Tripura Mahimna Stotra (Source: http://www.kamako http://www.kamakotimandali.com/srivi timandali.com/srividya/mahimnah.html dya/mahimnah.html))
Sri Tripura Mahimna Stotra is a composition of Rishi Durvasa, the prince of the sages. He was born to Atri Maharshi and Anasuya Devi and is known to be an incarnation of Lord Rudra. A lesserknown fact about him is his association with Srividya. He is one among the illustrious Acharyas of the great Vidya. Two of the many variations of Srividya are named after him as Durvasa Vidya and Krodha Bhatttaaraka Vidya. Also, Lalita Stavaratna, popularly known as Aryaa Dwishati, is a composition of this great sage. It is hear heard d that that the the Navav avavar aran anaa Pooj Poojaa manu manual al used used even even toda today y in Kanc Kanchi hi Sri Sri Kama Kamaks kshi hi Devi Devi Maha Mahasa sann nnid idha haan anam am,, call called ed the the Chintamani Kalpam, has been specially scriptured by Maharshi Durvasa. The present Stotra showcases his seamless devotion to Mahatripurasundari. This is a highly technical hymn from the view point of Tantra Shastra. It hints at the various technicalities of Tantra in general and Srividya in particular. I will try to translate the first few verses, without trying at any place to give out the mantra, Chakra and Pooja Samketas, which can only be learnt from a Guru. In the the first rst vers verse, e, Maha Mahars rshi hi desc descri ribe bess the ausp auspic icio ious us form orm (Swaroopa) (Swaroopa) of Sridevi Sridevi as the personificati personification on of the three Khandas Khandas or Kootas (parts) of Srividya. Srimaatastripure Paraatparatare Devi Triloke mahaa SaundaryaarNava Manthanodbhava sudhaa praachurya varnojwalam | Udya Udyadb dbha haan anus usah ahas asra rano noot otan anaj ajap apaa aapu push shpa papr prab abha ham m te vapu vapuH H Swaante me sphuratu trikoNanilayam trikoNanilayam Jyotirmayam Vangmayam | He SrimaataH - O divine mother of the cosmos;
Te vapuH - May your divine form; Swaante Sphuratu - shine in my heart. Now, how is this auspicious form of Sridevi? Maharshi says: Udyadbhaanusahasranootanajapaapus Udyadbhaanusahasranootanajapaapushpaprabham hpaprabham It has the radiance and beauty of thousands of rising suns and fresh, tender Hibiscus flowers. He also lso say says: Saund aundar ary yaarNa rNava Mant Mantha hano nodb dbha hava va sudha udhaaa praachurya varnojwalam - Her divine radiance is like that of the nectar that is obtained by churning the ocean of beauty, formed by unifying the beauty in all the three worlds. Here he indicates that Sridevi's divine beauty excels all the materialistic, physical beauty that we see in this world as well in the Lokottara. She is the Supreme beauty of the Aatman or Parabrahman (Kameshwara) (Kameshwara) and beyond the reach of senses like the physical sight, which can only perce perceive ive the dualis dualistic tic,, imperm impermane anent nt beauty beauty in this this illus illusion ionary ary world. world. The latter latter beauty beauty is more more an aspect aspect of Kamala Kamalaatm atmika ikaa, a, anot anothe herr Maha Mahavi vidy dyaa aspe aspect ct of Maha Mahatr trip ipur uras asun unda dari ri.. Kama Kamala la is beauty manifest whereas Mahatripurasundari is beauty unmanifest. Now both the adjectives Japa Pushpa and Udyadbhaanu indicate the reddishness of Sridevi. Some ignorant Vaishnavas (they can sure surely ly not not be call called ed so sinc sincee only only one one who who has has real realiz ized ed Sri Sri Narayana as the effulgent self, can only be called a Vaishnava. Others are mere debating dualists) depict this to mean Sridevi as of Rajasic nature. But one has to carefully note that this refers to the brightness of Sridevi that is beyond rising and setting, like the Spiritual Sun invoked in the great formula of Gayatri (most often comple completel tely y identi identifi fied ed and errone erroneous ously ly confi confined ned to the physic physical al Sun), for the vision of the witness can never be lost, because it is imperishable. It is the essential luster - Saatvika Tejas of Sridevi. It only indicates the loveliness or divine beauty of Mahatripurasundari as Kaamakalaa that reveals the essential nature in a red flash during meditation. The Kundalini, on awakening,
flas flashe hess fort forth h like like the the red red ligh lighte teni ning ng thro throug ugh h Sush Sushum umna na and and blossoms into the peace-giving luster of divine beauty, compared to Japa Pushpa here. The word 'Varna' also means caste. There are basically only three castes, as are the three Vedas, the three Gunas etc. The three castes repr repres esen entt the the thre threee qual qualit itie iess viz. viz. Satw Satwa, a, Raja Rajass and and Tama Tamas, s, as suggested by the pet offerings made by the devotees who are quite established in their respective modes of worship. Milk, qualified butter and honey are the offerings prescribed for Satvic, Rajasic and Tamasic qualities of devotees belonging to different levels of consciousness. However, Bhagavan says in Gita, there are only three castes of devotees: Aarta - the distressed, Jignaasu - Seeker of wealth, Arthaarthi -Seeker of wealth. The fourth is beyond the three. The fourth kind is the Jnani who, while living in a body, is steady in the knowledge of self. He is truly an earnest devotee while the first three are noble seekers. Bhagavan says, 'All these are noble, but the man of wisdom is verily my own self. - Gita VII 16'. His offering to the spiritual deity is his spiritual ecstasy, the divine divine inebri inebriet ety y of consta constant nt aware awarenes nesss of the Suprem Supremee Self Self in contrast with the common wine that has its effect otherwise. The four fourth th is expl explai aine ned d (in (in the the cont contex extt of the the thre threee Varn Varnas as bein being g Brahmana, Kshatriya, Vysya) by some to mean Sudra, the fourth caste. Empirically it is either a mixture of the three or beyond. Sudr Sudraa impl implie iess corr corrup upte ted d mixt mixtur uree of the the thre threee qual qualit itie iess in its its negative aspect. On the positive side, Jivanmukta has risen above the taint of the three castes. He has truly surpassed the combined effect of the three Gunas. His offering to Sridevi is Soma or the spirituous Juice of Sacchidananda. He is the true devotee to the mother. Mahatripurasundari is not the ordinary beauty of form. The highest beauty lies not in any object, though it is not apart from objects. The highest beauty is of perception, to hold infinity in the palm of our hands, and eternity in an hour. Sridevi represents the ultimate
beauty of pure perception, which arises when we see the entire universe in ourselves, when we see all nature as a reflection of the reality of consciousness. She is thus the infinite beauty as seen from the spiritual eye of unity - the vision that all the universe is Brah Brahma man, n, that that ther theree is noth nothin ing g but but God God abov above, e, belo below, w, with within in,, without, to the north, south, past or present. This is not to perceive some distant creator in a heaven beyond, but the revelation of our own eternal and infinite self in every moment of perception. When the mind is permeated with such unlimited awareness, it finds a plenary delight in every thing we see. It finds perception to be joy, even if we are looking at the most ordinary things. Freed from the concepts of time and space, size, distance, and importance, each perception reveals the eternal presence and becomes a universe in itself; the mind thereby stops and enters the state of Samadhi, the natural state of Mahatripurasundari. I would like to add a note on Samadhi. Ghatastava says: 'Sridevi endows her devotees with powers. These powers called Yoginis foll follow ow him him just just as a yout youthf hful ul woma woman n of grac gracee surr surren ende ders rs her her attractive qualities to her lover, thinking: 1. I shou should ld make make him him the the cons consta tant nt obje object ct of my eyes eyes - This This indicates Savitarka Samadhi, where Yogi experience deliberative concentration. 2. I should entwine my limbs to his - Merging the whole being of universal awareness in the Yogi - Nirvitarka Samadhi - i.e. Yogi experiences superdeliberative consciousness. 3. I should absorb him with my being - Merging the whole being of the the Yogi ogi int into Sride ridevi vi - Savi avichaa haara Samad amadh hi or ref reflectiv ctivee concentration. 4. I should resort to oneness with him - Merging of universal consciousness or Sridevi to be one with the Yogi - Nirvichara Samadhi or super-reflective concentration.
These four kinds of Samadhi are called Samprajnaata or Sabija or Bahi Bahirv rvaastub stubij ijaa Sam Samadhi adhi,, bec because use there here is som some supp suppor ortt or impression (Bija) still in the Yogi's mind. After this state, the Yogi proceeds to gain in internal undisturbed calm, or equipoise called the Nirvikalpa Samadhi. Also one may remember the four kinds of Moksha in this context: Saalokya - Transfer to the world of the Lord Saamipya - Close proximity to the Lord Saarupya - Assimilation in Lord's semblance and Saayujya - Absorption in Lord's essence The form of Sridevi is also Jyotirmayam - It is the congregate of the lights of the Sun, Moon and Fire. These three are said to be the three three eyes eyes of Sridev Sridevi. i. They They indica indicate te the Kamara Kamaraja, ja, Shakti Shakti and Vagbhava Kootas of Srividya respectively. These three exist in our own body i.e. in the microcosm. The Agni mandala extends from Mooladhara to Anahata. Surya Mandala extends from Anahata to Ajna and the Chandra mandala (not to be confused with Chit Chandramandala) from Ajna to Sahasrara. Sridevi resides in the Chicc Chicchan handra draman mandal dala, a, beyond beyond these these three three region regionss of darkne darkness, ss, alternating darkness and light and light, in the region of Sahasrara, transcending the states of Jagrat, Swapna and Sushupti. The three Kutas of Srividya also have to be meditated upon in their respective places as indicated. The three Mandalas also refer to Paraa, Aparaa and Paraaparaa, the forms of worship of Sridevi, adopted by Sadhakas according to their Samskaras and capabilities. Her Her form form is also also Vang Vangma maya yam m - Sinc Sincee Srid Sridev evii is comp comple lete tely ly identi identical cal with with Srivid Srividya ya (Be it Gayath Gayathri, ri, Turiya Turiya Gayat Gayathri hri,, Bala, Bala, Lopamudra, Panchadashi, Shodashi or Shatkoota Mahaavidya), she
is also said to be of the form of the three forms of speech. These are: 1. Vaikhari - Audible speech. This refers to the coarse or literal level of speech. Most of the tambour minds stay on this level of audible speech and conventional meanings of words, which is the level of speech that relates to sensation. 2. Madhyama - We only enter Madhyama, which literally means the middle level, when we think deeply about something, when we ponder or wonder about things. Most artistic thinking comes from this level, which reveals the beauty of form and has a creative force. 3. Pashyanti - the third level, Pashyanti or the illumined word, occurs when we perceive the underlying cosmic truth or archetype behind the object or universe. We only reach this level through deep meditation or as an act of grace. 4. Paraa - The fourth level, Paraa, is the level of pure silence wherein meaning is so full and complete that is cannot be broken into words. This is the level of pure consciousness, the Divine Word of Silence: 'I am All'. The power of speech must be brought down to the Mooladhaara Chakra to allow the power of the great mantra to awaken and allow the energy of consciousness to ascend upwards as Kundalini. To bring speech downward, the breath along with the sound current must be brought down to the corresponding centers of the subtle body. In Vaikhari, the breath and the sound current, thought of as being nondifferent is centered in the throat. In Madhyama, it is centered in the heart. the power of the great mantra to awaken and allow the energy of consciousness to ascend upwards as Kundalini. To bring speech downward, the breath along with the sound current must be
brought down to the corresponding centers of the subtle body. In Vaikhari, the breath and the sound current, thought of as being nondifferent is centered in the throat. In Madhyama, it is centered in the heart. In Pashyanti, its power is in the navel. In Paraa, it merg merges es into into Sush Sushum umna naaa at the the Root Root Chak Chakra ra.. Ther Theree are are thre threee additional levels of speech, which correspond to the first three leve levels ls inte integr grat ated ed into into the the four fourth th,, maki making ng seve seven n in all. all. Para ParaaaPashyanti is the level in which transcendent speech or silence of the mind becomes expressed in profound thought. Paraa-Vaikhari is when it is expressed in audible speech. This is the highest level of speech, which occurs when the human being utters the Divine Word in human language. This is the utterance of the seer or the Rishi, from which level the Vedas were spoken. The middle level, Madhyama is important as the central level, through which all other levels can be integrated. The middle level of speech in harmony with the supreme i.e. Para-Madhyama allows the full integration of knowledge and delight in the spiritual heart. The illu illumi mine ned d leve levell of spee speech ch alli allied ed with with the the supr suprem emee i.e. i.e. Para Para-Pashyanti, allows for the maximum development of wisdom. Correspondence of the Dasha Mahavidyas with these forms of speech is as follows. Kali is associated with Para-Madhyama, whereby the outer and inner are meditated together in the heart. Tara Tara is asso associ ciat ated ed prim primari arily ly with with Mani Manipu pura ra Chak Chakra ra (als (also o the the tongue), which is the center of the illumined stage of speech called Pashyanti. Since Om rises from navel to Ajna, Taara Ma, who is nothing but Omkara, also moves from navel to Ajna. Bhuvaneshwari resides in space all through the body and also in the the Righ Rightt hear heartt Chak Chakra ra.. She She is main mainly ly asso associ ciat ated ed with with Para Para-Madhyama.
Bhairavi, like Tara also represents Vak or speech. But while Tara is illu illumi mine ned d word word,, Bhai Bhaira ravi vi is the the Supr Suprem emee word word,, Para Paraa. a. She She reside residess as Kunda Kundalin linii in Muladh Muladhara ara.. The origin original al,, unarti unarticul culate ated d flam flamin ing g repr repres esen ente ted d by Bhai Bhaira ravi vi take takess the the shap shapee and and a huma human n appe appear aran ance ce thro throug ugh h Tara Tara.. Conv Conver erse sely ly,, it can can be said said that that the the high highes estt ener energi giza zati tion on of spee speech ch as Tara Tara beco become mess Bhai Bhaira ravi vi;; the the illumined word turns into the supreme light, generating tremendous heat in Muladhara, awakening the Kundalini Shakti. Baga Bagala lamu mukh khii repr repres esen ents ts comp comple lete te sile silenc nce, e, whic which h is also also the the complete stillness of mind. Chinamasta is resident in Ajna Chakra, away from the realms of physical sounds. She is of the nature of the effulgent light of Aatm Aatman an.. As ligh lighte teni ning ng,, she she repr repres esen ents ts dire direct ct perc percep epti tion on,, pure pure seei seeing ng whic which h cuts cuts thro throug ugh h ever everyt ythi hing ng and and reve reveal alss the the infi infini nite te beyond beyond all forms. She is the power of self-vision self-vision which which sacrific sacrifices es all all obje object cts, s, incl includ udin ing g one' one'ss own own body body,, to the the real realit ity y of pure pure awareness. She represents Atma-Yagna. She may be associated with Para thus. Dhoomavathi resides in the void, which is full of speech and also at the sam same tim time wit without hout any soun sounds ds at all. ll. She She inde ndeed is Mahamaya. Kamala is associated with Para-Pashyanti level of speech. Matangi mainly represents Vaikhari speech. She governs the ideas that we put into words and thereby our thinking process. As such Matangi encompasses all levels of speech. Mahatripurasundari resides in Sahasrara, called Nishyabda Desha. This is the realm of the formless, eternal Parabrahman, beyond all sensat sensation ions, s, attrib attribute utess and forms. forms. She is the totali totality ty unmani unmanifes fest. t. Now what more can we describe about Sridevi, who is beyond thoughts, words and perception.
Suda Sudars rsha hana na,, Aghora hora,, Bhair hairaava, va, Kshe Kshettrapa rapala la,, Prat ratyang angira ira, Mahamrityunjaya and Sharabha, these deities known as the Devata Saataka must be meditated around the body for protection. One may meditate on their forms and mantras, if duly initiated into the wors worshi hip p of thes thesee deit deitie ies. s. Or else else,, one one may may pray pray and and visu visual aliz izee deities with Naama mantra. Maha Mahaga gana napa path thii and and Bhai Bhaira ravi vi in Mool Moolaa aadh dhaa aara ra Brah Brahma ma and and Gayathri in Swadhishthaana. Some also meditate on Subrahmanya here. Sri Mahavishnu and Kamalaambika in the navel. Tara Bhagavathi also is to be meditated upon in the navel chakra. Dhoomavathi resides in the void. Even then, she is to be meditated upon in the space between the navel and the heart, known as the region of Maya. Sri Parameshwara and Mahaa Durga in the heart. Mahadevi Kalika Kalika and Sri Bhuvaneshw Bhuvaneshwari ari are to be meditate meditated d respectiv respectively ely in the left and right heart Chakras. One should mediate on Rajamatangi in the throat Chakra. I also meditate on Rajagopala in the throat. Bagalamukhi is meditated in Indra Nadi or on the upper palate. Chinnamasta is meditated upon in the Ajna Chakra. Sri Suryanarayana is also meditated upon here. In the Lalata Chakra, the forehead Chakra one should meditate on Sri Guru, Parama Guru Guru and and Para Parame mesh shti ti Guru Guru,, as also also on ones ones own own Divy Divyou ough gha, a, Siddhougha and Manavougha Guru mandalas. Srividya initiates may meditate meditate on Dakshina Dakshinamurthy murthy,, Anandabha Anandabhairava irava,, Hayagriv Hayagriva. a. Some also meditate in a two fold Shatkona mandala on Yugach Yugachary aryas as like like Charya Charyanan nandan danath athaa and also also some some gurus gurus like like Lopamudramba etc. One should meditate on Srividya Mahatripurasundari in the Sahasrara Chakra and also the Maha Paduka, as being non-different from the self. He should merge himself into Sridevi. One may also perform Antaryaga if taught by one's Guru. However, one who has not been initiated into Yoga and Tantra Shastra duly should refrain from using mantras (picked from from book bookss or else elsewh wher ere) e) in the the abov abovee medi medita tati tion on.. Comp Comple lete te
success here comes only by the grac race of Sridevi and the Gurumandala, which in turn can be accessed only through Sri Guru's grace. Now, returning back to Vangmayam, I have tried to elaborate on Sabd Sabdaa sris srisht htii in a prev previo ious us post post.. The The deta detail ilss of how how Sriv Srivid idya ya originates from Sridevi's Mooladhara and reaches out as Vaikhari to illu illumi mine ne the the hear hearts ts of the the luck lucky y and and the the devo devote ted d has has been been explained beautifully in Saubhagya Sundari Kalpa, published by the Kaula Society - Chandi. Mahars Maharshi hi furthe furtherr says, says, Trikon Trikonani anilay layam am - Sridev Sridevii reside residess in the Moolatrikona or the central triangle of Srichakra. It also means the triangle in Muladhara chakra, identifying Sridevi with Kundalini. Here Sridevi is addressed as Tripura. She is the very cause of the various triads in the universe. She She is call called ed Trip Tripur uraa sinc sincee she she is Turi Turiya ya (the (the four fourth th or even even Turiyatita) and she transcends the three. Some of these are: The Gods: Brahma - Vishnu - Rudra OR Agni - Vayu - Surya OR Vasu - Rudra - Aditya The three three fires fires:: Ahvani Ahvaniya yagni gni (sacri (sacrifi ficia ciall fire), fire), Garha Garhapat patya yagni gni (house (househol hold d fire) fire) and Daksh Dakshina inagni gni (crema (cremator tory y fire). fire). These These three three fires, important in the life of a person from birth to death, indicate the play of Sridevi in one's entire life. In Yogic parlance these three refer respectively to heart, forehead and Head. The three powers - Iccha (volition), Jnana (Knowledge) and Kriya (activity). These are indeed Brahmi, Vaishnavi and Raudri Shaktis. These three are the important powers of Sridevi to bring about the whol wholee mani manife fest stat atio ion n of the the univ univer erse se.. All All the the thre threee powe powers rs are are active in everything and every atom of all beings.
The three vowel sounds: Udaata - Anudaatta - Svarit of Vedic chants. Hrsva - Dirgha - Pluta of alphabetic vowels. Akaara - Ukara - Makara - of Pranava Omkara The thre threee kuta kutass of Sriv Srivid idya ya (Gay (Gayat athr hri, i, Bala Bala,, Panc Pancha hada dash shii or Shodashi). The three lokas or fields of experience: BhuH - Earth, BhuvaH Space and SvaH - Heaven. The three Chakras: Muladhara - Anahata - Ajna. Jnanis, the learned ones take these to be Pramaataa - Authority, Pramaana - Evidence and Prameya - Theorem. The three Peethas: Jaalandhara - Kamarupa - Purna Giri. The The thre threee holy holy conc concen entr trat atio ion n of Tirt Tirtha ha:: Nasi Nasik k - Push Push Kara Kara Prayaga. The three spirits of the universe: Aum - Tat -Sat according to the Vedas. Nara - Shiva - Shakti according to Tantra. Jiva - Jagat - Ishwara according to Vedanta. Ida - Sushumna - Pingala according to Kundalini Yoga. Past - Present - Future Hridaya - Vyoma - Brahmarandhra. Further Sri Durvasa says, Paraatparatare - Sridevi is subtler than the most subtle and pervasive Tatwas. SrimaataH- Srimata is said
to be the mother of even Lakshmi, the giver of riches. In other words she gives her devotees the highest wealth of salvation called Mokshashree. Here, adjectives like Triloke Mahaa etc indicate the Vagbhava Koota of Srividya. Udyadbhaanu etc indicate Kamarajakoota and Jyotirmaya etc indicates Shakti Koota. This shloka can be explained in various ways to derive mantras of Bala, Panchadashi and also the Maha Shodashi Shatkoota Vidya of Sri Rajarajeshwari. Any way, as I stress every now and then, these have to be received from Sri Guru and not otherwise. To summarize, this Shloka gives out the qualities or attributes of Sridevi, who though is certainly is the attributeless Parabrahman, appears as Saguna Brahman to her less-evolved children, to further take them to her highest aspect of pure consciousness. We speak of cons consci ciou ousn snes esss time time and and agai again. n. A litt little le unde unders rsta tand ndin ing g of this this becomes necessary. Consciousness is the potency of all awareness as is Himself spoken by Sadashiva to Nandikeshwara eulogizing his divine consort Katyayani - 'Then the power of consciousness in an unknown way stayed encircling me and established itself as the luster of mind, the cause of the web of thought process'. In the Shakti Sutra, Consciousness is declared to be the sovereign power, ' By Her own will on the screen of Her own self She creates the picture of the Universe '. 'Nartaka Atma - Atman itself is the hero of the play of the universe - Shakti Sutra III. Utpaladeva says in his commentary to Pratyabhijnaa Hridaya, 'In this sleeping universe, it is one one Lord Lord Para Parama mash shiv ivaa (or (or Maha Mahatr trip ipur uras asun unda dari ri)) who who keep keepss awake always, to bring about world play'. It is, therefore the power of absolute freedom that is ever present in Brahmanda Purusha. 'I am the consciousness life energy in living beings', says Bhagavan in Gita X -22. Now, coming back to qualities, the verse indicates that Sridevi is Swapar Swaparaka akasha sha,, by saying saying she is Jyotir Jyotirma mayee yee i.e. i.e. self-l self-lumi uminou nouss effulgence of which the Sun etc. are but specks, evanescent sparks
of light. This is what is told in Katha Upanishad's well known Shloka, ' Tamevabhaantamanunbhaati Tamevabhaantamanunbhaati sarvam'. According to Agamas, "The sun stands for evidence, the proof called Pramaana. Prameya is the moon standing for the object of knowledge or the thing to be proved. Pramaata is the Agni, fire, the subject of knowledge or the knower. Sridevi is beyond this threefold fold proc proces esss of life life.. She She enli enligh ghte tens ns ever everyt ythi hing ng else else.. It is only only wonderful to think of that Supreme Light. A thing of beauty is a joy forever right? The beauty aspect of Sridevi indicates Mother's Jaga Jagada dana nand ndar aroo oopa pa,, perf perfec ectt inne innerr as well well as oute outerr Joy Joy of the the Supreme Self. Transcendence alone is not perfection. It is with its immanent aspect that the Supreme is realized as the self. Prakasha alone becomes a separate unit where Vimarsha becomes absent. Vimarsha makes us realize the fullness of Joy both inside and outside. That is the infinite Joy of the Supreme self as expressed, on author authority ity by Abhina Abhinavag vagupt uptaa in Tantra Tantraal aloka oka.. Sridev Sridevi' i'ss innat innatee quality of Supreme bliss, which is self-evident and all embracing always, pervades all the three states of human life and beyond. She is thus called Turyaananda Shakti. All others live on a fraction of this this blis bliss. s. This This blis blisss is inde indeed ed Brah Brahma man n – "Ana "Anand ndo o Brah Brahma ma!" !".. Anan Ananda da is also also desc descri ribe bed d as Para Paraaa Kaul Kaulik ikii Shak Shakti ti,, from from who who emer emerge gess this this univ univer erse se know known n as Kula Kula.. Kaul Kaulik ikii Shak Shakti ti of the the pre preem emin inen entt Deit Deity y call called ed Akul Akula, a, is inse insepa para rabl blee from from Kula Kula,, the the power power of spreading spreading (Visarga Shakti) Shakti) into the universe. universe. This union of the ever-embracing pose of the pair is called the power of Ananda with the grace of which, this entire universe emanates. Emission of bliss is therefore the result of the union of the two, male and female, not from either only. Hence we say, Shiva is hidden in Shakti and Shakti is naturally evident in Shiva. Since Sridevi is both Jyotirmayi and Vangmayi, she has the quality of Vishwaadhaaratwa, i.e she is the only basis for the entire world, (composed of light and sound) and all its activities. She pervades
all the categories or Tatwas from earth to Shiva. All activity is interspersed with the three essential qualities of virtue, passions and ignorance i.e. Satwa, Rajas and Tamas. It is surprising to note from from the experi experienc ences es of self-r self-rea ealiz lized ed souls souls like like Adi Shanka Shankara, ra, Ramakr Ramakrish ishna na Param Paramaha ahansa nsa (and (and Sri Chidan Chidanand andana anatha tha), ), which which exactly match with the accounts expounded in the Shastras, that the the infi infini nite te unit unity y in its its supr suprem emee lumi lumino nosi sity ty,, joy joy and and supp suppor ortt blossoms in the heart of a devotee who is blessed with this spiritual conception. In the next Shloka, Maharshi praises Sridevi, who resides in the Muladhara Chakra and is the root cause for all knowledge and Mantras. He hints at the upward journey of Kundalini and invokes Srid Sridev evii in the the cent centra rall tria triang ngle le in the the peri perica carp rp of the the thou thousa sand nd petalled lotus at the Sahasrara. Aadi Aadiks ksha haaanta nta sama samast staa varN varNaa sum sumaNi aNi prot protee vita vitaan anap apra rabh bhee Brahma Brahmaadi adi pratim pratimaa aabhi bhikee keelit litaa shadaa shadaadha dhaara araabj abjaa kaksho kakshonna nnate te | BrahmaaNDaabja mahaasane janani te moortim bhaje chinmayeem Saushumnaayata peetapankaja mahaamadhya trikonasthitaam || He Janani – O Divine Mother of the trinity; Aadikshaanta samasta varna sumani prote – Maharshi says that the letters of the alphabet starting with `A' and ending with `Ksha' are like priceless gems whic which h are are stud studde ded d into into the the roof roof,, givi giving ng it a divi divine ne glow glow,, as indi indica cate ted d in Vita Vitaan anap apra rabh bhe. e. Maha Mahars rshi hi is indi indica cati ting ng here here that that Srimata stays in a mansion, which has the great gems of Matrikas studded in its roof. Since Mantras are wish fulfilling, they may righ rightl tly y be call called ed Chin Chinta tama mani ni.. Thus Thus moth mother er righ rightl tly y resi reside dess in Chintamani Griharaja. He is actually referring to the Sahasrara Chakra here, which is the seat of all Matrika letters and is the mansion of Sridevi. Sahasrara is indeed like rooftop of the temple called body. Brahma Brahmaadi adi pratim pratimaa aabhi bhi keelit keelitaa shdaad shdaadhaa haaraa raabja bja kaksho kakshonna nnate te – here reference is to the six charkas, which have the residence of
Brahma and other deities, who are but images of Sridevi. These six charkas referred here are the Muladhara and other Chakras. Mother resides in a room or mansion much above or higher than any of thes thesee six six lotu lotuse ses, s, but but wher wheree then then?? He says says,, "Bra "Brahm hmaa aand ndaa aabj bjaa Mahaasane" - She stays in the great throne or Simhaasana in the thousand petalled lotus at Brahmarandhra. She is also present in anothe anotherr place place,, "Saush "Saushumn umnaa aayat yataa peeta peeta pankaj pankajaa mahaa mahaamad madhya hya trikonasthitaa" – she stays in the yellow colored lotus, at the center of the triang triangle le compos composed ed of a-ka-t a-ka-tha ha lette letters, rs, coiled coiled around around the Linga which is of the form of Mahabindu, with three and a half coil coils. s. This This is here here form form as Kund Kundal alin inii Shak Shakti ti.. Maha Mahars rshi hi here here indi indica cate tess that that Srid Sridev evii trav traver erse sess the the path path from from Mula Muladh dhar araa to Sahasrara and back. The Sama Samaya yach char arin inss howe howeve verr wors worshi hip p Srid Sridev evii in the the thou thousa sand nd petalled lotus in the crown. Some texts like Shatchakra Nirupana howe howeve verr attr attrib ibut utee red red colo colorr to Mula Muladh dhar araa Chak Chakra ra.. Howe Howeve ver, r, Saubhagya Ratnakara Kalpa and many other texts attribute yellow col color to Mul Muladha adhara ra.. Thus Thus here here,, the yellow low col color ref refers to Moolaadhaara. In the more popular convention, yellow refers to Manipooraka. Sridevi also suddenly appears in devotee's Manipura Chak Chakra ra,, all of a sudde udden n due due to Guru' uru'ss grac gracee in the form orm of Shaambhava Mahavedha. He need not bother about lower Chakras. But most have to begin the journey of evolution from Mooladhara. The thousand petalled lotus has Sushumna Nadi as its stem, with Muladhara Chakra as its root. The letters of the alphabet are like beads in a mala, with the sushumna forming the string, which holds these beads together. This mala extends from root up to Ajna chakra. Traditional people use this mala called Aksha mala for Japam. Start from Muladhara, counting the letters a to ksha as beads, upto Ajna. Then back to Moolaadhaara, counting back in the reverse order up to a. This forms a total of 100. This not only adds the effect of Japa of Matrika Saraswathi, it also awakens Kundalini. This, when done
with with brea breath th awar awaren enes esss alon along g the the Sush Sushum umna na,, indu induce cess extr extrem emee power. This gives siddhi very quickly. Now for the other eight counts (since Japa count is generally 108) one may refer Kali Tantra and other texts. This is indeed something that has to be expl explai aine ned d only nly by a Guru uru to his his dis discipl ciple, e, and and is hel held to be secretive. However, some Sadhakas of Uttamaadhikara might find this this very very usef useful ul.. Any Anyway, way, Apar Aparaa aadh dhee Guru Gurupa pada da Smri Smriti ti eva eva SharaNam! May the divine mother forgive me! By the practice of Bandhas, Kriyas and Pranayama, Kundalini, unable to bear the tremendous heat generated in the Muladhara (called Yogagni) awakens, zooms through the six lotuses, cutting across them and reaches the Sahasrara. From the Chandramandala there, then flows the divine nectar or Kulamrita, which moistens all the deities in the various Chakras through the Aksha Mala. Then the aksha mala looks like a divine garland of chosen flowers. This sight is not imaginary, and many great souls have confirmed it with their own experience. Kundalini then returns back to Muladhara, carrying with her, the ecstasy of her communion with Paramashiva. This important topic has been thoroughly discussed in the Shloka "SudhaadhaaraasaraiH "SudhaadhaaraasaraiH " in Saundaryalahari Saundaryalahari as also in the fifth chapter of Tripurasarasarvasva. Here Here Maha Mahars rshi hi is pray prayin ing g to Srid Sridev evi, i, who who take takess a ride ride from from Muladhara to Sahasrara, showers nectar and returns to Muladhara. Maharshi invokes in this shloka, the divine mother as Kundalini. How How is she she? She is Chits hitswa waro roop opin ini, i, of the the natu nature re of pure pure consciousness. Now another technical point to be noted here is abou aboutt Shada hadadh dhw was. as. The enti ntire univ univer erse se cons consis istts of Sabda abda (subjective) and Artha (objective) aspects. This is a proliferation of Swaatantrya Shakti or Paraa Vak, in six paths or courses known as Shadhaadhwa. Three of these are under Vaachaka (indicator) side and the other three are under the Vaachya (indicated) side. The triad on the Vaachaka side are known as Kaalaadhwa (of temporal order) and the triad on the Vaachya side are called Deshaadhwa Deshaadhwa (of
spatial order). The three Adhwas of each of these two groups corr correespon spond d to the the emana manati tion on of Pash Pashy yanti, nti, Madh Madhy yama ama and and Vaikhari stages from Paraa, the supreme Divine Energy. They may be tabulated as follows: Vaachakaadhwa (Subjective cycle of creation): 1. Varnaadhwa – the path of letters or alphabet. 2. Padaadhwa – consists of words and syllables. 3. Mantraadhwa – consists of Mantras and sentences. Vaachaaydwa Vaachaaydwa (Objective cycle of creation): 1. Kaalaadhwa - consists of the five boundaries of Tatwas namely Santaatita, Saanta, Vidya, Pratishta and Nivritti. 2. Tatwaadhwa – complete system of 36 tatwas as prescribed in Tantras and Agamas. 3. Bhuvanaadhwa – Combination of 118 worlds. The Tantras hold that the total number of worlds is 118, with each world having trillions of worlds in itself. The number thus ends up being infinite. The scie scienc ncee of Shad Shadha hadw dwas as is refe referr rred ed to in both both Shai Shaiva va and and Shakta Shakta works, works, but is a partic particula ularr charac characte teris ristic tic of Shaamb Shaambhav havaa Darshana, in which Shaiva and Shakta Darshanas are synthesized. At the level of Paraa Vak, Sabda and Artha or the word and its meaning are in a state of indistinguishable unity. These begin to differentiate when manifestation begins to take place. It is to be noted carefully that the Sadhadhwa is meant for the process of dissolution to the state of Parashakti, for the purpose of realizing the Goddess through her grace, and not for treading, for that leads to duality, Samsara. They are the six methods of devotion, six methods to meditate upon Sridevi or Srichakra. These also refer to six six Dars Darsha hana nass or deit deitie ies. s. Kula Kula Jnan Jnana, a, the the know knowle ledg dgee of the the
Supr Suprem emee Para Parash shak akti ti beco become mess clea clearr to the the pure pure-in -in-m -min ind d with with mant mantra rass prod produc uced ed from from Shai Shaiva va -Vai -Vaish shna nava va - Durg Durgaa – Sury Suryaa – Ganapathi - Soma Darshanas. Thus having completed all the six kinds of worships of these six deities in the previous births, the devotee devotee is able to assimilate assimilate the knowledge knowledge of Para Shakti, Shakti, which which makes him free from desire and doubt regarding the enjoinments and liberation. This has been confirmed by Bhagavan Hayagriva in the Lalitopakhyana, where he says: `Srividya is obtainable by a Sadhak Sadhaka, a, who has worshi worshippe pped d all all other other deitie deitiess in his previo previous us births and is in his last birth, at the end of the Karmic cycle'. Sadh Sadhad adhw hwas as are are like like knot knotty ty dens densee fore forest sts, s, which hich have have to be crossed to attain freedom of the non-dual Supreme Self. These also correspond with the Six Yogic charkas. These are burnt to ashes by the rising of awakened Kundalini fire, which is said to be like Kalagni. [On classification of the universe into Lokas or fields of experience, Kalaagnirudra Bhuvana forms the bottom where the gigantic fire is burning always. Its flames are burning downwards by the command command of Lord Shiva till the universal universal destructi destruction on takes takes place. Then, again, by His command the flames turn up to burn and dissolve the universe upto Tapoloka]. Bodha kundalini covers the Adhwas and Prana Kundalini pierces the Chakras. Kundalini is Chit Shakti, the life force or the power of consciousness, from which alone originate the currents of energy. The aim of Tantra is to cont contro roll and and regu regula late te thes thesee curr curren ents ts to make make them them flow flow to sublimer channels by the Tantric Kundalini Yoga. The ego is the main main obst obstru ruct ctio ion n in the the flow flow of this this Energ Energy y towa toward rdss the the righ rightt course, which leads to bliss, eternal beauty, peace and unsurpassable joy. Kund Kundal alin inii expr expres esse sess itse itself lf thro throug ugh h the the path path of the the Yogi Yogi nerv nervee system. system. Kundalin Kundalinii is already already half-awa half-awakened kened in every individual individual maintaining normal life in the body. The more it is awakened the more beauty, more joy and more life there is.
Prana Kundalini works at physical level, Nada Kundalini at mental level and Bodha or Jnana Kundalini at spiritual level. Kundalini is also classified on the basis of its place of residence: 1. Adhah Kundalini – it is the power of primordial existence, lying dormant at the Muladhara. It is the cosmic life that underlies all organic and inorganic matter. 2. Urdhwa Kundalini – it has the entrance at the Brahmarandhra. It is the place of union of Ida and Pingala at the Ajna Chakra between the two eyebrows. 3. Paraa Kundalini – it is the transcendent state of Paramashiva. In human it is recognized as Mount Kailasa in Sahasrara and beyond. Also Also,, Mech Mechak akaa aabh bhaa Tant Tantra ra give givess some some othe otherr name namess to the the six six charkas and these are very meaningful, significant names. Nada Chakra at Muladhara, Maya Chakra at the navel, Yoga Chakra at the heart, Bhedana chakra at the Lambika or the palate (this chakra is frequently referred to by texts dealing with Lambika Yoga. Sri Vidy Vidyas asha hank nkar araa Maha Mahasw swam amig igal al of Srin Sringe geri ri Sara Sarada da Peet Peetha ham m is eternally absorbed in Lambika Yoga Samadhi to this day in the form of Chaturmurtishwara Shivalinga, above which a beautiful temp temple le of Shiv Shivaa has has been been cons constr truc ucte ted. d. This This is call called ed Vidy Vidyaa Shankara temple. The great Guru clears doubts of earnest devotees who meditate in this sacred place), Dipti Chakra at the Brow center and Shanta Chakra at Brahmarandhra. The number six is very significan significant. t. It is most commonly commonly mistaken to be Swadhishthana Chakra at most places. This however may indicate the inner course of Srichakra and should be understood from an efficient Guru who is much advanced in Saktha practices. The The SixSix-pe peta tallled led lotus otus refe refers rs to the mys mystic tic phy physiol siolog ogy y of Sush Sushum umna na.. In Mula Muladh dhar ara, a, ther theree is a tria triang ngle le know known n as Shiv Shivaa Trikona, together with another one known as Shakti Trikona. The
two triangles join in such a way that their apexes are opposite each other. In Yogic parlance, the place in physical body is the Ajna Chakra. While Shiva and Shakti are separately triadic, their union is hexagonal. The union of Shiva Trikona, which is the Bindu and the the Shak Shakti ti Triko Trikona na,, whic which h is the the Yoni Yoni,, is call called ed the the Shat Shatko kona na Mudra or the Shambhavi Mudra. Then there is a Kanda, which is a samputa of Shiva and Shakti. This is known as Omkara Peetham, the seat of Bija Mantra. Then there is also the Hrit Karnikaa also called Mukha Mudra, which is the center of the heart lotus. The yogis are advised to meditate on the above said Kanda as if it were the heart lotus. These have been called `lotuses' only in a figurative sens sensee beca becaus usee they they are are endo endowe wed d with with the the char charac acte teri rist stic icss of expansion and contraction like a lotus. This Hrit Kamala is called Amrita Bija. This practice leads Yogis to Jagadaananda state. Acco Accord rdin ing g to the the grea greatt sain saintt Swam Swamii Laks Lakshm hman an Joo, Joo, adva advanc nced ed Yogis experience Kundalini in three states. The first is the tranquil state and remains limited to Muladhara. This state works in all crea create ted d bein beings gs.. When When the the kund kundal alin inii gets gets awak awaken ened ed eith either er by Pra Pranay nayama or in the class lassiical way way of const onstaant pra practic cticee or uninterrupted feeling of the perfect ness of I – consciousness, it is calle called d Adhah Adhah Kundal Kundalini ini.. After After this this state, state, when when Kundal Kundalini ini,, like like lightening gives a sudden and straight flash and rises through the pat path h of Sush Sushum umna naaa to Brah Brahma mara rand ndhr hra, a, it is call called ed Urdh Urdhwa wa Kundalini. Practice of meditation on the two spots is called Aadyantakoti Nib Nibha haal alan ana, a, expl explai aine ned d in Para Paraat atri rish shik ikaa aa.. Aadi Aadiko koti ti is call called ed Bahirdwaadashaanta and Antakoti is called Antardwaadashaantia, whi which may may resp respeective tively ly unde unders rsto tood od as Adha dhah and Urdhw rdhwaa Kundalinis. Their union is the Shatkona Mudra, often referred to as Shatpatra Kamala. The yogi is advised to meditate on the locus of a point, which has neither beginning nor end, and expanding the fifteen vowels, resides in the heart lotus of Shiva, who is the sixteenth. The seventeenth Kalaa is the unwavering repose called
Bindukalaa, where the movement of both Prana and Apana ceases. This is called Somaamsham. This is the main significance behind Tarpana of Mahasaptadashi Nitya, even beyond the Shodashi Nitya during the course of Nitya Kalaarchanam. The correspondence is to Turi Turiya yaat atii iita taaa and and Turiy Turiyaa aa.. By prac practi tici cing ng Soma Somama maSh Sham am by viewing all objects of the world as nothing but the manifestation of the Paraa Bija Sauh (or the third Koota of Srividya, with or without the final Shodashi Kalaa, depending on one's qualification), one attains the Jagadaananda Dasha – the monistic state of sameness of the Supreme self, unconditional and unhindered. This is Supreme Bliss, Shaktipata of Shiva. Very few advanced Yogis find repose, by a graceful knack, in the steadiness of breath, after a long and constant practice. Here we talk about the next alternative i.e. the Pranayama. This coveted experience of a Yogi is called Urdhwa Kumbhaka, flow of super consciousness. Just as churning curds results in a ball of butter, which keeps floating and simultaneously increasing in volume on the the surf surfac acee of the the chur churne ned d milk milk,, so does does refi refine ned d inte intell llec ectt i.e. i.e. awar awareeness ness of supre uprem me consc onscio ious usne nesss floa loat fre free from rom any any malignancy of duality. The two principal functions of the vital airs are exhalation and inhalation. Among human beings, some Yogis offer the act of inhalation into that of exhalation. There are still others, who offer inhalation into exhalation. [Now these esoterically refer to the 14th and and 15th 15th Kriy Kriyas as of the the Sidd Siddha ha trad tradit itio ion. n. Many Many Kriy Kriyab aban anss are are familiar with this I suppose. It is now known that Lahiri Mahasaya taught a total of 8 Kriyas to a chosen few among his vast number of Chelas. There are 72 Kriyas in all, with some knowing upto 25 Kriyas in the contemporary times. The final two of the 25 are the Samhara Kriya, (by which a Yogi may exit consciously via the Brahmarand Brahmarandhra) hra) and Brahmamel Brahmamelana ana Kriya also known as Ananda Ananda Kriya, Maha Kriya, Samadhi Kriya, Kulaamrita Kriya, Niraalamba Kriy Kriyaa etc etc by diff differ eren entt trad tradit itio ions ns.] .] Thes Thesee two two path pathss refe referr to
Devayaana or uttara maarga and Pitryaana or Dakshina maarga. But there is a superior path beyond these two. This is called the Bhairavi stage, which results in Kriyaa Shoonyata. I think this is too complicated to be discussed in this context and hence I will leave it at this. Yaana means vehicle or chariot in Sanskrit. As a verb it means movi moving ng or ridi riding ng.. In Yogi Yogicc parl parlan ance ce,, it refe refers rs to ente enteri ring ng the the Sushumna. One may find entrance to the Royal path of Sushumnaa in different ways and by different means. Taking Devayaana way with the inferior means of Aanavopaaya, Aanavopaaya, one has the predominance of Prana, egress and with Saktopaaya, one is influenced more with knowledge of the self. Taking Pitryaana way with the Inferior means of Aanavopaaya, one has the predominance of Apaana and in Saaktopaaya one finds it in action. But, the highest means is the Shambhavopaaya, where the devotee keeps constant touch with the Divine in the bipolar process of Prakasha and Vimarsha i.e. the predominance of Shiva and Shakti respectively. He ever moves in and as Divine. To conclude, let me quote a small meditation from The Yoga Tatwa Upanishad, also mentioned in Dhyanabheda Tantra. There are five elements, earth – water – fire- are- ether. For the body of five elements, there is a fivefold concentration. From feet to the knees is said to be the region of earth. It is square in shape, yellow in color and has the letter Lam. Carrying the breath with Lam along the region of the earth i.e. from the feet to the knees and contemplating Brahma with four faces and of golden color, one should meditate here. The region of water is declared to extend from the knees to the anus. The meditation Yantra is semi-lunar in shape and white in color. The Bija mantra here is Vam. Carrying up the breath along the knees up to anus with the Bija, he should meditate upon lord Narayana, having four arms and crowned head, as being of the
color of pure crystal, as dressed in orange clothes and as decay less. From the anus to the heart is said to be the region of fire. Fire is triangular in shape, of red color, and has the Bija Ram. Raising the breath, made resplendent through the Bija Ram, along the region of fire, he should meditate on Rudra, who has three eyes, who grants all wishes, who is of the color of midday sun, who is smeared all over with holy ashes and who is of a pleased countenance. From the heart to the middle of the eyebrows is said to be the region of air. Air is hexagonal in shape, black in color. It shines with the Bija Yam. Yam. Carr Carryi ying ng the the brea breath th alon along g the the regi region on of air, air, he shou should ld meditate on Ishwara, the omniscient, as possessing faces on all sides. From the center of the brows to the top of the head is declared to be the region of ether. It is circular in shape, smoky in color, and shining with Bija Ham. Raising the breath along the region of the ether, he should meditate on Sadashiva in the following manner – as producing happiness, as of the shape of Bindu, as a shining pure crystal, as wearing a crescent moon on the forehead, as having five faces, ten hands and three eyes, as being of a pleasing countenance, as armed with all weapons, as adorned with all ornaments, as having Goddess Uma in one half of his body, as ready to grant favors and as the cause of all the causes. One who devotedly pursues this great contemplation on the five elements, gets immeasurable knowledge, knows the past, present and future; has clairaudience, clairvoyance and can walk in the air. He sees the adepts (Siddhas, Rishis and other ascended masters) and the goddesses known as Yoginis. He obtains the power of Khechari. He who also contemplates on the hidden Banalinga (in the heart center) obtains Khechari, Bhuchari and all other Siddhis and becomes a Shivayogi.
In the next verse, Sri Durvasa praises the Vagbhava Bija, which is the essence of Baala Vidya which in turn in the subtlest essence of the entire universe of sounds. This Bija is not to be thought as different from Vaghbhava Koota, the first part of Srividya. Though Samketasara Vidya, Bala Vidya and Srividya have differences in the formation of the mantras, there is no difference in the deity invoked thereby. All these invoke the supreme mother Mahatripurasundari. He describes Sridevi as one unified Magna mater, being the essence of all the three above-mentioned Vidyas. Vande Vaagbhava Vaagbhavamaind maindavaa avaatma tma sadrisham sadrisham nedaadi nedaadi vidyaa vidyaa giro Bhaa Bhaash shaa aaH H desh deshas asam amud udbh bhav avaa aaH H pash pashug ugat ataa aaH H Chan Chanda daam amsi si saptaswaraan | Taalaan Panchamahaadhwaniin prakatayatyaatma prasaareNa yat Tadbeejam pada vaakya maana Janakam Shree Maatrike te param || He Shri Maatrike - O divine mother who is of the form of the letters of the Alphabet i.e. Matrikas; Tat te Vaagbhava beejam aham vande – I bow down to the great Vagbhava Bija, which is of the form of Vagbhava Koota, hidden in your Vidya. Since Srividya is the subtle form of Sridevi, without any difference between the two, Maharshi bows down to Srimata who is of the form of Vagbhava Bija. Now, how is this Vagbija? Aindavaatma Sadrisham yat – it resembles the lunar disc. Here Maharshi is indicating the lunar disc or Chicchandramandala in Sahasrara and not the Chandra Mandala that extends from Ajna to Sahasrara. The deity to be meditated in this Mandala is Mahaa Bhagamalini. Svaatm Svaatmaa Prasaa Prasaaren renaa prabha prabhaave avena na idam idam sarvam sarvam shabda shabda jaalam jaalam prakatayati - by the virtue of its innate quality of brilliance and luster, it spreads itself as a nectarine flow in the entire universe, caus causin ing g the the appe appear aran ance ce of enti entire re worl world, d, whic which h is made made up of
infinite sounds. By the virtue of its nectarine flow, it gives rise to all all poss possib ible le soun sounds ds and and musi music, c, and and henc hencee the the enti entire re univ univer erse se,, whose evolution of sound or Shabdamayee Srishti has been dealt with before. Rig Veda and the other three Vedas with their infinite number of Shaakh Shaakhaa aass or branch branches es and sub-br sub-branc anches hes,, variou variouss langua languages ges in various countries like Sanskrit, Prakrit, Paishaachi etc., the various sounds made by various kinds of animals, numerous Chandas or meters like Anushthubh, Gayathri etc, Shadja, Rishabha, Gandhara and the other musical notes or Swarasthaanas, Dhruva and other Taal Taalas as or ryth rythms ms,, soun sounds ds of musi musica call inst instru rume ment ntss like like Bher Bheri, i, Dhakka etc, all these are due to the nectarine flow of Sridevi's grac grace, e, whic which h flow flowss as the the effe effect ct of the the imme immens nsel ely y powe powerf rful ul Vagbhava Bija. This supreme Bija is also responsible for Pada – Word Word,, Vaky Vakyaa – Sent Senten ence cess and and Maan Maanaa or Proo Proofs fs.. Now, Now, Pada Pada indicates Shabdashastra, the science of sounds. Vakya indivates Purva and Uttara Meemaamsaa. Maana indicates those Shastras, which use proofs like Pratyaksha - Anumaana etc, like Sankhya, Yoga, Nyaya and Vaisesika Shastras. Nyaayikas use four kinds of proofs and Mimamsakas use six kinds of proofs. Thus, Sridevi, as Vagbija or Vagbhava Bija is the cause of all sounds and thereby all worldly and spiritual Vidyas. It is no wonder that she grants mastery in all these to her devotees. It is said said in Nand Nandya yaav avar arta ta that that Haya Hayagr griv iva, a, an inca incarn rnat atio ion n of Sri Sri Narayana and Sri Saraswathi drink the water that washes Sridevi's feet, for gaining mastery in all subjects. It is her very grace that made Sri Shankaracharya Sarvajna or all knowing. Here, Sridevi's physical form referred is that of Haimavathi. In the pre previ viou ouss vers versee we spok spokee of Kunda undali lini ni.. Here ere, the supr supreeme Brah Brahma mavi vidy dya, a, who who inde indeed ed is the the goal goal of each each of the the abov aboveementioned Shastras and scriptures, is invoked. Uma or Hymavathi is the Supreme Brahmavidya, who reveals the ultimate knowledge
of the self in Hridguha called dvaadashaanta. It is the most sacred point wherefrom the first throb of creational power begins in Her natural natural state of joy and beauty. It remains always always hidden as if in a cavern, called Hridguha, that mysterious place of Sridevi where the supr suprem emee shine hiness throu hrough gh aba abandon ndoniing egres gresss and and ing ingress ress of breathing life. Thus praising Sridevi as the form of the first Bija of Samketa Sara Vidya (or Bala vidya or even Srividya), he further praises the efficacy of this unsurpassable Bija, as being capable of granting great poetic capabilities and scholarship. Trailo Trailokya kya Sphuta Sphuta mantra mantra tantra tantra mahima mahimaam am naapno naapnoti ti Shashw Shashwat at vinaa Yadbee Yadbeejam jam Vyava Vyavahaa haara ra jaalam jaalamakh akhil ilam am naasty naastyeva eva maatas maatasta tava va | Tajja Tajjaapy apyaa smaran smaranaa prasak prasakta ta sumati sumatiH H sarvaj sarvajnat nataa aam m praapy praapyat ataH aH Shabdabrahma nivaasa bhootavadano indraadibhiH spardhate || He maatah – O mother mine; Tava yat bijam vinaa akhilam vyav vyavaahaar haaraa jaal aalam naa naasty styeva – with witho out the powe powerr of your our Vagb Vagbha hava va Bija Bija,, no day day to day day worl worldl dly y tran transa sact ctio ions ns beco become me possible. Since it is the source of all sounds and also the world, which is a composition of sounds, without it, nothing becomes possible. Trailo Trailokya kya Sphuta Sphuta manta manta tantra tantra Mahim Mahimaam aam naapno naapnoti ti Shashw Shashwat at vinaa – without the power of Vag Bija, all the Mantras, Tantras and and the the eigh eighte teen en Vidy Vidyas as,, whic which h shin shinee bril brilli lian antl tly y in the the thre threee worlds, become effect less. It is said in PrasuptaBhujagotthaapana Stotra, that all mantras arise from the nails of the feet of Sridevi and from the devotee's heart, find their way back to Sridevi's lotus feet. However, Srividya which is reputed to be the subtlest essence of all the seven crores of mantras has its origin from Sridevi's Muladhara as Paraa vak and flows out as Vaikhari. The entire creation of the world is hidden right here. Sri Durvasa says here
that all the Vidyas and mantras gain their prescribed effects only due to the power of Vagbhava Bija. Tajjaapya Smarana Prasakta sumatiH – one, who chants this Bija and meditates on its true import, becomes a Sumati i.e. his mind or inte intell llec ectt blos blosso soms ms.. He atta attain inss comp comple lete te puri purity ty of mind mind.. Thus Thus,, pur purif ific icat atio ion n and and the the resu result ltin ing g stil stilln lnes esss of mind mindss are are effe effect ctss of chanting Vagbhava Bija. Further, Sarvagnataam praapya – Such a devotee also becomes Sarv Sarvag agna na or all all know knowin ing. g. Now, Now, only only Ishw Ishwar araa is all all know knowin ing. g. The Theref refore ore the the devo devottee also also bec becomes omes one one with ith the sup suprem reme Brah Brahma man, n, who who alon alonee is all all know knowin ing. g. Shab Shabda da Brah Brahma ma niva nivaas asaa Bhoota vadanaH IndraadibhiH spardhate – having himself become the face of Shabda Brahman, competes with even the immortals like Indra and others. Shabda Brahman is the source of energy for all living creatures and the source of all forms of knowledge. The devotee becomes one or realizes the self as this Supreme Chaitanya. It has been wond wonder erfu full lly y expo expoun unde ded d in Nity Nityaa aash shod odas ashi hika kaar arna nava va,, a part part of Vamakeshwara Shastra, as to what this Bija does to the sincere devotee who, having received it duly from Sri Guru according to the the rite ritess of Kul Kulacha chara, ra, cha chants nts it regu regullarly rly with with a com complet pletee unders understan tandin ding g of its meanin meaning, g, consta constantl ntly y contem contempla platin ting g over over it. The devotee is envied the by Sun, reputed of being the only great lumi lumina nary ry,, the the obje object ct of medi medita tati tion on,, and and the the stim stimul ulat ator or of all all actions, finds a match in sadhaka. It also means that the fame of the devotee spreads far and wide like sunrays. He is also envied by Garuda, who has the power of carrying the weight of the all pervading Narayana and is the remover of poison. It means that the devotee is not only protected from all the different kinds of poisons like Sthira – Kritrima – Shankaa and other Vishas and Upavishas, but also obtains the power of curing the effect of poison by his
mere sight. This Prayoga has been detailed by Srimadacharya in saundaryalahari's saundaryalahari's Shloka, "KiranteemangebhyaH". The Sadh Sadhak akaa also also atta attain inss the the powe powerr to achi achiev evee his his desi desire ress at lightening speed. He is envied by the moon, which satisfies all gods, nourishes all plants, and causes pleasure in every one. That is the devotee becomes pleasing to one and all and his presence is felt as nectarine by people around him. Manmatha or the God of love also also envi envies es him, him, sinc sincee the the Sadh Sadhak akaa atta attain inss a glor glorio ious us form form,, attracting and agitating the minds of beautiful damsels in all the three worlds. Shankara envies him since the Sadhaka, like Shiva becomes all knowing and capable of burning evil by a mere glance. Agni or Fire God envies him since the devotee shines with a brilliant radiance and consumes all knowledge that is offered to him. Vishnu also envies him since he becomes the lord of Lakshmi, i.e. the master of all riches, rises above Vishnu Maya which ties us down down to Sams Samsar araa and and beco become mess capa capabl blee of utte utteri ring ng curs curses es and and boons i.e. Nigrahaanugraha Shakta. If one could achieve all this, chanting a single syllable of Sridevi's Mahamantra, one can imagine the effect of chanting the entire Vidya. Now Sri Durvasa sings the glory of Kundalini, who is present as the Maatraa above the Vagbhava Bija in the next verse. Maat Maatra raay ayat atra ra vira viraaj ajat atet etev evis isha hada daaa taam taam asht ashtad adaa aa matr matrik ikaa aam m Shak Shakti tim m kund kundal alin inim im chat chatur urvi vidh dhat atan anum um yast yastat atwa wavi vinm nman anya yate te | Ko vidy vidyaa aakh khil ilaa janm janmaa karm karmaa duri durita tara rany nyam am prab prabod odha haag agni nina naaa Bhasmeekritya vikalpajaalamakhilam vikalpajaalamakhilam maataH padam te vrajet || He maataH – O auspicious mother! atra yaa maatraa ati vishadaa viraajate – he is here invoking the letter that is expansively present
in the beginning of Vagbhava bija. Now, the Bija Aim is formed by a + I + a + bindu = aim. The first letter here is thus `A', the first of all alphabets. As the Sruti says, "Akaaro vai sarvaa vaak", this A kaara or letter A is the basis and origin of all other Maatrika letters. Since the entire universe is Shabdamayee and Varnamayee i.e. composed of sounds and letters, the letters is like the main seed, from which the Varnamayee universe sprouts and grows. Taam maatraam – that letter, Ashtadha – this letter also transforms into the categories of letters namely, A – Ka – Cha – Ta – ta –Pa – Ya – Sha, each of this group, presided over by the eight Vagdevis, Vashini, Kameshwari, Modini, Vimala, Aruna, Jayini, Sarveshwari and and Kaul Kaulin inii resp respec ecti tive vely ly.. Maat Maatri rika kaam am – so this this sing single le lett letter er transforms into the entire alphabet and hence is referred to as Matrika Saraswathi, the personification of the entire Varnamaalaa. Maharshi calls the letter, which is nothing but a form of Sridevi as `Sha `Shakt ktiim`, m`, meani eaning ng to say say this his supr supreeme powe powerr is what hat is responsible for the fivefold activities in the universe. This five-fold glory of Paraamba is as follows: 1. Srishti –Act of creation. 2. Sthiti – Act of protecting the manifestation. 3. Samhara – Act of withdrawal of the manifestation. 4. Tirodhaana or Vilaya – Veiling of the self. 5. Anugraha – Grace or self-revelation. self-revelation. Each of these are also accomplished by the individual soul Jiva. 1. Whatever appears through the successive functioning of -the deities or perceptual functions is Aabhaasana or Srishti.
2. Relishing the experience till it is maintained b the deity of preservation is called Raktee or Sthiti. 3. Knowledge of withdrawal of an object at the time of Vimarsha represents Samhara. 4. When withdrawal of the experience of manifoldness generates various impressions or Samskaras of doubt, inwardly it becomes the germ of Samsara and is bound to spring forth into existence again. This concealment of the real nature of self is Vilaya or Beejaavasthaapana. 5. When all doubt and any other experience of the time are burnt to sameness with the fire of consciousness, the Yogi enters the state of Grace and the true self is revealed to him. This is Anugraha or Vilaapana by Hatha Paaka. By the process of Hatha Paaka, Yogi enters the state of Grace. This is a pers persis is tent tent proc proces esss of redu reduci cing ng comp comple lete tely ly the the world orld of experience to oneness with the real essence of the experiment. This device is called Alamgraasa or Swaatmasaatkaranam – bringing the the obje object ct of expe experi rien ence ce to same samene ness ss with with the the self self,, when when no Samskaras or germ of Samsara as separate from consciousness is allowed to remain. Maharshi further says, Chaturvidha tanum Kundalinieem – this A Kara that is present in the Vagbhava Bija is called Kundalini. (I will not elaborate more on this, more on this can be known through the commentaries on Varivasya Rahasya and Kaamakalaavilaasa). Now this Kundalini is said to have four forms: Agni Kundalini in Muladhara Surya Kundalini at the heart Soma Kundalini at Ajnaa Chakra and at the triangle in the base of Sushumnaa
At the root chakra as Samashti Kundalini. The Agni kundalini is only a part of this Samashti Kundalini. The Sanskrit way of writing Aim resembles a triangle. This triangle indeed is the Trikona in Muladhara, in which Sridevi resides as the great Kundalini represented by `A' kaara. Tatwavit yaH manyate – a devotee who receives this Bija, held in a very high regard by all philosophers and self-realized souls, from his Acharya, Sah – such a fortunate sadhaka, Avidyaakhila Janma Karma Duritaaranyam – he is freed from the jungle of Avidya, which is solely responsible for cycles of life and death, various fruitful actions and evils. What is not Paraa Vidya is Avidya. This Vidya is the superior knowledge of spirituality that becomes the cause of liberation for a sincere seeker of truth. "Then there is the higher knowledge by which is realized the immutable", says the Mundaka Upanishad. This is known as Suddha Vidya as it makes one recognize perennial Supreme Self. Sri Maheshwaranandanatha explains this in Mahartha Manjari, "The knower is that Atman and the course of the world is of objective nature. Where the two flow in one one stre stream am,, that that inde indeed ed is know knowle ledg dgee with withou outt impu impuri rity ty". ". Pratyabhijnaa Hridaya also says, "When I-ness of intellect is in opposition with This-ness, it is Sadvidyaa". Also in Shiva Sutra, "With this Suddha Vidya, pure knowledge concentration on the self is accomplished". The special name given to Paraa Vidya in Saakta lore is "Saubhagyasundari", the beauty of fortunateness that secures the favor and firm devotion of Shiva and Shakti towards each other. This plainly refers to the incomparable Maha Shodashi Mahavidya. No other Mantra, other than Gayathri and its subtler forms (Panchadashi and Shodashi) are permitted to be called Vidya. Others are mere Mantras. This indeed is the only one qualified to be called Paraa Vidya or Brahma Vidya. The summary is that the devotee is freed from the forest of Janma, Karma and Durita, all due to Avidya or Duality. Akhilam Vikalpa
Jaalam – there are so many Vaasanaas resulting due to Karmas or actions committed. These lead to severe agitation of the mind or Manovi Manoviksh kshobh obha. a. By chanti chanting ng Vagbh Vagbhava ava Bija Bija in the prescr prescribe ibed d way, Prabodhaagni Naa Bhasmeekritya – these are all burnt down to ashes by that great fire of knowledge that materializes in the intellect of the sadhaka due to the realization of the true form of this great Bija as his own Self and as Sridevi. Te Padam Vrajet – he then attains eternal bliss by attaining the lotus feet of Sridevi. The feet of Paraa Shakti always represent the powers of knowledge and action, as the activity of consciousness is universal throughout. This connotes that "the nature of Reality is awareness which has absolute freedom of knowledge and activity". Source: http://www.kamakotimandali.com/srivi http://www.kama kotimandali.com/srividya/mahimnah.html dya/mahimnah.html
Shakthi Mahimnah Stotram [The Prayer of the Greatness of Shakthi] By Sage Durvasa
Translated by P. R. Ramachander (http://www.celext http://www.celextel.org/stotrasdevi/sha el.org/stotrasdevi/shakthimahimnahstotram.html kthimahimnahstotram.html))
[Sage Durvasa was the son of Sage Athri and his wife Anasooya. His brothers are sage Dathathreya and Soma. It seems once Lord Shiva was so angry that no body dared to approach him. At that time Goddess Parvathi told him durvasam Bhavathi may meaning, I am not able to live happily with you. Lord Shiva realized his mistake and took out all the anger from himself and placed it in the womb of Anasuya. The child born later to her was the very short tempered saint Durvasa. He is also called Krodha Bhattagara (personification of anger). People believe that Sage Durvasa consecrated the Kamakshi at Kanchipuram. He is the author of two great books viz Arya dwisathi and Shakthi Mahimna stotra. The later is similar to Adhi Shankara's Soundarya Lahari in the sense that both deal with the power of Goddess Parvathi and both have two parts, the first part being philosophy of Shakthi and the second, the poetic description of Goddess Parvathi. In Shakthi Mahimna Stotra there are 61 slokas. The first part deals with Kundalini, meditation techniques, meaning and symbolism of several aspects of Shakthi worship and the second part is a very poetic description of Goddess Shakthi. The devanagari version of this great work is available in shaktisadhana.org/Newhomepage/Sadhana.html. Mathasthe mahimaa vakthum Shivenaapi sakyathe, Bhkthyaaham sthothumichami praseeda mama sarvadhaa. 1 Oh mother, even Lord Shiva cannot describe your greatness adequately, But I want to pray to you due to my devotion and so please help
me. Srimaatha sthripure parathpare devi trilokeemahaa, trilokeemahaa, Soundaryarnava mandhanoth bhava sudhaa prachurya varnojjwalam, Udhyathbhanu sahasra noothana japa pushpa prabham they vapu, Swanthe may trikona nilayam jyothirmay am vangmayam. 2 Oh mother, who lives in the three cities, and who is holier then the holiest, May your form which is splendorous and which is the form of the words, And which is the nectar obtained by churning the sea of beauty of the world, Which is as brilliant as the rising sun and the newly opened cotton flower, And which exists in the place shaped like a triangle, clearly shine in my mind. AAdhikshantha samastha varna sumani prothe vithanaprame, Brahmadhi prathimaabhikeelitha shadatharabhja kakshonnathe, Brahmandabhja mahamane janani they moorthim bhaje chinmayeem, Soushumnayatha peethapankaja maha Madhya trikona sthithaam. 3 I meditate on your holy form, which shines being decorated, By the gems of all alphabets and which is far above the six wheels*, That are decorated by the forms of Lord Brahma and other gods, And which is in the yellow lotus flowering in the Sushmna, Which itself is in the middle of the lotus of universe of Brahma. *The six wheels are Mooladhara, Swadhishtana, Manipooraka, anahatha, Vishudhi and Agna.
Yaa balendu divakarakshi madhuraa ya raktha padmasana, Rathnakalpa virajithanga lathikaa poornendu vakthrojjwala, Akshasthrak sruni pasa pusthaka karaa ya bala bhanu prabhaa, Thaam devim tripuraam shivam hrudhi baje abheeshtardha sidhhyai sadaa. 4 I pray in my heart always for fulfilling all my desires to that Goddess, Who is very sweet with the young moon and Sun as her eyes, Who sits on the red lotus, who is like a climber decorated by red gems, Who has a face like the full moon, who holds garland of beads, Goad, rope and book in her hands, who shines like the rising sun, And who is the consort of Shiva and who stays in the three cities. Vande vagbhava maindavathma sadrusam Vedadi vidhyaa giro, Bhashaa desa samudhbhavaapasu gathaschandaamsi saptha swaraan, Thaalaan pancha maha dwaneen prakatayathyathma prakatayathyathma prakaasena yath, Thatdwijam padavakya mana janakam Sri mathruke they param. 5 Oh goddess who is like a mother, I salute your Vagbhava bheeja, Which is very similar to the nectar flowing out of the moon, And which makes clear due to its glittering power,the Vedas, Knowledge, Words, languages which have arisen in different places, And Which are common among animals, meters, the seven musical notes, The beats and the sound from five great percussion instruments And which produces from within itself words, sentences and grammar. Trilokyasphuta manthra thanthra mahimaa swathmokthi roopam vinaa,
Yadwijam vyavahara jala makhilam nasthyeya mathasthava, Thajjaphya smarana prasaktha sumathi sarvagnatham praapya ka, Sabdha brahma nivasa bhootha vadano nendardhhibhi spardhathe. 6 Oh mother, without the Vagbhava Bheeja which illustrates your form, The manthras and Thanthras which are famous in all the three worlds, And all the happenings in the entire universe verily cannot exist And would not be that intelligent to the person, Who is interested in chanting and meditating on it, Who has the capability of knowing it fully and who has a face, Which looks like the entrance to the word which is God, And who is the object of great jealousy of Indra and other devas? Mathraa yathra viraajatthe athivishadhaa thaam ashtadhaa mathrukaam, Shakthim kundalineem chathur vidha thanum yas thathwavinmanyathe, Sovidhyakhila janma karma durithaaranyam prabodhagninaa, Bhasmikrutha vikalpajala rahitho matha padam thadwajeth. 7 Oh mother, that seeker of truth who meditates on the aa* of the Vagbhava bheeja, Which becomes in to the fifty one alphabets, which is the form of eight mothers, Which is the four fold power of Kundalini and which would burn with his fire like wisdom, The forest of sins and karmas accumulated by him in several births, And then he would become one without problems and attain the form of perennial bliss. Thathe madhyama bheeja mamba kalayam aadhithya varnam
kriyaa, Gnechchadhi manantha shakthi vibhva vyakthim vyanakthi sphutam, Uthpathi sthithi kalpa kalpitha thanu swathma prabhavena yath, Kaamyam Brahma hareeswaraadhi vibhudhai kamam kriya yojithai. 8 Oh holy mother, I praise the middle seed of yours, which is of the colour of Sun, Which is the cause for action, wisdom and desire and which clearly brings out, The cause of the greatness of your immeasurable power, And which is worshipped by Brahma, Vishnu and Shiva, Who have been deputed to do the work allotted as per the desire, Of your self to do the acts of creation, upkeep and destruction. Kaamaan Kaaranathaam katthaana kanithaan kaayai rananthair mahi, Mukhyai sarva manogathai rathigathaan manairanekai sphutam, Kama krodha salobha moha mada mathsaryadhi shatkam cha yath, Bheejam brajayathi pranoumi thadaham they sadhu kaameshwari. 9 Hey Kameshwari*, I salute your root chant called Kamaraja which clarifies, That which is known by the mind of Brahma and other devas, And earth and other elements, by the mental process of every one, By the axioms known as Shruthi and Smruthi and which clearly brings out, The desires which are the reason for worldly acts and which even brings out, The baser instincts like desire, anger, miserliness, passion, pride and jealousy. *The goddess of desire (passion)
Yad bhakthakhila kama poorana chana swathma prabhaavaam mahaa-, JJadyadwandha vidharanaika tharani jyothi prabodhapradham, Yadhwaddeshu cha geeyathe sruthimukham mathra thryenomithi, Sri vidhye thava sarva raja vasakruth thath kamarajam Bhaje. 10 Oh Goddess Srividya, I meditate on the Kamaraja bheeja, Which has its own capacity to satisfy all the wishes of devotees, Which is the consciousness of wisdom which like the great light of Sun, Can remove the very great darkness of ignorance, Which with its three syllables starting with the letter Om, Is being sung in the beginning of Vedas, And which is capable of attracting even people like kings. Yathe devi tritheeya bheeja manila jwalaavalee sannibham, Sarvaadhaaraa thureeyabheeja mapara brahmabhidhaasabdhidham, brahmabhidhaasabdhidham, Moordhanyaantha visarga bhooshitha mahoukaarathmakaam mahoukaarathmakaam thathparam, Sarvidroopamanya thulya mahima swanthe mama dhyothathaam. 11 Oh Goddess, Let my mind be enlightened by the third seed *, Which is considered as the seed of Thureeya which is the basis of all, Which is termed as greater than Para Brahma, the ultimate truth, Which is ornamented by sa which is the end of sha added with Ow, Which is having the incomparably great form of Ou, having great fame, And having the brilliance of crowds of the flames of great fire, • the letter sow which is the seed of power (Shakthi Bheeja) Sarva sarvatha yeva sarga samaye karyeenyantharaa, karyeenyantharaa, Thatha divya hrusheeka karmabhiriyam samvyasruvaanaa samvyasruvaanaa paraa, Chakardha vyavahaara karana thanu shakthir jagad roopini,
Yad bheejathmagathaam gatha thava shive thannoumi bheejam param. 12 I salute the divine seed (Para Bheeja) which is like the seed of the entire world, Which created everything in all forms at the start of creation, And in between created the organs of karma as well as wisdom, Which is of the form of the meaning of words and cause of everything, And which is the great power which is the cause of the universe. *Para Bheeja is the divine seed is same as Shakthi Bheeja Agneendhu dhyumani prabhanjana dharaa neeranthara sthayenee, Shakthir brahma hareesa vasava mukhaa marthyaa surathma sthithaa, Srushta sthavara jangama sthitha mahaa chaithanya roopaa cha yaa, Yad bheeja smaranena saiva bhavatheepradhurbhavat bhavatheepradhurbhavathyambike. hyambike. 13 Oh mother, you are experienced by meditating on the Para seed power, You are the power in the fire, moon, sun, wind, earth, water and ether, And you are the innate divine energy of devas like Brahma, Vishnu, Rudra, Indra, As well as all asuras and created beings which are mobile as well as immobile, Swathma sri vijithaja Vishnu maghava sri pooranaikavrutha, Sadvidhyaa kavithaa vilasa llahari kallolini deepakam, Bheeja yath tri guna pravruthi janakam brahmedhi yad yogina, Santhaa sathya mupaasathe thadhiha they chithe dhadhe sripare. 14 Oh Goddess of the Srividya, I meditate on that seed letter sou, Which has taken on itself the duty of filling its devotees with its
innate wealth, That easily is greater than the wealth of Brahma, Vishnu, Indra and other devas, Which grants the power of true knowledge and the stream power of writing poems, Which grants the power of the three qualities and is the object of meditation of peace loving yogis. Yekaikam thava mathruke paratharam samyogi vaayogi vaa, Vidhyadhi prakata prabhava janakam jadyanthakarapaham, jadyanthakarapaham, Yannishtascha mahothpalasana maha Vishnu praharthradhayo, Devaa sweshu vidhishwanantha mahima spoorthim dhadhatyeva thath. 15 Oh mother, though each of the chants that please you are made by vowels, This three syllable chant which does not have any composition of vowels, Generates all types of effective knowledge and is the dispeller of the darkness of ignorance, And Brahma sitting on lotus, Lord Vishnu and the lord of destruction, the Rudra, Meditate on this chant and are definitely getting the great power to do their duties. Itham threenyapi moola vagbhava maha sri kama raja sphura-, Chakthyagni chathu sruthi prakatithanyuthkrushta prakatithanyuthkrushta kootani they, Bhootharthu sruthi sankhya varna vidhithanya raktha kanthe Shive, Yo jaanaathi sa yeva sarva jagatham srushti sthithi dwamsakruth. 16 Oh Goddess Shivaa, who is the red colour of the rising sun, The three syllables thus far told as well as the chief chants of, Vag bhava, Maha Kama Raja and the very effective Shakthi, Which originated from the four Vedas and is a three staged one,
Which is well known with five, six and four syllables, If known by a person makes him capable of creation, upkeep and destruction. Brahma yoni rama sureshwara surul lekhopi rukthai sthatha, Marthandendu manoja hamsa vasudhaa, mayaabhi rutha sidhai, Somambhu kshithi shakthibhi prakatithair bananga vedhai kramath, Varnai srri shiva desikena vidhithaam vidhyaam thavabhasraye. 17 Oh mother, told by ka, ye, cha,la and hreem, And especially by sa, ka, ha, il and hreem, And further revealed by sa, ka, ye and hreem Which has five, six and four syllables respectively, And known by the world teacher Lord Shiva. Is my ultimate point of surrender. (The words indicate the syllables and have been taken by the book in Tamil by Anna) Nithyam yasthava mathrukakshara sakheem soubhaghya vidhyaam japeth, Sampoojyakhila chakra raja nilayam sayam thanagni prabham, Kamaakhyaam shiva nama thathwamubhayam thathwamubhayam vyapyathmanaa sarvatho, Dheevyanthi miha thasya sidhi rachirath syath thwathswa roopaikathaa. 18 He who worships you,as being in the Sri chakra, which is the world, As some one who has the colour of the raging fire of the evenings, And as some one who pervades fully the god described as Kama, And the principle of Shivaa completely with her lustrous form, And also chants your Soubhagya chant* using the chain of beads**, Would soon become one with your great form.
* Iym-ka a ee la hreem Kleem-ha sa ka ha la hreem Sou-sa ka la hreem. ** The chain has 51 beads representing 51 alphabets beginning from Aa to Ksha.The Ksha bead is not used for counting. KavyaiRva padithai kimalpa vidhushaam jogushya mania puna, Kim thai vyakarair vibho bhudhishaya kim vabhidhana sriya, Yethairambha na bhobaveethi sukavi sthaavathava srimatho, Yavathannu sari sareethi saraneem padabhjayo pavaneem. 19 What is the use of reading epics and for those less wise, What is the use of Grammer, which is being announced, And what is the use of skill of oration, till one follows, The holy path shown by your lotus like feet, Because one does not posses the poetic skill till then. Geham nakathi garvitha pravanathi stri sangamo mokshathe, Dweshee mithrathi patakam sukruthathi thwath pada samsevanaath, Mruthyur vaidhyathi dhooshanam sugunathi thwath pada samsevanaath, Thwam vandhe bhava bheethi bhanjana kareem goureem gireesa priyaam. 20 By the service done to your feet, our home becomes like a heaven, The proud one will salute us and making of love would take one to heaven, The enemy will become one's friend and great sins would become blessed acts, Lord Vishnu would become one's slave and Lord of death will become one's doctor, Demeaning words would become praise and so I salute you, Who removes the fear of birth and is Gowri, the wife of the lord of mountain.
Aadhyai ragni raveendu bhimbha nilayai rambha trilingathmabhir, Misraraktha sitha prabhai ranupamair yushmadpadai sthai sthribhi, Swathmothpadhitha kala loka nigamavasdhamaradhi nigamavasdhamaradhi thrayai, Rudhbhootham nama kalayedhyasthe sa danyo budha. 21 Oh primeval mother, You are called Tripura, Because you were made with the three groups of letters, And also by joining of the fire, Sun and the moon, And also by the three peethas Mooladhara, Swayambhu and Bana, And also by the black, red and white colours, And also by the three incomparable words, And also by time world classified as past, present and future, And also by the three worlds generated by you called earth, patala and Swarga, And also by the three Vedas which are Rik, Yajur and Sama, And by the three states which are awaking, sleeping and dreaming, And also by the three gods who are Brahma, Vishnu and Shiva And if some one tells this name with real devotion, He is the one who has true wealth and true wisdom. Aadhyo jaapyathamartha vachakathaya rooda swara panchamaa, Sarvothkrushtathamartha vachakathaya varna pavarganthaka, Vakthruthwena mahaa vibhoothi saranisthwaadharago hrudhgathe, Brumadhye sthitha ithyatha pranavathaa they geeyathe ambaagamai. 22 Oh mother, the alphabet aa which has the greatest meaning in all that can be chanted, And the alphabet UU which is fifth from it, which also is greatly meaningful, And the alphabet ma* which is the end of the series of pa letters and, Which as the spokesmen leads to very great wealth, and which respectively, Are in the Mooladhara, the heart and between the eyes,
Clearly point out that, the Vedas say that the pranava made by these letters is yourself. * Aa+uu+ma= Om Gayathri sashirasthureeya sahitha sandhyaa mayeethyagamai, mayeethyagamai, Rakhyaathaa tripure thwameva mahathaam sarmapradha karmanaam, Thathadarshena mukhya shakthirapi cha thwam brahma karmeshwaree, Kartharhan purusho harischa savithaa budha shivasthwam Guru. 23 Oh Goddess Tripuraa, It has been told hat you are that Gayathri, Which is recited with head chants* and with the fourth part, And which has the form of dusk, as told by the Agamas, And you are the one who blesses with sweet results for rituals, And you are also the strength of each and every divine book, And you are also Brahma, duty, goddess, doer and the receiver, And you are also the Purusha, Vishnu,Surya, Budha, Shiva and Guru. * Om aapo jyotheeraso amrutham brhama bhoorbhuvaswarom. Anna praana mana prabhodha, paramanandhai shira, Paksha yuk, Puchathma prakatai mahoupanishadhaam vaagmi prasidhee kruthai, Kosai panchabhirebhi rambha bhavathi methath praleenamithi, Jyothi prajwala dhujjwalathma chapalaam yo veda sa Brahma vith. 24 Oh mother he is the knower of Brhamam, who understands you as, The light of the soul which shines like the streak of lightning, And which is same as the form revealed by the five kosas, Annamaya, Pranamaya, manomaya, Vignamaya and Anandamaya, And is seen as a form with a head, two wings, tail and a body, And which has been clearly explained by Upanishad teachings,
And which is the truth hidden by the above five kosas. Sachit thathwamaseethi vakya vidhithai radhyatma vidhyaa shiva, Brahmakhyai rakhila prabhava mahithai sthathwai sthribhi Sad guro, Thwad roopasya mukharavina vivaraath samprapya deekshaa matho, Yasthwa vindathi thathwatha sthadaha mithyaarye sa muktho BHaved. 25 Oh lady, he who learns from the lotus like face of his Guru, Who is a form of yours which is the form of the three powerful principles, The knowledge of the great percepts of Soul, knowledge, Vishnu and Brahma, Which is known by the great mantra Sath-Chith-Thath thwam aasi, And surrenders to you knowing that it is in reality you, Attains the great state known as salvation. Sidhanthair bahubhi pramana gadithai ranyai ravidhyathamo, Nakshthrair iva sarva mandha thamasam thavanna nirbhidhyathe, Yavathe savitheva sammathamidham nodhethi viswanthare, Janthor janma vimochanaikabhidhooram Sri Shambhavam Sri Shive. 26 Oh Goddess Shivaa, till the six fold knowledge* of yours, Which is acceptable like the sun to every one and is capable, Of giving salvation from birth to all souls, does not arise in this world, The darkness of ignorance cannot be wiped out by all other principles, Similar to the bevy of stars which are not able to remove darkness of night. * Shambhavi vidhyaa
Athamasou sakalendriyasraya mano budhayathibhi shochitha, Karma badha thanur janincha maranam pritheethi yath karanam, Thathe devi maha vilasa lahari divyayudhaanaam jaya, Sthasman sad guru mapyudhebhya kalayethvameva kalayethvameva chenmuchyathe, 27 Hey goddess, this soul suffers sorrows due to mind and intelligence, Which are the basic force of all the sense organs and is also tied by Karma, And attains the cycle of birth and death and this is only due to the victory, Of your divine armaments which are the tide of your playfulness, And so if that soul approaches a good guru and sing about you, he would become free. Naanaa yoni sahasra sambhava vasajjathaa jananyakaatha, Prakhyatha janakaa kiyantha ithi may sethsyanthi charge kathi, Yetheshaam gananaiva nasthi mahatha samsara sindhor vidher, Bheetham maam nithara manaya saranam rakshanukamparnidhe. 28 Of treasure of pity, being born out of thousands of wombs in the past, How Many mothers and how many famous fathers do I have? In the future how many more people are going to be added to this? Taking in to account this very numerous number of them, Please save me, who is afraid of this cycle and who does not have any other option. Dehakshobha karair vruthair bahgu vidhai danaischa homair japai, Santhanait hayamedha mukhya sumakhai nana vidhair karmabhi, Yath sankalpa kalpa jala malinam prapyam padam thasya they, Dhooradeva nivarthathe paratharam matha padam nirmalam. 29
Oh mother, that position which can be attained by constant, Austerity troubling the body, various penances, charities and homas, Various chants, getting children, performing sacrifices like Aswamedha, And various similar acts is tainted by the thoughts desiring fulfillment, But your pure and untainted state is far, far away from that. Panchasannija dehajaksharamayair dehajaksharamayair nana vidhai dhathubhir, Bahvarthai pada vaakya mana janakai rardhavinaa bhavithai, Sabhiprayavadharsha kama phaladhai khyathai rananthairidham, Viswam vyapya chidhatmanaamahamithyujjrumbhase chidhatmanaamahamithyujjrumbhase mathruke. 30 Oh mother, using the fifty root letters which arose from you, And using different type of roots several words, sentences, and axioms, And also by using several things which do not change from their import, But have very deep meaning, leading to duties and wealth, You have spread all over the world and are proving, That you and you only, exist every where and in everything. Srichakram sruthi moola kosa ithi they samsara chakrathmakam, Vikhyatham thadhadhishithakshara shiva jyothir mayam sarvatha, Yethan manthramayathmikabhi rarunam sri sundareebhirvrutham, Madhye bhaindhava simha peeda lallithe thwam Brahmavidhya Shive. 31 Oh Goddess Shivaa, It is known that The Srichakra which is in the pattern of the world, Is like the root for the Vedas and is like the heart for the sound Om, And the splendorous light of the chant with fifty five letters,
Is everywhere and you with your red colour along with all your ancillary devathas, Are sitting prettily in the center point of it, in your Brahma vidhya form. Bindu prana visarga jeeva sahitham bindu tribheejathmakam, tribheejathmakam, Shatkootaani viparyayena nigadeth tharithra balaaksharai, Yebhi samputitham prajapya vihared prasada manthram param, Guhyad guhya thamam sayoga janitham sad bhoga moksha pradam. 32 The Para prasada Mantra, which is the secret of secrets, And which results in happiness, wealth and salvation, Has Bindu, Prana and Visarga and has three forms, Which when reversed becomes a six part chant, Along with the continuous flowing Bala letters, Which are to be connected at the beginning and at the end*. (This is the literal translation. People wanting to know more should Consult a well versed Sri Vidhya Upasaka. Written in English the Para Prasada mantra would be Om Iym Hreem sreem - iym kleem souHamsa soham aam hamsa aa soham, hasou sahou - soham aa hamsa Am soham hamsa sou kleem iym sreem hreem iym Om. Please learn it in Deva Nagari from a trained Guru) From this sloka, it is the description of the Goddess: Aathamrarka sahasra deepthi paramaa soundarya saarai ralam, Lokaatheetha mahodayai rupayathaa sarvopamaa gocharai, Naanaa nargya vibhooshanai raganithair jaajwalyamaanaabhithas, jaajwalyamaanaabhithas, Thwam matha stthripura sundari kuru swanthe nivasam mama. 33
Oh mother, who is the beauty of the three worlds, Who has the splendour of thousand red suns, Who has won the entire world by the essence of her beauty, Who is beyond all similes and metaphors of the world, And who shines by the innumerable priceless jewels, Please take your residence in my mind always. Sincha noopura pada kankana mahaa mudraa laksha rasaa, Alankrutha pada pankaja yugam sri padu kaalamkrutham, Udbaswan nakha chandra khanda ruchiram rajaj japa sannibham, Brahmaadhi tri dasa surarchitha maham moordhni smaramyambike. 34 Oh mother, I meditate in my head that two lotus like feet of yours, Which are decorated by a pair of holy slippers, Which have ringing anklets, rings to the toes and great mudhras*, Which have decorative red marks made by the juice of lac, Which have nails shining like moon's crescent, Which have the colour of the pretty red hibiscus, And which is worshipped by devas like Brahma and also asuras. *The reference is to a Mudhra called Mrugee Aarakthacha vinathi mardhavayujaa nischaasahaaryena nischaasahaaryena yath, Kouseeyena vichithra sthanaghatithair mukthaphalai rujjwalai, Koojaathkanchana kinkineebhi rabhitha sannaddha kancheegunai, Radheeptham sunithambha bimbha marunam they poojyaam ambike. 35 Oh Mother, I worship your divine hips shining like the sun at dawn, Which is of red colour and is very tender and soft, Which is decorated by the silk cloth which moves in your breath, Which is decorated by a belt having very invaluable gems, And which is tied by a golden chain which makes pleasing sounds.
Kasthuri ghanasara kumkumarajo gandhothkatais chandanair, AAliptham mani maalayathiruchiram graiveya haaradhibhi, Deepthamm divya vibhooshanair janani they jyothir vibhaswath kuch, Vyaja swarna ghata dwayam harihara brahmaadhi peetham bhaje. 36 Oh mother, I meditate on those two pots of gold*, Which has been applied with the very perfumed sandal paste, Mixed with the paste of musk, camphor and saffron, Which is beautified by chains of costly gems, Which shines by the chains and other ornaments worn on the neck, And which is drunk by Lord Shiva, Vishnu and Brahma. * breasts of Goddess Muktharathna suvarna kaanthi kalithaisthe bahu valleraham, Keyurothama bahu dhanda valayair hasthangulee bhooshani, Sampruktha kalayaami heera mani man mukthaapalaakeelitha, mukthaapalaakeelitha, Greevaapatta vibhooshanena subhage kantam cha kambhoosriyam. 37 Oh lady who is the seat of all luck, I meditate on your conch like neck, Which is decorated by diamonds and other gems and Which also shines by the garlands and necklaces worn on them, And I also meditate on your hands which are like a climbing plant, Which shines in the splendour of gold, pearls and other gems, And which is decorated by bangles rings over fingers and amulets. Thapthaswarna kruthoru kundala yugam manikhya mukthollasath, Heera bdha mananya thulya maparam haimam cha chakra dwayam, Shukraakaara nikara daksha mukthaphalam sundaram, Vibhrath karna yugam namami lalitham nasagra bhagam, Shive. 38
Oh Mother of peace, I meditate on your two ears, Which is decorated by two big globes made of molten gold, And the invaluable wheel like studs made of gems, pearls and diamonds, And I also meditate on the extremely pretty tip of your nose, Decorated by the pretty pearl which defeats the luster of the planet Venus. Udhyathpoorna kala nidhi sree vadanam bhaktha prasannam sada, SAmphullambhuja pathra chithra sushamaa dhikkara dakshekshanam, Sanandam krutha mandahasa masakruth pradhurbhavath kouthukam, Kundakara sudanha pakthi sashibhaa poorna smaramyambike. 39 Oh Goddess mother, I meditate on your face which shines like moon, Which is pretty like the rising moon complete with all its crescents, Which becomes happy and glowing on seeing your devotees, Which has powerful eyes which can beat the beauty of the just opened lotus petals, Which is full of happiness, and breaks in to soulfully pretty smile, And which has pretty row of teeth, which are as white as jasmine buds. Srungaaraadhi rasalayam tribhuvani maalyai rathulyairyutham, Sarvangeena sadangaraga surabhi ssrimadvapur dheepitham, Thamboolaruna phallavadhara yutham ramyam tripundram dhadhath, Bhalam nandanachandanena janani dhyayami they Mangalam. 40 Oh mother, I meditate on your goody forehead, which has three holy marks made of pleasant sandal paste Which is the storehouse of emotions like love, And which is decorated by garlands,
Incomparable and from all the three worlds, And on all parts of your body applied with good sandal paste, And on your lips which are like petals made red by betel leaf,. Jathi champaka kunda kesara maha gandhodhgirathnkethakee, Neepasoka sireesha mukhya kusumai praothamsita dhoopithaa, Anilanjana thulya matha madhoopa sreniva veni thava, Srimatha srayatham madheeya hrudhyambhojaam sarojalaye. 41 Oh mother who resides on the lotus, please make yo your hairs, With flowers like jasmine, champa and Jathi as well as, The sweet smelling pandanus* flowers with its pollen, And the flowers of Neepa, asoka and siresha plants, With perfume added to it by various types of incense. Which looks like a bevy of stout and very dark black bees, And be always be visible in the lotus like heart of mine. * ketaki Lekhalabhya vichithra rathna ghatitham haimam kiretothamam, Muktha kanchana kinkini gana mahaa heera prabhadhojjwalam, Chamcha chandra kala kalaapa mahitham devadru puspanchithair, Mayai ramba vilambitham sashikaram bibra sirasthe bhaje. 42 Oh mother I meditate on your head bedecked by the crown, Which has various types of gems inlaid in it in rows, Which is decorated by pearls, golden bells, great diamonds, And the dazzling and forever moving crescent like ornament, As well as decorated by garlands made by Devadaru flowers. Uthkshipthocha suvarn danda kalitham poornendu bimba kruthi, Cchathram moukthika chithra rathna kachitham kshmoumamsukothamsitham, Mukthajaalavilambitham Mukthajaalavilambitham sakalasam nana prasoonanchitham, Chanroddamara chamarani dhadhathe Sridevi they swasthriya. 43
Oh Sridevi, your maids are holding to you an umbrella, Which is held high with a long stick made of pure gold, And which has the shape of a full moon and decorated by various gems, Which is made by white silk, with pearl chains hanging all around, And which is prettily decorated by various types of flowers, And also fanning you with white and loftily held fans. Vidhya manthra rahasya vin muni ganai klupthopachara archanaam, Vedaadhi sthuthi geeyamana charitham Vedantha thathwathmikaam, Sarvaastha khalu thuryatha mupagatha sthvadrasmidevya paraa, Sthwaam nithyam samupaasathe swavibhavai Sri Chakra nadhe Shive. 44 Oh Goddess Parvathi who resides in the Sri Chakra, You are being worshipped by great sages who know, The inner meaning of Sri Vidhya mantra in the proper manner, And all the goddesses who are but a ray of your own self, Standing in the great state of Thureeya always and for ever, Are worshipping you,who is praised by the great Vedas, And is the inner meaning of the philosophy of Vedanta. Evam ya smarathi prabudha sumathi srimath swaroopam param, Vrudhopyasu yuva bhavathyanupama sthreenaanam gayathe, So asthaiswarya thirascruthakhila sura sree jrumbanai kaalaya, Pruthwee pala kireeta koti valabhi pushparchithangrir bhaveth. 45 He who is spiritually awake and is of good character, Who meditates on the most holy goddess thus, Would become young even if he is very old, And would appear like a cupid to all young women, And would be the source of all riches, which are, Greater than the eight riches of all the Gods,
And would be worshipped by the flowers, In the top of the crowns of kings who rule the world. Adha thava dhanu pundrekshathwath prasidha mathi dhyuthi, Tribhuvana vadhoo mudhyathjyosna kala nidhi mandalam, Sakala janani smaaram smaaram gatha smaratham nara, Sthree bhuvana vadhoo mohaabodho prapoornavidhur bhaveth. 46 Oh mother of all,meditating without break on Your bow, Which is famous as sugar cane, which is prettier, Than all the prettiness of all the ladies of the world, And which is the seat of the shine of the crescent of rising moon, One would become as pretty as the cupid, the god of love, And would become the full moon attracting the, Passionate sea of all the ladies of the world. Prassona sara panchaka prakata jrummana gumbitham, Triloka mavalokyathya amala chethasaa chanchalam, Asesha tharuni jana smara vijrumbane yaa sadaa, Patur bhavathi they Shive trijagadanganaa kshobhane. 47 Oh Consort of Lord Shiva, he who with a stable and pure mind, Realizes that all the three worlds are only the external manifestation, Of your five arrows, would succeed in making the passion flower, Of all the young ladies of this world, and would be capable, Of passionately upsetting the ladies of all the three worlds. Paasam prapooritha mahaa sumathi prakaso, Yo vaa thava tripurasundari sundareenaam, Aakarshane akhila vaseekaranai praveenam, Chithe dadathi sa jagathraya vasyakruth syath. 48 Oh beauty of the three worlds, he who has the complete wisdom, And meditates on the rope* of yours which has the strength,
Of attracting the ladies as well as all the world, Would become capable of attracting all the three worlds. * pasa Ya swanthe kalayathi kovidha sthree loki, Sthambharambhana chana mathyudharya veeryam, Mathasthe vijaya, nijangusam sa yesha, Devasthambhyathi Devasthambhyathi cha bhoo bhujonya sainyam. 49 Oh mother, the learned one,who meditates in his mind your goad, Which is capable of making the three worlds immobile, And which has great valour and results in victory, Would be able to make devas, women, kings and enemy armies immobile. Chapa dhyana vasaad bhavodh bhavamahaa moham maha jrumbanam, Prakhyatham prasaveshu chithana vasad thathachravyam sudhee, Pasa dhyana vasaad samastha jagatham mruthyor vasathwam mahaa, Durgasthambha mahangusasya mananaan maayaa mameyaam thareth. 50 A practitioner with good wisdom, by meditating on your sugar cane bow, Crosses the famous ever extending illusion of the brain, Which causes the whirl pool of birth and death appear before him, And by meditating on the flower arrows he crosses the bad effect of corresponding arrow, And by meditating on the rope he crosses the fear of death, which is all over, And by meditating on the powerful goad capable of controlling great dangers, He becomes capable of crossing the immeasurable effect of illusion.
Kruthwa Ganesa graham bhagana maha yogini rasi peetai, Shadbhi sri mathru karnai sahitha bahu kalai rashta vag devadhabhi, SA sri kandadhi yugmair vimala nija thanou kesavadhyascha thathwai, Shad trimsadbhischa thwair bhagawathi bhvathim ya smareth sa thwameva. 51 Oh Goddess, he who does six type of nyasams called Ganesa, Graha, star, Mahayoginee, rasi and peeta nyasams,does nyasa with mathruka letters, Followed by Vag devatha nyasam with eight different crescents, Followed by two sri kanda nyasams and the usual Kesavadhi nyasams, Followed by the thirty six philosophical nyasams in a pure body, Becomes without any doubt yourself and is yourself. Surapathi pura Lakshmi jrambanaatheetha jrambanaatheetha Lakshmi, Prabhavathi nija gehe yasya daivam thw marye, Thava vividha kalaanaam pathra bhoothasya thasya, Tribhuvana vidhitha sa jrumbathe keerthiracha. 52 Oh Lady, in the house of him for whom you are Goddess, There is wealth which is much more than the city of Indra, And to him who is the seat of different crescents of yourself, yourself, The fame which is known in all the three worlds broadens. Mathasthwam bhoorbhuvaswar maha rasi nruthapa sathya lokaischa sooryen, Dwaraagnacharya Dwaraagnacharya shukrakibhirabhi nigama brahmabhi protha shakthi, Pranaayaadhi yathnai kalayasi sakalam manasam dhyana yogam, Yesham thesham saparya bhavathi sura krutha brahmathe gnathe
cha. 53 Oh mother, you pervade in the bhoo, bhuva, suvar, mahar., jana, thapa and sathya worlds, And the planets Sun, Moon, Mars, Mercury, Jupiter, Venus and the planet Saturn, And also in the Vedas which are the personification of Brahma. The prayer of those who occupy their full mind by pranayama in Dhayana yoga by your blessing, Is equal to the worship offered by Devas and they become equal to Brahma filled with wisdom. Kwa may budhir vacha parama vidhusho manda sarani, Kwa they matha brahma pramukha vidhushaamaptha vachasaam, Aabhoonmay visphoorthi para thara mahimnasthava nuthi, Prasidham kshanathavyam bahulathaa chapalya miha may. 54 Oh mother, where is the wisdom of me. who does not know god, And whose flow of words are of extremely slow pace, And where is the prayer to you, not even properly understood, By Gods like Brahma who are very knowledgeable about Vedas? Some how I got an idea of doing it and then completed it, And please pardon the extremely thoughtless action from my part. Praseeda para devathe mama hrudhi prabhootham bhayam, Vidhaaraya daridhrathaam dalaya dehi sarvagnathaam, Nidehi karuna nidhe charana padma yugmam swakam, Nivaraya jara mruthi Tripura sundari Sree Shive. 55 Please Bless me, Oh supreme Goddess and remove, The great fear which occupies my mind, Please remove my poverty, give me wisdom, To know everything, Oh ocean of mercy, Please offer me both your lotus like feet, Oh Tripura Sundari who is the consort of Lord Shiva,
Remove the repeated birth and death in my case. Ithi Tripurasundari sthuthi mimam patedhya sudhee, Sa sarva durithaatavi patala, chanda, dhaavaanala, Bhaven manasi vanchitha praditha sidhi budhirr bhave, Daneka vidha sampadhaam pada manaya thgulyo bhaveth. 56 If a good wise man reads this prayer of Tripurasundari, T ripurasundari, He becomes similar to the raging forest fire, To the dense forest of committed sins and, The occult powers desired by him will increase, And he would become incomparable by, Becoming the store house of different types of wealth. Prithwi pala prakata, mukuta sthragrajo rajithamgri, Vidhyuthpunja nathi nuthi samaradhitho bhadhithaari, Vidhya sarva kalayathi hrudha vyakarothi pravaachaa, Lokascharyar nava padair indu bimba prakasai. 57 He would have a feet shining by the pollen grains, Of the garlands tied in the crowns of great kings, He would be appreciated by salutations and Chanting of prayers of the society of learned people, He would have no enemies and all the knowledge, Would automatically be known to his mind, He would shine like moon and would be capable, Of talking using newer words and astound the world. Sangeetham girije kavithwa saranim chaamnaaya vakya smruthe, Vyakhaanam hrudhi thaavakeena charana dwandham cha sarvagnatham, Sradham karmani kalike thi vipula sri jrumbhanam mandhire, Soundarya vapushi prakasa mathulam prapnothi vidhwan kavi. 58 Oh daughter of the mountain, he who is the scholar and poet,
Would attain knowledge of music and writing poems, Get the strength of writing commentary for Vedas and smrithis, He would be able to appreciate your feet within his mind, He would know everything, develop interest in duties of the home, Would develop the exuberance of the sight from Lakshmi, And also would have beauty of the body and unmatched power. Bhooshyam vaidhushya mudhyath dinakara kiranaakara makaara theja, Suvyaktham bhakthi margam nigama nigaditham durgamam yoga margam, AAyushyam brahma poshyam hara giri visadhaam keerthi mabhyethya bhoomou, DEhaanthe brahma paaram para shiva charanaakara mabhyethi vidhwaan. 59 That scholar would get scholarship which would be appreciable, Have luster of the body equal to rising Sun, He would attain the path of devotion as well as, The path of yoga as enunciated in the Vedas, He would experience the life span allotted by Lord Brahma, He would have fame in this world, as tall as Kailasa mountain, And after death would attain the Nirvana of Brahma and feet of Lord Shiva. Durvaasaa mahitha muneeswarena, Vidhya kala yuvathi manmatha moorthinai thath, Stotram vyadhayi ruchiram Tripurabikaya, Vedagamika patali Vidhaika moorthe. 60 This very pretty prayer to the Tripurambika, Who is the one and only one God known, To all the Vedas and Agama collection Has been written by the great divine saint called Durvasa, Who is like the cupid to those women,
Who are experts in knowledge and austerities. Sada sadanugraha nigraha grahitha muni vigraho Bhagwan, SArvaasaa mupanishadhaam Durvasaa jayathi DEsika Pradhama. 61 The god of gods who has taken the form to punish and reward, The good as well as the bad, who is the form of a sage, And who is the primeval teacher of all Upanishads, Has taken the form of sage Durvasa, let him be victorious. Ithi Sri Durvasa muneendrena virachitham, Shakthi mahimna stotram sampoornam. Thus ends the prayer of the greaness of Goddess Shakthi, Written by the king of sages Durvasa. Source: http://www.celextel.org/stotras/devi/s http://www.cel extel.org/stotras/devi/shakthimahimnahstotram. hakthimahimnahstotram.html html
