriya
Rakshakari rakshasaghni rama ramana lampata .. 72
Rama: Who is Rama (Lakshmi).
Rakenduvadana: Whose face is like the full moon.
Ratirupa: Whose form is like that of Rati, the Wife of Kamadeva (God of Love).
Ratipriya: Who is dear to Rati.
Rakshakari: Who is saviour of Jivas from Samsara.
Rakshasaghni: Who is the slayer of Rakshasa, the forces of evil.
Rama: Who is all that is feminine.
Ramana lampata: Who craves to sport with Her Consort.
Kamya kama kalarupa kadamba kusumapriya
Kalyani jagatikanda karunarasa sagara .. 73
Kamya: Who is to be longed for as the highest.
Kama kalarupa: Who is Kama-kala, the manifestation of Kameshvara and Kameshvari together.Kadamba kusuma priya: Who is fond of Kadamba flowers.
Kalyani: Who is Kalyani or the Blessed One.
Jagatikanda: Who is the Root of the Universe.
Karunarasa sagara: Who is the sea of compassion.
Kalavati kalalapa kanta kadambari priya
Varada vamanayana varuni madavihvala .. 74
Kalavati: Who is the embodiment of all arts.
Kalalapa: Whose speech itself constitutes what is called fine art.
Kanta: Who si beauty coveted by all.
Kadambari priya: Who is fond of offerings of Kadambari (mead).
Varada: Who bestows boons
Vamanayana: Whose eyes are full of grace.
Varuni mada vihvala: Who is intoxicated with Varuni (the wine of spiritual bliss).
Vishvadhika vedavedya vindhyachala nivasini
Vidhatri vedajanani vishnumaya vilasini .. 75
Vishvadhika: Who transcends the whole universe.
Vedavedya: Who can be known through the Vedas (Sacred scriptures).
Vindyachala nivasini: Whose abode is in the Vidhya Mountain.
Vidhatri: Who created the universe and sustains it.
Vedajanani: Who is the source of the world.
Vishnumaya: Who is Vishnu-maya-the power that limits the all-pervading Vishnu and manifests all that was unmanifest.
Vilasini: Who is the playful (Lalita) – Her play being the creation, sutentation and dissolution of the universe.
Kshetrasvarupa kshetreshi kshetrakshetragya palini
Kshayavruddhi vinirmukta kshetrapala samarchita .. 76
Kshetrasvarupa: Who is the body of all beings.
Kshetreshi: Who is also the ruler of all bodies.
Kshetrakshetragya palini: Who protects both the soul and the body.
Kshayavruddhi vinirmukta: Who is without growth and without decay.
Kshetrapala samarchita: Who is worshipped by the Kshetrapala the keeper of the body (the Jiva).
Vijaya vimala vandya vandaru jana vatsala
Vagvadini vamakeshi vahnimandala vasini .. 77
Vijaya: Who is the victorious.
Vimala: Who is Vimala or the Pure.
Vandya: Who is the adorable.
Vandaru jana vatsala: Who loves devotees like a mother.
Vagvadini: Who is vag-vadini or the power that prompts holy men to speak words of wisdom.
Vamakeshi: Who is Vamakeshi or ne with lovely locks of hair.Vahnimandala vasini: Who lives in a circle of fire.
Bhakti matkalpalatika pashupasha vimochini
Samhritashesha pashanda sadachara pravartika .. 78
Bhakti matkalpalatika: Who is verily a Kalpa Taru, the wish-yielding tree of Heaven that grants all the prayers of devotees.
Pashupasha vimochini: Who releases the ignorant from their bond of ignorance.
Samhritashesha pashanda: The destroyer of heretics those who are averse to spiritual values.
Sadachara pravartika: Who inspires men to right conduct.
Tapatrayagni santapta samahladana chandrika
Taruni tapasaradhya tanumadhya tamopaha .. 79
Tapatrayagni santapta samahladana chandrika: Who is like moonlight that gives joy to those who are burnt by the triple fires of misery – those generated by physical, mental and supernatural causes.
Taruni: Who is ever young.
Tapasaradhya: Who is adored by ascetics.
Tanumadhya: Who is Tanu-madhya the Deity who is slender in the waist.
Tamopaha: Who is the dispeller of ignorance in aspirants.
Chitistatpada lakshyartha chideka rasarupini
Svatmananda lavibhuta brahmadyananda santatih .. 80
Chiti: Who is Citi, the independent power that sustains every thing.
Statpada lakshyartha: Who is denoted by the word Tat (That).
Chideka rasarupini: Who is of the nature of Pure Consciosuness.
Svatmananda lavibhuta brahmadyananda santatih: A fraction of whose bliss forms the bliss manifest in Brahma and others.
Parapratyak chitirupa pashyanti paradevata
Madhyama vaikharirupa bhakta manasa hamsika .. 81
Para: Who is the Para or the Transcendent Word (above the other lower stages of speech known as Pashyanti, Madhyama and Vaikhari).
Pratyak chitirupa: Who is in the form of consciousness turned inwards (when the Reality is unmanifest in dissolution).
Pashyanti: Who is Pashyanti or speech in the inaudible stage.
Paradevata: Who is Paradevata the object of supreme devotion.
Madhyama: Who is Madhyama, or speech in the middle stage of its external expressions.
Vaikharirupa: Who is Vakhari the uttered audible speech.
Bhakta manasa hamsika: Who is the swan sporting in the Manasa lake of Her devotees’ minds.
Kameshvara prananadi krutagya kamapujita
Shrungara rasasampoorna jaya jalandhara sthita .. 82
Kameshvara prananadi: Who is the very life of Her Consort Kameshvara.Krutagya: Who knows all that men do.
Kamapujita: Who is adored by Manmatha the god of love (or who dwells in the Muladhara Chakra).
Shrungara rasa sampoorna: Who is the essence of Love (or who lives where love in fullness is found).
Jaya: Who is designated as the victorious one.
Jalandhara sthita: Who is Vishnumukhi at the holy shrine of Jalandhara (or who dwells in Visuddhi chakra).
Odyana pithanilaya bindumandala vasini
Rahoyaga kramaradhya rahastarpana tarpita .. 83
Odyana pithanilaya: Who is present at holy seat or Odyana (or who dwells in the Agya Chakra).
Bindumandala vasini: Who dwells in the Brahmarandhra of the individual.
Rahoyaga kramaradhya: Who is to be worshipped by secret rites.
Rahastarpana tarpita: Who is gratified by secret libations.
Sadyahprasadini vishva sakshini sakshivarjita
Shadanga devatayukta shadgunya paripurita .. 84
Sadyahprasadini: Who bestows Her grace immediately on being so worshipped.
Vishva sakshini: Who is the witness of everything.
Sakshivarjita: Who has Herself no witness.
Shadanga devatayukta: Who is accompanied by the deities of the six Angas (parts – heart, head, hair, eyes, armour and weapons).
Shadgunya paripurita: Whois endowed with the dix good qualities in perfection.
Nityaklinna nirupama nirvana sukhadayini
Nityashoda shikarupa shrikanthardha sharirini .. 85
Nityaklinna: Who is ever compassionate.
Nirupama: Who is peerless
Nirvana shikhadayini: Who confers the bliss of Nirvana.
Nityashoda shikarupa: Who is in the form of the sixteen Nityas (Tripurasundari with Her companions).
Shrikanthardha sharirini: Who has a body constituting the half of Siva.
Prabhavati prabharupa prasiddha parameshvari
Mulaprakruti ravyakta vyakta vyakta svarupini .. 86
Prabhavati: Who is endowed with the power of effulgence (Prabhavati).
Prabharupa: Who is the Effulgence of Power itself.
Prasiddha: Who is the celebrated.
Parameshvari: Who is the sovereign Supreme.
Mulaprakruti: Who is the first cause.
Ravyakta: Who is the unmanifest state of the universe.
Vyakta vyakta svarupini: Who is the manifest and the unmanifest states.
Vyapini vividhakara vidyavidya svarupini
Mahakamesha nayana kumudahlada kaumudi .. 87
Vyapini: Who is all – pervading.
Vividhakara: Who has many forms.
Vidyavidya svarupini: Who is both Knowledge and Ignorance.
Mahakamesha nayana kumudhalda kaumudi: Who gladdens the eyes of Her Lord Kameshvara as the moon gladdens the water – lilies.
Bhaktaharda tamobheda bhanumadh bhanusantatih
Shivaduti shivaradhya shivamurtih shivankari .. 88
Bhaktaharda tamobheda bhanumadh bhanusantatih: Who dispels the darkness of ignorance in the minds of devotees as the sun’s rays dispel the darkness of the world.
Shivaduti: For whom Shiva became the herald.
Shivaradhya: Who is worshipped by Shiva.
Shivamurtih: Whose form is Shiva.
Shivankari: Who dispenses happiness.
Shivapriya shivapara shishteshta shishtapujita
Aprameya svaprakasha manovachama gochara .. 89
Shivapriya: Who is the beloved of Shiva.
Shivapara: Who is solely devoted to Shiva.
Shishteshta: Who is dear to the reighteous.
Shishtapujita: Who is adored by the righteous.
Aprameya: Who is the Infinite that is immeasurable.
Svaprakasha: Who is self – illumined.
Manovachama gochara: Who is beyond the range of mind and speech.
Chischaktish chetanarupa jadashaktir jadatmika
Gayatri vyahrutih sandhya dvijabrunda nishevita .. 90
Chischaktish: Who is the Power of Consciousness.
Chetanarupa: Who is pure consciousness itself.
Jadashaktir: Who is manifesting as the mechanical forces.
Jadatmika: Who is the innermost essence of all mechanical forces.
Gayatri: Who is the Gayatri Mantra.
Vyahrutih: Who is the seven Vyahrutis (ivocations) of Gayatri Mantra.
Sandhya: Who is the Deity for whose adoration the Sandhya (twilight worship) is done.
Dvijabrunda nishevita: Who is adored by holymen at the Sandhya worship.
Tatvasana tatvamayi pancha koshantara sthita
Nissima mahima nitya yauvana madashalini .. 91
Tatvasana: Whose seat is constituted of the Cosmic Elements (the thirty six Tattvas).
Tatvamayi (Tasmai): Who is denoted by the mystic syllable Tat (That).
Tubhyam: Who is addressed as Tvam (Thou) in prayers and hymns.
Ayyai: Who is referred to as Ayi (dear one).
Pancha koshantara sthita: Who is the Jiva within the five Kosas (Psychological sheaths of the Jiva’s personality).
Nissima mahima: Whose glory is boundless.
Nitya yauvana: Who is ever youthful.
Madashalini: Who is ever inebriated with Bliss.
Madaghurnita raktakshi madapatala gandabhuh
Chandanadrava digdhangi champeya kusumapriya .. 92
Madaghurnita raktakshi: Whose red-tinged eyes are turned inward owing to the exuberance of bliss.
Madapatala gandabhuh: Whose cheeks are rosy with rapture.
Chandanadrava dhighangi: Whose person is fragrant with the scent of sandal paste.
Champeya kusumapriya: Who is fond of the fragrant Champa flowers.
Kushala komalakara kurukulla kuleshvari.
Kulakundalaya kaula marga tatpara sevita .. 93
Kushala: Who is skilful.
Komalakara: Whose form is graceful.
Kurukulla: Who is the Deity Kurukulla.
Kuleshvari: Who is the ruler of the Kula (Susumna).
Kulakundalaya: Who is the Deity in the Kulakunda (the Muladhara).
Kaula marga tatpara sevita: Who is worshipped by those who are devoted to the Kaula tradition.
Kumaragananathamba tushtih pushtir matir dhrutih
Shantih svastimati kantir nandini vighna nashini .. 94
Kumaragana nathamba: Who is the mother of Kumara and Gananatha.
Tushtih: Who is contentment, (Tushti) and is also worshipped as the deity Tushti.
Pushti:Who is fullness (Pushti) and is also the deity Pushti.
Matir: Who is wisdom (mati) and is also worshipped as the deity Mati.
Dhrutih: Who is fortitude (Dhruti) and is also worshipped as the deity Dhruti.
Shantih: Who is serenity.
Svastimati: Who is benediction.
Kantir: Who is luminosity.
Nandini: Who bestows delight.
Vighna nashini: Who puts an end to all obstacles.
Tejovati trinayana lolakshi kamarupini
Malini hamsini mata malayachala vasini .. 95
Tejovati: Who is effulgent.
Trinayana: Who is endowed with three eyes.
Lolakshi kamarupini: Who is love in women.
Malini: Who wears a garland representing the fifty-one syllables of the Matruka.
Hamsini: Who is the Hamsa mantra (So’ham Hamsah reverberating with every breath).
Mata: Who is the creatrix.
Malayachala vasini: Who dwells on the Malaya mountain.
Sumukhi nalini subhruh shobhana suranayika
Kalakanthi kantimati kshobhini sukshma rupini .. 96
Sumukhi: Who has a lovely face.
Nalini: Who is called Nalini, because her eyes, limbs etc. have the loveliness of Nalini or lotus.
Subhruh: Who has attractive eyebrows.
Shobhana: Who is all radiance with beauty.
Surayayika: Who is the leader of the gods.
Kalakanthi: Who is the consort of Kala – Kantha (Shiva).
Kantimati: Who is resplendent.
Kshobhini: Who generates the creative upheaval that causes the evolution of Prakruti at the beginning of a cycle and fructifies the Karma efficiencies of Jivas.
Sukshma rupini: Whose form is subtle.
Vajreshvari vamadevi vayovastha vivarjita
Siddheshvari siddhavidya siddhamata yashasvini .. 97
Vajreshvari: Who is vajreshvari, the Deity of a holy place known by that name.
Vamadevi: Who is the consort of Vamadeva (Shiva).
Vayovastha vivarjita: Who is devoid of old age and all other changes.
Siddheshvari: Who is the supreme goddess of Shddhas or spiritual adepts.
Siddhavidya: Whose Mantra (Srividya) is always fruitful.
Siddhamata: Who is the Mother ever ready to help aspirants.
Yashasvini: Who is most renowned.
Vishuddhi chakranilaya raktavarna trilochana
Khatvangadi praharana vadanaika samanvita .. 98
Vishuddhi chakranilaya: Who resides in the Vishuddhi Chakra.
Raktavarna: Who is of a rosy complexion like the Patali flower.
Trilochana: Who has three eyes.
Khatvangadi praharana: Who is armed with a club and other weapons.
Vadanaika samnvita: Who is with a single face.
Payasannapriya tvakstha pashuloka bhayankari
Amrutadi mahashakti samvruta dakinishvari .. 99
Payasannapriya: Who likes offerings of Payasa (milk food).
Tvakstha: Who presides over the skin that gives the sensation of touch.
Pashuloka bhayankari: Who is frightful to the ignorant (Pashu).
Amrutadi mahashakti samvruta: Who is surrounded by sixteen Saktis beginning with Amruta.
Dakinishvari: Who is the Divine Ruler Dakini.
Anaha tabjanilaya shyamabha vadanadvaya
Damshtrojvala kshamaladi dhara rudhira samsthita ..100
Anaha tabjanilaya: Who is in the form of the Yogini called Rakini abiding in the Anahata Chakra.
Shyamabha: Who is of shining dark complexion.Vadanadvaya: Who as Rakini has two faces.
Damshtrojvala: Who has shining face.
Kshamaladi dhara: Who wears a rosary etc.
Rudhira samsthita: Who presides over blood in living beings.
Kalaratryadi shaktyaugha vruta snigdhau danapriya
Mahavirendra varada rakinyamba svarupini .. 101
Kalaratradi shaktyaugha vruta: Who is attended by Kalaratri and eleven other Shaktis.
Snigdhau danapriya: Who loves offerings of rice mixed with ghee.
Mahavirendra varada: Who grants boons to great heroes.
Rakinyamba svarupini: Who is the Mother as Rakini.
Manipurabja nilaya vadana trayasamyuta
Vajradi kayudhopeta damaryadi bhiravruta .. 102
Manipurabja nilaya: Who resides in the Manipura centre and is known as Lakini
Vadana trayasamyuta: Who has three faces.
Vajradi kayudhopeta: Who has the thunderbolt and other weapons.
Damaryadi bhiravruta: Who is surrounded by ten Sankits beginning with Damari.
Raktavarna mamsanishtha gudanna pritamanasa
Samasta bhaktasukhada lakinyamba svarupini .. 103
Raktavarna: Who has a ruddy hue.
Mamsanishtha: Who presides over flesh in living creatures.
Gudanna pritamanasa: Who has a liking for rice cooked with jaggery.
Samasta bhaktasukhada: Who bestows happiness on all devotees
Lakinyamba svarupini: Who is the Mother with the form of Lakini.
Svadhishthanam bujagata chaturvaktra manohara
Shuladyayudha sampanna pitavarna tigarvita .. 104
Svadhisthanam bujagata: Who abides in the Svadhisthana Chakra under the name of Kakini.
Chaturvaktra manohara: Who is fascinating with Her four faces.
Shuldayayudha sampanna: Who is armed with a trident and other weapons in Her four hands.
Pitavarna: Who is yellow in hue (e.e. golden in colour).
Tigarvita: Who is very dignified.
Medonishtha madhuprita bandhinyadi samanvita
Dadhyannasakta hrudaya kakini rupadharini .. 105
Medonishtha: Who presides over fatty substances in living beings.
Madhuprita: Who loves to have offerings of honey.
Bandinyadi samanvita: Who is surrounded by Bandhini and other five Saktis.
Dadhyannasakta hrudaya: Who loves to have offerings of curd.
Kakini rupadharini: The Mother who appears in the form of Kakini.
Muladharambujarudha panchavaktrasthi samsthita
Ankushadi praharana varadadi nishevita .. 106
Muladharabujarudha: Who assumes Her place in the Muladhara Chakra, described as a lotus of four petals.
Panchavaktra: Who exhibits five faces.
Sthisamsthita: Who presides over bones in living creatures.
Ankushadi praharana: Who is armed with a goad and other weapons.
Varadadi nishevita: Who is attended on by Varada and three other Saktis.
Mudgauda nasaktachitta sakinyamba svarupini
Agya chakrabja nilaya shuklavarna shadanana .. 107
Mudgauda nasaktachitta: Who loves offerings of boiled pulse and rice.
Sakinyamba svarupini: The Mother who appears in the form of Sakini.
Agya charkabja nilaya: The Mother who resides in the agya chakra (which is described as a lotus with two petals).
Shuklavarna: Who is white in complexion.
Shadanana: Who has six faces.
Majja samstha hamsavati mukhyashakti samanvita
Haridrannaika rasika hakini rupadharini .. 108
Majja samstha: Who presides over marrow of living beings.
Hamsavati mukhyashakti: Who is attended n by Hanshavati and other Shaktis.
Samanvita: Who is attended on by Hamsavati and other Saktis.
Haridrannaika rasika: Who loves offerings of saffron – flavoured rice.
Hakini rupadharini: Who assumes the form ofHakini.
Sahasradala padmastha sarvavarnopa shobhita
Sarvayudha dhara shukla samsthita sarvatomukhi .. 109
Sahasradala padmastha: Who dwells in the Shahasrara which is described as a thousand petalled lotus.
Sarvavarnopa shobhita: Who shines with all colours.
Sarvyudha dhara: Who is armed with all weapons.
Shukla samsthita: Who presides over the vital fluid in all creatures.
Sarvatomukhi: Who has faces all round and see in all directions.
Sarvaudana pritachitta yakinyamba svarupini
Svaha svadhamatir medha shrutih smruti ranuttama ..110
Sarvaudana pritachitta: Who loves to have offerings of all kinds of food.
Yakinyamba svarupini: The Mother who appears in the form of Yakini.
Svaha: Who is the deity of Svaha, the sacred exclamation with which oblations aremade in sacrificial fire for gods.
Svadha: The Deity Svadha, the sacred exclamation uttred while making oblations to the Pitrs (manes).
Amatir: Who is Amiti (Buddhi or knowledge).
Medha: Who has become intelligence.Shrutih: Who has become memory.
Anuttama: Who has none superior.
Punyakirttih punyalabhya punyashravana kirtana
Pulomajarchita bandha mochani barbaralaka .. 111
Punyakirttih: Who is famed for holiness.
Punyalabhya: Who can be attained only through holiness.
Punyashravana kirtana: To hear of whom and to praise whom make for holiness.
Pulomajarchita: Who is adored by Pulomaja, the consort of Indra
Bandha mochani: Who liberates the Jiva from the bondage of Samsara.
Barbaralaka:. Who is wavy – haired.
Vimarsharupini vidya viyadadi jagatprasuh
Sarvavyadhi prashamani sarvamrutyu nivarini .. 112
Vimarsharupini: Who is of the nature of Vimarsha, the mirror of objectivity which makes Shiva self – aware as Prakasha (the pure Luminosity), the subject.
Vidya: Who is Vidya, the knowledge that gives spiritual enlightenment.
Viyadadi jagatprasuh: Who is the origin of the whole consom beginning with the element of Akasha (space).
Sarvamrutyu nivarini: Who wards off all forms of death.
Agraganya chintyarupa kalikalmasha nashini
Katyayani kalahantri kamalaksha nishevita .. 113
Agraganya: Who is to be recknoned as the First in every-thing.
Chintyarupa: Who transcends all thought.
Kalikalmasha nashini: Who destroys the sins of the degenerate age of Kali.
Katyayani: Who is Katyayani, the sumutotal of the effulgence of all the Deities.
Kalahantri: Who puts an end to Time, the destroyer of all.
Kamalaksha nishevita: Who is worshipped even by the lutus – eyed Vishnu.
Tambula puritamukhi dadimi kusumaprabha
Mrugakshi mohini mukhya mrudani mitrarupini .. 114
Tambula puritamukhi: Whose mouth is full of chewing betel.
Dadimi kusumaprabha: Who shines like a pomegranate flower.
Mrugakshi: Whose eyes are like those of a doe.
Mohini: Who is bewitching beauty.
Mukhya: Who is known as Mukhya – prana, the first – born of creation. (known as Hiranyagarbha or the four – faced Brahma).
Mrudani: Who is the Consort of Mruda, the Divine dispenser of Happiness (i.e. Shiva in His sattvika aspect).
Mitrarupini: Who is effulgent like the Sun.
Nityatrupta bhaktanidhih niyantri nikhileshvari
Maitryadi vasana labhya mahapralaya sakshini .. 115
Nityatrupta: Who is eternally contentd and happy.
Bhaktanidhih: Who is a treasure to Her devotees.
Niyantri: Who is the guide and controller of all.
Nikhileshvari: Who is Ruler of the worlds.
Maitryadi vasana labhya: Who is attained through loving kindness and other such dispositions.
Mahapralaya sakshini: Who witnesses the dissolution of the whole cosmos.
Parashaktih paranishtha pragyana ghanarupini
Madhvi panalasa matta matruka varnarupini .. 116
Parashaktih: Who is Para – sakti, the Supreme Power.
Paranishtha: Who is the Supreme End and establishment in Faith.
Pragyana ghanarupini: Who is Pure consciousness condensed.
Madhvi panalasa: Who is introverted and inactive like one intoxicated with wine.
Matta: Who is the ego consciousness of Shiva.
Maturka varna rupini: To whom all the alphabets are related as Her form.
Mahakailasa nilaya mrunala mrudu dorlata
Mahaniya dayamurtih mahasamrajya shalini .. 117
Mahakailasa nilaya: Whose abode is the Maha – kailasha ( the Bindu in the Sahasrara).
Mrunala mrudu dorlata: Whose arms are smooth and slender like a pair of lotus stalks.
Mahaniya: Who is adorable.
Dayamurtih: Who is compassion itself.
Mahasamrajya shalini: To whom belongs the vast empire of the whole universe.
Atmavidya mahavidya shrividya kamasevita
Shrishoda shakshari vidya trikuta kamakotika .. 118
Atmavidya: Who is Atma – vidya, the doctrine of the Self.
Mahavidya: Who is Maha – vidya, the great doctrine (also a deity).
Shrividya: Who is Srhi – vidya (the fifteen lettered Mantra of the Devi).
Kamasevita: Who is meditated upon by Kamadeva, the god of love.
Shrishoda shakshari vidya: Who is the Shodashakshari – vidya, the sixteen lettered Mantra of the Devi.
Trikuta: Who forms the three Kutas or groups of letters of Shri – vidya.
Kamakotika: Of whom Kameshvara (Parama – Shiva) is a mode.
Katakshakinkari bhuta kamalakoti sevita
Shirahsthita chandranibha bhalasthendra dhanuhprabha .. 119
Katakshakinkari bhuta kamalakoti sevita: Who can at a mere glance make crores of Lakshmis (goddesses of wealth and beauty) wait upon Her.
Shirahsthita: Who dwells in the Shasrara in the head.
Chandranibha: Who shines as the Moon in the pericap of the Sahasrara lotus.
Bhalasthendra: Who dwells as the Bindu in the syllable Harim meditated in the forehead.
Dhanuhprabha: Who shines in the colours of the rainbow.
Hrudayastha raviprakhya trikonantara dipika
Dakshayani daityahantri daksha-yagya vinashini .. 120
Hrudayastha: Who abides in the heart of the devotees for meditation.
Raviprakhya: Who blazes in the heart like the Sun.
Trikonantara dipika: Who resides in the centre of the Muladhara known as the Trikona.
Dakshayani: Who manifested as the daughter of Daksha.
Daityahantri: Who destroys demons who embody the forces of evil.
Daksha-yagya vinashini: Who destroyed the sacrifice of Daksha.
Darandolita dirghakshi darahaso jvalanmukhi
Gurumurtir gunanidhir gomata guhajanmabhuh .. 121
Darandolita dirghakshi: Who has shapely, wide and elongated eyes tremulous with mercy.
Darahaso jvalanmukhi: Whose face is lit with a gentle smile.
Gurumurtir: Who assumes the form of the Guru.
Gunanidhir: Who is a treasure house of virtues.
Gomata: Who is the source of speech.
Guhajanmabhuh: Who is the mother of Guha (Kartikeya).
Deveshi dandanitistha daharakasha rupini
Pratipan mukhyarakanta tithimandala pujita .. 122
Deveshi: Who is the ruler of all divinities.
Dandanitishtha: Who sits on the throne of justice.
Daharakasha rupini: Who is the subtle Self in the heart of man.
Pratipan mukhyarakanta tithimandala pujita: Who is to be worshipped on the full – moon day, which is the last day (Tithi) of the lunar fortnight beginnng with Pratipada.
Kalatmika kalanatha kavyalapa vinodini
Sachamara ramavani savyadakshina sevita .. 123
Kalatmika: Who is Herself all the phases (kalas) of the moon.
Kalanatha: Who is the mistres of all the kalas.
Kavyalapa vinodini: Who delights in the language of poetry.
Sachamara ramavani savyadakshina sevita: Who is seved by Lakshmi and Sarasvati standing on Her left and right sides holding Chowri fans.
Adishakti rameyama parama pavanakrutih
Anekakoti brahmanda janani divya vigraha .. 124
Adishakti: Who is the Adishakti or Primordial Power, which creates every thing and pervades every thing.
Ameya: Whose greatness is immeasurable.
Atma: Who is the Self in all.
Parama: Who is also the Supreme Self.
Pavanakrutih: Whose form is holy and sanctifying.Anekakoti brahmanda janani: Who has given brith to several crores of world systems.
Divya vigraha: Who has Divine form.
Klinkari kevala guhya kaivalya padadayini
Tripura trijagadvandya trimurti tridasheshvari .. 125
Klinkari: Who is represented by the holy syllable Klim, known as the Kamaraja Bija.
Kevala: Who is the absolute devoid of all attributes.
Guhya: Who is worshipped in secrecy by some adepts.
Kaivalya padadayini: Who confers Kaivalya, the state of Absolute Bliss.
Tripura: Who is Tripura or the One with three aspects.
Trijagadvandya: Who is adored by all in the three worlds.
Trimurti: Who has the three forms of Brahma, Vishnu and Maheshvara.
Tridashesvari: Who is Mistress governing the Divinites (Tridasas).
Tryakshari divya gandhadhya sindura tilakanchita
Uma shailendra tanaya gauri gandharva sevita .. 126
Tryakshari: Who is the Mantra of three parts (Panchadashi Mantra of Shrividya).
Divya gandhadhya: Who is full of divine fragrance.
Sindura tilakanchita: Who is adorned with the vermilion mark on the forehead.
Uma: Who is Uma-Brahma-vidya personified.
Shailendra tanaya: Who is the daughter of the King of Mountains, the Himalayas.
Gauri: Who is Gauri, the fair complexioned one.
Gandharva sevita: Who is attended upon by Gandharvas, the celestial minstrels.
Vishvagarbha svarnagarbha varada vagadhishvari
Dhyana gamya parichhedya gyanada gyana vigraha ..127
Vishvagarbha: Who has the universe in her womb.
Svarnagarbha: Who has everything wholesome and charming hidden within her.
Varada: Who defeats the ignoble demons.
Vagadhishvari: Who presides over speech.
Dhyana gamya: Who can be approached through meditation.
Parichhedya: Who is the Infinite without any limitation.
Gyanada: Who is the giver of Supreme Knowledge.
Gyana vigraha: Who is Herself the embodiment of Supreme Knowledge.
Sarva vedanta samvedya satyananda svarupini
Lopamudrarchita lila klupta brahmanda mandala .. 128
Sarva Vedanta samvedya: Whom all the Vendantas (Upanishads) declare.
Satyananda svarupini: Who is Supreme Knowledge and Supreme Bliss.
Lopamudrarchita: Who is worshipped through the Mantra named after Lopamudra.
Lila klupta brahmanda mandala: For whom the creation of many a universe is a mere sport.
Adrushya drushyarahita vigyatri vedyavarjita
Yogini yogada yogya yogananda yugandhara .. 129
Adrushya: Who is not an object of ordinary vision.
Drushyarahita: Who is beyond objectivity.
Vigyatri: Who is the ultimate subject.
Vedyavarjita: Who, being omniscient, has nothing more to know.
Yogini: Who is Yogini.
Yogada: Who can bestow Yoga to votaries.
Yogya: Who is the object of Yoga.
Yogananda: Who is the bliss realized through Yoga.
Yugandhara: Who bears the Yoke of Yoga consisting in regulating the evolution during vast periods of time (Yugas).
Ichhashakti gyanashakti kriyashakti svarupini
Sarvadhara supratishtha sadasad rupadharini .. 130
Ichhashakti gyanashakti kriyashakti svarupini: Who is the Power of Will (Ichha – shakti), Power of Knowledge (Gyana – shakti) and Power of Action (Kriya – shakti).
Sarvadhara: On whom everything rests.
Supratishtha: Who is the firm foundation of all existence.
Sadasad rupadharini: Who takes the forms of both Being and Non –being.
Ashtamurti rajajaitri lokayatra vidhayini
Ekakini bhumarupa nirdvaita dvaita varjita .. 131
Ashtamurti: Who has an eightfold form.
Rajajaitri: Who helps to overcome Aja (Ignorance).
Lokayatra vidhayini: Who directs the cosmic process.
Ekakini: Who is the Alone
Bhumarupa: Who is Infinite by nature.
Nirdvaita: Who has no opposite
Dvaita varjita: Who is without any duality.
Annada vasuda vrudha brahmatmaikya svarupini
Bruhati brahmani brahmi brahma nanda balipriya ..132
Annada: Who supplies food to all.
Vasuda: Who is the generous giver of everything valuable.
Vrudha: Who is the Primeval One.
Brahmatmaikya svarupini: Who is the symbol of the oneness of Brahman and the Atman.
Bruhati: Who is the Immense.
Brahmani: Who is the wisdom of the Eternal.
Brahmi: Who belongs to the Eternal.
Brahmananda: Who is the bliss of Brahman.
Balipriya: Who loves the offerings of devotees.
Bhasharupa bruhatsena bhavabhava vivarjita
Sukharadhya shubhakari shobhana sulabhagatih .. 133
Bhasharupa: Who is in the form of language.
Bruhatsena: Who leads a mighty army.
Bhavabhava vivarjita: Who is beyong being and non–being.
Sukharadhya: Whose worship is easy to perform.
Shubhakari: Who is blissful in blessing.
Shobhana sulabhagatih: Whose path is lustrous and easy to traverse.
Raja rajeshvari rajya dayini rajya vallabha
Rajatkrupa rajapitha niveshita nijashrita .. 134
Raja rajeshvari: Who is Rajarajeshvari (The Ruler of rulers).
Rajya dayini: Who bestows dominion.
Rajya vallabha: Who loves dominion.
Rajatkrupa: Who is gloriously compassionate.
Rajapitha niveshita nijashrita: Who raises Her devotees to royal status.
Rajyalakshmih koshanatha chaturanga baleshvari
Samrajya dayini satya sandha sagara mekhala .. 135
Dikshita daityashamani sarvaloka vashankari
Sarvartha datri savitri sachhidananda rupini .. 136
Dikshita: Who is under a holy vow.
Daityashamani: Who quells evil forces.
Sarvaloka vashankari: Who keeps all the worlds under Her sway.
Sarvartha datri: Who grants all our wants.
Savitri: Who is the Creative Power.
Sachhidanada rupini: Whose form is Existence – Knowledge – Bliss absolute.
Deshakala parichhinna sarvaga sarva mohini
Sarasvati shastramayi guhamba guhyarupini .. 137
Deshakala parichhinna: Who is not limited by space and time.
Sarvaga: Who is present in all as the inner controller.
sarva mohini: Who casts Her spell on all.
Sarasvati: Who is Sarasvati, the Goddess of discriminative wisdom and spiritual illumination.
Shastramayi: Who is the science of the spirit.
Guhamba: Who is the Mother residing in the cave of intelligence (Also the mother of Guha or Subrahmanya).
Guhyarupini: Whose form is subtle.
Sarvopadhi vinirmukta sadashiva pativrata
Sampradayeshvari sadhvi gurumandala rupini .. 138
Sarvopadhi vinirmukta: Who is free from all limitations.
Sadashiva pativrata: Who is the devoted Consort of Sadashiva.
Sampradayeshvari: Who is the guardian of sacred traditions.
Sadhvi: Who is rightly understood as the Power that dispels ignorance.Yai: Who is donoted by the syllable I.
Gurumandala rupini: Who embodies in Herself the teaching of successive lines of teachers.
Kulottirna bhagaradhya maya madhumati mahi
Ganamba guhyakaradhya komalangi gurupriya .. 139
Kulottirna: Who transcends the sphere of the senses, including the mind.
Bhagaradhya: Who is worshipped in the orbit of the Sun.
Maya: Who is the Power called Maya.
Madhumati: Who is called madhumati, the ultimate step to be taken by the highest Yoginis.
Mahi: Who is Mahi, the common ground of all.
Ganamba: Who is the Mother of all the hosts of Shiva and Ganesha.
Guhyakaradhya: Who is worshppped by the demi – gods called the Guhyakas.
Komalangi: Whose form is delicate and pleasing.
Gurupriya: Who is the Consort of Shiva, the great Guru.
Svatantra sarvatantreshi dakshinamurti rupini
Sanakadi samaradhya shivagyana pradayini .. 140
Svatantra: Who is the only Independent Being.
Sarvatantreshi: Who is the presiding deity of all the Tantras.
Dakshinamurti rupini: Who has taken the form of Dakshinamurti.
Sanakadi samaradhya: Who is worthy of being worshipped by Sanaka and other great ascetics.
Shivagyana pradayini: Who imparts the knowledge of the Supreme Being (Shiva).
Chitkal anandakalika premarupa priyankari
Namaparayana prita nandividya nateshvari .. 141
Chitkala: Who is a spark of Divine Consciousness (Chitkala).
Anandakalika: Who is the bud of Divine Bliss.
Premarupa: Who is pure Love itself.
Priyankari: Who grants what is dear to us.
Namaparayana prita: Who is pleased with a litany of Her names.
Nandividya: Who is the Deity of the Mantra of Nandikeshvara.
Nateshvari: Who is the counterpart of Chidambara Nateshvara.
Mithya jagada dhishthana muktida mukti rupini
Lasyapriya layakari lajja rambhadi vandita .. 142
Mithya jagada dhishthana: Who is the ground of the Changing universe.
Muktida: Who is the giver of salvation.
Mukti rupini: Who is Herself salvation.
Lasyapriya: Who likes the rhythmic dance of women, called Lasya.
Layakari: Who generates harmony in dance and music.
Lajja: Who is modesty itself.
Rambhadi vandita: Who is adored by Rambha and other celestial damsels.
Bhava dava sudha vrushtih paparanya davanalaDaurbhagya tula vatula jaradhvanta raviprabha .. 143
Bhava dava sudha vrushtih: Who is the rain of nectar that puts out the wild fire of Samsara.
Paparanya davanala: Who is also the wild fire that burns down the jungles of sins.
Daurbhagya tula vatula: Who is the wind that drives away the flakes of misfortune.
Jaradhvanta raviprabha: Who removes by her effulgence the gloom of infirmities attendant on old age.
Bhaagyabdhi chandrika bhakta chittakeki ghana ghana
Rogaparvata dambholir mrutyudaru kutharika .. 144
Bhagyabdhi chandrika: Who is the full moon that sets up the tides of good fortune.
Bhakta chitta keki ghana ghana: Who is heavily water – laden cloud that makes the hearts of devotees dance like peacocks.
Rogaparvata dambholir: Who is the thunderbolt that shatters the mountain of diseases.
Mrutyudaru kutharika: Who is the axe that cuts down the tree of death.
Maheshvari mahakali mahagrasa mahashana
Aparna chandika chanda mundasura nishudini .. 145
Maheshvari: Who is the Supreme Sovereign.
Mahakali: Who is Mahakali – the Divine Mother who consumes everything as Time.
Mahagrasa: Who is the great Devourer.
Mahashana: Whose repast consists of this mighty universe.
Aparna: Who is Aparna – the one who did not take even a leaf while performing austerities.
Chandika: Who is the Chandika, the awe – inspiring one.
Chanda mundasura nishudini: Who is the destroyer of the demons Chanda and Munda, and came to be known as Chamunda for this reason.
Ksharaksharatmika sarva lokeshi vishvadharini
Trivarga datri subhaga tryambaka trigunatmika .. 146
Ksharaksharatmika: Who is both the changeful and the changeless.
Sarva lokeshi: Who is the Ruler of all the worlds.
Vishvadharini: Who supports the whole universe.
Trivarga datri: Who bestows the traid of human values (aspiration to do meritorious acts, the capacity for it, and the means for it).
Subhaga: Who is the goddess affluence.
Tryambaka: Who is the three – eyed Goddess.
Trigunatmika: Her in whom the three dispositions of Nature are in harmony.
Svargapavargada shuddha japapushpa nibhakrutih
Ojovati dyutidhara yagyarupa priyavrata .. 147
Svargapavargada: Who bestows the enjoyments of Paradise and the eternal bliss of Moksha.
Shuddha: Who is ever pure.
Japapushpa nibhakrutih: Whose colour is of the nature of japa flowers (China rose).
Ojovati: Who is full of energy.Dyutidhara: Who is full of splendour.
Yagyarupa: Who is Vishnu, the embodiment of sacrifice.
Priyavrata: Who is fond of holy vows.
Duraradhya duradharsha patali kusumapriya
Mahati merunilaya mandara kusumapriya .. 148
Duraradhya: Who is hard to worship by those having no control over the senses.
Duradharsha: Who is hard to resist.
Patali kusuma priya: Who is fond of Patali flower (the pale – red trumpet flowers).
Mahati: Who is greater than all.
Merunilaya: Who resides on Meru.
Mandara kusuma priya: Who loves the Mandara flowers (coral – tree flowers of heaven).
Viraradhya viradh rupa viraja vishvatomukhi
Pratyagrupa parakasha pranada pranarupini .. 149
Viraradhya: Who is worshipped by the Viras (the heroic).
Viradh rupa: Who is the Virat, the Cosmic Whole.
Viraja: Who is without any stain.
Vishvatomukhi: Who faces all directions.
Pratyagrupa: Who is the Self within.
Parakasha: Who is the Transcendental Ether.
Pranada: Who gives life.
Pranarupini: Who is Herself Life (Prana or Brahma).
Martanda bhairavaradhya mantrini nyasta rajyadhuh
Tripureshi jayatsena nistraigunya parapara .. 150
Martanda bhairavaradhya: Who is adored by Martanda bhairava (a form of Shiva).
Mantrini nyasta rajyadhuh: Who has invested her minister (Shyamalamba) with all Her regal authority.
Tripureshi: Who is the deity Tripura.
Jayatsena: Who has victorious armies at Her command.
Nistraigunya: Who is devoid of the three dispositions of Nature.
Parapara: Who is both the Absolute and the Relative.
Satyagyananandarupa samarasya parayana
Kapardini kalamala kamadhukh kamarupini .. 151
Satyagyananandarupa: Who is Truth, Knowledge and Bliss.
Samarasya parayana: Who is the harmony of all Diversities.
Kapardini: Who is the Consort of Kapardin (Shiva).
Kalamala: Who wears all arts and crafts as a garland.
Kamadhukh: Who is a kamadukh (the wish-yielding celestial Cow) to Her devotees.
Kamarupini: Who can assume any form.
Kalanidhih kavyakala rasagya rasashevadhihPushta puratana pujya pushkara pushkarekshana .. 152
Kalanidhih: Who is the treasury of all arts.
Kavyakala: Who is the art of poetry.
Rasagya: Who knows all Rasas (tastes, values, joys etc.).
Rasashevadhih: Who is Herself the treasure of all Rasa
Pushta: Who is full of vigour.
Puratana: Who is the most Ancient Being.
Pujya: Who is worthy of devoted worship.
Pushkara: Who is like a lotus in bloom.
Pushkarekshana: Who has eyes charming like petals of lotus.
Paramjyotih paramdhama paramanuh paratpara
Pashahasta pashahantri paramantra vibhedini .. 153
Paramjyotih: Who is the Supreme Light that illumines all luminaries.
Paramdhama: Who is the Supreme Abode that homes all things that exists.
Paramanuh: Who is also the subtlest particle.
Paratpara: Who is the Supermost superior even to Brahma, Vishnu, and Shiva who are adored as supreme deities.
Pashahasta: Who holds in Her hands the nosse that binds all to Samsara.
Pashahantri: Who cuts the bond of Samsara.
Paramantra vibhedini: Who breaks the spells of one’s enemies.
Murta murta nityatrupta munimanasa hamsika
Satyavrata satyarupa sarvantaryamini sati .. 154
Murta: Who has forms.
Amurta: Who is formless also.
Anityatrupta: Who is satisfied even with our perishable offerings.
Munimanasa hamsika: The swan who swims in the Manasa lake of the minds of saints.
Satyavrata: Who is vowed to truth.
Satyarupa: Who is herself truth.
Sarvantaryamini: Who is the Inner Ruler of all beings.
Sati: Who is the Eternal Being as also the Consort of Parama – Shiva.
Brahmani brahmajanani bahurupa budharchita
Prasavitri prachandagya pratishtha prakata krutih .. 155
Brahmani: Who is the Shakti of Brahma the Creator.
Brahmane: Who is Herself Brahma.
Janani: Who is the Mother of the Universe.
Bahurupa: Who has taken the form of the many.
Budharchita: Who is worshipped by the wise.
Prasavitri: Who gives birth to the universe.
Prachanda: Who is awe-inspiring.
Agya: Who is divine commandments.Pratishtha: Who is the foundation of all things.
Prakatakrutih: Who is manifest in all as the I-sense.
Praneshvari pranadatri panchashat pitharupini
Vishrunkhala viviktastha viramata viyatprasuh .. 156
Praneshvari: Who is the ruler of Prana (life force).
Pranadatri: Who gives life.
Panchashat pitharupini: Who forms the fifty basic sounds of our speech, or who has fifty centres of worship.
Vishrunkhala: Who is ever unfettered.
Viviktastha: Who dwells in the hearts of the wise or in sacred secluded spots.
Viramata: Who is the Mother worshipped by the heroes (Viras).
Viyatprasuh: Who is the source of Viyat, the substance from which evolution takes place.
Mukunda muktinilaya mulavigraha rupini
Bhavagya bhavarogaghni bhavachakra pravartini .. 157
Mukunda: Who gives salvation to Jivas.
Muktinilaya: Who is the Abode of those who attain salvation.
Mulavigraha rupini: Who is the Root from which all other Shaktis like Bala have their origin.
Bhavagya: Who knows all thoughts and sentiments.
Bhavarogaghni: Who can cure the disease of recurring transmigratory existence.
Bhavachakra pravartini: Who has also set in motion the wheel of recurring transmigratory existence.
Chandahsara shastrasara mantrasara talodari
Udarakirti ruddama vaibhava varna rupini .. 158
Chandahsara: Who is the essence of all Vedas.
Shastrasara: Who is the essence of all Shastras (Scriptures).
Mantrasara: Who is the source of all Mantras.
Talodari: Who, though slender of waist, contains within Herself all the Talas, (worlds) like Atala, Vitala and others.
Udarakirti: Whose fame extends everywhere.
Ruddama vaibhava: Who is boundless in Her might and glory.
Varna rupini: Whose form is denoted by the letters of our language.
Janmamrutyu jaratapta jana vishranti dayini
Sarvopanisha dudghushta shantyatita kalatmika .. 159
Janmamrutyu jaratapta jana vishranti dayini: Who gives peace and repose to those afflicted with birth, old age and death.
Sarvopanisha dudghushta: Whom all the Upanishads proclaim.
Shantyatita kalatmika: Who transcends even the state of peace.
Gambhira gaganantastha garvita ganalolupa
Kalpana rahita kashtha kanta kantardha vigraha .. 160
Gambhira: Who is inscrutable.
Gaganatastha: Who pervades all space.
Garvita: Who is the Pride of Shiva (`I’ as Prakasha), which is the source of the Creative process.
Ganalolupa: Who is fond of music.
Kalpana rahita: Who is untouched by the creative process, which proceeds from Her will.
Kashta: Who is the Supreme Goal.
Kanta: Who affaces all sin.
Kantardha vigraha: Who is half the person of Her Consort, Parama-Shiva.
Karya karana nirmukta kamakeli tarangita
Kanatkanaka tatanka lilavigraha dharini .. 161
Karya karana nirmukta: Who is not subject to the laws of cause and effect.
Kamakeli tarangita: Who overflows with joy in the company of Her Lord, Kameshvara.
Kanatkanaka tatanka: Who wears ear-ornaments of burnished gold.
Lilavigraha dharini: Who takes various forms of Her cosmic play.
Ajakshaya vinirmukta mugdha kshipra prasadini
Antarmukha samaradhya bahirmukha sudurlabha .. 162
Ajaya: For whom there is no birth.
Kshaya vinirmukta: Whom there is no decay also.
Mugdha: Who is attractive by her artless beauty and innocence.
Kshipra prasadini: Who is easily pleased.
Antarmukha samaradhya: Whose worship is easy for those whose, mental gaze is turned inward.
Bahirmukha sudurlabha: Whose worship difficult for those whose mental gaze goes outwards.
Trayi trivarga nilaya tristha tripuramalini
Niramaya niralamba svatmarama sudhasrutih .. 163
Trayi: Who is the three-fold Veda.
Trivarga nilaya: Who is implicit in the threefold aim of life (Dharma, Artha and Kama).
Tristha: Who is present in the three periods of existence like past, present and future.
Tripuramalini: Who is the Deity of the threefold circles in the Shri-chakra.
Niramaya: Who is free from the ills of life.
Niralamba: Who depends on none.
Svatmarama: Who is merged in the joy of Her own Self.
Sudhasrutih: Who is the source of Sudha (spiritual nectar).
Samsara panka nirmagna samuddharana pandita
Yagyapriya yagyakartri yajamana svarupini .. 164
Samsara panka nirmagna samuddharana pandita: Who is skilled in rescuing men who are sunk in the mire of Samsara.
Yagyapriya: Who delights in acts of sacrifice.
Yagyakartri: Who directs all sacrificial acts.
Yajamana svarupini: Who takes the form of the institutor of sacrifice.
Dharmadhara dhanadhyaksha dhanadhanya vivardhini
Viprapriya viprarupa vishva bhramana karini .. 165
Dharmadhara: Who is the support of Dharma.
Dhanadhyaksha: Who controls all riches.
Dhanadhanya vivardhini: Who increases riches and harvests.
Viprapriya: Who loves the learned.
Viprarupa: Who is Herself the learned.
Vishva bhramana karini: Who causes, the universe to revolve in cyclic motion.
Vishvagrasa vidrumabha vaishnavi vishnurupini
Ayoniryoni nilaya kutastha kularupini .. 166
Vishvagrasa: Who devours the universe at the end of the cycle.
Vidrumabha: Who is like coral in complexion.
Vaishnavi: Who is Vaishnavi, the power of Vishnu.
Vishnurupini: Who is Herself in the form of Vishnu.
Ayoni: Who has no source other than Herself.
Yoni nilaya: Who houses the power that generates everything.
Kutastha: Who is the changeless.
Kularupini: Who is the Deity of the Kaula sect.
Viragoshti priya vira naishkarmya nadarupini
Vigyana kalana kalya vidagdha bainda vasana .. 167
Viragoshti priya: Who is fond of the assembly of the devotees of the heroic mode of worship.
Vira: Who is Herself the Hero.
Naishkarmya: Who transcends work (Karma).
Nadarupini: Who is the primal mystic sound.
Vigyana kalana: Who is realization of the Absolute.
Kalya: Who is one to be reckoned with.
Vidagdha: Who is the wisdom displayed in all skills.
Bainda vasana: Who is seated in the Bindu, the central dot in the Shri-chakra.
Tatvadhika tatvamayi tatvamartha svarupini
Samaganapriya saumya sadashiva kutumbini .. 168
Tatvadhika: Who transcends all cosmic categories.
Tatvamayi: Who comprehends all cosmic categories.
Tatvamartha svarupini: Who is one with the non-dual Being denoted by the words Tat and Tvam in the great Vedic sentence Tat-tvamasi.
Samagana priya: Who loves the chanting of Samaveda.
Saumya: Who is the object of worship in Soma sacrifice.
Sadashiva kutumbini: Who is the Consort of sadashiva.
Savya pasavya margastha sarvapad vinivarini
Svastha svabhavamadhura dhira dhira samarchita .. 169
Savya pasavya margastha: Who is reached by both the paths – Savya (samaya) and Apasavya (kaula).
Sarvapad vinivarini: Who wards off all dangers.
Svastha: Who is sweet by nature.
Svabhavamadhura: Who is sweet by nature.
Dhira: Who is endowed with wisdom.
Dhira samarchita: Who is worshipped by the wise with care and completeness.
Chaitanyarghya samaradhya chaitanya kusumapriya
Sadodita sadatushta tarunaditya patala .. 170
Chaitanyarghya samaradhya: Who is best worshipped with the offereings of the spirit as Arghya.
Chaitanya kusumapriya: Who loves the flower offerings of the spirit.
Sadodita: Who is ever shining.
Sadatushta: Who is ever pleased.
Tarunaditya patala: Who is rosy like the morning sun.
Dakshina dakshinaradhya darasmera mukhambuja
Kaulini kevalanarghya kaivalyapada dayini .. 171
Dakshina dakshinaradhya: Who is worshipped according to both the Dakshinacara and its opposite, by the learned and the unlearned.
Darasmera mukhambuja: Whose smiling face gladdens all.
Kaulini kevala: Who is the ultimate object of Kaula worship.
Anarghya kaivalyapada dayini: Who confers the priceless state of ultimate bliss and freedom.
Stotrapriya stutimati shruti samstuta vaibhava
Manasvini manavati maheshi mangalakrutih .. 172
Stotrapriya: Who loves hymns of praise.
Stutimati: Who is worthy of hymns of praise.
Shruti samstuta vaibhava: Whose glory is praised by the Vedas.
Manasvini: Who is self-possessed.
Manavati: Who is high-minded.
Maheshi: Who is the great queen.
Mangalakrutih: With a benign form.
Vishvamata jagaddhatri vishalakshi viragini
Pragalbha paramodara paramoda manomayi .. 173
Vishvamata: Who is the Mother of the Universe.
Jagaddhatri: Who is the protectress of the universe.
Vishalakshi: Who has large eyes or who is worshipped as Vishala at Kasi.
Viragini: Who is utterly passionless.
Pragalbha: Who is surprisingly daring
Paramodara: Who is supremely generous.
Manomayi: Who is all spirit.
Vyomakeshi vimanastha vajrini vamakeshvariPancha yagyapriya pancha preta manchadhi shayini ..174
Vyomakeshi: Who has the skies above as Her locks of hair on the head.
Vimanastha: Who is seated high in Her celestial car.
Vajrini: Who is Indrani.
Vamakeshvari: Who is the deity of the leftward path of the Kaulas.
Pancha yagya priya: Who loves the five sacrifices of the rightward Savya path.
Pancha ptreta manchadhi shayini: Who is seated on a seat supported by the Five Dead, (Brahma, Vishnu, Rudra, Ishvara and Sadashiva).
Panchami panchabhuteshi pancha sankhyopacharini
Shashvati shashvat-aishvarya sharmada shambhu mohini ..175
Panchami: Who is the Consort of the Fifth of these (Sadashiva).
Panchabhuteshi: Who rules over the five primordial elements.
Pancha sankhyopacharini: Who is worshipped with the fivefold offerings.
Shashvati: Who is eternal.
Shashvat-aishvarya: Whose dominion is eternal.
Sharmada: Who gives eternal happiness.
Shambhu mohini: Who is the charmer of Shambhu, Her Consort.
Dhara dharasuta dhanya dharmini dharma vardhini
Lokatita gunatita sarvatita shamatmika .. 176
Dhara: Who is earth on which all beings rest.
Dharasuta: Who is the daughter of Himavan, the king of mountains.
Dhanya: Who is supremely blessed.
Dharmini: Who is righteous.
Dharma vardhini: Who promotes righteousness in devotees.
Lokatita: Who transcends all the worlds.
Gunatita: Who transcends the three Gunas of Prakruti known as Sattva, Rajas and Tamas.
Sarvatita: Who transcends everything.
Shamatmika: Who is the soul of peace.
Bandhuka kusumaprakhya bala lila vinodini
Sumangali sukhakari suveshadhya suvasini .. 177
Bandhuka kusumaprakhya: Who has the tender grace of Bandhuka blossoms.
Bala: Who is eternally young.
Lila vinodini: Who sports in the creation of the universe.
Sumangali: Who is most auspicious in Herself.
Sukhakari: Who bestows happiness.
Suveshadhya: Who is gracefully attired.
Suvasini: Who is ever with Her consort.
Suvasinyarchana prita shobhana shuddha manasa
Bindutarpana santushta purvaja tripurambika .. 178
Suvasinyarchana prita: Who is pleased with respect shown to married women.
Shobhana: Whose splendour beams forth in all directions.
Shuddha manasa: Who is ever pure in mind.
Bindutarpana santushta: Who is pleased with libations offered to the Bindu (the central dot in the Shri chakra).
Purvaja: Who is the first born.
Tripurambika: Who is the Mother-Goddess Tripurambika (who represents the stresses in the creative process known Nada, Bindu, and Kala).
Dasha mudra samaradhya tripurashri vashankari
Gyanamudra gyanagamya gyanagyeya svarupini .. 179
Dasha mudra samaradhya: Who is worshipped through the ten Mudras or signs and poses of the hands and fingers in worship.
Tripurashri vashankari: Who controls Tripurashri (a powerful Deity) presiding over the fifth avarana called sarvarthasadhaka chakra.
Gyanamudra: Who is gyana-mudra also known as Cin-mudra – the finger-pose of knowledge.
Gyanagamya: Who is attained through knowledge.
Gyanagyeya svarupini: Who is both knowledge and the object of knowledge.
Yonimudra trikhandeshi trigunamba trikonaga
Anaghadbhuta charitra vanchitartha pradayini .. 180
Yonimudra: Who is the finger-pose of creation as well (Yoni-mudra).
Trikhandeshi: Who is the presiding deity of the Trikhanda, the three regions of Brahmarandhra, Manipura and Muladhara.
Triguna: Who is endowed with the three modes of Sattva, Rajas and Tamas.
Amba: Who is Amba, the mother of all.
Trikonaga: Who dwells in the triangle of Shri-chakra.
Anagha: Who is sinless.
Adhbhuta charitra: Whose ways are marvellous.
Vanchitartha pradayini: Who grants worshippers whatever they want.
Abhyasati shayagyata shadadhvatita rupini
Avyaja karunamurti ragyana dhvanta dipika .. 181
Abhyasati shayagyata: Who is known only through the strenuous practice of spiritual disciplines.
Shadadhvatita rupini: Who transcends the six modes of devotion (Varna, Pada, Mantra, Kala, Tattva and Bhuvana).
Avyaja karunamurti: Who is unconditional grace.
Ragyana dhvanta dipika: Who dispels the darkness of ignorance.
Abalagopa vidita sarvanulanghya shasana
Shrichakra rajanilaya shrimath tripura sundari .. 182
Amabalgopa vidita: Who can be understood by all, even by a child or a cowherd.
Sarvanulanghya shasana: Whose laws none dares to transgress.Shrichakra rajanilaya: Who dwells in the sovereign Shri-chakra.
Shrimath tripura sundari: Who is the divine Tripura-sundari.
Shrishiva shivashaktyaikya rupini lalitambika
Evam shrilalita devyah naam naam sahasrakam jaguh ..183
Shrishiva: Who is the blessed Shiva (who is identical with Shiva).
Shivashaktyaikya rupini: Who is the unity of Shiva and Shakti.
Lalitambika: Who is called Lalitambika (the goddess who is Lalita, the playful) because Her Cosmic functions are just like a sport to Her, and Ambika because she is the Mother of all.

[These prayers are available at www.stephen-knapp.com]




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