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T r i p u r a M a h i m n a H S t o t r a

Sri Tripura Mahimna Stotra is a composition of Rishi Durvasa, the prince of the sages. He was born to Atri Maharshi and Anasuya Dev

lesser-known fact about him is his association with Srividya. He is one among the illustrious Acharyas of the great Vidya. Two of the m

Vidya and Krodha Bhatttaaraka Vidya. Also, Lalita Stavaratna, popularly known as Aryaa Dwishati, is a composition of this great sage

today in Kanchi Sri Kamakshi Devi Mahasannidhaanam, called the Chintamani Kalpam, has been specially scriptured by Maharshi Du

devotion to Mahatripurasundari. This is a highly technical hymn from the view point of Tantra Shastra. It hints at the various technicalit

translate the first few verses, without trying at any place to give out the mantra, Chakra and Pooja Samketas, which can only be learnt

In the first verse, Maharshi describes the auspicious form (Swaroopa) of Sridevi as the personification of the three Khandas or Kootas

Srimaatastripure Paraatparatare Devi Triloke mahaa

SaundaryaarNava Manthanodbhava sudhaa praachurya varnojwalam |

Udyadbhaanusahasranootanajapaapushpaprabham te vapuH

Swaante me sphuratu 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: Udyadbhaanusahasranootanajapaapushpaprabham - It has the radiance and beauty of thousands of rising suns and f

He also says: SaundaryaarNava Manthanodbhava sudhaa praachurya varnojwalam - Her divine radiance is like that of the nectar that

unifying the beauty in all the three worlds. Here he indicates that Sridevi's divine beauty excels all the materialistic, physical beauty tha

Supreme beauty of the Aatman or Parabrahman (Kameshwara) and beyond the reach of senses like the physical sight, which can only

illusionary world. The latter beauty is more an aspect of Kamalaatmikaa, another Mahavidya aspect of Mahatripurasundari. Kamala is

unmanifest. Now both the adjectives Japa Pushpa and Udyadbhaanu indicate the reddishness of Sridevi. Some ignorant Vaishnavas (

realized Sri Narayana as the effulgent self, can only be called a Vaishnava. Others are mere debating dualists) depict this to mean Sri

this refers to the brightness of Sridevi that is beyond rising and setting, like the Spiritual Sun invoked in the great formula of Gayatri (m

the physical Sun), for the vision of the witness can never be lost, because it is imperishable. It is the essential luster - Saatvika Tejas o

Mahatripurasundari as Kaamakalaa that reveals the essential nature in a red flash during meditation. The Kundalini, on awakening, fla

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 cas

Tamas, as suggested by the pet offerings made by the devotees who are quite established in their respective modes of worship. Milk,

Satvic, Rajasic and Tamasic qualities of devotees belonging to different levels of consciousness. However, Bhagavan says in Gita, the

distressed, Jignaasu - Seeker of wealth, Arthaarthi -Seeker of wealth. The fourth is beyond the three. The fourth kind is the Jnani who,

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 ve

deity is his spiritual ecstasy, the divine inebriety of constant awareness of the Supreme Self in contrast with the common wine that has



of the three Varnas being Brahmana, Kshatriya, Vysya) by some to mean Sudra, the fourth caste. Empirically it is either a mixture of th

three qualities in its negative aspect. On the positive side, Jivanmukta has risen above the taint of the three castes. He has truly surpa

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

of our hands, and eternity in an hour. Sridevi represents the ultimate beauty of pure perception, which arises when we see the entire u

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

within, without, to the north, south, past or present. This is not to perceive some distant creator in a heaven beyond, but the revelation

perception. When the mind is permeated with such unlimited awareness, it finds a plenary delight in every thing we see. It finds percep

things. Freed from the concepts of time and space, size, distance, and importance, each perception reveals the eternal presence 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 follo

attractive qualities to her lover, thinking:

1. I should make him the constant object of my eyes - This indicates Savitarka Samadhi, where Yogi experience deliberative concentra

2. I should entwine my limbs to his - Merging the whole being of universal awareness in the Yogi - Nirvitarka Samadhi - i.e. Yogi exper

3. I should absorb him with my being - Merging the whole being of the Yogi into Sridevi - Savichaara Samadhi or reflective concentrati

4. I should resort to oneness with him - Merging of universal consciousness or Sridevi to be one with the Yogi - Nirvichara Samadhi or

These four kinds of Samadhi are called Samprajnaata or Sabija or Bahirvastubija Samadhi, because there is some support or impress

proceeds to gain in internal undisturbed calm, or equipoise called the Nirvikalpa Samadhi. Also one may remember the four kinds of M

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 th

Vagbhava Kootas of Srividya respectively. These three exist in our own body i.e. in the microcosm. The Agni mandala extends from M

Anahata to Ajna and the Chandra mandala (not to be confused with Chit Chandramandala) from Ajna to Sahasrara. Sridevi resides in

darkness, 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 P

Sridevi, adopted by Sadhakas according to their Samskaras and capabilities.

Her form is also Vangmayam - Since Sridevi is completely identical with Srividya (Be it Gayathri, Turiya Gayathri, Bala, Lopamudra, Pa

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

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 po

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 behin

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 wo

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 th

Kundalini. To bring speech downward, the breath along with the sound current must be brought down to the corresponding centers of

In Vaikhari, the breath and the sound current, thought of as being nondifferent is centered in the throat. In Madhyama, it is centered in

allow the energy of consciousness to ascend upwards as Kundalini. To bring speech downward, the breath along with the sound curre

the subtle body. In Vaikhari, the breath and the sound current, thought of as being nondifferent is centered in the throat. In Madhyama

navel. In Paraa, it merges into Sushumnaa at the Root Chakra. There are three additional levels of speech, which correspond to the fir

all. Paraa-Pashyanti 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 utte

utterance of the seer or the Rishi, from which level the Vedas were spoken. The middle level, Madhyama is important as the central le

middle level of speech in harmony with the supreme i.e. Para-Madhyama allows the full integration of knowledge and delight in the spi

supreme i.e. 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 is associated primarily with Manipura Chakra (also the tongue), which is the center of the illumined stage of speech called Pashy

nothing but Omkara, also moves from navel to Ajna.

Bhuvaneshwari resides in space all through the body and also in the Right heart Chakra. She is mainly associated with Para-Madhyam

Bhairavi, like Tara also represents Vak or speech. But while Tara is illumined word, Bhairavi is the Supreme word, Paraa. She resides

flaming represented by Bhairavi takes the shape and a human appearance through Tara. Conversely, it can be said that the highest e

illumined word turns into the supreme light, generating tremendous heat in Muladhara, awakening the Kundalini Shakti.

Bagalamukhi represents complete silence, which is also 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 Aatman.

seeing which cuts through everything and reveals the infinite beyond all forms. She is the power of self-vision which sacrifices all objec

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 same time without any sounds at all. She indeed 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 M

Mahatripurasundari resides in Sahasrara, called Nishyabda Desha. This is the realm of the formless, eternal Parabrahman, beyond al

unmanifest. Now what more can we describe about Sridevi, who is beyond thoughts, words and perception.

Sudarshana, Aghora, Bhairava, Kshetrapala, Pratyangira, Mahamrityunjaya and Sharabha, these deities known as the Devata Saatak

may meditate on their forms and mantras, if duly initiated into the worship of these deities. Or else, one may pray and visualize deities

Mahaganapathi and Bhairavi in Moolaadhaara Brahma 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 resid

the space between the navel and the heart, known as the region of Maya. Sri Parameshwara and Mahaa Durga in the heart. Mahadev

respectively in the left and right heart Chakras. One should mediate on Rajamatangi in the throat Chakra. I also meditate on Rajagopa

on the upper palate. Chinnamasta is meditated upon in the Ajna Chakra. Sri Suryanarayana is also meditated upon here. In the Lalata

Guru, Parama Guru and Parameshti Guru, as also on ones own Divyougha, Siddhougha and Manavougha Guru mandalas. Srividya in

Hayagriva. Some also meditate in a two fold Shatkona mandala on Yugacharyas like Charyanandanatha and also some gurus like Lo

Mahatripurasundari in the Sahasrara Chakra and also the Maha Paduka, as being non-different from the self. He should merge himse

one's Guru. However, one who has not been initiated into Yoga and Tantra Shastra duly should refrain from using mantras (picked fro

success here comes only by the grace 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 Sabda srishti in a previous post. The details of how Srividya originate

illumine the hearts of the lucky and the devoted has been explained beautifully in Saubhagya Sundari Kalpa, published by the Kaula S

Maharshi further says, Trikonanilayam - Sridevi resides in the Moolatrikona or the central triangle of Srichakra. It also means the triang

Here Sridevi is addressed as Tripura. She is the very cause of the various triads in the universe.

She is called Tripura since she is Turiya (the fourth or 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 fires: Ahvaniyagni (sacrificial fire), Garhapatyagni (household fire) and Dakshinagni (crematory fire). These three fires, impo

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. T

about the whole manifestation of the universe. All the three powers 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 three kutas of Srividya (Gayathri, Bala, Panchadashi 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 three holy concentration of Tirtha: Nasik - Push 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

other words she gives her devotees the highest wealth of salvation called Mokshashree. Here, adjectives like Triloke Mahaa etc indica

indicate Kamarajakoota and Jyotirmaya etc indicates Shakti Koota. This shloka can be explained in various ways to derive mantras of

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, app

further take them to her highest aspect of pure consciousness. We speak of consciousness time and again. A little understanding of th

awareness as is Himself spoken by Sadashiva to Nandikeshwara eulogizing his divine consort Katyayani - 'Then the power of conscio

established itself as the luster of mind, the cause of the web of thought process'. In the Shakti Sutra, Consciousness is declared to be

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. Hridaya, 'In this sleeping universe, it is one Lord Paramashiva (or Mahatripurasundari) who keeps awake always, to bring about world

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 Swaparakasha, by saying she is Jyotirmayee i.e. self-luminous effulg

sparks of light. This is what is told in Katha Upanishad's well known Shloka, ' Tamevabhaantamanunbhaati sarvam'.

According to Agamas, "The sun stands for evidence, the proof called Pramaana. Prameya is the moon standing for the object of know



the subject of knowledge or the knower. Sridevi is beyond this three-fold process of life. She enlightens everything else. It is only wond

joy forever right? The beauty aspect of Sridevi indicates Mother's Jagadanandaroopa, perfect inner as well as outer Joy of the Suprem

immanent aspect that the Supreme is realized as the self. Prakasha alone becomes a separate unit where Vimarsha becomes absent

and outside. That is the infinite Joy of the Supreme self as expressed, on authority by Abhinavagupta in Tantraaloka. Sridevi's innate q

embracing always, pervades all the three states of human life and beyond. She is thus called Turyaananda Shakti. All others live on a

"Anando Brahma!". Ananda is also described as Paraa Kauliki Shakti, from who emerges this universe known as Kula. Kauliki Shakti o

Kula, the power of spreading (Visarga Shakti) into the universe. This union of the ever-embracing pose of the pair is called the power o

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

Since Sridevi is both Jyotirmayi and Vangmayi, she has the quality of Vishwaadhaaratwa, i.e she is the only basis for the entire world,

pervades all the categories or Tatwas from earth to Shiva. All activity is interspersed with the three essential qualities of virtue, passion

surprising to note from the experiences of self-realized souls like Adi Shankara, Ramakrishna Paramahansa (and Sri Chidanandanath

Shastras, that the infinite unity in its supreme luminosity, joy and support blossoms in the heart of a devotee who is blessed with this s

In the next Shloka, Maharshi praises Sridevi, who resides in the Muladhara Chakra and is the root cause for all knowledge and Mantra

Sridevi in the central triangle in the pericarp of the thousand petalled lotus at the Sahasrara.

Aadikshaanta samasta varNa sumaNi prote vitaanaprabhe

Brahmaadi pratimaabhikeelita shadaadhaaraabja kakshonnate |

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

gems which are studded into the roof, giving it a divine glow, as indicated in Vitaanaprabhe. Maharshi is indicating here that Srimata s

studded in its roof. Since Mantras are wish fulfilling, they may rightly be called Chintamani. Thus mother rightly resides in Chintamani Ghere, which is the seat of all Matrika letters and is the mansion of Sridevi. Sahasrara is indeed like rooftop of the temple called body.

Brahmaadi pratimaabhi keelita shdaadhaaraabja kakshonnate – here reference is to the six charkas, which have the residence of Brah

These six charkas referred here are the Muladhara and other Chakras. Mother resides in a room or mansion much above or higher tha

"Brahmaandaabja Mahaasane" - She stays in the great throne or Simhaasana in the thousand petalled lotus at Brahmarandhra. She i

pankaja mahaamadhya trikonasthitaa" – she stays in the yellow colored lotus, at the center of the triangle composed of a-ka-tha letters

Mahabindu, with three and a half coils. This is here form as Kundalini Shakti. Maharshi here indicates that Sridevi traverses the path fr

The Samayacharins however worship Sridevi in the thousand petalled lotus in the crown. Some texts like Shatchakra Nirupana howev

Saubhagya Ratnakara Kalpa and many other texts attribute yellow color to Muladhara. Thus here, the yellow color refers to Moolaadh

Manipooraka. Sridevi also suddenly appears in devotee's Manipura Chakra, all of a sudden due to Guru's grace in the form of Shaamb

Chakras. But most have to begin the journey of evolution from Mooladhara. The thousand petalled lotus has Sushumna Nadi as its ste

The letters of the alphabet are like beads in a mala, with the sushumna forming the string, which holds these beads together. This mal

use this mala called Aksha mala for Japam. Start from Muladhara, counting the letters a to ksha as beads, upto Ajna. Then back to Mo

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

power. This gives siddhi very quickly. Now for the other eight counts (since Japa count is generally 108) one may refer Kali Tantra and

explained only by a Guru to his disciple, and is held to be secretive. However, some Sadhakas of Uttamaadhikara might find this very



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

across them and reaches the Sahasrara. From the Chandramandala there, then flows the divine nectar or Kulamrita, which moistens a

Mala. Then the aksha mala looks like a divine garland of chosen flowers. This sight is not imaginary, and many great souls have confir

back to Muladhara, carrying with her, the ecstasy of her communion with Paramashiva. This important topic has been thoroughly discu

Saundaryalahari as also in the fifth chapter of Tripurasarasarvasva.

Here Maharshi is praying to Sridevi, who takes a ride from Muladhara to Sahasrara, showers nectar and returns to Muladhara. Mahars

How is she? She is Chitswaroopini, of the nature of pure consciousness. Now another technical point to be noted here is about Shada

and Artha (objective) aspects. This is a proliferation of Swaatantrya Shakti or Paraa Vak, in six paths or courses known as Shadhaadh

and the other three are under the Vaachya (indicated) side. The triad on the Vaachaka side are known as Kaalaadhwa (of temporal or

Deshaadhwa (of spatial order). The three Adhwas of each of these two groups correspond to the emanation of Pashyanti, Madhyama

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 (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 trillion

infinite.

The science of Shadhadwas is referred to in both Shaiva and Shakta works, but is a particular characteristic of Shaambhava Darshana

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 differe

noted carefully that the Sadhadhwa is meant for the process of dissolution to the state of Parashakti, for the purpose of realizing the G

leads to duality, Samsara. They are the six methods of devotion, six methods to meditate upon Sridevi or Srichakra. These also refer t

the Supreme Parashakti becomes clear to the pure-in-mind with mantras produced from Shaiva -Vaishnava - Durga – Surya – Ganap

kinds of worships of these six deities in the previous births, the devotee is able to assimilate the knowledge of Para Shakti, which make

enjoinments and liberation. This has been confirmed by Bhagavan Hayagriva in the Lalitopakhyana, where he says: `Srividya is obtain

his previous births and is in his last birth, at the end of the Karmic cycle'.

Sadhadhwas are like knotty dense forests, which have to be crossed to attain freedom of the non-dual Supreme Self. These also corre

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

where the gigantic fire is burning always. Its flames are burning downwards by the command of Lord Shiva till the universal destruction

up to burn and dissolve the universe upto Tapoloka]. Bodha kundalini covers the Adhwas and Prana Kundalini pierces the Chakras. K



consciousness, from which alone originate the currents of energy. The aim of Tantra is to control and regulate these currents to make

Yoga. The ego is the main obstruction in the flow of this Energy towards the right course, which leads to bliss, eternal beauty, peace a

Kundalini expresses itself through the path of the Yogi nerve system. Kundalini is already half-awakened in every individual maintainin

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 als

1. Adhah Kundalini – it is the power of primordial existence, lying dormant at the Muladhara. It is the cosmic life that underlies all organ

2. Urdhwa Kundalini – it has the entrance at the Brahmarandhra. It is the place of union of Ida and Pingala at the Ajna Chakra betwee

3. Paraa Kundalini – it is the transcendent state of Paramashiva. In human it is recognized as Mount Kailasa in Sahasrara and beyond

Also, Mechakaabha Tantra gives some other names to the six charkas and these are very meaningful, significant names. Nada Chakr

the heart, Bhedana chakra at the Lambika or the palate (this chakra is frequently referred to by texts dealing with Lambika Yoga. Sri V

is eternally absorbed in Lambika Yoga Samadhi to this day in the form of Chaturmurtishwara Shivalinga, above which a beautiful temp

Shankara temple. The great Guru clears doubts of earnest devotees who meditate in this sacred place), Dipti Chakra at the Brow cent

The number six is very significant. It is most commonly mistaken to be Swadhishthana Chakra at most places. This however may indic

understood from an efficient Guru who is much advanced in Saktha practices.

The Six-petalled lotus refers to the mystic physiology of Sushumna. In Muladhara, there is a triangle known as Shiva Trikona, together

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

is hexagonal. The union of Shiva Trikona, which is the Bindu and the Shakti Trikona, which is the Yoni, is called the Shatkona Mudra o

samputa of Shiva and Shakti. This is known as Omkara Peetham, the seat of Bija Mantra. Then there is also the Hrit Karnikaa also ca

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 figucharacteristics of expansion and contraction like a lotus. This Hrit Kamala is called Amrita Bija. This practice leads Yogis to Jagadaan

According to the great saint Swami Lakshman Joo, advanced Yogis experience Kundalini in three states. The first is the tranquil state

created beings. When the kundalini gets awakened either by Pranayama or in the classical way of constant practice or uninterrupted fe

Adhah Kundalini. After this state, when Kundalini, like lightening gives a sudden and straight flash and rises through the path of Sushu

Practice of meditation on the two spots is called Aadyantakoti Nibhaalana, explained in Paraatrishikaa. Aadikoti is called Bahirdwaada

may respectively understood as Adhah and Urdhwa Kundalinis. Their union is the Shatkona Mudra, often referred to as Shatpatra Kam

point, which has neither beginning nor end, and expanding the fifteen vowels, resides in the heart lotus of Shiva, who is the sixteenth.

Bindukalaa, where the movement of both Prana and Apana ceases. This is called Somaamsham. This is the main significance behind

Shodashi Nitya during the course of Nitya Kalaarchanam. The correspondence is to Turiyaatiitaa and Turiyaa. By practicing SomamaS

manifestation of the Paraa Bija Sauh (or the third Koota of Srividya, with or without the final Shodashi Kalaa, depending on one's quali

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

coveted experience of a Yogi is called Urdhwa Kumbhaka, flow of super consciousness. Just as churning curds results in a ball of butt

volume on the surface of the churned milk, so does refined intellect i.e. awareness of supreme consciousness float free from any mali



The two principal functions of the vital airs are exhalation and inhalation. Among human beings, some Yogis offer the act of inhalation

inhalation into exhalation. [Now these esoterically refer to the 14th and 15th Kriyas of the Siddha tradition. Many Kriyabans are familia

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 Kriy

the Samhara Kriya, (by which a Yogi may exit consciously via the Brahmarandhra) and Brahmamelana Kriya also known as Ananda K

Niraalamba Kriya etc by different traditions.] These two paths refer to Devayaana or uttara maarga and Pitryaana or Dakshina maarga

called the Bhairavi stage, which results in Kriyaa Shoonyata. I think this is too complicated to be discussed in this context and hence I

Yaana means vehicle or chariot in Sanskrit. As a verb it means moving or riding. In Yogic parlance, it refers to entering the Sushumna

different ways and by different means. Taking Devayaana way with the inferior means of Aanavopaaya, one has the predominance of

more with knowledge of the self. Taking Pitryaana way with the Inferior means of Aanavopaaya, one has the predominance of Apaana

means is the Shambhavopaaya, where the devotee keeps constant touch with the Divine in the bipolar process of Prakasha and Vima

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 th

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

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 knees up to anus with the Bija, he should meditate upon lord Narayana, having four arms and crowned head, as being of the color

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 br

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 sme

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. Carrying the breath along the region of air, he should meditate on

From the center of the brows to the top of the head is declared to be the region of ether. I t is circular in shape, smoky in color, and shi

the ether, he should meditate on Sadashiva in the following manner – as producing happiness, as of the shape of Bindu, as a shining

as having five faces, ten hands and three eyes, as being of a pleasing countenance, as armed with all weapons, as adorned with all or

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 an

the air. He sees the adepts (Siddhas, Rishis and other ascended masters) and the goddesses known as Yoginis. He obtains the powe

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

as different from Vaghbhava Koota, the first part of Srividya. Though Samketasara Vidya, Bala Vidya and Srividya have differences in

deity invoked thereby. All these invoke the supreme mother Mahatripurasundari. He describes Sridevi as one unified Magna mater, be

Vande Vaagbhavamaindavaatma sadrisham nedaadi vidyaa giro

BhaashaaH deshasamudbhavaaH pashugataaH Chandaamsi 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 yo

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 Sahas

to Sahasrara. The deity to be meditated in this Mandala is Mahaa Bhagamalini.

Svaatma Prasaarena prabhaavena idam sarvam shabda jaalam prakatayati - by the virtue of its innate quality of brilliance and luster, i

causing the appearance of entire world, which is made up of infinite sounds. By the virtue of its nectarine flow, it gives rise to all possib

whose evolution of sound or Shabdamayee Srishti has been dealt with before.

Rig Veda and the other three Vedas with their infinite number of Shaakhaas or branches and sub-branches, various languages in vario

various sounds made by various kinds of animals, numerous Chandas or meters like Anushthubh, Gayathri etc, Shadja, Rishabha, Ga

Dhruva and other Taalas or rythms, sounds of musical instruments like Bheri, Dhakka etc, all these are due to the nectarine flow of Sri

powerful Vagbhava Bija. This supreme Bija is also responsible for Pada – Word, Vakya – Sentences and Maana or Proofs. Now, Pada

indivates Purva and Uttara Meemaamsaa. Maana indicates those Shastras, which use proofs like Pratyaksha - Anumaana etc, like Sa

Nyaayikas use four kinds of proofs and Mimamsakas use six kinds of proofs. Thus, Sridevi, as Vagbija or Vagbhava Bija is the cause

is no wonder that she grants mastery in all these to her devotees. It is said in Nandyaavarta that Hayagriva, an incarnation of Sri Naray

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 previous verse we spoke of Kundalini. Here, the supreme Brahmavi

Shastras and scriptures, is invoked. Uma or Hymavathi is the Supreme Brahmavidya, who reveals the ultimate knowledge of the self in

point wherefrom the first throb of creational power begins in Her natural state of joy and beauty. It remains always hidden as if in a cavwhere the supreme shines through abandoning egress and ingress 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 efficac

great poetic capabilities and scholarship.

Trailokya Sphuta mantra tantra mahimaam naapnoti Shashwat vinaa

Yadbeejam Vyavahaara jaalamakhilam naastyeva maatastava |

Tajjaapya smarana prasakta sumatiH sarvajnataam praapyataH

Shabdabrahma nivaasa bhootavadano indraadibhiH spardhate ||

He maatah –

O mother mine; Tava yat bijam vinaa akhilam

vyavahaara jaalam naastyeva – without the power of your Vagbhava Bija, no day to day worldly transactions become possible. Since

composition of sounds, without it, nothing becomes possible.

Trailokya Sphuta manta tantra Mahimaam naapnoti Shashwat vinaa – without the power of Vag Bija, all the Mantras, Tantras and the

become effect less. It is said in PrasuptaBhujagotthaapana Stotra, that all mantras arise from the nails of the feet of Sridevi and from th

feet. However, Srividya which is reputed to be the subtlest essence of all the seven crores of mantras has its origin from Sridevi's Mula



creation of the world is hidden right here. Sri Durvasa says here that all the Vidyas and mantras gain their prescribed effects only due

Tajjaapya Smarana Prasakta sumatiH – one, who chants this Bija and meditates on its true import, becomes a Sumati i.e. his mind or

Thus, purification and the resulting stillness of minds are effects of chanting Vagbhava Bija.

Further, Sarvagnataam praapya –

Such a devotee also becomes Sarvagna or all knowing. Now, only Ishwara is all knowing. Therefore

Brahman, who alone is all knowing. Shabda Brahma nivaasa Bhoota vadanaH IndraadibhiH spardhate – having himself become the fa

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 o

wonderfully expounded in Nityaashodashikaarnava, a part of Vamakeshwara Shastra, as to what this Bija does to the sincere devotee

rites of Kulachara, chants it regularly with a complete understanding of its meaning, constantly contemplating over it. The devotee is e

the object of meditation, and the stimulator of all actions, finds a match in sadhaka. It also means that the fame of the devotee spreads

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

Sthira – Kritrima – Shankaa and other Vishas and Upavishas, but also obtains the power of curing the effect of poison by his mere sig

saundaryalahari's Shloka, "KiranteemangebhyaH".

The Sadhaka also attains the power to achieve his desires at lightening speed. He is envied by the moon, which satisfies all gods, nou

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

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 dow

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

present as the Maatraa above the Vagbhava Bija in the next verse.

Maatraayatra viraajatetevishadaa taam ashtadaa matrikaam

Shaktim kundalinim chaturvidhatanum yastatwavinmanyate |

Ko vidyaakhila janma karma duritaranyam prabodhaagninaa

Bhasmeekritya 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

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"

Maatrika letters. Since the entire universe is Shabdamayee and Varnamayee i.e. composed of sounds and letters, the letters is like th

and grows.

Taam maatraam – that letter, Ashtadha – this letter also transforms into the categories of letters namely, A – Ka – Cha – Ta – ta –Pa –

Vagdevis, Vashini, Kameshwari, Modini, Vimala, Aruna, Jayini, Sarveshwari and Kaulini respectively. Maatrikaam – so this single lette

to as Matrika Saraswathi, the personification of the entire Varnamaalaa. Maharshi calls the letter, which is nothing but a form of Sridev



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.

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

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

Anugraha or Vilaapana by Hatha Paaka.

By the process of Hatha Paaka, Yogi enters the state of Grace. This is a persis tent process of reducing completely the world of exper

This device is called Alamgraasa or Swaatmasaatkaranam – bringing the object of experience to sameness with the self, when no Sam

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 no

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



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 h

Janma Karma Duritaaranyam – he is freed from the jungle of Avidya, which is solely responsible for cycles of life and death, various fr

This Vidya is the superior knowledge of spirituality that becomes the cause of liberation for a sincere seeker of truth. "Then there is the

says the Mundaka Upanishad. This is known as Suddha Vidya as it makes one recognize perennial Supreme Self. Sri Maheshwarana

that Atman and the course of the world is of objective nature. Where the two flow in one stream, that indeed is knowledge without impu

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 P

beauty of fortunateness that secures the favor and firm devotion of Shiva and Shakti towards each other. This plainly refers to the inco

other than Gayathri and its subtler forms (Panchadashi and Shodashi) are permitted to be called Vidya. Others are mere Mantras. This

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 Jaa

Karmas or actions committed. These lead to severe agitation of the mind or Manovikshobha. By chanting Vagbhava Bija in the prescri

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 for

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 throughou

which has absolute freedom of knowledge and activity".

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