Listen to Atha Nyāsaḥ.
॥ अथ न्यासः ॥
॥ atha nyāsaḥ ॥
Now begins the Nyāsa (ritual assignment of divinity into different parts of the body before recitation).
ॐ अस्य श्री ललितासहस्रनामस्तोत्रमालामन्त्रस्य ।
Oṁ asya śrī-lalitā-sahasranāma-stotra-mālā-mantrasya |
Meaning: This is the sacred thousand-name hymn of Śrī Lalitā in the form of a garland of mantras.
वशिन्यादिवाग्देवता ऋषयः ।
vaśinyādi-vāg-devatā ṛṣayaḥ |
Meaning: The seers (ṛṣis) of this mantra are the Vāgdevīs beginning with Vaśinī.
अनुष्टुप् छन्दः।
anuṣṭup-chandaḥ |
Meaning: The meter of this hymn is Anuṣṭubh.
श्रीललितापरमेश्वरी देवता ।
śrī-lalitā-parameśvarī devatā |
Meaning: The presiding deity is Śrī Lalitā Parameśvarī.
श्रीमद्वाग्भवकूटेति बीजम् ।
śrīmad-vāgbhava-kūṭeti bījam |
Meaning: The seed (bīja) is the Vāgbhava-kūṭa (the first part of the Pañcadaśī mantra).
मध्यकूटेति शक्तिः ।
madhya-kūṭeti śaktiḥ |
Meaning: The middle portion (Madhya-kūṭa) is the Śakti.
शक्तिकूटेति कीलकम् ।
śakti-kūṭeti kīlakam |
Meaning: The third portion (Śakti-kūṭa) is the key (kīlaka).
मूलप्रकृतिरिति ध्यानम् ।
mūla-prakṛtir-iti dhyānam |
Meaning: The meditation (dhyāna) is on Lalitā as Mūlaprakṛti, the root of all creation.
॥ अथ करन्यासः॥
॥ atha karan-yāsaḥ ॥
Now the assignment of mantras to the fingers (hand-nyāsa).
Listen to atha karan-yāsaḥ.
ॐ ऐं अङ्गुष्ठाभ्यां नमः ।
Oṁ aiṁ aṅguṣṭhābhyāṁ namaḥ |
Meaning: Salutations to the thumb with the mantra “Aiṁ”.
ॐ क्लीं तर्जनीभ्यां नमः ।
Oṁ klīṁ tarjanībhyāṁ namaḥ |
Meaning: Salutations to the index finger with the mantra “Klīṁ”.
ॐ सौः मध्यमाभ्यां नमः ।
Oṁ sauḥ madhyamābhyāṁ namaḥ |
Meaning: Salutations to the middle finger with the mantra “Sauḥ”.
ॐ सौः अनामिकाभ्यां नमः ।
Oṁ sauḥ anāmikābhyāṁ namaḥ |
Meaning: Salutations to the ring finger with the mantra “Sauḥ”.
ॐ क्लीं कनिष्ठिकाभ्यां नमः ।
Oṁ klīṁ kaniṣṭhikābhyāṁ namaḥ |
Meaning: Salutations to the little finger with the mantra “Klīṁ”.
ॐ ऐं करतलकरपृष्ठाभ्यां नमः ।
Oṁ aiṁ karatala-kara-pṛṣṭhābhyāṁ namaḥ |
Meaning: Salutations to the palms and the back of the hands with the mantra “Aiṁ”.
॥ अथ अङ्गन्यासः ॥
Listen to Aṅganyāsaḥ
॥ atha aṅga-nyāsaḥ ॥
Now the assignment of mantras to different parts of the body.
ॐ ऐं हृदयाय नमः ।
Oṁ aiṁ hṛdayāya namaḥ |
Meaning: Salutations to the heart with the mantra “Aiṁ”.
ॐ क्लीं शिरसे स्वाहा ।
Oṁ klīṁ śirase svāhā |
Meaning: Obeisance to the head with the mantra “Klīṁ”.
ॐ सौः शिखायै वषट् ।
Oṁ sauḥ śikhāyai vaṣaṭ |
Meaning: Obeisance to the crown of the head with the mantra “Sauḥ”.
ॐ सौः कवचाय हुं ।
Oṁ sauḥ kavacāya huṁ |
Meaning: May the mantra “Sauḥ” be the armor protecting the body.
ॐ क्लीं नेत्रत्रयाय वौषट्।
Oṁ klīṁ netra-trayāya vauṣaṭ |
Meaning: Salutations with “Klīṁ” to the three eyes.
ॐ ऐं अस्त्राय फट् ।
Oṁ aiṁ astrāya phaṭ |
Meaning: Salutations with “Aiṁ” as the weapon of protection.
ॐ भूर्भुवस्सुवरोमिति दिग्बन्धः।
Oṁ bhūr-bhuvassu-varo-miti digbandhaḥ |
Meaning: By chanting “Oṁ Bhūr Bhuvaḥ Svaḥ”, the directions are bound and protected.
ॐ मम श्रीललितामहात्रिपुरसुन्दरीप्रसादसिद्धिद्वारा चिन्तितफलावात्यर्थे जपे विनियोगः ॥
Oṁ mama śrī-lalitā-mahā-tripura-sundarī-prasāda-siddhi-dvārā cintita-phalāvātyarthe jape viniyogaḥ ॥
Meaning: This japa is undertaken by me for the fulfillment of all cherished desires, through the grace of Śrī Lalitā Mahātripurasundarī.
॥ अथ ध्यानम् ॥
॥ Atha dhyānam ॥
Now, the meditation.
सिन्दूरारुणविग्रहां त्रिनयनां माणिक्यमौलिस्फुरत्, तारानायकशेखरां स्मितमुखीमापीनवक्षोरुहाम् ।
पाणिभ्यामलिपूर्णरत्नचषकं रक्तोत्पलं विभ्रतीं, सौम्यां रत्नघटस्थरक्तचरणां ध्यायेत्परामम्बिकाम् ॥१॥
Sindūrāruṇa-vigrahāṁ trinayanāṁ māṇikya-mauli-sphurat,
tārānāyaka-śekharāṁ smita-mukhīm āpīna-vakṣoru-hām |
pāṇibhyām ali-pūrṇa-ratna-caṣakaṁ raktotpalaṁ vibhratīṁ,
saumyāṁ ratna-ghaṭa-stha-rakta-caraṇāṁ dhyāyet-parāmbikām ||1||
Meaning:
Meditate on the Supreme Mother, Parāmbikā, whose form is of vermilion-red hue, with three eyes, crowned with a radiant jewel-diadem adorned by the crescent moon, with a gentle smile, and full bosom. With Her hands She holds a cup of nectar filled with honey and a red lotus. She is serene, with feet red like rubies resting upon a gem-studded vessel.
अरुणां करुणातरङ्गिताक्षीं धृतपाशाङ्कुशपुष्पबाणचापाम् ।
अणिमादिभिरावृतां मयूखैरहमित्येव विभावये भवानीम् ॥२॥
Aruṇāṁ karuṇā-taraṅgitākṣīm dhṛta-pāśāṅkuśa-puṣpa-bāṇa-cāpām |
aṇimādibhir-āvṛtāṁ mayūkhair-ahamityeva vibhāvaye bhavānīm ||2||
Meaning:
I contemplate Bhavānī, crimson in complexion, whose eyes overflow with waves of compassion, holding the noose, goad, sugarcane bow, and flower-arrows. She is surrounded by the rays of light emitted by the siddhis such as Aṇimā (the mystic powers).
ध्यायेत्पद्मासनस्थां विकसितवदनां पद्मपत्रायताक्षीं, हेमाभां पीतवस्त्रां करकलितलसद्धेमपद्मां वराङ्गीम् ।
सर्वालङ्कारयुक्तां सततमभयदां भक्तनम्रां भवानीं, श्रीविद्यां शान्तमूर्तिं सकलसुरनुतां सर्वसम्पत्प्रदात्रीम् ॥३॥
Dhyāyet padmāsana-sthāṁ vikasita-vadanāṁ padma-patrāyatākṣīm,
hemābhāṁ pīta-vastrāṁ kara-kalita-lasad-hemā-padmāṁ varāṅgīm |
sarvālaṅkāra-yuktāṁ satatam-abhaya-dāṁ bhakta-namrāṁ bhavānīm,
śrī-vidyāṁ śānta-mūrtiṁ sakala-sura-nutāṁ sarva-sampat-pradātrīm ||3||
Meaning:
Meditate on Bhavānī seated on a lotus, with a radiant face like a blooming lotus, eyes wide like lotus petals. Her complexion is golden, She wears yellow garments, and holds a shining golden lotus in Her hand. Adorned with every ornament, She ever grants fearlessness, is bowed to by devotees, is the very Śrī Vidyā, of tranquil form, praised by all the gods, and the bestower of all prosperity.
सकुङ्कुमविलेपनामलिकचुम्बिकस्तूरिकां, समन्दहसितेक्षणां सशरचापपाशाङ्कुशाम् ।
अशेषजनमोहिनीमरुणमाल्यभूषाम्बरां, जपाकुसुमभासुरां जपविधौ स्मरेदम्बिकाम् ॥४॥
Sakuṅkuma-vilepanāmalika-cumbika-stūrikāṁ,
samanda-hasitekṣaṇāṁ sa-śara-cāpa-pāśāṅkuśām |
aśeṣa-jana-mohinīṁ aruṇa-mālya-bhūṣāmbarāṁ,
japā-kusuma-bhāsurāṁ japa-vidhau smared-ambikām ||4||
Meaning:
In the act of japa, one should remember Ambikā: adorned with saffron paste, with hair perfumed by flowers, with eyes beaming with a gentle smile. She holds the bow, arrows, noose, and goad. She enchants all beings, is dressed in red garments, adorned with red garlands, and shines with the radiance of hibiscus flowers.
Pañcapūjā (Fivefold Worship)
लमित्यादिपञ्चपूजां विभावयेत् ।
lam-ityādi-pañca-pūjāṁ vibhāvayet |
Meaning: Now one should perform the fivefold worship beginning with “Lam”.
‘लं’ पृथिवी तत्त्वात्मिकायै श्रीललितादेव्यै गन्धं परिकल्पयामि |
‘laṁ’ pṛthivī-tattvāt-mikāyai śrī-lalitā-devyai gandhaṁ parikalpayāmi |
Meaning: To Śrī Lalitā Devī, who is the essence of the earth element, I offer fragrance (gandha).
‘हं’ आकाश तत्त्वात्मिकायै श्रीललितादेव्यै पुष्पं परिकल्पयामि |
‘haṁ’ ākāśa-tattvāt-mikāyai śrī-lalitā-devyai puṣpaṁ parikalpayāmi |
Meaning: To Śrī Lalitā Devī, who is the essence of the ether element, I offer flowers.
‘यं’ वायु तत्त्वात्मिकायै श्रीललितादेव्यै धूपं परिकल्पयामि |
‘yaṁ’ vāyu-tattvāt-mikāyai śrī-lalitā-devyai dhūpaṁ parikalpayāmi |
Meaning: To Śrī Lalitā Devī, who is the essence of the air element, I offer incense.
‘रं’ वह्नि तत्त्वात्मिकायै श्रीललितादेव्यै दीपं परिकल्पयामि |
‘raṁ’ vahni-tattvāt-mikāyai śrī-lalitā-devyai dīpaṁ parikalpayāmi |
Meaning: To Śrī Lalitā Devī, who is the essence of the fire element, I offer a lamp.
‘वं’ अमृत तत्त्वात्मिकायै श्रीललितादेव्यै अमृतनैवेद्यं परिकल्पयामि |
‘vaṁ’ amṛta-tattvāt-mikāyai śrī-lalitā-devyai amṛta-naivedyaṁ parikalpayāmi |
Meaning: To Śrī Lalitā Devī, who is the essence of nectar (immortality), I offer food (naivedya).
‘सं’ सर्वतत्त्वात्मिकायै श्रीललितादेव्यै ताम्बूलादि सर्वोपचारान् परिकल्पयामि |
‘saṁ’ sarva-tattvāt-mikāyai śrī-lalitā-devyai tāmbūlādi sarvopacārān parikalpayāmi |
Meaning: To Śrī Lalitā Devī, who is the essence of all principles, I offer betel and all other services of worship.
ॐ श्रीमाता श्रीमहाराज्ञी, श्रीमत्सिंहासनेश्वरी ।
चिदग्निकुण्डसम्भूता, देवकार्यसमुद्यता ॥ १॥
Oṁ śrīmātā śrīmahārājñī, śrīmat-siṁhāsaneśvarī |
cidagni-kuṇḍa-sambhūtā, devakārya-samudyatā || 1 ||
Meaning:
Salutations to the Divine Mother, Śrī Mātā, the Great Empress, enthroned upon the glorious lion-seat. She who was born from the fire of pure Consciousness, ever intent on fulfilling the Divine purpose.
उद्यद्भानु सहस्राभा, चतुर्बाहु समन्विता ।
रागस्वरूप पाशाढ्या, क्रोधाकाराङ्कुशोज्ज्वला ॥ २ ॥
udyadbhānu sahasrābhā, chaturbāhu samanvitā |
rāgasvarūpa pāśāḍhyā, krodhākārāṅkuśojjvalā || 2 ||
Meaning:
Her radiance is like a thousand rising suns. She shines with four arms, holding the noose symbolizing attraction born of love, and the goad symbolizing the fiery force of divine anger to restrain and guide.
मनोरूपेक्षुकोदण्डा, पञ्चतन्मात्र सायका ।
निजारुणप्रभापूर, मज्जद्ब्रह्माण्डमण्डला ॥ ३ ॥
manorūpekṣukodaṇḍā, pañcatanmātra sāyakā |
nijāruṇa prabhāpūra, majjad-brahmāṇḍamaṇḍalā || 3 ||
Meaning:
Her bow is made of sugarcane, the symbol of the mind, and her five arrows are the subtle elements of creation. With the flood of her crimson radiance, she immerses the entire universe in her light.
चम्पकाशोक पुन्नाग सौगन्धिक लसत्कचा ।
कुरुविन्द मणिश्रेणी, कनत्कोटीर मण्डिता ॥ ४ ॥
champakāśoka punnāga saugandhika lasatkachā |
kuruvinda maṇiśreṇī, kanat-koṭīra maṇḍitā || 4 ||
Meaning:
Her hair shines with the fragrance of champaka, aśoka, punnāga, and other flowers, adorned with garlands of red gems, and crowned with a resplendent diadem.
अष्टमीचन्द्रविभ्राज, दलिकस्थलशोभिता ।
मुखचन्द्रकलङ्काभ, मृगनाभिविशेषका ॥ ५ ॥
aṣṭamī-candra-vibhrāja, dalika-sthala-śobhitā |
mukha-candra-kalaṅkābha, mṛganābhi-viśeṣakā || 5 ||
Meaning:
Her forehead shines like the eighth-day moon, and her face glows like the moon itself, marked with the tilaka of musk resembling the shadow of a deer.
वदनस्मरमाङ्गल्य, गृहतोरणचिल्लिका ।
वक्त्रलक्ष्मीपरीवाह, चलन्मीनाभलोचना ॥ ६ ॥
vadana-smara-māṅgalya, gṛha-toraṇa-cillikā |
vaktra-lakṣmī-parīvāha, chalan-mīnābha-lochanā || 6 ||
Meaning:
Her face is like a festive doorway decorated for love’s celebration. Her eyes, long and gliding like fish, flow with the beauty and grace of Lakṣmī herself.
नवचम्पकपुष्पाभ, नासादण्डविराजिता ।
ताराकान्तितिरस्कारि, नासाभरणभासुरा ॥ ७ ॥
nava-campaka-puṣpābha, nāsādaṇḍa-virājitā |
tārākānti-tiraskāri, nāsābharaṇa-bhāsurā || 7 ||
Meaning:
Her nose is delicate like a tender champaka bud, and shines with a brilliant nose-ring that outshines the brilliance of stars.
कदम्बमञ्जरीकॢप्त, कर्णपूरमनोहरा ।
ताटङ्कयुगलीभूत, तपनोडुपमण्डला ॥ ८ ॥
kadamba-mañjarī-klipta, karṇapūra-manoharā |
tāṭaṅka-yugalībhūta, tapanoḍupa-maṇḍalā || 8 ||
Meaning:
Her ears are adorned with kadamba flower clusters and delightful earrings, round like the sun and moon.
पद्मरागशिलादर्श, परिभाविकपोलभूः ।
नवविद्रुमबिम्बश्री, न्यक्कारिरदनच्छदा ॥ ९ ॥
padmarāga-śilā-darśa, paribhāvi-kapola-bhūḥ |
nava-vidruma-bimba-śrīḥ, nyakkāri-radana-cchadā || 9 ||
Meaning:
Her cheeks outshine the luster of ruby mirrors, and her lips, red like fresh coral and bimba fruit, put even pearls of teeth to shame by their brilliance.
शुद्धविद्याङ्कुराकार, द्विजपङ्क्तिद्वयोज्ज्वला ।
कर्पूरवीटिकामोद, समाकर्षद्दिगन्तरा ॥ १० ॥
śuddha-vidyāṅkura-ākāra, dvija-paṅkti-dvayojjvalā |
karpūra-vīṭikāmoda, samākarṣad-digantarā || 10 ||
Meaning:
Her teeth shine like rows of pure white buds of sacred knowledge, and the fragrance of camphor mixed with betel leaves from her mouth fills the quarters with sweetness.
निजसल्लापमाधुर्य, विनिर्भत्सितकच्छपी ।
मन्दस्मितप्रभापूर, मज्जत्कामेशमानसा ॥ ११ ॥
nija-sallāpa-mādhurya, vinirbhatsita-kacchapī |
manda-smita-prabhāpūra, majjat-kāmeśa-mānasā || 11 ||
Meaning:
Her speech is so sweet that it shames even the music of the vīṇā, and the radiance of her gentle smile captivates the heart of Kāmeśvara.
अनाकलितसादृश्य, चुबुकश्रीविराजिता ।
कामेशबद्धमाङ्गल्य, सूत्रशोभितकन्थरा ॥ १२ ॥
anākalita-sādṛśya, chubuka-śrī-virājitā |
kāmeśa-baddha-māṅgalya, sūtra-śobhita-kantharā || 12 ||
Meaning:
Her chin is uniquely beautiful beyond comparison, and her neck is adorned with the auspicious thread of marriage tied by Kāmeśvara himself.
कनकाङ्गद केयूर कमनीय भुजान्विता ।
रत्नग्रैवेय चिन्ताक लोलमुक्ता फलान्विता ॥ १३ ॥
kanakāṅgada keyūra kamanīya bhujānvitā ।
ratnagraiveya chintāka lolamuktā phalānvitā ॥ 13 ॥
She is adorned with golden armlets and bracelets, gracing Her charming arms. Around Her neck hangs a gem-studded necklace, moving with strings of lustrous pearls.
कामेश्वर प्रेमरत्न मणि प्रतिपणस्तनी।
नाभ्यालवाल रोमालि लताफल कुचद्वयी ॥ १४ ॥
kāmeśvara premaratna maṇi pratipaṇastanī ।
nābhyālavāla romāli latāphala kuchadvayī ॥ 14 ॥
Her bosom is the priceless treasure, pledged in love to Kāmeśvara. Her breasts resemble the fruit of creepers, sprung from the delicate creeper of hair beginning at Her navel.
लक्ष्यरोमलता धारता समुन्नेय मध्यमा ।
स्तनभार दलन्-मध्य पट्टबन्ध वलित्रया ॥ १५ ॥
lakṣyaromalatā dhāratā samunneya madhyamā ।
stanabhāra dalaṇ-madhya paṭṭabandha valitrayā ॥ 15 ॥
She has a beautifully proportioned slender waist, adorned with a visible line of fine hair like a tender creeper. Because of the weight of Her breasts pressing down on the middle of Her body, three graceful folds are formed around Her waist, made more charming by the band of cloth tied there.
अरुणारुण कौसुम्भ वस्त्र भास्वत्-कटीतटी ।
रत्नकिङ्किणि कारम्य रशनादाम भूषिता ॥ १६ ॥
aruṇāruṇa kausumbha vastra bhāsvat-kaṭītaṭī ।
ratnakiṅkiṇi kāramya raśanādāma bhūṣitā ॥ 16 ॥
Her hips shine with the radiance of garments dyed in safflower-red, glowing with a deep crimson hue. Around Her waist is a jeweled girdle, decorated with small tinkling bells of gems, whose melodious sound adds to Her divine charm.
कामेश ज्ञात सौभाग्य मार्दवोरु द्वयान्विता ।
माणिक्य मकुटाकार जानुद्वय विराजिता ॥ १७ ॥
kāmeśa jñāta saubhāgya mārdavoru dvayānvitā ।
māṇikya makuṭākāra jānudvaya virājitā ॥ 17 ॥
Her thighs, known only to Kāmeśa as the very seat of fortune and grace, are soft and shapely. Her two knees shine like crowns made of rubies.
इन्द्रगोप परिक्षिप्त स्मर तूणाभ जङ्घिका ।
गूढगुल्भा कूर्मपृष्ठ जयिष्णु प्रपदान्विता ॥ १८ ॥
indragopa parikṣipta smara tūṇābha jaṅghikā ।
gūḍhagulbhā kūrmapṛṣṭha jayiṣṇu prapadānvitā ॥ 18 ॥
Her shanks are reddish like the indragopa insect, resembling the quivers of the God of Love; Her ankles are gracefully concealed, and Her feet, with arches curved like the back of a tortoise, are ever victorious in their beauty.
नखदीधिति सञ्छन्न नमज्जन तमोगुणा ।
पदद्वय प्रभाजाल पराकृत सरोरुहा ॥ १९ ॥
nakhadīdhiti sañchanna namajjana tamoguṇā ।
padadvaya prabhājāla parākṛta saroruhā ॥ 19 ॥
The brilliance of Her toenails dispels the darkness of ignorance in those who bow before Her. The radiance of Her two feet outshines the beauty of lotuses.
शिञ्जान मणिमञ्जीर मण्डित श्री पदाम्बुजा ।
मराली मन्दगमना, महालावण्य शेवधिः ॥ २० ॥
śiñjāna maṇimañjīra maṇḍita śrī padāmbujā ।
marālī mandagamanā, mahālāvaṇya śevadhiḥ ॥ 20 ॥
Her lotus feet are adorned with gem-studded anklets that sweetly jingle. She walks gracefully like a swan, embodying the very ocean of supreme beauty.
सर्वारुणाऽनवद्याङ्गी सर्वाभरण भूषिता ।
शिवकामेश्वराङ्कस्था, शिवा, स्वाधीन वल्लभा ॥ २१ ॥
sarvāruṇā’navadyāṅgī sarvābharaṇa bhūṣitā ।
śivakāmeśvarāṅkasthā, śivā, svādhīna vallabhā ॥ 21 ॥
Her entire form glows with the crimson radiance of dawn. Flawless in every limb, adorned with all ornaments, She sits on the lap of Śiva-Kāmeśvara, being none other than Śivā Herself—the beloved who holds sway over Her Lord.
सुमेरु मध्यशृङ्गस्था, श्रीमन्नगर नायिका ।
चिन्तामणि गृहान्तस्था, पञ्चब्रह्मासनस्थिता ॥ २२ ॥
sumeru madhyaśṛṅgasthā, śrīmannagara nāyikā ।
chintāmaṇi gṛhāntasthā, pañchabrahmāsanasthitā ॥ 22 ॥
She resides on the central peak of Mount Sumeru, as the sovereign Queen of Śrīpurī. Dwelling in the Chintāmaṇi palace, She is enthroned upon the seat formed by the five Brahmās.
महापद्माटवी संस्था, कदम्ब वनवासिनी ।
सुधासागर मध्यस्था, कामाक्षी कामदायिनी ॥ २३ ॥
mahāpadmāṭavī saṃsthā, kadamba vanavāsinī ।
sudhāsāgara madhyasthā, kāmākṣī kāmadāyinī ॥ 23 ॥
She abides in the great lotus-forest, delighting in the kadamba groves. She dwells in the midst of the nectar-ocean, as Kāmakṣī, the giver of all desires.
देवर्षि गणसङ्घात स्तूयमानात्म वैभवा ।
भण्डासुर वधोद्युक्त शक्तिसेना समन्विता ॥ २४ ॥
devarṣi gaṇasaṅghāta stūyamānātma vaibhavā ।
bhaṇḍāsura vadhodyukta śaktisenā samanvitā ॥ 24 ॥
Her divine majesty is praised by hosts of gods and sages. She is ever accompanied by Her mighty army of Śaktis, ready for the destruction of Bhaṇḍāsura.
सम्पत्करी समारूढ सिन्धुर व्रजसेविता ।
अश्वारूढाधिष्ठिताश्व कोटिकोटि भिरावृता ॥ २५ ॥
sampatkarī samārūḍha sindhura vrajasevitā ।
aśvārūḍhādhiṣṭhitāśva koṭikoṭi bhirāvṛtā ॥ 25 ॥
She is attended by Sampatkarī, mounted on an elephant, leading Her troops. She is surrounded by countless crores of horse-riding warriors under Aśvārūḍhā’s command.
चक्रराज रथारूढ सर्वायुध परिष्कृता ।
गेयचक्र रथारूढ मन्त्रिणी परिसेविता ॥ २६ ॥
chakrarāja rathārūḍha sarvāyudha pariṣkṛtā ।
geyachakra rathārūḍha mantriṇī parisevitā ॥ 26 ॥
She is majestically seated in the Cakrarāja chariot, equipped with every divine weapon. She is served by Her minister Mantriṇī, who rides the Geyacakra chariot.
किरिचक्र रथारूढ दण्डनाथा पुरस्कृता ।
ज्वालामालिनि काक्षिप्त वह्निप्राकार मध्यगा ॥ २७ ॥
kirichakra rathārūḍha daṇḍanāthā puraskṛtā ।
jvālāmālini kākṣipta vahniprākāra madhyagā ॥ 27 ॥
She is preceded by Daṇḍanāthā, riding the Kiricakra chariot. She stands in the midst of a fiery enclosure, cast forth by Jvālāmālinī.
भण्डसैन्य वधोद्युक्त शक्ति विक्रमहर्षिता ।
नित्या पराक्रमाटोप निरीक्षण समुत्सुका ॥ २८ ॥
bhaṇḍasainya vadhodyukta śakti vikramaharṣitā ।
nityā parākramāṭopa nirīkṣaṇa samutsukā ॥ 28 ॥
She rejoices in the valor of Her Śaktis who are engaged in slaying Bhaṇḍa’s army, and the Nityā Devīs delight in beholding their heroic prowess.
भण्डपुत्र वधोद्युक्त बालाविक्रम नन्दिता ।
मन्त्रिण्यम्बा विरचित विषङ्ग वधतोषिता ॥ २९ ॥
bhaṇḍaputra vadhodyukta bālāvikrama nanditā ।
mantriṇyambā virachita viṣaṅga vadhatoṣitā ॥ 29 ॥
Śrī Lalitā Devī is overjoyed when Her youthful aspect, Bālā Tripurasundarī, displays great valor in preparing to destroy the sons of the demon Bhaṇḍāsura. She is also deeply pleased when Mantriṇī Devī (Śyāmalā) accomplishes the slaying of Viṣaṅga, the mighty general of Bhaṇḍa’s army.
विशुक्र प्राणहरण वाराही वीर्यनन्दिता ।
कामेश्वर मुखालोक कल्पित श्री गणेश्वरा ॥ ३० ॥
viśukra prāṇaharaṇa vārāhī vīryananditā ।
kāmeśvara mukhāloka kalpita śrī gaṇeśvarā ॥ 30 ॥
Śrī Lalitā Devī delights in the heroic might of Vārāhī Devī, who slays the demon Viśukra, thus removing a major obstacle in the cosmic battle. And by the divine glance of Kāmeśvara (Śiva) upon Her face, there arises the manifestation of Śrī Gaṇeśvara (Lord Gaṇeśa), the auspicious remover of all obstacles, who aids in Her divine play of victory.
महागणेश निर्भिन्न विघ्नयन्त्र प्रहर्षिता ।
भण्डासुरेन्द्र निर्मुक्त शस्त्र प्रत्यस्त्र वर्षिणी ॥ ३१ ॥
mahāgaṇeśa nirbhinna vighnayantra praharṣitā ।
bhaṇḍāsurendra nirmukta śastra pratyastra varṣiṇī ॥ 31 ॥
Śrī Lalitā Devī is overjoyed when Mahāgaṇeśa destroys the formidable obstacle-yantras conjured by Bhaṇḍāsura through his dark powers. As the furious Bhaṇḍāsura unleashes a torrential shower of weapons against Her divine army, She Herself becomes the infinite source of counter-weapons, protecting Her forces and overpowering the asura’s attacks with ease.
कराङ्गुलि नखोत्पन्न नारायण दशाकृतिः ।
महापाशुपतास्त्राग्नि निर्दग्धासुर सैनिका ॥ ३२ ॥
karāṅguḻi nakhotpanna nārāyaṇa daśākṛtiḥ ।
mahāpāśupatāstrāgni nirdagdhāsura sainikā ॥ 32 ॥
From the mere nails of Her divine hand, Śrī Lalitā Devī manifests the ten incarnations of Nārāyaṇa, displaying that all avatāras of Viṣṇu emerge from Her supreme power. Then, with the blazing fire of the mighty Pāśupata Astra, She reduces the vast armies of the asuras to ashes, clearing the battlefield of evil forces.
कामेश्वरास्त्र निर्दग्ध सभण्डासुर शून्यका ।
ब्रह्मोपेन्द्र महेन्द्रादि देवसंस्तुत वैभवा ॥ ३३ ॥
kāmeśvarāstra nirdagdha sabhaṇḍāsura śūnyakā ।
brahmopendra mahendrādi devasaṃstuta vaibhavā ॥ 33 ॥
With the fiery power of the Kāmeśvara Astra, Śrī Lalitā Devī annihilated Bhaṇḍāsura and his entire army, leaving the battlefield purified of evil. Witnessing this supreme act of victory, the great gods—Brahmā, Viṣṇu, Indra, and all the devas—joyously praised Her infinite majesty, glorifying Her unmatched power and grace.
हरनेत्राग्नि सन्दग्ध काम सञ्जीवनौषधिः ।
श्रीमद्वाग्भव कूटैक स्वरूप मुखपङ्कजा ॥ ३४ ॥
haranetrāgni sandagdha kāma sañjīvanauṣadhiḥ ।
śrīmadvāgbhava kūṭaika svarūpa mukhapaṅkajā ॥ 34 ॥
हर-नेत्र-अग्नि सन्दग्ध (hara-netra-agni sandagdha)
“Burned by the fire from the eye of Hara (Śiva).”
This recalls the story of Kāma-deva (the god of desire), who was reduced to ashes when Śiva opened His third eye and released the fire of wrath.
काम सञ्जीवन-औषधिः (kāma sañjīvana-auṣadhiḥ)
“She is the medicine that brings back Kāma to life.”
Although Kāma was destroyed, it is through the grace of Devī that desire, attraction, and love reappeared in the world. She is the very power who revives Kāma — not as mere sensual desire, but as the divine force of love and creation.
श्रीमद्-वाग्भव-कूट-एक स्वरूप (śrīmad-vāgbhava-kūṭa-eka svarūpa)
“She is solely the embodiment of the Vāgbhava-kūṭa.”
The Pañcadaśī mantra (15-syllabled mantra) has three kūṭas:
- Vāgbhava-kūṭa (head and face)
- Madhya-kūṭa (throat to waist)
- Śakti-kūṭa (waist downwards)
Here, it is said that the face of Devī is the very form of the Vāgbhava-kūṭa.
मुख-पङ्कजा (mukha-paṅkajā)
“Her lotus-like face.”
Her face is compared to a lotus — full of beauty, radiance, tenderness, and charm.
Full Meaning : “O Mother, when Kāma was burned to ashes by the fiery eye of Śiva, it was You who became the medicine of life that revived him again, restoring love and creative power to the universe. Your lotus face shines with beauty, and this radiant countenance is none other than the embodiment of the sacred Vāgbhava-kūṭa, the first section of the holy Pañcadaśī mantra. Thus, Your very face is mantra itself, and whoever contemplates Your lotus-like visage is in truth meditating upon the divine syllables of the mantra and receiving the nectar of eternal love.”
कण्ठाधः कटिपर्यन्त मध्यकूट स्वरूपिणी ।
शक्तिकूटैक तापन्न कट्यधोभाग धारिणी ॥
kaṇṭhādhaḥ kaṭiparyanta madhyakūṭa svarūpiṇī ।
śaktikūṭaika tāpanna kaṭyadhobhāga dhāriṇī ॥ 35 ॥
कण्ठाधः कटिपर्यन्त (kaṇṭhādhaḥ kaṭiparyanta) : “From the throat down to the waist.”
This line is describing the part of Devī’s form that is associated with the Madhya-kūṭa (middle section) of the famous Pañcadaśī Mantra (the 15-syllabled mantra of Lalitā Tripurasundarī). मध्यकूट स्वरूपिणी (madhyakūṭa svarūpiṇī) “She is the very embodiment of the Madhya-kūṭa.”
The Pañcadaśī Mantra is divided into three sections (kūṭas or peaks):
- Vāgbhava-kūṭa (face and head)
- Madhya-kūṭa (throat to waist)
- Śakti-kūṭa (waist downwards)
Here, the verse says that from the throat down to the waist, She manifests as the Madhya-kūṭa.
शक्तिकूटैक तापन्न (śaktikūṭaika tāpanna) “She alone shines as the embodiment of the Śakti-kūṭa.” That means, from the waist downwards, the Goddess is identified with the third section of the mantra — the Śakti-kūṭa.
कट्यधोभाग धारिणी (kaṭyadhobhāga dhāriṇī) “She holds (or sustains) the portion below the waist.” This confirms that the Goddess’ lower part corresponds to the Śakti-kūṭa section.
Full Meaning : O Divine Mother, this verse tells us that Your very form is mantra, and mantra itself is You. By meditating upon Your divine body — from throat to waist as the Madhya-kūṭa, and from waist down as Śakti-kūṭa — the devotee realizes that Your presence pervades every syllable of the sacred mantra, and that chanting it is nothing but touching Your very form.
मूलमन्त्रात्मिका, मूलकूट त्रय कलेबरा ।
कुलामृतैक रसिका, कुलसङ्केत पालिनी ॥ ३६ ॥
mūlamantrātmikā, mūlakūṭa traya kalevarā ।
kulāmṛtaika rasikā, kulasaṅketa pālinī ॥ 36 ॥
मूल-मन्त्र-आत्मिका (mūla-mantra-ātmikā)
“She is the very soul of the Mūla-mantra.”
Here, “Mūla-mantra” refers to the Śrīvidyā Pañcadaśī mantra itself. Devī is not separate from this mantra — She is the living essence of it.
मूल-कूट-त्रय-कलेबरा (mūla-kūṭa-traya-kalevarā)
“Her body itself is formed of the three kūṭas (sections) of the Mūla-mantra.”
As explained earlier, the Pañcadaśī mantra has three divisions:
- Vāgbhava-kūṭa (head/face),
- Madhya-kūṭa (throat to waist),
- Śakti-kūṭa (waist downwards).
The verse says that Her entire divine form is nothing but the three kūṭas of the mantra — the mantra and Devī are inseparable.
कुल-अमृत-एक-रसिका (kula-amṛta-eka-rasikā)
“She delights in the nectar of Kula.”
In Śrīvidyā tradition, “Kula” means the divine energy of Śakti — the inner current of bliss that flows as nectar (amṛta). She alone savors and bestows this supreme nectar of Kula, the essence of divine bliss, love, and spiritual fulfillment.
कुल-सङ्केत-पालिनी (kula-saṅketa-pālinī)
“She is the guardian of the secrets of Kula.”
This means that She protects the most sacred, mystical truths of Śrīvidyā — only revealing them to the true and deserving devotee who approaches Her with humility, surrender, and love.
Full Meaning : “O Mother, You are the very essence of the Mūla-mantra, the Śrīvidyā Pañcadaśī itself, and Your divine body is none other than the three kūṭas of that mantra. You relish the supreme nectar of Kula, which is the blissful essence of Your own Śakti, and You guard with great care the sacred secrets of this tradition, revealing them only to those who approach You with pure devotion and surrender. To meditate on You is to meditate on mantra, to worship You is to taste the nectar of Kula, and to surrender to You is to be protected in the heart of the highest spiritual mystery.”
कुलाङ्गना, कुलान्तःस्था, कौलिनी, कुलयोगिनी ।
अकुला, समयान्तःस्था, समयाचार तत्परा ॥ ३७ ॥
kulāṅganā, kulāntaḥsthā, kaulinī, kulayoginī ।
akulā, samayāntaḥsthā, samayāchāra tatparā ॥ 37 ॥
कुलाङ्गना (kulāṅganā)
“She is the Lady of the Kula.”
Here Kula refers to the Śrīvidyā path of Śakti, the tradition of divine energy and bliss. Āṅganā means “lady” or “woman.” Thus, She is the foremost Goddess, the supreme feminine principle, presiding over the Kula path.
कुल-अन्तःस्था (kulāntaḥsthā)
“She resides within the Kula.”
She is not external or apart from it; She is the innermost essence of the Kula tradition and its secret wisdom.
कौलिनी (kaulinī)
“She is Kaulinī.”
This means She embodies the Kaula path — the system of Śrīvidyā that integrates external worship, internal yogic practice, and ultimate realization of Śakti and Śiva as one.
कुल-योगिनी (kulayoginī)
“She is the Yoginī of Kula.”
This shows Her as the supreme Yoginī, the divine guide for those who tread the path of Śakti. She initiates and uplifts sincere practitioners into the mysteries of yoga within Kula.
अकुला (akulā)
“She is beyond Kula.”
Though She manifests as Kula and resides in it, She is also transcendent — beyond all systems, paths, and traditions. She is limitless.
समय-अन्तःस्था (samayāntaḥsthā)
“She resides within the Samaya.”
Here Samaya means the path of pure meditation and inner worship (without external ritual). She is equally present in this subtle, internal path of realization.
समयाचार तत्परा (samayāchāra tatparā)
“She is devoted to the discipline of Samaya.”
This indicates that She upholds, protects, and blesses the Samaya tradition — the inner worship of consciousness, meditation, and surrender to the supreme truth.
Full Meaning : “O Mother, You are the sovereign Lady of the Kula path, dwelling at its very heart, and as Kaulinī and the supreme Yoginī, You guide and guard all those who walk its way. Yet, You are not bound only to Kula — You transcend even it, standing beyond all divisions as the infinite Self. At the same time, You also dwell in the Samaya path of inner meditation and subtle worship, delighting in its discipline and supporting those who follow it. Thus, whether one approaches through Kula or through Samaya, it is always You alone — the one Divine Mother — who is attained.”
मूलाधारैक निलया, ब्रह्मग्रन्थि विभेदिनी ।
मणिपूरान्त रुदिता, विष्णुग्रन्थि विभेदिनी ॥ ३८ ॥
mūlādhāraika nilayā, brahmagranthi vibhedinī ।
maṇipūrānta ruditā, viṣṇugranthi vibhedinī ॥ 38 ॥
मूलाधार-एक-निलया (mūlādhāra-eka-nilayā)
“She dwells in the Mūlādhāra alone.”
This refers to the Kundalinī Śakti residing at the base of the spine (the Mūlādhāra chakra). The Goddess is present there in Her coiled, dormant form, the source of all spiritual awakening.
ब्रह्म-ग्रन्थि-विभेदिनी (brahma-granthi-vibhedinī)
“She is the one who pierces the Brahma-granthi (knot of Brahmā).”
The Brahma-granthi is the first subtle knot of bondage, located near the Mūlādhāra, symbolizing attachment to material existence and the identification with the physical body. As Kundalinī rises, She breaks this knot and frees the aspirant from the illusion that “I am only this body.”
मणिपूर-अन्त-रुदिता (maṇipūrānta-ruditā)
“She shines resplendent up to the Maṇipūra (solar plexus chakra).”
After piercing through the lower centers, She radiates and resounds in the Maṇipūra chakra (the fiery center of energy, will, and transformation).
विष्णु-ग्रन्थि-विभेदिनी (viṣṇu-granthi-vibhedinī)
“She is the one who pierces the Viṣṇu-granthi (knot of Viṣṇu).”
The Viṣṇu-granthi is the second subtle knot, located near the Anāhata (heart region). It represents bondage to emotional attachment, desires, and the pull of duality. By breaking this knot, the Goddess liberates the seeker from worldly entanglements and prepares them for higher spiritual ascent.
Full Meaning : “O Mother, You dwell in the Mūlādhāra chakra as the coiled Kundalinī Śakti, and it is You who pierce the Brahma-granthi, the first knot of bondage, shattering the illusion of being bound to the physical body. Rising upwards, You radiate in brilliance up to the Maṇipūra chakra, filling the seeker with divine power and inner fire, and then You pierce the Viṣṇu-granthi, the knot of desire and worldly attachment in the heart, liberating the devotee and opening the path to higher realms of spiritual realization. Thus, You alone guide the aspirant step by step on the inner journey of awakening.”
आज्ञा चक्रान्तरालस्था, रुद्रग्रन्थि विभेदिनी ।
सहस्राराम्बुजा रूढा, सुधासाराभि वर्षिणी ॥ ३९ ॥
ājñā chakrāntarālasthā, rudragranthi vibhedinī ।
sahasrārāmbujā rūḍhā, sudhāsārābhi varṣiṇī ॥ 39 ॥
आज्ञा चक्रान्तरालस्था (ājñā-cakrāntarālasthā) – She who abides in the region of the Ājñā Cakra (the “command center” or the third-eye, between the eyebrows).
रुद्रग्रन्थि विभेदिनी (rudra-granthi-vibhedinī) – She who destroys (unties or pierces through) the Rudra Granthi (the knot of ignorance and bondage at the level of the Ājñā Cakra, which obstructs the flow of spiritual energy towards the Sahasrāra).
सहस्राराम्बुजा रूढा (sahasrārāmbujā rūḍhā) – She who is firmly established in the Sahasrāra, the thousand-petaled lotus at the crown of the head.
सुधासाराभि वर्षिणी (sudhā-sārābhi-varṣiṇī) – She who showers forth the nectar of immortality (amṛta), the essence of bliss, upon the devotee from the Sahasrāra.
Meaning:
Śrī Lalitā Devī is described here as the divine power that resides in the Ājñā Cakra, the seat of inner vision and divine command. She pierces and removes the Rudra Granthi, the knot that binds the soul with ego, duality, and limited perception. Having crossed this barrier, She becomes established in the Sahasrāra, the thousand-petaled lotus at the crown, where the highest realization and union with the Supreme take place. From this seat, She continuously showers the nectar of divine bliss and immortality, flooding the seeker’s being with supreme peace, liberation, and divine joy.
तडिल्लता समरुचिः, षट्-चक्रोपरि संस्थिता ।
महाशक्तिः, कुण्डलिनी, बिसतन्तु तनीयसी ॥ ४० ॥
taḍil-latā sama-ruciḥ, ṣaṭ-cakro-pari saṃsthitā ।
mahā-śaktiḥ kuṇḍalinī, bisa-tantu tanīyasī ॥ 40 ॥
तडिल्लता समरुचिः (taḍil-latā-sama-ruciḥ) – She whose radiance is like a streak of lightning, dazzling and instantaneous.
षट्-चक्रोपरि संस्थिता (ṣaṭ-cakropari-saṃsthitā) – She who abides above the six chakras (the vital energy centers from Mūlādhāra up to Ājñā).
महाशक्तिः (mahā-śaktiḥ) – She is the Great Power, the supreme Śakti who sustains and governs everything.
कुण्डलिनी (kuṇḍalinī) – She who is coiled at the base of the spine, as the latent spiritual energy (Kundalinī Śakti).
बिसतन्तु तनीयसी (bisa-tantu-tanīyasī) – She who is subtler and finer than the filament inside a lotus stalk; representing Her extreme subtlety and delicateness.
Meaning:
Śrī Lalitā Devī is described here as Kundalinī Śakti, shining with the brilliance of lightning — sudden, luminous, and transformative. She abides beyond the six energy centers (ṣaṭ-cakras), yet also pervades and energizes them all. As the Mahāśakti, She is the supreme source of all power and awakening. In Her latent form, She rests coiled at the Mūlādhāra as Kundalinī, waiting to be awakened. Subtler than even the lotus-fiber thread, She represents the most delicate, unseen, and subtle presence within all beings, pervading body, mind, and spirit.
भवानी, भावनागम्या, भवारण्य कुठारिका ।
भद्रप्रिया, भद्रमूर्ति, भक्तसौभाग्य दायिनी ॥ ४१ ॥
bhavānī, bhāvanāgamyā, bhavāraṇya kuṭhārikā ।
bhadrapriyā, bhadramūrti, bhaktasaubhāgya dāyinī ॥41॥
भवानी (bhavānī) – She who is the consort of Bhava (Śiva); or She who bestows existence and liberation.
भावनागम्या (bhāva-nāgamyā) – She who can be approached only through deep meditation, contemplation, and inner devotion.
भवारण्य कुठारिका (bhavāraṇya-kuṭhārikā) – She who is like an axe that cuts down the dense forest of worldly existence (saṁsāra).
भद्रप्रिया (bhadrapriyā) – She who is pleased with auspiciousness, righteousness, and goodness.
भद्रमूर्तिः (bhadramūrtir) – She whose very form is auspiciousness and welfare.
भक्तसौभाग्य दायिनी (bhakta-saubhāgya-dāyinī) – She who bestows fortune, prosperity, and divine grace upon Her devotees.
Meaning:
Śrī Lalitā Devī is here praised as Bhavānī, the divine Mother and power of Śiva, who sustains the world and also grants liberation from it. She is accessible not by external means, but through bhāvanā—pure meditation, heartfelt devotion, and inner contemplation. The sufferings and entanglements of worldly life are likened to a dense forest (bhava-araṇya), and She is the axe that clears and destroys this bondage, liberating the devotee. She delights in auspiciousness and goodness and embodies auspiciousness Herself. To Her devotees, She bestows saubhāgya—not only worldly fortune but the highest blessing of spiritual fulfillment and divine grace.
भक्तिप्रिया, भक्तिगम्या, भक्तिवश्या, भयापहा ।
शाम्भवी, शारदाराध्या, शर्वाणी, शर्मदायिनी ॥ ४२ ॥
bhaktipriyā, bhaktigamyā, bhaktivaśyā, bhayāpahā ।
śāmbhavī, śāradārādhyā, śarvāṇī, śarmadāyinī ॥42॥
भक्तिप्रिया (bhakti-priyā) – She who loves devotion; devotion is most dear to Her.
भक्तिगम्या (bhakti-gamyā) – She who can be attained only through bhakti (devotion), not by mere intellect or ritual alone.
भक्तिवश्या (bhakti-vaśyā) – She who becomes bound and controlled by the pure love of Her devotees.
भयापहा (bhayāpahā) – She who removes fear, granting refuge and protection.
शाम्भवी (śāmbhavī) – She who is the consort of Śambhu (Śiva); or She who is of the nature of Śiva’s energy.
शारदाराध्या (śāradārādhyā) – She who is worshipped by Goddess Śāradā (Sarasvatī).
शर्वाणी (śarvāṇī) – She who is the wife of Śarva (another name of Śiva).
शर्मदायिनी (śarma-dāyinī) – She who bestows happiness, peace, and supreme bliss.
Meaning:
Śrī Lalitā Devī is the Mother who delights in bhakti. It is devotion alone that pleases Her most and leads one to Her. She does not yield to pride, wealth, or mere ritual, but She becomes bound by the love of the devotee who surrenders wholeheartedly. Such devotion draws Her close, and She in turn removes all fears and sorrows. As the Śakti of Śiva (Śāmbhavī, Śarvāṇī), She embodies auspicious power. Even Goddess Śāradā (Sarasvatī), the bestower of wisdom, worships Her, acknowledging Lalitā as the Supreme. She is the giver of śarma—true peace, happiness, and eternal fulfillment.
शाङ्करी, श्रीकरी, साध्वी, शरच्चन्द्रनिभानना ।
शातोदरी, शान्तिमती, निराधारा, निरञ्जना ॥ ४३ ॥
śāṅkarī śrīkarī sādhvī, śarachchandranibhānanā ।
śātodarī śāntimatī, nirādhārā nirañjanā ॥43॥
शाङ्करी (śāṅkarī) – She who is the consort of Śaṅkara (Śiva); or She who leads beings to auspiciousness.
श्रीकरी (śrīkarī) – She who bestows prosperity, wealth, fortune, and divine radiance (śrī).
साध्वी (sādhvī) – She who is pure, virtuous, noble, and holy in essence.
शरच्चन्द्रनिभानना (śarac-candra-nibhānanā) – She whose face shines like the autumn full moon, cool, serene, and radiant.
शातोदरी (śātodarī) – She who has a slender waist; symbolic also of supreme beauty and grace.
शान्तिमती (śāntimatī) – She who is the embodiment of peace and serenity.
निराधारा (nirādhārā) – She who has no support outside Herself; She is the support of all, yet is self-supported and independent.
निरञ्जना (nirañjanā) – She who is spotless, stainless, free from all blemish, untouched by māyā.
Meaning:
Śrī Lalitā Devī is Śāṅkarī, the eternal consort of Śiva, inseparably one with Him, guiding devotees to auspiciousness. She is Śrīkarī, the giver of fortune, prosperity, and abundance, both material and spiritual. Pure and noble, She is Sādhvī, embodying all virtues. Her face is compared to the autumn full moon (śarad-candra)—gentle, cool, serene, and radiant, bringing peace to the heart of the devotee. She is described as slender-waisted (śātodarī), a poetic praise of Her beauty. She is Śāntimatī, the very essence of peace, calm, and inner stillness. Unlike all beings, She is nirādhārā, needing no support, for She is the support of the universe Herself. Being nirañjanā, She is ever pure, untouched by ignorance, defects, or limitations.
निर्लेपा, निर्मला, नित्या, निराकारा, निराकुला ।
निर्गुणा, निष्कला, शान्ता, निष्कामा, निरुपप्लवा ॥ ४४ ॥
nirlepā nirmalā nityā, nirākārā nirākulā ।
nirguṇā niṣkalā śāntā, niṣkāmā, nirupaplavā ॥ 44 ॥
निर्लेपा (nirlepā) – Untouched, unaffected by anything; beyond attachment and impurities of the world.
निर्मला (nirmalā) – Pure, stainless, without any blemish or imperfection.
नित्या (nityā) – Eternal, beyond time, unborn and undying.
निराकारा (nirākārā) – Formless; not limited to any particular shape, though manifesting forms for devotees.
निराकुला (nirākulā) – Undisturbed, free from agitation or restlessness.
निर्गुणा (nirguṇā) – Beyond the three guṇas (sattva, rajas, tamas); transcendent of nature’s limitations.
निष्कला (niṣkalā) – Without parts or divisions; whole, indivisible Absolute.
शान्ता (śāntā) – Peaceful, tranquil, the very embodiment of supreme serenity.
निष्कामा (niṣkāmā) – Desireless, free from craving or self-interest.
निरुपप्लवा (nirupaplavā) – Imperishable, indestructible, free from decay and dissolution.
The Divine Mother is untouched by the impurities of the world, ever-pure and eternal. She is formless, beyond agitation, and transcends the play of the guṇas. Whole and indivisible, She abides as supreme peace. Free from desire, She remains indestructible, unaffected by the changes of time, unshaken and eternal.
नित्यमुक्ता, निर्विकारा, निष्प्रपञ्चा, निराश्रया ।
नित्यशुद्धा नित्यबुद्धा, निरवद्या निरन्तरा ॥ ४५ ॥
nityamuktā nirvikārā, niṣprapañchā nirāśrayā ।
nityaśuddhā nityabuddhā, niravadyā nirantarā ॥ 45 ॥
नित्यमुक्ता (nityamuktā) – Ever-liberated, never bound by māyā or karma.
निर्विकारा (nirvikārā) – Changeless, unaffected by modifications, decay, or transformations.
निष्प्रपञ्चा (niṣprapañcā) – Beyond the manifested universe; transcending space, time, and worldly phenomena.
निराश्रया (nirāśrayā) – Without dependence; the support of all, yet unsupported by anything.
नित्यशुद्धा (nityaśuddhā) – Eternally pure, untouched by any defect or sin.
नित्यबुद्धा (nityabuddhā) – Ever-conscious, eternally awake in supreme wisdom.
निरवद्या (niravadyā) – Faultless, blemishless, free from blame or imperfection.
निरन्तरा (nirantarā) – Unbroken, continuous, all-pervading presence.
The Divine Mother is forever free and untouched by bondage. She is changeless, beyond the play of the universe, and needs no support, for She alone is the support of all. She is eternally pure and ever-awakened in divine wisdom. Without blemish or fault, She pervades everything as an unbroken, continuous presence of the Absolute.
निष्कारणा, निष्कलङ्का, निरुपाधि, र्निरीश्वरा ।
नीरागा, रागमथनी, निर्मदा, मदनाशिनी ॥ ४६ ॥
niṣkāraṇā niṣkalaṅkā, nirupādhi rnirīśvarā ।
nīrāgā rāgamathanī, nirmadā madanāśinī ॥ 46 ॥
निष्कारणा (niṣkāraṇā) – Without cause; uncaused, self-existent, the ultimate source.
निष्कलङ्का (niṣkalaṅkā) – Stainless, without blemish or fault.
निरुपाधिः (nirupādhiḥ) – Free from limiting adjuncts (upādhis) like body, mind, or māyā.
निरीश्वरा (nirīśvarā) – Beyond the concept of “I am the controller” or “I am controlled”; transcending even the duality of ruler and ruled.
नीरागा (nīrāgā) – Without passions, unattached, free from desire.
रागमथनी (rāgamathanī) – The destroyer of passion and attachment in devotees.
निर्मदा (nirmadā) – Free from pride or vanity; also the destroyer of pride.
मदनाशिनी (madanāśinī) – The destroyer of Kāma (lust), who dissolves Cupid’s power.
The Divine Mother is self-existent, without cause, and absolutely pure. She is beyond all limitations, untouched by any adjunct or condition, and even beyond the notion of ruler and ruled. Free from desire, She crushes attachments and passions in Her devotees. Free from pride, She annihilates vanity and lust, dispelling the delusion of Kāma himself.
निश्चिन्ता, निरहङ्कारा, निर्मोहा, मोहनाशिनी ।
निर्ममा, ममताहन्त्री, निष्पापा, पापनाशिनी ॥ ४७ ॥
niśchintā nirahaṅkārā, nirmohā mohanāśinī ।
nirmamā mamatāhantrī, niṣpāpā pāpanāśinī ॥ 47 ॥
निश्चिन्ता (niścintā) – Free from worry, anxiety, or concern; established in perfect freedom.
निर्हङ्कार (nirahaṅkārā) – Without ego, beyond the sense of “I” and “mine.”
निर्मोहा (nirmohā) – Free from delusion.
मोहनाशिनी (mohanāśinī) – The destroyer of delusion in devotees.
निर्ममा (nirmamā) – Without possessiveness, unattached to anything.
ममताहन्त्री (mamatā-hantrī) – The destroyer of selfish attachment and possessiveness in others.
निष्पापा (niṣpāpā) – Sinless, untouched by any blemish of karma.
पापनाशिनी (pāpanāśinī) – The destroyer of sins, purifying Her devotees.
The Divine Mother is ever free from worry, anxiety, and ego. Untouched by delusion, She removes the darkness of illusion from the hearts of Her devotees. Having no sense of possession, She destroys attachment and selfishness in all who turn to Her. Stainless and sinless, She annihilates the sins of Her children, granting them purity and liberation.
निष्क्रोधा, क्रोधशमनी, निर्लोभा, लोभनाशिनी ।
निःसंशया, संशयघ्नी, निर्भवा, भवनाशिनी ॥ ४८ ॥
niṣkrodhā, krodhaśamanī, nirlobhā, lobhanāśinī ।
niḥsaṃśayā, saṃśayaghnī, nirbhavā, bhavanāśinī ॥ 48 ॥
निष्क्रोधा (niṣkrodhā) – Free from anger Herself.
क्रोधशमनी (krodha-śamanī) – The pacifier and destroyer of anger in devotees.
निर्लोभा (nirlobhā) – Without greed, utterly content.
लोभनाशिनी (lobha-nāśinī) – The destroyer of greed in seekers.
निःसंशया (niḥsaṃśayā) – Free from doubt, full of absolute certainty.
संशयघ्नी (saṃśaya-ghnī) – The remover of doubt, granting clarity and firm faith.
निर्भवा (nirbhavā) – Beyond birth and worldly existence.
भवनाशिनी (bhavanāśinī) – The destroyer of worldly bondage, liberating souls from saṃsāra.
The Divine Mother is untouched by anger, and She calms the fires of wrath within Her children. Free from greed, She eradicates the cravings of those who worship Her. Certain and unwavering, She dissolves the doubts of seekers and fills them with clarity and faith. Beyond birth and worldly bondage, She destroys the endless cycle of becoming, granting liberation from saṃsāra.
निर्विकल्पा, निराबाधा, निर्भेदा, भेदनाशिनी ।
निर्नाशा, मृत्युमथनी, निष्क्रिया, निष्परिग्रहा ॥ ४९ ॥
nirvikalpā nirābādhā, nirbhedā bhedanāśinī ।
nirnāśā mṛtyumathanī, niṣkriyā niṣparigrahā ॥ 49 ॥
निर्विकल्पा (nirvikalpā) – She is beyond all thought-constructs, distinctions, and imaginations; free from dualities and mental alternatives.
निराबाधा (nirābādhā) – She is free from all obstacles, hindrances, or disturbances; ever undisturbed.
निर्भेदा (nirbhedā) – She is beyond all differences or distinctions.
भेदनाशिनी (bhedanāśinī) – She destroys all notions of division and separateness.
निर्नाशा (nirnāśā) – She is indestructible; eternal, never subject to decay or annihilation.
मृत्युमथनी (mṛtyumathanī) – The destroyer of death itself; She transcends mortality.
निष्क्रिया (niṣkriyā) – She is actionless in Her essence, beyond all doings, though all actions arise through Her power.
निष्परिग्रहा (niṣparigrahā) – She possesses nothing, is unattached, free from possessions and dependence.
The Divine Mother is the Absolute Reality, untouched by the play of dualities and distinctions. She is beyond thought, imagination, and conceptualization. Nothing can disturb or obstruct Her, for She is whole and undivided. She dissolves all illusions of separation, revealing the oneness of existence. Eternal and indestructible, She is the very power that destroys death itself. Though She is the source of all action in the universe, in Her true essence She remains actionless, free from possessions, desires, or attachments. She shines as the pure, infinite, unattached, and eternal Consciousness.
निस्तुला, नीलचिकुरा, निरपाया, निरत्यया ।
दुर्लभा, दुर्गमा, दुर्गा, दुःखहन्त्री, सुखप्रदा ॥ ५० ॥
nistulā nīlachikurā, nirapāyā niratyayā ।
durlabhā durgamā durgā, duḥkhahantrī sukhapradā ॥ 50 ॥
निस्तुला (nistulā) – Incomparable, without equal, beyond all measure and comparison.
नीलचिकुरा (nīlacikurā) – She whose hair is dark-blue/black and shining like rain-clouds.
निरपाया (nirapāyā) – Free from harm, decay, and downfall; ever safe and secure.
निरत्यया (niratyayā) – Undeviating, flawless, imperishable, without interruption.
दुर्लभा (durlabhā) – Difficult to attain, approachable only through true devotion and grace.
दुर्गमा (durgamā) – Hard to reach, inaccessible by mere worldly effort or intellect.
दुर्गा (durgā) – The protectress who rescues devotees from dangers and difficulties; also the unconquerable Goddess.
दुःखहन्त्री (duḥkhahantrī) – The destroyer of sorrows, remover of all miseries.
सुखप्रदा (sukhapradā) – The bestower of true happiness, peace, and bliss.
The Divine Mother is beyond comparison, matchless in beauty, power, and grace. Her dark-blue, lustrous hair resembles the monsoon clouds, reflecting her enchanting yet awe-inspiring form. She is untouched by decay, danger, or flaw—ever perfect and eternal. Though difficult to attain by ordinary means, She reveals Herself to the sincere heart filled with love and surrender. Known as Durga, She is the supreme protectress who carries devotees across all dangers, miseries, and sorrows. She removes suffering at its very root and bestows lasting joy, peace, and bliss to those who take refuge in Her.
दुष्टदूरा, दुराचार शमनी, दोषवर्जिता ।
सर्वज्ञा, सान्द्रकरुणा, समानाधिकवर्जिता ॥ ५१ ॥
duṣṭadūrā durācāra-śamanī doṣavarjitā ।
sarvajñā sāndrakaruṇā samānādhikavarjitā ॥ 51 ॥
दुष्टदूरा (duṣṭadūrā) – She who is far removed from the wicked; the evil-minded cannot approach Her.
दुराचार शमनी (durācāra-śamanī) – She who puts an end to evil conduct; the destroyer of sinful ways and tendencies.
दोषवर्जिता (doṣavarjitā) – She who is free from all faults, blemishes, and imperfections.
सर्वज्ञा (sarvajñā) – The all-knowing One; omniscient.
सान्द्रकरुणा (sāndrakaruṇā) – Overflowing with compassion, dense and abundant in mercy.
समानाधिकवर्जिता (samānādhikavarjitā) – She who has neither equal nor superior; unparalleled and supreme.
The Divine Mother remains forever beyond the reach of the wicked, inaccessible to those who harbor arrogance or cruelty. She is the great destroyer of sinful tendencies, bringing an end to all unrighteous ways. Flawless and pure, She embodies absolute perfection, untouched by any fault. As the all-knowing Mother, She holds infinite wisdom and insight. Her heart overflows with boundless compassion, embracing all beings with unconditional love. Above all, She stands supreme, with none equal to Her and none greater than Her—the matchless sovereign of the universe.
सर्वशक्तिमयी, सर्वमङ्गला, सद्गतिप्रदा ।
सर्वेश्वरी, सर्वमयी, सर्वमन्त्र स्वरूपिणी ॥ ५२ ॥
sarvaśaktimayī sarvamaṅgalā sadgatipradā ।
sarveśvarī sarvamayī sarvamantra-svarūpiṇī ॥ 52 ॥
सर्वशक्तिमयी (sarvaśaktimayī) – She who is the embodiment of all powers, the source and container of every śakti.
सर्वमङ्गला (sarvamaṅgalā) – She who is all-auspicious, the giver of blessings, prosperity, and harmony.
सद्गतिप्रदा (sadgatipradā) – She who grants the highest state, liberation, and the true path of life.
सर्वेश्वरी (sarveśvarī) – The supreme ruler of all, the sovereign Goddess of the universe.
सर्वमयी (sarvamayī) – She who pervades and manifests as everything; all forms are Her forms.
सर्वमन्त्र स्वरूपिणी (sarvamantra-svarūpiṇī) – She who is the very essence and embodiment of all mantras; all sacred vibrations are Her body.
The Divine Mother is the fullness of all powers and energies in creation. She is the source of auspiciousness, showering blessings and goodness upon all who turn to Her. As the bestower of sadgati, She leads devotees towards the highest liberation and eternal bliss. She is the supreme sovereign, the ruler of all worlds, yet She pervades everything as the very substance of existence. All mantras, all sacred sounds, and every vibration of divine energy are but Her own expression, for She is their essence and living power.
सर्वयन्त्रात्मिका, सर्वतन्त्ररूपा, मनोन्मनी ।
माहेश्वरी, महादेवी, महालक्ष्मी, मृडप्रिया ॥ ५३ ॥
sarvayantrātmikā sarvatantrarūpā manonmanī ।
māheśvarī mahādevī mahālakṣmī mṛḍapriyā ॥ 53 ॥
सर्वयन्त्रात्मिका (sarvayantrātmikā) – She who is the soul and essence of all yantras (mystic diagrams used in worship); all sacred geometries derive their power from Her.
सर्वतन्त्ररूपा (sarvatantrarūpā) – She who is the very form of all tantras; the science of mantra, yantra, and tantra is Her own manifestation.
मनोन्मनी (manonmanī) – She who transcends the mind; the state where the mind dissolves in pure Consciousness is Her.
माहेश्वरी (māheśvarī) – The consort of Maheśvara (Śiva); the great Power of the Lord.
महादेवी (mahādevī) – The Great Goddess, supreme among all devis.
महालक्ष्मीः (mahālakṣmīḥ) – The great Lakṣmī, the embodiment of abundance, prosperity, and auspiciousness.
मृडप्रिया (mṛḍapriyā) – Beloved of Mṛḍa (Śiva, the compassionate One); She is ever dear to Him.
The Divine Mother is the living essence of all yantras and the very form of all tantras, for every sacred symbol, ritual, and scripture finds its power in Her. She is the state beyond the grasp of the mind, where thought is stilled and one rests in pure Being. As Māheśvarī, She is the eternal power and beloved of Lord Śiva; as Mahādevī, She reigns supreme over all the gods. Manifesting also as Mahālakṣmī, She brings abundance, beauty, and auspiciousness into the lives of Her devotees. Ever the beloved of Mṛḍa (Śiva), She embodies harmony, completeness, and the union of the Divine Feminine and Masculine.
महारूपा, महापूज्या, महापातक नाशिनी ।
महामाया, महासत्त्वा, महाशक्ति, महारतिः ॥ ५४ ॥
mahārūpā mahāpūjyā mahāpātaka-nāśinī ।
mahāmāyā mahāsattvā mahāśakti mahāratiḥ ॥ 54 ॥
महा-रूपा (Mahārūpā) — She who possesses an infinite and supreme form; the embodiment of all forms and beyond all forms.
महा-पूज्या (Mahāpūjyā) — She who is greatly worshipped by gods, sages, and devotees alike; the most revered among all beings.
महापातक-नाशिनी (Mahāpātaka-nāśinī) — The destroyer of the gravest sins; She who grants liberation even to the most fallen souls.
महामाया (Mahāmāyā) — The Great Enchantress; She who manifests and veils the entire universe through Her divine power of illusion (Māyā).
महासत्त्वा (Mahāsattvā) — Of supreme essence and strength; She who is the purest manifestation of divine existence (Sattva).
महाशक्ति (Mahāśakti) — The Great Power; the primordial energy behind creation, preservation, and dissolution.
महारतिः (Mahāratiḥ) — Of supreme delight; She who is the very embodiment of divine bliss and the source of all joy and love.
This verse glorifies the Divine Mother as the all-encompassing reality—both the power (Śakti) that creates and the bliss (Ānanda) that fulfills creation.
She manifests as form and formlessness, illusion and truth, power and peace.
To meditate on these names is to awaken within oneself the same divine strength, purity, and bliss that She embodies.
महाभोगा, महैश्वर्या, महावीर्या, महाबला ।
महाबुद्धि, महासिद्धि, महायोगेश्वरेश्वरी ॥ ५५ ॥
mahābhogā mahaiśvaryā mahāvīryā mahābalā ।
mahābuddhi mahāsiddhi mahāyogeśvareśvarī ॥ 55 ॥
महा-भोगा (Mahābhogā) — She who possesses supreme enjoyments and bliss; the bestower of all material and spiritual pleasures.
महा-ऐश्वर्या (Mahaīśvaryā) — The possessor of supreme sovereignty and divine lordship; the source of all prosperity and power.
महा-वीर्या (Mahāvīryā) — Of immense valor and energy; She who embodies divine courage and unstoppable strength.
महा-बला (Mahābalā) — Of great might; the invincible force that upholds and sustains the universe.
महा-बुद्धि (Mahābuddhi) — Of supreme intelligence and wisdom; the infinite consciousness that governs all knowledge.
महा-सिद्धि (Mahāsiddhi) — The giver and embodiment of the highest perfections (siddhis); She who grants miraculous powers and spiritual attainments.
महा-योगेश्वरेश्वरी (Mahāyogeśvareśvarī) — The supreme ruler of all Yogīs and Lords of Yoga; She who is the ultimate Master even of those who have mastered Yoga.
This verse portrays the Devi as both the Cosmic Queen and the Inner Power within every being. She is the sovereign ruler of existence—enjoying creation while remaining untouched by it. She embodies wisdom (Buddhi), strength (Bala), valor (Vīrya), and perfection (Siddhi)—the very attributes a seeker must awaken on the spiritual path. To meditate upon Her as Mahāyogeśvareśvarī is to recognize that even the greatest yogīs draw their power from Her, the Supreme Consciousness that directs all yoga, knowledge, and creation.
महातन्त्रा, महामन्त्रा, महायन्त्रा, महासना ।
महायागक्रमाराध्या, महाभैरवपूजिता ॥ ५६ ॥
mahātantrā mahāmantrā mahāyantrā mahāsanā ।
mahāyāga-kramārādhyā mahābhairava-pūjitā ॥ 56 ॥
महा-तन्त्रा (Mahātantrā) — She who is the essence of all Tantras; the supreme principle behind every sacred spiritual system and esoteric scripture.
महा-मन्त्रा (Mahāmantrā) — She who is the supreme Mantra; the very sound and vibration from which all mantras derive their power.
महा-यन्त्रा (Mahāyantrā) — She who is the Great Yantra; the cosmic geometric design or mandala in which the entire universe is contained — especially symbolized as the Śrīcakra.
महा-असना (Mahāsanā) — She who is seated on the supreme throne; the ultimate seat of divine authority, majesty, and consciousness.
महा-याग-क्रम-आराध्या (Mahāyāga-kramārādhyā) — She who is worshipped through the sequence of great sacrificial rites (Yāgas) and ritual worship; the culmination and goal of all sacred ceremonies.
महा-भैरव-पूजिता (Mahābhairava-pūjitā) — She who is worshipped by Mahābhairava (Lord Śiva Himself); the beloved of Śiva and the object of His supreme adoration.
This verse reveals the Goddess as the heart of all sacred practice — the source of mantra, tantra, yantra, and yajña alike. She is not merely worshipped through these paths — She is the goal and essence of them all. Every sacred formula (mantra), every geometric pattern (yantra), and every spiritual discipline (tantra) points back to Her divine presence. When She is called Mahābhairava-pūjitā, it signifies that even Lord Śiva, the Great Bhairava, reveres Her — for Śiva without Śakti is mere consciousness without expression.
Thus, She is the supreme power, the throne of divinity itself, worshipped by the Lord of the Universe.
महेश्वर महाकल्प महाताण्डव साक्षिणी ।
महाकामेश महिषी, महात्रिपुरसुन्दरी ॥ ५७ ॥
maheśvara-mahākalpa-mahātāṇḍava-sākṣiṇī ।
mahākāmeśa-mahiṣī mahātripura-sundarī ॥ 57 ॥
- महेश्वर (maheśvara) — Lord Śiva, the Great Lord.
- महाकल्प (mahākalpa) — The great cosmic cycle or aeon (spanning creation and dissolution).
- महाताण्डव (mahātāṇḍava) — The great cosmic dance of destruction performed by Lord Śiva.
- साक्षिणी (sākṣiṇī) — The witness; She who observes all, untouched and beyond involvement.
→ Together: “She who is the Witness of Mahākalpa and the great Tāṇḍava of Mahādeva — the supreme cosmic dissolution and dance of Śiva.”
- महाकामेश (mahākāmeśa) — The Supreme Lord of Love, Mahākāmeśvara (a form of Śiva as Divine Consciousness).
- महिषी (mahiṣī) — The consort or queen.
- महात्रिपुरसुन्दरी (mahā-tripura-sundarī) — The Great Tripura Sundarī, the Supreme Goddess of all the three worlds — embodying ultimate beauty, consciousness, and bliss.
“She is the eternal Witness of Lord Maheśvara’s great cosmic dance at the end of creation — the Mahātāṇḍava of the Mahākalpa.
She is the divine consort of Mahākāmeśvara and is known as Mahā Tripura Sundarī, the supremely beautiful Goddess who pervades and governs all the three worlds.”
चतुःषष्ट्युपचाराढ्या, चतुःषष्टि कलामयी ।
महाचतुःषष्टिकोटि, योगिनी गणसेविता॥ ५८ ॥
catuḥ-ṣaṣṭyupa-cārāḍhyā, catuḥ-ṣaṣṭi kaḻāmayī ।
mahā catuḥ-ṣaṣṭi kōṭi, yōginī gaṇasevitā ॥ 58 ॥
चतुःषष्टि-उपचार-आढ्या (Chatuḥṣaṣṭyupacārāḍhyā) — She who is adored with sixty-four kinds of Upachāras (ritual offerings and services) in worship; the most complete and richly worshipped Goddess.
(These 64 offerings include acts of reverence such as bathing the deity, offering flowers, incense, lamps, food, ornaments, hymns, etc., representing total devotion.)
चतुःषष्टि-कलामयी (Chatuṣṣaṣṭi-kalāmayī) — She who embodies the sixty-four divine arts or perfections (Kalās) — the full range of creative powers, from worldly skills to the highest spiritual attainments.
(These Kalās include music, poetry, wisdom, love, knowledge, subtle sciences, and yogic mastery — all expressions of Her infinite creativity.)
महा-चतुःषष्टि-कोटि-योगिनी-गण-सेविता (Mahāchatuḥṣaṣṭi-koṭi-yoginī-gaṇa-sevitā) — She who is attended and served by sixty-four crore (640 million) Yoginīs, divine female energies or attendants who carry out Her will throughout the cosmos.
(These Yoginīs symbolize the countless dynamic forces of the universe, all governed by Her Supreme Consciousness.)
This verse paints a magnificent vision of the Goddess as the Queen of the Cosmic Temple, surrounded by countless divine energies, served through perfect devotion and ritual. The sixty-four Upachāras represent the devotee’s total surrender — offering every action, sense, and thought to Her.
The sixty-four Kalās show that all forms of art, science, knowledge, and love are expressions of Her creative power.
And the sixty-four crore Yoginīs signify that every movement of energy in the universe — from the motion of stars to the beat of the heart — is part of Her divine service. To meditate on Her in this form is to realize that the entire universe is Her temple, all beings are Her attendants, and every act of sincere devotion is Her worship.
मनुविद्या, चन्द्रविद्या, चन्द्रमण्डलमध्यगा ।
चारुरूपा, चारुहासा, चारुचन्द्रकलाधरा ॥ ५९ ॥
manuvidyā chandravidyā candramaṇḍala-madhyagā ।
chārurūpā chāruhāsā chārucandra-kalādharā ॥ 59 ॥
मनुविद्या (manuvidyā) — The wisdom or sacred knowledge of Manu, symbolizing the divine laws and the science of sacred syllables (the mantra-vidyā).
चन्द्रविद्या (candravidyā) — The knowledge associated with the moon — representing soothing wisdom, inner coolness, and the subtle flow of consciousness.
चन्द्रमण्डलमध्यगा (candra-maṇḍala-madhyagā) — She who abides in the center of the lunar orb — dwelling in the most serene and luminous region of pure consciousness.
चारुचन्द्रकलाधरा (cāru-candra-kalā-dharā) — Bearing the beautiful crescent moon as an ornament.
चारुरूपा (cārurūpā) — Of exquisite and graceful form.
चारुहासा (cāruhāsā) — With a lovely, charming smile.
“She is the embodiment of the sacred wisdom of Manu and the serene knowledge of the Moon.
Dwelling in the center of the lunar sphere, She shines with a form of surpassing beauty and radiance.
Her smile is enchantingly graceful, and She bears upon Her forehead the lovely crescent of the moon.”
चराचरजगन्नाथा, चक्रराजनिकेतना ।
पार्वती, पद्मनयना, पद्मरागसमप्रभा ॥ ६० ॥
carācarajagannāthā cakrarāja-niketanā ।
pārvatī padmanayanā padmarāga-samaprabha ॥ 60 ॥
चराचर (carācara) — Moving and unmoving; all beings — animate and inanimate.
जगन्नाथा (jagannāthā) — The ruler or Lord (or Lady) of the universe.
- चक्रराज निकेतना (cakrarāja-niketanā) — The one who dwells in the Śrīcakra (the King of all mystical diagrams, representing the entire cosmos).
- Cakra-rāja = the great Śrīcakra, the supreme yantra of Śrī Lalitā Tripura Sundarī.
- Niketanā = the one who abides or resides within it.
पद्मराग समप्रभा (padmarāga-sama-prabhā) — Radiant like the gemstone Padmarāga (ruby of lotus hue); glowing with the deep, reddish brilliance of divine love and energy.
पार्वती (pārvatī) — Daughter of the Mountain; the compassionate aspect of Śiva’s consort.
पद्मनयना (padma-nayanā) — Lotus-eyed; her eyes are soft, full of love and purity like lotus petals.
“She is the sovereign of all that moves and does not move — the Supreme Ruler of the entire universe.
She dwells in the sacred Śrīcakra, the king of all mystical diagrams.
She is Pārvatī, the lotus-eyed Goddess, whose complexion shines with the brilliance of the Padmarāga gem.”
पञ्चप्रेतासनासीना, पञ्चब्रह्म स्वरूपिणी ।
चिन्मयी, परमानन्दा, विज्ञानघनरूपिणी ॥ ६१ ॥
pañcapretāsanāsīnā pañcabrahma-svarūpiṇī ।
cinmayī paramānandā vijñāna-ghanarūpiṇī ॥ 61 ॥
पञ्च (pañca) — Five.
प्रेतासन (pretāsana) — The seat formed by “corpses”; symbolically, the five inert principles or deities when devoid of Her power.
आसीना (āsīnā) — Seated upon.
→ She who is seated upon a throne formed by five “pretas” (lifeless forms), representing the five deities without Her energy: Brahmā, Viṣṇu, Rudra, Īśvara, and Sadāśiva.
विज्ञानघनरूपिणी (vijñāna–ghana–rūpiṇī) — Whose form is solidified or condensed spiritual wisdom — pure awareness made dense and complete.
पञ्चब्रह्म स्वरूपिणी (pañca–brahma–svarūpiṇī) — She who is of the very nature of the five Brahmas (divine aspects), i.e.,
Brahmā — creation (sṛṣṭi),
Viṣṇu — preservation (sthiti),
Rudra — dissolution (saṃhāra),
Īśvara — concealment (tirodhāna),
Sadāśiva — grace (anugraha).
These five functions are all Her own expressions.
चिन्मयी (cinmayī) — Composed of pure consciousness (cit).
परमानन्दा (paramānandā) — Of supreme bliss.
“She is seated upon the throne formed by the five inert principles (the five Brahmas),
for She alone is their life and consciousness.
She Herself is of the nature of the five divine powers — creation, preservation, dissolution, concealment, and grace.
She is of the essence of pure consciousness, supreme bliss, and condensed spiritual knowledge.”
ध्यानध्यातृध्र्येयरूपा, धर्माधर्मविवर्जिता ।
विश्वरूपा, जागरिणी, स्वपन्ती, तैजसात्मिका ॥ ६२ ॥
dhyānadhyātṛ-dhyeyarūpā dharmādharmavivarjitā ।
viśvarūpā jāgariṇī svapantī taijasātmikā ॥ 62 ॥
- ध्यान (dhyāna) — Meditation.
- ध्यातृ (dhyātṛ) — The meditator.
- ध्येय (dhyeya) — The object of meditation.
- रूपा (rūpā) — Form; essence.
→ She who is simultaneously the act of meditation, the meditator, and the object meditated upon.
In Her, all three merge into one — pure unity of consciousness.
- धर्माधर्म विवर्जिता (dharma–adharma–vivarjitā) — Free from both righteousness and unrighteousness; beyond all dualities of good and evil, virtue and sin.
→ She transcends all moral opposites and relative conditions — untouched by the pairs of opposites.
- विश्वरूपा (viśvarūpā) — Of the form of the entire universe; the all-encompassing cosmic form.
- जागरिणी (jāgariṇī) — She who exists as the waking consciousness (Viśva state).
- स्वपन्ती (svapantī) — She who exists as the dreaming consciousness (Taijasa state).
- तैजसात्मिका (taijasātmikā) — Of the nature of the luminous dreamer — Taijasa, the subtle inner being that experiences the dream state.
“She is of the nature of meditation itself — being the meditator, the process of meditation, and the object meditated upon.
She is beyond both virtue and vice, untouched by dualities.
She is of the form of the entire universe, manifesting as the waking consciousness, the dreaming consciousness, and the luminous inner self known as Taijasa.”
सुप्ता, प्राज्ञात्मिका, तुर्या, सर्वावस्थाविवर्जिता ।
सृष्टिकर्त्री, ब्रह्मरूपा, गोप्त्री, गोविन्दरूपिणी ॥ ६३ ॥
suptā prājñātmikā turyā sarvāvasthāvivarjitā ।
sṛṣṭikartrī brahmarūpā goptrī govindarūpiṇī ॥ 63 ॥
suptā — She who is present in the state of deep sleep (suṣupti); the dormant consciousness that remains when the mind and senses are withdrawn.
prājñātmikā — She is of the nature of Prājña, the deep-sleep consciousness that is merged in bliss and ignorance of duality.
turyā — She is the fourth state (Turīya) beyond waking, dream, and deep sleep — pure, transcendental awareness.
sarvāvasthā-vivarjitā — Free from all states or conditions; beyond waking (jāgrat), dream (svapna), and deep sleep (suṣupti); untouched by any limitation.
sṛṣṭi-kartrī — The creatrix of the universe; the one who brings forth all manifestation.
brahma-rūpā — Of the very form of Brahman — infinite, eternal consciousness.
goptrī — The sustainer or protector of all beings.
govinda-rūpiṇī — Of the form of Govinda, the Divine Protector and Enjoyer of all worlds (Viṣṇu aspect).
She, the Divine Mother, is the Consciousness that pervades all three states of experience — waking, dreaming, and deep sleep — yet She Herself is beyond them as the Transcendental Turīya, pure awareness free from all conditions.
In the deep sleep state, She is known as Prājñā, the potential consciousness resting in undifferentiated bliss. In the waking and dream states, She manifests as the active power behind perception and thought. But as Turīya, She is beyond all — the ever-free, self-luminous witness.
She is also the Creatrix (Sṛṣṭikartrī) of the universe, taking the form of Brahmā for creation, the Protector (Goptrī) taking the form of Govinda (Viṣṇu) for preservation, and in truth, She is none other than Brahman itself, the infinite Reality underlying all forms and functions.
संहारिणी, रुद्ररूपा, तिरोधानकरीश्वरी ।
सदाशिवानुग्रहदा, पञ्चकृत्यपरायणा ॥ ६४ ॥
saṃhāriṇī rudrarūpā tirodhānakarīśvarī ।
sadāśivānugrahadā pañcakṛtyaparāyaṇā ॥ 64 ॥
saṃhāriṇī — She who dissolves or withdraws the universe at the time of cosmic dissolution (saṃhāra); the destroyer aspect of the Divine Mother.
rudra-rūpā — Of the form of Rudra (Śiva as the dissolver); expressing the fierce, transformative power that ends all cycles and leads to renewal.
tirodhāna-karī — She who veils or conceals the Truth; the one who causes obscuration of Divine knowledge, making beings forget their true Self through Māyā.
īśvarī — The Supreme Mistress or Sovereign Lady; the Divine Queen who governs all the powers of creation, maintenance, and dissolution.
sadāśiva-anugraha-dā — She who bestows grace (anugraha) in union with Sadāśiva, the Supreme Consciousness; the giver of ultimate liberation through divine compassion.
pañca-kṛtya-parāyaṇā — Devoted to or engaged in the five cosmic acts (pañca-kṛtya) —
Anugraha (grace or revelation).
Sṛṣṭi (creation),
Sthiti (preservation),
Saṃhāra (dissolution),
Tirodhāna (concealment or delusion), and
She, the Divine Mother, is the supreme Power who performs the five eternal functions of the Divine.
As Saṃhāriṇī, She withdraws the universe into Herself when its purpose is fulfilled.
As Rudra-rūpā, She appears as fierce compassion — destroying ignorance and dissolving all false identities.
As Tirodhāna-karī, She veils the Truth through Māyā, allowing souls to experience duality and the play of life.
Yet as Sadāśiva-anugraha-dā, She reveals the Truth again through Anugraha, the outpouring of Divine Grace that leads the soul back to liberation.
Ever engaged in these pañca-kṛtyas, She governs the entire cosmic rhythm — creation, sustenance, dissolution, concealment, and grace — in perfect harmony with Sadāśiva, the unchanging Witness.
भानुमण्डलमध्यस्था, भैरवी, भगमालिनी ।
पद्मासना, भगवती, पद्मनाभसहोदरी ॥ ६५ ॥
bhānumaṇḍala-madhyasthā bhairavī bhagamālinī ।
padmāsanā bhagavatī padmanābha-sahodarī ॥ 65 ॥
bhānu-maṇḍala-madhya-sthā — She who abides in the center (madhya-sthā) of the solar orb (bhānu-maṇḍala); the radiant Consciousness dwelling in the heart of the Sun; the inner light that illumines all.
bhairavī — The Terrific and the Auspicious One; the Divine Power of Bhairava (Śiva); representing transcendent energy that annihilates ignorance and bestows liberation.
bhaga-mālinī — She who is adorned with a garland (mālinī) of divine powers or blessings (bhaga). The term bhaga also means “fortune, majesty, or splendor,” so She is the garland of all auspicious qualities — wisdom, strength, beauty, fame, prosperity, and detachment.
padmāsanā — Seated on a lotus, symbol of purity and transcendence; untouched by the mud of worldly attachment though dwelling amidst it.
bhagavatī — The Supreme Goddess; the venerable and all-powerful Divine Mother, worshipped by all devas.
padmanābha-sahodarī — The sister (sahodarī) of Padmanābha (Lord Viṣṇu, “He whose navel bears a lotus”); born of the same Divine Source — signifying that She and Viṣṇu are one in essence, as Śakti and Śaktimān, inseparable aspects of the same Reality.
She, the Bhagavatī, dwells in the radiant core of the Sun, as the inner spiritual Light that sustains all existence. She is Bhairavī, the fierce yet benevolent Power of transformation, who burns away ignorance in the blazing fire of consciousness.
Adorned with a garland of divine splendors (bhaga), She is the embodiment of all auspicious qualities and virtues.
Seated upon a lotus (padmāsanā), She is pure, tranquil, and ever untainted by the world.
She is the Divine Sister of Padmanābha (Viṣṇu) — meaning that the power (Śakti) which upholds the universe is one with the Consciousness (Śiva–Viṣṇu) that pervades it. Together, They manifest as the eternal harmony of energy and awareness, love and wisdom, prakṛti and puruṣa.
उन्मेषनिमिषोत्पन्नविपन्नभुवनावलिः ।
सहस्रशीर्षवदना, सहस्राक्षी, सहस्रपात् ॥ ६६ ॥
unmeṣa-nimiṣotpanna-vipanna-bhuvanāvaliḥ ।
sahasraśīrṣavadanā sahasrākṣī sahasrapāt ॥ 66 ॥
unmeṣa-nimiṣa-utpanna-vipanna-bhuvana-āvaliḥ —
unmeṣa = opening of the eyes,
nimiṣa = closing of the eyes,
utpanna-vipanna = arising and dissolving,
bhuvana-āvaliḥ = series or multitude of worlds.
— “She by whose mere opening and closing of the eyes countless universes arise and dissolve.”
This indicates that the creation and dissolution of infinite worlds occur in a single blink of Her Divine Consciousness.
sahasra-śīrṣa-vadanā — She who has a thousand heads and faces; the all-pervading consciousness manifesting through countless beings and directions (echoing the Puruṣa Sūkta — sahasra-śīrṣā puruṣaḥ).
sahasrākṣī — She who has a thousand eyes; the all-seeing Witness, perceiving through the eyes of every living creature.
sahasra-pāt — She who has a thousand feet; symbolizing Her omnipresence and all-pervading activity throughout the cosmos.
The Divine Mother is the Supreme Consciousness whose mere glance sustains and dissolves entire universes.
When She opens Her eyes (unmeṣa), creation bursts forth — galaxies, stars, beings, and time itself emerge from Her awareness.
When She closes Her eyes (nimiṣa), all returns into the stillness of Her being — the great cosmic dissolution (pralaya).
She is the infinite, all-encompassing Being described in the Vedic hymns — with a thousand heads, eyes, and feet — meaning not literal multiplicity, but Her omnipresence through all forms of life.
Every act of perception, every step taken, every breath drawn in the universe — all are Her own movements.
आब्रह्मकीटजननी, वर्णाश्रमविधायिनी ।
निजाज्ञारूपनिगमा, पुण्यापुण्यफलप्रदा ॥ ६७ ॥
ābrahma-kīṭajananī varṇāśrama-vidhāyinī ।
nijājñārūpanigamā puṇyāpuṇya-phalapradā ॥ 67 ॥
ābrahma — from Brahmā (the highest being in the cosmos)
kīṭa-jananī — to the mother of insects or worms (kīṭa = worm/insect, jananī = mother, meaning all living beings down to the lowest forms)
→ Together: “from Brahmā down to the smallest insect”
varṇāśrama vidhāyinī — She who establishes and governs the system of varṇas (social orders) and āśramas (stages of life)
nijājñā-rūpa nigamā — whose own divine command takes the form of the Nigamas (Vedas); that is, the Vedas are the expression of Her will
puṇyāpuṇya phala-pradā — She who bestows the fruits (results) of both puṇya (merit, virtue) and apuṇya (sin, vice)
“She, the Divine Mother, is the source of all beings—from Brahmā, the Creator, down to the smallest insect. She has established the system of varṇa and āśrama for the harmony of the world. The Vedas themselves are the embodiment of Her divine command, and She alone dispenses the fruits of all actions, whether virtuous or sinful.”
श्रुतिसीमन्तसिन्धूरीकृतपादाब्जधूलिका ।
सकलागमसन्दोहशुक्तिसम्पुटमौक्तिका ॥ ६८ ॥
śruti-sīmanta-sindhūrīkṛta-pādābjadhūlikā ।
sakalāgama-sandoha-śukti-sampuṭa-mauktikā ॥ 68 ॥
śruti — the Vedas, or revealed scriptures (divine knowledge heard by sages)
sīmanta — the central parting of the hair (a symbol of auspiciousness)
sindhūrī — vermilion (kumkum), the red mark applied in the hair parting of a married woman
→ śruti sīmanta sindhūrī — She whose vermilion adorns the parting of the hair of the Vedas; i.e., the Divine Mother who beautifies and sanctifies the entire Vedic knowledge
kṛta — made of, composed of
pāda-abja — lotus feet (pāda = foot, abja = born of water/lotus)
dhūlikā — dust
→ kṛta-pādābja-dhūlikā — She whose being is formed of the dust of Her own lotus feet; the one whose feet sanctify even the highest knowledge
sakala — all, entire
āgama — revealed scriptures, especially the Tantras and other sacred texts
sandoha — collection, multitude
→ sakalāgama-sandoha — the entire collection of Āgamas and sacred scriptures
śukti — oyster shell
sampuṭa — encased within, contained in
mauktikā — pearl
→ śukti-sampuṭa mauktikā — She is like the radiant pearl shining within the oyster-shell of all scriptures
“She is the kumkum adorning the parting of the Vedas, the sanctifying dust from Her own lotus feet, and the shining pearl concealed within the shell of all Āgamas and scriptures. The Vedas and all sacred texts are beautified, illuminated, and made meaningful only through Her divine presence.”
पुरुषार्थप्रदा, पूर्णा, भोगिनी, भुवनेश्वरी ।
अम्बिकाऽनादिनिधना, हरिब्रह्मेन्द्रसेविता ॥ ६९ ॥
puruṣārthapradā pūrṇā bhoginī bhuvaneśvarī ।
ambikā’nādi-nidhanā hari-brahmendra-sevitā ॥ 69 ॥
puruṣārtha-pradā — bestower (pradā) of the four puruṣārthas (goals of human life) — dharma (righteousness), artha (prosperity), kāma (desire), and mokṣa (liberation)
pūrṇā — complete, perfect, all-fulfilled; She who is absolute perfection and wholeness
bhoginī — the enjoyer; She who experiences and grants all enjoyments or who is ever blissful in Herself
bhuvaneśvarī — the Sovereign of all worlds (bhuvana = world, īśvarī = ruler); the Supreme Mistress of the universe
ambikā — the Divine Mother, compassionate and nurturing to all beings
anādi — without beginning; eternal
nidhana — without end; deathless, immortal
→ anādi nidhana — She who is without beginning or end; the timeless and eternal one
hari-brahmendra-sevitā — served and worshipped (sevitā) by Hari (Viṣṇu), Brahmā, and Indra; revered even by the highest gods
“She is the bestower of the four goals of human life — righteousness, prosperity, desire, and liberation. She is complete and perfect, the enjoyer of all bliss, and the Supreme Ruler of all worlds. As Ambikā, the Divine Mother, She is without beginning or end, eternal and infinite. Even the great deities — Hari, Brahmā, and Indra — revere and serve Her.”
नारायणी, नादरूपा, नामरूपविवर्जिता ।
ह्रीङ्कारी, ह्रीमती, हृद्या, हेयोपादेयवर्जिता ॥ ७० ॥
nārāyaṇī nādarūpā nāmarūpa-vivarjitā ।
hrīṅkārī hrīmatī hṛdyā heyopādeya-varjitā ॥ 70 ॥
nārāyaṇī — the feminine aspect or power (śakti) of Nārāyaṇa (the Supreme Lord); She who is one with Nārāyaṇa and pervades all existence as His divine energy
nāda-rūpā — whose form is Nāda (the primordial sacred sound or vibration from which all creation emerges)
nāma-rūpa vivarjitā — free (vivarjitā) from nāma (name) and rūpa (form); transcending all names and forms — beyond all conceptual and manifest distinctions
hrīṅkārī — She who is embodied in the Hrīṁ (bīja mantra), the sacred seed syllable of divine modesty, power, and supreme creative energy
hrīmatī — full of Hrī (modesty, sacred power, and divine radiance); the possessor of holy splendor and spiritual grace
hṛdyā — residing in the hṛd (heart); charming to the heart, lovable, and inwardly realized within the devotee’s heart
heya-upādeya varjitā — free from both heya (what is to be rejected) and upādeya (what is to be accepted); transcending all dualities, beyond all notions of good and bad, acceptance and rejection.
“She is Nārāyaṇī, the divine power of Lord Nārāyaṇa, whose very essence is the primordial sound, Nāda. Though She manifests as sound and vibration, She is beyond all names and forms. She is the sacred Hrīṁ—the embodiment of divine modesty and radiant spiritual power—residing in the heart of all beings. Free from all dualities of acceptance and rejection, She remains ever pure, perfect, and beyond all opposites.”
राजराजार्चिता, राज्ञी, रम्या, राजीवलोचना ।
रञ्जनी, रमणी, रस्या, रणत्किङ्किणिमेखला ॥ ७१ ॥
rājarājārcitā rājñī ramyā rājīvalocanā ।
rañjanī ramaṇī rasyā raṇat-kiṅkiṇi-mekhalā ॥ 71 ॥
rājarāja-arcitā — worshipped (arcitā) by Rājarāja (the king of kings, i.e., Lord Śiva or the supreme rulers of all worlds); adored by the greatest among rulers and gods
rājñī — the supreme Queen, the sovereign Empress of the universe
ramyā — beautiful, delightful, pleasing, charming in form and essence
rājīva-locanā — lotus-eyed (rājīva = lotus, locanā = eyed); She whose eyes are as soft and radiant as the lotus petals
rañjanī — She who delights, enraptures, and gives joy to all beings; the enchantress of the cosmos
ramaṇī — the beloved; graceful and full of divine charm; She who brings bliss to Her devotees
rasyā — the embodiment of rasa, divine sweetness and aesthetic bliss; the very essence of beauty, love, and spiritual flavor
raṇat-kiṅkiṇi-mekhalā — She who wears a girdle (mekhalā) adorned with small tinkling bells (kiṅkiṇī), producing a sweet, rhythmic sound (raṇat = resounding); symbolizing the music and rhythm that pervade creation itself.
“She is adored by the greatest of rulers, the supreme Queen of the universe—beautiful, lotus-eyed, and full of charm. She delights and enchants all beings, embodying divine sweetness and bliss. Adorned with a girdle of tinkling bells, She radiates rhythm, grace, and joy, filling creation with the music of divine harmony.”
रमा, राकेन्दुवदना, रतिरूपा, रतिप्रिया ।
रक्षाकरी, राक्षसघ्नी, रामा, रमणलम्पटा ॥ ७२ ॥
ramā rākeṇḍu-vadanā ratirūpā ratipriyā ।
rakṣākarī rākṣasaghnī rāmā ramaṇa-lampaṭā ॥ 72 ॥
रमा (ramā) — The goddess of beauty, prosperity, and delight; another name of Lakṣmī.
राकेन्दुवदना (rākendu-vadanā) — She whose face is like the full moon; possessing a serene, radiant, and charming countenance.
रतिरूपा (ratirūpā) — She who is the very embodiment of love and delight.
रतिप्रिया (ratipriyā) — She who is fond of divine love or union; beloved of Rati (the goddess of love).
रक्षाकरी (rakṣākarī) — The protectress; She who bestows safety and protection on Her devotees.
राक्षसघ्नी (rākṣasa-ghnī) — The destroyer of demons; She who annihilates the negative, demonic forces within and without.
रामा (rāmā) — The consort of Lord Rāma or Viṣṇu; She who delights all beings.
रमणलम्पटा (ramaṇa-lampaṭā) — Deeply attached and devoted to Her divine consort (Ramaṇa = Lord Viṣṇu / Rāma); ever eager to engage in divine union with Him.
Goddess Lakṣmī, whose radiant face shines like the full moon, is the very essence of divine love and beauty. She is ever fond of pure affection, the compassionate protectress of all beings, and the destroyer of demonic forces. As the beloved of Lord Rāma, She remains ever absorbed in loving devotion to Her eternal consort.
काम्या, कामकलारूपा, कदम्बकुसुमप्रिया ।
कल्याणी, जगतीकन्दा, करुणारससागरा ॥ ७३ ॥
kāmyā kāmakalārūpā kadamba-kusuma-priyā ।
kalyāṇī jagatīkandā karuṇārasa-sāgarā ॥ 73 ॥
काम्या (kāmyā) — Desirable, lovable, worthy of devotion
कामकलारूपा (kāma-kalā-rūpā) — The embodiment of the supreme essence of love
कदम्बकुसुमप्रिया (kadamba-kusuma-priyā) — Fond of kadamba flowers
कल्याणी (kalyāṇī) — Auspicious, bestower of welfare and goodness
जगतीकन्दा (jagatī-kandā) — The root or source of the universe
करुणारससागरा (karuṇārasa-sāgarā) — An ocean of compassion and tenderness
She is the most desirable and lovable one, the very embodiment of divine love and its blissful energy. Fond of kadamba blossoms, She radiates auspiciousness and goodness to all. As the very root and origin of the universe, She stands as an infinite ocean of compassion, ever overflowing with mercy and grace toward all beings.
कलावती, कलालापा, कान्ता, कादम्बरीप्रिया ।
वरदा, वामनयना, वारुणीमदविह्वला ॥ ७४ ॥
kalāvatī kalālāpā kāntā kādambarīpriyā ।
varadā vāmanayanā vāruṇī-mada-vihvalā ॥ 74 ॥
कलावती (kalāvatī) — Endowed with all arts and graces
कलालापा (kalā-lāpā) — Sweet-spoken; whose speech is melodious like art itself
कान्ता (kāntā) — Beautiful and enchanting
कादम्बरीप्रिया (kādambarī-priyā) — Fond of kādambarī, a sweet divine drink (symbol of bliss)
वरदा (varadā) — Bestower of boons and blessings
वामनयना (vāma-nayanā) — Having lovely, gentle eyes
वारुणीमदविह्वला (vāruṇī-mada-vihvalā) — Immersed in divine ecstasy like one intoxicated with celestial nectar (Vāruṇī)
She is adorned with every form of art and grace, and Her words flow with the sweetness of divine melody. Radiant with beauty and charm, She delights in celestial bliss. Bestowing boons upon all, Her gentle eyes reflect tender compassion, while She remains absorbed in the rapture of divine ecstasy, as if intoxicated by the nectar of divine love.
विश्वाधिका, वेदवेद्या, विन्ध्याचलनिवासिनी ।
विधात्री, वेदजननी, विष्णुमाया, विलासिनी ॥ ७५ ॥
viśvādhikā vedavedyā vindhyācala-nivāsinī ।
vidhātrī vedajananī viṣṇumāyā vilāsinī ॥ 75 ॥
विश्वाधिका (viśvādhikā) — Beyond and greater than the entire universe
वेदवेद्या (veda-vedyā) — Known only through the Vedas; the ultimate object of Vedic knowledge
विन्ध्याचलनिवासिनी (vindhyācala-nivāsinī) — Residing in the Vindhya mountains
विधात्री (vidhātrī) — The creatrix; She who sustains and regulates creation
वेदजननी (veda-jananī) — The mother of the Vedas; source of all sacred wisdom
विष्णुमाया (viṣṇu-māyā) — The divine power of Viṣṇu; His creative energy
विलासिनी (vilāsinī) — Playful, radiant, and delightfully expressive in divine sport
She transcends the entire universe and is the supreme reality sought through the Vedas. Dwelling in the Vindhya mountains, She is the divine creatrix and the very mother of the Vedas. As the sacred power of Lord Viṣṇu, She manifests the universe through Her divine play, delighting in the eternal dance of creation and grace.
क्षेत्रस्वरूपा, क्षेत्रेशी, क्षेत्रक्षेत्रज्ञपालिनी ।
क्षयवृद्धिविनिर्मुक्ता, क्षेत्रपालसमर्चिता ॥ ७६ ॥
kṣetrasvarūpā kṣetreśī kṣetra-kṣetrajña-pālinī ।
kṣaya-vṛddhi-vinirmuktā kṣetrapāla-samarcitā ॥ 76 ॥
क्षेत्रस्वरूपा (kṣetra-svarūpā) — The embodiment of the sacred field (body or cosmos)
क्षेत्रेशी (kṣetreśī) — The divine ruler of all fields; sovereign over all realms of existence
क्षेत्रक्षेत्रज्ञपालिनी (kṣetra-kṣetrajña-pālinī) — The protector of both the field (body/world) and the knower of the field (soul)
क्षयवृद्धिविनिर्मुक्ता (kṣaya-vṛddhi-vinirmuktā) — Free from decay and growth; beyond change and duality
क्षेत्रपालसमर्चिता (kṣetrapāla-samarcitā) — Revered and worshipped even by the guardian deities of the fields or directions
She is the very essence of the cosmic field and the divine ruler who governs all realms of existence. Protecting both the manifested world and the conscious soul within, She stands beyond all change—untouched by growth or decay. The guardian deities of the worlds bow before Her, offering worship to the eternal Mother who sustains and transcends all creation.
विजया, विमला, वन्द्या, वन्दारुजनवत्सला ।
वाग्वादिनी, वामकेशी, वह्निमण्डलवासिनी ॥ ७७ ॥
vijayā vimalā vandyā vandārujana-vatsalā ।
vāgvādinī vāmakeśī vahnimaṇḍala-vāsinī ॥ 77 ॥
विजया (vijayā) — The victorious one; ever triumphant
विमला (vimalā) — Pure, spotless, and free from all impurity
वन्द्या (vandyā) — Worthy of adoration and worship
वन्दारुजनवत्सला (vandāru-jana-vatsalā) — Full of affection toward those who worship Her; loving to Her devotees
वाग्वादिनी (vāgvādinī) — The goddess of speech; eloquent and bestower of divine wisdom
वामकेशी (vāmakeśī) — Having beautiful, charming hair; also meaning the consort of Vāma (Śiva)
वह्निमण्डलवासिनी (vahni-maṇḍala-vāsinī) — Residing in the sphere of fire; dwelling within the element of Agni
She is ever-victorious and radiant with purity, adored by all and deeply compassionate toward Her devotees. As the goddess of speech, She bestows eloquence and divine wisdom. With enchanting beauty and graceful charm, She abides within the sacred circle of fire, symbolizing Her presence in the flame of spiritual illumination and sacrifice.
भक्तिमत् कल्पलतिका, पशुपाशविमोचनी ।
संहृताशेषपाषण्डा, सदाचारप्रवर्तिका ॥ ७८ ॥
bhaktimat-kalpalatikā paśupāśa-vimocanī ।
saṃhṛtāśeṣa-pāṣaṇḍā sadācāra-pravartikā ॥ 78 ॥
भक्तिमत्-कल्पलतिका (bhaktimat-kalpalatikā) — The wish-fulfilling creeper for the devotees; She who grants all desires of the faithful
पशुपाशविमोचनी (paśu-pāśa-vimocanī) — The liberator from the bondage (pāśa) of ignorance and material attachment (paśutva)
संहृताशेषपाषण्डा (saṁhṛtāśeṣa-pāṣaṇḍā) — The destroyer of all heresy and false doctrines opposed to truth
सदाचारप्रवर्तिका (sadācāra-pravartikā) — The promoter of righteousness, virtue, and noble conduct
She is the divine wish-fulfilling creeper for all sincere devotees, granting their spiritual aspirations. With compassion, She releases beings from the bondage of ignorance and worldly attachment. Destroying all falsehood and irreligion, She establishes the path of righteousness and inspires all to live by truth, purity, and devotion.
तापत्रयाग्निसन्तप्तसमाह्लादनचन्द्रिका ।
तरुणी, तापसाराध्या, तनुमध्या, तमोऽपहा ॥ ७९ ॥
tāpatrayāgni-santapta-samāhlādana-candrikā ।
taruṇī tāpasārādhyā tanumadhyā tamo’pahā ॥ 79 ॥
तापत्रयाग्निसन्तप्त (tāpatraya-agni-santapta) — Those scorched by the threefold miseries (of body, mind, and destiny)
समाह्लादनचन्द्रिका (samāhlādana-candrikā) — The cooling moonlight that brings them joy and relief
तरुणी (taruṇī) — Ever youthful and radiant
तापसाराध्या (tāpasārādhyā) — Worshipped and adored by sages and ascetics
तनुमध्या (tanu-madhyā) — Slender-waisted; of graceful form
तमोऽपहा (tamo’pahā) — The dispeller of darkness and ignorance
To those scorched by the triple fires of worldly suffering—physical, mental, and spiritual—She appears as the soothing moonlight of divine bliss. Ever youthful and radiant, She is revered by sages and ascetics alike. With a form of exquisite grace, She removes the darkness of ignorance, bringing peace, light, and inner awakening to all who turn to Her.
चिति, स्तत्पदलक्ष्यार्था, चिदेक रसरूपिणी ।
स्वात्मानन्दलवीभूत ब्रह्माद्यानन्दसन्ततिः ॥ ८० ॥
citi statpadalakṣyārthā cideka-rasarūpiṇī ।
svātmānanda-lavībhūta-brahmādyānanda-santatiḥ ॥ 80 ॥
चिति (citi) — Consciousness, pure awareness
स्तत्पदलक्ष्यार्था (stat-pada-lakṣyārthā) — One whose purpose is the attainment of the Lord’s feet; devoted to the supreme goal
चिदेक रसरूपिणी (cideka-rasarūpiṇī) — The embodiment of the bliss of the One Consciousness; pure spiritual taste
स्वात्मानन्दलवीभूत (svātma-ānanda-lavī-bhūt) — Permeated with the nectar of self-bliss
ब्रह्माद्यानन्दसन्ततिः (brahmādya-ānanda-santatiḥ) — The source of the eternal bliss enjoyed by Brahmā and other exalted beings
She is pure consciousness, wholly absorbed in the supreme purpose of attaining the Lord’s lotus feet. Embodying the bliss of the One Consciousness, She is suffused with the nectar of self-realization. From Her flow the eternal joy that delights Brahmā and other exalted beings, making Her the ultimate source of spiritual ecstasy and divine awareness.
परा, प्रत्यक्चिती रूपा, पश्यन्ती, परदेवता ।
मध्यमा, वैखरीरूपा, भक्तमानस हंसिका ॥ ८१ ॥
parā, pratyak-citī-rūpā, paśyantī, paradevatā ।
madhyamā, vaikhari-rūpā, bhaktamānasa-haṁsikā ॥ 81 ॥
परा (parā) — The supreme, transcendental aspect of consciousness
प्रत्यक्चितीरूपा (pratyak-citī-rūpā) — Manifest as individual consciousness perceiving the Lord
पश्यन्ती (paśyantī) — The perceiving aspect; aware of the divine reality
परदेवता (paradevatā) — The highest deity; supreme divinity
मध्यमा (madhyamā) — The intermediate aspect; bridge between the supreme and manifested forms
वैखरीरूपा (vaikhari-rūpā) — Expressed in speech or materialized form; perceptible in the world
भक्तमानसहंसिका (bhakta-mānasa-haṁsikā) — The swan of the devotee’s mind; dwells in the hearts of devotees
She manifests in three levels of consciousness: the supreme transcendental form (parā), perceiving the Lord within (pratyak-citī), and the intermediate worldly form (madhyamā/vaikhari). As the highest deity, She dwells subtly in the mind of devotees, like a swan that separates milk from water, guiding them toward spiritual perception and divine union.
कामेश्वर प्राणनाडी, कृतज्ञा, कामपूजिता ।
शृङ्गार रससम्पूर्णा, जया, जालन्धरस्थिता ॥ ८२ ॥
kāmeśvara-prāṇanāḍī, kṛtajñā, kāma-pūjitā ।
śṛṅgāra-rasa-sampūrṇā, jayā, jālandharasthitā ॥ 82 ॥
कामेश्वरप्राणनाडी (kāmeśvara-prāṇa-nāḍī) — The vital energy channel (nāḍī) connected with the Lord of love (Kāmeśvara); life-force of desire in its pure, spiritual form
कृतज्ञा (kṛtajñā) — Fully aware and grateful; conscious of Her role in divine play
कामपूजिता (kāma-pūjitā) — Worshipped by the Lord of Love (Kāma)
शृङ्गाररससम्पूर्णा (śṛṅgāra-rasa-sampūrṇā) — Full of the rasa (essence) of divine love and beauty
जया (jayā) — Victorious; She who overcomes obstacles
जालन्धरस्थिता (jālandhara-sthitā) — Residing in the heart (or center) of the cosmic region called Jālandhara; the inner seat of spiritual energy
She is the vital energy channel associated with the divine Lord of Love, fully conscious and grateful in Her divine role. Worshipped even by Kāma, She embodies the complete essence of love and beauty. Victorious and supreme, She resides in the spiritual core of the cosmos, guiding and sustaining the flow of divine passion and devotion.
ओड्याण पीठनिलया, बिन्दुमण्डल वासिनी ।
रहोयाग क्रमाराध्या, रहस्तर्पण तर्पिता ॥ ८३ ॥
oḍyāṇa-pīṭha-nilayā, bindu-maṇḍala-vāsinī ।
rahoyāga-kramārādhyā, rahastarpaṇa-tarpitā ॥ 83 ॥
ओड्याणपीठनिलया (oḍyāṇa-pīṭha-nilayā) — Residing in the Oḍyāṇa seat; the sacred center of spiritual power
बिन्दुमण्डलवासिनी (bindu-maṇḍala-vāsinī) — Dwelling in the circle of the bindu; the point of concentrated spiritual essence
रहोयागक्रमाराध्या (raho-yāga-krama-ārādhyā) — Worshipped through the sequential rites of the secret (rahasya) sacrifices
रहस्तर्पणतर्पिता (rahas-tarpaṇa-tarpitā) — Satisfied by the offerings made in these secret rites; fulfilled by devoted ritual
She dwells in the sacred Oḍyāṇa seat and within the central bindu, the core of spiritual energy. Adored through the carefully performed secret sacrificial rites, She is gratified and spiritually nourished by these offerings, representing the intimate, inner worship that connects the devotee directly with divine consciousness.
सद्यः प्रसादिनी, विश्वसाक्षिणी, साक्षिवर्जिता ।
षडङ्गदेवता युक्ता, षाड्गुण्य परिपूरिता ॥
sadyaḥ-prasādinī, viśva-sākṣiṇī, sākṣi-varjitā |
ṣaḍaṅga-devatā-yuktā, ṣāḍ-guṇya-paripūritā ||84||
सद्यः प्रसादिनी (sadyaḥ-prasādinī) — She who is immediately gracious or instantly pleased.
The Divine Mother, when approached with pure devotion and sincerity, bestows Her grace at once—without delay or complexity. Her compassion is instantaneous.
विश्वसाक्षिणी (viśva-sākṣiṇī) — The Witness of the entire universe.
She is the ever-present Consciousness that observes all — the knower of every heart, the silent witness (Sākṣī) behind all experiences and beings.
साक्षिवर्जिता (sākṣi-varjitā) — Beyond the concept of a witness.
Though She is the Witness of all, in Her highest transcendental state, She is even beyond the duality of “witness” and “witnessed.” There is none other apart from Her to be witnessed — for She alone exists. This expresses Her absolute non-dual nature (Advaita-svarūpa).
षडङ्गदेवता युक्ता (ṣaḍ-aṅga-devatā-yuktā) — Endowed with the six limb-deities (ṣaḍaṅga devatās).
In the Śrī Vidyā tradition, every mantra and yantra of the Goddess is associated with six auxiliary deities or “limbs,” such as the six aspects of worship — 1. Śira (head), 2. Kavaca (armor), 3. Netra (eyes), 4. Astra (weapon), 5. Hridaya (heart), and 6. Pāda (feet). She is the source and unity of all these divine aspects.
षाड्गुण्य परिपूरिता (ṣāḍ-guṇya-paripūritā) — Perfectly filled with the six divine attributes.
The “ṣaḍ-guṇya” or six auspicious qualities of the Supreme Being are:
Bala — strength.
The Goddess is complete in all these six divine perfections.
Jñāna — knowledge,
Śakti — power,
Aīśvarya — sovereignty,
Vīrya — valor,
Tejas — brilliance, and
This verse glorifies the Divine Mother as both the immanent and transcendent Reality.
She is Sadyaḥ Prasādinī, easily pleased by sincere love and surrender, revealing that Her compassion flows without restraint toward Her devotees. Yet, in the ultimate sense, She is Sākṣivarjitā — beyond all relative distinctions of observer and observed, existing as pure, undivided Consciousness.
As Viśvasākṣiṇī, She silently witnesses all worlds — the joys and sorrows, birth and death, virtue and sin — yet remains untouched, pure, and self-luminous.
As Ṣaḍaṅga-devatā-yuktā, She encompasses within Herself every divine power that constitutes the sacred structure of existence.
And as Ṣāḍguṇya-paripūritā, She is the Supreme Being endowed with infinite wisdom, power, sovereignty, energy, radiance, and strength — the very completeness of Divinity.
नित्यक्लिन्ना निरुपमा, निर्वाण सुखदायिनी ।
नित्या षोडशिकारूपा, श्रीकण्ठार्ध शरीरिणी ॥
nitya-klinnā nirupamā, nirvāṇa-sukhadāyinī |
nityā-ṣoḍaśikā-rūpā, śrī-kaṇṭhārdha-śarīriṇī ||85||
nitya-klinnā — ever-moist with divine compassion and love; eternally softened with tenderness (symbolizing Her ever-flowing grace).
nirupamā — incomparable, matchless; there is none equal to Her.
nirvāṇa-sukha-dāyinī — the giver of the bliss of liberation (nirvāṇa), bestowing supreme peace and freedom from bondage.
nityā-ṣoḍaśikā-rūpā — whose form is the eternal sixteenfold aspect (ṣoḍaśa-kalā), representing the fullness of divine perfection and completeness.
śrī-kaṇṭha-ardha-śarīriṇī — She who shares half the body of Śrī Kaṇṭha (Lord Śiva); the inseparable half of Mahādeva — Ardhanārīśvarī.
She is ever-soft with compassion (nitya-klinnā), the incomparable and matchless Goddess (nirupamā), who bestows the bliss of liberation (nirvāṇa-sukhadāyinī).
She manifests in the eternal sixteenfold fullness (nityā-ṣoḍaśikā-rūpā), symbolizing the complete perfection of divine energy.
She is one with Lord Śiva, sharing half His body (śrī-kaṇṭhārdha-śarīriṇī), the inseparable consort and consciousness of Śrī Kaṇṭha.
प्रभावती प्रभारूपा, प्रसिद्धा परमेश्वरी ।
मूलप्रकृति रव्यक्ता, व्यक्ताव्यक्त स्वरूपिणी ॥
prabhāvatī prabhā-rūpā, prasiddhā parameśvarī |
mūla-prakṛti-ravyaktā, vyaktāvyakta-svarūpiṇī ||
prabhāvatī — She who is radiant with splendor; the possessor of infinite divine effulgence.
prabhā-rūpā — whose very form is light itself; the embodiment of brilliance, illumination, and spiritual radiance.
prasiddhā — well-known, celebrated in all the worlds; glorified by the scriptures and sages.
parameśvarī — the Supreme Sovereign Goddess, the ultimate controller and ruler of all creation.
mūla-prakṛtiḥ — the root cause of all existence; the original primal Nature from which everything manifests.
avyaktā — the unmanifest, beyond all forms and perception; subtle, unseen essence.
vyakta-avyakta-svarūpiṇī — She whose nature encompasses both the manifest and the unmanifest; the unity of visible and invisible creation.
She is Prabhāvatī, the radiant one, whose very form is light itself (prabhā-rūpā).
She is celebrated everywhere as the Supreme Goddess (prasiddhā parameśvarī), the eternal ruler and sustainer of all universes.
She is the mūla-prakṛti, the original source of creation — the unmanifest energy (avyaktā) from which all things arise.
Yet, She simultaneously exists as both manifest and unmanifest (vyakta-avyakta-svarūpiṇī), pervading every level of existence, both seen and unseen.
व्यापिनी विविधाकारा, विद्याविद्या स्वरूपिणी ।
महाकामेशनयन, कुमुदाह्लाद कौमुदी ॥
vyāpinī vividhā-kārā, vidyā-vidyā-svarūpiṇī |
mahā-kāmeśa-nayana, kumudā-hlāda-kaumudī ||87||
- vyāpinī — She who pervades all; all-pervasive, omnipresent, present everywhere as pure Consciousness.
- vividhākārā — of countless forms and manifestations; appearing in infinite ways according to time, place, and devotee’s perception.
- vidyā-avidyā-svarūpiṇī — whose nature encompasses both vidyā (spiritual knowledge) and avidyā (ignorance or material delusion); She is the power behind both liberation and bondage.
- mahā-kāmeśa-nayanā — She who is the eye, or the very vision, of Mahā Kāmeśa (Lord Śiva as the Supreme of all desires, the Cosmic Consciousness); She is His insight and awareness.
- kumudā-hlāda-kaumudī — the moonlight that delights the lotus; She is like the cool, soothing moonlight (kaumudī) that makes the lotus of the heart (kumuda) bloom with bliss.
She is Vyāpinī, pervading everything, both subtle and gross.
She takes on innumerable forms (vividhākārā), revealing Herself as all deities, beings, and forces of nature.
As Vidyā-avidyā-svarūpiṇī, She is both the wisdom that liberates and the ignorance that binds — the ultimate cause behind knowledge and delusion alike.
She is the very eye of Mahā Kāmeśa (Śiva), the radiant consciousness through which He perceives and governs the cosmos.
She is the moonlight of divine compassion, bringing joy and refreshment to the hearts of devotees, like the cool moon that makes the lotus bloom.
भक्तहार्द तमोभेद भानुमद्-भानुसन्ततिः ।
शिवदूती, शिवाराध्या, शिवमूर्तिः शिवङ्करी ॥
bhaktahārda-tamobheda bhānumad-bhānu-santatiḥ |
śivadūtī, śivārādhyā, śivamūrtiḥ, śivaṅkarī || 88 ||
bhakta-hārda-tamo-bheda — She who dispels (bheda) the darkness (tamas) in the hearts (hārda) of devotees (bhakta); the remover of inner ignorance and sorrow through the light of grace.
bhānumat-bhānu-santatiḥ — the continuous radiance (santatiḥ) brighter than the sun (bhānumat-bhānu); She is an unbroken stream of divine brilliance, the effulgence beyond even the solar light.
śiva-dūtī — the messenger or emissary of Lord Śiva; She acts as His will and power in action — the very Shakti that carries out Śiva’s cosmic intent.
śivārādhyā — worshipped by Śiva Himself; even Śiva adores and contemplates Her, for She is His very own energy and essence.
śiva-mūrtiḥ — the very form of Śiva; inseparable from Him, identical in essence, consciousness, and being.
śivaṅkarī — She who bestows auspiciousness (śiva = auspiciousness, aṅkarī = bestower); the giver of peace, welfare, and liberation to all.
She is the disperser of the darkness that veils the hearts of Her devotees, illuminating them with the radiance of divine wisdom (bhakta-hārda-tamo-bheda).
Her effulgence is endless and surpasses the brilliance of countless suns (bhānumat-bhānu-santatiḥ).
As Śiva-dūtī, She is the dynamic power that executes the will of Lord Śiva throughout the cosmos.
She is Śivārādhyā, adored and worshipped even by Śiva, who recognizes Her as His own supreme Śakti.
She is Śiva-mūrtiḥ, one with Śiva in form and essence — not different, but the same Reality appearing as energy and consciousness.
And She is Śivaṅkarī, the bestower of auspiciousness, who grants peace, joy, and final liberation to those who take refuge in Her.
शिवप्रिया शिवपरा, शिष्टेष्टा शिष्टपूजिता ।
अप्रमेया स्वप्रकाशा, मनोवाचाम गोचरा ॥
śivapriyā śivaparā, śiṣṭeṣṭā śiṣṭapūjitā |
aprameyā-svaprakāśā, manovācāma-gocarā || 89 ||
śiva-priyā — the beloved of Śiva; She who is eternally dear to Lord Śiva, inseparable from Him in love and essence.
śiva-parā — wholly devoted to Śiva; whose highest aim, nature, and reality are centered in Śiva Himself.
śiṣṭeṣṭā — adored by the noble and the wise (śiṣṭa means the virtuous, learned, and spiritually refined); beloved of the devotees who live in dharma and discipline.
śiṣṭa-pūjitā — worshipped by the pure-hearted and righteous souls; revered by sages and great beings who recognize Her divinity.
aprameyā — immeasurable, beyond comprehension; cannot be grasped by mind, logic, or senses.
sva-prakāśā — self-luminous; shining by Her own light, not dependent on anything else for revelation.
mano-vācām-agocarā — beyond the reach of mind and speech; transcending all thought and expression.
She is Śiva-priyā, the eternally beloved of Lord Śiva, one with Him in heart and essence.
She is Śiva-parā, absorbed completely in Śiva — Her entire being is directed toward the Supreme Consciousness.
She is dear to the noble and wise (śiṣṭeṣṭā), and worshipped by the pure-hearted sages and devotees (śiṣṭa-pūjitā) who follow the path of truth.
She is aprameyā, beyond all measure, comprehension, or intellectual grasp.
She is sva-prakāśā, the Self-effulgent One, who illumines even the sun and moon, yet Herself needs no other light.
And She is mano-vācām-agocarā, beyond the grasp of thought and speech — beyond even the imagination of the greatest yogis.
चिच्छक्तिश्चेतनारूपा, जडशक्तिर्जडात्मिका ।
गायत्री व्याहृतिः सन्ध्या, द्विजवृन्द निषेविता ॥
cic-chaktiś cetanā-rūpā, jaḍa-śaktir jaḍāt-mikā |
gāyatrī vyā-hṛti sandhyā, dvija-vṛnda-niśevitā || 90 ||
cit-śaktiḥ — the Power of Consciousness; the divine spiritual energy
cetanā-rūpā — whose nature (rūpa) is pure consciousness or awareness
jaḍa-śaktiḥ — the Power that becomes matter or inert energy
jaḍātmikā — whose form or essence is material/inert
gāyatrī — the sacred Vedic mantra Gāyatrī, symbol of divine illumination
vyāhṛtiḥ — the sacred utterances bhūḥ, bhuvaḥ, svaḥ, representing the three worlds
sandhyā — the twilight worship (dawn and dusk), symbolizing the union of day and night, or of the finite and infinite
dvija-vṛnda-niśevitā — revered and worshipped (niśevitā) by groups of twice-born (dvija-vṛnda), i.e., brāhmaṇas and spiritual aspirants
She, the Divine Mother, is the Power of Consciousness (Cit-śakti) whose nature is pure awareness, and also the Power of Matter (Jaḍa-śakti) that forms the material universe.
She manifests as Gāyatrī, the mantra of divine wisdom; as Vyāhṛti, the cosmic syllables of the three worlds; and as Sandhyā, the sacred time of prayer and union.
All the twice-born (dvijas) — the spiritually awakened — lovingly worship Her through their daily rituals and meditations.
तत्त्वासना तत्त्वमयी, पञ्चकोशान्तरस्थिता ।
निःसीममहिमा, नित्ययौवना मदशालिनी ॥
tatt-vāsanā tatt-vamayī, pañca-kośāntara-sthitā |
nisī-mama-himā, nitya-yauvanā madaśālinī || 91 ||
tattva-āsanā — seated upon the seat (āsana) of tattva, the eternal principles or truths of existence
tattva-mayī — She who is made of or composed of tattvas (fundamental realities); the embodiment of all principles of creation
pañca-kośa-antara-sthitā — abiding (sthitā) within (antara) the five sheaths (pañca-kośas — annamaya, prāṇamaya, manomaya, vijñānamaya, ānandamaya) that cover the soul
niḥsīma-mahimā — of boundless (niḥsīma) glory (mahima); limitless in majesty and greatness
nitya-yauvanā — ever youthful; eternally fresh and radiant
mada-śālinī — filled with divine majesty and graceful charm; exuding blissful pride and spiritual intoxication.
She, the Divine Mother, is seated upon the foundation of eternal truth (tattvāsanā) and is composed of all the cosmic principles (tattvamayī).
Dwelling within the five sheaths (pañca-kośas) of all beings, She pervades every layer of existence — from the physical to the blissful.
Her glory is boundless (niḥsīma-mahimā), Her beauty ever-youthful (nitya-yauvanā), and She radiates divine grace and spiritual ecstasy (madaśālinī).
मदघूर्णित रक्ताक्षी, मदपाटल गण्डभूः ।
चन्दन द्रवदिग्धाङ्गी, चाम्पेय कुसुम प्रिया ॥
mada-ghūrṇita-raktākṣī, mada-pāṭala-gaṇḍa-bhūḥ |
candana-drava-digdhāṅgī, cāmpeya-kusuma-priyā || 92 ||
mada-ghūrṇita — rolling or glancing with intoxicated (divine, blissful) motion
rakta-akṣī — having reddish eyes, glowing with love and bliss
mada-pāṭala — flushed with divine ecstasy; rosy or reddish from bliss
gaṇḍa-bhūḥ — cheeks; the region of the cheeks
candana-drava-digdhā-aṅgī — whose body (aṅgī) is anointed (digdhā) with sandalwood paste (candana-drava)
cāmpeya-kusuma-priyā — fond of (priyā) champaka flowers (cāmpeya-kusuma)
Her eyes shine red with divine intoxication (mada-ghūrṇita-raktākṣī), radiating bliss and love.
Her cheeks blush with the rosy glow of spiritual ecstasy (mada-pāṭala-gaṇḍa-bhūḥ).
Her body is adorned with fragrant sandalwood paste (candana-drava-digdhāṅgī), exuding a cooling and soothing brilliance.
And She delights in champaka flowers (cāmpeya-kusuma-priyā) — symbols of purity, beauty, and divine fragrance.
कुशला कोमलाकारा, कुरुकुल्ला कुलेश्वरी ।
कुलकुण्डालया, कौल मार्गतत्पर सेविता ॥
kuśalā komalā-kārā, kuru-kullā kule-śvarī |
kula-kuṇḍā-layā, kaula-mārga-tatpara-sevitā || 93 ||
kuśalā — skilled, wise, supremely proficient in all arts, knowledge, and yoga
komala-ākārā — of gentle and graceful form; tender and beautiful in appearance
kuru-kullā — the compassionate and energetic aspect of the Divine Mother known as Kurukullā, symbolizing attraction and loving power
kula-īśvarī — the Sovereign Goddess (Īśvarī) of the Kula, the divine spiritual family or lineage of Śakti
kula-kuṇḍa-ālayā — abiding (ālayā) in the Kula-kuṇḍa — the sacred center of energy, the Mūlādhāra Cakra (base of the spine), where the Kuṇḍalinī Śakti resides
kaula-mārga-tatpara-sevitā — devotedly worshipped (sevitā) by those who are intent (tatpara) on the Kaula path, the sacred Tantric way of divine realization through unity of Śiva and Śakti.
She is Kuśalā, the all-wise and skillful Goddess, and Komalākārā, gentle and beautiful in form.
As Kurukullā, She embodies loving magnetism and divine grace, and as Kuleśvarī, She is the sovereign of the spiritual lineage of Śakti.
She abides as the Kuṇḍalinī Śakti in the Kula-kuṇḍa at the base of the spine, sustaining all beings with Her power.
She is worshipped by those devoted to the Kaula path (kaula-mārga) — the sacred way of realizing the divine through the union of consciousness and energy.
कुमार गणनाथाम्बा, तुष्टिः पुष्टिर्मतिर्धृतिः ।
शान्तिः स्वस्तिमतीकान्तिर्नन्दिनी विघ्ननाशिनी ॥
Kumāra-gaṇanā-thāmbā, tuṣṭiḥ puṣṭir-matir-dhṛtiḥ ।
Śāntiḥ svasti-matī kāntir, nandinī vighna-nāśinī || 94 ||
kumāra-gaṇa-nātha-ambā — the Mother (Ambā) of Kumāra (Skanda) and Gaṇanātha (Gaṇeśa), i.e., the Divine Mother of both sons of Śiva
tuṣṭiḥ — satisfaction, contentment, inner joy
puṣṭiḥ — nourishment, abundance, and prosperity
matiḥ — intelligence, divine understanding
dhṛtiḥ — steadiness, patience, firmness of mind
śāntiḥ — peace, tranquility, spiritual calm
svasti-matī — auspiciousness, well-being, and good fortune
kāntiḥ — radiance, beauty, divine charm
nandinī — the joy-giving one; also the name of Pārvatī’s attendant, symbolic of bliss
vighna-nāśinī — remover (nāśinī) of obstacles (vighna).
She is Ambā, the Divine Mother of Kumāra (Kārtikeya) and Gaṇanātha (Gaṇeśa), the two celestial sons who represent courage and wisdom.
She manifests as Tuṣṭi (contentment), Puṣṭi (prosperity), Mati (wisdom), and Dhṛti (steadfastness) — the inner virtues that sustain spiritual life.
She is Śānti (peace), Svasti (auspiciousness), Kānti (beauty and radiance), and Nandinī (joy) — the source of all harmony and delight.
As Vighna-nāśinī, She removes every obstacle from the path of Her devotees, blessing them with peace, strength, and fulfillment.
तेजोवती त्रिनयना, लोलाक्षी कामरूपिणी ।
मालिनी हंसिनी माता, मलयाचल वासिनी ॥
Tejovatī trinayanā, lolākṣī kāmarūpiṇī |
Mālinī haṁsinī mātā, malayācala-vāsinī || 95 ||
तेजोवती (Tejovatī) — Possessing divine brilliance; full of spiritual radiance.
त्रिनयना (Trinayanā) — The three-eyed One (symbolizing the Sun, Moon, and Fire).
लोलाक्षी (Lolākṣī) — The One with playful, moving, and compassionate eyes.
कामरूपिणी (Kāmarūpiṇī) — She who can assume any form She desires; the fulfiller of divine will.
मालिनी (Mālinī) — Adorned with garlands; one who is ever decorated with auspiciousness.
हंसिनी (Haṃsinī) — Swan-like; graceful and pure; also symbolizing wisdom and discernment.
माता (Mātā) — The Divine Mother.
मलयाचलवासिनी (Malayācala-vāsinī) — She who dwells on the Malaya mountain; the abode of fragrance and serenity.
The Goddess is radiant and all-seeing, with three eyes symbolizing divine power. Her gaze is filled with compassion, and She can assume any form to bless Her devotees. Adorned with garlands and graceful like a swan, She is the loving Mother of all, residing peacefully upon the sacred Malaya mountain — the abode of divine beauty and serenity.
सुमुखी नलिनी सुभ्रूः, शोभना सुरनायिका ।
कालकण्ठी कान्तिमती, क्षोभिणी सूक्ष्मरूपिणी ॥
Sumukhī nalinī subhrūḥ, śobhanā suranāyikā ।
Kālakaṇṭhī kāntimatī, kṣobhiṇī sūkṣmarūpiṇī || 96 ||
सुमुखी (Sumukhī) — One with a beautiful, auspicious face.
नलिनी (Nalinī) — Lotus-like; gentle, pure, and radiant.
सुभ्रूः (Subhrūḥ) — Possessing lovely eyebrows; symbol of divine charm and grace.
शोभना (Śobhanā) — Auspicious, splendid, and shining with divine beauty.
सुरनायिका (Suranāyikā) — The leader or queen of the celestial beings (Devas).
कालकण्ठी (Kālakaṇṭhī) — With a deep, melodious voice like that of a koel bird.
कान्तिमती (Kāntimatī) — Radiant and full of brilliance.
क्षोभिणी (Kṣobhiṇī) — The stirrer of hearts; who awakens spiritual longing.
सूक्ष्मरूपिणी (Sūkṣmarūpiṇī) — Of subtle form; pervading all creation invisibly.
The Goddess is exquisitely beautiful, lotus-faced, and graceful in every aspect. She is the radiant and auspicious queen of the gods, whose melodious voice enchants all creation. Her brilliance shines like divine light, and She stirs the hearts of beings toward devotion and awakening. Subtle and all-pervading, She moves unseen yet is present everywhere as the gentle, divine essence of beauty and bliss.
वज्रेश्वरी वामदेवी, वयोऽवस्था विवर्जिता ।
सिद्धेश्वरी सिद्धविद्या, सिद्धमाता यशस्विनी ॥
Vajreśvarī vāmadevī, vayo’vasthā vivarjitā ।
Siddheśvarī siddhavidyā, siddhamātā yaśasvinī || 97 ||
वज्रेश्वरी (Vajreśvarī) — The mighty Goddess, powerful like a thunderbolt; ruler of unshakable strength.
वामदेवी (Vāmadevī) — The gentle and gracious aspect of the Divine Mother.
वयोऽवस्था विवर्जिता (Vayo’vasthā vivarjitā) — Free from age and change; eternal and beyond time.
सिद्धेश्वरी (Siddheśvarī) — The sovereign of all spiritual perfections (siddhis).
सिद्धविद्या (Siddhavidyā) — Embodiment of divine knowledge and perfected wisdom.
सिद्धमाता (Siddhamātā) — The Mother of all perfected beings.
यशस्विनी (Yaśasvinī) — Glorious and renowned; shining with divine fame.
The Goddess is Vajreśvarī, the embodiment of unyielding divine power, yet as Vāmadevī, She radiates gentleness and grace. Eternal and beyond the bounds of time, She is Siddheśvarī, the ruler of all spiritual attainments, and Siddhavidyā, the essence of true wisdom. As Siddhamātā, She nurtures all realized souls, and as Yaśasvinī, She shines resplendently with divine glory.
विशुद्धि चक्रनिलया,ऽऽरक्तवर्णा त्रिलोचना ।
खट्वाङ्गादि-प्रहरणा, वदनैक समन्विता ॥
Viśuddhi-cakra-nilayā, ’raktavarṇā trilocanā ।
Khaṭvāṅgā-di-praharaṇā, vadanaika-samanvitā || 98 ||
विशुद्धि चक्रनिलया (Viśuddhi-cakra-nilayā) — Abiding in the Viśuddhi Chakra (the throat center); the presiding deity of purity and expression.
अरक्तवर्णा (’Raktavarṇā) — Of red or rosy hue; symbolizing divine vitality and compassion.
त्रिलोचना (Trilocanā) — Three-eyed; possessing the eyes of the Sun, Moon, and Fire — seeing all realms.
खट्वाङ्गादि-प्रहरणा (Khaṭvāṅgādi-praharaṇā) — Wielding weapons such as the khaṭvāṅga (a mystic staff) and others, signifying power and protection.
वदनैक समन्विता (Vadaneka-samanvitā) — Having a single, serene face; embodying unity and calm awareness.
The Goddess abides in the Viśuddhi Chakra, the center of divine purity and expression, radiating a gentle red glow of compassion and strength. With three eyes, She perceives all realms of existence and time. Armed with sacred weapons, She protects the devotees and destroys ignorance. Her single, tranquil face reflects unity, serenity, and the stillness of supreme consciousness.
पायसान्नप्रिया त्वक्स्था, पशुलोक भयङ्करी ।
अमृतादि महाशक्ति, संवृता, डाकिनीश्वरी ॥
Pāyasānnapriyā tvaksthā, paśuloka-bhayaṅkarī ।
Amṛtādi-mahāśakti, saṁvṛtā, ḍākinīśvarī || 99 ||
पायसान्नप्रिया (Pāyasānnapriyā) — Fond of offerings of sweet rice (pāyasa) and food; pleased by pure devotion and sacred offerings.
त्वक्स्था (Tvaksthā) — Abiding in the skin element (tvak); governing the sense of touch in the body.
पशुलोक भयङ्करी (Paśuloka-bhayaṅkarī) — Terrifying to the ignorant and worldly (paśu-loka); remover of material bondage and delusion.
अमृतादि महाशक्ति संवृता (Amṛtādi-mahāśakti-saṁvṛtā) — Surrounded by great Śaktis such as Amṛtā and others; ever accompanied by divine powers.
डाकिनीश्वरी (Ḍākinīśvarī) — The Supreme Goddess of the Ḍākinīs, the celestial energies that move through subtle realms.
The Goddess Ḍākinīśvarī dwells in the skin, symbolizing Her presence in the body’s outer awareness. She is pleased by offerings made with purity and devotion, such as sweet rice. Though fearsome to the worldly-minded, She is the liberator who destroys ignorance and attachment. Surrounded by the great powers (Mahāśaktis) like Amṛtā, She reigns as the sovereign of the Ḍākinīs, embodying both fierce protection and compassionate grace.
अनाहताब्ज निलया, श्यामाभा वदनद्वया ।
दंष्ट्रोज्ज्वलाऽक्षमालादिधरा, रुधिरसंस्थिता ॥
Anāhatābja-nilayā, śyāmābhā-vadanadvayā ।
daṁṣṭroj-jvalā’kṣamālādi-dharā, rudhira-saṁsthitā || 100 ||
अनाहताब्ज निलया (Anāhatābja-nilayā) — She who resides in the Anāhata lotus (the heart chakra).
श्यामाभा (śyāmābhā) — Having a dark-blue or deep complexion, like a rain-laden cloud, radiating a serene and powerful aura.
वदनद्वया (vadanadvayā) — Possessed of two faces (symbolizing dual powers — creation and destruction, or inner and outer wisdom).
दंष्ट्रोज्ज्वला (daṁṣṭrojjvalā) — Whose teeth (fangs) shine brilliantly, representing the fierce power of transformation and dissolution of ignorance.
अक्षमालादिधरा (’kṣamālādi-dharā) — Holding a rosary (akṣamālā) and other sacred implements — symbols of spiritual discipline, mantra, and divine knowledge.
रुधिरसंस्थिता (rudhira-saṁsthitā) — Established in blood, i.e., dwelling in the essence of life itself — signifying Her presence in the vital energy circulating through all beings.
The Goddess Rākiṇī Devī, presiding over the Anāhata Chakra (Heart Lotus), is described here.
She shines with a dark-blue radiance, bearing two faces, symbolizing her dual roles — nurturing and transformative. Her brilliant fangs denote her fierce aspect that dispels ignorance and evil. She holds a rosary and other weapons, embodying both spiritual wisdom and protective power.
Dwelling amidst the life-force (rudhira), She represents the divine presence pulsating in the heart and blood of every being — the seat of love, devotion, and divine consciousness.
कालरात्र्यादि शक्त्योघवृता, स्निग्धौदनप्रिया ।
महावीरेन्द्र वरदा, राकिण्यम्बा स्वरूपिणी ॥
Kālarātryādi-śaktyoghavṛtā, snigdho-danapriyā ।
mahā-vīrendra-varadā, rākiṇyambā-svarūpiṇī || 101 ||
कालरात्र्यादि-शक्त्योघ-वृता (Kālarātryādi-śaktyoghavṛtā) — Surrounded by a host (ogha) of powerful goddesses (śaktis) such as Kālarātrī and others — symbolizing the fierce energies that assist Her in divine functions.
स्निग्ध-उदन-प्रिया (snigdha-udana-priyā) — Fond of unctuous (nourishing) food, especially soft or oily rice dishes (symbolic of satisfaction, sustenance, and heart-centered nourishment).
महावीरेन्द्र-वरदा (mahāvīrendra-varadā) — The granter of boons (varadā) to great heroes or mighty devotees (mahāvīrendra), representing Her benevolence and protection toward the brave and devoted.
राकिण्यम्बा-स्वरूपिणी (rākiṇyambā-svarūpiṇī) — She who is in the form (svarūpiṇī) of Rākiṇī Ambā, the Divine Mother presiding over the Anāhata Chakra (Heart Lotus).
This verse continues the description of Śrī Rākiṇī Devī, the presiding Goddess of the Anāhata Chakra — the lotus of the heart.
She is surrounded by a retinue of terrific energies, such as Kālarātrī and others, symbolizing the inner forces of courage and purification that arise from the awakened heart. She is pleased by pure, nourishing food, signifying Her role as the sustainer of life and vitality.
Bestowing boons upon the great heroes and spiritual warriors, She embodies divine strength, compassion, and maternal grace.
Thus, Rākiṇī Devī represents the awakened divine energy residing in the heart center, where fierce protection and tender love coexist — symbolizing the harmony of power (śakti) and devotion (bhakti) within the human soul.
मणिपूराब्ज निलया, वदनत्रय संयुता ।
वज्रादिकायुधोपेता, डामर्यादिभिरावृता ॥
Maṇipūrābja-nilayā, vadanatraya-saṁyutā ।
vajrādikā-yudhopetā, ḍāmaryādi-bhirāvṛtā || 102 ||
मणिपूर-अब्ज-निलया (Maṇipūrābja-nilayā) — She who dwells in the Maṇipūra lotus (the solar plexus chakra), the city of shining jewels — the center of fire and willpower.
वदन-त्रय-संयुता (vadanatraya-saṁyutā) — Possessed of three faces, signifying Her triple powers of creation (sṛṣṭi), preservation (sthiti), and dissolution (saṁhāra).
वज्र-आदिक-आयुध-उपेता (vajrādikāyudhopetā) — Endowed with vajra (thunderbolt) and other weapons, symbolizing strength, determination, and the power to destroy ignorance and inertia.
डामर्यादि-भिर्-आवृता (ḍāmaryādibhir-āvṛtā) — Surrounded by Ḍāmarī and other attendant Śaktis — divine energies that assist Her in performing various cosmic and spiritual functions.
This verse describes Śrī Devī, the presiding Goddess of the Maṇipūra Chakra — the solar plexus, the seat of inner fire (agni-tattva), transformation, and self-mastery.
She is envisioned as three-faced, radiating the powers of creation, maintenance, and destruction — the threefold current of divine activity that sustains the universe. Armed with vajra and other divine weapons, She embodies strength, energy, and courage — the fiery power that digests, transforms, and purifies both food and karma.
Surrounded by Her attendant Śaktis such as Ḍāmarī, She rules the region of the cosmic fire that fuels all action, clarity, and illumination.
Thus, Devī personifies the inner power (śakti) of self-discipline, will, and radiance — the sacred fire that transforms lower instincts into divine energy and spiritual strength.
रक्तवर्णा मांसनिष्ठा, गुडान्न प्रीतमानसा ।
समस्त भक्तसुखदा, लाकिन्यम्बा स्वरूपिणी ॥
raktavarṇā māṁsaniṣṭhā, guḍānna prītamānasā ।
samasta-bhakta-sukhadā, lākinyambā svarūpiṇī || 103 ||
raktavarṇā — She is red in complexion, symbolizing vitality, passion, and divine energy.
māṁsaniṣṭhā — She resides in the element of flesh (māṁsa), governing the bodily tissue and vitality in the region of her chakra.
guḍānna prītamānasā — She is pleased by offerings of sweet food made of jaggery and rice (guḍānna), which signify nourishment and devotion.
samasta-bhakta-sukhadā — She is the bestower of happiness to all devotees, fulfilling their sincere desires.
lākiny-ambā svarūpiṇī — She is Lākinī Devī, the Divine Mother presiding over the Maṇipūra Cakra (navel center).
This verse describes Devī, the presiding goddess of the Maṇipūra Cakra (navel center).
Her red color reflects the fire of energy and transformation.
Residing in the flesh, she governs vitality and digestion.
Pleased by sweet offerings, she symbolizes nourishment and balance.
As the giver of happiness to devotees, she blesses one with strength, confidence, and inner radiance.
| Chakra | Presiding Devī | Colour | Element | Seat |
|---|---|---|---|---|
| 1. Mūlādhāra | Ḍākinī | Red | Earth | Base of spine |
| 2. Svādhiṣṭhāna | Rākiṇī | White or Vermilion | Water | Genital region |
| 3. Maṇipūra | Lākinī | Red | Fire | Navel region |
| 4. Anāhata | Kākinī | Dark | Air | Heart |
| 5. Viśuddha | Śākinī | White | Ether | Throat |
| 6. Ājñā | Hākinī (Sākinī) | White | Mind | Between eyebrows |
स्वाधिष्ठानाम्बु जगता, चतुर्वक्त्र मनोहरा ।
शूलाद्यायुध सम्पन्ना, पीतवर्णा तिगर्विता ॥
svādhiṣṭhānāmbu-jagatā, caturvaktra manoharā ।
śūlādy-āyudha-sampannā, pītavarṇā tigarvitā || 104 ||
svādhiṣṭhāna-ambu-jagatā — She resides in the Svādhiṣṭhāna chakra, associated with the element of water.
caturvaktrā manoharā — She is four-faced and enchanting in appearance.
śūlādy-āyudha-sampannā — She is armed with weapons like the trident (śūla) and other divine implements.
pītavarṇā tigarvitā — She has a yellow (golden) complexion, and is resplendent with majesty and pride.
This verse describes Devī, the goddess of the Svādhiṣṭhāna Chakra.
She embodies the water element, ruling over emotions, creativity, and purity.
Her four faces signify awareness in all directions, and her golden hue radiates vitality and bliss.
Armed with divine weapons, she transforms desire into devotion and self-control.
मेदोनिष्ठा मधुप्रीता, बन्धिन्यादि समन्विता ।
दध्यन्नासक्त हृदया, काकिनी रूपधारिणी ॥
medoniṣṭhā madhuprītā, bandhinyādi samanvitā ।
dadhyannāsakta-hṛdayā, kākinī rūpadhāriṇī || 105 ||
medoniṣṭhā — She resides in the medas (fat or adipose tissue), symbolizing nourishment and stability.
madhuprītā — She is pleased with offerings of honey.
bandhiny-ādi-samanvitā — She is accompanied by Yoginīs such as Bandhinī and others.
dadhyannāsakta-hṛdayā — Her heart delights in curd-rice offerings.
kākinī rūpadhāriṇī — She assumes the form of Kākinī Devī.
This verse describes Kākinī Devī, the presiding goddess of the Anāhata (heart) chakra.
She governs love, compassion, and balance, sustaining emotional and physical harmony.
Pleased by sweet and cooling offerings, she radiates peace and contentment.
Her presence awakens spiritual devotion and universal love within the heart.
मूला धाराम्बुजारूढा, पञ्चवक्त्राऽस्थिसंस्थिता ।
अङ्कुशादि प्रहरणा, वरदादि निषेविता ॥
mūlādhārāmbujārūḍhā, pañcavaktrā’sthisaṁsthitā ।
aṅkuśādi-praharaṇā, varadādi-niṣevitā || 106 ||
mūlādhārāmbuja-ārūḍhā — She is enthroned upon the lotus of the Mūlādhāra Chakra, the root center.
pañcavaktrā — She is five-faced, representing the five vital winds (prāṇas) and elements.
asthi-saṁsthitā — She resides in the bones, symbolizing firmness and support.
aṅkuśādi-praharaṇā — She holds weapons like the goad (aṅkuśa) and others, signifying control over the senses.
varadādi-niṣevitā — She is served and worshiped by deities like Varadā, bestower of boons.
This verse describes Ḍākinī Devī, the goddess of the Mūlādhāra (root) chakra.
She embodies stability, grounding, and the awakening of spiritual energy (Kuṇḍalinī).
Her five faces reflect mastery over the five elements, and her weapons signify command over worldly impulses.
Ḍākinī Devī grants strength, steadiness, and spiritual awakening at the foundation of one’s being.
मुद्गौदनासक्त चित्ता, साकिन्यम्बास्वरूपिणी ।
आज्ञा चक्राब्जनिलया, शुक्लवर्णा षडानना ॥
mudgāudanāsakta-cittā, sākiny-ambā-svarūpiṇī ।
ājñā-cakrābja-nilayā, śukla-varṇā ṣaḍānanā || 107 ||
mudgāudana-āsakta-cittā — Her mind delights in offerings of green gram rice (mudgāudana).
sākiny-ambā-svarūpiṇī — She is the Divine Mother Sākinī, the embodiment of wisdom.
ājñā-cakrābja-nilayā — She resides in the lotus of the Ājñā Chakra, the center of command between the eyebrows.
śukla-varṇā — She is white in color, radiating purity and illumination.
ṣaḍānanā — She is six-faced, symbolizing full perception and realization.
This verse describes Sākinī Devī, the presiding goddess of the Ājñā (third-eye) chakra.
Her white radiance represents clarity, purity, and the light of consciousness.
As the six-faced goddess, she embodies complete awareness and inner vision.
Pleased by simple, pure offerings, she awakens intuition, spiritual insight, and divine perception within the seeker.
मज्जासंस्था हंसवती, मुख्यशक्ति समन्विता ।
हरिद्रान्नैक रसिका, हाकिनी रूपधारिणी ॥
Majjā-saṁsthā haṁsavatī, mukhyaśakti-samanvitā ।
Haridrān-naika-rasikā, hākinī-rūpa-dhāriṇī || 108 ||
मज्जा-संस्था (majja-saṁsthā) — one who resides in the marrow (the subtle nervous system); dwelling within the Ājñā Chakra.
हंसवती (haṁsavatī) — possessing the nature of a swan; symbolizing purity, discrimination, and spiritual knowledge.
मुख्य-शक्ति-समन्विता (mukhya-śakti-samanvitā) — endowed with or united with the principal (supreme) power or energy.
हरिद्रा-अन्न-एक-रसिका (haridrā-anna-eka-rasikā) — one who delights in yellow rice (haridrā = turmeric, anna = rice, rasikā = fond of).
हाकिनी-रूप-धारिणी (hākinī-rūpa-dhāriṇī) — one who assumes or bears the form of Goddess Hākinī.
“She who dwells in the marrow (Ājñā Chakra), is pure and wise like a swan, united with the supreme power, fond of yellow rice, and assumes the form of Goddess Hākinī.”
सहस्रदल पद्मस्था, सर्ववर्णोप शोभिता ।
सर्वायुधधरा, शुक्लसंस्थिता, सर्वतोमुखी ॥
Sahasra-dala-padmasthā, sarva-varṇopa-śobhitā ।
Sarvāyudha-dharā, śukla-saṁsthitā, sarvato-mukhī || 109 ||
सहस्र-दल-पद्म-स्था (sahasra-dala-padma-sthā) —
She who resides in the lotus of a thousand petals, i.e., the Sahasrāra Chakra, the crown center at the top of the head.
सर्व-वर्ण-उप-शोभिता (sarva-varṇopa-śobhitā) —
Adorned or shining with all colors (all hues); radiant with the brilliance of all light and sound vibrations (all letters of the Sanskrit alphabet).
सर्व-आयुध-धरा (sarvāyudha-dharā) —
Holding all weapons, symbolizing mastery over all divine powers and protection from every direction.
शुक्ल-संस्थिता (śukla-saṁsthitā) —
Established in white light or pure radiance, representing supreme purity, peace, and transcendence.
सर्वतो-मुखी (sarvato-mukhī) —
Having faces or vision in all directions; all-seeing, all-pervading consciousness.
“She who abides in the thousand-petalled lotus (Sahasrāra), shining with every color of divine light, holding all weapons of power, seated in pure white brilliance, and facing in all directions as the all-seeing, all-pervading Mother.”
सर्वौदन प्रीतचित्ता, याकिन्यम्बा स्वरूपिणी ।
स्वाहा स्वधा मतिर्मेधा, श्रुति स्मृतिरनुत्तमा ॥
Sarvaudana-prītacittā, yākin-yambā-svarūpiṇī ।
Svāhā svadhā matir medhā, śruti-smṛtira-nuttamā || 110 ||
सर्व-ओदन-प्रीत-चित्ता (sarva-odana-prīta-cittā) —
She whose heart is pleased with all kinds of cooked rice or food offerings (odana = boiled rice, prīta-cittā = pleased in heart); symbolizing satisfaction with all pure offerings made with devotion.
याकिन्य-अम्बा-स्वरूपिणी (yākiny-ambā-svarūpiṇī) —
She who assumes the form of Goddess Yākinī, the presiding Śakti of the Sahasrāra Chakra (the thousand-petalled lotus at the crown of the head).
स्वाहा (svāhā) —
The sacred exclamation used when offering oblations into fire; here, it signifies the power that accepts offerings in sacrifice.
स्वधा (svadhā) —
The power that nourishes the Pitṛs (ancestors); symbol of the sustaining and ancestral aspect of Divine Energy.
मतिः (matiḥ) —
Intelligence, understanding, or thought; the mental power of discernment.
मेधा (medhā) —
Wisdom, insight, and spiritual memory; the faculty of divine intelligence.
श्रुतिः (śrutiḥ) —
Sacred revelation, the Vedas themselves; the power that receives divine knowledge.
स्मृतिः (smṛtiḥ) —
Remembrance, the power to retain and recall knowledge; sacred tradition.
अनुत्तमा (anuttamā) —
The unsurpassed, supreme, and incomparable one.
“She whose heart is delighted by all offerings of food, who manifests as Goddess Yākinī in the Sahasrāra Chakra, who is the sacred powers Svāhā and Svadhā, who is intelligence and wisdom, who is the essence of the Vedas (Śruti) and sacred remembrance (Smṛti), and who is the supreme, incomparable One.”
पुण्यकीर्तिः पुण्यलभ्या, पुण्यश्रवण कीर्तना ।
पुलोमजार्चिता, बन्धमोचनी, बर्बरालका॥
Puṇya-kīrtiḥ puṇya-labhyā, puṇya-śravaṇa-kīrtanā ।
Pulo-majārcitā, bandha-mocanī, barba-rālaka || 111 ||
पुण्य-कीर्तिः (puṇya-kīrtiḥ) —
She whose glories are holy and meritorious; whose very praise bestows virtue and purity.
पुण्य-लभ्या (puṇya-labhyā) —
She who is attainable only through puṇya (meritorious deeds, virtue, and devotion).
पुण्य-श्रवण-कीर्तना (puṇya-śravaṇa-kīrtanā) —
Hearing (śravaṇa) and chanting (kīrtana) of Her name and stories are themselves acts of great merit (puṇya); She is sanctified through both listening and glorification.
पुलोम-जा-अर्चिता (puloma-jā-arcitā) —
Worshiped by Pulomajā (Indra’s wife, Śacī Devī); honored by the queen of the heavens, indicating Her divine supremacy even among celestial beings.
बन्ध-मोचनी (bandha-mocanī) —
The liberator from bondage; She who frees devotees from all fetters — physical, mental, karmic, and spiritual.
बर्बरालका (barbarālaka) —
She who has curly or wavy locks of hair; symbolizing beauty, grace, and the gentle flow of divine energy.
“She whose fame is holy and purifying, who is attained through virtue, whose hearing and chanting bestow merit, who is worshiped by Indra’s consort Śacī, who releases all beings from bondage, and who is adorned with beautiful curly hair.”
विमर्शरूपिणी विद्या, वियदादि जगत्प्रसूः ।
सर्वव्याधि प्रशमनी, सर्वमृत्यु निवारिणी ॥
Vimarśa-rūpiṇī vidyā, viyadādi jagat-prasūḥ ।
Sarva-vyādhi praśamanī, sarva-mṛtyu nivāriṇī || 112 ||
Vimarśarūpiṇī — She whose nature is Vimarśa, the Divine Self-awareness that makes creation possible.
Vidyā — The Supreme Knowledge that dispels ignorance.
Viyad-ādi jagatprasūḥ — The creatrix of the universe, beginning from space and the other elements.
Sarva-vyādhi praśamanī — The one who removes all diseases and afflictions.
Sarva-mṛtyu nivāriṇī — The one who wards off all forms of death and grants freedom from mortality.
She is the Divine Mother, the Supreme Knowledge (Vidyā) whose very nature is pure Conscious Awareness (Vimarśa). From Her arises the entire universe, beginning with space and the elements. She is the compassionate power who removes all diseases, dispels every affliction, and protects all beings from the grip of death, bestowing health, peace, and immortality.
अग्रगण्याऽचिन्त्यरूपा, कलिकल्मष नाशिनी ।
कात्यायनी कालहन्त्री, कमलाक्ष निषेविता ॥
Agra-gaṇyā’cintya-rūpā, kali-kalmaṣa nāśinī ।
Kātyāyanī kālahantrī, kamalākṣa niṣevitā || 113 ||
Agra-gaṇyā — The foremost among all; She who stands at the head of all divine powers, the most exalted and supreme.
Acintya-rūpā — Of an inconceivable form; whose true nature cannot be grasped by the mind or described by words — beyond thought and imagination.
Kali-kalmaṣa-nāśinī — The destroyer of the impurities and sins of the Kali age; She who purifies the hearts of beings burdened by the darkness of this era.
Kātyāyanī — The daughter of Sage Kātyāyana; a fierce and compassionate form of the Divine Mother, known for protecting the devotees and destroying evil.
Kāla-hantrī — The slayer of Time (Death) itself; She who transcends and annihilates mortality and the fear of time-bound existence.
Kamalākṣa-niṣevitā — Worshipped and adored by Kamalākṣa (Lord Viṣṇu, “the Lotus-eyed One”); even the Supreme Lord venerates Her Divine Power.
She is the Supreme Goddess, the most exalted among all divine beings, whose form is beyond human comprehension. She destroys the sins and impurities of the dark age (Kali-yuga), uplifts all who seek refuge in Her, and is known as Kātyāyanī, the fierce protector and destroyer of evil. As Kāla-hantrī, She conquers even Time and Death, granting liberation. She is lovingly worshipped by Lord Viṣṇu Himself, the lotus-eyed one, as the eternal source of all power and grace.
ताम्बूल पूरित मुखी, दाडिमी कुसुमप्रभा ।
मृगाक्षी मोहिनी मुख्या, मृडानी मित्ररूपिणी ॥
Tāmbūla-pūrita-mukhī, dāḍimī-kusuma-prabhā ।
Mṛgākṣī mohinī-mukhyā, Mṛḍānī mitra-rūpiṇī ॥|| 114 ||
Tāmbūla-pūrita-mukhī — She whose mouth is filled with tāmbūla (betel leaf); symbolizing sweetness, charm, and auspiciousness — Her speech is fragrant, pleasing, and filled with divine grace.
Dāḍimī-kusuma-prabhā — She who shines with the radiance of pomegranate flowers; Her complexion glows with a gentle red hue, like the tender blossoms of the pomegranate — symbolizing vitality and divine beauty.
Mṛgākṣī — The doe-eyed one; whose eyes are large, soft, and full of compassion — enchanting all beings with love and tenderness.
Mohinī-mukhyā — The foremost among enchantresses; the supreme Mohinī who captivates even the gods, not through illusion but through divine love and bliss.
Mṛḍānī — The consort of Mṛḍa (Lord Śiva); the gentle and benevolent form of the Goddess, representing compassion and auspiciousness.
Mitra-rūpiṇī — She who assumes the form of a friend; ever kind, approachable, and affectionate to Her devotees, guiding them as a true companion on the spiritual path.
She is the Divine Mother, whose lips are reddened by betel leaves and whose radiance glows like pomegranate blossoms — the very embodiment of beauty, sweetness, and grace. With eyes soft as those of a deer, She enchants all hearts as the supreme Mohinī. As Mṛḍānī, the gentle consort of Lord Śiva, She embodies kindness and compassion, ever appearing as a true Mitra — a loving friend and guide to Her devotees.
नित्यतृप्ता भक्तनिधिर्, नियन्त्री निखिलेश्वरी ।
मैत्र्यादि वासनालभ्या, महाप्रलय साक्षिणी ॥
Nitya-tṛptā bhakta-nidhir, niyantrī nikhileśvarī ।
Maitryādi vāsanā-labhyā, mahā-pralaya sākṣiṇī || 115 ||
Nitya-tṛptā — Ever content and fulfilled; She who is eternally satisfied within Herself, needing nothing, for She is complete, perfect, and full in Her own divine bliss.
Bhakta-nidhih — The treasure-house of devotees; She who is the refuge, wealth, and source of joy for all devotees — the one in whom the hearts of the faithful find rest.
Niyantrī — The supreme controller; She who governs and directs all beings, forces, and worlds, guiding the cosmic order with perfect wisdom.
Nikhileśvarī — The sovereign of all; the supreme ruler and queen of the entire universe, over all deities and worlds.
Maitry-ādi vāsanā-labhyā — Attainable through noble qualities such as maitrī (friendliness, love), karuṇā (compassion), and other pure dispositions; She is realized not through austerity alone, but through purity of heart and divine virtues.
Mahā-pralaya sākṣiṇī — The witness of the great dissolution; She who remains as the eternal Consciousness even when the entire cosmos dissolves — untouched, undying, the ever-present witness of all creation and destruction.
She is the Eternal and Ever-Fulfilled Goddess, complete in Herself and overflowing with divine contentment. She is the treasure of devotees, the loving refuge of all who seek Her. As the Supreme Controller and Sovereign of the universe, She governs everything with effortless grace. Though beyond all reach, She is attainable through pure-hearted virtues such as love, compassion, and friendship. When all worlds dissolve in the great cosmic dissolution, She alone remains — the eternal Witness, pure, radiant, and unchanging Consciousness itself.
पराशक्तिः परानिष्ठा, प्रज्ञान घनरूपिणी ।
माध्वीपानालसा मत्ता, मातृकावर्ण रूपिणी ॥
Parāśaktiḥ parāniṣṭhā, prajñāna-ghana-rūpiṇī ।
Mādhvī-pānālasā mattā, mātṛkā-varṇa-rūpiṇī || 116 ||
Parāśaktiḥ — The Supreme Power; She who is the highest Divine Energy, beyond all limitation — the primal creative force of the Absolute, from whom all other powers arise.
Parāniṣṭhā — Established in the Supreme; She who is perfectly rooted in the highest Reality, abiding in the eternal state of transcendence.
Prajñāna-ghana-rūpiṇī — Whose form is solidified pure consciousness (prajñāna); She who is not merely conscious but the very embodiment of undivided, dense awareness — the compact essence of knowledge itself.
Mādhvī-pāna-ālasā mattā — Appearing as if intoxicated by drinking the wine (pāna) of divine bliss (mādhvī); She is gracefully “inebriated” with supreme joy and love — a poetic image expressing Her ecstatic state of blissful self-awareness.
Mātṛkā-varṇa-rūpiṇī — She who assumes the form of the Mātṛkās (the sacred letters or seed-syllables); the Goddess as the source of speech and sound — all alphabets and mantras are Her manifestations.
She is Parāśakti, the Supreme Divine Energy, eternally established in the highest Reality. Her very essence is pure, undivided consciousness — the dense mass of divine knowledge and awareness. Immersed in Her own bliss, She appears intoxicated with divine ecstasy, radiant with spiritual sweetness. Manifesting as the Mātṛkā letters, She becomes the source of all sound, speech, and sacred mantras — the very vibration from which creation flows.
महाकैलास निलया, मृणाल मृदुदोर्लता ।
महनीया दयामूर्तिर्, महासाम्राज्यशालिनी ॥
mahā-kailāsa-nilayā, mṛṇāla-mṛdu-dor-latā ।
mahanīyā dayā-mūrtir, mahā-sāmrājya-śālinī || 117 ||
Mahā-kailāsa-nilayā — She who resides upon the great Mount Kailāsa; the Divine Mother dwelling in the sacred abode of Śiva.
Mṛṇāla-mṛdu-dor-latā — She whose arms are soft, tender, and slender like the stalks of a lotus; graceful and gentle in every gesture.
Mahanīyā — The exalted and supremely venerable One; She who is worthy of the highest reverence and devotion.
Dayā-mūrtiḥ — The embodiment of compassion itself; She whose very nature is pure mercy and kindness.
Mahā-sāmrājya-śālinī — She who possesses supreme sovereignty; the cosmic Empress who rules all realms with divine authority and benevolence.
The Goddess who dwells on great Kailāsa, whose arms are soft like lotus stalks, who is supremely revered and the embodiment of compassion, and who reigns as the sovereign Empress of the entire cosmos.
आत्मविद्या महाविद्या, श्रीविद्या कामसेविता ।
श्रीषोडशाक्षरी विद्या, त्रिकूटा कामकोटिका ॥
ātma-vidyā mahā-vidyā, śrī-vidyā kāma-sevitā ।
śrī-ṣoḍaśākṣarī vidyā, trikūṭā kāma-koṭikā || 118 ||
Ātma-vidyā — She who is the knowledge of the Self; the inner illumination that reveals the true divine nature of all beings.
Mahā-vidyā — The supreme spiritual wisdom; the greatest knowledge that grants liberation.
Śrī-vidyā — The sacred and auspicious Śrīvidyā; the heart-mantra and the highest form of the Goddess’s worship.
Kāma-sevitā — She who is adored by Kāma (Manmatha); also, She who is lovingly worshipped by all who seek fulfilment—whether worldly or spiritual.
Śrī-ṣoḍaśākṣarī-vidyā — She who is the sixteen-syllabled Śrīvidyā mantra itself; the most secret and potent mantra of the Divine Mother.
Trikūṭā — She whose form or mantra is three-peaked or three-fold; representing Her triple divine power that governs creation, preservation, and dissolution.
Kāmakotikā — She who abides in Kāmakōṭi; the presiding Goddess of the sacred Kāñchī Kāmakōṭi Pīṭha.
The Goddess who is the supreme Self-knowledge, the highest wisdom, the sacred Śrīvidyā worshipped by all beings, who is Herself the potent sixteen-syllabled mantra, the triple-powered Divine Mother, and the revered deity of Kāmakōṭi.
कटाक्षकिङ्करी भूत, कमला कोटिसेविता ।
शिरःस्थिता चन्द्रनिभा, भालस्थेन्द्र धनुःप्रभा ॥
kaṭākṣa-kiṅkarī bhūta, kamalā-koṭi-sevitā ।
śiraḥ-sthitā candra-nibhā, bhāla-sthendra-dhanuḥ-prabhā || 119 ||
Kaṭākṣa-kiṅkarī-bhūta — She whose slightest sidelong glance makes all beings Her attendants; Her compassionate glance binds the whole universe in loving service.
Kamalā-koṭi-sevitā — She who is served by millions of Lakṣmīs; innumerable goddesses of prosperity attend upon Her with devotion.
Śiraḥ-sthitā-candra-nibhā — She who shines upon the head like the cool, radiant moon; gently luminous, soothing, and divine.
Bhāla-sthendra-dhanuḥ-prabhā — She whose forehead glows with the brilliance of Indra’s rainbow-like bow; a radiant arc of auspicious light shining from Her brow.
The Goddess whose glance makes all beings Her servants, who is worshipped by countless Lakṣmīs, who shines with moonlike radiance on the head, and whose forehead gleams with the brilliance of Indra’s rainbow-like bow.
हृदयस्था रविप्रख्या, त्रिकोणान्तर दीपिका ।
दाक्षायणी दैत्यहन्त्री, दक्षयज्ञ विनाशिनी ॥
hṛda-yasthā ravi-prakhyā, triko-ṇāntara-dīpikā ।
dākṣāyaṇī daitya-hantrī, dakṣa-yajña-vināśinī || 120 ||
Hṛdayasthā ravi-prakhyā — She who dwells in the heart and shines like the sun; the inner radiant presence that dispels all darkness within.
Trikoṇāntara-dīpikā — She who illumines the sacred inner triangle (of the Śrīcakra); the divine light residing at the centre of creation and consciousness.
Dākṣāyaṇī — The daughter of Dakṣa; the divine form of Satī, born to Dakṣa Prajāpati.
Daitya-hantrī — The destroyer of demons; She who annihilates all negative, hostile, and demonic forces.
Dakṣa-yajña-vināśinī — She who destroyed Dakṣa’s sacrificial rite; the fierce Goddess who intervened when dharma was violated.
The Goddess who shines like the sun within the heart, who illumines the sacred inner triangle, who is Satī, the daughter of Dakṣa, who destroys all demonic forces, and who ended Dakṣa’s sacrificial rite to restore divine order.
दरान्दोलित दीर्घाक्षी, दरहासोज्ज्वलन्मुखी ।
गुरुमूर्ति र्गुणनिधि, र्गोमाता गुहजन्मभूः ॥
darāndolita-dīrghākṣī, darahā-sojjvalan-mukhī ।
guru-mūrtir guṇa-nidhi, go-mātā guha-janmabhūḥ || 121 ||
Darāndolita-dīrghākṣī — She whose long, beautiful eyes move gently like swinging lotus petals; expressing compassion, grace, and serene divinity.
Darahāsojjvalan-mukhī — She whose face shines with a soft, gentle smile; a radiant countenance that brings joy, peace, and auspiciousness.
Guru-mūrtiḥ — She who is the very form of the Guru; the embodiment of divine wisdom, guidance, and enlightenment.
Guṇa-nidhiḥ — The treasure-house of all virtues; She who is the repository of auspicious qualities such as compassion, purity, strength, and knowledge.
Go-mātā — The Divine Mother of all cows; protector, nourisher, and bestower of purity and abundance.
Guha-janmabhūḥ — The mother or source of Guha (Skanda/Kārtikeya); She who gave birth to the hidden, mystical Lord of Wisdom and Valor.
The Goddess with long, gently moving eyes and a radiant smiling face, who is the embodiment of the Guru, the treasure of all virtues, the Mother of all cows, and the divine source of Guha (Skanda).
देवेशी दण्डनीतिस्था, दहराकाश रूपिणी ।
प्रतिपन्मुख्य राकान्त, तिथिमण्डल पूजिता ॥
deveśī daṇḍanītisthā, daharākāśa rūpiṇī |
pratipan-mukhya rākānta, tithi-maṇḍala pūjitā || 122 ||
Deveśī — She who is the Goddess of all the devas.
Daṇḍanītisthā — She who upholds divine justice and cosmic discipline.
Daharākāśa-rūpiṇī — She whose form is the subtle space within the spiritual heart.
Pratipan-mukhya-rākānta — She who presides over all lunar phases, from the first day to the full moon.
Tithi-maṇḍala-pūjitā — She who is worshiped throughout the entire cycle of lunar days.
She is the supreme Goddess who rules over all devas, sustains cosmic justice, dwells as the subtle space within the heart, presides over every phase of the moon, and is worshiped across all lunar days.
कलात्मिका कलानाथा, काव्यालाप विनोदिनी ।
सचामर रमावाणी, सव्यदक्षिण सेविता ॥
kalātmikā kalānāthā, kāvyālāpa vinodinī |
sacāmara ramāvāṇī, savya-dakṣiṇa sevitā || 123 ||
Kalātmikā — She who is the essence of all arts.
Kalānāthā — She who is the Mistress and ruler of all artistic forms.
Kāvyālāpa-vinodinī — She who delights in poetic speech and refined expression.
Sacāmara-ramā-vāṇī — She who is attended by Lakṣmī and Sarasvatī, who fan Her with divine cāmaras.
Savya-dakṣiṇa-sevitā — She who is served and worshiped on both sides; revered from all directions.
She is the embodiment and supreme ruler of all arts, the one who rejoices in poetic expression, attended lovingly by Lakṣmī and Sarasvatī, and honored with devotion from all sides.
आदिशक्ति रमेयात्मा, परमा पावनाकृतिः ।
अनेककोटि ब्रह्माण्ड, जननी दिव्यविग्रहा ॥
ādiśakti rameyātmā, paramā pāvanākṛtiḥ |
aneka-koṭi-brahmāṇḍa, jananī divya-vigrahā || 124 ||
Ādiśakti — She who is the Original, Primordial Power.
Rameyātmā — She whose very Self is the source and essence of Ramā (Lakṣmī).
Paramā-pāvanākṛtiḥ — She whose form is supremely pure and sanctifying.
Aneka-koṭi-brahmāṇḍa-jananī — She who is the Mother of countless universes.
Divya-vigrahā — She who possesses a divine and transcendental form.
She is the primordial Goddess, the essence behind Lakṣmī, the supremely pure one, the mother of innumerable universes, and the one who manifests a divine, transcendental form.
क्लीङ्कारी केवला गुह्या, कैवल्य पददायिनी ।
त्रिपुरा त्रिजगद्वन्द्या, त्रिमूर्ति स्त्रिदशेश्वरी ॥
klīṅkārī kevalā guhyā, kaivalya-padadāyinī |
tripurā trijagad-vandyā, trimūrti stridaśeśvarī || 125 ||
Klīṅkārī — She who embodies the sacred klīṁ seed-mantra.
Kevalā — She who is absolute, independent, and non-dual.
Guhyā — She who is most secret and mysterious.
Kaivalya-padadāyinī — She who grants liberation and the state of absolute oneness.
Tripurā — She who is the Goddess of the three cities (or three states of consciousness).
Trijagad-vandyā — She who is worshiped across all three worlds.
Trimūrti — She who is the power behind Brahmā, Viṣṇu, and Śiva.
Stridaśeśvarī — She who is the Queen of the thirty-three gods.
She is the embodiment of the sacred klīṁ mantra, the secret and non-dual Goddess who bestows liberation, revered in all three worlds, the power behind the Trimūrti, and the supreme sovereign of the devas.
त्र्यक्षरी दिव्यगन्धाढ्या, सिन्दूर तिलकाञ्चिता ।
उमा शैलेन्द्रतनया, गौरी गन्धर्व सेविता ॥
tryakṣarī divya-gandhāḍhyā, sindūra-tilakāñcitā |
umā śailendra-tanayā, gaurī gandharva-sevitā || 126 ||
Tryakṣarī — She who is expressed through a three-syllabled mantra.
Divya-gandhāḍhyā — She who is adorned with divine fragrances.
Sindūra-tilakāñcitā — She who is beautified with a vermillion mark on Her forehead.
Umā — She who is Umā, the compassionate Mother.
Śailendra-tanayā — She who is the daughter of the King of Mountains (Himālaya).
Gaurī — She who is fair, radiant, and pure.
Gandharva-sevitā — She who is served and praised by the Gandharvas.
She is the radiant three-syllabled Goddess, adorned with divine fragrance and vermillion, known as Umā and Gaurī, the daughter of Himālaya, and lovingly served by the celestial Gandharvas.
विश्वगर्भा स्वर्णगर्भाऽवरदा वागधीश्वरी ।
ध्यानगम्याऽपरिच्छेद्या, ज्ञानदा ज्ञानविग्रहा ॥
viśvagarbhā svarṇagarbhā’varadā vāgadhīśvarī |
dhyānagamyā’paricchedyā, jñānadā jñānavigrahā || 127 ||
Viśvagarbhā — She who holds the entire universe within Her womb.
Svarṇagarbhā — She who contains the golden, radiant cosmic essence.
Avaradā — She who grants boons and blessings.
Vāgadhīśvarī — She who is the supreme Goddess of speech.
Dhyānagamyā — She who is accessible through deep meditation.
Aparicchedyā — She who is infinite and cannot be limited or measured.
Jñānadā — She who bestows true knowledge.
Jñānavigrahā — She whose very form is pure knowledge itself.
She is the cosmic Mother who holds the universe and the golden essence within Herself, the giver of boons and the ruler of speech. She is reached through meditation, is limitless in nature, and grants divine knowledge, for Her very form is knowledge itself.
सर्ववेदान्त संवेद्या, सत्यानन्द स्वरूपिणी ।
लोपामुद्रार्चिता लीला, कॢप्त ब्रह्माण्डमण्डला ॥
sarva-vedānta saṁvedyā, satyānanda svarūpiṇī |
lopāmudrārcitā līlā, kḷpta brahmāṇḍa-maṇḍalā || 128 ||
Sarva-vedānta-saṁvedyā — She who is realized and known through all Vedānta.
Satyānanda-svarūpiṇī — She whose very nature is truth and bliss.
Lopāmudrā-arcitā — She who is worshiped by the great Yoginī and sage Lopāmudrā.
Līlā — She who manifests the universe as Her divine play.
Kḷpta-brahmāṇḍa-maṇḍalā — She who effortlessly creates and organizes the cosmic worlds.
She is the Truth-Bliss Supreme known through Vedānta, adored by Lopāmudrā, the Divine Mother whose creation is a cosmic play, and the one who forms and sustains all the worlds.
अदृश्या दृश्यरहिता, विज्ञात्री वेद्यवर्जिता ।
योगिनी योगदा योग्या, योगानन्दा युगन्धरा ॥
adṛśyā dṛśya-rahitā, vijñātrī vedya-varjitā |
yoginī yogadā yogyā, yogā-nandā yugan-dharā || 129 ||
Adṛśyā — She who is invisible to the physical eye.
Dṛśya-rahitā — She who is beyond all objects of perception.
Vijñātrī — She who is the Knower of all.
Vedya-varjitā — She who cannot be known as an object; beyond all that can be known.
Yoginī — She who is the supreme Yoginī.
Yogadā — She who grants the true state of yoga.
Yogyā — She who is fit to be approached through yoga.
Yogānandā — She who is the bliss attained through yoga.
Yugandharā — She who supports and sustains the worlds across time (yugas).
She is the invisible and unperceivable Supreme Knower, beyond all objects, the highest Yoginī who grants yoga and is realized through yoga, the very bliss of yoga itself, and the power that upholds all the worlds throughout the ages.
इच्छाशक्ति ज्ञानशक्ति, क्रियाशक्ति स्वरूपिणी ।
सर्वाधारा सुप्रतिष्ठा, सदसद्रूपधारिणी ॥
icchāśakti jñānaśakti, kriyāśakti svarūpiṇī |
sarvādhārā supratiṣṭhā, sadasad-rūpa-dhāriṇī || 130 ||
Icchāśakti — She who is the power of divine will.
Jñānaśakti — She who is the power of divine knowledge.
Kriyāśakti-svarūpiṇī — She who is the power of divine action itself.
Sarvādhārā — She who is the support and foundation of everything.
Supratiṣṭhā — She who is firmly established and establishes all.
Sadasad-rūpa-dhāriṇī — She who holds both existence and non-existence; the source of all manifestation and the unmanifest.
She is the very essence of will, knowledge, and action, the foundation of all creation, firmly established as the cosmic support, and the one who contains both the manifest and the unmanifest within Herself.
अष्टमूर्ति रजाजैत्री, लोकयात्रा विधायिनी ।
एकाकिनी भूमरूपा, निर्द्वैता द्वैतवर्जिता ॥
aṣṭamūrti rajā-jaitrī, loka-yātrā vidhā-yinī ।
ekākinī bhūma-rūpā, nir-dvaitā dvaita-varjitā || 131 ||
aṣṭamūrti rajā-jaitrī – She who manifests as the eight cosmic forms (aṣṭa-mūrti),
and She who conquers or subdues the quality of rajas (restless passion).
loka-yātrā vidhā-yinī – She who establishes, sustains, and regulates the entire journey of the worlds—
the cycle of creation, maintenance, and dissolution.
ekākinī bhūma-rūpā – Though appearing as the entire vast universe (bhūma-rūpā),
She is actually the One, solitary, all-pervading Reality (ekākinī).
nir-dvaitā dvaita-varjitā – She is completely non-dual, beyond all distinctions.
Duality has no place in Her—She is pure Advaita.
She is the Divine Mother who appears in eight cosmic forms and who conquers the turbulent forces of rajas. She sustains the entire movement of the universe. Though She manifests as the vast cosmos, She remains the One, all-pervading Reality. Free from duality, She is the embodiment of pure non-dual consciousness.
अन्नदा वसुदा वृद्धा, ब्रह्मात्मैक्य स्वरूपिणी ।
बृहती ब्राह्मणी ब्राह्मी, ब्रह्मानन्दा बलिप्रिया ॥
annadā vasudā vṛddhā, brahmātmaikya svarūpiṇī ।
bṛhatī brāhmaṇī brāhmī, brahmānandā bali-priyā || 132 ||
annadā – She who gives food; the nourisher of all beings.
vasudā – She who grants wealth, prosperity, and abundance.
vṛddhā – The ancient, eternal, ever-perfect one.
brahmātmaikya svarūpiṇī – She whose very nature is the oneness of Brahman and the individual Self.
bṛhatī – She who is vast, great, all-expansive.
brāhmaṇī – She who embodies Vedic/Brahmanic wisdom; the feminine power of Brahmā.
brāhmī – She who is Sarasvatī; the divine energy of knowledge and mantra.
brahmānandā – She who is the bliss of Brahman; pure spiritual joy.
bali-priyā – She who is pleased by offerings and devotional worship.
She is the Divine Mother who nourishes all beings with food and grants wealth and prosperity. Eternal and ever-perfect, she embodies the supreme oneness of the individual soul with Brahman. Vast and all-pervading, she is the essence of Vedic wisdom, the power of Sarasvatī, and the very bliss of Brahman. She lovingly accepts the offerings of devotees and is easily pleased by sincere worship.
भाषारूपा बृहत्सेना, भावाऽभाव विवर्जिता ।
सुखाराध्या शुभकरी, शोभना सुलभागतिः ॥
bhāṣā-rūpā bṛhat-senā, bhāvā’bhāva vivarjitā ।
sukhā-rādhyā śubhakarī, śobhanā sula-bhāgatiḥ || 133 ||
bhāṣā-rūpā — She who exists as all languages; speech itself is Her form.
bṛhat-senā — She who commands a vast divine army (the countless energies of the cosmos).
bhāva-abhāva-vivarjitā — She who is beyond both existence and non-existence; beyond dualities.
sukha-ārādhyā — She who is easily worshipped; worship of Her brings effortless joy.
śubha-karī — She who brings auspiciousness; the giver of all good and noble results.
śobhanā — She who is beautiful, radiant, auspicious.
sulabha-āgatiḥ — She who is easily attainable; reaching Her is easy for the sincere.
Devi is the very form of all languages and the commander of an infinite divine army, representing Her boundless powers. She is beyond all dualities such as existence and non-existence. She is very easy to worship and is the giver of auspiciousness and goodness. Radiant and beautiful, She is also easily attainable to those who sincerely seek Her.
राजराजेश्वरी, राज्यदायिनी, राज्यवल्लभा ।
राजत्कृपा राजपीठ, निवेशित निजाश्रिताः ॥
rāja-rājeśvarī, rājya-dāyinī, rājya-vallabhā ।
rājat-kṛpā rājapīṭha, niveśita nijā-śritāḥ || 134 ||
rāja-rājeśvarī — The Supreme Queen of all kings; the Empress of the entire creation.
rājya-dāyinī — She who bestows kingdoms, authority, power, and positions of rulership.
rājya-vallabhā — She who is dearly loved by rulers; the beloved of those who govern.
rājat-kṛpā — She whose grace shines brilliantly; Her mercy sparkles like radiant light.
rāja-pīṭha-niveśitā — She who seats Her devotees on royal thrones;
nijāśritāḥ — (She places) Her own devotees (those who have taken refuge in Her).
She is the Supreme Empress who rules over all rulers. She grants authority, power, and kingdoms, and is loved by all who govern. Her grace shines like a radiant light, and She elevates Her devotees—placing them in positions of respect, influence, and honor. Those who take refuge in Her are uplifted and protected.
राज्यलक्ष्मीः कोशनाथा, चतुरङ्ग बलेश्वरी ।
साम्राज्यदायिनी, सत्यसन्धा सागरमेखला ॥
rājya-lakṣmīḥ kośa-nāthā, catu-raṅga baleśvarī ।
sāmrājya-dāyinī, satya-sandhā sāgara-mekhalā || 135 ||
rājya-lakṣmīḥ — She who is the very fortune, prosperity, and glory of a kingdom.
kośa-nāthā — The protectress and Lord of all treasures, wealth, and resources (kośa = treasury).
caturaṅga-baleśvarī — The ruler of the four-fold army (infantry, cavalry, elephants, chariots);
the sovereign of all forces and energies.
sāmrājya-dāyinī — She who grants empire, sovereignty, and supreme authority.
satya-sandhā — She who is firm in truth; Her resolve is truth itself.
sāgara-mekhalā — She whose girdle/boundary is the ocean;
She is the Goddess who embodies the prosperity and glory of every kingdom. She is the guardian of all wealth and the sovereign of every type of power and army. She grants supreme rulership and empire to Her devotees. She is unfailingly truthful in Her resolve, and Her domain stretches across the whole earth, encircled by the oceans.
दीक्षिता दैत्यशमनी, सर्वलोक वशङ्करी ।
सर्वार्थदात्री सावित्री, सच्चिदानन्द रूपिणी ॥
dīkṣitā daitya-śamanī, sarvaloka vaśaṅkarī ।
sarvārtha-dātrī sāvitrī, saccidā-nanda rūpiṇī || 136 ||
dīkṣitā — She who initiates; the giver of spiritual initiation and divine knowledge.
daitya-śamanī — The destroyer or pacifier of demons; She who removes negative forces.
sarva-loka-vaśaṅkarī — She who brings all worlds under Her control;
the one who governs all realms effortlessly.
sarvārtha-dātrī — She who grants all that is meaningful and desired; the fulfiller of every need.
sāvitrī — The divine power of the Sāvitrī mantra;
also the radiant Mother who inspires knowledge and awakening.
sat-cid-ānanda-rūpiṇī — She whose very form is pure Existence, Consciousness, and Bliss.
She is the divine initiator who imparts spiritual wisdom. She removes demonic and negative forces and rules all worlds effortlessly. She grants every good and meaningful thing to Her devotees. She is the radiant Mother Sāvitrī, and Her true nature is pure Existence, pure Consciousness, and pure Bliss.
देशकालापरिच्छिन्ना, सर्वगा सर्वमोहिनी ।
सरस्वती शास्त्रमयी, गुहाम्बा गुह्यरूपिणी ॥
deśakālā-paricchinnā, sarvagā sarva-mohinī ।
sarasvatī śāstra-mayī, guhāmbā guhya-rūpiṇī || 137 ||
deśa-kāla-aparicchinnā — She who is not limited by space or time;
beyond all boundaries of place and period.
sarvagā — She who pervades everything; present everywhere.
sarva-mohinī — She who deludes all beings (through Māyā) or enchants all creation.
sarasvatī — She who is the essence of knowledge, wisdom, and speech.
śāstra-mayī — She who is embodied in all scriptures; the power behind all śāstras.
guhā-ambā — The Mother dwelling in the cave of the heart (guhā = spiritual heart).
guhya-rūpiṇī — She whose form is secret, subtle, and mysterious;
known only through deep inner experience.
She is beyond all limits of space and time, present everywhere, and the enchantress who creates the play of Māyā. She is Sarasvatī, the source of all knowledge, and the very essence of every scripture. She resides as the Mother in the cave of the heart, and Her true form is subtle, secret, and revealed only to the sincere seeker.
सर्वोपाधि विनिर्मुक्ता, सदाशिव पतिव्रता ।
सम्प्रदायेश्वरी साध्वी, गुरुमण्डल रूपिणी ॥
sarvo-pādhi vinirmuktā, sadāśiva pativratā ।
sampradā-yeśvarī sādvī, guru-maṇḍala rūpiṇī || 138 ||
sarva-upādhi-vinirmuktā — She who is free from all limitations, labels, and conditionings;
untouched by any attribute or bondage.
sadā-śiva-pativratā — The eternally devoted consort of Sadāśiva;
one whose fidelity to the Supreme Śiva is perfect and unbroken.
sampradāya–īśvarī — She who is the sovereign of all spiritual traditions and lineages
(Sampradāyas exist by Her power).
sādvī — The pure, virtuous one; embodiment of spiritual goodness.
guru-maṇḍala-rūpiṇī — She who manifests as the entire circle of Gurus;
She herself appears through the chain of teachers.
She is completely free from all limitations and attributes. She is the eternally faithful consort of Lord Sadāśiva. She rules over every spiritual lineage and tradition and is the embodiment of purity and virtue. She manifests as the entire Guru-paramparā, appearing through all true teachers.
कुलोत्तीर्णा भगाराध्या, माया मधुमती मही ।
गणाम्बा गुह्यकाराध्या, कोमलाङ्गी गुरुप्रिया ॥
kulot-tīrṇā bhagā-rādhyā, māyā madhu-matī mahī ।
gaṇāmbā guhya-kārādhyā, koma-lāṅgī guru-priyā || 139 ||
kula–uttīrṇā — She who transcends all kula (familial, social, or tantric lineages);
beyond all classifications and divisions.
bhagā–rādhyā — She who is worshipped by the Bhagās (divine powers/deities);
also: She who is adored as the source of all prosperity and auspiciousness.
māyā — She who manifests as Māyā, the cosmic power of illusion and creation.
madhu-matī — She whose nature is sweet like honey;
filled with sweetness, delight, and charm.
mahī — She who is the Earth itself; the sustaining Mother.
gaṇāmbā — The Mother of all gaṇas (divine attendants, forces, and energies).
guhya-kā-rādhyā — She who is worshipped by secret mantras;
the deity of esoteric and hidden worship.
komalāṅgī — She whose form is tender, delicate, and graceful.
guru-priyā — She who loves the Guru;
She transcends all divisions and is worshipped by divine forces. She is Māyā, the power that creates the universe, and is filled with honey-like sweetness. She is the Earth Mother, the Mother of all divine energies, and the goddess approached through secret, esoteric worship. Her form is tender and beautiful, and She is deeply loved by all Gurus.
स्वतन्त्रा सर्वतन्त्रेशी, दक्षिणामूर्ति रूपिणी ।
सनकादि समाराध्या, शिवज्ञान प्रदायिनी ॥
svatantrā sarva-tantrēśī, dakṣiṇā-mūrti rūpiṇī ।
sanakādi samā-rādhyā, śivajñāna pradāyinī || 140 ||
svatantrā — She who is absolutely independent; not dependent on anything for Her existence or action.
sarva-tantrēśī — The sovereign Goddess of all tantras, all mystic sciences, and all spiritual methods. She is the ruler of every sacred technique.
dakṣiṇā–mūrti–rūpiṇī — She who manifests as Dakṣiṇāmūrti, the silent form of Śiva who teaches through pure knowledge.
sanaka-ādi samā-rādhyā — She who is worshipped by Sanaka and the other great sages (Sanandana, Sanātana, Sanatkumāra). The highest sages adore Her.
śiva-jñāna pradāyinī — She who grants the knowledge of Śiva; the giver of supreme spiritual wisdom and liberation.
She is absolutely independent and the supreme ruler of all tantras and spiritual sciences. She appears as Dakṣiṇāmūrti, the silent teacher of truth. Even the greatest sages like Sanaka worship Her. She bestows the highest knowledge—Śiva-jñāna—the wisdom that leads to liberation.
चित्कलानन्दकलिका, प्रेमरूपा प्रियङ्करी ।
नामपारायण प्रीता, नन्दिविद्या नटेश्वरी ॥
citkalā-nanda-kalikā, prema-rūpā priyaṅkarī ।
nāma-pārāyaṇa prītā, nandi-vidyā naṭe-śvarī || 141 ||
citkalā-nanda-kalikā — She who is the blossoming bud (kalikā) of the bliss (ānanda) of pure Consciousness (cit–kalā); the very sprout of divine spiritual joy.
prema–rūpā — She whose form is pure love; the embodiment of divine prema.
priyaṅkarī — She who gives delight; the one who bestows affection, charm, and happiness.
nāma–pārāyaṇa–prītā — She who is pleased by the recitation of Her divine names; delighted when devotees chant Her nāma.
nandi–vidyā — She who is the source of Nandi’s sacred knowledge; the Goddess revealed through Nandi’s teachings.
naṭeśvarī — The Goddess of the cosmic dance; the feminine counterpart of Naṭarāja, the Mistress of divine dance.
She is the tender, blossoming essence of the bliss of pure consciousness. She is the very form of divine love and brings joy and affection to Her devotees. She is delighted by the chanting of Her names. She is the source of Nandi’s sacred wisdom and the divine Mistress of the cosmic dance.
मिथ्या जगदधिष्ठाना, मुक्तिदा मुक्तिरूपिणी ।
लास्यप्रिया लयकरी, लज्जा रम्भादि वन्दिता ॥
mithyā jagada-dhiṣṭhānā, muktidā mukti-rūpiṇī ।
lāsya-priyā laya-karī, lajjā rambhādi vanditā || 142 ||
mithyā-jagat-adhiṣṭhānā — She who is the substratum of the illusory world; the underlying reality on which the changing universe appears.
muktidā — She who grants liberation (mokṣa).
mukti-rūpiṇī — She whose very form is liberation itself.
lāsya-priyā — She who loves the graceful feminine dance (lāsya).
laya-karī — She who dissolves the cosmos; the one who brings all back into the Supreme at the time of dissolution.
lāsya-priyā — She who loves the graceful feminine dance (lāsya).
laya-karī — She who dissolves the cosmos; the one who brings all back into the Supreme at the time of dissolution.
lajjā — She who is the embodiment of modesty and sacred humility.
rambhā–ādi-vanditā — She who is worshipped by Rambhā and other celestial apsarās.
She is the ultimate reality behind the ever-changing, illusory world. She grants liberation and is liberation itself. She delights in the graceful lāsya dance and brings about the cosmic dissolution. She is modesty personified and is worshipped even by the heavenly apsarās like Rambhā.
भवदा वसुधावृष्टिः, पापारण्य दवानला ।
दौर्भाग्यतूलवातूला, जराध्वान्त रविप्रभा ॥
bhavadā vasudhā-vṛṣṭiḥ, pāpā-raṇya davā-nalā ।
daur-bhāgya-tūla-vātūlā, jarā-dhvānta ravi-prabhā || 143 ||
bhavadā — She who gives worldly prosperity and well-being; the giver of bhava (life, existence, blessings).
vasudhā–vṛṣṭiḥ — She who showers wealth like rain upon the earth.
pāpa–āraṇya davā–nalā — She who is like a forest fire (davānalā) that burns down the forest of sins (pāpa–āraṇya); the destroyer of all sins.
daur-bhāgya–tūla–vātūlā — She who blows away misfortune like cotton in the wind; the remover of bad luck, suffering, and inauspiciousness.
jarā–dhvānta ravi–prabhā — She whose radiance is like the sun that dispels the darkness of old age, decay, and ignorance.
She is the giver of well-being and showers prosperity like rain over the earth. She burns the forest of sins like a blazing wildfire, removes all misfortune as easily as the wind blows away cotton, and Her radiant power dispels the darkness of old age, fear, and ignorance like the rising sun.
भाग्याब्धिचन्द्रिका, भक्तचित्तकेकि घनाघना ।
रोगपर्वत दम्भोलिर्, मृत्युदारु कुठारिका ॥
bhāgyābdhi-candrikā, bhakta-citta-keki-ghanā-ghanā ।
roga-parvata-daṁbholir, mṛtyu-dāru-kuṭhārikā || 144 ||
bhāgya-abdhi-candrikā — the moonlight (candrikā) of the ocean (abdhi) of good fortune (bhāgya)
bhakta-citta-keki-ghana-ghanā — She whose dense, dark clouds (ghana-ghanā) make the peacock (keki) of devotees’ hearts (bhakta-citta) dance
roga-parvata-daṁbholiḥ — the thunderbolt (daṁbholeḥ) that shatters the mountain (parvata) of diseases (roga)
mṛtyu-dāru-kuṭhārikā — the axe (kuṭhārikā) that cuts down the very tree (dāru) of death (mṛtyu)
Lalitā Devi is the cool moonlight that brings immense good fortune. Her presence makes the hearts of devotees rejoice like peacocks dancing under rain clouds. She destroys diseases like a thunderbolt crushing a mountain, and She cuts down even the very tree of death with Her power.
महेश्वरी महाकाली, महाग्रासा महाशना ।
अपर्णा चण्डिका, चण्डमुण्डासुर निषूदिनी ॥
maheśvarī mahā-kālī, mahā-grāsā mahā-śanā ।
aparṇā caṇḍikā, caṇḍa-muṇḍāsura-niṣūdinī || 145 ||
maheśvarī — the great sovereign; the supreme ruler
mahā-kālī — the great Kālī; the mighty form beyond time
mahā-grāsā — She who devours the entire universe in one great swallow
mahā-śanā — She who consumes everything; the supreme eater (during dissolution)
aparṇā — She who performed austerities without taking even a leaf
caṇḍikā — the fierce, powerful Goddess
caṇḍa-muṇḍa-asura-niṣūdinī — the slayer (niṣūdinī) of the demons (asura) Caṇḍa and Muṇḍa
Lalitā Devi is the supreme ruler and the mighty Mahākālī.
She can swallow the entire universe and consume all during cosmic dissolution.
She is Aparṇā, who performed unmatched austerities, and the fierce Caṇḍikā who destroyed the demons Caṇḍa and Muṇḍa.
क्षराक्षरात्मिका, सर्वलोकेशी, विश्वधारिणी ।
त्रिवर्गदात्री सुभगा, त्र्यम्बका त्रिगुणात्मिका ॥
kṣarā-kṣarātmikā, sarva-lokeśī, viśva-dhāriṇī ।
trivarga-dātrī subhagā, tryambakā triguṇātmikā || 146 ||
kṣara-akṣara-ātmikā — She whose nature (ātmikā) is both the perishable (kṣara) and the imperishable (akṣara)
sarva-lokeśī — the ruler (īśī) of all worlds (sarva-loka)
viśva-dhāriṇī — She who sustains (dhāriṇī) the whole universe (viśva)
trivarga-dātrī — the giver (dātrī) of the three aims of life (trivarga: dharma, artha, kāma)
subhagā — the auspicious and gracious One
tryambakā — the three-eyed Goddess
triguṇātmikā — She whose nature is formed of the three guṇas (sattva, rajas, tamas)
Lalitā Devi is both the changing and the unchanging reality.
She is the ruler of all worlds and the One who holds the entire universe together.
She grants dharma, artha, and kāma, is ever-auspicious, three-eyed, and embodies the three guṇas.
स्वर्गापवर्गदा शुद्धा, जपापुष्प निभाकृतिः ।
ओजोवती द्युतिधरा, यज्ञरूपा प्रियव्रता ॥
svargā-pavar-gadā śuddhā, japā-puṣpa nibhākṛtiḥ ।
ojovatī dyuti-dharā, yajña-rūpā priya-vratā || 147 ||
svarga-apavarga-dā — She who grants heaven (svarga) and liberation (apavarga)
śuddhā — the pure One
japā-puṣpa-nibhā-ākṛtiḥ — She whose form (ākṛtiḥ) resembles (nibhā) the red hibiscus flower (japā-puṣpa)
ojovatī — full of strength and vigor
dyuti-dharā — holding or radiating brilliant light
yajña-rūpā — whose very form is sacrifice; embodiment of yajña
priya-vratā — She who loves sacred vows and observances (vrata)
Lalitā Devi grants both heaven and liberation.
She is utterly pure, radiant like a red hibiscus flower, filled with divine strength and shining brilliance.
She is the embodiment of yajña and delights in sacred vows and disciplines.
दुराराध्या दुराधर्षा, पाटली कुसुमप्रिया ।
महती मेरुनिलया, मन्दार कुसुमप्रिया ॥
durā-rādhyā durā-dharṣā, pāṭalī kusuma-priyā ।
mahatī meru-nilayā, mandāra kusuma-priyā || 148 ||
durā-rādhyā — difficult to worship or attain
durā-dharṣā — impossible to overcome; unassailable
pāṭalī-kusuma-priyā — fond of pāṭalī flowers
mahatī — the great One; the vast, exalted
meru-nilayā — She who dwells upon Mount Meru
mandāra-kusuma-priyā — fond of mandāra flowers (celestial blossoms)
Lalitā Devi is not easily attained and cannot be conquered by anyone.
She loves pāṭalī and mandāra flowers, is supremely great, and resides upon the divine Mount Meru.
वीराराध्या विराड्-रूपा, विरजा विश्वतोमुखी ।
प्रत्यग्-रूपा पराकाशा, प्राणदा प्राणरूपिणी ॥
vīrārādhyā virāḍ-rūpā, virajā viśvato-mukhī ।
pratyag-rūpā parākāśā, prāṇadā prāṇa-rūpiṇī || 149 ||
vīra-ārādhyā — worshipped by the brave; adored by heroes
virāḍ-rūpā — She whose form is the cosmic Virāṭ
virajā — free from all impurities; stainless
viśvato-mukhī — facing all directions; present everywhere
pratyag-rūpā — dwelling within; the innermost Self
parā-ākāśā — the supreme, limitless space
prāṇa-dā — the giver of life-breath
prāṇa-rūpiṇī — She whose very form is prāṇa itself
Lalitā Devi is worshipped by the brave and manifests as the vast cosmic form.
She is pure, omnipresent, and shines as the innermost Self.
She is the supreme, boundless space, the giver of life, and the very essence of prāṇa.
मार्ताण्ड भैरवाराध्या, मन्त्रिणी न्यस्तराज्यधूः ।
त्रिपुरेशी जयत्सेना, निस्त्रैगुण्या परापरा ॥
mārtāṇḍa-bhairavā-rādhyā, mantriṇī nyasta-rājya-dhūḥ ।
tripureśī jayatsenā, nistrai-guṇyā parā-parā || 150 ||
mārtāṇḍa-bhairava-ārādhyā — worshipped by Mārtāṇḍa Bhairava (a fierce form of Shiva)
mantriṇī-nyasta-rājya-dhūḥ — She who entrusted the kingdom (rājya) to Her minister (mantriṇī); the one who delegates royal authority to Her trusted attendant
tripureśī — the Queen/Lady (īśī) of Tripura; the sovereign of the three cities/worlds
jayā-senā — She whose army is ever-victorious
nistrai-guṇyā — beyond the three guṇas (sattva, rajas, tamas)
parā-aparā — both the higher and lower aspects of reality; the transcendent and immanent One
Lalitā Devi is worshipped by Mārtāṇḍa Bhairava and grants Her authority to Her trusted minister.
She is the sovereign of Tripura, commands an ever-victorious army, stands beyond the three guṇas, and is both the transcendent and immanent reality.
सत्यज्ञाना नन्दरूपा, सामरस्य परायणा ।
कपर्दिनी कलामाला, कामधुक्कामरूपिणी ॥
satya-jñānā nanda-rūpā, sāma-rasya-parāyaṇā ।
kapardinī kalā-mālā, kāma-dhuk-kāma-rūpiṇī || 151 ||
satya-jñānā — She who is truth and knowledge; the embodiment of true wisdom
nanda-rūpā — whose form is bliss and joy (ānanda)
sāma-rasya-parāyaṇā — devoted to the supreme harmony; absorbed in perfect unity
kapardinī — the matted-haired One; She whose hair is tied like a knot or shell
kalā-mālā — the garland (mālā) of arts/energies (kalā); She who contains all powers
kāma-dhuk — the fulfiller of desires; like a wish-giving cow
kāma-rūpiṇī — She who assumes forms according to devotees’ desires; the embodiment of divine love and will
Lalitā Devi is the essence of truth and wisdom and the very form of bliss.
She rests in perfect harmony, holds all divine powers, and appears with beautiful matted hair. She fulfills the pure desires of devotees and takes on forms that express divine love.
कलानिधिः काव्यकला, रसज्ञा रसशेवधिः ।
पुष्टा पुरातना पूज्या, पुष्करा पुष्करेक्षणा ॥
kalā-nidhiḥ kāvya-kalā, rasajñā rasa-śevadhiḥ ।
puṣṭā purātanā pūjyā, puṣkarā puṣka-rekṣaṇā || 152 ||
kalā-nidhiḥ — the treasure-house (nidhi) of all arts and skills (kalā)
kāvya-kalā — the art (kalā) of poetry (kāvya); She who is the essence of poetic beauty
rasa-jñā — the knower of all rasas; the one who understands every emotion and flavor of life
rasa-śevadhiḥ — the storehouse (śevadhiḥ) of all rasas (emotional essences)
puṣṭā — the nourished One; She who is ever-complete and full
purātanā — ancient, eternal, existing from time immemorial
pūjyā — worthy of worship
puṣkarā — She who is like a lotus; or the giver of purity
puṣka-rekṣaṇā — lotus-eyed; She whose eyes resemble lotus petals
Lalitā Devi is the source of all arts, poetry, and every emotional essence.
She is eternally full, ancient, and always worthy of worship.
She is lotus-like in nature and lotus-eyed, radiating purity and beauty.
परञ्ज्योतिः परन्धाम, परमाणुः परात्परा ।
पाशहस्ता पाशहन्त्री, परमन्त्र विभेदिनी ॥
parañ-jyotiḥ paran-dhāma, para-māṇuḥ parāt-parā ।
pāśahastā pāśahantrī, para-mantra vibhedinī || 153 ||
parañ-jyotiḥ — the supreme light; the highest radiance
paran-dhāma — the supreme abode; the ultimate refuge
para-māṇuḥ — subtler than the subtlest atom
parāt-parā — beyond even the highest; transcending all
pāśa-hastā — holding the noose (pāśa) in Her hand
pāśa-hantrī — the destroyer of bondage (the one who cuts the noose)
para-mantra-vibhedinī — She who breaks or nullifies hostile or harmful mantras; the destroyer of negative spells
Lalitā Devi is the supreme light and the highest refuge, subtler than the tiniest atom and beyond all limitations.
She holds the noose that binds beings, yet She also destroys all bondage.
She nullifies harmful mantras and protects devotees from all unseen forces.
मूर्ताऽमूर्ताऽनित्यतृप्ता, मुनि मानस हंसिका ।
सत्यव्रता सत्यरूपा, सर्वान्तर्यामिणी सती ॥
mūrtā’mūrtā’nitya-tṛptā, muni-mānasa-haṁsikā ।
satya-vratā satya-rūpā, sarvāntar-yāmiṇī satī || 154 ||
mūrtā-amūrtā — with form (mūrtā) and without form (amūrtā); She who is both manifest and unmanifest
anitya-tṛptā — ever-satisfied; perfectly content, needing nothing
muni-mānasa-haṁsikā — the swan (haṁsikā) in the minds (mānasa) of sages (muni); the pure presence dwelling in sages’ hearts
satya-vratā — She who holds firm to truth; the One with truthful vows
satya-rūpā — whose very form is Truth
sarva-antar-yāmiṇī — the inner controller (antar-yāminī) of all beings (sarva)
satī — the pure, virtuous One
Lalitā Devi is both with form and formless, eternally content and fulfilled.
She dwells as a pure swan in the hearts of sages, is the embodiment of truth, and holds truthful vows.
She resides within all beings as the inner controller and is ever-pure.
ब्रह्माणी ब्रह्मजननी, बहुरूपा बुधार्चिता ।
प्रसवित्री प्रचण्डाऽऽज्ञा, प्रतिष्ठा प्रकटाकृतिः ॥
brahmāṇī brahma-jananī, bahurūpā budhārcitā ।
prasa-vitrī pracaṇḍā’’jñā, pratiṣṭhā prakaṭā-kṛtiḥ || 155 ||
brahmāṇī — the consort or power of Brahmā; the creative Shakti
brahma-jananī — the mother (jananī) of Brahmā
bahu-rūpā — She who has many forms; the multifaceted One
budha-arcitā — worshipped (arcitā) by the wise and learned (budha)
prasavitrī — the creatrix; She who gives birth to the universe
pracaṇḍā-ājñā — whose command (ājñā) is fierce, irresistible, and supremely powerful
pratiṣṭhā — the foundation; the basis of all existence
prakaṭa-ākṛtiḥ — whose form is clearly manifest; the revealed One
Lalitā Devi is the creative power behind Brahmā and also His very mother.
She appears in countless forms, is worshipped by the wise, and is the source from which all creation arises. Her command is irresistible, She is the foundation of everything, and Her presence shines forth openly and unmistakably.
प्राणेश्वरी, प्राणदात्री, पञ्चाशत्-पीठरूपिणी ।
विशृङ्खला, विविक्तस्था, वीरमाता, वियत्प्रसूः ॥ 156 ॥
prāṇeśvarī, prāṇa-dātrī, pañcāśat-pīṭha-rūpiṇī |
viśṛṅkhalā, viviktasthā, vīramātā, viyat-prasūḥ || 156 ||
Lord of life, giver of life, in fifty forms. She is unbound, secluded, mother of heroes, giving birth far and wide.
मुकुन्दा, मुक्ति निलया, मूलविग्रह रूपिणी ।
भावज्ञा, भवरोगघ्नी भवचक्र प्रवर्तिनी ॥ 157 ॥
mukundā, mukti-nilayā, mūla-vigraha-rūpiṇī |
bhāvajñā, bhava-roga-ghnī, bhava-cakra-pravartinī || 157 ||
She is Mukundā, abode of liberation, primordial in form. Knower of emotions, destroyer of worldly ailments, and mover of the cycle of existence.
छन्दस्सारा, शास्त्रसारा, मन्त्रसारा, तलोदरी ।
उदारकीर्ति, रुद्दामवैभवा, वर्णरूपिणी ॥ 158 ॥
chandas-sārā, śāstra-sārā, mantra-sārā, talodarī |
udārakīrti, ruddāma-vaibhavā, varṇa-rūpiṇī || 158 ||
Essence of meters, scriptures, and mantras, protector of the Vedas. She has noble fame, grandeur, and embodies sound and color.
जन्ममृत्यु जरातप्त जन विश्रान्ति दायिनी ।
सर्वोपनिष दुद्घुष्टा, शान्त्यतीत कलात्मिका ॥ 159 ॥
janma-mṛtyu-jarātapta-jana-viśrānti-dāyinī |
sarva-upaniṣad-du-dghuṣṭā, śāntyatīta-kalātmikā || 159 ||
Giver of rest to beings scorched by birth, death, and old age. Essence of all Upaniṣads, beyond peace, the embodiment of transcendental arts.
गम्भीरा, गगनान्तःस्था, गर्विता, गानलोलुपा ।
कल्पनारहिता, काष्ठा, कान्ता, कान्तार्ध विग्रहा ॥ 160 ॥
gambhīrā, gagana-antaḥsthā, garvitā, gāna-lolupā |
kalpanā-rahitā, kāṣṭhā, kāntā, kāntārdha-vigrahā || 160 ||
Profound, dwelling in the sky, proud, fond of song, free from imagination, firm, beloved, with half-formed beauty.
कार्यकारण निर्मुक्ता, कामकेलि तरङ्गिता ।
कनत्-कनकताटङ्का, लीलाविग्रह धारिणी ॥ 161 ॥
kārya-kāraṇa-nirmuktā, kāma-keli-taraṅgitā |
kanat-kanaka-tāṭaṅkā, līlā-vigraha-dhāriṇī || 161 ||
Free from cause and effect, thrilled in playful divine sport, wearing golden ornaments, embodying divine pastimes.
अजाक्षय विनिर्मुक्ता, मुग्धा क्षिप्रप्रसादिनी ।
अन्तर्मुख समाराध्या, बहिर्मुख सुदुर्लभा ॥ 162 ॥
ajākṣaya-vinirmuktā, mugdhā kṣipra-prasādinī |
antarmukha-samārādhyā, bahirmukha-sudurlabhā || 162 ||
Imperishable, liberated, innocent, quick to bless. Worshipped internally, rarely perceived externally.
त्रयी, त्रिवर्ग निलया, त्रिस्था, त्रिपुरमालिनी ।
निरामया, निरालम्बा, स्वात्मारामा, सुधासृतिः ॥ 163 ॥
trayī, tri-varga-nilayā, tristhā, tripura-mālinī |
nirāmayā, nirālambā, svātmarāmā, sudhā-sṛtiḥ || 163 ||
Holder of the threefold dharma, foundation of the three worlds, resident of Tripura, adorned with Tripura garland. Free from disease, independent, self-blissful, stream of nectar.
संसारपङ्क निर्मग्न समुद्धरण पण्डिता ।
यज्ञप्रिया, यज्ञकर्त्री, यजमान स्वरूपिणी ॥ 164 ॥
saṁsāra-paṅka-nirmagna-samuddharaṇa-paṇḍitā |
yajña-priyā, yajña-kartṛ, yajamāna-svarūpiṇī || 164 ||
Expert in lifting beings from the mire of worldly existence, lover of sacrifice, performer of sacrifice, embodiment of the sacrificer.
धर्माधारा, धनाध्यक्षा, धनधान्य विवर्धिनी ।
विप्रप्रिया, विप्ररूपा, विश्वभ्रमण कारिणी ॥ 165 ॥
dharmādhārā, dhana-adhyakṣā, dhana-dhānya-vivardhinī |
vipra-priyā, vipra-rūpā, viśva-bhramaṇa-kāriṇī || 165 ||
Supporter of dharma, overseer of wealth, nurturer of riches and grains. Beloved of the wise, in form of the wise, wanderer across the universe.
विश्वग्रासा, विद्रुमाभा, वैष्णवी, विष्णुरूपिणी ।
अयोनि, र्योनिनिलया, कूटस्था, कुलरूपिणी ॥ 166 ॥
viśva-grāsā, vidrumābhā, vaiṣṇavī, viṣṇu-rūpiṇī |
ayoni, ryoni-nilayā, kūṭasthā, kula-rūpiṇī || 166 ||
Devourer of worlds, with radiant glow, Vaishnavi, embodiment of Vishnu. Without womb, abode of all wombs, central pillar, embodiment of family lineage.
वीरगोष्ठीप्रिया, वीरा, नैष्कर्म्या, नादरूपिणी ।
विज्ञान कलना, कल्या विदग्धा, बैन्दवासना ॥ 167 ॥
vīra-goṣṭhī-priyā, vīrā, naiṣkarmyā, nāda-rūpiṇī |
vijñāna-kalanā, kalyā-vidagdā, baindavāsanā || 167 ||
Beloved of assemblies of heroes, heroic, beyond karma, embodiment of cosmic sound. Knower of science, expert in arts, bearer of feminine grace.
तत्त्वाधिका, तत्त्वमयी, तत्त्वमर्थ स्वरूपिणी ।
सामगानप्रिया, सौम्या, सदाशिव कुटुम्बिनी ॥ 168 ॥
tattvādhikā, tattvamayī, tattva-martha-svarūpiṇī |
sāmagāna-priyā, saumyā, sadāśiva-kuṭumbinī || 168 ||
Supreme in truth, composed of truth, essence of truth itself. Lover of Sama-songs, gentle, spouse of Sadashiva.
सव्यापसव्य मार्गस्था, सर्वापद्वि निवारिणी ।
स्वस्था, स्वभावमधुरा, धीरा, धीर समर्चिता ॥ 169 ॥
savya-pasavya-mārgasthā, sarvāpadvi-nivāriṇī |
svasthā, svabhāva-madhurā, dhīrā, dhīra-samarcitā || 169 ||
Established on the right and left paths, remover of all dangers. Steadfast, sweet-natured, wise, honored among the wise.
चैतन्यार्घ्य समाराध्या, चैतन्य कुसुमप्रिया ।
सदोदिता, सदातुष्टा, तरुणादित्य पाटला ॥ 170 ॥
caitanya-ārghya-samārādhyā, caitanya-kusuma-priyā |
sadoditā, sadā-tuṣṭā, taruṇāditya-pāṭalā || 170 ||
Worshipped with offering of consciousness, lover of the flower of consciousness. Always risen, always content, like the young sun.
दक्षिणा, दक्षिणाराध्या, दरस्मेर मुखाम्बुजा ।
कौलिनी केवलाऽनर्घ्या कैवल्य पददायिनी ॥ 171 ॥
dakṣiṇā, dakṣiṇārādhyā, darasmera mukhāmbujā |
kaulinī kevalā’narghyā kaivalya padadāyinī || 171 ||
Dakshina, worshipped from the south, lotus-faced. Kaulini, incomparable, giver of the supreme liberation path.
स्तोत्रप्रिया, स्तुतिमती, श्रुतिसंस्तुत वैभवा ।
मनस्विनी, मानवती, महेशी, मङ्गलाकृतिः ॥ 172 ॥
stotrapriyā, stutimati, śrutisaṃstuta vaibhavā |
manasvinī, mānavatī, maheśī, maṅgalākṛtiḥ || 172 ||
Lover of hymns, devoted to praise, praised in scriptures. Intelligent, compassionate, great goddess, doer of auspicious deeds.
विश्वमाता, जगद्धात्री, विशालाक्षी, विरागिणी ।
प्रगल्भा, परमोदारा, परामोदा, मनोमयी ॥ 173 ॥
viśvamātā, jagaddhātrī, viśālākṣī, virāgiṇī |
pragalbhā, paramodārā, parāmodā, manomayī || 173 ||
Mother of the universe, sustainer of the world, with wide eyes, detached. Bold, full of supreme joy, permeating the mind.
व्योमकेशी, विमानस्था, वज्रिणी, वामकेश्वरी ।
पञ्चयज्ञप्रिया, पञ्चप्रेत मञ्चाधिशायिनी ॥ 174 ॥
vyomakeśī, vimānasthā, vajriṇī, vāmakeśvarī |
pañcayajñapriyā, pañcapreta mañcādhiśāyinī || 174 ||
Sky-haired, dwelling in aerial palaces, diamond-like, left-faced goddess. Lover of the five sacrifices, presiding over the five demon altars.
पञ्चमी, पञ्चभूतेशी, पञ्च सङ्ख्योपचारिणी ।
शाश्वती, शाश्वतैश्वर्या, शर्मदा, शम्भुमोहिनी ॥ 175 ॥
pañcamī, pañcabhūteśī, pañca saṅkhyopacāriṇī |
śāśvatī, śāśvataiśvaryā, śarmadā, śambhumohinī || 175 ||
Fifth, ruler of five elements, applying five numeric aids. Eternal, eternal prosperity, giver of joy, enchantress of Shiva.
धरा, धरसुता, धन्या, धर्मिणी, धर्मवर्धिनी ।
लोकातीता, गुणातीता, सर्वातीता, शमात्मिका ॥ 176 ॥
dharā, dharasutā, dhanyā, dharmiṇī, dharmavardhinī |
lokātītā, guṇātītā, sarvātītā, śamātmikā || 176 ||
Earth, daughter of Earth, blessed, virtuous, nurturer of dharma. Transcending worlds, beyond qualities, beyond all, peaceful.
बन्धूक कुसुम प्रख्या, बाला, लीलाविनोदिनी ।
सुमङ्गली, सुखकरी, सुवेषाड्या, सुवासिनी ॥ 177 ॥
bandhūka kusuma prakhyā, bālā, līlāvinodinī |
sumaṅgalī, sukhakarī, suveṣāḍyā, suvāsinī || 177 ||
Known for her flowers, youthful, playful in divine pastimes. Auspicious, giver of happiness, well-dressed, fragrant.
सुवासिन्यर्चनप्रीता, शोभना, शुद्ध मानसा ।
बिन्दु तर्पण सन्तुष्टा, पूर्वजा, त्रिपुराम्बिका ॥ 178 ॥
suvāsinyarcana prītā, śobhanā, śuddha mānasā |
bindu tarpaṇa santuṣṭā, pūrvajā, tripurāmbikā || 178 ||
Pleased by fragrant worship, beautiful, pure-minded. Satisfied by offering drops, ancient, Tripura Ambikā.
दशमुद्रा समाराध्या, त्रिपुरा श्रीवशङ्करी ।
ज्ञानमुद्रा, ज्ञानगम्या, ज्ञानज्ञेय स्वरूपिणी ॥ 179 ॥
daśamudrā samārādhyā, tripurā śrīvaśaṅkarī |
jñānamudrā, jñānagamyā, jñānajñeya svarūpiṇī || 179 ||
Worshipped in the tenth seal, Tripura, consort of Shri Shankara. Sign of knowledge, attainable by knowledge, embodiment of knowable knowledge.
योनिमुद्रा, त्रिखण्डेशी, त्रिगुणाम्बा, त्रिकोणगा ।
अनघाद्भुत चारित्रा, वाञ्छितार्थ प्रदायिनी ॥ 180 ॥
yonimudrā, trikhaṇḍeśī, triguṇāmbā, trikoṇagā |
anaghādbhuta cāritrā, vāñchitārtha pradāyinī || 180 ||
Seal of the yoni, ruler of three divisions, three-guna mother, triangle-born. Innocent, marvelous in conduct, giver of desired fruits.
अभ्यासाति शयज्ञाता, षडध्वातीत रूपिणी ।
अव्याज करुणामूर्ति, रज्ञानध्वान्त दीपिका ॥ 181 ॥
abhyāsāti śayajñātā, ṣaḍadhvātīta rūpiṇī |
avyāja karuṇāmūrti, rajñānadhvānta dīpikā || 181 ||
Accomplished through practice, beyond sixfold Vedas. Manifestation of pure compassion, illuminator of royal wisdom.
आबालगोप विदिता, सर्वानुल्लङ्घ्य शासना ।
श्री चक्रराजनिलया, श्रीमत्त्रिपुर सुन्दरी ॥ 182 ॥
ābālagopa viditā, sarvānullaṅghya śāsanā |
śrī cakrarājanilayā, śrīmattripura sundarī || 182 ||
Known to the child cowherd, respected by all decrees. Dwelling in the Sri Chakra, beautiful Tripura.
श्री शिवा, शिवशक्त्यैक्य रूपिणी, ललिताम्बिका ।
एवं श्रीललितादेव्या नाम्नां साहस्रकं जगुः ॥ 183 ॥
śrī śivā, śivaśaktyaikya rūpiṇī, lalitāmbikā |
evaṃ śrīlalitādevyā nāmnāṃ sāhasrakaṃ jaguḥ || 183 ||
Shri Shiva, united with Shakti, in the form of Lalita Ambika. Thus, a thousand names of Shri Lalita Devi were recited.
सिन्धूरारुण विग्रहां त्रिणयनां माणिक्य मौलिस्फुरत्तारानायक शेखरां स्मितमुखी मापीन वक्षोरुहाम् ।
पाणिभ्या मलिपूर्ण रत्न चषकं रक्तोत्पलं बिभ्रतीं सौम्यां रत्नघटस्थ रक्त चरणां ध्यायेत्परामम्बिकाम् ॥
sindhūrāruṇa vigrahāṃ triṇayanāṃ māṇikya maulispurattārānāyaka śekharāṃ smitamukhī māpīna vakṣoruhām |
pāṇibhyā malipūrṇa ratna caṣakaṃ raktotpalaṃ bibhratīṃ saumyāṃ ratnaghatastha rakta caraṇāṃ dhyāyet parāmbikām ||
With a vermilion-red body, three eyes, and a ruby-studded crown shining like the leader of the stars, smiling-faced, with full breasts. In her hands, a jewel-filled cup; standing on a lotus, her feet red as rubies. Meditate upon Paramambika in this form.
