Yoga vaibhavam

(Saparya yoga vaibhavam)

Lalitha sahasranama is an unlimited treasure trove, aptly called rahasya nama sahasra. There are

many faces and multitudes of revelations in these names. Vag devatas have thought of all aspects

of sadhana in composing this work. Of Late, while browsing the names, it was unknowingly

catching the attention on the similarity of the names with the saparya ritual. Few names were

exact match; few others had the same meaning. Some of these thoughts were at random, mostly

during daily chanting and much more intense during the laksharchana. The following is an

outcome of the inspiration, a share on the beauty of these revelations.

The daily retinue before saparya is said in ‘sandhyaa(422)’, the three deities at dawn , noon and

dusk are ‘gayatree(420)’, ‘Saavitree(699)’ and ‘Sarasvatee(704)’, the mantra has the

‘vyaahrtee(421)’. This also hints that the Sri Vidyaa sandhyaa is also to be done.

The Saparya starts with the sampradaya guru stotra which can be related to ‘dakshinamurthy

roopini(725)’ and ‘sanakaadi samaraadhyaa(726)’- showing us the initial guru and his

disciples, hence the traditional guru paramparaa.

The dvaara devata pooja will be seen in ‘bhadra murthy(116)’ – indicative of Bhadra kali;

‘Bhairavi’(276) – the feminine form of bhairava and ‘ganaambaa(719)’- the feminine form of

Lambodara - ganesha.

The sankalpa – resolve - is seen as ‘mahaayaaga kramaaradhyaa’(230), we also generally

state ‘dharmaarthakaama moksha catur vidhya purushaartha sidyyartham’ this seen as

‘trivargadaatree(760) , svargaaparvargadaa(764), and purushaartha pradaa. (291)

The asana –seat is denoted by ‘padmaasanaa(278)’ which shows many aspects of the seat like

softness, posture etc. Another name ‘sukhaaradhyaa(681) will point to the state of mind and

also the posture sukhaasanaa

The object of worship which is usually a Sri Cakra is seen as ‘cakra raja niketanaa(245)’,

‘sricakra raaja nilayaa’(996), ‘meru nilayaa(775)’. This Sri Cakra is inclusive of all other

cakras as seen in ‘sarva yantraatmikaa’(205), ‘mahaayantraa(228)’. The pranaprathishtaa

ritual is seen as ‘praanadaa(783)’

The peeta pooja which is seen as from ‘amrtaambhonidhaye namah to mahamayaa

yavanikaayai namah’ is seen astonishingly in ‘sumeru Madhya srngasthaa, srimannagara

naayikaa, cinatmani grahantasthaa, panca brahma sanansthitaa, mahaa

padmataveesamstha, Kadamba vana vaasini’ (55-60)

The deepa pooja is aptly seen in ‘agyana dhvanta deepikaa(993)’ which shows us the actual

goal of the said ritual (saparya.) as the inner light

The bhoota shuddhi is seen in ‘taapa trayaagni samtapta samaahladana candrikaa(357)’-

this name speaks about both the burning aspect of the limited body (sankoca sareeram dahadaha

paca paca) and the cooling aspect of the ashes (paramashivaamrtam varshaya varshaya), this is

also seen as ‘sudhaa sruthi(879)’. These are found in this practical ritual manual. The final

glorious body born out of the ashes (shaambhava sareeram uptaadaya utpaadaya) is meditated

as ‘shaambhavee(122)’

The vighnotsarana is seen in ‘vighna nashinee (451), ‘mahaa ganesha nirbhinna vighna

yantra parharshitaa(78) and ‘samhrtaashesha paashandaa(355)’.

The meditation of a protective fire wall (digbandhana) is seen in ‘jvalamaalini kashipta vahni

praakaara Madhya gaa(71)’

The nyaasaa jaalaa are seen in:

matruka nyasa- ‘maatrukaavarna roopini’(577),

malini nyasa -‘maalini’(455),

Srikhandaadi nyaasaaa – ‘srikhandaardha shareerinee’(392)

mula vidya nyaasaa - mula kuta traya kalebhara(89)

The laghu shoda with: ‘ganaamba(719)’ ganesa nyaasa, ‘taatanka yuagaleebhoota

tapanodupa mandala(22) ‘- tapana as sun the central figure of all planets will indicate the

graha nyasa and udu as star will relate to the nakshatra nyaasa, the whole yogini nyaasaa in detail

from ‘ vishuddhi cakra nilayaa to yaakinyambaa svaroopini(474-534)’, the peeta nyaasa in

‘pancaashat peeta roopini’(833).

The paatra sadhana –placement of vessels is seen in various forms. The whole process is

visualized from ‘caitanyaarghya samaraadhyaa(918)’- pointing to the vishesharghya stapana,

thus indicating the earlier sthapana of vardhani and samaanya arghya. The pedestal, vessel and

liquids are seen as fire, sun and moon relatively in the names ‘vahnimandala vaasini(352),

bhanu mandala madhyastha(275), candra mandala madhyagaa(240)’. ‘kalaatmikaa’(611)

will show the thirty eight kalaas of the agni, surya and soma mandalaas

The invoking of the aspects in creative, nurturing, annihilative, concealment and grace into the

vishesharghya are seen as ‘srtikartri, brhama roopa, goptri, govindaroopini, samhaarini,

Rudraroopa, tirodhanakaree, Isvari, sadasivaa anugrahadaa.(264 – 273)

Sudha devi praarthanaa mantras are also seen: akhandaika + naayike:- Kumaamrtaika

rasikaa(90), akulasthaamrtaakaare + roopini – akulaa(96) , tvatroopinyaika+kuru- citeka

asaroopini.(364)

The offering of guru paatra is seen as ‘guru moorthy’(603), the tarpana to the three gurus are

seen in ‘trivarganilayaa’(873), his prasada is seen in ‘guru priyaa’(722). Antar havan of eight

aspects are seen in: punyaapunya phala pradaa(288) and dharamaadharma vivarjitaa(255),

the first two and last two are said the middle two sets can be visualized. The antar havan is seen

in ‘cidangni kunda sambhootaa’(4)

The antar yagaa is seen in ‘antar mukha samaraadhyaa(870) and bhaavanaagamyaa’(113),

the verses in the text: aamoolaadharrat aabrahma bilam vilasanteem in Shat cakropari

samsthitaa(108), the next bisatantu taneeyassem(111) is seen exactly, further ‘vidyut pinja

panjaraam’ is seen as Tatillataa samaruchih(107) vivasvadayuta bhaasvta prakaashaam in

udayt bhaanu sahasraabhaa (6), Nijaaruna prabhaa poora majjat brahmaanda

madalaa(12), parsshata sudhaa mayookha su seetalaam in Candra nibhaa(592).

The murti kalpana for aavaahana is ‘leela vigraha dhaarinee’(865)

The sixty four services (upacaras) are in a single note as ‘catusshashti upacaaradhyaa(235)’.

Some aspects are also said as:

aruna dukoola parishanam and aruna kucottareeyam - arunaaruna kausumbha vadtra

bhastvat katitadi(37)

candanaagaru kumkuma kastoori gorocanadi divya gandha sarvaangeena vilepanam- candana

drava digdhaangii (434)and divya gandhaadhyaa(631)

nava mani makutam - kuruvinda mani sreni kanat koteera manditaa(14)

candra sakalam - caru candra kalaa dharaa(243)

seemante sindhooram / tilaka ratnam - sindoora tilakaancitaa(632) mukha candra

kalankaabha mrga naabhi visheshakaa (16)

mani kundala yugalam - kanat kanaka taatankaa(864) taatanka yugaleebhoota tapanodupa

mandalaa (22)

naasaabharana - taraa kaanti tiraskaari naasaabharana bhaasuraa(20)

adhara yaavakam - nava vidruma bimba sri nyakkari radana chadaa(24)

prathama bhooshanam – kamesha baddha maangalya sutra shobita kandahraa(30)

muktavali, ekavali -ranta graiveya cintaka lola mukta phalanvita(32)

keyura yugala catushtayam, valayavali, urmikavali- kanakaangada keyoora kamaneeya

bhujanvitaa(31)

kancidamam - ratna kinkinikaa ramya rashanaa daama bhusshitaa(38), saagara

mekhalaa(694), ranat kinkini mekhalaa (312)

rantam noopursam - sinjana mani manjeera mandita sri padambujaa(46)

eka kare paasham - Paasha hastaa (810)

anya kare amkusham – ankushaadi praharanaa (517) – the sugar cane bow and flowery arrows

are included in this name by ‘aadi’

sva samaana veshaabhiraavarana devataabhi ssaha mahaa cakraadhirohanam –Cakra raja

rathaa rooda sarvaayudha parshkrtaa (68)

kameshvarnka paryankopavesanam - shiva kameshvarankasthaa (52)

amrtaasava cashakam - Kaadambaree priyaa (330), Vaarunee mada vihvalaa(333)

karpoora veetikaa - karpooraveetikaamoda samaakarshaddigantaraa(26)

aananda ullasa vilaasa haasam - ‘caaru haasaa(242)’, ‘dara haasojjvalanmukhee(602)’ and

‘svatmaanada lavee boota brahmadyananda santati (365),

Chatra, darpana, taala vrntaa – mahaa samraajya shaalini (582),

Caamara- sa caamara ramaa vaani savya dakshina sevitaa (614),

The last five upacaras of sandal paste, offering flowers, incense smoke; lighted lamps and food

are in a single name – ‘panca sankhyopacarini’(950),

The offering of betel after food is seen in ‘tamboola poorita mukhi’(559),

Then the nine (ten) mudraas are shown is seen as ‘dasha mudraa samaraaadhyaa(977)’.

The tarpan thrice after the mudraas are enjoined in ‘bindu tarpana santushtaa’ (974).

The gesture (mudra) for pooja is ‘gyana mudraa’ (979) and for the tarpan – tattva mudraa is in

‘tattva mayee (907)’.

The shadangadevatarchana is seen in ‘shadanga devtaayuktaa’ (386).

The nitya mandala pooja is seen in ‘prataipanmukhya raakaanta tithi mandala poojitaa’

(610), - The individual nityaas are also seen;

1. Kaameshvari – kameshvara prana naadi; (373),

2. bhagamalini- bhagamalini(277), (another name maanavatee(931), – indicative of

maanadaa the second candra kalaa and hence the second nityaa too)

3. nitya klinna- nitya klinaa(388).

4. bherundaa – turya(262), – meaning the fourth; (another name tushti(443), the fourth

candra kalaa ; vamanayana(332) showing the fourth alphabet in matruka nyasa and

hence the fourth nityaa too)

5. vahni vaasini- vahni mandala vaasini(352), (another name pushti(444), the fifth candra

kalaa and hence the fifth nityaa too)

6. vajreshvari – vajreshvari(468), (another name ratipriyaa(316), indicative of ‘rati’ the

sixth candra kalaa and hence the sixth nityaa too)

7. shivadootee – shivadootee(405), (another name dhrti(446), the seventh candra kalaa

and hence the seventh nityaa too)

8. tvaritaa – sadya prasaadini(383), khipra prasaadini (869),

9. kulasundari – kulangana(92),;

10. nityaa – nityaa(136), (another name kaanti(449), the tenth candra kalaa and hence the

tenth nityaa too, ‘maataa(457),’ is another name which will show us the nityaa nityaa

mantra)

11. neela patakaa – neela ciikura(185),;

12. vijayaa – vijayaa(346), (another name sreekaree(127), indicative of ‘sree’ the twelfth

candra kalaa and hence the twelfth nityaa )

13. sarva mangalaa – sarva mangalaa(200),; (another name priyavratha(770), the

thirteenth candra kalaa and hence the thirteenth nityaa too)

14. jvalaa malini – tejovatee(452);

15. citraa – poornaa(292),; kalaanaathaa(612), – a composite of all kalaas of candra

mandala

16. mahaa nityaa – nishkalankaa(153),; Sharaccandara nibhaananaa(129), (the full

moon of the shart masaa)

17. mahaa saptadasi nityaa – Sarvaateetaa(962),–This devi is called so in the pooja

paddhati

18. The attendant deity (bali devata) of these sixteen nityaa is called kurukulla(438), – the

same name is found in sahasranama also.

The guru mandala in a name – guru mandala roopini(713);

The nava naathas are seen as:-

1. prakaashnanada natha – paraakaashaa(782);

2. vimarshananda natha – vimarsha roopini(548);

3. aanandanandanatha – paramanadaa(252),

4. Sri gyanaanandanatha – gyanadaa(643),

5. Sri satyanandanatha- satya roopaa(818),

6. Sri poornanandanatha – poornaa(292),

7. svabhaavanandanatha- svabhava madhuraa(915),

8. pratibhanandanatha – vidagdhaa(904)- both names mean very skillful,

9. subhaganandanatha – subhagaa(761),

The divyaugha :-

1. paraprakaashanandanatha – sva prakaaashaa(414);

2. para shivanandanatha – shiva paraa(410);

3. parasakthyambaa – paraasakti(572);

4. kauleshvaranandanatha – kaulamarga tatpara sevitaa(441);

5. shukladevyamba – shukla samsthitaa(531);

6. kuleshavranandanatha – kuleshvari(439);

7. kameshvaryamba – kama sevitaa(586).

The siddhaugha as: –

1. bhoganandanatha- mahaa bhogaa(219) ;

2. klinnanandanatha- nitya klinna(388) ;

3. samayanandanatha – samayaantasthaa(97) ;

4. sahajaanandanatha- svasthaa(914).

The manavaugha as:-

1. gagananandanatha – gaganaantasthaa(855) ;

2. vishvanandanatha – vishavaroopaa(256),

3. vimalanandanatha- nirmalaa(135),

4. madananandanatha – mada shaalini(431),

5. bhuvananandanatha- bhuvaneshvari(294),

6. leelanandanatha – leela vinodini (966),

7. svatmanandanatha- svatmaaraamaa(878),

8. priyanandanatha – priyamkari(731)

Interestingly my own parampara is seen as:

1. ( Sri Paraatparatara Guru) Sri Subramanyanandanatha – guhajanma bhoo(606),

2. (Sri Paraatpara Guru) Sri Shankaranandanatha- shaankari(126),

3. (Sri Parameshti Guru) Sri Shivaanandanatha-shivapriyaa(409),

4. (Sri Parama guru) Sri Natananandanatha- nateshvari(734),

5. (Sri Guru) Sri Yajananandanatha- yagnaroopa(769),

6. (Self) aatmaanandanatha - aatmaa(617).

Till this is called layaanga pooja

Now the Avarana pooja is seen as:

The first enclosure (avarana) which is representing the three worlds (trailokya mohana cakra)

can be visualized in the names ‘dharaa(955)’ and ‘mahee(718)’, the devatas are seen as:-

The first line of the enclosure is the ten siddhi devatas, who are seen in the name mahaa

sidhi(224).

The second line of eight matrukaas :-

1. brahmi – brahmi(675),

2. maheshvari- maheshvari(750),

3. kaumari –guhamba(706),

4. vaishanavi- vaishnavi(892),

5. varahi – pancami (948) (the fifth of the order of matruka),

6. indrani – vajrini(944) ( the weapon of indra is vajra-the thunderbolt)

7. camunda – candikaa(755),

8. mahalakshmi – maha lakshmi (210).

The third line of this enclosure has the ten mudra devatas, who are seen in ‘dasha mudraa

samaraaadhyaa(977)’.

The yoginis of this enclosure have the common name – prakata yogini seen as ‘prakataa

krtihi(830)’.

The Cakreshvari of this enclosure is called tripuraa(626) – the same name is seen in

sahasranama

The second enclosure (avarana) called (sarvaashaa paripooraka) has sixteen deities representing

the sixteen phases of moon seen as Candra nibhaa(592) , whose names end with nityaa kalaa

Devi, thus we can see them in a name – ‘nityaa shodasikaa roopaa(391)’

The yoginis of this enclosure have the common name – gupta yogini seen as ‘goptri(266)’.

The Cakreshvari of this enclosure is called tripureshi(787) – the same name is seen in

sahasranama

The third enclosure (avarana) called (sarva samkshobhana) has eight deities of the Shiva’s eight

aspects can been seen in ‘shivamoorthy(407)’. Their names start with ananga, thus we can see

them in a name – ‘ashtamurti(662)’

The yoginis of this enclosure have the common name and prefix – guptatara yogini and ananga

respectively; these will translate to a single name ‘adrushyaa(649)’.

The Cakreshvari of this enclosure is called tripurasundari – the same name is seen in

sahasranama as ‘srimattripurasundaree(997)’

The fourth enclosure (avarana) called (sarva saubhagya daayaka) is identified with the fourteen

worlds seen in the name ‘unmesha nimishotpanna vipanna bhuvanaavalih(281)’ and the

fourteen deities are seen as:-

1. Sarva samkshobini – kshobini(466)

2. Sarva vidravini – saandra karunaa(197) (dravana is to melt the heart with kindness)

3. Sarvaakarshini – bhakta citta keki ghanaaghanaa(747)

4. Sarvaahladini – mahaa rati(218)

5. Sarva sammohini - sarva mohini (703)

6. Sarva stambhini – nishkriyaa(182)

7. Sarvajrmbhini – aneka koti brahmnada janani(620) – (jrmbhana means to blossom)

8. Sarva vashankari – sarva loka vashamkari(697)

9. Sarva ranjini – ranjini(309)

10. Sarvonmadini – manonmanee(207)

11. Sarvaartha sadhini - sarvaartha datri(698)

12. Sarvasampattipoorani- vasudaa(670)

13. Sarva mantra mayee – mahaa mantra(227)

14. Sarva dvandva kshayamkari – nirdvaitaa (667)

The yoginis of this enclosure have the common name – sampradaya yogini seen as

sampradayeshvari(710).

The Cakreshvari of this enclosure is called tripuravaasini – this name is seen as ‘tristhaa’(874)

in sahasranama, both mean residing in the three states.

The fifth enclosure (avarana) is identified with the ten prana (per bhavanopanishad) and seen as

‘praanaroopinee(784)’, and also with the ten avataraas of Mahavishnu seen as

Karaangulinakhotpanna naarayana dashaakrtih (80) the ten deities are seen as:-

1. Sarvasiddhi pradaa- siddha mataa(473)

2. Sarva sampat pradaa – dhana dhanya vivardhini(886)

3. Sarva priyamkari – prema roopaa (730)

4. Sarva mangala karini – sarva mangalaa (200)

5. Sarva kaama pradaa- kaama dayini(63)

6. Sarva dukha vimocani – dukha hantree(191)

7. Sarva mrthyu prashamani – mrthu mathani(181)

8. Sarva vighna nivarini – vighna nashini(451)

9. Sarvaanga sundari – anavadhyaangi(50) / komalaangi(721)

10. Sarva saubhagya dayini – bhakta saubhagya dayini(117)

The yoginis of this enclosure have the common name – kulotterna yogini seen as ‘kulotternaa’

(714).

The Cakreshvari of this enclosure is called tripuraasrii – this name is seen as ‘tripurasrii

vashankarii(978)’ in sahasranama

The sixth enclosure (avarana) has ten deities, identified with the ten aspects of vaishvaanaraa –

agni is sen in ‘vahni mandala vaasinee’ (352):-

1. Sarvagnaa – sarvagynaa(196)

2. Sarvasakti – sarva sakti mayee(199)

3. Sarvaishvarya pradaa – mahaishvaryaa(220)

4. Sarvagyana mayee – gyana vigrahaa(644)

5. Sarva vyadhi vinaashini – sarva vyadhi prashamani(551)

6. Sarvaadhaara svaroopaa – sarvaadharaa(659)

7. Sarva paapaharaa – papa naashini(167)

8. Sarvaanada mayee – aananda kalilaa(729)

9. Sarva raksha svaroopini – rakshakaree(317)

10. Sarvespsita phala pradaa – vanchitaartha pradaayinee (989)

The yoginis of this enclosure have the common name – nigarbhayogini seen as

‘nirbhavaa(174)’ and ‘ajaa(866)’.

The Cakreshvari of this enclosure is called tripuramaalini(875) – the same name is seen in

sahasranama

The seventh enclosure (avarana) has eight deities of speech can be seen as ‘vaagvaadini(350)’

and the eight devatas are seen as:-

1. Vashini – sarva loka vasankarai(697)

2. Kameshvari – kamaroopini (796)– in the form of kameshvaraa, i.e. the feminine form

3. Modni – paraamodaa (940)

4. Vimlaa- vimalaa(347)

5. Arunaa – sarvaarunaa(49)

6. Jayini – jayaa (377)

7. Sarveshavri – sarveshvari(202)

8. Kaulini- kaulini(94)

The yoginis of this enclosure have the common name – rahasya yogini seen as ‘guhya

roopini(707)’.

The Cakreshvari of this enclosure is called tripuraasiddhaa – this name is seen as

‘siddheshavari()’ in sahasranama

The weapon in the middle of the seventh and eight enclosures are seen explicitly:-

1. Bana – panca tanmaatra sayakaa(11)

2. Capa – mano ropeekshu kodandaa(10)

3. Paasha – raaga svaroopa paashadhyaa (8)

4. Ankusha – krodhakaaramkushijvalaa (9)

The eighth enclosure (avarana) is a triangle and is visualized in ‘trikonagaa(986)’ and ‘yoni

nilayaa(895)’-(Yoni also means a triangle), it is also identified with three gunas and is seen as

‘trigunaa(984)’, the three aspects of knowledge, action and will are seen in ‘iccha sakti gyana

sakti kriyaa sakti svaroopini(658)’ , the deities and associated seats (peeta), are seen as:-

1. Mahakameshvari – mahaa kamesha mahishi (233), the seat is kamagiri seen as ‘ kaama

poojitaa(375)’ – here a part of the name is only seen, we have to infer the whole , similar

reference is there in sarva siddhikara stotra which starts as ‘ ganesha graham nakshatra+.

kaama poorna jakaaraakhya sri peetaantar nivaasini’- where a part of the name is only

told for the peeta.

2. Vajreshavri(468) – the same name is seen, the peeta is poorna giri peeta seen in ‘

srngaara rasa sampoornaa(376)’ – the last part seen as ‘ poorna’ points to the peetam,

here the explanation for srngaara rasa as seen from bhaskararayya – srnga means horns

and hence number two, rasa the tastes and traditionally there are six variances , pointing

to number six, aara means petals, on a whole two six petals , which is twelve petals ,

showing us the anahata chakra , where during the nyaasa we place the poorna giri peeta

and vajreshvarai devi.

3. Bhagamalini – the same name is seen in bhagaaradhyaa(715) of the same meaning and

the peeta is also explicit – jaalandhara sthitaa(378).

4. Lalitambika(1000) is the fourth deity and her name is there in the sahasranama as such ,

the aspect of kalaa is seen as ‘shantyaateeta kalaatmikaa(853)’ and the peeta is also

clearly said as ‘odyana peeta nilayaa’(379)

The Cakreshvari of this enclosure is called tripuraambaa – the same name is seen as

‘tripurambikaa’(976) in sahasranama

The middle bindu sthana is seen in: - ‘Sri vidyaa’(585) ‘Sri shodasaksharee vidyaa’(587)

Shiva saktyaikya svaropini’(999) ‘baindavaasanaa’(905) ‘bindu mandala vaasini’(380)

The mudras for this enclosure’s pooja are also said ‘yoni mudraa’(982) and

‘trikhandeshi’(983)

The peeta here is shaambava peeta denoted as ‘shambhu mohini(954) and shiva

kameshvarankasthaa(52)’.

The Cakreshvari of this enclosure is called mahaa tripurasundari(234) – the same name is seen

in sahasranama

The anga devatas are seen as:-

Balaa – Balaa(965)

Annapoorneshvari – annadaa(669)

Ashvaroodaa – ashvaroodhadhishtitaashva koti kotibhiraavrtaa(67)

The caturaayatana devtas are seen as:-

Ganesha – Kameshvara mukhaaloka kalpita sri ganeshvaraa(77)

Surya – Mitra roopini(565) – Mitra also means surya

Shiva – Shivaa(53)

Vishnu – Naaraayanee(298)

The five deities of Mahayaaga kramaa are also found

Ganesha– kumara gana naathaambaa(442)

Balaa – leela vinodini(966)

Matangi – geya cakra rathaa rooda mantrini parisevitaa(69)

Varaahi – kiri cakra rathaa rooda dandanaatha puraskrtaa(70)

(In kalpa sutra instead of Balaa karma we find paraa pooja in the above set of deities, we have

the same name ‘paraa(366)’ in Sahasranama)

The panca pancikaa deities are also seen:-

Panca lakshmi – raajya lakshmi(689)

Panca kosha –– panca koashantarasthitaa(428) – kosha naatha(690)

The individual devatas other than the central Sri Vidyaa are seen as:

paranjyoti(806), paraa(366) nishkalaa(140) shambavee(122), praana ropinee(784)

and matrukaa varna ropinee(577)

Panca kalpalataa – bhaktimat kalpa laitikaa(353)

Panca kamadhughaa – kama dhughk(795)

Panca rantaa – mukundaa(838) (this is a type of gem, one of the nine treasures of kubera)

The shaddarsana devtaas are also seen:

Bauddha darsana – mahaa Buddih(223)

Vaideeka darsana – gayatree/(420) savitree(699)/ sarasvatee(704)/ dvija brnda

nishevtaa(423)

Saura darsana – maartanda bhairavaaradhyaa(785)

Shaiva darsana – shivaaradhyaa(406)

Vaishnava darsana – kamalaaksha nishevitaa(558)

Sakta darsana – hreemkaari(301)

Thre aamnaaya devataas are also visible as :-

Poorvaamnaaya unmodini – poorvaja(975) (here poorva is indicative of this aamnaayaa)

Dakshinaamnaaya bhogini – bhogini(293)

Pascimaamnaaya kuncikaa – kundalini(110) ( kuncikaa means hunch backed with reference to

the kundalini who lies like a coiled serpent of three and half round)

Uttaraamnaaya kaalikaa – mahaa kalee(751)

The shadhadhva pooja is seen in a single name – ‘shadhadhavaateeta roopini(991)’

Varnaadhvaa– Varnaroopinee(850) , padaadhvaa –vyomakeshee(942) , matraadhvaa–

mantrasaaraa(846), tattvaadhvaa- tattvamayee(907), kalaadhvaa – kalaamaalaa(794),

Bhuvanaadhvaa – bhoomaroopaa (666).

The Sixty-four yogini pooja as in mahaa yaagaa are seen in names ‘Mahaa yaaga

kramaaraadhyaa(230)’ and ‘mahaa catushshashti yogini gana sevitaa(237)’

The mantras of sharabhesvaraa’s saktis are seen as dushta dooraa (193) for Shoolini and

Paramantra vibhedinee(812) for Pratyangiraa.

The vanaduragaa mantra in Mahaavidyaa(584)

The dasa mahaa vidyaa devatas are also seen:

1. dakshina kali – maha graasaa(752)

2. taraa – kshobhini(466)

3. Sundari – srimattripura sundari(997)

4. bhuvaneshvari – bhuvaneshvari(294)

5. Bhairavi – bhairavi(276)

6. Bagala mukhi – peetavarnaa(507) (Bagala devi is meditated as yellow in color, she is

also called peetambara vidyaa- The yellow science)

7. chinnamastaa – vajrini(944) ( the mantra says vajra vairocaneeye – she is indra sakti)

8. dhoomaavati – vrddhaa(671) (Oldest-before creation)

9. maatangi – mantrini nyasta rajya dhooh(786)

10. kamalaatmikaa – mahaa lakshmi(210)

(The dhoopa, deepa and naivedyaa are already indicated in the above sixty four upacaaraas )

The kamakala dhyana is in two names, one is the kamakala bija “I (712)”, which is a name and

another is kamakalaaroopaa(322).

The fire sacrifice (havan) done is seen as ‘yagyna roopaa (769)’ and bali at the end of the said

sacrifice in ‘bali priyaa(677)’

The rendering of praises to the adored deity is seen in stotra priyaa (927), naama paarayana

preetaa (732), saama gaana priyaa (909).

The Suvasini pooja is seen as ‘suvasinyarcana preetaa(971)’.

The young maiden (kanyaa) poojaa is to be done invoking respective deities of the age as per

puraanas. They are:-

Age of Kanya Devi

1. One Sandhyaa (422)

2. Two Sarsavatee (704)

3. Three trimoorthy (628)

4. Four Kaalilaa = Mahaa kalee(751)

5. Five Subhagaa (761)

6. Six umaa (633)

7. Seven Candikaa(755)/ Maalinee(455)

8. Eight Shaambhavee (122)/kubjikaa=kundalinee(110)

9. Nine Durgaa(190)

10. Ten aparaajitaa= ashvarooda+sevitaa(67)

11. Eleven rudraanee= rudra roopaa (269)

12. Twelve bhairavee (276)

13. Thirteen mahaa lakshmi (210)

The samaayika pooja is seen as ‘veera ghoshti priyaa(898)’.

The tarpana to guru was told earlier, now aatma tarpanam in the tattva shodhana is seen as

‘aatma vidyaa(583)’ – This is the paramjoti koshamba of eight syllables as revealed by Sri

Bhaskararaya. The tarpana to all deities will be seen in ‘rahas tarpana tarpitaa(382)’

The tattva shodhana as per paramaananda tantra will speak about of trimurtis, three states with

the breaks three knots in the path of kundalini as the cleansing of the three malaas, (satvaatmaka

brahma granthi vidalana praveenaaya vishva vaishvananaraatma sthoola sareeraaya vaani

vallabha sahitaaaya vishva purushaatmane and likewise for the rest) so ‘brahma granthi

vibhedini(100), vishva roopa(256), jaagarini(257) for the first; vishnu granthi

vibhedini(102), svapanti(258) taijasaatmikaa(259) for the second; Rudra granthi

vibhedini(104), suptaa(260), praagyaatmikaa(261)’ will point to the aanava, mayika and

karmika mala shodhana. ‘nirmalaa(135), turyaa(262), sarvaavasthaa vivarjitaa(263)’ will

show us the state reached by sarva tattva shodhana. The purna patra will be in

‘Sahasraaraambujaaroodhaa’ (105) and ‘sudha saaraabhi varshini(106)’

The puja samarpana and kshamaa praarthana is seen as ‘dayaa murti(581)’ and avyaaja

karunaa moorthy’(992)

The Shanti stotra is seen as ‘samasta bhakta sukhadaa’ (502).

These thoughts on the identity of the saparya and Sahasranama affirm the saying of Sri Lalitha

Devi in the phala sruti that, even though one may not do to the japa of pancadasi or perform the

Saparya ritual, the chanting of this sahasranama is essential, since we find that this includes the

elements and aspects of saparyaa and also the mantra shastraa.

Another captivating thought on the most popular guru vandana slokaa ‘sreenaathaadi guru

trayam…’ is shared

1. Sreenaathaadi guru trayam: The sva guru, parama guru and parameshti guru- The above

decoding points at names – Guru moorthy(603), trivarga nilayaa(873)

2. ganapathim – The Maha ganapathi – His emergence from the glance of Lalithambika to

kameshavra is said in the name ‘kameshvara mukhaaloka kalpita sree

ganeshvaraa(77)’

3. peeta trayam – The kamagiri, purna giri and jaalandahra – from the above text in the

eight avarana’s place we find names – kaamapoojitaa(375), poornaa(292),

jaalandharasthitaa(378)

4. bhairavam – The terrific deity- we find a name mahaa bhairava poojitaa(231).

5. siddhaugham – The group of siddhas – we find a name – siddheshvaree(471)

6. Vatukatrayam : The deities kumara, brahma and citraa are the vatukas said, we find two

of them- kumara in ‘guhaambaa(706)’ and Brahma (virinci) in ‘Brahmaanee(674)’.

Thus the third is to be inferred.

7. Padayugam : The feet of Lalithambikaa and kameshvaraa is seen in the name ‘ pada

dvaya prabhaajaala paraakrta sarooruhaa(45)’

8. dooteekramam : The ten dootees are representing the five elements and their experience

– The first is unnamed since it is space , next ‘mahaa’ points to the vayu, ‘divya’ points to

the fire , ‘shankha’ will point to water and ‘padma’ to earth. Thus the names ;panca

bhooteshi(949) and panca sankhyopacaarinee(950)’ will show these deities

9. mandalam : The three spheres of existence as seen from above ‘ vahni mamdala

vaasini(654), bhanu mandala madhyasthaa(275) and candra mandala

madhyaga(240)’

10. veeraandvyashta : The ten accomplished aspirants – seen in the name ‘veera’ (899) and

‘veeraaraadhyaa(777)’

11. catushaka shashti: The sixty four siddhas representing the sixty four study routes seen in

the names – ‘cathushshashti kalaa mayee(236) and siddha maataa(473)’

12. navakam : The nine gestures in the ritual (mudras) – the tenth also is included in the

name ‘ dasa mudraa samaaradhyaa(977)’

13. veeraavali pancakam : The five modes of creation, sustenance, annihilation,

concealment and grace seen in names ‘panacakrtya paraayanaa(274)’ and

‘pancabrahama svaroopini(250)’

14. sriman maalini: The maalini , an order of the fifty one alphabets in a different manner,

starting from ‘na ending with ‘pha’ is seen straight away in the name ‘maalinee(455)’

15. mantraraaja : The anushtub mantra of Nrsimha is called Mantra raja –We find (ugram

veeram) Veeraa(899), (Mahaa vishnum) Vishnu roopini(893), (Jvalantam)

tejovatee(452), (Sarvato mukham) sarvato mukhi(532), (bhadram) Bhadra

moorthi(116), (mrtu mrtum) mrthu daaru kutaarikaa(749) Also it will mean

‘mahaavidyaa(584)’; and hence the most secret mantra of sixteen syllables which is seen

as ‘ sree shodasaaksharee vidyaa(587)’

Vande guruor mandalam: This I bow to this congregation of the preceptors of this vidyaa is

seen in ‘guru mandala roopinee(713)’

Interestingly we can see the list of upaasakaas of the said ritual in the sahasranama :-

The Sri Vidya mantra is classified on the basis of the staring alphabet, hence the following are

called Kaadi vidyaa and upasakaas are:-

1. Kama sevitaa(586) – Worshipped by Lord Manmatha

2. Manu vidyaa(238) – Worshipped by Lord Manu, propagator of the mankind

3. Taapasaaraadhyaa(359)/shishitapoojitaa(412)–Worshipped by the sages (esp. agastyaa,

durvaasaa)

4. Sanakaadi samaaraadhyaa(726) – Worshipped by four Sanakaadi sages

5. Hari brahmendra sevitaa(297) – Worshipped by Lord Vishnu, Lord Brahma and Indra

6. Budhaarcitaa(825) = Worshipped by Lord Budha (Planet Mercury)

7. Mahaa Bhairava poojitaa(231) – Worshipped by Lord Bhairavaa

Haadi vidyaa upaasakaas are:-

8. Lopamudraarcitaa(647) – Worshipped by Sri Devi Lopamudra, wife of Sage Agastya

9. Raja raajaarchitaa(305) – Worshipped by Lord Kubera, another name for him is

raajaraaja

10. Shivaaradhyaa(406) – Worshipped by Lord Shiva

11. Kamalaaksha nishevitaa(558) – Worshipped by Lord Vishnu

12. Maartanda bhairavaaraadhyaa(785) – Worshipped by Lord Surya (sun)

Saadi vidyaa upasakaas are:-

13. Candra vidyaa(239) – Worshipped by Lord Candra (Moon)\

14. Nandi vidyaa(733) – Worshipped by Lord Nandi ,

The following upaasakaa’s mantras are not known widely:-

15. Gandharva sevitaa(636) – Worshipped by gandharvaas, though this indicates of all

gandharvaas, we can also infer their Lord Vishvaavasu and also to haahaa hoohoo.

16. Pulomajaarcitaa(545) – Worshipped by wife of Indra, Saci Devi

17. Rambhaadi vanditaa (741) – Worshipped by celestial dancers at Indra’s court.

18. Shaaradaaraadhyaa(123) – Worshipped by wife of Brahma, Sarasvati Devi

19. Kshetrapaala samarcitaa(345) – Worshipped by Lord Kshetra paala (protector of divine

places)

The following references of worship are generic in nature:-

20. Dvija brnda nishevitaa(423) – Worshipped by people who are twice-born ( this is

indicative of having a thirst for self knowledge)

21. Guhakaaradhyaa(720) – Worshipped by the secret worshippers

22. Veeraaraadhyaa(777) - Worshipped by skilled sadhakaas

23. Dheera samarcitaa(917) – Worshipped by bold sadhakaas

24. Aa baala gopa vidhitaa(994) – Worshipped by the young cattle herder (allusion to Lord

Krishna)