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Sri Devi Khadgamala Stotram: A Practice Text. © 2004-2006 by the Shakti Sadhana Group. This version of the Hindu religious text, Sri Devi Khadgamala Stotram, was prepared by the Shakti Sadhana Group (www.shaktisadhana.org) for use by its members and all sincere devotees of Sri Devi, the Divine Mother. This document may be copied and distributed at will for respectful private and/or public religious use, but it is emphatically not to be sold or published (in part or in whole) for profit or commercial gain. Scholars and other writers who wish to excerpt this material in their work must contact the Shakti Sadhana Group (through the website noted above) for permission before doing so. If you find any mistakes please do let us know so that it can be corrected. After all it is human to err.

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ïI devIofœgmala StaeÇ< çré devékhaògamälä stotraà

INTRODUCTION

(Frequently Asked Questions)

1. What is the “Sri Devi Khadgamala Stotram”?

Sri Devi refers to Shakti, the Divine Mother. Khadga means Sword, Mala means Garland, Stotram means a hymn or song of praise. So the Khadgamala Stotram (hereafter, KS) is a hymn to the Divine Mother, which is said to bestow a garland of swords (see FAQ #2, below) upon those who recite it. The KS takes us mentally through the Sri Chakra; i.e. the mystical geometric representation of the Transcendental Supreme Goddess. This Yantra consists of nine enclosures – each more secret and esoteric than the one before it – surrounding a central point, or Bindu, in which Devi, the Supreme Goddess (here in Her erotic form as Kameshwari) is joined in coitus with her consort (i.e., Siva in His erotic form as Kameshwara [see FAQ #2, below]). As we make our way to the center of Sri Chakra, we pay homage (by recitation of their names) to 98 yoginis or aspects of Devi who guard the various “power points” of the chakra along the way. We internalize each yogini to become Her; and this prepares us to meet and internalize the next yogini on our path – and so on until we reach the center. This is done in an anti clockwise or destructive format. Please note that the Khadgamala presented here is actually the most common of 15 variant versions – one for each phase of the moon – designed to be recited each night from the Full Moon to the New Moon, and then in reverse order back to Full Moon. Five of these malas are governed by Shakti, five by Siva, and five by Shakti and Siva together. In addition, there are also Khadgamalas directed toward other specific Devi forms; Kali, for example. Eventually we will post all of these Khadgamalas at the Shakti Sadhana site. For now, suffice it to note that all of the Khadgamalas follow the same pattern with only slight variations. In other words, if you only use one Khadgamala, the one you are holding in your hands right now is probably the single best version to have.

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2. What is the symbolic meaning of the KS?

Shakti (another term for Devi) is the Sanskrit word denoting Power, or Energy – all Energy, whether we perceive it from our limited perspective as “positive” or “negative.” It is the Shakta belief that there is no positive or negative energy. Energy is always Devi, the Creatrix. Einstein discovered that all matter is ultimately just a form of Energy. Shaktism says all Energy – that is, everything in and of the Three Worlds – is just a simply a form of Devi, who is Pure Energy. Siva is Consciousness, visualized as Devi’s Consort. Consciousness activated by Energy = the Universe. Energy animated by Consciousness = the Universe, too. And Love – the desire of Shakti and Siva to unite as One – is the cause and essence of all Creation. That is why the KS envisions Devi as being “in coitus” with Her Consort. This implies that Shakti (Energy) is fully animated by Siva (Consciousness) – She is, in fact, in an eternal state of creative orgasm; that is the cosmic bliss we begin to access through our sadhana (spiritual discipline). The human sexual impulse is merely a metaphor for the Cosmic Creative Impulse that creates that all that is seen and unseen. In Buddhism, orgasm is called “the little death.” As most people have observed, at the moment of orgasm we are disconnected for a matter of seconds from the normal flow of Space and Time. This disconnect is none other than Devi Herself. Sadhana is an attempt to prolong this state of disconnect; to prolong this stoppage of Time, Space and Thought in which we become one with Universe. This Stotram is inviting us to ride that wave with Her; in essence, to become Her. The Sword bestowed upon those who recite the KS symbolizes the power (Energy) that enables us to transcend attachment, facilitating Self-Realization and leading us to the four principal aims of life – namely, dharma, artha, kaama, and moksha. As Sri Amritananda Natha explains, “the Sword metaphorically severs the head, separating body from mind. It can be interpreted also as Wisdom – that which separates, categorizes, and classifies. So it is a symbol of Knowledge. Khadgamala is about imagining a garland of synergistic ideas, nourishing and protecting them and putting life into them.”

3. Of all the Shakta recitations, why did you choose to share the KS?

Many people have asked us over the years how to begin a serious Shakta practice; something more advanced and specific than our most basic (but still totally valid) advice, “Just pray to the Mother!” – and yet not so complex and time-consuming as to place it beyond the reasonable capacity of an average devotee. The KS is a very advanced, very powerful recitation from the ancient, initiatory Srividya school of Shakta Tantrism – yet it is totally within reach of anyone who approaches it in a spirit of serious, sustained devotion and practice.

4. Why should I use it?

Because it condenses a long series of complicated rituals into a very simple, easily achievable recitation/meditation that anyone can learn and hugely benefit from. The full puja (formal worship) of the Devis of the Sri Chakra takes hours because for each of them we pause and do a detailed “sub-puja.” Hence the sages of yore created this KS as an alternative, “short-form” recitation more suitable for the demands and time constrictions of modern-day life. According to one advanced Srividya upasaka who is a member of the Shakti Sadhana group, “All of the sadhana of Srividya can be achieved by the recitation of the Khadgamala. Hours of long ritual have been compressed therein to less than half an hour of intense meditation that will give

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you a ticket on the same plane as the great Srividya upasakas. Whatever your developmental stage, this is IT.” Even those who have not been initiated into Srividya can benefit greatly from the Khadgamala. Stotrams are one tool of Srividya upasana that is open to all categories of people. It does not have ritualistic injunctions of dos and don’ts. All you need to do is recite; and then, by and by, the devis will become visible to you; you will feel the bliss of union with the Ultimate; and – as you go on – the right teachers will appear literally as if from thin air to guide you further. This is the personal experience of many a member of this group.

5. How do I read this document? Simply print out this Khadgamala Stotram, download the mp3 recitation for guidance (http://www.vi1.org/mantras/khdgmala/kg.mp3), and begin reciting it. We’ve tried to keep the document simple to use, yet informative. You will discover that, once you get to know the Stotram, it will only take about 15 minutes to recite. The Sanskrit and transliterated text are in black; translation of the actual recitation is in red; explanations along the way are in blue. The red recitation text simplifies pronunciation considerably: Basically, a capital vowel indicates a long vowel; i.e. held for two “beats” (i.e., a is an “ah” sound; A indicates an “aaaah” sound; etc.). If you pay attention and give these long vowels their proper hold and quality, the natural stress and rhythm of the recitation will naturally reveal itself. Obviously, such a simple guideline as this will not render perfect Sanskrit! For that, you should continue listening to the mp3; if you become more serious in your practice, you would do well to consult an introductory Sanskrit textbook and study the pronunciation key and transliteration for each letter. With that information at hand, you can begin referring to the original Devanagari or transliterated Sanskrit text herein, which contains the necessary diacritical marks to help you gradually learn perfect recitation of the Stotram. For the present, however, do not worry if your recitation is awkward or your pronunciation is bad. As Sri Amritananda counsels, you should simply dismiss all of those technical concerns for now and simply “begin your journey to Goddess today, no matter how feebly. You can add power and depth as you move along. We are there to help you.” It is said that “Bhava grAhI JanArdana” – God understands the feeling and intent, and does not bother about mistakes.

6. How should I approach recitation? Sri Amritananda advises, “As you are reciting each name, that yogini’s portion of Sri Chakra should spring up in your imagination. The power [of recitation] comes from intensifying your concentration to visualize the form, hear the sound, feel the touch, taste, and smell of the divine perfume of [each devi or yogini of the Khadgamala], manifesting that part of the ever-youthful Goddess. … The Goddess loves fun. She is deeply in love with you, making you Her Siva.” It’s as easy as that. Listen to the mp3, and study this document until you know it by heart. Then just listen. Then stop even that. Just contemplate the Stotram in your mind. Please note that Sri Amritananda’s recording differs slightly from this guide in a few places; we are in the process of preparing an mp3 recording that corresponds exactly. In the meantime, Amritaji’s beautiful recitation is vastly more than enough to demonstrate the spirit, technique, rhythm and pronunciation of the Stotram.

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As you approach this meditation, do not try too hard to concentrate – because you cannot! Just recite it and let your mind wander; let it do whatever it wants. Still the result will come. If one tries to force concentration, the body will become tense and results will not appear.

7. What if I’m totally tripping over the Sanskrit? Then begin by reciting the English translations. Except for the single-syllable beejas (“seed” mantras, such as AIM, HREEM, KLEEM, etc.) found throughout the hymn, the Stotram’s literal translation can be recited in a vernacular tongue if absolutely necessary to keep your practice moving forward regularly and productively. After all Devi knows all languages. As Amritaji has explained, “Except for the … seed letters, the rest of the Sanskrit can be translated into your own language, whatever that may be. [In other words,] the seed letters are the part that cannot be translated. … The remaining part … can be translated for the ease of people who do not know Sanskrit.” He explains, “Where the meaning can be clearly established, we do not strictly consider that a mantra. Where the meaning cannot be divulged – where the words are a channel of communication – we recognize that as a true mantra. That is how we distinguish the untranslatable parts of mantras from the translatable parts.” However, a vernacular recitation should be considered as a temporary measure: Like training wheels on a bicycle, they are handy for getting you started – but as your skill grows they actually become a hindrance, retarding your progress more than assisting it, preventing you from fully experiencing the joy and full potential of the object (be it bicycle or stotram) that you are attempting to master. They’re useful in the beginning; but eventually you must discard them. As Amritaji explains, a vernacular translation of a Sanskrit recitation conveys only “the literal meaning being carried over this channel, so to speak. However, this mantra – this channel – is simultaneously carrying a lot more than literal meanings alone.” So keep yourself engaged with the Stotram by reciting the English and becoming familiar with its meanings. But at the same time, slowly and steadily work on the Sanskrit version – gradually building your confidence and proficiency; even by one phrase, one name at a time. It may take weeks, months or more. But keep at it. There is no hurry. Just keep up your regular practice; keep expanding the sections you can comfortably handle in Sanskrit – and, before you know it, you’ll find yourself accessing ever deeper, more powerful, more surprising strata of the Stotram’s huge vibratory and spiritual power.

8. How often should I use it? Once a day is ideal – if possible, at the same time and same place. The most preferable time is at night, just before going to sleep, as the practice will continue working on your resting mind. However, if your circumstances make that kind of commitment difficult or impossible, do not worry! Simply do it whenever and however you can. Especially when you are sad and/or facing a problem, just do it and you may well see miracles. You can even focus on individual “wheels” of Sri Chakra for specific situations. For example, if you are having problems relating to health then recite the Seventh Enclosure twice, visualizing the health problem vanishing. Some have found this very helpful. Similarly, the First Enclosure helps you to get friendly with people; the Second Enclosure helps you to achieve desires; and so on. But remember – any desire that will harm anyone will not materialize.

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9. What is the effect of using it supposed to be?

One Srividya upasaka in our group, who is quite experienced in use of the KS, calls it “a hyper-plane that will take you anywhere you want (or need) to go.” It clears your doubts and fears, removes your psychic baggage, and prepares your mind and spirit for dramatic spiritual advancement. “It fulfils all wishes, more than you desire, instantly,” adds Sri Amritananda. “Therein lays its power. Regular practice protects you, nourishes you, and takes you beyond.”

10. Is it okay to recite the Khadgamala Stotram without a guru? Yes, because it is a stotram (hymn) and is also a mala mantra (i.e., a mantra with more than 1,000 letters). Keep in mind that the original source document of the Stotram has (to the best of modern knowledge) been lost, other than a few stray excerpts that have survived here and there. So any injunctions upon its use that may have existed have also been lost. However, the simple fact is that many, many people have recited the KS without injunctions and attained everything. Therefore, it can safely be assumed that there are no negative injunctions.

11. I’m confused by all of the pictures and posts surrounding this “Khadgamala Devis Series” at the Shakti Sadhana Group. Do I really have to know or memorize all these details?

Absolutely not! As noted above, there is no pressure. If you use the Stotram a lot, the memorization will come very naturally in its own time. Don’t worry about it, and don’t try to force it. The Shakti Sadhana Group recently completed a two-and-a-half-year Khadgamala Devis Series, in which we considered each of the devis of the KS, one at a time – posting their photo as the Group picture, talking about them and let people know a little bit about them. Much of this material is currently being archived on the Shakti Sadhana homepage (www.shaktisadhana.org). But even if you never read a single one of those posts (or do read them but are not sure you really understand them yet), it is no matter. You can still simply recite the Hymn – and Devi will do the rest.

12. It’s still too complex. Do you have anything simpler that I can start with? Sure. On pages 11 through 13 of this document you will find the briefest, most simple condensation of Devi puja ever devised. We included it in this document as an optional way to intensify the feeling and effect of reciting the Khadgamala Stotram. However, if you wish to “ease into” your practice, you could hardly ask for a better way to do so. If you pay close attention to the instructions, practicing with as much intensity and seriousness as you can muster, you will soon realize some very concrete results. And you will probably find yourself returning to the full Khadgamala quite soon, but with a very different attitude and response. We hope that this FAQ answers any questions you may have about the Khadgamala Stotram. If you have any

further questions and comments, please post them at the Shakti Sadhana Group (http://groups.yahoo.com/group/Shakti_Sadhana/), and someone will reply to you, we promise!

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ïI devI ofœgmala StaeÇ< çré devé khaògamälä stotramà

` ASyïI zuÏzi´mala mhamÙSy ^pSweiNÔyaixòayI vé[aidTy \i;> devIgyÇI DNd> saiTvk kkarÉ”arkpIQiSwt ïImt! kameñra¼inlya kameñrI devta . @e< bIj< K¦I— zi´> saE> kIlk< . om asyaçré çuddhaçaktimälä mahämantrasya üpasthendriyädhiñöäyé varuëäditya åñiù devégayatré chandaù sätvika kakärabhaööärakapéöhasthita kämeçvaräìganilayä kämeçvaré devatä. aià béjaà kÿéà çaktiù sauù kélakaà.

Of this Khadgamala, the Pure Garland of Shakti, the Sword of Devi, the Seer is the Sun rising from the Ocean, the Ocean being the Divine Mother; Gayatri is the meter; passionate Kameshwari, sitting on the lap of (in coitus with) joyous Kameshwara, is the deity; Aim is the seed; Klim is the power; Souh is the pivot.

ïI devIàITyweR ofœgisÏ(weR jpe ivinyaeg>. çré devéprétyarthe khaògasiddhyarthe jape viniyogaù.

The purpose of the recitation is to give Devi pleasure and to obtain the Sword that is the power to make everything in the Universe one’s own, fulfilling all desires. Sri Amritananda notes, “This worship, which is the Ocean’s embrace with the Sun, gives the devotee a Sword, a power supreme that reaches the Heavens of the remotest galaxies. When the devotee visualizes such a sword, s/he becomes the protector and enjoyer of the 18 Islands of Jewels (or Shakti peetams), and five continents.”

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Karanyasa, or Hand Empowerment

NOTE: The material in this box is contained in the accompanying mp3 recitation of Khadgamala Stotram, but it is not essential to recitation of the Stotram. You may choose to simply skip this part without any negative effect. The governing concept here is that only the Divine can worship the Divine. You are in effect making yourself Divine by empowering your hands and (in the next section) your body with the appropriate beejas (seed mantras) at the appropriate places indicated. Please note that the finger movements indicated below are performed with both hands simultaneously, unless otherwise specified.

@e< A¼‚òa_ya< nm>. aim aìguñöäbhyäà namaù.

I place the beeja AIM on my thumb. While saying this, rub the thumb from its root upward with the tip of the index finger and visualise the thumb as being permeated with this beeja1

¬I— tjRnI_ya< nm>. kléà tarjanébhyäà namaù.

I place the beeja KLEEM on my index finger. While saying this, rub the index finger from its root upward with the tip of the thumb.

saE> mXyma_ya< nm>. sauù madhyamäbhyäà namaù.

I place the beeja SAUH on my middle finger. While saying this, rub the middle finger from its root upward with the tip of the thumb.

saE> Anaimka_ya< nm>. sauù anämikäbhyäà namaù.

I place the beeja SAUH on my ring finger. While saying this, rub the ring finger from its root upward with the tip of the thumb.

¬I— kiniòka_ya< nm>. kléà kaniñöikäbhyäà namaù.

I place the beeja KLEEM on my little finger. While saying this, rub the little finger from its root upward with the tip of the thumb.

@e< krtlkrp&òa_ya< nm>. aià karatalakarapruñöäbhyäà namaù.

I cover my arms with the beeja AIM. Saying this, rub each hand from elbow down the forearm to the top of the hand with the other hand. Repeat on both hands.2

1 The same visualization for all the other fingers and the body parts that appear in the anganyasa. 2 The six beejas form the six-lettered Bala Tripura Sundari mantra. By this action, you have empowered the hand to make it capable of

energizing anywhere and anything.

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Anganyasa, or Body Empowerment

NOTE: Now that the hand is energized, with that energized hand you are going to energize the whole body, so that the body becomes Divine and hence authorized to recite the Khadgamala.

@e< ùdyay nm>. aià hådayäya namaù.

I place the beeja AIM in the heart region. Place your right fist on your chest. Imagine the heart region to be energised and made divine by the beeja AIM.3

¬I— izrse Svaha. kléà çirase svähä.

I place the beeja KLEEM at the crown of the head. Place the tip of the three fingers – thumb, index and middle joined together – at the crown of your head.

saE> izoayE v;qœ. sauù çikhäyai vañaö.

I place the beeja SAUH at the place where one has his tuft of hair. Place the fist of your right hand, thumb extended, on the back of your head.4

saE> kvcay ÷<. sauù kavacäya huà

I encase myself in the armour with SAUH. Cross your hands across the chest with ring finger bent -- this mudra is called patAkA, the flag – all fingers extended except the ring finger bent at 90 degrees at the second phlange. Imagine a woman nude from the waist up and suddenly someone comes in. How does she cover her breasts? That’s the position, with the palm facing inward in patAkA mudra as an addition.

¬I— neÇÇyay vaE;qœ. kléà netratrayäya vauñaö.

I place the beeja KLEEM on the three eyes.5 Place your right hand over your eyes as follows: forefinger on your right eye, middle finger at the place of the third eye and ring finger on your left eye.

(Continued …)

3 And so on for the other parts of the body in this sequence. 4 If you look carefully you will see that the place is about 10 inches from the crown of the head towards the back. But if the position were 10 inches above the head, it would be the place of MahA bindu. This is simply a technicality to be noted at this point; the information becomes more useful later, when one becomes an advanced sadhaka. And anyone who recites the Khadgamala consistently and sincerely will surely reach that stage. 5 Note here that humans have only two eyes. Three eyes are for the Mahaa vidyas only. This shows we visualize ourselves as divine.

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Anganyasa, or Body Empowerment (Continued)

@e< Aôay )qœ. aim asträya phaö.

With AIM I destroy all blocks to the sadhana. Strike the left palm facing upward with the forefinger and middle finger so that the sound of an arrow’s release is created.and visualise arrows flying in every direction destroying any negativities around that may be waiting to pounce on you to stop you from doing sadhana or to snatch away the results of sadhana.

ÉUÉuRvSvr> ` #it idg!bNx>. bhürbhuvasvaraù om iti digbandhaù.

I protect my body and the place of sadhana with the beejas “bhoorbhuvaswaraH AUM” and no negativity can penetrate this protective wall. Snap your fingers around your head as protection. Imagine a wall of fire surrounding you and the place of sadhana protecting you from all the negativities around while letting in positive vibrations.

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Xyan< Dhyänaà

This is the meditation description of Devi in Her form as Kameshwari, the governing deity of the

Khadgamala Stotram. Kameshwari Devi is here conceived as a girl of 16 years.* We must imagine this Devi to be sitting facing you and all the worship should be made to her. As time goes by you must imagine her

facing in the same direction as you and being super imposed on you so that you feel you are HER and you are worshipping yourself. At this stage the duality will disappear and you will realise you are IT and at that

stage one shall experience the unity which is the ultimate aim of upasana. At first the feeling of unity will be fleeting; but as time goes on that will become your nature that’s when you will continually experience sat-chit-

ananda – or eternal bliss. ta†z< ofœgmaßaeit @n hStiSwten vE Aòadz mhaÖIp sèaqœ Éae´a Éiv:yit,

tädåçaà khaògamäpnoti ena hastasthitena vai añöädaça mahädvépa samräö bhoktä bhaviñyati|

This recitation shall give any reciter the Sword that will empower her/him as Ruler of the Eighteen Great Islands (i.e., the entire Cosmos). In short give you all your desires.

Aar´aÉa< iÇneÇa< Aéi[mvsna< rÆtafNkrMya< hStaMÉaejESspaza»‚zmdnxnuSsaykE ivS)…rNtI—

äraktäbhäà trineträm aruëimavasanäà ratnatäòankaramyäà hastämbhojaissapäçäìkuçamadanadhanussäyakai visphurantéà

Shining like blood, having three eyes, wearing a sari the color of the rising sun,

adorned with magnificent ear-jewels that are extremely beautiful to behold; Having in Her four hands the noose, the goad, a bow of sugarcane and

five arrows made of flowers AapInaeÄu¼v]aeéhklz luÝtarharaeJvla¼I—

XyayetMÉaeéhSta< Aéi[mvsna< $ñrI— $ñra[a<, äpénottuìgavakñoruha kalaça luptatärahärojvaläìgéà

dhyäyetambhoruhastäm aruëimavasanäm éçvarém éçvaräëäà|

With breasts round and firm and curved like graceful jugs, adorned with shining jewelry;

Thus shall She be meditated upon, the Devi(Kameshwari) seated with Her Deva (Kameshwara) upon a red lotus.

* Sri Amritananda also offers this variant dhyana: “I meditate upon Sri Devi, glowing with red, yellow and blue flames of passion, fanning the arousal of Kameshwara, seated in the center of a triangle called HRIM, whose three points are the Three Gurus – Hari, Hara and Virinchi. She wears the Full Moon upon Her crown (SAUH); Her body is overflowing with the desire for Union (KLEEM) with Kameshwara, Lord of Desire. She wears a saree woven of golden threads; She is as fair as nectarine milk and the moonlight; She has three eyes; and in Her four hands She carries the Book of All Knowledge, the noose, the goad, and a garland of letters. She embodies all that is beautiful, aesthetic, harmonious, joyful and vibrant; and She resides in the Sri Chakra.”

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Manasa Puja

NOTE: The material in this box is contained in the accompanying mp3 recitation of Khadgamala Stotram – but it is not essential to effective recitation of the Stotram. You may choose to simply skip this part without any negative effect. Now we commence the five-fold puja, which is the simplest and shortest puja ever devised. This is a two-minute meditative puja, and performing it is said to take the place of all other pujas, including even great pujas lasting hours or days. l< p&WVyaiTmkayE sTsNg< gNx< pirkLpyaim. laà påthvyätmikäyai satsangaà gandhaà parikalpayämi.

With the earth beeja LAM, I offer all that is good on earth and everything that is desirable in the world, in the form of good association (satsanga) unto Devi and Kameswara. So saying, rub your little finger from the root to the tip with the tip of the thumb, and in that process visualise everything offerable to the Devi on Earth (or in the waking state) being offered to Her – anything and everything that is permeated with the earth quality. You should be able to feel the smell of parched earth freshly soaked in rain at the tip of the little finger when you do it. You must actually smell it; it should not be imagination. Those around you should be able to smell it too. h< AakazaiTmkayE #iNÔyin¢h< pu:p< pUjyaim. ham äkäçätmikäyai indriyanigrahaà puñpaà püjayämi.

With the ether beeja HAM, I offer all of my sensual desires unto Devi in the form of all ethereal flowers; all flowers in the world; all that is beautiful in the world. Thus reciting the beeja, rub the tip of your index finger on the thumb from root to tip. HAM is the akasha or ether beeja. Ether is the quality with which one destroys the sensual desires. You are offering Her all that attracts you in the world – through love or hate; sexual or non-sexual attraction; every sensual pleasure, taste, smell, sight, etc.; all the pleasures that one can feel with the five senses. Once offered to Her, they are no longer yours, and hence you have overcome the sensual pleasures.Initially this is all immaginary but as time goes by this will become real. y< vaYvaiTmkayE @eSvgRivsjRn< xUp< Aaºapyaim. yaà väyvätmikäyai aisvargavisarjanaà dhüpaà äghräpayämi.

With the air beeja YAM, I offer everything in the heavens unto Devi. So saying, rub the index finger from the root upward, with the thumb. Dhoopa or smell is the effect of the vayu or air beeja. When you rub the index finger with thumb the smell of scented smoke should permeate the area. With this we offer all the enemies to sadhana – internal and external – unto Devi so that they will cease to trouble us, because once we have offered them to Her we have implicitly overcome them.

(Continued …)

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Manasa Puja (Continued …)

r< vû(aiTmkayE icTklatTSvêpdIpm! %Jvlyaim. raà vahnyätmikäyai citkalätatsvarüpadépam ujvalayämi

With the mind beeja RAM, I offer the lamp (representing the mental aspect of the Universe) unto Devi. So saying you shall you shall rub the middle finger with the thumb from the root upward. In the process you must feel the heat – the precursor of light – permeating the middle finger. The lamp is that which lights and hence bestows sight. With this offering you shall light up the darkness of ignorance and hence gain divine vision capable of perceiving Devi’s form. With proper visualisation you will be able to light a wick with this mudra reciting the fire beeja RAM. All mental processes that lead to enlightenment are thus offered unto Devi.

v< Am&tr´aiTmkayE vsuxaidizvavsan< izvzi´StavrSvêp AanNdam&t nEve*< invedyaim. vam amrutaraktätmikäyai vasudhädiçivävasänaà çivaçaktistävarasvarüpa änandämåta naivedyaà nivedayämi.

With the nectar beeja VAM, I offer all the nectarian qualities in the world, from earth unto the Ultimate (that is, Siva in the form of the joint Siva-Shakti aspect), in the form of sustanance for Devi that gives Her Divine Immanence pleasure. Saying this, rub the ring finger with the thumb. On the esoteric plain it is the Union of Seer and Seen. The bliss of this Union is offered unto Devi and the sadhaka must feel that bliss when offering naivedya. s< svaRiTmkayE mnaelySvêp AanNd kpURrnIrajn< sNdzRyaim. saà sarvätmikäyai manolayasvarüpa änanda karpüranéräjanaà sandarçayämi.

With the beeja SAM, I offer to Devi the union of mind with Her in the form of the camphor flame. Say this with hands folded in anjali mudra, i.e., the holding of both hands palm joined (Westerners will most easily understand this mudra as the Indian gesture of “Namaste”). The camphor flame is that flame which leaves nothing behind as residue, and as such represents the Ultimate Union of the soul in Devi – whereby one merges ultimately, completely in the Absolute. Thus we have offered Devi all that is in the Universe, all that is contained in the pancha bhootas (the five elements), and we have ultimately merged with Her, becoming One with Her. In the case of initiated kaulas this caphor is replaced by absolute alcohol. After the offering this alcohol is poured on the floor in a flowing motion towards the right side and as it burns on the floor one shall touch it with the ring finger and the wetness of alcohol is applied to the forehead. This is called Shakti tilaka that grants shakti or power to the sadhaka.

(Continued …)

13

Manasa Puja (Continued …)

%pin;dœ vaGÉl< taMbUl< smpRyaim. upaniñad vägbhalaà tämbülaà samarpayämi.

Now that we have become One with Devi, we mentally offer her paan, or betel leaves smeared with lime and with arecanuts, representing all esoteric knowledge, for Her pleasure – which is now Your pleasure. Anya mya k&ten yavt! iciÄ pÂaepcar pUjya ÉgvtI ïI bala iÇpursuNdrI mha kameñrI siht gué prmeñr> suàIt> suàsÚ> vrda Évtu, anayä mayä krutena yävat citti païcopacära püjayä bhagavaté çré bälä tripurasundaré, mahä kämeçvaré sahita guru parameçvaraù suprétaù suprasannaù varadä bhavatu|

Then we pray: “May the Great Devi – who is Bala Tripura Sundari and also the Great Kameshwari, who is One with the great and original Guru Siva – be pleased with the mentally offered Universe of the five elements. May She be pleased and happy, and grant me Her blessings.”

(End of Manasa Puja.)

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The Sixteen Nityas

` @e< ÿI— ïI— @e< ¬I— saE>, om aià hréà çrém aià kléà sauù

Reciting the three-lettered Bala mantra,6 may you grant the benediction of knowledge, power and grace, as well as the power over Creation, Nourishment and Destruction.

@e< ÿI— ïI— ` nmiôpursuNdrI7, aià hréà çréà om namastripurasundaré

I bow to you, Most Beautiful Lady of All the Waking, Dreaming, and Sleeping Worlds.

ùdydeiv izraedeiv izoadeiv kvcdeiv neÇdeVyôdeiv kameñir Égmailin inTyiK¦Úe Éeé{fe viûvaisin mhav¿eñir izvËit Tvirte k…lsuNdir inTye nIlptake ivjye svRm¼¦e Jvalamailin icÇe mhainTye, hådayadevi çirodevi çikhädevi kavacadevi netradevyastradevi kämeçvari bhagamälini nityakÿinne bheruëòe vahniväsini mahävajreçvari çivadüti tvarite kulasundari nitye nélapatäke vijaye sarvamaìgaÿe jvälämälini citre mahänitye

I bow to Your compassionate heart, to Your royal crown, to Your flowing hair, to Your protective hands, to Your graceful glance, to Your protective weapons. I bow to your 16 aspects known as the Nityas (or the Eternals, corresponding to the 16 phases of the Moon, starting from New Moon to Full Moon). I bow to:

(1) kA-meshvari She who governs Desire

(2) bhaga-mAlini She who wears a Garland of Suns

(3) nitya-klinna She who is Ever Aroused

(4) bherunda She who is Terrifying

(5) vahni-vAsini She who resides in Fire

(6) mahA-vajreshvari She who governs Thunder

(7) Siva-dUti She for whom Siva was a Messenger

(8) tvarita She who moves very fast

(9) kula-sundari She who is a beautiful lotus on a lake

(10) nitya She who is Eternal

(11) neela-patAka She who carries a scarlet-tipped blue banner

(12) vijaya She who is Ever Victorious

(13) sarva-mangala She who is Always Auspicious

(14) jvAlA-mAlini She who governs Flame

(15) citra She who is Ever Changing

(16) mahA-nitya She who is the Great Eternal

The Gurus

6 There are various forms of the Baalaa mantra, just as there are various types of the Sri Vidya mantra. 7 With each name, one should actually offer kumkum or rice rubbed with ghee and turmeric onto a plate, or at the feet of idol, or on the Sri Yantra if you have one. If it is rice, it should be unbroken rice and it can be added to food that is prepared thereafter. If kumkum is used, it can be worn. It must be noted that either item will be charged with such positive energy that just a bit – taken internally, in the case of rice; or worn or carried (consecrated rice or kumkum) in the purse – will save you in any situation. We can also mentally perform the same act; in which event the power becomes concentrated within as a mere desire to do good to another – a desire that gets fulfilled immediately. It would be ideal not to use whatever power one gains (and you shall certainly have the powers in no time) for any selfish purpose – however noble or righteous – because we cannot be the judge of the correctness or otherwise of the desire. We can always judge the rightness of another’s situation, and if one desires to help another without any desire of gain (including the egotistic feeling that “I helped him/her”), then the desire to help shall manifest in an instant.

15

Here we recite the names of the Seers – the Rishis who realized Union with Devi for the first time doing upasana of their respective forms of Sri Vidya: prmeñrprmeñir imÇezmiy ;óIzmYyufœfIzmiy cyaRnawmiy laepamuÔamYygSTymiy kaltapnmiy xmaRcayRmiy mu´kezIñrmiy dIpklanawmiy iv:[udevmiy àÉakrdevmiy tejaedevmiy mnaejdevmiy kLya[devmiy rÆdevmiy vasudevmiy ramanNdmyI, parameçvaraparameçvari mitreçamayi ñañöhéçamayyuòòéçamayi caryänäthamayi lopämudrämayyagastyamayi kälatäpanamayi dharmäcäryamayi muktakeçéçvaramayi dépakalänäthamayi viñëudevamayi prabhäkaradevamayi tejodevamayi manojadevamayi kalyäëadevamayi ratnadevamayi väsudevamayi rämänandamayiI

(1) param-eswara Devi embodied as the Ultimate God Himself (Siva, foremost of Gurus)

(2) param-eshwaramayi Devi embodied as the Ultimate Goddess Herself

(3) mitreshamayi Devi embodied as the Guru MitreshAnanda Natha

(4) shastishamayi Devi embodied as the Guru Shashtish Ananda Natha

(5) uddishamayi Devi embodied as the Guru Uddisha Ananda Natha

(6) caryA-nAtha-mayi Devi embodied as the Guru Caryanatha Natha

(7) lopA-mudrA-mayi Devi embodied as the Guru Lopamudra

(8) agastya-mayi Devi embodied as the Sage Agastya (one of the seven Eternal Rishis)

(9) kAla-tApana-mayi Devi embodied as the Guru Kalatapana

(10) dharmA-charya-mayi Devi embodied as the Guru Dharmacharya Ananda Natha

(11) muktakeshIsvara-mayi Devi embodied as the Guru MuktakaleisvarAnanda Natha

(12) dipakalA-nAtha-mayi Devi embodied as the Guru Dipakala Natha

(13) vishnu-devamayi Devi embodied as the Guru aspect of Vishnu

(14) prabhA-kara-devamayi Devi embodied as the Guru Prabhakara (the Sun)

(15) tejo-devamayi Devi embodied as the Guru aspect of Agni or Fire

(16) manoja-devamayi Devi embodied as the Guru aspect of Kamadeva

(17) kalyAna-devamayi Devi embodied as the Guru aspect of Auspiciousness

(18) ratna-devamayi Devi embodied as the Guru aspect of the Jewel

(19) vAsu-devamayi Devi embodied as the Guru aspect of Vasudeva or Krishna

(20) rAmAnand-amayi Devi embodied as the Guru Rama Aanda Natha

NOTE: Other interpretations of the Gurus’ names are also possible, to be used when puja is conducted in the yoni. But those are not the interpretations to be used in Khadgamala Stotram. Here we simply mention the Guru’s name,and bow to them noting that Devi takes the form of this Guru, and so on. There is no need here to go too far into the sexual aspects; which is not to say that these aspects are bad or wrong; but simply that they need not be stressed too much in this particular context. Here it will be appropriate to state that each of the Gurus mentioned is a Rishi of one form of Srividya. They are not simple gurus, but Gurus who were the proponents of separate Srividya traditions. There are a lot of variations among Srividya traditions. But one cannot and need not know all of them. It is enough to know that there are various traditions propounded by great gurus and that, as a representative list, these gurus are worshipped and remembered and their blessings invoked for this venture at reciting the Khadgamala.

Now follow the Devis of the Nine Enclosures of Sri Chakra:

16

The First Enclosure

Here follow the Devis of the First Enclosure, trailokya-mohana-cakra, “The Wheel that Bewitches the Three Worlds.”

NOTE: The walls of the first enclosure of Sri Chakra are generally represented in the Sri Yantra as three square enclosures with openings on their four cardinal points, collectively forming the first of the Nine Enclosures. The three lines are respectively white, red and yellow in color. The yellow is not bright yellow, but peeta, the yellow color of butter. Nor is the red a deep blood red; it is aruna, the color of rising sun – a sort of orange-red. A Shakti Sadhana diagram numbering the locations of the Khadgamala Devis in Sri Chakra is attached as Appendix A.

The White (Outer) Wall

I bow to the Ten8 Siddhis, or Powers, guarding the outermost wall of the First Enclosure, which is white in color, representing the sattvic guna, or quality:

Ai[maisÏe li"maisÏe mihmaisÏe $izTvisÏe vizTvisÏe àakaMyisÏe Éui´isÏe #CDaisÏe àaiÝisÏe svRkamisÏe , aëimäsiddhe laghimäsiddhe mahimäsiddhe éçitvasiddhe vaçitvasiddhe präkämyasiddhe bhuktisiddhe icchäsiddhe präptisiddhe sarvakämasiddhe I bow to:

(1) aNimA-siddhi Atomic Reduction

(2) laghimA-siddhi Lightness

(3) mahimA-siddhi Magnitude

(4) Ishitva-siddhi Creative Control

(5) vashitva-siddhi Enchanting Command

(6) prA-kAmya-siddhi Achievement

(7) bhukti-siddhi Enjoyment

(8) ic-Cha-siddhi Will Power

(9) prApti-siddhi Attainment

(10) sarvA-kAma-siddhi Realization of All Desires

The First Enclosure (continued …)

8 NOTE: Sri Amritananda Natha’s recitation actually names 11 Siddhis, the third being Garima Heaviness. This is an acknowledgement that Garima Siddhi is worshipped some systems; but in most She is not, and She is not one of the Siddhis represented at Devipuram. This information is merely academic, and is not relevant to the practice of Khadgamala.

17

The Red (Middle) Wall

äaiü maheñir kaEmair vE:[iv varaih maheiNÔ camu{fe mhalúmI ,

brähmi mäheçvari kaumäri vaiñëavi värähi mähendri cämuëòe mahälakñmI

These are the Saptamatrikas (Seven Little Mothers) plus Mahalakshmi, here representing the Eight Passions, and guarding the middle wall of the First Enclosure, which is red to symbolize the rajasic guna.

I bow to:

(1/11) brAh-mi Lust

(2/12) mAhe-shwari Anger

(3/13) kau-mAri Possessiveness

(4/14) vaish-navi Obsessiveness

(5/15) vA-rAhi Pride

(6/16) mA-hendri Jealousy

(7/17) cA-munda Individualism/”I”-ness

(8/18) mahA-lakShmi Sovereignity of the Mind

18

The First Enclosure (continued …)

The Yellow (Inner) Wall

Next we encounter the “Control Devis,” guarding the innermost wall of the First Enclosure, which is yellow in color, symbolizing the tamasic guna. Sri Amritananda Natha comments: “These are the Ten Devis offering the devotee control over the passions of lust, anger, possessiveness, obsession, pride, jealousy, good, and evil” – represented by the Eight Mothers of the previous wall or line.

svRs<]aeiÉi[ svRivÔivi[ svaRki;Ri[ svRvz<kir svaeRNmaidin svRmha»‚ze svRoecir svRbIje svRyaene svRiÇo{fe ÇElaeKymaehnc³SvaimnI àkqyaeignI sarvasaìkñobhiëi sarvavidraviëi sarväkarñiëi sarvavaçaìkari sarvonmädini sarvamahäìkuçe sarvakhecari sarvabéje sarvayone sarvatrikhaëòe trailokyamohanacakrasväminé prakaöayoginI I bow to:

(1/19) sarva-samk-shobhini She who agitates all

(2/20) sarva-vidravini She who liquifies/melts all

(3/21) sarvA-karshini She who attracts all

(4/22) sarva-vashankari She who controls/commands all

(5/23) sarvon-mAdini She who maddens all

(6/24) sarva-mahAnkusha She who directs/insists upon all

(7/25) sarva-khechari She who moves/flies all through space

(8/26) sarva-beeja She who is the seed or information (DNA/”genetic map”) of all

(9/27) sarva-yoni She who is the source or womb of all/the uniter of all

(10/28) sarva-trikhanda She who is the trifold division/separator of all: Knower, Knowing and Known

I bow to the Mistress of the Wheel of the Three Worlds of Waking, Dreaming, and Sleeping; the Prakatayogini* who expresses Herself openly and without inhibitions. * “Prakata” means that which is expressed, revealed or manifested. Each group of devis in the Sri Chakra has a particular governing character; the devis of the First Enclosure are the outward, visible manifestations of Devi in the Three Worlds and, as is customary in each enclosure, their governing Mistress is worshiped last.

19

The Second Enclosure Here follow the Devis of the Second Enclosure, sarvashA-paripUraka-cakra, “The Wheel That Fulfills All Desires.” These are the 16 “attractive powers,” identified with the 16 phases of the lunar calendar. Sri Amritananda notes, “According to the Hindu arts of love, the erotic zone moves up from feet to head in the bright half of the lunar month and comes down in the dark half of the lunar month; Eros is expressed through the various powers of the mind described below as the Goddesses of the Second Enclosure.” It must be noted that they are expressed counter clockwise each merging into the next.

kamaki;Ri[ buÏ(aki;R{yh»araki;Ri[ zBdaki;Ri[ SpzaRki;Ri[ êpaki;Ri[ rsaki;Ri[ gNxaki;Ri[ icÄaki;Ri[ xEyaRki;Ri[ Sm&Tyaki;Ri[ namaki;Ri[ bIjaki;Ri{yaTmaki;R{ym&taki;RI zrIraki;R[I svaRzapirpUrkc³Svaimin guÝyaeignI kämäkarñiëi buddhyäkarñiëyahaìkäräkarñiëi çabdäkarñiëi sparçäkarñiëi rüpäkarñiëi rasäkarñiëi gandhäkarñiëi cittäkarñiëi dhairyäkarñiëi smrutyäkarñiëi nämäkarñiëi béjäkarñiëyätmäkarñiëyamåtäkarñiëé çaréräkarñiëé sarväçäparipürakacakrasvämini gupta yoginI

I bow to:

(1/29) kamA-karshini She who attracts the power of lust (procreation and nurturing)

(2/30) buddhyA-karshini She who attracts the power of discrimination/decision

(3/31) ahamkarA-karshini She who attracts the power of ego

(4/32) shabdA-karshini She who attracts the power of sound/hearing

(5/33) sparshA-karshini She who attracts the power of touch

(6/34) rupA-karshini She who attracts the power of form /sight

(7/35) rasA-karshini She who attracts the power of taste

(8/36) gandhA-karShini She who attracts the power of scent

(9/37) cittA-karshini She who attracts the power of the mind

(10/38) dharyA-karshini She who attracts the power of valor/courage

(11/39) smrityA-karshini She who attracts the power of memory

(12/40) namA-karshini, She who attracts the power of names

(13/41) beeja-karshini She who attracts the power of the seed/semen

(14/42) AtmA-karshini She who attracts the power of the self

(15/43) amrutA-karshini She who attracts the of immortality

(16/44) sharirA-karshini She who attracts the power of mortality

I bow to the Mistress of the Wheel Which Fulfills All Directions and All Desires, who is the Secret Yogini.

The Third Enclosure

20

Here follow the Eight “Erotic Sentiments” (note that Ananga also indicates that they are “limb-less,” i.e., bodiless or incorporeal Devis) of the Third Enclosure, sarva-saMksShobhaNa-cakra, “The All -Agitating Wheel.”

An¼k…sume=n¼meole=n¼mdne=n¼mdnature=n¼reoe=n¼veigNyn¼a¼‚ze=n¼mailin svRs<]aeÉ[c³Svaimin guÝtryaeignI

anaìgakusume’naìgamekhale’naìgamadane’naìgamadanäture’naìgarekhe’naìgaveginyanaìgäìguçe’

naìgamälini sarvasaìkñobhaëacakrasvämini guptatarayoginI

I bow to:

Yogini Literal Meaning (Sexual) Subtle Meaning (Attributes)

(1/45) ananga-kusuma She who embodies the sentiment of flowering

She of limitless fire (or flowers)

(2/46) ananga-mekhala She who embodies the sentiment of girdling (boundaries)

She of limitless girth

(3/47) ananga-madana She who embodies the sentiment of love (arousal)

She of limitless delight

(4/48) ananga-mada-nAtura She who embodies the sentiment of lust (taking delight in love)

She of limitless love (delight in love)

(5/49) ananga-rekha She who embodies the sentiment of crossing boundaries

She of limitless lines (or measure)

(6/50) ananga-vegini She who embodies the sentiment of desiring sex immediately

She of limitless energy

(7/51) ananga-ankusa She who embodies the sentiment of insistence on sex

She of limitless restraint

(8/52) ananga-mAlini She who embodies the sentiment of joyful orgy

She of limitless garlands (or beauty)

I bow to the Mistress of this All-Agitating Wheel of the Esoteric Yoginis.

21

The Fourth Enclosure

Here follow the Devis of the Fourth Enclosure, sarva-saubhAgyadAyaka-cakra, “The Wheel that gives all fortunes,” that bestows all good fortune.

svRs<]aeiÉi[ svRivÔaivi[ svaRki;Ri[ svaRhœ¦aidin svRsMmaeihin svRSt<iÉin svRj&<iÉi[ svRvz»ir svRriÃin svaeRNmaidin svaRwRsaixin svRs<piÄpUri[ svRmÙmiy svRÖNd]y»ir svRsaEÉaGydaykc³Svaimin s<àadayyaeignI sarvasaìkñobhiëi sarvavidräviëi sarväkarñiëi sarvähÿädini sarvasammohini sarvastambhini sarvajrumbhiëi sarvavaçaìkari sarvaraïjini sarvonmädini sarvärthasädhini sarvasampattipüraëi sarvamantramayi sarvadvandakñayaìkari sarvasaubhägyadäyakacakrasvämini samprädäyayoginI

I bow to:

(1/53) sarva-samk-shobhini She who agitates all

(2/54) sarva-vidrA-vini She who liquefies/floods all

(3/55) sarva-karsini She who attracts all

(4/56) sarvA-hladini She who pleases all

(5/57) sarva-sammohini She who deludes all

(6/58) sarva-sthambhini She who obstructs all (stops motion)

(7/59) sarva-jrumbhini She who expands/explodes all

(8/60) sarva-vashamkari She who controls all/makes all obey

(9/61) sarva-ranjani She who enjoys all/gives ecstasy to all

(10/62) sarvon-mAdini She who maddens all

(11/63) sar-vArtha-sAdhini She who fulfills all/makes all prosperous

(12/64) sarva-sampatti-pUrani She who fills all with riches/ wealth

(13/65) sarva-mantramayi She who takes the form of all mantras/provides the “genetic material” of the Cosmos

(14/66) sarva-dvandva-kshayamkari She who eliminates all dualities

I bow to the Great Mistress of the Chakra that Bestows All Good Fortune; the Great Traditional Yogini.

The Fifth Enclosure

22

Here follow the Devis of the Fifth Enclosure, sarvArtha-sAdhaka-cakra, “The Wheel that Bestows All Wealth.”

svRisiÏàde svRs<pTàde svRiày»ir svRm¼¦kairi[ svRkamàde svRÊ>oivmaeicin svRm&Tyuàzmin svRiv¹invairi[ svaR¼suNdir svRsaEÉaGydaiyin svaRwRsaxkc³Svaimin k…¦aeÄI[RyaeignI 712 sarvasiddhiprade sarvasampatprade sarvapriyaìkari sarvamaìgaÿakäriëi sarvakämaprade sarvaduùkhavimocini sarvamrutyupraçamani sarvavighnaniväriëi sarväìgasundari sarvasaubhägyadäyini sarvärthasädhakacakrasvämini kuÿottérëa yoginI

I bow to:

(1/67) sarva-siddhi-prada She who bestows all achievements/ attainments

(2/68) sarva-sampat-prada She who bestows all wealth/ riches

(3/69) sarva-priyamkari She who bestows all that one wishes for, or would love to have

(4/70) sarva-mangala-kArini She who is harbinger of all auspiciousness

(5/71) sarva-kAma-prade She who is fulfiller of all desires

(6/72) sarva-duhkha-vimocani She who eliminates all misery

(7/73) sarva-mrityu-prasamani She who eliminates all accidental deaths/delays death

(8/74) sarva-vighna-nivArani She who eliminates all obstacles, hurdles

(9/75) sarvAnga-sundari She who is beautiful in every limb/part of Her body

(10/76) sarva-soubhAgya-dAyini She who brings all desires

I bow to the Mistress of the Wheel providing of all manner of things that propel us along the righteous path, granting all wealth, fulfilling all desirers, and making liberation possible; the Yogini who is beyond all classification, who is not bound by anything – and who is the Grantor of All Things.

23

The Sixth Enclosure

Here follow the Deities of the Sixth Enclosure, sarva-rakShA-cakra, “The Wheel of Complete Protection”:

svR}e svRz´e svERñyRàde svR}anmiy svRVyaixivnaizin svaRxarSvêpe svRpaphre svaRnNdmiy svRr]aSvêipi[ sveRiPsd)làde svRr]akrc³Svaimin ingÉRyaeignI 789 sarvajïe sarvaçakte sarvaiçvaryaprade sarvajïänamayi sarvavyädhivinäçini sarvädhärasvarüpe sarvapäpahare sarvänandamayi sarvarakñäsvarüpiëi sarvepsidaphalaprade sarvarakñäkaracakrasvämini nigarbhayoginI

I bow to:

(1/77) sarva-jna She who is all-knowing (complete knowledge protects)

(2/78) sarva-shakta She who is all-powerful (power protects)

(3/79) sarva-isvarya-pradAyini She who grants all divine qualities (which protect)

(4/80) sarva-jnAna-mayi She who grants all knowledge (knowledge is protection)

(5/81) sarva-vyAdhi-vinashini She who destroys all illness (health is protection)

(6/82) sarva-dhara-svarUpa She who supports all (having a strong foundation is protection)

(7/83) sarva-pApahara She who destroys the concept of sin (lack of sin is protection)

(8/84) sarvAnanda-mayi She who embodies pleasure (the result of fearlessness, which is protection)

(9/85) sarva-rakShA-svarUpini She who is embodies protection itself

(10/86) sar-vepsita-phala-prada She who grants all desires (you are protected when your desires are all fulfilled)

I bow to the Mistress of the Wheel of All Protection, the Yogini who protects me like a child in Her womb.

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The Seventh Enclosure

Here follow the Devis of the Seventh Enclosure, sarva-rogahara-cakra, “The Wheel that Destroys All Illness.” They are the eight forms of Saraswati, Goddess of Knowledge, and originally manifested as the group of letters describing the explosion of the Cosmos from a single point (the Bindu). This Wheel protects one from all illnesses, mundane and spiritual and cures where there is an illness.

vizin kameñir maeidin ivmle=é[e jiyin sveRñir kaEi¦in svRraeghrc³Svaimin rhSyyaeignI 831 vaçini kämeçvari modini vimale’ruëe jayini sarveçvari kauÿini sarvarogaharacakrasvämini rahasyayoginI

I bow to:

(1/87) vashini She who attracts everything

(2/88) kAmeshvari She who governs lust

(3/89) modini She who is happy

(4/90) vimala She who is without blemish

(5/91) aruna She who is red in color

(6/92) jayini She who is always victorious

(7/93) sarveshvari She who is governs All

(8/94) kaulini She who enjoys; the Mistress of the Kaulacharya

I bow to the Mistress of the Wheel that Destroys All Illness, the Secret Yogini.

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Weapons of the Divine Mother

Here we pause to worship the weapons of the Divine Mother as carrier of those weapons.

bai[in caipin paizNy»‚izin bäëini cäpini päçinyaìguçini

I bow to: bA-nini –She who carries the five flower-arrows of Kama – which are the senses of sound (music), touch (eros), form (beauty), taste (sweetness), and smell (fragrance), and known by their respective beeja mantras, drAM, drIM, kLIM,bLooM and saH. cA-pini – She who carries the sugarcane bow (i.e., the mind, which likes the sweet things of life), with its string of bumblebees. pA-shini – She who carries the noose of love. anku-shini – She who carries the elephant goad to control evil and wayward sensory desires.

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The Eighth Enclosure

Here follow the Goddesses of the Eighth Enclosure, sarvArtha-sAdhaka-cakra, “The Wheel That Bestows Complete Attainment Upon the Sadhaka.”

mhakameñir mhav¿eñir mhaÉgmailin mhaïIsuNdrI svRisiÏàdc³SvaimNyitrhSyyaeignI mahäkämeçvari mahävajreçvari mahäbhagamälini mahäçrésundaré sarvasiddhipradacakrasväminyatirahasyayoginI

I bow to: (1/95) mahA-kAmeshvari – Mistress of All Desires (2/96) mahA-vajreshvari – Mistress of the Cosmos in Indestructible Seed Form (3/97) mahA-bhaga-mAlini – Mistress of the Infinite Cosmic Wealth Outside the Seed Form (4/98) mahA-ShrI-sundari – Most Beautiful Embodiment of the Cosmos. I bow to the Mistress of the Wheel of Realizations; the Most Secret Yogini.

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The Ninth Enclosure

Now we arrive at the central hub of Sri Chakra, the Wheel of Sri Devi, the Supreme Goddess. The Ninth Enclosure, sarvanandamaya-cakra, “The Wheel of Unalloyed Bliss,” is the Ultimate Culmination – the Grantor of the Bliss of Union with the Absolute. At this point the worshiper merges with the worshiped. Here all the devis before merge to form the all-powerful all-pervading Universe that is Devi that is her mantra that is YOU.

ïIïImhaÉ”airke svaRnNdmyc³Svaimin prapr rhSyyaeignI çréçrémahäbhaööärike sarvänandamayacakrasvämini paräpara rahasyayoginI

I bow to Sri-Sri-mahA-bhattArikA – Shakti on Siva

I bow to the Trancendental Secret Yogini who is the joint form of the worshiper and the worshiped; who is the Great Goddess, the Ultimate Unity that is the Cosmos.

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Having worshiped the Devis residing in the previous circuits, we now pay homage to those Goddesses who control or govern each of the Nine Wheels:

iÇpure iÇpureiz iÇpursuNdrI iÇpuravaisin iÇpuraïIiôpurmailin iÇpuraisÏe iÇpura<b mhaiÇpursuNdir mhamheñrI mhamhara}I mhamhaz´e mhamhaguÝe mhamha}Ýe mhamhanNde mhamhaSpNde mhamhazye tripure tripureçi tripurasundaré tripuräväsini tripuräçréstripuramälini tripuräsiddhe tripurämba mahätripurasundari mahämaheçvaré mahämahäräjïé mahämahäçakte mahämahägupte mahämahäjïapte mahämahänande mahämahäspande mahämahäçaye

I bow to:

1) tripura She who embodies the Three States: Waking, Dreaming and Sleeping (or Three Worlds: the Manifest Cosmos, The Heavenly Realms of the Devis and Devas, and Pure Transcendent Consciousness)

2) tripuresi She who controls these Three States/Worlds

3) tripura-sundari She who is the Most Beautiful in all these Three States/Worlds

4) tripurA-VAsini She who lives in all these Three States/Worlds

5) tripurA-ShriH She who embodies the riches of all these Three States/Worlds

6) tripura-mAlini She who embodies the sequences of all these Three States/Worlds, as experienced by all people

7) tripurA-siddha She who embodies the achievements possible in all these Three States/Worlds

8) tripurAmba She who embodies the experience of the Cosmos in Her Three States/Worlds, unifying the experiences of all Life

9) mahA-tripura-sundari She who is the Ultimate Beauty in the Three States/Worlds

Then we recite eight additional names of praise for Devi: I bow to:

1) mahA-maheshvari She who is the Great Cosmic Controller

2) mahA-mahA-Ranjni She who is the Great Cosmic Empress

3) mahA-mahA-Shakta She who is the Great Cosmic Power

4) mahA-mahA-Gupta She who is the Great Cosmic Secret

5) mahA-mahA-Jnapta She who is the Great Cosmic Memory

6) mahA-mahAnanda She who is the Great Cosmic Bliss

7) mahA-mahA-Skandha She who is the Great Cosmic Support

8) mahA-mahAshaya She who is the Great Cosmic Expression

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Finally we worship the Devi who governs the Ninth Enclosure: mhamha ïIc³ngrsèa}I mahämahäçrécakranagarasamräjïé

I bow to: mahA-mahA-shrI-cakra-nagara-samrAjni She who is the Great Transcendental Consciousness, Empress of the Wheel of Sri Chakra nmSte nmSte nmSte Svaha namaste namaste namaste svähä I bow to You, I bow to You, I bow to You in the Three States of Waking, Dreaming, and Sleeping States, O Great Divine Mother!

The End

This work is dedicated with love, appreciation and deepest respect to Sri Amritananda Natha and Sri Bhasurananda Natha.

Sri Devi Khadgamala Stotram: A Practice Text. © 2004-2006 by the Shakti Sadhana Group. This version of the Hindu religious text, Sri Devi Khadgamala Stotram, was prepared by the Shakti Sadhana Group (www.shaktisadhana.org) for use by its members and all sincere devotees of Sri Devi, the Divine Mother. This document may be copied and distributed at will for respectful private and/or public religious use, but it is emphatically not to be sold or published (in part or in whole) for profit or commercial gain. Scholars and other writers who wish to excerpt this material in their work must contact the Shakti Sadhana Group (through the website noted above) for permission before doing so.